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Title: NPNF1-06. St. Augustine: Sermon on the Mount; Harmony of the
Gospels; Homilies on the Gospels
Creator(s):
Schaff, Philip (1819-1893) (Editor)
Print Basis: New York: Christian Literature Publishing Co., 1886
Rights: Public Domain
CCEL Subjects: All; Proofed; Early Church
LC Call no: BR60
LC Subjects:
Christianity
Early Christian Literature. Fathers of the Church, etc.
__________________________________________________________________
A SELECT LIBRARY
OF THE
NICENE AND
POST-NICENE FATHERS
OF
THE CHRISTIAN CHURCH.
EDITED BY
PHILIP SCHAFF, D.D., LL.D.,
PROFESSOR IN THE UNION THEOLOGICAL SEMINARY, NEW YORK.
IN CONNECTION WITH A NUMBER OF PATRISTIC SCHOLARS OF EUROPE AND
AMERICA.
VOLUME VI
ST. AUGUSTIN:
SERMON ON THE MOUNT
HARMONY OF THE GOSPELS
HOMILIES ON THE GOSPELS
T&T CLARK
EDINBURGH
__________________________________________________
WM. B. EERDMANS PUBLISHING COMPANY
GRAND RAPIDS, MICHIGAN
__________________________________________________________________
Contents.
__________
EDITOR'S preface.
INTRODUCTORY ESSAY: ST. AUGUSTIN AS AN EXEGETE.
By the Rev. David Schley Schaff.
OUR LORD'S SERMON ON THE MOUNT.
Translated by the Rev. William Findlay.
Revised and Annotated by the Rev. D. S. Schaff.
Book I. Explanation of the first part of the sermon
delivered by our Lord on the Mount, as contained in the fifth chapter
of Matthew.
Book II. On the latter part of our Lord's Sermon on the Mount,
contained in the sixth and seventh chapters of Matthew.
the harmony of the gospels.
Translated by the Rev. S. D. F. Salmond, D.D.
Edited, with Notes, by the Rev. M. B. Riddle, D.D.
Introductory Notice by Dr. Riddle.
Introductory Notice by Dr. Salmond.
Book I. The treatise opens with a short statement on the subject
of the authority of the Evangelists, their number, their order, and the
different plans of their narratives. Augustin then prepares for the
discussion of the questions relating to their harmony, by joining issue
in this book with those who raise a difficulty in the circumstance that
Christ has left no writing of His own, or who falsely allege that
certain books were composed by Him on the arts of magic. He also meets
the objections of those who, in opposition to the evangelical teaching,
assert that the disciples of Christ at once ascribe more to their
Master than He really was, when they affirmed that He was God, and
inculcated what they had not been instructed in by Him, when they
interdicted the worship of the gods. Against these antagonists he
vindicates the teaching of the Apostles, by appealing to the utterances
of the Prophets, and by showing that the God of Israel was to be the
sole object of worship, who also, although He was the only Deity to
whom acceptance was denied in former times by the Romans, and that for
the very reason that He prohibited them from worshipping other gods
along with Himself, has now in the end made the Empire of Rome subject
to His Name, and among all nations has broken their idols in pieces
through the preaching of the Gospel, as He had promised by His prophets
that the event should be.
Book II. In this book Augustin undertakes an orderly examination of
the Gospel according to Matthew, on to the narrative of the Supper, and
institutes a comparison between it and the other Gospels by Mark, Luke,
and John, with the view of demonstrating a complete harmony between the
four Evangelists throughout all these sections.
Book III. This book contains a demonstration of the
harmony of the Evangelists from the accounts of the Supper on to the
end of the Gospel, the narratives given by the several writers being
collated, and the whole arranged in one orderly connection.
Book IV. This book embraces a discussion of those
passages which are peculiar to Mark, Luke, or John.
sermons on selected lessons of the new testament.
Translated by the Rev. R. G. MacMullen.
Edited by Dr. Schaff.
Preface by Dr. E. B. Pusey.
__________________________________________________________________
Preface.
------------------------
This volume contains the exegetical and homiletical writings of St.
Augustin on the Gospels.
The seventh volume will be devoted to his Commentary on the Gospel and
First Epistle of John, and the Soliloquies. It will be finished by the
1st of next April.
The eighth and last volume is reserved for his Commentary on the
Psalms, and will appear in July, 1888.
These eight volumes will form the most complete edition of St.
Augustin's Works in the English language, embracing the Edinburgh and
Oxford translations, and several treatises never before translated,
with introductions and explanatory notes.
Arrangements have been made for the regular issue of the Works of St.
Chrysostom according to the terms of the Publisher's Prospectus, which
so far has been promptly carried out. The favourable reception of the
preceding volumes by the public and the press, including some leading
theological journals of Europe (such as The Church Quarterly Review,
and Harnack's Theologische Literaturzeitung), will encourage the editor
and publisher to carry on this Patristic Library with undiminished
energy and zeal.
Philip Schaff.
New York, December, 1887.
__________________________________________________________________
Introductory Essay.
St. Augustin as an Exegete.
By the Rev. David Schley Schaff
------------------------
The exegetical writings of Augustin are commentaries on Genesis (first
three chapters), the Psalms, the Gospel and First Epistle of John, the
Sermon on the Mount, the Epistles to the Romans and Galatians, and a
Harmony of the Gospels. Many of his commentaries, like those of
Chrysostom, are expository homilies preached to his congregation at
Hippo; all are practical rather than grammatical and critical. He only
covered the first five verses of the first chapter of Romans, and found
his comments so elaborate, that, from fear of the immense proportions a
commentary on the whole Epistle would assume, he drew back from the
task. Augustin's other writings abound in quotations from Scripture,
and pertinent expositions. His controversies with the Manichæans and
Donatists were particularly adapted to render him thorough in the
knowledge of the Bible, and skilled in its use.
The opinions of Augustin's ability as an exegete, and the worth of his
labors in the department of connected Biblical exposition, have greatly
differed. Some not only represent him at his weakest in this capacity,
but disparage his exegesis as of inferior merit. Others have given him,
and some at the present time still give him, a very high rank among the
chief commentators of the early Church. Père Simon, as quoted by
Archbishop Trench (Sermon on the Mount, p. 65), says, "One must needs
read a vast deal in the exegetical writings of Augustin to light on any
thing which is good." Reuss expresses himself thus: "The fact is, that
his exegesis was the weak side of the great man" (Gesch. d. heil.
Schriften N. T. p. 263). Farrar, in his History of Interpretation (p.
24), declares his comments to be "sometimes painfully beside the mark,"
and in general depreciates the value of Augustin's expository writings.
On the other hand, the student is struck with the profound esteem in
which Augustin was held as an interpreter of Scripture during the
Middle Ages. His exposition was looked upon as the highest authority;
and a saying was current, that, if one had Augustin on his side, it was
sufficient (Si Augustinus adest, sufficit ipse tibi). So powerful was
his influence, that Rupert of Deutz, in the preface to his Commentary
on St. John, deemed it necessary to state, in part in vindication of
his own effort, that, though the eagle wings of the Bishop of Hippo
overshadowed the Gospel, he did not exhaust the right of all Christians
to handle the Gospel. The Reformers quote Augustin more frequently than
any Father, and were greatly indebted to his writings, especially for
their views on sin and grace. Among modern opinions according to him a
high rank in this department may be mentioned two. The Rev. H. Browne,
in the preface to the translation of Augustin's Homilies on St. John,
in the Oxford Library of the Fathers (I. vi.), is somewhat extravagant
in his praise, when he says, that, "as an interpreter of the Word of
God, St. Augustin is acknowledged to stand at an elevation which few
have reached, none surpassed." Archbishop Trench, in the essay on
Augustin as an interpreter of Scripture, prefixed to his edition of the
Sermon on the Mount, accords equal praise, and speaks specifically of
the "tact and skill with which he unfolded to others the riches which
the Word contains" (p. 133).
The truth certainly is not with those who minimize Augustin's services
in the department of exposition. Whether we compare him with ancient or
modern commentators, he will fall behind the greatest in some
particulars; but in profundity of insight into the meaning of the text,
in comprehensive knowledge of the whole Scriptures, in simplicity of
spiritual aim, he stands in the first rank. It is as a contributor to
theological and religious thought that he asserts his eminence.
Exposition is something more than bald textual and lexicographical
comment: it aims also at a spiritual perception of the truth as it is
in Christ, and requires a capacity to extract, for the spiritual
nutriment of the reader, the vital forces of the Scriptures. In this
sense Augustin is eminently worthy of study. Of textual details, he
gives only the barest minimum of any value. His mistakes, arising out
of his slender philological apparatus and his reverence for the LXX.,
are numerous and glaring. He often wanders far away from the plain
meaning of the text, into allegorical and typical fancies, like the
other Fathers, and many of the older Protestant commentators. He was
not prepared for, nor did he aim at, grammatico-historical exegesis in
the modern sense of the word; but he possessed extraordinary acumen and
depth, spiritual insight, an uncommon knowledge of Scripture as a
whole, and a pious intention to bring the truth to the convictions of
men, and to extend the kingdom of Christ.
As to Augustin's special equipment for the work of an exegete and on
his exegetical principles, the following may be added:--
Exegetical Equipment.
1. Augustin had no knowledge of Hebrew (Confessions, xi. 3; in this ed.
vol. i. p. 164). His knowledge of Greek was only superficial, and far
inferior to that of Jerome (vol. i. p. 9). He depended almost entirely
on the imperfect old Latin version before its revision by Jerome, and
was at first even prejudiced against this revision, the so-called
Vulgate. But it should be remembered that only two of the great
expositors of the ancient Church were familiar with Hebrew,--Origen and
Jerome. Augustin knew only a few Hebrew words. In the treatise on
Christian Doctrine (ii. 11, 16; this ed. vol. ii. p. 540) he adduces
the words Amen and Hallelujah as being left untranslated on account of
the sacredness of the original forms, and the words Racha and Hosanna
as being untranslatable by any single Latin equivalents. In the Sermon
on the Mount (i. 9, 23) he refers again to Racha, and defends its
Hebrew origin as against those who derived it from the Greek term
rhakos (a rag).
Augustin's linguistic attainments seem to have included familiarity
with Punic (Sermon on the Mount, ii. 14, 47). The Phoenician origin of
the North African people, the location of his birthplace and his
episcopal diocese, furnish an explanation of this.
2. For the Old Testament, Augustin used, besides the Latin version,
occasionally the Septuagint, and had at hand the versions of Symmachus,
Theodotion, and Aquila (Quæst. in Num. 52). He had profound reverence
for the LXX., and was inclined to give credit to the Jewish tradition
that each of the translators was confined in a separate cell, and on
comparing their work, which they had accomplished without communication
with each other, found their several versions to agree, word for word.
He held that the original was given through them in Greek by the
special direction of the Holy Spirit, and in such a way as to be most
suitable for the Gentiles (Christian Doctrine, ii. 15, 22; this ed. p.
542). He declared that the Latin copies were to be corrected from the
LXX., which was as authoritative as the Hebrew. Such a claim for the
authority of the Greek translation would make a knowledge of the Hebrew
almost unnecessary.
This excessive reverence for the LXX. has led Augustin to uphold, in
his exegesis of the Old Testament, all its errors of translation, which
a different view, coupled with a knowledge of Hebrew, would in most
cases have prevented him from accepting. Even at its plain and palpable
mistakes he takes no offence. He accepts the translation, "Yet three
days and Nineveh shall be overthrown," as of equal authority with the
"forty days" of the original, claiming a special symbolic meaning for
both.
3. For the New Testament, Augustin used some Latin translation or
translations older than the Vulgate. He declares the Latin translations
to be without number (Christian Doctr. ii. 11, 16; this ed. vol. ii. p.
540). There was already in his day "an endless diversity" of readings
in the Latin manuscripts. He vindicated for the Greek original the
claim of final authority, to which the Latin copies were to yield. As
there was likewise diversity of text among the Greek copies, he laid
down the rule, that those manuscripts were to be chosen for comparison
by the Latin student which were preserved in the churches of greater
learning and research (Christian Doctr. ii. 15, 22; in this ed. ii. p.
543). Not infrequently does Augustin cite the readings of the Greek. In
some cases he makes references to passages where there is a conflict of
text in the Latin authorities. He differs quite largely from Jerome's
Vulgate, to which he offered opposition, on the ground that a new
translation might unsettle the faith of some. In these variations of
construction and language he was sometimes nearer the original than
Jerome. Sometimes he does not approximate so closely. As a matter of
interest, and for the convenience of the reader, the differences of
Augustin's text and the Vulgate will be found, in all important cases,
noted down in this edition of the Sermon on the Mount.
Examples of Augustin's improvement upon the Vulgate are the omission of
the clause, "and despitefully use you" (et calumniantibus vos, Matt. v.
44), the use of quotidianum panem ("daily bread") instead of
supersubstantialem, and of inferas ("bring") instead of inducas
("lead"), in the fourth and sixth petitions of the Lord's Prayer (Matt.
vi. 11, 12). In reference to the last passage, it must be said,
however, that he notes a difference in the Latin mss., some using
infero, some induco; and while he adopts the former verb, he finds the
terms equivalent in meaning (Serm. on the Mt. ii. 9, 30).
4. Augustin's textual and grammatical comments are few in number, but
they cannot be said to be wanting in all value. A few instances will
suffice for a judgment of their merit:--
In the Harmony of the Gospels (ii. 29, 67), writing of the daughter of
Jairus (Matt. ix. 29), he mentions that some codices contain the
reading "woman" (mulier) for "damsel." Commenting on Matt. v. 22,
"Whosoever is angry with his brother without a cause," he includes the
expression "without a cause" (eike) without even a hint of its
spuriousness (Serm. on the Mt. i. 9, 25); but in his Retractations (i.
19. 4) he makes the correction, "The Greek manuscripts do not contain
sine causa." Tischendorf, Westcott and Hort, the Vulgate and the
Revised English Version, in agreement with the oldest mss., omit the
clause. He refers to a conflict of the Greek and Latin text of Matt. v.
39 ("Whosoever shall smite thee on thy right cheek"), and follows the
authority of the Greek in omitting the adjective "right" (Serm. on the
Mt. i. 19, 58). At Matt. vi. 4 he casts out, on the authority of the
Greek, the adverb palam ("openly"), which was found in many Latin
translations (as it is also found in the Textus Receptus, but not in
the Vulgate, and the Sinaitic, B, D, and other mss.). Commenting on
Matt. vii. 12, "Wherefore all things whatsoever ye would that men,"
etc., he refers to the addition of "good" before "things" by the
Latins, and insists upon its erasure on the basis of the Greek text
(Serm. on the Mt. ii. 22, 74).
On occasion, though very rarely, he quotes the Greek, as in the Sermon
on the Mount (ne tnn kauchesin, i. 17, 51; himation, i. 19, 60), in
confirmation of his opinions of the text.
At other times he compares Greek and Latin terms of synonymous or
kindred meanings. One of the most important of these is the passage
(City of God, x. 1; this ed. vol. ii. p. 181) where he draws a clear
distinction between latreia, threskeia, eusebeia, theosebeia. Other
examples of the kind under review are given by Trench (p. 20 sqq.).
It is evident that Augustin's equipment was defective from the
stand-point of the modern critical exegete. It would be wrong, however,
to say that he shows no concern about textual questions. But his
exegetical power shows itself in other ways than minute textual
investigation,--in comprehensive comparison of Scripture with
Scripture, and penetrating spiritual vision. To these qualities he adds
a purpose to be exhaustive, sparing no pains to develop the full
meaning of the passage under review. More exhaustive discussions can
hardly be found, to take a single example, than that on Matt. v. 25,
"Agree with thine adversary quickly" (Serm. on the Mt. xi. 31, where,
however, the view least reasonable is taken), or spiritually
satisfactory ones than the discussion of the gradation of sin and its
punishment (Matt. v. 21, 22; Serm. on the Mt. ix. 22), and "Judge not,
that ye be not judged" (Matt. vii. i), or pungently suggestive than the
handling of the words of our Lord at the marriage feast at Cana:
"Woman, what have I to do with thee?" (John ii. 4; Homily VIII.), or
more indicative of great principles underlying the vindication to the
evangelists of a true historical character and of independence of each
other (at least in minor details) than discussions like that about the
differences in the details of the miracle of the five loaves and two
fishes, alone common of the miracles to the fourfold Gospel (a sort of
prelude to works like Blunt's Undesigned Coincidences), and the
relation of this miracle to the miracle of the seven loaves (Harmony,
xlvi.-1).
Exegetical Principles.
Augustin has laid down in a separate treatise a code of exegetical
principles. His Christian Doctrine (vol. ii. of this series) is the
earliest manual of Biblical hermeneutics. In spite of irrelevant and
lengthy digressions, it contains many suggestions of value, which have
not been improved upon in modern treatises on the subject.
1. He emphasizes Hebrew and Greek scholarship as an important aid to
the expositor, and an essential condition of the interpretation of the
figurative language of Scripture (ii. 11, 16; 16, 23, this ed., pp.
539, 543).
2. He will have his interpreter acquainted with sacred geography (ii.
29, 45, p. 549), natural history (ii. 16, 24, p. 543; 29, 45, p. 549),
music (ii. 16, 26, p. 544), chronology (ii. 28, 42, p. 549) and the
science of numbers (ii. 16, 25, p. 543), natural science generally (ii.
29, 45 sqq., p. 549 sqq.), history (ii. 28, 43, p. 549), dialectics
(ii. 31, 48, p. 550), and the writings of the ancient philosophers (ii.
40, 60, p. 554). He was the first to suggest a work which has been
realized in our dictionaries of the Bible. Pertinent to the subject he
says, "What some men have done in regard to all words and names found
in Scripture, in the Hebrew and Syriac and Egyptian and other tongues,
taking up and interpreting separately such as were left in Scripture
without interpretation; and what Eusebius has done in regard to the
history of the past...I think might be done in regard to other
matters....For the advantage of his brethren a competent man might
arrange in their several classes, and give an account of, the unknown
places, and animals and plants, and trees and stones and metals, and
other species of things mentioned in Scripture" (ii. 39, 59, p. 554).
It is, in view of this sage suggestion, almost incomprehensible that
Augustin pays no attention to these subjects in his commentaries.
Jerome, on the other hand, is quite rich in these departments.
3. He presses the view that the Scripture is designed to have more
interpretations than one (Christ. Doctr. iii. 27, 38 sq.; this ed. p.
567). Augustin constantly applies this canon (e.g., on the petition,
"Thy will be done," Sermon on the Mount, ii. 7, 21-23). He adopted the
seven rules of the Donatist Tichonius as assisting to a deep
understanding of the Word. These rules relate (1) to the Lord and His
body, (2) to the twofold division of the Lord's body, (3) to the
promises and the Law, (4) to species and genus, (5) to times, (6) to
recapitulation, (7) to the devil and his body (Christ. Doctr. iii. 30,
42, pp. 568-573). He explains and illustrates these laws at length, but
denies that they exhaust the rules for discovering the hidden truth of
Scripture.
4. He commends the method of interpreting obscure passages by the light
of passages that are understood, and prefers it before the
interpretation by reason (Christ. Doctr. iii. 29, 39, p. 567).
5. The spirit and intent of the interpreter are of more importance than
verbal accuracy and critical acumen (a qualification not always too
strictly insisted upon in these modern days of commentators and
critical Biblical study). One must be in sympathy with the Gospel of
Christ to interpret its records. [1] Even the mistakes of an exegete,
properly disposed, may confirm religious faith and character; and so
far forth are his labors to be commended, though he himself is to be
corrected, that he err not again after the same manner. "If the
mistaken interpretation," he says, "tends to build up love, which is
the end of the commandment, the interpreter goes astray in much the
same way as a man who, by mistake, quits the highroad, but yet reaches,
through the fields, the same place to which the road leads" (Christ.
Doctr. i. 36, 41 sq.; ii. p. 533).
That Augustin followed his own canons of interpretation, his writings
show. He does not hesitate to put more than one interpretation upon a
text (as especially in the Psalms), and none has been more elaborate in
comparing Scripture with Scripture than he. If he had possessed the
familiarity with the Hebrew that he recommends so strongly to others,
he would have been preserved from the misinterpretations with which his
commentaries on the Old Testament abound.
Use of Allegory.
Augustin's use of allegory has exposed him to much harsh criticism.
What was the practice of all, ought not to be considered a mortal fault
in one. None of the ancient expositors were free from it. Some of the
modern expositors, except as their works are designed only as a
critical arsenal for the student, are defective because of all absence
of the allegorical element.
Where Scripture itself has led the way, as in the case of the allegory
of Hagar and Sarah (Gal. iv.) and other cases, the uninspired penman
will be pardoned if he follow. The use of the allegorical method,
however, was carried to the most unreasonable excess, reaching its
culmination in Gregory's Commentary on Job. That writer finds that the
patriarch of Uz represents Christ, his sons the clergy, his three
daughters the three classes of the laity who are to worship the
Trinity, his friends the heretics, the oxen and she-asses the heathen,
etc. The frequent extravagance of Augustin, proceeding out of his
intellectual and Scriptural exuberance, cannot be commended; but it
will be found that his allegory is seldom commonplace, and mingled with
it, where it is most vicious, are comments of rare aptness and common
sense. In the Old Testament he looks upon almost every character and
event as symbolic of Christ and Christian institutions. But, as Trench
well says, "it is indeed far better to find Christ everywhere in the
Old Testament than to find Him nowhere" (p. 54).
In his effort to display the unity and harmony of all Scripture (to
which he was forced by the controversy with the Manichæans) he often
strains after comparisons; and this came to be so much of a habit with
him, that, where he had no special purpose to gain, he is guilty of the
same excess. An instance among many is furnished in the opening
chapters of the Sermon on the Mount (iv. 11), where a close comparison
is instituted between the Beatitudes and the seven Spiritual operations
of Isa. xi. 2, 3. The historical element is nowhere denied, but
something else is constantly being superinduced upon it, especially in
the Old Testament.
A single illustration of Augustin's allegorical interpretation will
suffice. Turning away from the Psalms, where his imagination is
particularly fertile along this line, I extract one on the parable of
the five loaves and two fishes, as found in the XXIV. Homily on John.
The five loaves mean the five Books of Moses. They are not wheaten, but
barley, because they belong to the Old Testament. The nature of barley
is such that it is hard to be got at, as the kernel is set in a coating
of husk which is tenacious and hard to be stripped off. Such is the
letter of the Old Testament, enveloped in a covering of carnal
sacraments. The little lad represents the people of Israel, which, in
its childishness of mind, carried but did not eat. The two fishes
signify the persons of the Priest and King, which therefore point to
Christ. The multiplication of the loaves signifies the exposition into
many volumes of the five Books of Moses. There were five thousand
people fed, because they were under the Law, which is unfolded in five
books. "They sat upon the grass;" that is, they were carnally minded,
and rested in carnal things. The "fragments" are the truths of hidden
import which the people cannot receive, and which were therefore
entrusted to the twelve apostles.
The excessive taste for this style of interpretation, in which the
homilists and Biblical writers of a thousand years had revelled, was
sternly rebuked by the Reformers. Especially did Luther utter his
protest, on the ground that the fancies into which this method was apt
to lead had a tendency to shake confidence in the literal truth of the
sacred volume. He remarks, "Augustin said beautifully that a figure
proves nothing;" but, probably from the high regard he had for the
great theologian, he did not condemn his allegorizing exegesis. [2]
However much the great African bishop may have laid himself open to the
rebuke of a more critical and mechanical age in this regard and others,
his exegesis will continue to be admired for the diligence with which
the sacred text is scanned, the reverent frame of heart with which it
is approached, and the rich treasures of spiritual truth which it
brings forth to the willing and devout reader.
__________________________________________________________________
[1] On the principle that Davidica intelligit, qui Davidica patitur;
or, as the German couplet runs,-- "Wer den Dichter will verstehen Muss
in Dichters Lande gehen."
[2] The passage is quoted in full by Trench (p. 64). His work, St.
Augustin on the Sermon on the Mount, 4th ed., London, 1881, contains an
elaborate introductory essay on Augustin as an Interpreter of
Scripture. His use of allegory is considered in a separate chapter
(iv). An older work is by Clausen: Augustinus, Sac. Script. Interpres,
pp. 267, Berol. 1828.
__________________________________________________________________
__________________________________________________________________
St. AUGUSTIN:
our lord's sermon on the mount,
according to matthew.
[De Sermone Domini in Monte secundum Matthaeum.]
translated by
the rev. William Findlay, m.a.,
larkhall.
revised and annotated by
the rev. d. s. schaff,
kansas city.
__________________________________________________________________
our lord's sermon on the mount.
------------------------
Book I.
Explanation of the first part of the sermon delivered by our Lord on
the mount, as contained in the fifth chapter of Matthew.
__________________________________________________________________
Chapter I.
1. If any one will piously and soberly consider the sermon which our
Lord Jesus Christ spoke on the mount, as we read it in the Gospel
according to Matthew, I think that he will find in it, so far as
regards the highest morals, a perfect standard of the Christian life:
and this we do not rashly venture to promise, but gather it from the
very words of the Lord Himself. For the sermon itself is brought to a
close in such a way, that it is clear there are in it all the precepts
which go to mould the life. For thus He speaks: "Therefore, whosoever
heareth these words of mine, and doeth them, I will liken [3] him unto
a wise man, which built his house upon a rock: and the rain descended,
and the floods came, and the winds blew, and beat [4] upon that house;
and it fell not: for it was founded upon a rock. And every one that
heareth these words of mine, and doeth them not, I will liken [5] unto
a foolish man, which built his house upon the sand: and the rain
descended, and the floods came, and the winds blew, and beat upon that
house; and it fell: and great was the fall of it." Since, therefore, He
has not simply said, "Whosoever heareth my words," but has made an
addition, saying, "Whosoever heareth these words of mine," He has
sufficiently indicated, as I think, that these sayings which He uttered
on the mount so perfectly guide the life of those who may be willing to
live according to them, that they may justly be compared to one
building upon a rock. I have said this merely that it may be clear that
the sermon before us is perfect in all the precepts by which the
Christian life is moulded; for as regards this particular section a
more careful treatment will be given in its own place. [6]
2. The beginning, then, of this sermon is introduced as follows: "And
when He saw the great [7] multitudes, He went up into a mountain: [8]
and when He was set, His disciples came unto Him: and He opened His
mouth, and taught them, saying." If it is asked what the "mountain"
means, it may well be understood as meaning the greater precepts of
righteousness; for there were lesser ones which were given to the Jews.
Yet it is one God who, through His holy prophets and servants,
according to a thoroughly arranged distribution of times, gave the
lesser precepts to a people who as yet required to be bound by fear;
and who, through His Son, gave the greater ones to a people whom it had
now become suitable to set free by love. Moreover, when the lesser are
given to the lesser, and the greater to the greater, they are given by
Him who alone knows how to present to the human race the medicine
suited to the occasion. Nor is it surprising that the greater precepts
are given for the kingdom of heaven, and the lesser for an earthly
kingdom, by that one and the same God, who made heaven and earth. With
respect, therefore, to that righteousness which is the greater, it is
said through the prophet, "Thy righteousness is like the mountains of
God:" [9] and this may well mean that the one Master alone fit to teach
matters of so great importance teaches on a mountain. Then He teaches
sitting, as behooves the dignity of the instructor's office; and His
disciples come to Him, in order that they might be nearer in body for
hearing His words, as they also approached in spirit to fulfil His
precepts. "And He opened His mouth, and taught them, saying." The
circumlocution before us, which runs, "And He opened His mouth,"
perhaps gracefully intimates by the mere pause that the sermon will be
somewhat longer than usual, unless, perchance, it should not be without
meaning, that now He is said to have opened His own mouth, whereas
under the old law He was accustomed to open the mouths of the prophets.
[10]
3. What, then, does He say? "Blessed are the poor in spirit, for theirs
is the kingdom of heaven." We read in Scripture concerning the striving
after temporal things, "All is vanity and presumption of spirit;" [11]
but presumption of spirit means audacity and pride: usually also the
proud are said to have great spirits; and rightly, inasmuch as the wind
also is called spirit. And hence it is written, "Fire, hail, snow, ice,
spirit of tempest." [12] But, indeed, who does not know that the proud
are spoken of as puffed up, as if swelled out with wind? And hence also
that expression of the apostle, "Knowledge puffeth up, but charity
edifieth." [13] And "the poor in spirit" are rightly understood here,
as meaning the humble and God-fearing, i.e. those who have not the
spirit which puffeth up. Nor ought blessedness to begin at any other
point whatever, if indeed it is to attain unto the highest wisdom; "but
the fear of the Lord is the beginning of wisdom;" [14] for, on the
other hand also, "pride" is entitled "the beginning of all sin." [15]
Let the proud, therefore, seek after and love the kingdoms of the
earth; but "blessed are the poor in spirit, for theirs is the kingdom
of heaven." [16]
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[3] Similabo. The Vulgate, conforming more closely to the Greek, has
assimilabitur, "shall be likened."
[4] Offenderunt; the Vulgate has irruerunt.
[5] The Vulgate, more closely conforming to the Greek, has similis
erit.
[6] The main purpose of the Sermon on the Mount has been variously
stated. Augustin regards it as a perfect code of morals. Tholuck (Die
Bergpredigt) calls it "the Magna Charta of the kingdom of heaven."
Lange says, "The grand fundamental idea is to present the righteousness
of the kingdom of heaven in its relation to that of the Old Testament
theocracy." Geikie declares it to be the "formal inauguration of the
kingdom of God and the Magna Charta of our faith." Edersheim regards it
as presenting "the full delineation of the ideal man of God, of prayer,
and of righteousness; in short, of the inward and outward manifestation
of discipleship." Meyer (Com. 6th ed. p. 210) says that the aim of
Jesus is, as the One who fulfils the Law and the Prophets, to present
the moral conditions of participation in the Messianic kingdom. Weiss
(Leben Jesu) speaks of it as being "as little an ethical discourse as a
new proclamation of law. It is nothing else than an announcement of the
kingdom of God, in which is visible everywhere the purpose of Jesus to
distinguish between its righteousness and the righteousness revealed in
the Old Testament as well as that taught by the teachers of his day."
The Sermon on the Mount is a practical discourse, containing little of
what, in the strict sense, may be termed the credenda of Christianity.
It is the fullest statement of the nature and obligations of
citizenship in God's kingdom. It is noteworthy for its omissions as
well as for its contents. No reference is made to a priesthood, a
ritual, sacred places, or offerings. There is almost a total absence of
all that is sensuous and external. It deals with the motives and
affections of the inner man, and so comes into comparison and contrast
with the Mosaic law as well as with the Pharisaic ceremonialism of the
Lord's Day. The moral grandeur of the precepts of the Sermon on the
Mount has been acknowledged by believer and sceptics alike. Renan (Life
of Jesus) says, "The Sermon on the Mount will never be surpassed." On
the 15th of October, 1852, two weeks before he died, Daniel Webster
wrote and signed his name to the following words, containing a
testimony to this portion of Scripture, which he also ordered placed
upon his tombstone: "Lord, I believe; help thou mine unbelief....My
heart has assured me and reassured me that the gospel of Jesus Christ
must be a divine reality. The Sermon on the Mount cannot be a merely
human production. This belief enters into the very depth of my
conscience. The whole history of man proves it" (Curtis, Life of
Webster, ii. p. 684). The relation which the reports of Matthew and
Luke (vi. 20-49) sustain to each other is ignored by Augustin here
(who, except in rare cases, omits all critical discussion), but is
discussed in his Harmony of the Gospels, ii. 19. The agreements are
numerous. The differences are striking, and concern the matter, the
arrangement, the language, and the setting of the sermon. Matthew has a
hundred and seven verses, Luke thirty. Matthew has seven (or eight)
beatitudes, Luke but four, and adds four woes which Matthew omits.
According to the first evangelist Jesus spoke sitting on a mountain:
according to the third evangelist He spoke standing, and in the plain.
The views are, (1) Matthew and Luke give accounts of the same discourse
(Origen, Chrysostom, Calvin, Tholuck, Meyer, Keil, Schaff, Weiss). (2)
They report different sermons spoken at different times (Augustin not
positively, Storr, Plumptre). This is not probable, as so much of the
matter in both is identical: both begin with the same beatitude, and
close with the same parable; and both accounts are followed with the
report of the healing of the centurion's servant. (3) The two sermons
were delivered in close succession on the summit of the mountain to the
disciples, and on the plain to the multitude (Lange). Alford confesses
inability to reconcile the discrepancy.
[7] Multas turbas. The Vulgate omits multas.
[8] The Greek has the definite article to oros. Some, on this ground,
explain the expression to mean "mountain region." According to the
Latin tradition of the time of the Crusaders, the exact spot is the
Horns of Hattin, which Dean Stanley (Sinai and Palestine, Am. ed. p.
436) and most others adopt. The hill, which is horned like a saddle, is
south-west of Capernaum, and commands a good view of the Lake of
Galilee. It seems to meet the requirements of the text. Robinson says
there are a dozen other hills as eligible as this one. Tholuck enlarges
upon the "beautiful temple of nature in which the Lord delivered the
sermon." Matthew Henry says, "When the law was given, the Lord came
down upon the mountain, now the Lord went up; then He spake in thunder
and lightning, now in a still, small voice; then the people were
ordered to keep their distance, now they are invited to draw near,--a
blessed change!"
[9] Ps. xxxvi. 6.
[10] Chrysostom, Euthymius, etc., see in the expression the implication
that Christ also taught by works. Tholuck, with many modern
commentators, finds in it a reference to "loud and solemn utterance."
[11] Eccles. i. 14.
[12] Ps. cxlviii. 8.
[13] 1 Cor. viii. 1.
[14] Ps. cxi. 10.
[15] Ecclus. x. 13.
[16] Not the intellectually poor (Fritzsche), nor the poor in worldly
goods, as we might gather from Luke (vi. 20). Roman-Catholic
commentators have found here support for the doctrine of voluntary
poverty (Cornelius à Lapide, Maldonatus, etc.). The Emperor Julian, in
allusion to this passage and others like it, said he would only
confiscate the goods of Christians, that they might enter as the poor
into the kingdom of heaven (Lett. xliii.). Some (Olearius, Michaelis,
Paulus) have joined "in spirit" with "blessed." Augustin explains the
passage of those who are not elated or proud, taking "spirit" in an
evil sense. In another place he says, "Blessed are the poor in their
own spirit, rich in God's Spirit, for every man who follows his own
spirit is proud." He then compares him who subdues his own spirit to
one living in a valley which is filled with water from the hills (En.
in Ps. cxli. 4). The most explain of those who are conscious of
spiritual need (Matt. xi. 28), and are ready to be filled with the
gospel riches, as opposed to the spiritually proud, the just who need
no repentance (Tholuck, Meyer, Lange, etc.). "Many are poor in the
world, but high in spirit; poor and proud, murmuring and complaining,
and blaming their lot. Laodicea was poor in spirituals, and yet rich in
spirit; so well increased with goods as to have need of nothing. Paul
was rich in spirituals, excelling most in gifts and graces and yet poor
in spirit; the least of the apostles, and less than the least of all
saints" (M. Henry).
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Chapter II.
4. "Blessed are the meek, for they shall by inheritance possess [17]
the earth:" that earth, I suppose, of which it is said in the Psalm,
"Thou art my refuge, my portion in the land of the living." [18] For it
signifies a certain firmness and stability of the perpetual
inheritance, where the soul, by means of a good disposition, rests, as
it were, in its own place, just as the body rests on the earth, and is
nourished from it with its own food, as the body from the earth. This
is the very rest and life of the saints. Then, the meek are those who
yield to acts of wickedness, and do not resist evil, but overcome evil
with good. [19] Let those, then, who are not meek quarrel and fight for
earthly and temporal things; but "blessed are the meek, for they shall
by inheritance possess the earth," from which they cannot be driven
out. [20]
5. "Blessed are they that mourn: [21] for they shall be comforted."
Mourning is sorrow arising from the loss of things held dear; but those
who are converted to God lose those things which they were accustomed
to embrace as dear in this world: for they do not rejoice in those
things in which they formerly rejoiced; and until the love of eternal
things be in them, they are wounded by some measure of grief. Therefore
they will be comforted by the Holy Spirit, who on this account chiefly
is called the Paraclete, i.e. the Comforter, in order that, while
losing the temporal joy, they may enjoy to the full that which is
eternal. [22]
6. "Blessed are they which do hunger and thirst after righteousness:
for they shall be filled." Now He calls those parties, lovers of a true
and indestructible good. They will therefore be filled with that food
of which the Lord Himself says, "My meat is to do the will of my
Father," which is righteousness; and with that water, of which
whosoever "drinketh," as he also says, it "shall be in him a well of
water, springing up into everlasting life." [23]
7. "Blessed are the merciful: for they shall obtain mercy." [24] He
says that they are blessed who relieve the miserable, for it is paid
back to them in such a way that they are freed from misery.
8. "Blessed are the pure in heart: [25] for they shall see God." How
foolish, therefore, are those who seek God with these outward eyes,
since He is seen with the heart! as it is written elsewhere, "And in
singleness of heart seek Him." [26] For that is a pure heart which is a
single heart: and just as this light cannot be seen, except with pure
eyes; so neither is God seen, unless that is pure by which He can be
seen. [27]
9. "Blessed are the peacemakers: for they shall be called the children
of God." It is the perfection of peace, where nothing offers
opposition; and the children of God are peacemakers, because nothing
resists God, and surely children ought to have the likeness of their
father. Now, they are peacemakers in themselves who, by bringing in
order all the motions of their soul, and subjecting them to
reason--i.e. to the mind and spirit--and by having their carnal lusts
thoroughly subdued, become a kingdom of God: in which all things are so
arranged, that that which is chief and pre-eminent in man rules without
resistance over the other elements, which are common to us with the
beasts; and that very element which is pre-eminent in man, i.e. mind
and reason, is brought under subjection to something better still,
which is the truth itself, the only-begotten Son of God. For a man is
not able to rule over things which are inferior, unless he subjects
himself to what is superior. And this is the peace which is given on
earth to men of goodwill; [28] this the life of the fully developed and
perfect wise man. From a kingdom of this sort brought to a condition of
thorough peace and order, the prince of this world is cast out, who
rules where there is perversity and disorder. [29] When this peace has
been inwardly established and confirmed, whatever persecutions he who
has been cast out shall stir up from without, he only increases the
glory which is according to God; being unable to shake anything in that
edifice, but by the failure of his machinations making it to be known
with how great strength it has been built from within outwardly. Hence
there follows: "Blessed are they which are persecuted for
righteousness' sake: for theirs is the kingdom of heaven."
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[17] Hereditate possidebunt. Vulgate omits hereditate. The passage is
quoted almost literally in the Teaching of the Twelve Apostles, iii. 7.
[18] Ps. cxlii. 5.
[19] Rom. xii. 21.
[20] The order in which Augustin places this Beatitude is followed in
Cod. D, and approved by Lachmann, Tischendorf, Neander, and others (not
Westcott and Hort). The meek not only bear provocation, but quietly
submit to God's dealings, and comply with His designs. The temporal
possession promised is one of the few temporal promises in the New
Testament. The inheritance of the earth is referred to "earthly good
and possessions," by Chrysostom, Euthymius, Luther, etc.; to conquest
of the world by the kingdom of God, by Neander, to the actual kingdom
on this earth, first in its millennial then in its blessed state, by
Alford; typically to the Messiah kingdom, by Meyer; to the land of the
living beyond the heavens by Gregory of Nyssa. "Humility and meekness
have been proved to be a conquering principle in the world's history"
(Tholuck).
[21] Lugentes. Greek, penthountes. The Vulgate, qui lugent, which
Augustin follows, p. 7.
[22] The mourning is a mourning over sins of their own and others
(Chrysostom, etc.); too restricted, as is also Augustin's explanation.
Spiritual mourning in general (Ambrose, Jerome, Tholuck, etc.) sorrow
according to God (2 Cor. vii. 10). We are helped to the meaning by
comparing the woe on those that laugh (Luke vi. 22); that is, upon
those who are satisfied with earthly things, and avoid the seriousness
of repentance.
[23] John iv. 34, 14.
[24] Ipsorum miserabitur; closer to the Greek than the Vulgate ipsi
misericordiam consequentur. The same thought that underlies the fifth
petition of the Lord's Prayer, as Augustin also says, Retract. I. xix.
3.
[25] Mundi corde; the Vulgate, mundo corde.
[26] Wisd. i. 1.
[27] "Pure in heart." "Ceremonial purity does not suffice" (Bengel).
The singleness of heart which has God's will for its aim, and follows
integrity with our fellow-men (Tholuck). "Shall see God:" the most
infinite communion with God (Tholuck). The promise is fulfilled even
here (Lange, Alford, Schaff, etc.). It concerns only the beatific
vision in the spiritual body (Meyer). Not a felicity to the impure to
see God (Henry). Comp. 1 John iii. 2, Rev. xxii. 4, etc. Augustin has a
brilliant description of the future vision of God in City of God (this
series, vol. ii. pp. 507-509).
[28] Luke ii. 14.
[29] The "peacemakers" not only establish peace within themselves as
Augustin, encouraged by the Latin word, explains, but diffuse peace
around about them,--heal the alienations and discords of others, and
bring about reconciliations in the world; not merely peaceful, but
peacemakers. "In most kingdoms those stand highest who make war: in the
Messiah's kingdom the crowning beatitude respects those who make
peace." The expressions will be remembered, "peace of God" (Phil. iv.
7); "peace of Christ" (Col. iii. 15); "God of peace" (Rom. xv. 33),
etc. "If the peacemakers are blessed, woe to the peacebreakers!" (M.
Henry).
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Chapter III.
10. There are in all, then, these eight sentences. For now in what
remains He speaks in the way of direct address to those who were
present, saying: "Blessed shall ye be when men shall revile you and
persecute you." But the former sentences He addressed in a general way:
for He did not say, Blessed are ye poor in spirit, for yours is the
kingdom of heaven; but He says, "Blessed are the poor in spirit, for
theirs is the kingdom of heaven:" nor, Blessed are ye meek, for ye
shall inherit the earth; but, "Blessed are the meek, for they shall
inherit the earth." And so the others up to the eighth sentence, where
He says: "Blessed are they which are persecuted for righteousness'
sake, for theirs is the kingdom of heaven." After that He now begins to
speak in the way of direct address to those present, although what has
been said before referred also to His present audience; and that which
follows, and which seems to be spoken specially to those present,
refers also to those who were absent, or who would afterwards come into
existence.
For this reason the number of sentences before us is to be carefully
considered. For the beatitudes begin with humility: "Blessed are the
poor in spirit," i.e. those not puffed up, while the soul submits
itself to divine authority, fearing lest after this life it go away to
punishment, although perhaps in this life it might seem to itself to be
happy. Then it (the soul) comes to the knowledge of the divine
Scriptures, where it must show itself meek in its piety, lest it should
venture to condemn that which seems absurd to the unlearned, and should
itself be rendered unteachable by obstinate disputations. After that,
it now begins to know in what entanglements of this world it is held by
reason of carnal custom and sins: and so in this third stage, in which
there is knowledge, the loss of the highest good is mourned over,
because it sticks fast in what is lowest. Then, in the fourth stage
there is labour, where vehement exertion is put forth, in order that
the mind may wrench itself away from those things in which, by reason
of their pestilential sweetness, it is entangled: here therefore
righteousness is hungered and thirsted after, and fortitude is very
necessary; because what is retained with delight is not abandoned
without pain. Then, at the fifth stage, to those persevering in labour,
counsel for getting rid of it is given; for unless each one is assisted
by a superior, in no way is he fit in his own case to extricate himself
from so great entanglements of miseries. But it is a just counsel, that
he who wishes to be assisted by a stronger should assist him who is
weaker in that in which he himself is stronger: therefore "blessed are
the merciful, for they shall obtain mercy." At the sixth stage there is
purity of heart, able from a good conscience of good works to
contemplate that highest good, which can be discerned by the pure and
tranquil intellect alone. Lastly is the seventh, wisdom itself--i.e.
the contemplation of the truth, tranquillizing the whole man, and
assuming the likeness of God, which is thus summed up: "Blessed are the
peacemakers, for they shall be called the children of God." The eighth,
as it were, returns to the starting-point, because it shows and
commends what is complete and perfect: [30] therefore in the first and
in the eighth the kingdom of heaven is named, "Blessed are the poor in
spirit, for theirs is the kingdom of heaven;" and, "Blessed are they
which are persecuted for righteousness' sake, for theirs is the kingdom
of heaven:" as it is now said, "Who shall separate us from the love of
Christ? shall tribulation, or distress, or persecution, or famine, or
nakedness, or peril, or sword?" [31] Seven in number, therefore, are
the things which bring perfection: for the eighth brings into light and
shows what is perfect, so that starting, as it were, from the beginning
again, the others also are perfected by means of these stages.
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[30] "In the eighth beatitude the other seven are only summed up under
the idea of the righteousness of the kingdom in its relation to those
who persecute it; while the ninth is a description of the eighth, with
reference to the relation in which these righteous persons stand to
Christ" (Lange).
[31] Rom. viii. 35.
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Chapter IV.
11. Hence also the sevenfold operation of the Holy Ghost, of which
Isaiah speaks, [32] seems to me to correspond to these stages and
sentences. But there is a difference of order: for there the
enumeration begins with the more excellent, but here with the inferior.
For there it begins with wisdom, and closes with the fear of God: but
"the fear of the Lord is the beginning of wisdom." And therefore, if we
reckon as it were in a gradually ascending series, there the fear of
God is first, piety second, knowledge third, fortitude fourth, counsel
fifth, understanding sixth, wisdom seventh. The fear of God corresponds
to the humble, of whom it is here said, "Blessed are the poor in
spirit," i.e. those not puffed up, not proud: to whom the apostle says,
"Be not high-minded, but fear;" [33] i.e. be not lifted up. Piety [34]
corresponds to the meek: for he who inquires piously honours Holy
Scripture, and does not censure what he does not yet understand, and on
this account does not offer resistance; and this is to be meek: whence
it is here said, "Blessed are the meek." Knowledge corresponds to those
that mourn who already have found out in the Scriptures by what evils
they are held chained which they ignorantly have coveted as though they
were good and useful. Fortitude corresponds to those hungering and
thirsting: for they labour in earnestly desiring joy from things that
are truly good, and in eagerly seeking to turn away their love from
earthly and corporeal things: and of them it is here said, "Blessed are
they which do hunger and thirst after righteousness." Counsel
corresponds to the merciful: for this is the one remedy for escaping
from so great evils, that we forgive, as we wish to be ourselves
forgiven; and that we assist others so far as we are able, as we
ourselves desire to be assisted where we are not able: and of them it
is here said, "Blessed are the merciful." Understanding corresponds to
the pure in heart, the eye being as it were purged, by which that may
be beheld which eye hath not seen, nor ear heard, and what hath not
entered into the heart of man: [35] and of them it is here said,
"Blessed are the pure in heart." Wisdom corresponds to the peacemakers,
in whom all things are now brought into order, and no passion is in a
state of rebellion against reason, but all things together obey the
spirit of man, while he himself also obeys God: and of them it is here
said, "Blessed are the peacemakers." [36]
12. Moreover, the one reward, which is the kingdom of heaven, is
variously named according to these stages. In the first, just as ought
to be the case, is placed the kingdom of heaven, which is the perfect
and highest wisdom of the rational soul. Thus, therefore, it is said,
"Blessed are the poor in spirit, for theirs is the kingdom of heaven:"
as if it were said, "The fear of the Lord is the beginning of wisdom."
To the meek an inheritance is given, as it were the testament of a
father to those dutifully seeking it: "Blessed are the meek, for they
shall inherit the earth." To the mourners comfort, as to those who know
what they have lost, and in what evils they are sunk: "Blessed are they
that mourn, for they shall be comforted." To those hungering and
thirsting, a full supply, as it were a refreshment to those labouring
and bravely contending for salvation: "Blessed are they which do hunger
and thirst after righteousness, for they shall be filled." To the
merciful mercy, as to those following a true and excellent counsel, so
that this same treatment is extended toward them by one who is
stronger, which they extend toward the weaker: "Blessed are the
merciful, for they shall obtain mercy." To the pure in heart is given
the power of seeing God, as to those bearing about with them a pure eye
for discerning eternal things: "Blessed are the pure in heart, for they
shall see God." To the peacemakers the likeness of God is given, as
being perfectly wise, and formed after the image of God by means of the
regeneration of the renewed man: "Blessed are the peacemakers, for they
shall be called the children of God." And those promises can indeed be
fulfilled in this life, as we believe them to have been fulfilled in
the case of the apostles. For that all-embracing change into the
angelic form, which is promised after this life, cannot be explained in
any words. "Blessed," therefore, "are they which are persecuted for
righteousness' sake, for theirs is the kingdom of heaven." This eighth
sentence, which goes back to the starting-point, and makes manifest the
perfect man, is perhaps set forth in its meaning both by the
circumcision on the eighth day in the Old Testament, and by the
resurrection of the Lord after the Sabbath, the day which is certainly
the eighth, and at the same time the first day; and by the celebration
of the eight festival days which we celebrate in the case of the
regeneration of the new man; and by the very number of Pentecost. For
to the number seven, seven times multiplied, by which we make
forty-nine, as it were an eighth is added, so that fifty may be made
up, and we, as it were, return to the starting-point: on which day the
Holy Spirit was sent, by whom we are led into the kingdom of heaven,
and receive the inheritance, and are comforted; and are fed, and obtain
mercy, and are purified, and are made peacemakers; and being thus
perfect, we bear all troubles brought upon us from without for the sake
of truth and righteousness.
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[32] Isa. xi. 2, 3.
[33] Rom. xi. 20.
[34] Augustin follows the Septuagint, which has "piety" instead of "the
fear of the Lord" in the last clause of Isa. xi. 2.
[35] Isa. lxiv. 4 and 1 Cor. ii. 9.
[36] This is guarded against misconstruction in the Retract. I. xix. 1.
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Chapter V.
13. "Blessed are ye," says He, "when men shall revile you, and
persecute you, and shall say all manner of evil against you falsely for
my sake. Rejoice and be exceeding glad: for great [37] is your reward
in heaven." Let any one who is seeking after the delights of this world
and the riches of temporal things under the Christian name, consider
that our blessedness is within; as it is said of the soul of the Church
[38] by the mouth of the prophet, "All the beauty of the king's
daughter is within;" [39] for outwardly revilings, and persecutions,
and disparagements are promised; and yet, from these things there is a
great reward in heaven, which is felt in the heart of those who endure,
those who can now say, "We glory in tribulations: knowing that
tribulation worketh patience; and patience, experience; and experience,
hope: and hope maketh not ashamed; because the love of God is shed
abroad in our hearts by the Holy Ghost which is given unto us." [40]
For it is not simply the enduring of such things that is advantageous,
but the bearing of such things for the name of Christ not only with
tranquil mind, but even with exultation. For many heretics, deceiving
souls under the Christian name, endure many such things; but they are
excluded from that reward on this account, that it is not said merely,
"Blessed are they which endure persecution;" but it is added, "for
righteousness' sake." Now, where there is no sound faith, there can be
no righteousness, for the just [righteous] man lives by faith. [41]
Neither let schismatics promise themselves anything of that reward; for
similarly, where there is no love, there cannot be righteousness, for
"love worketh no ill to his neighbour;" [42] and if they had it, they
would not tear in pieces Christ's body, which is the Church. [43]
14. But it may be asked, What is the difference when He says, "when men
shall revile you," and "when they shall say all manner of evil against
you," since to revile [44] is just this, to say evil against? [45] But
it is one thing when the reviling word is hurled with contumely in
presence of him who is reviled, as it was said to our Lord, "Say we not
the truth [46] that thou art a Samaritan, and hast a devil?" [47] and
another thing, when our reputation is injured in our absence, as it is
also written of Him, "Some said, He is a prophet; [48] others said,
Nay, but He deceiveth the people." [49] Then, further, to persecute is
to inflict violence, or to assail with snares, as was done by him who
betrayed Him, and by them who crucified Him. Certainly, as for the fact
that this also is not put in a bare form, so that it should be said,
"and shall say all manner of evil against you," but there is added the
word "falsely," and also the expression "for my sake;" I think that the
addition is made for the sake of those who wish to glory in
persecutions, and in the baseness of their reputation; and to say that
Christ belongs to them for this reason, that many bad things are said
about them; while, on the one hand, the things said are true, when they
are said respecting their error; and, on the other hand, if sometimes
also some false charges are thrown out, which frequently happens from
the rashness of men, yet they do not suffer such things for Christ's
sake. [50] For he is not a follower of Christ who is not called a
Christian according to the true faith and the catholic discipline.
15. "Rejoice," says He, "and be exceeding glad: for great is your
reward in heaven." I do not think that it is the higher parts of this
visible world that are here called heaven. For our reward, which ought
to be immoveable and eternal, is not to be placed in things fleeting
and temporal. But I think the expression "in heaven" means in the
spiritual firmament, where dwells everlasting righteousness: in
comparison with which a wicked soul is called earth, to which it is
said when it sins, "Earth thou art, and unto earth thou shalt return."
[51] Of this heaven the apostle says, "For our conversation is in
heaven." [52] Hence they who rejoice in spiritual good are conscious of
that reward now; but then it will be perfected in every part, when this
mortal also shall have put on immortality. "For," says He, "so
persecuted they the prophets also which were before you." In the
present case He has used "persecution" in a general sense, as applying
alike to abusive words and to the tearing in pieces of one's
reputation; and has well encouraged them by an example, because they
who speak true things are wont to suffer persecution: nevertheless did
not the ancient prophets on this account, through fear of persecution,
give over the preaching of the truth.
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[37] Multa; Vulgate, copiosa.
[38] Anima ecclesiastica.
[39] Ps. xlv. 13.
[40] Rom. v. 3-5.
[41] Hab. ii. 4 and Rom. i. 17.
[42] Rom. xiii. 10.
[43] Col. i. 24.
[44] Maledicere.
[45] Malum dicere.
[46] Verum. The Vulgate more literally has bene.
[47] John viii. 48.
[48] The Vulgate, following the Greek, has bonus,--good man.
[49] Chap. vii. 12.
[50] "It is not the suffering but the cause, that makes men martyrs."
For, says Augustin in another place (En. in Ps. xxxiv. 23), if the
suffering made the martyr, every mine would be full of martyrs, every
chain drag them, every one beheaded with the sword be crowned. They who
suffer for righteousness' sake, suffer for Christ's sake.
[51] Gen. iii. 19.
[52] Phil. iii. 20.
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Chapter VI.
16. Hence there follows most justly the statement, "Ye are the salt of
the earth;" showing that those parties are to be judged insipid, who,
either in the eager pursuit after abundance of earthly blessings, or
through the dread of want, lose the eternal things which can neither be
given nor taken away by men. "But [53] if the salt have lost [54] its
savour, wherewith shall it be salted?" i.e., If ye, by means of whom
the nations in a measure are to be preserved [from corruption], through
the dread of temporal persecutions shall lose the kingdom of heaven,
where will be the men through whom error may be removed from you, since
God has chosen you, in order that through you He might remove the error
of others? Hence the savourless salt is "good for nothing, but to be
cast out, and trodden under foot of men." It is not therefore he who
suffers persecution, but he who is rendered savourless by the fear of
persecution, that is trodden under foot of men. For it is only one who
is undermost that can be trodden under foot; but he is not undermost,
who, however many things he may suffer in his body on the earth, yet
has his heart fixed in heaven. [55]
17. "Ye are the light [56] of the world." In the same way as He said
above, "the salt of the earth," so now He says, "the light of the
world." For in the former case that earth is not to be understood which
we tread with our bodily feet, but the men who dwell upon the earth, or
even the sinners, for the preserving of whom and for the extinguishing
of whose corruptions the Lord sent the apostolic salt. And here, by the
world must be understood not the heavens and the earth, but the men who
are in the world or love the world, for the enlightening of whom the
apostles were sent. [57] "A city that is set on [58] an hill cannot be
hid," i.e. [a city] founded upon great and distinguished righteousness,
which is also the meaning of the mountain itself on which our Lord is
discoursing. "Neither do men light a candle [59] and put it under a
bushel measure." [60] What view are we to take? That the expression
"under a bushel measure" is so used that only the concealment of the
candle is to be understood, as if He were saying, No one lights a
candle and conceals it? Or does the bushel measure also mean something,
so that to place a candle under a bushel is this, to place the comforts
of the body higher than the preaching of the truth; so that one does
not preach the truth so long as he is afraid of suffering any annoyance
in corporeal and temporal things? And it is well said a bushel measure,
whether on account of the recompense of measure, for each one receives
the things done in his body,--"that every one," says the apostle, "may
there receive [61] the things done in his body;" and it is said in
another place, as if of this bushel measure of the body, "For with what
measure ye mete, it shall be measured to you again:" [62] --or because
temporal good things, which are carried to completion in the body, are
both begun and come to an end in a certain definite number of days,
which is perhaps meant by the "bushel measure;" while eternal and
spiritual things are confined within no such limit, "for God giveth not
the Spirit by measure." [63] Every one, therefore, who obscures and
covers up the light of good doctrine by means of temporal comforts,
places his candle under a bushel measure. "But on a candlestick." [64]
Now it is placed on a candlestick by him who subordinates his body to
the service of God, so that the preaching of the truth is the higher,
and the serving of the body the lower; yet by means even of the service
of the body the doctrine shines more conspicuously, inasmuch as it is
insinuated into those who learn by means of bodily functions, i.e. by
means of the voice and tongue, and the other movements of the body in
good works. The apostle therefore puts his candle on a candlestick,
when he says, "So fight I, not as one that beateth [65] the air; but I
keep under my body, and bring it into subjection, lest that by any
means, when I preach to others, I myself should be found a castaway."
[66] When He says, however, "that it may give light to all who are in
the house," I am of opinion that it is the abode of men which is called
a house, i.e. the world itself, on account of what He says before, "Ye
are the light of the world;" or if any one chooses to understand the
house as being the Church, this, too, is not out of place.
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[53] "A warning against pride" (Schaff).
[54] Infatuatum fuerit; Vulgate, evanuerit.
[55] Others follow Augustin in regarding the connection of this verse
and the next with the preceding one as very close. All the more must
they refuse to yield to persecution, as they have a function in the
world which is well represented by salt and light (Weizsäcker, Meyer,
etc.). The function of salt is to preserve and to season. With it
Elisha healed the unwholesome water (2 Kings ii. 21). The use of salt
in the sacrifices is, no doubt, alluded to (Tholuck). It becomes
savourless. Dr. Thomson says (Land and Book, ii. 43), "It is a
well-known fact that the salt in this country (gathered from the
marshes in dry weather), when in contact with the ground, or exposed to
air and sun, does become insipid and useless." The disciples are
appointed to communicate the truth and moral grace, before spoken of in
the Beatitudes, to counteract the error and corruption in the earth.
"Earth" not to be confined to "society as then existing, the definite
form the world then presented" (Lange), but to mankind in general, as
Augustin below. "Wherewith shall it be salted" does not imply that
those who have once fallen cannot be reclaimed (Alford). The comment of
Grotius is good: "Ipsi emendare alios debebent, non autem exspectare ut
ab aliis ipsi emendarentur" ("They ought to improve others, not expect
to be themselves improved by others").
[56] Lumen, also used for a luminary; Vulgate, lux. In a lower and
derivative sense are the disciples "the light," etc. (Alford), deriving
their light-giving quality from Him who is the "Light of the world"
(John viii. 12), so that they become "lights in the world" (Phil. ii.
15). Augustin (Sermon, ccclxxx.): Johannes lumen illuminatum, Christus
lumen illuminans.
[57] "The influence of salt is internal, of light external: hence the
element in which they work, the earth and the world, both referring to
mankind; the latter more to its organized external form" (Schaff).
[58] Constituta; Vulgate, posita. The city was probably visible. Some
have thought of the village on Mount Tabor, others of an ancient
fortress, predecessor of the present Safed (Dean Stanley, Thomson);
certainly not Jerusalem (Weizsäcker).
[59] Lucerna.
[60] The Greek has the definite article ton modion.
[61] 2 Cor. v. 10. Recipiat unusquisque quæ gessit in corpore. Vulgate,
referat unusquisque propria corporis, prout gessit, etc.
[62] Matt. vii. 2.
[63] John iii. 34; which words, however, are, as Augustin subsequently
observed (Retract. I. xix. 3), applicable only to Christ.
[64] Candelabrum.
[65] Cædens; Vulgate, verberans.
[66] 1 Cor. ix. 26, 27. Ne forte aliis predicans...invenir. Vulgate, Ne
forte cum aliis prædicaverim...efficir.
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Chapter VII.
18. "Let your light," [67] says He, "so shine before men, that they may
see your good works, and glorify your Father which is in heaven." If He
had merely said, "Let your light so shine before men, that they may see
your good works," He would seem to have fixed an end in the praises of
men, which hypocrites seek, and those who canvass for honours and covet
glory of the emptiest kind. Against such parties it is said, "If I yet
pleased men, I should not be the servant of Christ;" [68] and, by the
prophet, "They who please men are put to shame, because God hath
despised them;" and again, "God hath broken the bones of those who
please men;" [69] and again the apostle, "Let us not be desirous of
vainglory;" [70] and still another time, "But let every man prove his
own work, and then shall he have rejoicing in himself alone, and not in
another." [71] Hence our Lord has not said merely, "that they may see
your good works," but has added, "and glorify your Father who is in
heaven:" so that the mere fact that a man by means of good works
pleases men, does not there set it up as an end that he should please
men; but let him subordinate this to the praise of God, and for this
reason please men, that God may be glorified in him. For this is
expedient for them who offer praise, that they should honour, not man,
but God; as our Lord showed in the case of the man who was carried,
where, on the paralytic being healed, the multitude, marvelling at His
powers, as it is written in the Gospel, "feared and glorified God,
which had given such power unto men." [72] And His imitator, the
Apostle Paul, says, "But they had heard only, that he which persecuted
us in times past now preacheth the faith which once he destroyed; and
they glorified [73] God in me."
19. And therefore, after He has exhorted His hearers that they should
prepare themselves to bear all things for truth and righteousness, and
that they should not hide the good which they were about to receive,
but should learn with such benevolence as to teach others, aiming in
their good works not at their own praise, but at the glory of God, He
begins now to inform and to teach them what they are to teach; as if
they were asking Him, saying: Lo, we are willing both to bear all
things for Thy name, and not to hide Thy doctrine; but what precisely
is this which Thou forbiddest us to hide, and for which Thou commandest
us to bear all things? Art Thou about to mention other things contrary
to those which are written in the law? "No," says He; "for think not
that I am come to destroy the law, or the prophets: I am not come to
destroy, but to fulfil."
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[67] Lumen; Vulgate, lux. Christ presupposes His righteousness to have
become the principle of their life. "They were to stand forth openly
and boldly with the message of the New Testament" ( Lange).
[68] Gal. i. 10.
[69] Ps. liii. 5.
[70] Gal. v. 26.
[71] Chap. vi. 4.
[72] Matt. ix. 8.
[73] Gal. i. 23, 24. Vastabat...glorificabant; Vulgate,
expugnabat...clarificabant.
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Chapter VIII.
20. In this sentence the meaning is twofold. [74] We must deal with it
in both ways. For He who says, "I am not come [75] to destroy the law,
but to fulfil," means it either in the way of adding what is wanting,
or of doing what is in it. Let us then consider that first which I have
put first: for he who adds what is wanting does not surely destroy what
he finds, but rather confirms it by perfecting it; and accordingly He
follows up with the statement, "Verily I say unto you, [76] Till heaven
and earth pass, one iota or one tittle shall in nowise pass from the
law, till all be fulfilled." For, if even those things which are added
for completion are fulfilled, much more are those things fulfilled
which are sent in advance as a commencement. Then, as to what He says,
"One iota or one tittle shall in nowise pass from the law," nothing
else can be understood but a strong expression of perfection, since it
is pointed out by means of single letters, among which letters "iota"
is smaller than the others, for it is made by a single stroke; while a
"tittle" is but a particle of some sort at the top of even that. And by
these words He shows that in the law all the smallest particulars even
are to be carried into effect. [77] After that He subjoins: "Whosoever,
therefore, shall break one of these least commandments, and shall teach
men so, he shall be called the least in the kingdom of heaven." Hence
it is the least commandments that are meant by "one iota" and "one
tittle." And therefore, "whosoever shall break and shall teach [men]
so,"--i.e. in accordance with what he breaks, not in accordance with
what he finds and reads,--"shall be called the least in the kingdom of
heaven;" and therefore, perhaps, he will not be in the kingdom of
heaven at all, where only the great can be. "But whosoever shall do and
teach [men] so," [78] --i.e. who shall not break, and shall teach men
so, in accordance with what he does not break,--"shall be called great
in the kingdom of heaven." But in regard to him who shall be called
great in the kingdom of heaven, it follows that he is also in the
kingdom of heaven, into which the great are admitted: for to this what
follows refers.
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[74] Here begins the second part of the Sermon. In it our Lord sets
forth His relation as a lawgiver to the Mosaic law, especially as
currently interpreted according to the letter only (Meyer, Alford
etc.).
[75] Veni; Greek, elthon.
[76] A decisive assertion of authority. Asseveratio gravissima ei
propria, qui per se ipsum et per suam veritatem asseverat (Bengel). The
prophet's most emphatic statement was, "Thus saith the Lord." Christ
speaks in His own name, as the fount of authority (v. 20 and often:
John iii. 3, xiv. 12, etc.).
[77] "Christ's words are decisive against all those who would set aside
the Old Testament as without significance, or inconsistent with the New
Testament" (Alford). Christ declares the New to be rooted in the Old;
its consummation, not its destruction. The essence and purport of the
law, the "whole law," was fulfilled by Him (Meyer). Theophylact well
compares the law to a sketch, which Christ (like the painter) does not
destroy, but fills out.
[78] Sic; Greek, houtos; Vulgate, hic.
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Chapter IX.
21. "For I say unto you, that except your righteousness shall exceed
the righteousness of the scribes and Pharisees, ye shall in no case
enter into the kingdom of heaven;" [79] i.e., unless ye shall fulfil
not only those least precepts of the law which begin the man, but also
those which are added by me, who am not come to destroy the law, but to
fulfil it, ye shall not enter into the kingdom of heaven. But you say
to me: If, when He was speaking above of those least commandments, He
said that whosoever shall break one of them, and shall teach in
accordance with his transgression, is called the least in the kingdom
of heaven; but that whosoever shall do them, and shall teach [men] so,
is called great, and hence will be already in the kingdom of heaven,
because he is great: what need is there for additions to the least
precepts of the law, if he can be already in the kingdom of heaven,
because whosoever shall do them, and shall so teach, is great? For this
reason that sentence is to be understood thus: "But whosoever shall do
and teach men so, the same shall be called great in the kingdom of
heaven,"--i.e. not in accordance with those least commandments, but in
accordance with those which I am about to mention. Now what are they?
"That your righteousness," says He, "may exceed that of the scribes and
Pharisees;" for unless it shall exceed theirs, ye shall not enter into
the kingdom of heaven. Whosoever, therefore, shall break those least
commandments, and shall teach men so, shall be called the least; but
whosoever shall do those least commandments, and shall teach men so, is
not necessarily to be reckoned great and meet for the kingdom of
heaven; but yet he is not so much the least as the man who breaks them.
But in order that he may be great and fit for that kingdom, he ought to
do and teach as Christ now teaches, i.e. in order that his
righteousness may exceed that of the scribes and Pharisees. The
righteousness of the Pharisees is, that they shall not kill; the
righteousness of those who are destined to enter into the kingdom of
God, that they be not angry without a cause. The least commandment,
therefore, is not to kill; and whosoever shall break that, shall be
called least in the kingdom of heaven; but whosoever shall fulfil that
commandment not to kill, will not, as a necessary consequence, be great
and meet for the kingdom of heaven, but yet he ascends a certain step.
He will be perfected, however, if he be not angry without a cause; and
if he shall do this, he will be much further removed from murder. For
this reason he who teaches that we should not be angry, does not break
the law not to kill, but rather fulfils it; so that we preserve our
innocence both outwardly when we do not kill, and in heart when we are
not angry.
22. "Ye have heard" therefore, says He, "that it was said to them of
old time, Thou shalt not kill; and whosoever shall kill shall be in
danger of the judgment. But I say unto you, that whosoever is angry
with his brother without a cause [80] shall be in danger of the
judgment: and whosoever shall say to his brother, Raca, shall be in
danger of the council: but whosoever shall say, Thou fool, shall be in
danger of the gehenna of fire." What is the difference between being in
danger of the judgment, and being in danger of the council, and being
in danger of the gehenna of fire? [81] For this last sounds most
weighty, and reminds us that certain stages were passed over from
lighter to more weighty, until the gehenna of fire was reached. And,
therefore, if it is a lighter thing to be in danger of the judgment
than to be in danger of the council, and if it is also a lighter thing
to be in danger of the council than to be in danger of the gehenna of
fire, we must understand it to be a lighter thing to be angry with a
brother without a cause than to say "Raca;" and again, to be a lighter
thing to say "Raca" than to say "Thou fool." For the danger would not
have gradations, unless the sins also were mentioned in gradation.
23. But here one obscure word has found a place, for "Raca" is neither
Latin nor Greek. The others, however, are current in our language. Now,
some have wished to derive the interpretation of this expression from
the Greek, supposing that a ragged person is called "Raca," because a
rag is called in Greek rhakos; yet, when one asks them what a ragged
person is called in Greek, they do not answer "Raca;" and further, the
Latin translator might have put the word ragged where he has placed
"Raca," and not have used a word which, on the one hand, has no
existence in the Latin language, and, on the other, is rare in the
Greek. Hence the view is more probable which I heard from a certain
Hebrew whom I had asked about it; for he said that the word does not
mean anything, but merely expresses the emotion of an angry mind.
Grammarians call those particles of speech which express an affection
of an agitated mind interjections; as when it is said by one who is
grieved, "Alas," or by one who is angry, "Hah." And these words in all
languages are proper names, and are not easily translated into another
language; and this cause certainly compelled alike the Greek and the
Latin translators to put the word itself, inasmuch as they could find
no way of translating it. [82]
24. There is therefore a gradation in the sins referred to, so that
first one is angry, and keeps that feeling as a conception in his
heart; but if now that emotion shall draw forth an expression of anger
not having any definite meaning, but giving evidence of that feeling of
the mind by the very fact of the outbreak wherewith he is assailed with
whom one is angry, this is certainly more than if the rising anger were
restrained by silence; but if there is heard not merely an expression
of anger, but also a word by which the party using it now indicates and
signifies a distinct censure of him against whom it is directed, who
doubts but that this is something more than if merely an exclamation of
anger were uttered? Hence in the first there is one thing, i.e. anger
alone; in the second two things, both anger and a word that expresses
anger; in the third three things, anger and a word that expresses
anger, and in that word the utterance of distinct censure. Look now
also at the three degrees of liability,--the judgment, the council, the
gehenna of fire. For in the judgment an opportunity is still given for
defence; in the council, however, although there is also wont to be a
judgment, yet because the very distinction compels us to acknowledge
that there is a certain difference in this place, the production of the
sentence seems to belong to the council, inasmuch as it is not now the
case of the accused himself that is in question, whether he is to be
condemned or not, but they who judge confer with one another to what
punishment they ought to condemn him, who, it is clear, is to be
condemned; but the gehenna of fire does not treat as a doubtful matter
either the condemnation, like the judgment, or the punishment of him
who is condemned, like the council; for in the gehenna of fire both the
condemnation and the punishment of him who is condemned are certain.
Thus there are seen certain degrees in the sins and in the liability to
punishment; [83] but who can tell in what ways they are invisibly shown
in the punishments of souls? We are therefore to learn how great the
difference is between the righteousness of the Pharisees and that
greater righteousness which introduces into the kingdom of heaven,
because while it is a more serious crime to kill than to inflict
reproach by means of a word, in the one case killing exposes one to the
judgment, but in the other anger exposes one to the judgment, which is
the least of those three sins; for in the former case they were
discussing the question of murder among men, but in the latter all
things are disposed of by means of a divine judgment, where the end of
the condemned is the gehenna of fire. But whoever shall say that murder
is punished by a more severe penalty under the greater righteousness if
a reproach is punished by the gehenna of fire, compels us to understand
that there are differences of gehennas.
25. Indeed, in the three statements before us, we must observe that
some words are understood. For the first statement has all the words
that are necessary. "Whosoever," says He, "is angry with his brother
without a cause, shall be in danger of the judgment." But in the
second, when He says, "and whosoever shall say to his brother, Raca,"
there is understood the expression without cause, [84] and thus there
is subjoined, "shall be in danger of the council." In the third, now,
where He says, "but whosoever shall say, Thou fool," two things are
understood, both to his brother and without cause. And in this way we
defend the apostle when he calls the Galatians fools, [85] to whom he
also gives the name of brethren; for he does not do it without cause.
And here the word brother is to be understood for this reason, that the
case of an enemy is spoken of afterwards, and how he also is to be
treated under the greater righteousness.
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[79] "With all their care, they had not understood the true spirit of
the law" (Schaff). The rest of the Sermon is largely a comment on this
verse, Christ giving His interpretation of the law, and the
righteousness following upon its observance; showing that the purport
goes beyond the external act of obedience to the purpose of the heart,
and that in the external act of obedience the real purport might be
ignored.
[80] Sine causa. The weight of critical evidence is against this
clause, which is omitted by Tischendorf, Westcott, and Hort, the
Vulgate and the Revised Version.
[81] The "judgment" (krisis) was the local court of seven, which every
community was enjoined to have (Deut. xvi. 18). The "council" was the
Sanhedrin, consisting of seventy-two members, sitting in Jerusalem. The
"gehenna" was the vale of Hinnom, on the confines of Jerusalem, where
sacrifices were offered to Moloch, and which became the place for
refuse and the burning of dead bodies. In the New Testament it is
equivalent to "hell."
[82] Raca is from the Chald. ryq', and is a term of contempt equivalent
to empty-headed (Thayer's Lexicon). Trench translates, "Oh, vain man!"
[83] It is important "to keep in mind that there is no distinction in
kind between these punishments, only of degree. The judgment' (krisis)
inflicted death by the sword, the Sanhedrin death by stoning, and the
disgrace of the gehenna followed as an intensification of death; but
the punishment is one and the same,--death. So also in the subject of
the similitude. All the punishments are spiritual; all result in
eternal death, but with various degrees, as the degrees of guilt have
been" (Alford).
[84] Augustin helps us to understand how the word eike (without cause)
in the preceding clause crept into some of the Mss. In Retract. I. xix.
4 he makes the critical note and correction: "Codices græci non habent
sine causa."
[85] Gal. iii. 1.
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Chapter X.
26. Next there follows here: "Therefore, if thou hast brought [86] thy
gift to the altar, and there rememberest that thy brother hath ought
against thee; leave there thy gift before the altar, and go thy way;
first be reconciled to thy brother, and then come and offer thy gift."
From this surely it is clear that what is said above is said of a
brother: inasmuch as the sentence which follows is connected by such a
conjunction that it confirms the preceding one; for He does not say,
But if thou bring thy gift to the altar; but He says, "Therefore, if
thou bring thy gift to the altar." For if it is not lawful to be angry
with one's brother without a cause, or to say "Raca," or to say "Thou
fool," much less is it lawful so to retain anything in one's mind, as
that indignation may be turned into hatred. And to this belongs also
what is said in another passage: "Let not the sun go down upon your
wrath." [87] We are therefore commanded, when about to bring our gift
to the altar, if we remember that our brother hath ought against us, to
leave the gift before the altar, and to go and be reconciled to our
brother, and then to come and offer the gift. [88] But if this is to be
understood literally, one might perhaps suppose that such a thing ought
to be done if the brother is present; for it cannot be delayed too
long, since you are commanded to leave your gift before the altar. If,
therefore, such a thing should come into your mind respecting one who
is absent, and, as may happen, even settled down beyond the sea, it is
absurd to suppose that your gift is to be left before the altar until
you may offer it to God after having traversed both lands and seas. And
therefore we are compelled to have recourse to an altogether internal
and spiritual interpretation, in order that what has been said may be
understood without absurdity.
27. And so we may interpret the altar spiritually, as being faith
itself in the inner temple of God, whose emblem is the visible altar.
For whatever offering we present to God, whether prophecy, or teaching,
or prayer, or a psalm, or a hymn, and whatever other such like
spiritual gift occurs to the mind, it cannot be acceptable to God,
unless it be sustained by sincerity of faith, and, as it were, placed
on that fixedly and immoveably, so that what we utter may remain whole
and uninjured. For many heretics, not having the altar, i.e. true
faith, have spoken blasphemies for praise; being weighed down, to wit,
with earthly opinions, and thus, as it were, throwing down their
offering on the ground. But there ought also to be purity of intention
on the part of the offerer. And therefore, when we are about to present
any such offering in our heart, i.e. in the inner temple of God ("For,"
as it is said, "the temple of God is holy, which temple ye are;" [89]
and, "That Christ may dwell in the inner man [90] by faith in your
hearts") if it occur to our mind that a brother hath ought against us,
i.e. if we have injured him in anything (for then he has something
against us whereas we have something against him if he has injured us,
and in that case it is not necessary to proceed to reconciliation: for
you will not ask pardon of one who has done you an injury, but merely
forgive him, as you desire to be forgiven by the Lord what you have
committed against Him), we are therefore to proceed to reconciliation,
when it has occurred to our mind that we have perhaps injured our
brother in something; but this is to be done not with the bodily feet,
but with the emotions of the mind, so that you are to prostrate
yourself with humble disposition before your brother, to whom you have
hastened in affectionate thought, in the presence of Him to whom you
are about to present your offering. For thus, even if he should be
present, you will be able to soften him by a mind free from
dissimulation, and to recall him to goodwill by asking pardon, if first
you have done this before God, going to him not with the slow movement
of the body, but with the very swift impulse of love; and then coming,
i.e. recalling your attention to that which you were beginning to do,
you will offer your gift. [91]
28. But who acts in a way that he is neither angry with his brother
without a cause, nor says "Raca" without a cause, nor calls him a fool
without a cause, all of which are most proudly committed; or so, that,
if perchance he has fallen into any of these, he asks pardon with
suppliant mind, which is the only remedy; who but just the man that is
not puffed up with the spirit of empty boasting? "Blessed" therefore
"are the poor in spirit: for theirs is the kingdom of heaven." Let us
look now at what follows.
__________________________________________________________________
[86] Obtuleris; Vulgate, offers.
[87] Eph. iv. 26.
[88] The performance of an act of worship does not atone for an offence
against a fellow-man. The duties toward God never absolve from man's
duties to his neighbour. Inter rem sacram magis subit recordatio
offensarum, quam in strepitu negotiorum (Bengel).
[89] 1 Cor. iii. 17.
[90] Eph. iii. 17. In interiore homine, a different construction from
the Greek, which has eis with the accusative. So Vulgate, in interiorem
hominem.
[91] "Discharge of duty to men does not absolve from duty to God." The
passage has strong bearing upon the relation of morality and religion.
__________________________________________________________________
Chapter XI.
29. "Be kindly disposed," [92] says he, "toward thine adversary
quickly, whiles thou art in the way with him; lest at any time the
adversary deliver thee to the judge, and the judge deliver thee to the
officer, and thou be cast into prison. Verily I say unto thee, thou
shalt by no means come out thence, till thou hast paid the uttermost
farthing." I understand who the judge is: "For the Father judgeth no
man, but hath committed all judgment unto the Son." [93] I understand
who the officer is: "And angels," it is said, "ministered unto Him:"
[94] and we believe that He will come with His angels to judge the
quick and the dead. I understand what is meant by the prison: evidently
the punishments of darkness, which He calls in another passage the
outer darkness: [95] for this reason, I believe, that the joy of the
divine rewards is something internal in the mind itself, or even if
anything more hidden can be thought of, that joy of which it is said to
the servant who deserved well, "Enter thou into the joy of thy Lord;"
[96] just as also, under this republican government, one who is thrust
into prison is sent out from the council chamber, or from the palace of
the judge.
30. But now, with respect to paying the uttermost farthing, [97] it may
be understood without absurdity either as standing for this, that
nothing is left unpunished; just as in common speech we also say "to
the very dregs," when we wish to express that something is so drained
out that nothing is left: or by the expression "the uttermost farthing"
earthly sins may be meant. For as a fourth part of the separate
component parts of this world, and in fact as the last, the earth is
found; so that you begin with the heavens, you reckon the air the
second, water the third, the earth the fourth. It may therefore seem to
be suitably said, "till thou hast paid the last fourth," in the sense
of "till thou hast expiated thy earthly sins:" for this the sinner also
heard, "Earth thou art, and unto earth shall thou return." [98] Then,
as to the expression "till thou hast paid," I wonder if it does not
mean that punishment which is called eternal. [99] For whence is that
debt paid where there is now no opportunity given of repenting and of
leading a more correct life? For perhaps the expression "till thou hast
paid" stands here in the same sense as in that passage where it is
said, "Sit Thou at my right hand, until I make Thine enemies Thy
footstool;" [100] for not even when the enemies have been put under His
feet, will He cease to sit at the right hand: or that statement of the
apostle, "For He must reign, till He hath put all enemies under His
feet;" [101] for not even when they have been put under His feet, will
He cease to reign. Hence, as it is there understood of Him respecting
whom it is said, "He must reign, till He hath put His enemies under His
feet," that He will reign for ever, inasmuch as they will be for ever
under His feet: so here it may be understood of him respecting whom it
is said, "Thou shalt by no means come out thence, till thou hast paid
the uttermost farthing," that he will never come out; for he is always
paying the uttermost farthing, so long as he is suffering the
everlasting punishment of his earthly sins. Nor would I say this in
such a way as that I should seem to prevent a more careful discussion
respecting the punishment of sins, as to how in the Scriptures it is
called eternal; although in all possible ways it is to be avoided
rather than known.
31. But let us now see who the adversary himself is, with whom we are
enjoined to agree quickly, whiles we are in the way with him. For he is
either the devil, or a man, or the flesh, or God, or His commandment.
[102] But I do not see how we should be enjoined to be on terms of
goodwill, i.e. to be of one heart or of one mind, with the devil. For
some have rendered the Greek word which is found here "of one heart,"
others "of one mind:" but neither are we enjoined to show goodwill to
the devil (for where there is goodwill there is friendship: and no one
would say that we are to make friends with the devil); nor is it
expedient to come to an agreement with him, against whom we have
declared war by once for all renouncing him, and on conquering whom we
shall be crowned; nor ought we now to yield to him, for if we had never
yielded to him, we should never have fallen into such miseries. Again,
as to the adversary being a man, although we are enjoined to live
peaceably with all men, as far as lieth in us, where certainly
goodwill, and concord, and consent may be understood; yet I do not see
how I can accept the view, that we are delivered to the judge by a man,
in a case where I understand Christ to be the judge, "before" whose
"judgment-seat we must all appear," [103] as the apostle says: how then
is he to deliver me to the judge, who will appear equally with me
before the judge? Or if any one is delivered to the judge because he
has injured a man, although the party who has been injured does not
deliver him, it is a much more suitable view, that the guilty party is
delivered to the judge by that law against which he acted when he
injured the man. And this for the additional reason, that if any one
has injured a man by killing him, there will be no time now in which to
agree with him; for he is not now in the way with him, i.e. in this
life: and yet a remedy will not on that account be excluded, if one
repents and flees for refuge with the sacrifice of a broken heart to
the mercy of Him who forgives the sins of those who turn to Him, and
who rejoices more over one penitent than over ninety-nine just persons.
[104] But much less do I see how we are enjoined to bear goodwill
towards, or to agree with, or to yield to, the flesh. For it is sinners
rather who love their flesh, and agree with it, and yield to it; but
those who bring it into subjection are not the parties who yield to it,
but rather they compel it to yield to them.
32. Perhaps, therefore, we are enjoined to yield to God, and to be
well-disposed towards Him, in order that we may be reconciled to Him,
from whom by sinning we have turned away, so that He can be called our
adversary. For He is rightly called the adversary of those whom He
resists, for "God resisteth the proud, but giveth grace to the humble;"
[105] and "pride is the beginning of all sin, but the beginning of
man's pride is to become apostate from God;" [106] and the apostle
says, "For if, when we were enemies, we were reconciled to God by the
death of His Son, much more, being reconciled, we shall be saved by His
life." [107] And from this it may be perceived that no nature [as
being] bad is an enemy to God, inasmuch as the very parties who were
enemies are being reconciled. Whoever, therefore, while in this way,
i.e. in this life, shall not have been reconciled to God by the death
of His Son, will be delivered to the judge by Him, for "the Father
judgeth no man, but hath delivered all judgment to the Son;" and so the
other things which are described in this section follow, which we have
already discussed. There is only one thing which creates a difficulty
as regards this interpretation, viz. how it can be rightly said that we
are in the way with God, if in this passage He Himself is to be
understood as the adversary of the wicked, with whom we are enjoined to
be reconciled quickly; unless, perchance, because He is everywhere, we
also, while we are in this way, are certainly with Him. For as it is
said, "If I ascend up into heaven, Thou art there; if I make my bed in
hell, behold, Thou art there. If I take the wings of the morning, and
dwell in the uttermost parts of the sea; even there shall Thy hand lead
me, and Thy right hand shall hold me." [108] Or if the view is not
accepted, that the wicked are said to be with God, although there is
nowhere where God is not present,--just as we do not say that the blind
are with the light, although the light surrounds their eyes,--there is
one resource remaining: that we should understand the adversary here as
being the commandment of God. For what is so much an adversary to those
who wish to sin as the commandment of God, i.e. His law and divine
Scripture, which has been given us for this life, that it may be with
us in the way, which we must not contradict, lest it deliver us to the
judge, but which we ought to submit to quickly? For no one knows when
he may depart out of this life. Now, who is it that submits to divine
Scripture, save he who reads or hears it piously, deferring to it as of
supreme authority; so that what he understands he does not hate on this
account, that he feels it to be opposed to his sins, but rather loves
being reproved by it, and rejoices that his maladies are not spared
until they are healed; and so that even in respect to what seems to him
obscure or absurd, he does not therefore raise contentious
contradictions, but prays that he may understand, yet remembering that
goodwill and reverence are to be manifested towards so great an
authority? But who does this, unless just the man who has come, not
harshly threatening, but in the meekness of piety, for the purpose of
opening and ascertaining the contents of his father's will? "Blessed,"
therefore, "are the meek: for they shall inherit the earth." Let us see
what follows.
__________________________________________________________________
[92] Benevolus; Vulgate, consentiens. What is matter of prudence in a
civil case, becomes matter of life and death in spiritual things. The
Lord does not intend to inculcate simply a law of worldly prudence as
asserted by a few modern commentators.
[93] John v. 22.
[94] Matt. iv. 11.
[95] Matt. viii. 12.
[96] Matt. xxv. 23.
[97] The word translated "farthing" means literally "a fourth part" and
on this original sense Augustin's second interpretation is based.
[98] Gen. iii. 19.
[99] Universalists have quoted the passage to prove the doctrine that
punishment will not be endless, others in favor of purgatory. The main
idea is the inexorable rigor of the divine justice against the
impenitent. "The whole tone of the passage is that of one who seeks to
deepen the sense of danger, not to make light of it; to make men feel
that they cannot pay their debt, though God may forgive it freely"
(Plumptre).
[100] Ps. cx. 1.
[101] 1 Cor. xv. 25.
[102] "The devil" (Clemens Alex.); "conscience" (Euthymius, Zig.); "the
man who has done the injury" (Meyer, Tholuck, Lange, Trench, etc.)
[103] 2 Cor. v. 10. Exhiberi; Vulgate, manifestari.
[104] Luke xv. 7.
[105] Jas. iv. 6.
[106] Ecclus. x. 13, 12.
[107] Rom. v. 10.
[108] Ps. cxxxix. 8-10.
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Chapter XII.
33. "Ye have heard that it was said to them of old time, Thou shalt not
commit adultery: but I say unto you, that whosoever looketh on a woman
to lust after her, hath committed adultery with her already in his
heart." The lesser righteousness, therefore, is not to commit adultery
by carnal connection; but the greater righteousness of the kingdom of
God is not to commit adultery in the heart. Now, the man who does not
commit adultery in the heart, much more easily guards against
committing adultery in actual fact. Hence He who gave the later precept
confirmed the earlier; for He came not to destroy the law, but to
fulfil it. It is well worthy of consideration that He did not say,
Whosoever lusteth after a woman, but," Whosoever looketh on a woman to
lust after her," [109] i.e. turneth toward her with this aim and this
intent, that he may lust after her; which, in fact, is not merely to be
tickled [110] by fleshly delight, but fully to consent to lust; so that
the forbidden appetite is not restrained, but satisfied if opportunity
should be given.
34. For there are three things which go to complete sin: the suggestion
of, the taking pleasure in, and the consenting to. Suggestion takes
place either by means of memory, or by means of the bodily senses, when
we see, or hear, or smell, or taste, or touch anything. And if it give
us pleasure to enjoy this, this pleasure, if illicit, must be
restrained. Just as when we are fasting, and on seeing food the
appetite of the palate is stirred up, this does not happen without
pleasure; but we do not consent to this liking, and [111] we repress it
by the right of reason, which has the supremacy. But if consent shall
take place, the sin will be complete, known to God in our heart,
although it may not become known to men by deed. There are, then, these
steps: the suggestion is made, as it were, by a serpent, that is to
say, by a fleeting and rapid, i.e. a temporary, movement of bodies: for
if there are also any such images moving about in the soul, they have
been derived from without from the body; and if any hidden sensation of
the body besides those five senses touches the soul, that also is
temporary and fleeting; and therefore the more clandestinely it glides
in, so as to affect the process of thinking, the more aptly is it
compared to a serpent. Hence these three stages, as I was beginning to
say, resemble that transaction which is described in Genesis, so that
the suggestion and a certain measure of suasion is put forth, as it
were, by the serpent; but the taking pleasure in it lies in the carnal
appetite, as it were in Eve; and the consent lies in the reason, as it
were in the man: and these things having been acted through, the man is
driven forth, as it were, from paradise, i.e. from the most blessed
light of righteousness, into death [112] --in all respects most
righteously. For he who puts forth suasion does not compel. And all
natures are beautiful in their order, according to their gradations;
but we must not descend from the higher, among which the rational mind
has its place assigned, to the lower. Nor is any one compelled to do
this; and therefore, if he does it, he is punished by the just law of
God, for he is not guilty of this unwillingly. But yet, previous to
habit, either there is no pleasure, or it is so slight that there is
hardly any; and to yield to it is a great sin, as such pleasure is
unlawful. Now, when any one does yield, he commits sin in the heart.
If, however, he also proceeds to action, the desire seems to be
satisfied and extinguished; but afterwards, when the suggestion is
repeated, a greater pleasure is kindled, which, however, is as yet much
less than that which by continuous practice is converted into habit.
For it is very difficult to overcome this; and yet even habit itself,
if one does not prove untrue to himself, and does not shrink back in
dread from the Christian warfare, he will get the better of under His
(i.e. Christ's) leadership and assistance; and thus, in accordance with
primitive peace and order, both the man is subject to Christ, and the
woman is subject to the man. [113]
35. Hence, just as we arrive at sin by three steps,--suggestion,
pleasure, consent,--so of sin itself there are three varieties,--in
heart, in deed, in habit,--as it were, three deaths: one, as it were,
in the house, i.e. when we consent to lust in the heart; a second now,
as it were, brought forth outside the gate, when assent goes forward
into action; a third, when the mind is pressed down by the force of bad
habit, as if by a mound of earth, and is now, as it were, rotting in
the sepulchre. And whoever reads the Gospel perceives that our Lord
raised to life these three varieties of the dead. And perhaps he
reflects what differences may be found in the very word of Him who
raises them, when He says on one occasion, "Damsel, arise;" [114] on
another, "Young man, [115] I say unto thee, Arise;" [116] and when on
another occasion He groaned in the spirit, and wept, and again groaned,
and then afterwards "cried with a loud voice, Lazarus, come forth."
[117]
36. And therefore, under the category of the adultery mentioned in this
section, we must understand all fleshly and sensual lust. For when
Scripture so constantly speaks of idolatry as fornication, and the
Apostle Paul calls avarice by the name of idolatry, [118] who doubts
but that every evil lust is rightly called fornication, since the soul,
neglecting the higher law by which it is ruled, and prostituting itself
for the base pleasure of the lower nature as its reward (so to speak),
is thereby corrupted? And therefore let every one who feels carnal
pleasure rebelling against right inclination in his own case through
the habit of sinning, by whose unsubdued violence he is dragged into
captivity, recall to mind as much as he can what kind of peace he has
lost by sinning, and let him cry out, "O wretched man that I am! who
shall deliver me from the body of this death? I thank God through Jesus
Christ." [119] For in this way, when he cries out that he is wretched,
in the act of bewailing he implores the help of a comforter. Nor is it
a small approach to blessedness, when he has come to know his
wretchedness; and therefore "blessed" also "are they that mourn, [120]
for they shall be comforted."
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[109] The Greek pros to epithumesai refers to sin of intent. "The
particle pros indicates the mental aim" (Tholuck, Meyer, etc.). So
Augustin, rightly: "Qui hoc fine et hoc animo attenderit."
[110] Titillari.
[111] The reading "if" has been proposed by some.
[112] Gen. iii.
[113] 1 Cor. xi. 3 and Eph. v. 23.
[114] Mark v. 41.
[115] Juvenis; Vulgate, adolescens.
[116] Luke vii. 14.
[117] John xi. 33-44.
[118] Col. iii. 5 and Eph. v. 5.
[119] Rom. vii. 24, 25.
[120] Lugentes; Vulgate, qui lugent.
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Chapter XIII.
37. In the next place, He goes on to say: "And if thy right eye offend
thee, pluck it out, and cast it from thee: for it is profitable for
thee that one of thy members should perish, and not that thy whole body
should go [121] into hell." Here, certainly, there is need of great
courage in order to cut off one's members. [122] For whatever it is
that is meant by the "eye," undoubtedly it is such a thing as is
ardently loved. For those who wish to express their affection strongly
are wont to speak thus: I love him as my own eyes, or even more than my
own eyes. Then, when the word "right" is added, it is meant perhaps to
intensify the strength of the affection. [123] For although these
bodily eyes of ours are turned in a common direction for the purpose of
seeing, and if both are turned they have equal power, yet men are more
afraid of losing the right one. So that the sense in this case is:
Whatever it is which thou so lovest that thou reckonest it as a right
eye, if it offends thee, i.e. if it proves a hindrance to thee on the
way to true happiness, pluck it out and cast it from thee. For it is
profitable for thee, that one of these which thou so lovest that they
cleave to thee as if they were members, should perish, rather than that
thy whole body should be cast into hell.
38. But since He follows it up with a similar statement respecting the
right hand, "If thy right hand offend thee, cut it off, and cast it
from thee: for it is profitable for thee that one of thy members should
perish, and not that thy whole body should go [124] into hell," He
compels us to inquire more carefully what He has spoken of as an eye.
And as regards this inquiry, nothing occurs to me as a more suitable
explanation than a greatly beloved friend: for this, certainly, is
something which we may rightly call a member which we ardently love;
and this friend a counsellor, for it is an eye, as it were, pointing
out the road; and that in divine things, for it is the right eye: so
that the left is indeed a beloved counsellor, but in earthly matters,
pertaining to the necessities of the body; concerning which as a cause
of stumbling it was superfluous to speak, inasmuch as not even the
right was to be spared. Now, a counsellor in divine things is a cause
of stumbling, if he endeavours to lead one into any dangerous heresy
under the guise of religion and doctrine. Hence also let the right hand
be taken in the sense of a beloved helper and assistant in divine
works: for in like manner as contemplation is rightly understood as
having its seat in the eye, so action in the right hand; so that the
left hand may be understood in reference to works which are necessary
for this life, and for the body.
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[121] Eat; Vulgate, mittatur.
[122] Not literally (Fritzsche). Excision of the members would not of
itself destroy the lust of the heart.
[123] So Meyer et al. What Robert South says (Sermon on John vii. 17)
of the Sermon on the Mount as a whole, can certainly be applied here:
"All the particulars of Matt. v.-vii. are wrapt up in the doctrine of
self-denial, prescribing to the world the most inward purity of heart,
and a constant conflict with all our sensual appetites and worldly
interests," etc. Augustin's interpretation is correct as far as it
goes, but it is too restricted. Christ does not here insist upon the
renunciation of sinful lusts, but upon the evasion of occasions of sin.
What is harmless and innocent of itself, when through any temperament
or condition it becomes an occasion of sinning, is to be relinquished.
[124] Eat. So Vulgate.
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Chapter XIV.
39. "It hath been said, Whosoever shall put away his wife, let him give
her a writing of divorcement." This is the lesser righteousness of the
Pharisees, which is not opposed by what our Lord says: "But I say unto
you, That whosoever shall put away his wife, saving for the cause of
fornication, causeth her to commit adultery: [125] and whosoever shall
marry her that is loosed from her husband committeth adultery." [126]
For He who gave the commandment that a writing of divorcement should be
given, did not give the commandment that a wife should be put away; but
"whosoever shall put away," says He, "let him give her a writing of
divorcement," in order that the thought of such a writing might
moderate the rash anger of him who was getting rid of his wife. And,
therefore, He who sought to interpose a delay in putting away,
indicated as far as He could to hard-hearted men that He did not wish
separation. And accordingly the Lord Himself in another passage, when a
question was asked Him as to this matter, gave this reply: "Moses did
so because of the hardness of your hearts." [127] For however
hard-hearted a man may be who wishes to put away his wife, when he
reflects that, on a writing of divorcement being given her, she could
then without risk marry another, he would be easily appeased. Our Lord,
therefore, in order to confirm that principle, that a wife should not
lightly be put away, made the single exception of fornication; but
enjoins that all other annoyances, if any such should happen to spring
up, be borne with fortitude for the sake of conjugal fidelity and for
the sake of chastity; and he also calls that man an adulterer who
should marry her that has been divorced by her husband. And the Apostle
Paul shows the limit of this state of affairs, for he says it is to be
observed as long as her husband liveth; but on the husband's death he
gives permission to marry. [128] For he himself also held by this rule,
and therein brings forward not his own advice, as in the case of some
of his admonitions, but a command by the Lord when he says: "And unto
the married [129] I command, yet not I, but the Lord, Let not the wife
[130] depart from her husband: but and if she depart, let her remain
unmarried, or be reconciled to her husband: and let not the husband put
away his wife." [131] I believe that, according to a similar rule, if
he shall put her away, he is to remain unmarried, or be reconciled to
his wife. For it may happen that he puts away his wife for the cause of
fornication, which our Lord wished to make an exception of. But now, if
she is not allowed to marry while the husband is living from whom she
has departed, nor he to take another while the wife is living whom he
has put away, much less is it right to commit unlawful acts of
fornication with any parties whomsoever. More blessed indeed are those
marriages to be reckoned, where the parties concerned, whether after
the procreation of children, or even through contempt of such an
earthly progeny, have been able with common consent to practise
self-restraint toward each other: both because nothing is done contrary
to that precept whereby the Lord forbids a spouse to be put away (for
he does not put her away who lives with her not carnally, but
spiritually), and because that principle is observed to which the
apostle gives expression, "It remaineth, that they that have wives be
as though they had none." [132]
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[125] Per alias nuptias, quarum potestatem dat divortium ("by another
marriage, power of which divorce gives."--Bengel). So also Meyer,
Alford, etc.
[126] Solutam a viro...moechatur; Vulgate, dimissam...adulterat.
[127] Matt. xix. 8.
[128] Rom. vii. 2, 3.
[129] In conjugio...mulierem; Vulgate, matrimonio...uxorem.
[130] In conjugio...mulierem; Vulgate, matrimonio...uxorem.
[131] 1 Cor. vii. 10, 11.
[132] 1 Cor. vii. 29.
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Chapter XV.
40. But it is rather that statement which the Lord Himself makes in
another passage which is wont to disturb the minds of the little ones,
who nevertheless earnestly desire to live now according to the precepts
of Christ: "If any man come to me, and hate not his father, and mother,
and wife, and children, and brethren, and sisters, yea, and his own
life also, he cannot be my disciple." [133] For it may seem a
contradiction to the less intelligent, that here He forbids the putting
away of a wife saving for the cause of fornication, but that elsewhere
He affirms that no one can be a disciple of His who does not hate his
wife. But if He were speaking with reference to sexual intercourse, He
would not place father, and mother, and brothers in the same category.
But how true it is, that "the kingdom of heaven suffereth violence, and
they that use violence take it by force!" [134] For how great violence
is necessary, in order that a man may love his enemies, and hate his
father, and mother, and wife, and children, and brothers! For He
commands both things who calls us to the kingdom of heaven. And how
these things do not contradict each other, it is easy to show under His
guidance; but after they have been understood, it is difficult to carry
them out, although this too is very easy when He Himself assists us.
For in that eternal kingdom to which He has vouchsafed to call His
disciples, to whom He also gives the name of brothers, there are no
temporal relationships of this sort. For "there is neither Jew nor
Greek, there is neither bond nor free, there is neither male nor
female;" "but Christ is all, and in all." [135] And the Lord Himself
says: "For in the resurrection they neither marry, nor are given in
marriage, [136] but are as the angels of God in heaven." [137] Hence it
is necessary that whoever wishes here and now to aim after the life of
that kingdom, should hate not the persons themselves, but those
temporal relationships by which this life of ours, which is transitory
and is comprised in being born and dying, is upheld; because he who
does not hate them, does not yet love that life where there is no
condition of being born and dying, which unites parties in earthly
wedlock.
41. Therefore, if I were to ask any good Christian who has a wife, and
even though he may still be having children by her, whether he would
like to have his wife in that kingdom; mindful in any case of the
promises of God, and of that life where this incorruptible shall put on
incorruption, and this mortal shall put on immortality; [138] though at
present hesitating from the greatness, or at least from a certain
degree of love, he would reply with execration that he is strongly
averse to it. Were I to ask him again, whether he would like his wife
to live with him there, after the resurrection, when she had undergone
that angelic change which is promised to the saints, he would reply
that he desired this as strongly as he reprobated the other. Thus a
good Christian is found in one and the same woman to love the creature
of God, whom he desires to be transformed and renewed; but to hate the
corruptible and mortal conjugal connection and sexual intercourse: i.e.
to love in her what is characteristic of a human being, to hate what
belongs to her as a wife. So also he loves his enemy, not in as far as
he is an enemy, but in as far as he is a man; so that he wishes the
same prosperity to come to him as to himself, viz. that he may reach
the kingdom of heaven rectified and renewed. This is to be understood
both of father and mother and the other ties of blood, that we hate in
them what has fallen to the lot of the human race in being born and
dying, but that we love what can be carried along with us to those
realms where no one says, My Father; but all say to the one God, "Our
Father:" and no one says, My mother; but all say to that other
Jerusalem, Our mother: and no one says, My brother; but each says
respecting every other, Our brother. But in fact there will be a
marriage on our part as of one spouse (when we have been brought
together into unity), with Him who hath delivered us from the pollution
of this world by the shedding of His own blood. It is necessary,
therefore, that the disciple of Christ should hate these things which
pass away, in those whom he desires along with himself to reach those
things which shall for ever remain; and that he should the more hate
these things in them, the more he loves themselves.
42. A Christian may therefore live in concord with his wife, whether
with her providing for a fleshly craving, a thing which the apostle
speaks by permission, not by commandment; or providing for the
procreation of children, which may be at present in some degree
praiseworthy; or providing for a brotherly and sisterly fellowship,
without any corporeal connection, having his wife as though he had her
not, as is most excellent and sublime in the marriage of Christians:
yet so that in her he hates the name of temporal relationship, and
loves the hope of everlasting blessedness. For we hate, without doubt,
that respecting which we wish at least, that at some time hereafter it
should not exist; as, for instance, this same life of ours in the
present world, which if we were not to hate as being temporal, we would
not long for the future life, which is not conditioned by time. For as
a substitute for this life the soul is put, respecting which it is said
in that passage, "If a man hate not his own soul [139] also, he cannot
be my disciple." For that corruptible meat is necessary for this life,
of which the Lord Himself says, "Is not the soul [140] more than meat?"
i.e. this life to which meat is necessary. And when He says that He
would lay down His soul [141] for His sheep, He undoubtedly means this
life, as He is declaring that He is going to die for us.
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[133] Luke xiv. 26.
[134] Matt xi. 12. Qui vim faciunt diripiunt illud; Vulgate, violenti
rapiunt illud.
[135] Gal. iii. 28 and Col. iii. 11.
[136] Uxores ducent; Vulgate, nubentur.
[137] Matt. xxii. 30.
[138] 1 Cor. xv. 53, 54.
[139] Luke xiv. 26.
[140] Matt. vi. 25.
[141] John x. 15.
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Chapter XVI.
43. Here there arises a second question, when the Lord allows a wife to
be put away for the cause of fornication, in what latitude of meaning
fornication is to be understood in this passage,--whether in the sense
understood by all, viz. that we are to understand that fornication to
be meant which is committed in acts of uncleanness; or whether, in
accordance with the usage of Scripture in speaking of fornication (as
has been mentioned above), as meaning all unlawful corruption, such as
idolatry or covetousness, and therefore, of course, every transgression
of the law on account of the unlawful lust [involved in it]. [142] But
let us consult the apostle, that we may not say rashly. "And unto the
married I command," says he, "yet not I, but the Lord, Let not the wife
depart from her husband: but and if she depart, let her remain
unmarried, or be reconciled to her husband." For it may happen that she
departs for that cause for which the Lord gives permission to do so.
Or, if a woman is at liberty to put away her husband for other causes
besides that of fornication, and the husband is not at liberty, what
answer shall we give respecting this statement which he has made
afterwards, "And let not the husband put away his wife"? Wherefore did
he not add, saving for the cause of fornication, which the Lord
permits, unless because he wishes a similar rule to be understood, that
if he shall put away his wife (which he is permitted to do for the
cause of fornication), he is to remain without a wife, or be reconciled
to his wife? For it would not be a bad thing for a husband to be
reconciled to such a woman as that to whom, when nobody had dared to
stone her, the Lord said, "Go, and sin no more." [143] And for this
reason also, because He who says, It is not lawful to put away one's
wife saving for the cause of fornication, forces him to retain his
wife, if there should be no cause of fornication: but if there should
be, He does not force him to put her away, but permits him, just as
when it is said, Let it not be lawful for a woman to marry another,
unless her husband be dead; if she shall marry before the death of her
husband, she is guilty; if she shall not marry after the death of her
husband, she is not guilty, for she is not commanded to marry, but
merely permitted. If, therefore, there is a like rule in the said law
of marriage between man and woman, to such an extent that not merely of
the woman has the same apostle said, "The wife hath not power of her
own body, but the husband;" but he has not been silent respecting him,
saying, "And likewise also the husband hath not power of his own body,
but the wife;"--if, then, the rule is similar, there is no necessity
for understanding that it is lawful for a woman to put away her
husband, saving for the cause of fornication, as is the case also with
the husband.
44. It is therefore to be considered in what latitude of meaning we
ought to understand the word fornication, and the apostle is to be
consulted, as we were beginning to do. For he goes on to say, "But to
the rest speak I, not the Lord." Here, first, we must see who are "the
rest," for he was speaking before on the part of the Lord to those who
are married, but now, as from himself, he speaks to "the rest:" hence
perhaps to the unmarried, but this does not follow. For thus he
continues: "If any brother hath a wife that believeth not, and she be
pleased to dwell with him, let him not put her away." Hence, even now
he is speaking to those who are married. What, then, is his object in
saying "to the rest," unless that he was speaking before to those who
were so united, that they were alike as to their faith in Christ; but
that now he is speaking to "the rest," i.e. to those who are so united,
that they are not both believers? But what does he say to them? "If any
brother hath a wife that believeth not, and she be pleased to dwell
with him, let him not put her away. And the woman which hath an husband
that believeth not, and if he be pleased to dwell with her, let her not
put him away." If, therefore, he does not give a command as from the
Lord, but advises as from himself, then this good result springs from
it, that if any one act otherwise, he is not a transgressor of a
command, just as he says a little after respecting virgins, that he has
no command of the Lord, but that he gives his advice; and he so praises
virginity, that whoever will may avail himself of it; yet if he shall
not do so, he may not be judged to have acted contrary to a command.
For there is one thing which is commanded, another respecting which
advice is given, another still which is allowed. [144] A wife is
commanded not to depart from her husband; and if she depart, to remain
unmarried, or to be reconciled to her husband: therefore it is not
allowable for her to act otherwise. But a believing husband is advised,
if he has an unbelieving wife who is pleased to dwell with him, not to
put her away: therefore it is allowable also to put her away, because
it is no command of the Lord that he should not put her away, but an
advice of the apostle: just as a virgin is advised not to marry; but if
she shall marry, she will not indeed adhere to the advice, but she will
not act in opposition to a command. Allowance is given [145] when it is
said, "But I speak this by permission, and not of commandment." And
therefore, if it is allowable that an unbelieving wife should be put
away, although it is better not to put her away, and yet not allowable,
according to the commandment of the Lord, that a wife should be put
away, saving for the cause of fornication, [then] unbelief itself also
is fornication.
45. For what sayest thou, O apostle? Surely, that a believing husband
who has an unbelieving wife pleased to dwell with him is not to put her
away? Just so, says he. When, therefore, the Lord also gives this
command, that a man should not put away his wife, saving for the cause
of fornication, why dost thou say here, "I speak, not the Lord"? For
this reason, viz. that the idolatry which unbelievers follow, and every
other noxious superstition, is fornication. Now, the Lord permitted a
wife to be put away for the cause of fornication; but in permitting, He
did not command it: He gave opportunity to the apostle for advising
that whoever wished should not put away an unbelieving wife, in order
that, perchance, in this way she might become a believer. "For," says
he, "the unbelieving husband is sanctified in the wife, and the
unbelieving wife is sanctified in the brother." [146] I suppose it had
already occurred that some wives were embracing the faith by means of
their believing husbands, and husbands by means of their believing
wives; and although not mentioning names, he yet urged his case by
examples, in order to strengthen his counsel. Then he goes on to say,
"Else were your children unclean; but now are they holy." For now the
children were Christians, who were sanctified at the instance of one of
the parents, or with the consent of both; which would not take place
unless the marriage were broken up by one of the parties becoming a
believer, and unless the unbelief of the spouse were borne with so far
as to give an opportunity of believing. This, therefore, is the counsel
of Him whom I regard as having spoken the words, "Whatsoever thou
spendest more, when I come again, I will repay thee." [147]
46. Moreover, if unbelief is fornication, and idolatry unbelief, and
covetousness idolatry, it is not to be doubted that covetousness also
is fornication. Who, then, in that case can rightly separate any
unlawful lust whatever from the category of fornication, if
covetousness is fornication? And from this we perceive, that because of
unlawful lusts, not only those of which one is guilty in acts of
uncleanness with another's husband or wife, but any unlawful lusts
whatever, which cause the soul making a bad use of the body to wander
from the law of God, and to be ruinously and basely corrupted, a man
may, without crime, put away his wife, and a wife her husband, because
the Lord makes the cause of fornication an exception; which
fornication, in accordance with the above considerations, we are
compelled to understand as being general and universal.
47. But when He says, "saving for the cause of fornication," He has not
said of which of them, whether the man or the woman. [148] For not only
is it allowed to put away a wife who commits fornication; but whoever
puts away that wife even by whom he is himself compelled to commit
fornication, puts her away undoubtedly for the cause of fornication.
As, for instance, if a wife should compel one to sacrifice to idols,
the man who puts away such an one puts her away for the cause of
fornication, not only on her part, but on his own also: on her part,
because she commits fornication; on his own, that he may not commit
fornication. Nothing, however, is more unjust than for a man to put
away his wife because of fornication, if he himself also is convicted
of committing fornication. For that passage occurs to one: "For wherein
thou judgest another, thou condemnest thyself; for thou that judgest
doest the same things." [149] And for this reason, whosoever wishes to
put away his wife because of fornication, ought first to be cleared of
fornication; and a like remark I would make respecting the woman also.
48. But in reference to what He says, "Whosoever shall marry her that
is divorced [150] committeth adultery," it may be asked whether she
also who is married commits adultery in the same way as he does who
marries her. For she also is commanded to remain unmarried, or be
reconciled to her husband; but this in the case of her departing from
her husband. There is, however, a great difference whether she put away
or be put away. For if she put away her husband, and marry another, she
seems to have left her former husband from a desire of changing her
marriage connection, which is, without doubt, an adulterous thought.
But if she be put away by the husband, with whom she desired to be, he
indeed who marries her commits adultery, according to the Lord's
declaration; but whether she also be involved in a like crime is
uncertain,--although it is much less easy to discover how, when a man
and woman have intercourse one with another with equal consent, one of
them should be an adulterer, and the other not. To this is to be added
the consideration, that if he commits adultery by marrying her who is
divorced from her husband (although she does not put away, but is put
away), she causes him to commit adultery, which nevertheless the Lord
forbids. And hence we infer that, whether she has been put away, or has
put away her husband, it is necessary for her to remain unmarried, or
be reconciled to her husband. [151]
49. Again, it is asked whether, if, with a wife's permission, either a
barren one, or one who does not wish to submit to intercourse, a man
shall take to himself another woman, not another man's wife, nor one
separated from her husband, he can do so without being chargeable with
fornication? And an example is found in the Old Testament history;
[152] but now there are greater precepts which the human race has
reached after having passed that stage; and those matters are to be
investigated for the purpose of distinguishing the ages of the
dispensation of that divine providence which assists the human race in
the most orderly way; but not for the purpose of making use of the
rules of living. But yet it may be asked whether what the apostle says,
"The wife hath not power of her own body, but the husband; and likewise
also the husband hath not power of his own body, but the wife," can be
carried so far, that, with the permission of a wife, who possesses the
power over her husband's body, a man can have intercourse with another
woman, who is neither another man's wife nor divorced from her husband;
but such an opinion is not to be entertained, lest it should seem that
a woman also, with her husband's permission, could do such a thing,
which the instinctive feeling of every one prevents.
50. And yet some occasions may arise, where a wife also, with the
consent of her husband, may seem under obligation to do this for the
sake of that husband himself; as, for instance, is said to have
happened at Antioch about fifty years ago, [153] in the times of
Constantius. For Acyndinus, at that time prefect and at one time also
consul, when he demanded of a certain public debtor the payment of a
poundweight of gold, impelled by I know not what motive, did a thing
which is often dangerous in the case of those magistrates to whom
anything whatever is lawful, or rather is thought to be lawful, viz.
threatened with an oath and with a vehement affirmation, that if he did
not pay the foresaid gold on a certain day which he had fixed, he would
be put to death. Accordingly, while he was being kept in cruel
confinement, and was unable to rid himself of that debt, the dread day
began to impend and to draw near. He happened, however, to have a very
beautiful wife, but one who had no money wherewith to come to the
relief of her husband; and when a certain rich man had had his desires
inflamed by the beauty of this woman, and had learned that her husband
was placed in that critical situation, he sent to her, promising in
return for a single night, if she would consent to hold intercourse
with him, that he would give her the pound of gold. Then she, knowing
that she herself had not power over her body, but her husband, conveyed
the intelligence to him, telling him that she was prepared to do it for
the sake of her husband, but only if he himself, the lord by marriage
of her body, to whom all that chastity was due, should wish it to be
done, as if disposing of his own property for the sake of his life. He
thanked her, and commanded that it should be done, in no wise judging
that it was an adulterous embrace, because it was no lust, but great
love for her husband, that demanded it, at his own bidding and will.
The woman came to the villa of that rich man, did what the lewd man
wished; but she gave her body only to her husband, who desired not, as
was usual, his marriage rights, but life. She received the gold; but he
who gave it took away stealthily what he had given, and substituted a
similar bag with earth in it. When the woman, however, on reaching her
home, discovered it, she rushed forth in public in order to proclaim
the deed she had done, animated by the same tender affection for her
husband by which she had been forced to do it; she goes to the prefect,
confesses everything, shows the fraud that had been practised upon her.
Then indeed the prefect first pronounces himself guilty, because the
matter had come to this by means of his threats, and, as if pronouncing
sentence upon another, decided that a pound of gold should be brought
into the treasury from the property of Acyndinus; but that she (the
woman) be installed as mistress of that piece of land whence she had
received the earth instead of the gold. I offer no opinion either way
from this story: let each one form a judgment as he pleases, for the
history is not drawn from divinely authoritative sources; but yet, when
the story is related, man's instinctive sense does not so revolt
against what was done in the case of this woman, at her husband's
bidding, as we formerly shuddered when the thing itself was set forth
without any example. But in this section of the Gospel nothing is to be
more steadily kept in view, than that so great is the evil of
fornication, that, while married people are bound to one another by so
strong a bond, this one cause of divorce is excepted; but as to what
fornication is, that we have already discussed. [154]
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[142] Augustin expresses himself (Retract. I. xix. 6) as having
misgivings about his own explanation of this matter here. He advises
readers to go to his other writings on the subject of marriage and
divorce, or to the works of other writers. He says all sin is not
fornication (omne peccatum fornicatio non est); and to determine which
sins are fornication, and when a wife may be dismissed, is a most broad
(latebrosissima) question. He calls the question a most difficult
(difficillimam) one, and says, "But verily I feel that I have not come
to the perfect conclusion of this matter (imo non me pervenisse ad
hujus rei perfectionem sentio." Retract. ii. 57). Some of his treatises
on the marriage relation: De Bono Conjugali; De Conjugiis Adulterinis;
De Nuptiis et Concupiscientia.
[143] John viii. 11. Vide deinceps ne pecces; Vulgate, jam amplius noli
peccare.
[144] Ignoscitur, lit. "is pardoned."
[145] Lit. "it is pardoned."
[146] 1 Cor. vii. 14. Augustin conforms to the approved reading in the
Greek text: in uxore...in fratre. Vulgate, per mulierem,...per virum.
(See Revised Version.)
[147] Luke x. 35.
[148] Modern commentators do not spring this question, agreeing that
the fornication referred to is of the wife. Paulus, Döllinger (in
Christ. u. Kirche, to which Professor Conington replied in Cont. Rev.,
May, 1869) think the fornication of the woman was committed before her
marriage. Plumptre also prefers the reference to ante-nuptial sin.
[149] Rom. ii. 1.
[150] ?aolelumenen; that is, one divorced unlawfully who has not been
guilty of fornication (so Meyer very positively, Stier et. al., Alford
hesitatingly). This explanation might seem to limit re-marriage to such
an one, inasmuch as the essence of the marriage bond has not been
touched (So Alford et. al.).
[151] That is, innocent or guilty, she cannot marry without committing
adultery. The Roman-Catholic Church forbids divorces, but permits an
indefinite separation a mensa et toro ("from table and bed").
[152] Abraham taking Hagar with Sarah's consent.
[153] About the year 343; for Augustin wrote this treatise about the
year 393.
[154] The law permitted divorce for "some uncleanness" (Deut. xxiv. 1).
In the time of Christ divorce was allowed on trivial grounds. While
Schammai interpreted the Deuteronomic prescription of moral uncleanness
or adultery, Hillel interpreted it to include physical uncleanness or
unattractiveness. A wife's cooking her husband's food unpalatably he
declared to be a legitimate cause for dissolution of the marriage bond.
Opposing the loose views current, Christ declared that it was on
account of the "hardness of their hearts" that Moses had suffered them
to put away their wives, and asserted adultery to be the only allowable
reason for divorce. The question whether the innocent party may marry,
is beset with great difficulties in view of this passage and Matt. xix.
9. The answer turns somewhat upon the construction of the passage.
Augustin here, the Council of Trent (and so the Roman-Catholic Church),
Weiss, Mansel, and others hold that all marriage of a divorced person
is declared illegal. In another place (De Conj. Adult. i. 9) Augustin
says, "Why, I say, did the Lord interject the cause of fornication,'
and not say rather, in a general way, Whosoever shall put away his wife
and marry another commits adultery'?...I think, because the Lord wishes
to mention that which is greater. For who will deny that it is a
greater adultery to marry another when the divorced wife has not
committed fornication than when any one divorces his wife and then
marries another? Not because this is not adultery, but because it is a
lesser sort." The Apost. Constitutions (vii. 2) say, "Thou shalt not
commit adultery, for thou dividest one flesh into two," etc. Weiss:
"Jesus everywhere takes it for granted that in the sight of God there
is no such thing as a dissolution of the marriage bond" (Leben Jesu, i.
529). President Woolsey, on the other hand, unhesitatingly declares,
that, by Christ's precepts, marriage is dissolved by adultery, so that
the innocent party may marry again. According to this passage, the
woman divorced on other grounds than adultery seems to be declared
adulterous if she marry. According to Matt. xix. 9 the man who puts
away his wife for adultery, seems to be permitted to marry without
becoming adulterous himself. According to Mark x. 12 the woman had the
privilege in that day of putting away her husband, but "there is no
evidence in the Hebrew Scriptures that the woman could get herself
divorced from her husband." To the able treatment of Augustin, which
might seem either exceedingly fearless or mawkish at the present day,
according to the stand-point of the critic, the reader would do well to
read Alford and Lange on this passage; Stanley on 1 Cor. vii. 11; and
Woolsey, art. "Divorce" in Schaff-Herzog Encycl. Whatever may be the
exact meaning of our Lord concerning the marriage of the innocent
party, it is evident that He regards the marriage bond as profoundly
sacred, and warrants the celebrant in binding the parties to marriage
to be faithful one to the other "till death do you part." He Himself
said, "What, therefore, God hath joined together, let not man put
asunder" (Mark x. 9).
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Chapter XVII.
51. "Again," says He, "ye have heard that it hath been said to them of
old time, Thou shalt not forswear thyself, but shalt perform unto the
Lord thine oath: [155] But I say unto you, Swear not at all; neither by
heaven, for it is God's throne; nor by the earth, for it is His
footstool; neither by Jerusalem, for it is the city of the great King.
Neither shalt thou swear by thy head, because thou canst not make one
hair white or black. But let your communication be Yea, yea; Nay, nay:
for whatsoever is more [156] than these cometh of evil." The
righteousness of the Pharisees is not to forswear oneself; and this is
confirmed by Him who gives the command not to swear, so far as relates
to the righteousness of the kingdom of heaven. For just as he who does
not speak at all cannot speak falsely, so he who does not swear at all
cannot swear falsely. But yet, since he who takes God to witness
swears, this section must be carefully considered, lest the apostle
should seem to have acted contrary to the Lord's precept, who often
swore in this way, when he says, "Now the things which I write unto
you, behold, before God I lie not;" [157] and again, "The God and
Father of our Lord Jesus Christ, which is blessed for evermore, knoweth
that I lie not." [158] Of like nature also is that asseveration, "For
God is my witness, whom I serve with my spirit in the gospel of His
Son, that without ceasing I make mention of you always in my prayers."
[159] Unless, perchance, one were to say that it is to be reckoned
swearing only when something is spoken of by which one swears; so that
he has not used an oath, because he has not said, by God; but has said,
"God is witness." It is ridiculous to think so; yet because of the
contentious, or those very slow of apprehension, lest any one should
think there is a difference, let him know that the apostle has used an
oath in this way also, saying, "By your rejoicing, I die daily." [160]
And let no one think that this is so expressed as if it were said, Your
rejoicing makes me die daily; just as it is said, By his teaching he
became learned, i.e. by his teaching it came about that he was
perfectly instructed: the Greek copies decide the matter, where we find
it written, Ne ten kauchesin humeteran, an expression which is used
only by one taking an oath. Thus, then, it is understood that the Lord
gave the command not to swear in this sense, lest any one should
eagerly seek after an oath as a good thing, and by the constant use of
oaths sink down through force of habit into perjury. And therefore let
him who understands that swearing is to be reckoned not among things
that are good, but among things that are necessary, refrain as far as
he can from indulging in it, unless by necessity, when he sees men slow
to believe what it is useful for them to believe, except they be
assured by an oath. To this, accordingly, reference is made when it is
said, "Let your speech be, Yea, yea; Nay, nay;" this is good, and what
is to be desired. "For whatsoever is more than these cometh of evil;"
i.e., if you are compelled to swear, know that it comes of a necessity
arising from the infirmity of those whom you are trying to persuade of
something; which infirmity is certainly an evil, from which we daily
pray to be delivered, when we say, "Deliver us from evil." [161] Hence
He has not said, Whatsoever is more than these is evil; for you are not
doing what is evil when you make a good use of an oath, which, although
not in itself good, is yet necessary in order to persuade another that
you are trying to move him for some useful end; but it "cometh of evil"
on his part by whose infirmity you are compelled to swear. [162] But no
one learns, unless he has had experience, how difficult it is both to
get rid of a habit of swearing, and never to do rashly what necessity
sometimes compels him to do. [163]
52. But it may be asked why, when it was said, "But I say unto you,
Swear not at all," it was added, "neither by heaven, for it is God's
throne," etc., up to "neither by thy head." I suppose it was for this
reason, that the Jews did not think they were bound by the oath, if
they had sworn by such things: and since they had heard it said, "Thou
shalt perform unto the Lord thine oath," they did not think an oath
brought them under obligation to the Lord, if they swore by heaven, or
earth, or by Jerusalem, or by their head; and this happened not from
the fault of Him who gave the command, but because they did not rightly
understand it. Hence the Lord teaches that there is nothing so
worthless among the creatures of God, as that any one should think that
he may swear falsely by it; since created things, from the highest down
to the lowest, beginning with the throne of God and going down to a
white or black hair, are ruled by divine providence. "Neither by
heaven," says He, "for it is God's throne; nor by the earth, for it is
His footstool:" i.e., when you swear by heaven or the earth, do not
imagine that your oath does not bring you under obligation to the Lord;
for you are convicted of swearing by Him who has heaven for His throne,
and the earth for His footstool. "Neither by Jerusalem, for it is the
city of the great King;" a better expression than if He had said, "My
[city];" although, however, we understand Him to have meant this. And,
because He is undoubtedly the Lord, the man who swears by Jerusalem is
bound by his oath to the Lord. "Neither shall thou swear by thy head."
Now, what could any one suppose to belong more to himself than his own
head? But how is it ours, when we have not the power of making one hair
white or black? Hence, whoever should wish to swear even by his own
head, is bound by his oath to God, who in an ineffable way keeps all
things in His power, and is everywhere present. And here also all other
things are understood, which could not of course be enumerated; just as
that saying of the apostle we have mentioned, "By your rejoicing, I die
daily." And to show that he was bound by this oath to the Lord, he has
added, "which I have in Christ Jesus."
53. But yet (I make the remark for the sake of the carnal) we must not
think that heaven is called God's throne, and the earth His footstool,
because God has members placed in heaven and in earth, in some such way
as we have when we sit down; but that seat means judgment. And since,
in this organic whole of the universe, heaven has the greatest
appearance, and earth the least,--as if the divine power were more
present where the beauty excels, but still were regulating the least
degree of it in the most distant and in the lowest regions,--He is said
to sit in heaven, and to tread upon the earth. But spiritually the
expression heaven means holy souls, and earth sinful ones: and since
the spiritual man judges all things, yet he himself is judged of no
man, [164] he is suitably spoken of as the seat of God; but the sinner
to whom it is said, "Earth thou art, and unto earth shall thou return,"
[165] because, in accordance with that justice which assigns what is
suitable to men's deserts, he is placed among things that are lowest,
and he who would not remain in the law is punished under the law, is
suitably taken as His footstool.
__________________________________________________________________
[155] Jusjurandum; Vulgate, juramenta; Greek, tous horkous.
[156] Amplius; Vulgate, abundantius.
[157] Gal. i. 20.
[158] 2 Cor. xi. 31.
[159] Rom. i. 9.
[160] 1 Cor. xv. 31.
[161] Matt. vi. 13.
[162] Revised Version, Evil One. So Euthymius, Zig. (auctorem habet
diabolum), Chrysostom, Theophylact, Fritzsche, Keim, Meyer, Plumptre,
etc. The interpretation of Augustin is shared by Luther, Bengel, De
Wette, Tholuck, Ewald, etc.
[163] Augustin is somewhat perplexed about the meaning, but decides the
injunction to be directed against the abuse of the oath, not to forbid
it wholly. The oath was permitted by the law (Lev. xxii. 11), was to be
held sacred (Num. xxx. 2), and to be made in God's name (Deut. vi. 13).
It was customary under the Old Testament to swear (Gen. xxiv. 37, Josh.
ix. 15; perhaps only a solemn affirmation), and in the name of the Lord
(1 Sam. xx. 42; Irenæus, Clement, Origen, Chrysostom, etc.). The
Anabaptists, Mennonites, and Quakers understand the precept to forbid
all oaths, even in the civil court. "Christendom, if it were fully
conformed to Christ's will, as it should be, would tolerate no oaths
whatever" (Meyer). "The proper state of Christians is to require no
oaths" (Alford). If interpreted as a definite prohibition of all
swearing, the passage comes into conflict with Christ's own example
(Matt. xxvi. 63), and the apostle's conduct in the passages quoted by
Augustin. The meaning has been restricted to rash and frivolous oaths
on the street and in the market (Keim); in daily conversation (Carr,
Camb. Bible for Schools). In the ideal Christian community, where truth
and honesty prevail, oaths will be superfluous: the simple
asseverations, "Yea, nay," will be sufficient. To this, Christ's
precept ultimately looks. But He, no doubt, had in mind the widespread
profanity of His day, and the current opinion that only oaths
containing the name of God were binding (Lightfoot cites from the
Rabbinical books to this effect). All unnecessary appeals to God, as
well as careless and profane swearing, are forbidden, as coming either
from bad passions within or a want of reverence. "Prohibition would be
repeal of the Mosaic law" (Plumptre). "All strengthening of the simple
Yea and nay' is occasioned by the presence of sin and Satan in the
world. There is no more striking proof of the existence of evil than
the prevalence of the foolish, low, useless habit of swearing. It could
never have arisen if men did not believe each other to be liars," etc.
(Schaff). "Men use their protestations because they are distrustful one
of another. An oath is physic, which supposes disease" (M. Henry). When
the oath is performed for the "sake of ethical interests, as when the
civil authority demands it," as seems to be necessary and safe for
society in its present unsanctified condition, the precept does not
interfere (Köstlin, art. "Oath," Schaff-Herzog Encycl., Meyer, Wuttke,
Alford, Tholuck, etc.). An interesting imitation of the Rabbinical
casuistry above referred to was practised by the crafty and subtle
Louis XI. Scott says (Introd. to Quentin Durward), "He admitted to one
or two peculiar forms of oath the force of a binding obligation which
he denied to all others, strictly preserving the secret; which mode of
swearing he really accounted obligatory, as one of the most valuable of
State secrets."
[164] 1 Cor. ii. 15.
[165] Gen. iii. 19.
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Chapter XVIII.
54. But now, to conclude by summing up this passage, what can be named
or thought of more laborious and toilsome, where the believing soul is
straining every nerve of its industry, than the subduing of vicious
habit? Let such an one cut off the members which obstruct the kingdom
of heaven, and not be overwhelmed by the pain: in conjugal fidelity let
him bear with everything which, however grievously annoying it may be,
is still free from the guilt of unlawful corruption, i.e. of
fornication: as, for instance, if any one should have a wife either
barren, or misshapen in body, or faulty in her members,--either blind,
or deaf, or lame, or having any other defect,--or worn out by diseases
and pains and weaknesses, and whatever else may be thought of exceeding
horrible, fornication excepted, let him endure it for the sake of his
plighted love and conjugal union; [166] and let him not only not put
away such a wife, but even if he have her not, let him not marry one
who has been divorced by her husband, though beautiful, healthy, rich,
fruitful. And if it is not lawful to do such things, much less is it to
be deemed lawful for him to come near any other unlawful embrace; and
let him so flee from fornication, as to withdraw himself from base
corruption of every sort. Let him speak the truth, and let him commend
it not by frequent oaths, but by the probity of his morals; and with
respect to the innumerable crowds of all bad habits rising up in
rebellion against him, of which, in order that all may be understood, a
few have been mentioned, let him betake himself to the citadel of
Christian warfare, and let him lay them prostrate, as if from a higher
ground. But who would venture to enter upon labours so great, unless
one who is so inflamed with the love of righteousness, that, as it were
utterly consumed with hunger and thirst, and thinking there is no life
for him till that is satisfied, he puts forth violence to obtain the
kingdom of heaven? For otherwise he will not be able bravely to endure
all those things which the lovers of this world reckon toilsome and
arduous, and altogether difficult in getting rid of bad habits.
"Blessed," therefore, "are they which do hunger and thirst after
righteousness: for they shall be filled."
55. But yet, when any one encounters difficulty in these toils, and
advancing through hardships and roughnesses surrounded with various
temptations, and perceiving the troubles of his past life rise up on
this side and on that, becomes afraid lest he should not be able to
carry through what he has undertaken, let him eagerly avail himself of
the counsel that he may obtain assistance. But what other counsel is
there than this, that he who desires to have divine help for his own
infirmity should bear that of others, and should assist it as much as
possible? And so, therefore, let us look at the precepts of mercy. The
meek and the merciful man, however, seem to be one and the same: but
there is this difference, that the meek man, of whom we have spoken
above, from piety does not gainsay the divine sentences which are
brought forward against his sins, nor those statements of God which he
does not yet understand; but he confers no benefit on him whom he does
not gainsay or resist. But the merciful man in such a way offers no
resistance, that he does it for the purpose of correcting him whom he
would render worse by resisting.
__________________________________________________________________
[166] Pro fide et societate.
__________________________________________________________________
Chapter XIX.
56. Hence the Lord goes on to say: "Ye have heard that it hath been
said, An eye for an eye, and a tooth for a tooth: but I say unto you,
that ye resist not evil; [167] but whosoever shall smite thee on thy
right cheek, turn to him the other also. And if any man will sue thee
at the law, and take away thy coat [tunic, undergarment], let him have
thy cloak [168] also. And whosoever shall compel thee to go a mile, go
with him twain. Give to him that asketh thee, [169] and from him that
would borrow of thee turn not thou away." It is the lesser
righteousness of the Pharisees not to go beyond measure in revenge,
that no one should give back more than he has received: and this is a
great step. For it is not easy to find any one who, when he has
received a blow, wishes merely to return the blow; and who, on hearing
one word from a man who reviles him, is content to return only one, and
that just an equivalent; but he avenges it more immoderately, either
under the disturbing influence of anger, or because he thinks it just,
that he who first inflicted injury should suffer more severe injury
than he suffered who had not inflicted injury. Such a spirit was in
great measure restrained by the law, where it was written, "An eye for
an eye, and a tooth for a tooth;" by which expressions a certain
measure is intended, so that the vengeance should not exceed the
injury. And this is the beginning of peace: but perfect peace is to
have no wish at all for such vengeance.
57. Hence, between that first course which goes beyond the law, that a
greater evil should be inflicted in return for a lesser, and this to
which the Lord has given expression for the purpose of perfecting the
disciples, that no evil at all should be inflicted in return for evil,
a middle course holds a certain place, viz. that as much be paid back
as has been received; by means of which enactment the transition is
made from the highest discord to the highest concord, according to the
distribution of times. See, therefore, at how great a distance any one
who is the first to do harm to another, with the desire of injuring and
hurting him, stands from him who, even when injured, does not pay back
the injury. That man, however, who is not the first to do harm to any
one, but who yet, when injured, inflicts a greater injury in return,
either in will or in deed, has so far withdrawn himself from the
highest injustice, and made so far an advance to the highest
righteousness; but still he does not yet hold by what the law given by
Moses commanded. And therefore he who pays back just as much as he has
received already forgives something: for the party who injures does not
deserve merely as much punishment as the man who was injured by him has
innocently suffered. And accordingly this incomplete, by no means
severe, but [rather] merciful justice, is carried to perfection by Him
who came to fulfil the law, not to destroy it. Hence there are still
two intervening steps which He has left to be understood, while He has
chosen rather to speak of the very highest development of mercy. For
there is still what one may do who does not come fully up to that
magnitude of the precept which belongs to the kingdom of heaven; acting
in such a way that he does not pay back as much, but less; as, for
instance, one blow instead of two, or that he cuts off an ear for an
eye that has been plucked out. He who, rising above this, pays back
nothing at all, approaches the Lord's precept, but yet he does not
reach it. For still it seems to the Lord not enough, if, for the evil
which you may have received, you should inflict no evil in return,
unless you be prepared to receive even more. And therefore He does not
say, "But I say unto you," that you are not to return evil for evil;
although even this would be a great precept: but He says, "that ye
resist not evil;" [170] so that not only are you not to pay back what
may have been inflicted on you, but you are not even to resist other
inflictions. For this is what He also goes on to explain: "But
whosoever shall smite thee on thy right cheek, turn to him the other
also:" for He does not say, If any man smite thee, do not wish to smite
him; but, Offer thyself further to him if he should go on to smite
thee. As regards compassion, they feel it most who minister to those
whom they greatly love as if they were their children, or some very
dear friends in sickness, or little children, or insane persons, at
whose hands they often endure many things; and if their welfare demand
it, they even show themselves ready to endure more, until the weakness
either of age or of disease pass away. And so, as regards those whom
the Lord, the Physician of souls, was instructing to take care of their
neighbours, what else could He teach them, than that they endure
quietly the infirmities of those whose welfare they wish to consult?
For all wickedness arises from infirmity [171] of mind: because nothing
is more harmless than the man who is perfect in virtue.
58. But it may be asked what the right cheek means. For this is the
reading we find in the Greek copies, which are most worthy of
confidence; though many Latin ones have only the word "cheek," without
the addition of "right." Now the face is that by which any one is
recognised; and we read in the apostle's writings, "For ye suffer,
[172] if a man bring you into bondage, if a man devour you, if a man
take of you, if a man exalt himself, if a man smite you on the face:"
then immediately he adds, "I speak as concerning reproach;" [173] so
that he explains what striking on the face is, viz. to be contemned and
despised. Nor is this indeed said by the apostle for this reason, that
they should not bear with those parties; but that they should bear with
himself rather, who so loved them, that he was willing that he himself
should be spent for them. [174] But since the face cannot be called
right and left, and yet there may be a worth according to the estimate
of God and according to the estimate of this world, it is so
distributed as it were into the right and left cheek that whatever
disciple of Christ might have to bear reproach for being a Christian,
he should be much more ready to bear reproach in himself, if he
possesses any of the honours of this world. Thus this same apostle, if
he had kept silence respecting the dignity which he had in the world,
when men were persecuting in him the Christian name, would not have
presented the other cheek to those that were smiting the right one. For
when he said, I am a Roman citizen, [175] he was not unprepared to
submit to be despised, in that which he reckoned as least, by those who
had despised in him so precious and life-giving a name. For did he at
all the less on that account afterwards submit to the chains, which it
was not lawful to put on Roman citizens, or did he wish to accuse any
one of this injury? And if any spared him on account of the name of
Roman citizenship, yet he did not on that account refrain from offering
an object they might strike at, since he wished by his patience to cure
of so great perversity those whom he saw honouring in him what belonged
to the left members rather than the right. For that point only is to be
attended to, in what spirit he did everything, how benevolently and
mildly he acted toward those from whom he was suffering such things.
For when he was smitten with the hand by order of the high priest, what
he seemed to say contumeliously when he affirms, "God shall smite thee,
thou whited wall," sounds like an insult to those who do not understand
it; but to those who do, it is a prophecy. For a whited wall is
hypocrisy, i.e. pretence holding forth the sacerdotal dignity before
itself, and under this name, as under a white covering, concealing an
inner and as it were sordid baseness. For what belonged to humility he
wonderfully preserved, when, on its being said to him, "Revilest thou
the high priest?" [176] he replied, "I wist not, brethren, that he was
the high priest; for it is written, Thou shall not speak evil of the
ruler of thy people." [177] And here he showed with what calmness he
had spoken that which he seemed to have spoken in anger, because he
answered so quickly and so mildly, which cannot be done by those who
are indignant and thrown into confusion. And in that very statement he
spoke the truth to those who understood him, "I wist not that he was
the high priest:" [178] as if he said, I know another High Priest, for
whose name I bear such things, whom it is not lawful to revile, and
whom ye revile, since in me it is nothing else but His name that ye
hate. Thus, therefore, it is necessary for one not to boast of such
things in a hypocritical way, but to be prepared in the heart itself
for all things, so that he can sing that prophetic word, "My heart is
prepared, [179] O God, my heart is prepared." For many have learned how
to offer the other cheek, but do not know how to love him by whom they
are struck. But in truth, the Lord Himself, who certainly was the first
to fulfil the precepts which He taught, did not offer the other cheek
to the servant of the high priest when smiting Him thereon; but, so far
from that, said, "If I have spoken evil, hear witness of the evil;
[180] but if well, why smitest thou me?" [181] Yet was He not on that
account unprepared in heart, for the salvation of all, not merely to be
smitten on the other cheek, but even to have His whole body crucified.
59. Hence also what follows, "And if any man will sue thee at the law,
and take away thy coat, let him have thy cloak [182] also," is rightly
understood as a precept having reference to the preparation of heart,
not to a vain show of outward deed. But what is said with respect to
the coat and cloak is to be carried out not merely in such things, but
in the case of everything which on any ground of right we speak of as
being ours for time. For if this command is given with respect to what
is necessary, how much more does it become us to contemn what is
superfluous! But still, those things which I have called ours are to be
included in that category under which the Lord Himself gives the
precept, when He says, "If any man will sue thee at the law, and take
away thy coat." Let all these things therefore be understood for which
we may be sued at the law, so that the right to them may pass from us
to him who sues, or for whom he sues; such, for instance, as clothing,
a house, an estate, a beast of burden, and in general all kinds of
property. But whether it is to be understood of slaves also is a great
question. For a Christian ought not to possess a slave in the same way
as a horse or money: although it may happen that a horse is valued at a
greater price than a slave, and some article of gold or silver at much
more. But with respect to that slave, if he is being educated and ruled
by time as his master, in a way more upright, and more honourable, and
more conducing to the fear of God, than can be done by him who desires
to take him away, I do not know whether any one would dare to say that
he ought to be despised like a garment. For a man ought to love a
fellow-man as himself, inasmuch as he is commanded by the Lord of all
(as is shown by what follows) even to love his enemies.
60. It is carefully to be observed that every tunic [183] is a garment,
[184] but that every garment is not a tunic. Hence the word garment
means more than the word tunic. And therefore I think it is so
expressed, "And if any one will sue thee at the law, and take away thy
tunic, let him have thy garment also," as if He had said, Whoever
wishes to take away thy tunic, give over to him whatever other clothing
thou hast. And so some have interpreted the word pallium, which in the
Greek as used here is himation.
61. "And whosoever," says He, "shall compel [185] thee to go a mile, go
with him other two." And this, certainly, not so much in the sense that
thou shouldest do it on foot, as that thou shouldest be prepared in
mind to do it. For in the Christian history itself, which is
authoritative, you will find no such thing done by the saints, or by
the Lord Himself when in His human nature, which He condescended to
assume, He was showing us an example of how to live; while at the same
time, in almost all places, you will find them prepared to bear with
equanimity whatever may have been wickedly forced upon them. But are we
to suppose it is said for the sake of the mere expression, "Go with him
other two;" or did He rather wish that three should be completed,--the
number which has the meaning of perfection; so that every one should
remember when he does this, that he is fulfilling perfect righteousness
by compassionately bearing the infirmities of those whom he wishes to
be made whole? It may seem for this reason also that He has recommended
these precepts by three examples: of which the first is, if any one
shall smite thee on the cheek; the second, if any one shall wish to
take away thy coat; the third, if any one shall compel thee to go a
mile: in which third example twice as much is added to the original
unit, so that in this way the triplet is completed. And if this number
in the passage before us does not, as has been said, mean perfection,
let this be understood, that in laying down His precepts, as it were
beginning with what is more tolerable, He has gradually gone on, until
He has reached as far as the enduring of twice as much more. For, in
the first place, He wished the other cheek to be presented when the
right had been smitten, so that you may be prepared to bear less than
you have borne. For whatever the right means, it is at least something
more dear than that which is meant by the left; and if one who has
borne with something in what is more dear, bears with it in what is
less dear, it is something less. Then, secondly, in the case of one who
wishes to take away a coat, He enjoins that the garment also should be
given up to him: which is either just as much, or not much more; not,
however, twice as much. In the third place, with respect to the mile,
to which He says that two miles are to be added, He enjoins that you
should bear with even twice as much more: thus signifying that whether
it be somewhat less than the original demand, or just as much, or more,
that any wicked man shall wish to take from thee, it is to be borne
with tranquil mind.
__________________________________________________________________
[167] Adversus malum; Vulgate, malo.
[168] Vestimentum; Vulgate, pallium.
[169] Omni petenti te, da; Vulgate, qui petit a te, etc.
[170] With Augustin, Calvin, Tholuck, Ewald, Lange construe this as
neuter, evil; Chrysostom, Theophylact, the devil; De Wette, Meyer,
Alford, Plumptre, as also the Revised Version, the man who does evil.
Renan says the practice of this doctrine put down slavery: "It was not
Spartacus who suppressed slavery, but rather was it Blandina" ("Ce
n'est pas Spartacus qui a supprimé l'esclavage, c'est bien plûtôt
Blandine").
[171] Imbecillitate.
[172] Toleratis; Vulgate, sustinetis.
[173] 2 Cor. xi. 20, 21.
[174] 2 Cor. xii. 15.
[175] Acts xxii. 25.
[176] Principi sacerdotum; Vulgate, summum sacerdotem.
[177] Acts xxiii. 3-5.
[178] Interpreted by modern commentators usually of temporary
forgetfulness, or, what is much better, failure to recognise through
infirmity of vision.
[179] English version, "fixed"-- Ps. lvii. 7.
[180] Exprobra de malo; Vulgate, testimonium perhibe de malo.
[181] John xviii. 23.
[182] The coat or tunic was the under-garment. The cloak, or pallium,
was the outer-garment, and the more precious.
[183] English version, "coat."
[184] English version, "cloak."
[185] The Greek word angareuo is derived from the Persian, to press one
into service, as a courier to bear despatches. (See Thayer, Lexicon.)
__________________________________________________________________
Chapter XX.
62. And, indeed, in these three classes of examples, I see that no
class of injury is passed over. [186] For all matters in which we
suffer any injustice are divided into two classes: of which the one is,
where restitution cannot be made; the other, where it can. But in that
case where restitution cannot be made, a compensation in revenge is
usually sought. For what does it profit, that on being struck you
strike in return? Is that part of the body which was injured for that
reason restored to its original condition? But an excited mind desires
such alleviations. Things of that sort, however, afford no pleasure to
a healthy and firm one; nay, such an one judges rather that the other's
infirmity is to be compassionately borne with, than that his own (which
has no existence) should be soothed by the punishment of another.
63. Nor are we thus precluded from inflicting such punishment
[requital] [187] as avails for correction, and as compassion itself
dictates; nor does it stand in the way of that course proposed, where
one is prepared to endure more at the hand of him whom he wishes to set
right. But no one is fit for inflicting this punishment except the man
who, by the greatness of his love, has overcome that hatred wherewith
those are wont to be inflamed who wish to avenge themselves. For it is
not to be feared that parents would seem to hate a little son when, on
committing an offence, he is beaten by them that he may not go on
offending. And certainly the perfection of love is set before us by the
imitation of God the Father Himself when it is said in what follows:
"Love your enemies, do good to them that hate you, and pray for them
[188] which persecute you;" and yet it is said of Him by the prophet,
"For whom the Lord loveth He correcteth; yea, He scourgeth every son
whom He receiveth." [189] The Lord also says, "The servant that knows
not [190] his Lord's will, and does things worthy of stripes, shall be
beaten with few stripes; but the servant that knows his Lord's will,
and does things worthy of stripes, shall be beaten with many stripes."
[191] No more, therefore, is sought for, except that he should punish
to whom, in the natural order of things, the power is given; and that
he should punish with the same goodwill which a father has towards his
little son, whom by reason of his youth he cannot yet hate. For from
this source the most suitable example is drawn, in order that it may be
sufficiently manifest that sin can be punished in love rather than be
left unpunished; so that one may wish him on whom he inflicts it not to
be miserable by means of punishment, but to be happy by means of
correction, yet be prepared, if need be, to endure with equanimity more
injuries inflicted by him whom he wishes to be corrected, whether he
may have the power of putting restraint upon him or not.
64. But great and holy men, although they at the time knew excellently
well that that death which separates the soul from the body is not to
be dreaded, yet, in accordance with the sentiment of those who might
fear it, punished some sins with death, both because the living were
struck with a salutary fear, and because it was not death itself that
would injure those who were being punished with death, but sin, which
might be increased if they continued to live. They did not judge rashly
on whom God had bestowed such a power of judging. Hence it is that
Elijah inflicted death on many, both with his own hand [192] and by
calling down fire from heaven; [193] as was done also without rashness
by many other great and godlike men, in the same spirit of concern for
the good of humanity. And when the disciples had quoted an example from
this Elias, mentioning to the Lord what had been done by him, in order
that He might give to themselves also the power of calling down fire
from heaven to consume those who would not show Him hospitality, the
Lord reproved in them, not the example of the holy prophet, but their
ignorance in respect to taking vengeance, their knowledge being as yet
elementary; [194] perceiving that they did not in love desire
correction, but in hated desired revenge. Accordingly, after He had
taught them what it was to love one's neighbour as oneself, and when
the Holy Spirit had been poured out, whom, at the end of ten days after
His ascension, He sent from above, as He had promised, [195] there were
not wanting such acts of vengeance, although much more rarely than in
the Old Testament. For there, for the most part, as servants they were
kept down by fear; but here mostly as free they were nourished by love.
For at the words of the Apostle Peter also, Ananias and his wife, as we
read in the Acts of the Apostles, fell down dead, and were not raised
to life again, but buried.
65. But if the heretics who are opposed to the Old Testament [196] will
not credit this book, let them contemplate the Apostle Paul, whose
writings they read along with us, saying with respect to a certain
sinner whom he delivered over to Satan for the destruction of the
flesh, "that the spirit may be saved." [197] And if they will not here
understand death (for perhaps it is uncertain), let them acknowledge
that punishment [requital] of some kind or other was inflicted by the
apostle through the instrumentality of Satan; and that he did this not
in hatred, but in love, is made plain by that addition, "that the
spirit may be saved." Or let them notice what we say in those books to
which they themselves attribute great authority, where it is written
that the Apostle Thomas imprecated on a certain man, by whom he had
been struck with the palm of the hand, the punishment of death in a
very cruel form, while yet commending his soul to God, that it might be
spared in the world to come,--whose hand, torn from the rest of his
body after he had been killed by a lion, a dog brought to the table at
which the apostle was feasting. It is allowable for us not to credit
this writing, for it is not in the catholic canon; yet they both read
it, and honour it as being thoroughly uncorrupted and thoroughly
truthful, who rage very fiercely (with I know not what blindness)
against the corporeal punishments which are in the Old Testament, being
altogether ignorant in what spirit and at what stage in the orderly
distribution of times they were inflicted.
66. Hence, in this class of injuries which is atoned for by punishment,
such a measure will be preserved by Christians, that, on an injury
being received, the mind will not mount up into hatred, but will be
ready, in compassion for the infirmity, to endure even more; nor will
it neglect the correction, which it can employ either by advice, or by
authority, or by [the exercise of] power. There is another class of
injuries, where complete restitution is possible, of which there are
two species: the one referring to money, the other to labour. And
therefore examples are subjoined: of the former in the case of the coat
and cloak, of the latter in the case of the compulsory service of one
and two miles; for a garment may be given back, and he whom you have
assisted by labour may also assist you, if it should be necessary.
Unless, perhaps, the distinction should rather be drawn in this way:
that the first case which is supposed, in reference to the cheek being
struck, means all injuries that are inflicted by the wicked in such a
way that restitution cannot be made except by punishment; and that the
second case which is supposed, in reference to the garment, means all
injuries where restitution can be made without punishment; and
therefore, perhaps, it is added, "if any man will sue thee at the law,"
because what is taken away by means of a judicial sentence is not
supposed to be taken away with such a degree of violence as that
punishment is due; but that the third case is composed of both, so that
restitution may be made both without punishment and with it. For the
man who violently exacts labour to which he has no claim, without any
judicial process, as he does who wickedly compels a man to go with him,
and forces in an unlawful way assistance to be rendered to himself by
one who is unwilling, is able both to pay the penalty of his wickedness
and to repay the labour, if he who endured the wrong should ask it
again. In all these classes of injuries, therefore, the Lord teaches
that the disposition of a Christian ought to be most patient and
compassionate, and thoroughly prepared to endure more.
67. But since it is a small matter merely to abstain from injuring,
unless you also confer a benefit as far as you can, He therefore goes
on to say, "Give to every one that asketh thee, and from him that would
borrow of thee turn not thou away." "To every one that asketh," says
He; not, Everything to him that asketh: so that you are to give that
which you can honestly and justly give. For what if he should ask
money, wherewith he may endeavour to oppress an innocent man? what if,
in short, he should ask something unchaste? [198] But not to recount
many examples, which are in fact innumerable, that certainly is to be
given which may hurt neither thyself nor the other party, as far as can
be known or supposed by man; and in the case of him to whom you have
justly denied what he asks, justice itself is to be made known, so that
you may not send him away empty. Thus you will give to every one that
asketh you, although you will not always give what he asks; and you
will sometimes give something better, when you have set him right who
was making unjust requests.
68. Then, as to what He says, "From him that would borrow of thee turn
not thou away," it is to be referred to the mind; for God loveth a
cheerful giver. [199] Moreover, every one who accepts anything borrows,
even if he himself is not going to pay it; for inasmuch as God pays
back more to the merciful, whosoever does a kindness lends at interest.
Or if it does not seem good to understand the borrower in any other
sense than of him who accepts of anything with the intention of
repaying it, we must understand the Lord to have included those two
methods of doing a favour. For we either give in a present what we give
in the exercise of benevolence, or we lend to one who will repay us.
And frequently men who, setting before them the divine reward, are
prepared to give away in a present, become slow to give what is asked
in loan, as if they were destined to get nothing in return from God,
inasmuch as he who receives pays back the thing which is given him.
Rightly, therefore, does the divine authority exhort us to this mode of
bestowing a favour, saying, "And from him that would borrow of thee
turn not thou away:" i.e., do not alienate your goodwill from him who
asks it, both because your money will be useless, and because God will
not pay you back, inasmuch as the man has done so; but when you do that
from a regard to God's precept, it cannot be unfruitful with Him who
gives these commands. [200]
__________________________________________________________________
[186] Exemplum citatur injuriæ privatæ, forensis, curialis (Bengel).
[187] Vindicta.
[188] Pro eis qui vos persequuntur; Vulgate, pro persequentibus.
[189] Prov. iii. 12. So the LXX. English version: "even as a father the
son in whom he delighteth," following the Hebrew.
[190] Nescit; Vulgate, non cognovit.
[191] Luke xii. 48, 47.
[192] 1 Kings xviii. 40.
[193] 2 Kings i. 10.
[194] Luke ix. 52-56.
[195] Acts ii. 1-4.
[196] i.e., The Manicheans.
[197] 1 Cor. v. 5.
[198] "To give everything to every one--the sword to the madman, the
alms to the impostor, the criminal request to the temptress--would be
to act as the enemy of others and ourselves" (Alford). Paul's
willingness to spend and be spent illustrates a proper conformity to
the precept.
[199] 2 Cor. ix. 7.
[200] This section, which concerns the law of retaliation, grew out of
a rule of every-day life which the Pharisees constructed upon a
principle of judicature laid down, Exod. xxi. 24 (Tholuck). The spirit,
not the exact letter, of the illustrations is to be observed, and, when
the spirit of the precept would demand it, the exact letter. Christians
are taught to bear witness by enduring, yielding, and giving. "Sin is
to be conquered by being made to feel the power of goodness." Christ
gave a good example at His trial, without following the letter of His
precept here; and Paul followed Him (1 Cor. iv. 12, 13).
__________________________________________________________________
Chapter XXI.
69. In the next place, He goes on to say, "Ye have heard that it hath
been said, Thou shalt love thy neighbour, and hate thine enemy: But I
say unto you, Love your enemies, do good to them that hate you, and
pray for them which persecute you; [201] that ye may be the children of
your Father which is in heaven: for He commandeth [202] His sun to rise
on the evil and on the good, and sendeth rain on the just and on the
unjust. For if ye love [203] them which love you, what reward have ye?
Do not even the publicans the same? And if ye salute your brethren
only, what do ye more than others? Do not even the Gentiles the very
same? [204] Be ye therefore perfect, even as your Father who is in
heaven [205] is perfect." For without this love, wherewith we are
commanded to love even our enemies and persecutors, who can fully carry
out those things which are mentioned above? Moreover, the perfection of
that mercy, wherewith most of all the soul that is in distress is cared
for, cannot be stretched beyond the love of an enemy; and therefore the
closing words are: "Be ye therefore perfect, even as your Father who is
in heaven is perfect." Yet in such a way that God is understood to be
perfect as God, and the soul to be perfect as a soul.
70. That there is, however, a certain step [in advance] in the
righteousness of the Pharisees, which belongs to the old law, is
perceived from this consideration, that many men hate even those by
whom they are loved; as, for instance, luxurious children hate their
parents for restraining them in their luxury. That man therefore rises
a certain step, who loves his neighbour, although as yet he hates his
enemy. But in the kingdom of Him who came to fulfil the law, not to
destroy it, he will bring benevolence and kindness to perfection, when
he has carried it out so far as to love an enemy. For the former stage,
although it is something, is yet so little that it may be reached even
by the publicans as well. And as to what is said in the law, "Thou
shalt hate thine enemy," [206] it is not to be understood as the voice
of command addressed to a righteous man, but rather as the voice of
permission to a weak man.
71. Here indeed arises a question in no way to be blinked, that to this
precept of the Lord, wherein He exhorts us to love our enemies, and to
do good to those who hate us, and to pray for those who persecute us,
many other parts of Scripture seem to those who consider them less
diligently and soberly to stand opposed; for in the prophets there are
found many imprecations against enemies, which are thought to be
curses: as, for instance, that one, "Let their table become a snare,"
[207] and the other things which are said there; and that one, "Let his
children be fatherless, and his wife a widow," [208] and the other
statements which are made either before or afterwards in the same Psalm
by the prophet, as bearing on the case of Judas. Many other statements
are found in all parts of Scripture, which may seem contrary both to
this precept of the Lord, and to that apostolic one, where it is said,
"Bless; and curse not;" [209] while it is both written of the Lord,
that He cursed the cities which received not His word; [210] and the
above-mentioned apostle thus spoke respecting a certain man, "The Lord
will reward him according to his works." [211]
72. But these difficulties are easily solved, for the prophet predicted
by means of imprecation what was about to happen, not as praying for
what he wished, but in the spirit of one who saw it beforehand. So also
the Lord, so also the apostle; although even in the words of these we
do not find what they have wished, but what they have foretold. For
when the Lord says, "Woe unto thee, Capernaum," He does not utter
anything else than that some evil will happen to her as a punishment of
her unbelief; and that this would happen the Lord did not malevolently
wish, but saw by means of His divinity. And the apostle does not say,
May [the Lord] reward; but, "The Lord will reward him according to his
work;" which is the word of one who foretells, not of one uttering an
imprecation. Just as also, in regard to that hypocrisy of the Jews of
which we have already spoken, whose destruction he saw to be impending,
he said," God shall smite thee, thou whited wall." [212] But the
prophets especially are accustomed to predict future events under the
figure of one uttering an imprecation, just as they have often foretold
those things which were to come under the figure of past time: as is
the case, for example, in that passage, "Why have the nations raged,
and the peoples imagined vain things?" [213] For he has not said, Why
will the heathen rage, and the people imagine vain things? although he
was not mentioning those things as if they were already past, but was
looking forward to them as yet to come. Such also is that passage,
"They have parted my garments among them, and have cast lots upon my
vesture:" [214] for here also he has not said, They will part my
garments among them, and will cast lots upon my vesture. And yet no one
finds fault with these words, except the man who does not perceive that
variety of figures in speaking in no degree lessens the truth of facts,
and adds very much to the impressions on our minds.
__________________________________________________________________
[201] Augustin, with the best Greek text, omits et calumniantibus vos
("and despitefully use you") of the Vulgate.
[202] Jubet; Vulgate, facit (with the Greek).
[203] Dilexeritis; Vulgate, diligitis.
[204] Hoc ipsum; Vulgate, hoc; Greek, to auto.
[205] Qui est in coelis; Vulgate, coelestis (see Revised Version).
[206] The first part of the Lord's quotation is found in Lev. xix. 18;
these words, whatever may be said about the sanction, real or apparent,
of revenge and triumph over an enemy's fall in the Old Testament, are
not found there. Bengel well says "pessima glossa" ("wretched
gloss"),--a gloss of the Pharisees, "bearing plainly enough the
character of post-exilic Judaism in its exclusiveness toward all
surrounding nations" (Weiss). Centuries after Christ spoke these words,
Maimonides gives utterance to this narrow feeling of hate: "If a Jew
see a Gentile fall into the sea, let him by no means take him out; for
it is written, Thou shalt love thy neighbour's blood,' but this is not
thy neighbour." The separation of the Jews, demanded by their
theocratic position, was the explanation in part--not an excuse--for
such feeling towards people of other nationalities. Heathen peoples had
the same feeling towards enemies. "It was the celebrated felicity of
Sulla; and this was the crown of Xenophon's panegyric of Cyrus the
Younger, that no one had done more good to his friends or more mischief
to his enemies." Plautus said, "Man is a wolf to the stranger" ("homo
homini ignoto lupus est"). The term "stranger" in Greek means "enemy."
But common as this philosophy was to the pre-Christian world, the Jew
was specially known for his hatred of all not of his own nationality
(Juvenal, Sat. xiv. 104, etc.). The "enemy" referred to in the passage
is not a national enemy ( Keim) but a personal one (Weiss, Meyer,
etc.). Our Lord subsequently defined who was to be understood by the
term "neighbour" in the parable of the Good Samaritan (Luke x. 36).
[207] Ps. lxix. 22.
[208] Ps. cix. 9.
[209] Rom. xii. 14.
[210] Matt xi. 20-24 and Luke x. 13-15.
[211] 2 Tim. iv. 14. Augustin here again follows the better text than
the Textus Receptus; so also Vulgate, reddet. See Revised Version.
[212] See above chap. xix. 58.
[213] Ps. ii. 1. The English version employs the present tense.
[214] Ps. xxii. 18.
__________________________________________________________________
Chapter XXII.
73. But the question before us is rendered more urgent by what the
Apostle John says: "If any man see his brother sin a sin which is not
unto death, he shall ask, and the Lord shall give him life for him who
sinneth not unto death. There is a sin unto death: I do not say that he
shall pray for it." [215] For he manifestly shows that there are
certain brethren for whom we are not commanded to pray, although the
Lord bids us pray even for our persecutors. Nor can the question in
hand be solved, unless we acknowledge that there are certain sins in
brethren which are more heinous than the persecution of enemies.
Moreover, that brethren mean Christians can be proved by many examples
from the divine Scriptures. Yet that one is plainest which the apostle
thus states: "For the unbelieving husband is sanctified in the wife,
and the unbelieving wife is sanctified in the brother." [216] For he
has not added the word our; but has thought it plain, as he wished a
Christian who had an unbelieving wife to be understood by the
expression brother. And therefore he says a little after, "But if the
unbelieving depart, let him depart: a brother or a sister is not under
bondage in such cases." [217] Hence I am of opinion that the sin of a
brother is unto death, when any one, after coming to the knowledge of
God through the grace of our Lord Jesus Christ, makes an assault on the
brotherhood, and is impelled by the fires of envy to oppose that grace
itself by which he is reconciled to God. But the sin is not unto death,
if any one has not withdrawn his love from a brother, but through some
infirmity of disposition has failed to perform the incumbent duties of
brotherhood. And on this account our Lord also on the cross says,
"Father, forgive [218] them; for they know not what they do:" [219]
for, not yet having become partakers of the grace of the Holy Spirit,
they had not yet entered the fellowship of the holy brotherhood. And
the blessed Stephen in the Acts of the Apostles prays for those by whom
he is being stoned, [220] because they had not yet believed on Christ,
and were not fighting against that common grace. And the Apostle Paul
on this account, I believe, does not pray for Alexander, because he was
already a brother, and had sinned unto death, viz. by making an assault
on the brotherhood through envy. But for those who had not broken off
their love, but had given way through fear, he prays that they may be
pardoned. For thus he expresses it: "Alexander the coppersmith did me
much evil: the Lord will reward him according to his works. Of whom be
thou ware also; for he hath greatly withstood our words." [221] Then he
adds for whom he prays, thus expressing it: "At my first defence no man
stood with me, but all men forsook me: I pray God that it may not be
laid to their charge." [222]
74. It is this difference in their sins which separates Judas the
betrayer from Peter the denier: not that a penitent is not to be
pardoned, for we must not come into collision with that declaration of
our Lord, where He enjoins that a brother is to be pardoned, when he
asks his brother to pardon him; [223] but that the ruin connected with
that sin is so great, that he cannot endure the humiliation of asking
for it, even if he should be compelled by a bad conscience both to
acknowledge and divulge his sin. For when Judas had said, "I have
sinned, in that I have betrayed the innocent blood," yet it was easier
for him in despair to run and hang himself, [224] than in humility to
ask for pardon. And therefore it is of much consequence to know what
sort of repentance God pardons. For many much more readily confess that
they have sinned, and are so angry with themselves that they vehemently
wish they had not sinned; but yet they do not condescend to humble the
heart and to make it contrite, and to implore pardon: and this
disposition of mind we must suppose them to have, as feeling themselves
already condemned because of the greatness of their sin.
75. And this is perhaps the sin against the Holy Ghost, i.e. through
malice and envy to act in opposition to brotherly love after receiving
the grace of the Holy Ghost,--a sin which our Lord says is not forgiven
either in this world or in the world to come. And hence it may be asked
whether the Jews sinned against the Holy Ghost, when they said that our
Lord was casting out devils by Beelzebub, the prince of the devils:
whether we are to understand this as said against our Lord Himself,
because He says of Himself in another passage, "If they have called the
Master of the house Beelzebub, how much more shall they call them of
His household!" [225] or whether, inasmuch as they had spoken from
great envy, being ungrateful for so manifest benefits, although they
were not yet Christians, they are, from the very greatness of their
envy, to be supposed to have sinned against the Holy Ghost? This latter
is certainly not to be gathered from our Lord's words. For although He
has said in the same passage, "And whosoever speaketh a word against
the Son of man, it shall be forgiven him; but whosoever speaketh a word
against the Holy Ghost, it shall not be forgiven him, neither in this
world, neither in the world to come;" yet it may seem that He
admonished them for this purpose, that they should come to His grace,
and after accepting of it should not so sin as they have now sinned.
For now they have spoken a word against the Son of man, and it may be
forgiven them, if they be converted, and believe on Him, and receive
the Holy Ghost; but if, after receiving Him, they should choose to envy
the brotherhood, and to assail the grace they have received, it cannot
be forgiven them, neither in this world nor in the world to come. For
if He reckoned them so condemned, that there was no hope left for them,
He would not judge that they ought still to be admonished, as He did by
adding the statement, "Either make the tree good, and his fruit good;
or else make the tree corrupt, and his fruit corrupt." [226]
76. Let it be understood, therefore, that we are to love our enemies,
and to do good to those who hate us, and to pray for those who
persecute us, in such a way, that it is at the same time understood
that there are certain sins of brethren for which we are not commanded
to pray; lest, through unskilfulness on our part, divine Scripture
should seem to contradict itself (a thing which cannot happen). But
whether, as we are not to pray for certain parties, so we are also to
pray against some, has not yet become sufficiently evident. For it is
said in general, "Bless, and curse not;" and again, "Recompense to no
man evil for evil." [227] Moreover, while you do not pray for one, you
do not therefore pray against him: for you may see that his punishment
is certain, and his salvation altogether hopeless; and you do not pray
for him, not because you hate him, but because you feel you can profit
him nothing, and you do not wish your prayer to be rejected by the most
righteous Judge. But what are we to think respecting those parties
against whom we have it revealed that prayers were offered by the
saints, not that they might be turned from their error (for in this way
prayer is offered rather for them), but that final condemnation might
come upon them: not as it was offered against the betrayer of our Lord
by the prophet; for that, as has been said, was a prediction of things
to come, not a wish for punishment: nor as it was offered by the
apostle against Alexander; for respecting that also enough has been
already said: but as we read in the Apocalypse of John of the martyrs
praying that they may be avenged; [228] while the well-known first
martyr prayed that those who stoned him should be pardoned.
77. But we need not be moved by this circumstance. For who would
venture to affirm, in regard to those white-robed saints, when they
pleaded that they should be avenged, whether they pleaded against the
men themselves or against the dominion of sin? For of itself it is a
genuine avenging of the martyrs, and one full of righteousness and
mercy, that the dominion of sin should be overthrown, under which
dominion they were subjected to so great sufferings. And for its
overthrow the apostle strives, saying, "Let not sin therefore reign in
your mortal body." [229] But the dominion of sin is destroyed and
overthrown, partly by the amendment of men, so that the flesh is
brought under subjection to the spirit; partly by the condemnation of
those who persevere in sin, so that they are righteously disposed of in
such a way that they cannot be troublesome to the righteous who reign
with Christ. Look at the Apostle Paul; does it not seem to you that he
avenges the martyr Stephen in his own person, when he says: "So fight
I, not as one that beateth the air: but I keep under my body, and bring
it into subjection"? [230] For he was certainly laying prostrate, and
weakening, and bringing into subjection, and regulating that principle
in himself whence he had persecuted Stephen and the other Christians.
Who then can demonstrate that the holy martyrs were not asking from the
Lord such an avenging of themselves, when at the same time, in order to
their being avenged, they might lawfully wish for the end of this
world, in which they had endured such martyrdoms? And they who pray for
this, on the one hand pray for their enemies who are curable, and on
the other hand do not pray against those who have chosen to be
incurable: because God also, in punishing them, is not a malevolent
Torturer, but a most righteous Disposer. Without any hesitation,
therefore, let us love our enemies, let us do good to those that hate
us, and let us pray for those who persecute us.
__________________________________________________________________
[215] 1 John v. 16.
[216] See note p.
[217] 1 Cor. vii. 14, 15.
[218] Ignosce; Vulgate, dimitte.
[219] Luke xxiii. 34.
[220] Acts vii. 60.
[221] Sermonibus; Vulgate, verbis.
[222] 2 Tim. iv. 14-16.
[223] Matt. xviii. 21. Luke xvii. 3.
[224] Matt. xxvii. 4, 5.
[225] Matt. x. 25.
[226] Matt. xii. 24-33.
[227] Rom. xii. 14, 17.
[228] Rev. vi. 10.
[229] Rom. vi. 12.
[230] 1 Cor. ix. 26, 27. Sevituti subjicio; Vulgate, in servitutem
redigo.
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Chapter XXIII.
78. Then, as to the statement which follows, "that ye may be the
children of your Father which is in heaven," [231] it is to be
understood according to that rule in virtue of which John also says,
"He gave them power to become the sons of God." [232] For one is a Son
by nature, who knows nothing at all of sin; but we, by receiving power,
are made sons, in as far as we perform those things which are commanded
us by Him. And hence the apostolic teaching gives the name of adoption
to that by which we are called to an eternal inheritance, that we may
be joint-heirs with Christ. [233] We are therefore made sons by a
spiritual regeneration, and we are adopted into the kingdom of God, not
as aliens, but as being made and created by Him: so that it is one
benefit, His having brought us into being through His omnipotence, when
before we were nothing; another, His having adopted us, so that, as
being sons, we might enjoy along with Him eternal life for our
participation. Therefore He does not say, Do those things, because ye
are sons; but, Do those things, that ye may be sons.
79. But when He calls us to this by the Only-begotten Himself, He calls
us to His own likeness. For He, as is said in what follows, "maketh
[234] His sun to rise on the evil and on the good, and sendeth rain on
the just and on the unjust." Whether you are to understand His sun as
being not that which is visible to the fleshly eyes, but that wisdom of
which it is said, "She is the brightness of the everlasting light;"
[235] of which it is also said, "The Sun of righteousness has arisen
upon me;" and again, "But unto you that fear the name of the Lord shall
the Sun of righteousness arise:" [236] so that you would also
understand the rain as being the watering with the doctrine of truth,
because Christ hath appeared to the good and the evil, and is preached
to the good and the evil. Or whether you choose rather to understand
that sun which is set forth before the bodily eyes not only of men, but
also of cattle; and that rain by which the fruits are brought forth,
which have been given for the refreshment of the body, which I think is
the more probable interpretation: so that that spiritual sun does not
rise except on the good and holy; for it is this very thing which the
wicked bewail in that book which is called the Wisdom of Solomon, "And
the sun rose not upon us:" [237] and that spiritual rain does not water
any except the good; for the wicked were meant by the vineyard of which
it is said, "I will also command my clouds that they rain no rain upon
it." [238] But whether you understand the one or the other, it takes
place by the great goodness of God, which we are commanded to imitate,
if we wish to be the children of God. For who is there so ungrateful as
not to feel how great the comfort, so far as this life is concerned,
which that visible light and the material rain bring? And this comfort
we see bestowed in this life alike upon the righteous and upon sinners
in common. But He does not say, "who maketh the sun to rise on the evil
and on the good;" but He has added the word "His," i.e. which He
Himself made and established, and for the making of which He took
nothing from any one, as it is written in Genesis respecting all the
luminaries; [239] and He can properly say that all the things which He
has created out of nothing are His own: so that we are hence admonished
with how great liberality we ought, according to His precept, to give
to our enemies those things which we have not created, but have
received from His gifts.
80. But who can either be prepared to bear injuries from the weak, in
as far as it is profitable for their salvation; and to choose rather to
suffer more injustice from another than to repay what he has suffered;
to give to every one that asketh anything from him, either what he
asks, if it is in his possession, and if it can rightly be given, or
good advice, or to manifest a benevolent disposition, and not to turn
away from him who desires to borrow; to love his enemies, to do good to
those who hate him, to pray for those who persecute him;--who, I say,
does these things, but the man who is fully and perfectly merciful?
[240] And with that counsel misery is avoided, by the assistance of Him
who says, "I desire mercy, and not sacrifice." [241] "Blessed,"
therefore, "are the merciful: for they shall obtain mercy." But now I
think it will be more convenient, that at this point the reader,
fatigued with so long a volume, should breathe a little, and recruit
himself for considering what remains in another book.
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[231] "Not in power or wisdom,--which was the cause of man's fall, and
leads evermore to the same,--but in love" (Plumptre).
[232] John i. 12.
[233] Rom viii. 17 and Gal. iv. 5.
[234] Facit(above, jubet). Bengel's comment is good: "Magnifica
appellatio. Ipse et fecit solem et gubernat et habet in sua unius
potestate" ("Splendid designation. He made the sun, governs it, and has
it in His own power").
[235] Wisd. vii. 26.
[236] Mal. iv. 2.
[237] Wisd. v. 6.
[238] Isa. v. 6.
[239] Gen. i. 16.
[240] "Be ye therefore perfect, as your heavenly Father is perfect."
The Greek text has here the future: esesthe teleioi, "Ye therefore
shall be perfect" (Revised Version). Meyer gives the verb the
imperative sense; Alford, Lange, and others include the imperative
sense. The imperative force adds not a little to the plausibility of
deriving the doctrine of perfectibility on earth, or complete
"sanctification," from the passage, as the Pelagians (whom Augustin
elsewhere combats) and some Methodist commentators (Whedon, etc.).
Alford, Trench, etc., deny that the verse gives any countenance to the
doctrine. As regards the nature of the perfection, Bengel sententiously
says, "in amore, erga omnes" ("in love, toward all." See Col. iii. 14).
It seems "to refer chiefly to the perfection of the divine love"
(Mansel); so also Bleek, Meyer. Weiss (whose Leben Jesu, i. 532-534,
see) finds an allusion to the fundamental command of the Old Testament,
"Be ye holy," etc. In the place of the divine holiness, or God's
elevation above all uncleanness of the creature, is substituted the
divine perfection, whose essence is all-comprehensive and unselfish
love; and in the place of the God separated from the sinful people,
appears He who in love condescends to them and brings them into
likeness with Himself as His children. The last verse of the Sermon as
reported by Luke (vi. 36) confirms the idea that the perfection is of
love: "Be ye merciful, as your Father which is in heaven is merciful."
Commenting on this verse, Dr. Schaff says, "Instruction in morality
cannot rise above this. Having thus led us up to our heavenly Father as
the true standard, our Lord, by a natural transition, passes to our
religious duties, i.e. duties to our heavenly Father."
[241] Hos. vi. 6.
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Book II.
On the latter part of our Lord's Sermon on the Mount, contained in the
sixth and seventh chapters of Matthew.
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Chapter I.
1. The subject of mercy, with the treatment of which the first book
came to a close, is followed by that of the cleansing of the heart,
with which the present one begins. [242] The cleansing of the heart,
then, is as it were the cleansing of the eye by which God is seen; and
in keeping that single, there ought to be as great care as the dignity
of the object demands, which can be beheld by such an eye. But even
when this eye is in great part cleansed, it is difficult to prevent
certain defilements from creeping insensibly over it, from those things
which are wont to accompany even our good actions,--as, for instance,
the praise of men. If, indeed, not to live uprightly is hurtful; yet to
live uprightly, and not to wish to be praised, what else is this than
to be an enemy to the affairs of men, which are certainly so much the
more miserable, the less an upright life on the part of men gives
pleasure? If, therefore, those among whom you live shall not praise you
when living uprightly, they are in error: but if they shall praise you,
you are in danger; unless you have a heart so single and pure, that in
those things in which you act uprightly you do not so act because of
the praises of men; and that you rather congratulate those who praise
what is right, as having pleasure in what is good, than yourself;
because you would live uprightly even if no one were to praise you: and
that you understand this very praise of you to be useful to those who
praise you, only when it is not yourself whom they honour in your good
life, but God, whose most holy temple every man is who lives well; so
that what David says finds its fulfilment, "In the Lord shall my soul
be praised; the humble shall hear thereof, and be glad." [243] It
belongs therefore to the pure eye not to look at the praises of men in
acting rightly, nor to have reference to these while you are acting
rightly, i.e. to do anything rightly with the very design of pleasing
men. For thus you will be disposed also to counterfeit what is good, if
nothing is kept in view except the praise of man; who, inasmuch as he
cannot see the heart, may also praise things that are false. And they
who do this, i.e. who counterfeit goodness, are of a double heart. No
one therefore has a single, i.e. a pure heart, except the man who rises
above the praises of men; and when he lives well, looks at Him only,
and strives to please Him who is the only Searcher of the conscience.
And whatever proceeds from the purity of that conscience is so much the
more praiseworthy, the less it desires the praises of men.
2. "Take heed, [244] therefore," says He, "that ye do not your
righteousness [245] before men, to be seen of them:" i.e., take heed
that ye do not live righteously with this intent, and that ye do not
place your happiness in this, that men may see you. "Otherwise ye have
no reward of your Father who is in heaven:" not if ye should be seen by
men; but if ye should live righteously with the intent of being seen by
men. For, [were it the former], what would become of the statement made
in the beginning of this sermon, "Ye are the light of the world. A city
that is set on an hill cannot be hid. Neither do men light a candle,
and put it under a bushel, but on a candlestick; and it giveth light
unto all that are in the house. Let your light so shine before men,
that they may see your good works"? But He did not set up this as the
end; for He has added, "and glorify your Father who is in heaven."
[246] But here, because he is finding fault with this, if the end of
our right actions is there, i.e. if we act rightly with this design,
only of being seen of men; after He has said, "Take heed that ye do not
your righteousness before men," He has added nothing. And hereby it is
evident that He has said this, not to prevent us from acting rightly
before men, but lest perchance we should act rightly before men for the
purpose of being seen by them, i.e. should fix our eye on this, and
make it the end of what we have set before us.
3. For the apostle also says, "If I yet pleased men, I should not be
the servant of Christ;" [247] while he says in another place, "Please
all men in all things, even as I also please all men in all things."
[248] And they who do not understand this think it a contradiction;
while the explanation is, that he has said he does not please men,
because he was accustomed to act rightly, not with the express design
of pleasing men, but of pleasing God, to the love of whom he wished to
turn men's hearts by that very thing in which he was pleasing men.
Therefore he was both right in saying that he did not please men,
because in that very thing he aimed at pleasing God: and right in
authoritatively teaching that we ought to please men, not in order that
this should be sought for as the reward of our good deeds; but because
the man who would not offer himself for imitation to those whom he
wished to be saved, could not please God; but no man possibly can
imitate one who has not pleased him. As, therefore, that man would not
speak absurdly who should say, In this work of seeking a ship, it is
not a ship, but my native country, that I seek: so the apostle also
might fitly say, In this work of pleasing men, it is not men, but God,
that I please; because I do not aim at pleasing men, but have it as my
object, that those whom I wish to be saved may imitate me. Just as he
says of an offering that is made for the saints, "Not because I desire
a gift, but I desire fruit;" [249] i.e., In seeking your gift, I seek
not it, but your fruit. For by this proof it could appear how far they
had advanced Godward, when they offered that willingly which was sought
from them not for the sake of his own joy over their gifts, but for the
sake of the fellowship of love.
4. Although when He also goes on to say, "Otherwise ye have no reward
of your Father who is in heaven," [250] He points out nothing else but
that we ought to be on our guard against seeking man's praise as the
reward of our deeds, i.e. against thinking we thereby attain to
blessedness.
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[242] Jesus passes from the precepts of the genuine righteousness to
the actual practice of the same (Meyer, Weiss), from moral to religious
duties (Lange), from actions to motives; having spoken to the heart
before by inference, he now speaks directly (Alford).
[243] Ps. xxxiv. 2.
[244] Cavete facere; Vulgate, attendite ne faciatis.
[245] In agreement with the best Greek text. (See Revised Version.)
This verse is a general proposition. The three leading manifestations
of righteousness and practical piety among the Jews
follow,--alms-giving, prayer, fasting.
[246] Matt. v. 14-16.
[247] Gal. i. 10.
[248] 1 Cor. x. 32, 33.
[249] Phil. iv. 17.
[250] Acts otherwise noble and praiseworthy become sin when done to
make an appearance before men, and get honour from them. Bad intentions
vitiate pious observances.
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Chapter II.
5. "Therefore, when thou doest thine alms," says He, "do not sound a
trumpet before thee, as the hypocrites do in the synagogues and in the
streets, that they may have glory [251] of men." Do not, says He,
desire to become known in the same way as the hypocrites. Now it is
manifest that hypocrites have not that in their heart also which they
hold forth before the eyes of men. For hypocrites are pretenders, as it
were setters forth of other characters, just as in the plays of the
theatre. For he who acts the part of Agamemnon in tragedy, for example,
or of any other person belonging to the history or legend which is
acted, is not really the person himself, but personates him, and is
called a hypocrite. In like manner, in the Church, or in any phase of
human life, whoever wishes to seem what he is not is a hypocrite. For
he pretends, but does not show himself, to be a righteous man; because
he places the whole fruit [of his acting] in the praise of men, which
even pretenders may receive, while they deceive those to whom they seem
good, and are praised by them. But such do not receive a reward from
God the Searcher of the heart, unless it be the punishment of their
deceit: from men, however, says He, "They have received their reward;"
and most righteously will it be said to them, Depart from me, ye
workers of deceit; ye had my name, but ye did not my works. Hence they
have received their reward, who do their alms for no other reason than
that they may have glory of men; not if they have glory of men, but if
they do them for the express purpose of having this glory, as has been
discussed above. For the praise of men ought not to be sought by him
who acts rightly, but ought to follow him who acts rightly, so that
they may profit who can also imitate what they praise, not that he whom
they praise may think that they are profiting him anything.
6. "But when thou doest alms, let not thy left hand know what thy right
hand doeth." If you should understand unbelievers to be meant by the
left hand, then it will seem to be no fault to wish to please
believers; while nevertheless we are altogether prohibited from placing
the fruit and end of our good deed in the praise of any men whatever.
But as regards this point, that those who have been pleased with your
good deeds should imitate you, we are to act before the eyes not only
of believers, but also of unbelievers, so that by our good works, which
are to be praised, they may honour God, and may come to salvation. But
if you should be of opinion that the left hand means an enemy, so that
your enemy is not to know when you do alms, why did the Lord Himself,
when His enemies the Jews were standing round, mercifully heal men? why
did the Apostle Peter, by healing the lame man whom he pitied at the
gate Beautiful, bring also the wrath of the enemy upon himself, and
upon the other disciples of Christ? [252] Then, further, if it is
necessary that the enemy should not know when we do our alms, how shall
we do with the enemy himself so as to fulfil that precept, "If thine
enemy be hungry, give him bread to eat; and if he be thirsty, give him
water to drink"? [253]
7. A third opinion is wont to be held by carnal people, so absurd and
ridiculous, that I would not mention it had I not found that not a few
are entangled in that error, who say that by the expression left hand a
wife is meant; so that, inasmuch as in family affairs women are wont to
be more tenacious of money, it is to be kept hid from them when their
husbands compassionately spend anything upon the needy, for fear of
domestic quarrels. As if, forsooth, men alone were Christians, and this
precept were not addressed to women also! From what left hand, then, is
a woman enjoined to conceal her deed of mercy? Is a husband also the
left hand of his wife? A statement most absurd. Or if any one thinks
that they are left hands to each other; if any part of the family
property be expended by the one party in such a way as to be contrary
to the will of the other party, such a marriage will not be a Christian
one; but whichever of them should choose to do alms according to the
command of God, whomsoever he should find opposed, would inevitably be
an enemy to the command of God, and therefore reckoned among
unbelievers,--the command with respect to such parties being, that a
believing husband should win his wife, and a believing wife her
husband, by their good conversation and conduct; and therefore they
ought not to conceal their good works from each other, by which they
are to be mutually attracted, so that the one may be able to attract
the other to communion in the Christian faith. Nor are thefts to be
perpetrated in order that God may be rendered propitious. But if
anything is to be concealed as long as the infirmity of the other party
is unable to bear with equanimity what nevertheless is not done
unjustly and unlawfully; yet, that the left hand is not meant in such a
sense on the present occasion, readily appears from a consideration of
the whole section, whereby it will at the same time be discovered what
He calls the left hand.
8. "Take heed," says He, "that ye do not your righteousness before men,
to be seen of them; otherwise ye have no reward of your Father which is
in heaven." Here He has mentioned righteousness generally, then He
follows it up in detail. For a deed which is done in the way of alms is
a certain part of righteousness, and therefore He connects the two by
saying, "Therefore, when thou doest thine alms, do not sound a trumpet
before thee, as the hypocrites do in the synagogues and in the streets,
that they may have glory of men." In this there is a reference to what
He says before, "Take heed that ye do not your righteousness before
men, to be seen of them." But what follows, "Verily I say unto you,
They have received their reward," refers to that other statement which
He has made above, "Otherwise ye have no reward of your Father which is
in heaven." Then follows, "But when thou doest alms." When He says,
"But thou," what else does He mean but, Not in the same manner as they?
What, then, does He bid me do? "But when thou doest alms," says He,
"let not thy left hand know what thy right hand doeth." Hence those
other parties so act, that their left hand knoweth what their right
hand doeth. What, therefore, is blamed in them, this thou art forbidden
to do. But this is what is blamed in them, that they act in such a way
as to seek the praises of men. And therefore the left hand seems to
have no more suitable meaning than just this delight in praise. But the
right hand means the intention of fulfilling the divine commands. When,
therefore, with the consciousness of him who does alms is mixed up the
desire of man's praise, the left hand becomes conscious of the work of
the right hand: "Let not, therefore, thy left hand know what thy right
hand doeth;" [254] i.e. Let there not be mixed up in thy consciousness
the desire of man's praise, when in doing alms thou art striving to
fulfil a divine command.
9. "That thine alms may be in secret." [255] What else is meant by "in
secret," but just in a good conscience, which cannot be shown to human
eyes, nor revealed by words? since, indeed, the mass of men tell many
lies. And therefore, if the right hand acts inwardly in secret, all
outward things, which are visible and temporal, belong to the left
hand. Let thine alms, therefore, be in thine own consciousness, where
many do alms by their good intention, even if they have no money or
anything else which is to be bestowed on one who is needy. But many
give alms outwardly, and not inwardly, who either from ambition, or for
the sake of some temporal object, wish to appear merciful, in whom the
left hand only is to be reckoned as working. Others again hold, as it
were, a middle place between the two; so that, with a design which is
directed Godward, they do their alms, and yet there insinuates itself
into this excellent wish also some desire after praise, or after a
perishable and temporal object of some sort or other. But our Lord much
more strongly prohibits the left hand alone being at work in us, when
He even forbids its being mixed up with the works of the right hand:
that is to say, that we are not only to beware of doing alms from the
desire of temporal objects alone; but that in this work we are not even
to have regard to God in such a way as that there should be mingled up
or united therewith the grasping after outward advantages. For the
question under discussion is the cleansing of the heart, which, unless
it be single, will not be clean. But how will it be single, if it
serves two masters, and does not purge its vision by the striving after
eternal things alone, but clouds it by the love of mortal and
perishable things as well? "Let thine alms," therefore, "be in secret;
and thy [256] Father, who seeth in secret, shall reward thee."
Altogether most righteously and most truly. For if you expect a reward
from Him who is the only Searcher of the conscience, let conscience
itself suffice thee for meriting a reward. Many Latin copies have it
thus, "And thy Father who seeth in secret shall reward thee openly;"
but because we have not found the word "openly" in the Greek copies,
which are earlier, [257] we have not thought that anything was to be
said about it.
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[251] Glorificantur; Vulgate honorificentur. The sounding of trumpet is
referred by some to an alleged custom of the parties themselves calling
the poor together by a trumpet, or even to the noise of the coins on
the trumpet-shaped chests in the temple. Better, it is figurative of
"self-laudation and display" (Meyer, Alford, Lange, etc.).
[252] Acts iii., iv.
[253] Prov. xxv. 21.
[254] "With complete modesty; secret, noiseless giving" (Chrysostom).
No reference to a counting of the money by the left hand (Paulus, De
Wette). Luther's comment is quaint and characteristic: "When thou
givest alms with thy right hand, take heed that thou dost not seek with
the left to take more, but put it behind thy back." Trench pronounces
this discussion concerning the meaning of the left hand "laborious,
and, as I cannot but think, unnecessary;" but it is ingenious and
interesting.
[255] Pii lucent et tamen latent (Bengel).
[256] Not our Father.
[257] It is wanting in the Sinaitic, B, D, etc., mss., as also in the
Vulgate copies.
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Chapter III.
10. "And when ye pray," says He, "ye shall not be as the hypocrites
are; for they love to pray standing [258] in the synagogues and in the
corners of the streets, that they may be seen of men." And here also it
is not the being seen of men that is wrong, but doing these things for
the purpose of being seen of men; and it is superfluous to make the
same remark so often, since there is just one rule to be kept, from
which we learn that what we should dread and avoid is not that men know
these things, but that they be done with this intent, that the fruit of
pleasing men should be sought after in them. Our Lord Himself, too,
preserves the same words, when He adds similarly, "Verily I say unto
you, They have received their reward;" hereby showing that He forbids
this,--the striving after that reward in which fools delight when they
are praised by men.
11. "But when ye [259] pray," says He, "enter into your bed-chambers."
What are those bed-chambers but just our hearts themselves, as is meant
also in the Psalm, when it is said, "What ye say in your hearts, have
remorse for even in your beds"? [260] "And when ye have shut [261] the
doors," says He, "pray to your Father who is in secret." [262] It is a
small matter to enter into our bed-chambers if the door stand open to
the unmannerly, through which the things that are outside profanely
rush in and assail our inner man. Now we have said that outside are all
temporal and visible things, which make their way through the door,
i.e. through the fleshly sense into our thoughts, and clamorously
interrupt those who are praying by a crowd of vain phantoms. Hence the
door is to be shut, i.e. the fleshly sense is to be resisted, so that
spiritual prayer may be directed to the Father, which is done in the
inmost heart, where prayer is offered to the Father which is in secret.
"And your Father," says He, "who seeth in secret, shall reward you."
And this had to be wound up with a closing statement of such a kind;
for here at the present stage the admonition is not that we should
pray, but as to how we should pray. Nor is what goes before an
admonition that we should give alms, but as to the spirit in which we
should do so, inasmuch as He is giving instructions with regard to the
cleansing of the heart, which nothing cleanses but the undivided and
single-minded striving after eternal life from the pure love of wisdom
alone.
12. "But when ye pray," says He, "do not speak much, [263] as the
heathen do; for they think [264] that they shall be heard for their
much speaking." As it is characteristic of the hypocrites to exhibit
themselves to be gazed at when praying, and their fruit is to please
men, so it is characteristic of the heathen, i.e. of the Gentiles, to
think they are heard for their much speaking. And in reality, every
kind of much speaking comes from the Gentiles, who make it their
endeavour to exercise the tongue rather than to cleanse the heart. And
this kind of useless exertion they endeavour to transfer even to the
influencing of God by prayer, supposing that the Judge, just like man,
is brought over by words to a certain way of thinking. "Be not ye,
therefore, like unto them," says the only true Master. "For your Father
knoweth what things are necessary [265] for you, before ye ask Him."
For if many words are made use of with the intent that one who is
ignorant may be instructed and taught, what need is there of them for
Him who knows all things, to whom all things which exist, by the very
fact of their existence, speak, and show themselves as having been
brought into existence; and those things which are future do not remain
concealed from His knowledge and wisdom, in which both those things
which are past, and those things which will yet come to pass, are all
present and cannot pass away?
13. But since, however few they may be, yet there are words which He
Himself also is about to speak, by which He would teach us to pray; it
may be asked why even these few words are necessary for Him who knows
all things before they take place, and is acquainted, as has been said,
with what is necessary for us before we ask Him? Here, in the first
place, the answer is, that we ought to urge our case with God, in order
to obtain what we wish, not by words, but by the ideas which we cherish
in our mind, and by the direction of our thought, with pure love and
sincere desire; but that our Lord has taught us the very ideas in
words, that by committing them to memory we may recollect those ideas
at the time we pray.
14. But again, it may be asked (whether we are to pray in ideas or in
words) what need there is for prayer itself, if God already knows what
is necessary for us; unless it be that the very effort involved in
prayer calms and purifies our heart, and makes it more capacious for
receiving the divine gifts, which are poured into us spiritually. [266]
For it is not on account of the urgency of our prayers that God hears
us, who is always ready to give us His light, not of a material kind,
but that which is intellectual and spiritual: but we are not always
ready to receive, since we are inclined towards other things, and are
involved in darkness through our desire for temporal things. Hence
there is brought about in prayer a turning of the heart to Him, who is
ever ready to give, if we will but take what He has given; and in the
very act of turning there is effected a purging of the inner eye,
inasmuch as those things of a temporal kind which were desired are
excluded, so that the vision of the pure heart may be able to bear the
pure light, divinely shining, without any setting or change: and not
only to bear it, but also to remain in it; not merely without
annoyance, but also with ineffable joy, in which a life truly and
sincerely blessed is perfected.
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[258] They love to stand praying, more than they love to pray. Like the
Mohammedans of to-day, they took delight in airing their piety. Our
Lord mentions the most conspicuous localities. The usual posture of the
Jews in prayer was standing (1 Sam. i. 26, Luke xviii. 11, etc.).
[259] Vos; Vulgate, tu (Revised Version).
[260] Ps. iv. 4. The English version renders, "Commune with your own
heart upon your bed, and be still."
[261] Claudentes ostia; Vulgate, clauso ostio.
[262] Our Lord on occasion followed this habit (Matt. xiv. 23 and in
Gethsemane).
[263] Greek, battalogeo "Use not vain repetitions," Revised Version (or
stammer). Some derive the word from Battus, king of Cyrene, who
stuttered, or from Battus, author of wordy poems. The word is probably
only an imitation of the sound of the stammerer (Thayer, Lexicon, who
spells battologeo). The Jews were only doing as well as the Gentiles
when they placed virtue in the length of the prayer, and no better.
"Who makes his prayer long, shall not return home empty" (Rabbi
Chasima, quoted by Hausrath, 73). The Rabbins took up at great length
the question how many and what kind of petitions should be offered up
at the table spread on different occasions with different viands,
whether salutations should be acknowledged in the course of prayer,
etc. (see Schürer, pp. 498, 499). Examples of repetitious prayer in
Scripture: 1 Kings xviii. 26, Acts xix. 34. The warning is not against
frequent prayer (Luke xviii. 1).
[264] Arbitrantur; Vulgate, putant.
[265] Vobis necessarium; Vulgate, opus.
[266] The illustration is frequently used (M. Henry; after him F. W.
Robertson), to represent the position of some, that prayer only has an
influence on the petitioner, of a boatman in his boat, taking hold of
the wharf with his grappling hook. While prayer does not "inform or
persuade God," it is the condition of receiving. The sanctifying
influence is secondary and incidental.
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Chapter IV.
15. But now we have to consider what things we are taught to pray for
by Him through whom we both learn what we are to pray for, and obtain
what we pray for. "After this manner, therefore, pray ye," [267] says
He: "Our Father who art in heaven, Hallowed be Thy name. Thy kingdom
come. Thy will be done on earth, as it is in heaven. Give us this day
our daily [268] bread. And forgive us our debts, as we forgive our
debtors. And bring [269] us not into temptation, but deliver us from
evil." [270] Seeing that in all prayer we have to conciliate the
goodwill of him to whom we pray, then to say what we pray for; goodwill
is usually conciliated by our offering praise to him to whom the prayer
is directed, and this is usually put in the beginning of the prayer:
and in this particular our Lord has bidden us say nothing else but "Our
Father who art in heaven." For many things are said in praise of God,
which, being scattered variously and widely over all the Holy
Scriptures, every one will be able to consider when he reads them: yet
nowhere is there found a precept for the people of Israel, that they
should say "Our Father," or that they should pray to God as a Father;
but as Lord He was made known to them, as being yet servants, i.e.
still living according to the flesh. I say this, however, inasmuch as
they received the commands of the law, which they were ordered to
observe: for the prophets often show that this same Lord of ours might
have been their Father also, if they had not strayed from His
commandments: as, for instance, we have that statement, "I have
nourished and brought up children, and they have rebelled against me;"
[271] and that other, "I have said, Ye are gods; and all of you are
children of the Most High;" [272] and this again, "If then I be a
Father, where is mine honour? and if I be a Master, where is my fear?"
[273] and very many other statements, where the Jews are accused of
showing by their sin that they did not wish to become sons: those
things being left out of account which are said in prophecy of a future
Christian people, that they would have God as a Father, according to
that gospel statement, "To them gave He power to become the sons of
God." [274] The Apostle Paul, again, says, "The heir, as long as he is
a child, differeth nothing from a servant;" and mentions that we have
received the Spirit of adoption, "whereby we cry, Abba, Father." [275]
16. And since the fact that we are called to an eternal inheritance,
that we might be fellow-heirs with Christ and attain to the adoption of
sons, is not of our deserts, but of God's grace; we put this very same
grace in the beginning of our prayer, when we say "Our Father." And by
that appellation both love is stirred up--for what ought to be dearer
to sons than a father?--and a suppliant disposition, when men say to
God, "Our Father:" and a certain presumption of obtaining what we are
about to ask; since, before we ask anything, we have received so great
a gift as to be allowed to call God "Our Father." [276] For what would
He not now give to sons when they ask, when He has already granted this
very thing, namely, that they might be sons? Lastly, how great
solicitude takes hold of the mind, that he who says "Our Father,"
should not prove unworthy of so great a Father! For if any plebeian
should be permitted by the party himself to call a senator of more
advanced age father; without doubt he would tremble, and would not
readily venture to do it, reflecting on the humbleness of his origin,
and the scantiness of his resources, and the worthlessness of his
plebeian person: how much more, therefore, ought we to tremble to call
God Father, if there is so great a stain and so much baseness in our
character, that God might much more justly drive forth these from
contact with Himself, than that senator might the poverty of any beggar
whatever! Since, indeed, he (the senator) despises that in the beggar
to which even he himself may be reduced by the vicissitude of human
affairs: but God never falls into baseness of character. And thanks be
to the mercy of Him who requires this of us, that He should be our
Father,--a relationship which can be brought about by no expenditure of
ours, but solely by God's goodwill. Here also there is an admonition to
the rich and to those of noble birth, so far as this world is
concerned, that when they have become Christians they should not
comport themselves proudly towards the poor and the low of birth; since
together with them they call God "Our Father,"--an expression which
they cannot truly and piously use, unless they recognise that they
themselves are brethren.
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[267] Orate; Vulgate, Orabitis.
[268] Quotidianum; Vulgate, supersubstantialem.
[269] Inferas (Rev. Vers.); Vulgate, inducas.
[270] This prayer is called the Lord's Prayer because our Lord is its
author, He did not and could not have used it Himself, on account of
(1) the special meaning of the pronoun "our" in the address, (2) the
confession of sins in the fifth petition. Luke's account (xi. 1) agrees
in the subject of the petitions as in the address, but differs (1) in
the omission of the third petition (Crit text); (2) in the addition to
the fifth petition (which, however, Matthew gives at the close of the
prayer in a more elaborate form); (3) in adducing a request of the
disciples as the occasion of the prayer. Some have thought the prayer
was given on two occasions (Meyer in earlier edd., Tholuck). Others
hold that Matthew has inserted it out of its proper historical place
(Neander, Olshausen, De Wette, Ebrard, Meyer in ed. vi., Weiss, etc.).
This question of priority and accuracy as between the forms of Matthew
and Luke may be regarded as set at rest by the Teaching of the Twelve
Apostles, which (viii. 2) gives the exact form of Matthew with three
unimportant differences: viz. (1) heaven, ourano, instead of heavens;
(2) the omission of the article before earth; (3) debt instead of
debts. This document contains the doxology (with the omission of
kingdom), and supports the Textus Receptus in giving the present, we
forgive, aphiemen, instead of the perfect, we have forgiven,
aphekamen.--The division of the prayer is usually made into (1)
address, (2) petitions, (3) doxology (omitted from the approved
critical Greek text and the Revised Version).--The petitions are seven
according to Augustin, Luther, Bengel, Tholuck, etc: six (the two last
being combined as one) according to Chrysostom, Reformed catechisms,
Calvin, Schaff, etc. The petitions are divided into two groups
(Tertullian) or tables (Calvin).--The contents of the first three
petitions concern the glory of God; of the last four, the wants of men.
In the first group the pronoun is thy, and the direction of the thought
is from heaven downwards to earth; in the second group it is us, and
the direction of the thought is from earth upwards to God.--The
numbers, in view of their significance in the Old Testament, 3, 4, 7,
are not an uninteresting item. Tholuck says: "The attention of the
student who has otherwise heard of the doctrine of the Trinity will
find a distinct reference to it in the arrangement of this prayer. In
the first petition of each group, God is referred to as Creator and
Preserver; in the second as Redeemer; in the third as the Holy
Spirit."--The Lord's Prayer is more than a specimen of prayer: it is a
pattern. Different views are held concerning its liturgical use, which
can be traced back to Cyprian and Tertullian, and now farther still, to
the Teaching of the Apostles, which, after giving the prayer, says,
"Thrice a day pray thus." It also gives (ix.) a form of prayer to be
used after the Eucharist. Of its abuse Luther says, "It is the greatest
martyr."--It is not a compilation, although similar or the same,
petitions may have been in use among the Jews. The simplicity, symmetry
of arrangement, depth and progress of thought, reverence of feeling,
make it, indeed, the model prayer,--the Lord's Prayer. Tertullian calls
it breviarium totius evangelii (so Meyer).
[271] Isa. i. 2.
[272] Ps. lxxxii. 6.
[273] Mal. i. 6.
[274] John i. 12.
[275] Rom. viii. 15-23 and Gal. iv. 1-6.
[276] Patrem quisquis appellare potest, omnia orare potest (Bengel).
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Chapter V.
17. Let the new people, therefore, who are called to an eternal
inheritance, use the word of the New Testament, and say, "Our Father
who art in heaven," [277] i.e. in the holy and the just. For God is not
contained in space. For the heavens are indeed the higher material
bodies of the world, but yet material, and therefore cannot exist
except in some definite place; but if God's place is believed to be in
the heavens, as meaning the higher parts of the world, the birds are of
greater value than we, for their life is nearer to God. But it is not
written, The Lord is nigh unto tall men, or unto those who dwell on
mountains; but it is written, "The Lord is nigh unto them that are of a
broken heart," [278] which refers rather to humility. But as a sinner
is called earth, when it is said to him, "Earth thou art, and unto
earth shalt thou return;" [279] so, on the other hand, a righteous man
may be called heaven. For it is said to the righteous, "For the temple
of God is holy, which temple ye are." [280] And therefore, if God
dwells in His temple, and the saints are His temple, the expression
"which art in heaven" is rightly used in the sense, which art in the
saints. And most suitable is such a similitude, so that spiritually
there may be seen to be as great a difference between the righteous and
sinners, as there is materially between heaven and earth.
18. And for the purpose of showing this, when we stand at prayer, we
turn to the east, whence the heaven rises: not as if God also were
dwelling there, in the sense that He who is everywhere present, not as
occupying space, but by the power of His majesty, had forsaken the
other parts of the world; but in order that the mind may be admonished
to turn to a more excellent nature, i.e. to God, when its own body,
which is earthly, is turned to a more excellent body, i.e. to a
heavenly one. It is also suitable for the different stages of religion,
and expedient in the highest degree, that in the minds of all, both
small and great, there should be cherished worthy conceptions of God.
And therefore, as regards those who as yet are taken up with the
beauties that are seen, and cannot think of anything incorporeal,
inasmuch as they must necessarily prefer heaven to earth, their opinion
is more tolerable, if they believe God, whom as yet they think of after
a corporeal fashion, to be in heaven rather than upon earth: so that
when at any future time they have learned that the dignity of the soul
exceeds even a celestial body, they may seek Him in the soul rather
than in a celestial body even; and when they have learned how great a
distance there is between the souls of sinners and of the righteous,
just as they did not venture, when as yet they were wise only after a
carnal fashion, to place Him on earth, but in heaven, so afterwards
with better faith or intelligence they may seek Him again in the souls
of the righteous rather than in those of sinners. Hence, when it is
said, "Our Father which art in heaven," it is rightly understood to
mean in the hearts of the righteous, as it were in His holy temple. And
at the same time, in such a way that he who prays wishes Him whom he
invokes to dwell in himself also; and when he strives after this,
practises righteousness,--a kind of service by which God is attracted
to dwell in the soul.
19. Let us see now what things are to be prayed for. For it has been
stated who it is that is prayed to, and where He dwells. First of all,
then, of those things which are prayed for comes this petition,
"Hallowed be Thy name." And this is prayed for, not as if the name of
God were not holy already, but that it may be held holy by men; i.e.,
that God may so become known to them, that they shall reckon nothing
more holy, and which they are more afraid of offending. For, because it
is said, "In Judah is God known; His name is great in Israel," [281] we
are not to understand the statement in this way, as if God were less in
one place, greater in another; but there His name is great, where He is
named according to the greatness of His majesty. And so there His name
is said to be holy, where He is named with veneration and the fear of
offending Him. And this is what is now going on, while the gospel, by
becoming known everywhere throughout the different nations, commends
the name of the one God by means of the administration of His Son.
__________________________________________________________________
[277] "The address puts us into the proper attitude of prayer. It
indicates our filial relation to God as Father' (word of faith),
fraternal relation to our fellow-men (our,' word of love), and our
destination of heaven' (word of hope)."
[278] Ps. xxxiv. 18.
[279] Gen. iii. 19.
[280] 1 Cor. iii. 17.
[281] Ps. lxxvi. 1.
__________________________________________________________________
Chapter VI.
20. In the next place there follows, "Thy kingdom come." Just as the
Lord Himself teaches in the Gospel that the day of judgment will take
place at the very time when the gospel shall have been preached among
all nations: [282] a thing which belongs to the hallowing of God's
name. For here also the expression "Thy kingdom come" is not used in
such a way as if God were not now reigning. But some one perhaps might
say the expression "come" meant upon earth; as if, indeed, He were not
even now really reigning upon earth, and had not always reigned upon it
from the foundation of the world. "Come," therefore, is to be
understood in the sense of "manifested to men." For in the same way
also as a light which is present is absent to the blind, and to those
who shut their eyes; so the kingdom of God, though it never departs
from the earth, is yet absent to those who are ignorant of it. But no
one will be allowed to be ignorant of the kingdom of God, when His
Only-begotten shall come from heaven, not only in a way to be
apprehended by the understanding, but also visibly in the person of the
Divine Man, in order to judge the quick and the dead. And after that
judgment, i.e. when the process of distinguishing and separating the
righteous from the unrighteous has taken place, God will so dwell in
the righteous, that there will be no need for any one being taught by
man, but all will be, as it is written, "taught of God." [283] Then
will the blessed life in all its parts be perfected in the saints unto
eternity, just as now the most holy and blessed heavenly angels are
wise and blessed, from the fact that God alone is their light; because
the Lord hath promised this also to His own: "In the resurrection,"
says He, "they will be as the angels in heaven." [284]
21. And therefore, after that petition where we say, "Thy kingdom
come," there follows, "Thy will be done, as in heaven so in earth:"
i.e., just as Thy will is in the angels who are in heaven, so that they
wholly cleave to Thee, and thoroughly enjoy Thee, no error beclouding
their wisdom, no misery hindering their blessedness; so let it be done
in Thy saints who are on earth, and made from the earth, so far as the
body is concerned, and who, although it is into a heavenly habitation
and exchange, are yet to be taken from the earth. To this there is a
reference also in that doxology of the angels, "Glory to God in the
highest, [285] and on earth peace to men of goodwill:" [286] so that
when our goodwill has gone before, which follows Him that calleth, the
will of God is perfected in us, as it is in the heavenly angels; so
that no antagonism stands in the way of our blessedness: and this is
peace. "Thy will be done" is also rightly understood in the sense of,
Let obedience be rendered to Thy precepts: "as in heaven so on earth,"
i.e. as by the angels so by men. For, that the will of God is done when
His precepts are obeyed, the Lord Himself says, when He affirms, "My
meat is to do the will of Him that sent me;" [287] and often, "I came,
not to do mine own will, but the will of Him that sent me;" [288] and
when He says, "Behold my mother and my brethren! For whosoever shall do
the will of God, [289] the same is my brother, and sister, and mother."
[290] And therefore, in those at least who do the will of God, the will
of God is accomplished; not because they cause God to will, but because
they do what He wills, i.e. they do according to His will.
22. There is also that other interpretation, "Thy will be done as in
heaven so on earth,"--as in the holy and just, so also in sinners. And
this, besides, may be understood in two ways: either that we should
pray even for our enemies (for what else are they to be reckoned, in
spite of whose will the Christian and Catholic name still spreads?), so
that it is said, "Thy will be done as in heaven so on earth,"--as if
the meaning were, As the righteous do Thy will, in like manner let
sinners also do it, so that they may be converted unto Thee; or in this
sense, "Let Thy will be done as in heaven so on earth," so that every
one may get his own; which will take place at the last judgment, the
righteous being requited with a reward, sinners with condemnation--when
the sheep shall be separated from the goats. [291]
23. That other interpretation also is not absurd, nay, it is thoroughly
accordant with both our faith and hope, that we are to take heaven and
earth in the sense of spirit and flesh. And since the apostle says,
"With the mind I myself serve the law of God, but with the flesh the
law of sin," [292] we see that the will of God is done in the mind,
i.e. in the spirit. But when death shall have been swallowed up in
victory, and this mortal shall have put on immortality, which will
happen at the resurrection of the flesh, and at that change which is
promised to the righteous, according to the prediction of the same
apostle, [293] let the will of God be done on earth, as it is in
heaven; i.e., in such a way that, in like manner as the spirit does not
resist God, but follows and does His will, so the body also may not
resist the spirit or soul, which at present is harassed by the weakness
of the body, and is prone to fleshly habit: and this will be an element
of the perfect peace in the life eternal, that not only will the will
be present with us, but also the performance of that which is good.
"For to will," says he, "is present with me; but how to perform that
which is good I find not:" for not yet in earth as in heaven, i.e. not
yet in the flesh as in the spirit, is the will of God done. For even in
our misery the will of God is done, when we suffer those things through
the flesh which are due to us in virtue of our mortality, which our
nature has deserved because of its sin. But we are to pray for this,
that the will of God may be done as in heaven so in earth; that in like
manner as with the heart we delight in the law after the inward man,
[294] so also, when the change in our body has taken place, no part of
us may, on account of earthly griefs or pleasures, stand opposed to
this our delight.
24. Nor is that view inconsistent with truth, that we are to understand
the words, "Thy will be done as in heaven so in earth," as in our Lord
Jesus Christ Himself, so also in the Church: as if one were to say, As
in the man who fulfilled the will of the Father, so also in the woman
who is betrothed to him. For heaven and earth are suitably understood
as if they were man and wife; since the earth is fruitful from the
heaven fertilizing it.
__________________________________________________________________
[282] Matt. xxiv. 14.
[283] Isa. liv. 13; John vi. 45.
[284] Matt. xxii. 30.
[285] In excelsis; Vulgate, in altissimis.
[286] Luke ii. 14.
[287] John iv. 34.
[288] John vi. 38.
[289] Vulgate, Patris qui in coelis ("Father who is in heaven"). So the
Greek.
[290] Matt. xxii. 49, 50.
[291] Matt. xxv. 33, 46.
[292] Rom. vii. 25.
[293] 1 Cor. xv. 42, 55.
[294] Rom. vii. 18, 22.
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Chapter VII.
25. The fourth petition is, "Give us this day our daily bread." Daily
bread is put either for all those things which meet the wants of this
life, in reference to which He says in His teaching, "Take no thought
for the morrow:" so that on this account there is added, "Give us this
day:" or, it is put for the sacrament of the body of Christ, which we
daily receive: or, for the spiritual food, of which the same Lord says,
"Labour for the meat which perisheth not;" [295] and again, "I am the
bread of life, [296] which came down from heaven." [297] But which of
these three views is the more probable, is a question for
consideration. For perhaps some one may wonder why we should pray that
we may obtain the things which are necessary for this life,--such, for
instance, as food and clothing,--when the Lord Himself says, "Be not
anxious what ye shall eat, or what ye shall put on." Can any one not be
anxious for a thing which he prays that he may obtain; when prayer is
to be offered with so great earnestness of mind, that to this refers
all that has been said about shutting our closets, and also the
command, "Seek ye first the kingdom of God, and His righteousness; and
all these things shall be added [298] unto you"? Certainly He does not
say, Seek ye first the kingdom of God, and then seek those other
things; but "all these things," says He, "shall be added unto you,"
that is to say, even though ye are not seeking them. But I know not
whether it can be found out, how one is rightly said not to seek what
he most earnestly pleads with God that he may receive.
26. But with respect to the sacrament of the Lord's body (in order that
they may not start a question, who, the most of them being in Eastern
parts, do not partake of the Lord's supper daily, while this bread is
called daily bread: in order, therefore, that they may be silent, and
not defend their way of thinking about this matter even by the very
authority of the Church, because they do such things without scandal,
and are not prevented from doing them by those who preside over their
churches, and when they do not obey are not condemned; whence it is
proved that this is not understood as daily bread in these parts: for,
if this were the case, they would be charged with the commission of a
great sin, who do not on that account receive it daily; but, as has
been said, not to argue at all to any extent from the case of such
parties), this consideration at least ought to occur to those who
reflect, that we have received a rule for prayer from the Lord, which
we ought not to transgress, either by adding or omitting anything. And
since this is the case, who is there who would venture to say that we
ought only once to use the Lord's Prayer, or at least that, even if we
have used it a second or a third time before the hour at which we
partake of the Lord's body, afterwards we are assuredly not so to pray
during the remaining hours of the day? For we shall no longer be able
to say, "Give us this day," respecting what we have already received;
or every one will be able to compel us to celebrate that sacrament at
the very last hour of the day.
27. It remains, therefore, that we should understand the daily bread as
spiritual, that is to say, divine precepts, which we ought daily to
meditate and to labour after. For just with respect to these the Lord
says, "Labour for the meat which perisheth not." That food, moreover,
is called daily food at present, so long as this temporal life is
measured off by means of days that depart and return. And, in truth, so
long as the desire of the soul is directed by turns, now to what is
higher, now to what is lower, i.e. now to spiritual things, now to
carnal, as is the case with him who at one time is nourished with food,
at another time suffers hunger; bread is daily necessary, in order that
the hungry man may be recruited, and he who is falling down may be
raised up. As, therefore, our body in this life, that is to say, before
that great change, is recruited with food, because it feels loss; so
may the soul also, since by means of temporal desires it sustains as it
were a loss in its striving after God, be reinvigorated by the food of
the precepts. Moreover, it is said, "Give us this day," as long as it
is called to-day, i.e. in this temporal life. For we shall be so
abundantly provided with spiritual food after this life unto eternity,
that it will not then be called daily bread; because there the flight
of time, which causes days to succeed days, whence it may be called
to-day, will not exist. But as it is said, "To-day, if ye will hear His
voice," [299] which the apostle interprets in the Epistle to the
Hebrews, As long as it is called to-day; [300] so here also the
expression is to be understood, "Give us this day." But if any one
wishes to understand the sentence before us also of food necessary for
the body, or of the sacrament of the Lord's body, we must take all
three meanings conjointly; that is to say, that we are to ask for all
at once as daily bread, both the bread necessary for the body, and the
visible hallowed bread, and the invisible bread of the word of God.
[301]
__________________________________________________________________
[295] Escam quæ non corrumpitur; Vulgate, non cibum qui perit.
[296] Panis vitæ; Vulgate, panis vivus.
[297] John vi. 27, 41.
[298] Apponentur; Vulgate, adjicientur.
[299] Ps. xcv. 7.
[300] Heb. iii. 13.
[301] The Greek epiousios, translated daily (see margin of Revised
Version, with alternate rendering of American Committee), is found only
here and in Luke (xi. 3). Its meaning does not seem to come under the
review of Augustin, but has troubled modern commentators. It has been
taken to mean (1) needful, hence sufficient, as opposed to superfluity
or want (Chrysostom, Tholuck, Ewald, Ebrard, Weiss, etc.); (2) daily
(Luther, English version, etc.); (3) for the coming day (Grotius,
Meyer, Thayer, Lightfoot, who has an elaborate treatment in Revision of
English New Testament, Append. pp. 195-245). The direct reference of
the bread to spiritual food is given by the Vulgate, and generally
accepted in the Roman-Catholic Church. Olshausen, Delitzsch, Alford,
etc., regard the spiritual nourishment involved by implication in the
term.
__________________________________________________________________
Chapter VIII.
28. The fifth petition follows: "And forgive us our debts, as we also
forgive [302] our debtors." It is manifest that by debts are meant
sins, either from that statement which the Lord Himself makes, "Thou
shalt by no means come out thence, till thou hast paid the uttermost
farthing;" [303] or from the fact that He called those men debtors who
were reported to Him as having been killed, either those on whom the
tower fell, or those whose blood Herod had mingled with the sacrifice.
For He said that men supposed it was because they were debtors above
measure, i.e. sinners, and added "I tell you, Nay: but, except ye
repent, ye shall all likewise die." [304] Here, therefore, it is not a
money claim that one is pressed to remit, but whatever sins another may
have committed against him. For we are enjoined to remit a money claim
by that precept rather which has been given above, "If any man will sue
thee at the law, and take away thy coat, let him have thy cloak also;"
[305] nor is it necessary to remit a debt to every money debtor; but
only to him who is unwilling to pay, to such an extent that he wishes
even to go to law. "Now the servant of the Lord," as says the apostle,
"must not go to law." [306] And therefore to him who shall be
unwilling, either spontaneously or when requested, to pay the money
which he owes, it is to be remitted. For his unwillingness to pay will
arise from one of two causes, either that he has it not, or that he is
avaricious and covetous of the property of another; and both of these
belong to a state of poverty: for the former is poverty of substance,
the latter poverty of disposition. Whoever, therefore, remits a debt to
such an one, remits it to one who is poor, and performs a Christian
work; while that rule remains in force, that he should be prepared in
mind to lose what is owing to him. For if he has used exertion in every
way, quietly and gently, to have it restored to him, not so much aiming
at a money profit, as that he may bring the man round to what is right,
to whom without doubt it is hurtful to have the means of paying, and
yet not to pay; not only will he not sin, but he will even do a very
great service, in trying to prevent that other, who is wishing to make
gain of another's money, from making shipwreck of the faith; which is
so much more serious a thing, that there is no comparison. And hence it
is understood that in this fifth petition also, where we say, "Forgive
us our debts," the words are spoken not indeed in reference to money,
but in reference to all ways in which any one sins against us, and by
consequence in reference to money also. For the man who refuses to pay
you the money which he owes, when he has the means of doing so, sins
against you. And if you do not forgive this sin, you will not be able
to say, "Forgive us, as we also forgive;" but if you pardon it, you see
how he who is enjoined to offer such a prayer is admonished also with
respect to forgiving a money debt.
29. That may indeed be construed in this way, that when we say,
"Forgive us our debts, as [307] we also forgive," then only are we
convicted of having acted contrary to this rule, if we do not forgive
them who ask pardon, because we also wish to be forgiven by our most
gracious Father when we ask His pardon. But, on the other hand, by that
precept whereby we are enjoined to pray for our enemies, it is not for
those who ask pardon that we are enjoined to pray. For those who are
already in such a state of mind are no longer enemies. By no
possibility, however, could one truthfully say that he prays for one
whom he has not pardoned. And therefore we must confess that all sins
which are committed against us are to be forgiven, if we wish those to
be forgiven by our Father which we commit against Him. For the subject
of revenge has been sufficiently discussed already, as I think. [308]
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[302] The present with the Vulgate, Textus Receptus, Teaching of Twelve
Apostles. The perfect is found in ', B, Z, etc., and adopted by
Tischendorf, Westcott and Hort, and Revised Version.
[303] Matt. v. 26.
[304] Luke xiii. 1-5. Moriemini; Vulgate, peribitis. Augustin has
written "Herod" instead of "Pilate."
[305] Matt. v. 40.
[306] 2 Tim. ii. 24.
[307] Not "because," nor "to the same extent as," but "in the same
manner as." It is interesting to note the contrast between the spirit
of Christianity and Islam as indicated by a comparison of this petition
with the prayer offered every night by the ten thousand students at the
Mahometan college in Cairo: "I seek refuge with Allah from Satan the
accursed. In the name of Allah the compassionate, the merciful, O Lord
of all the creatures! O Allah! destroy the infidels and polytheists,
thine enemies, the enemies of the religion. O Allah! make their
children orphans, and defile their abodes. Cause their feet to slip,"
etc.
[308] See Book i. chaps. 19, 20.
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Chapter IX.
30. The sixth petition is, "And bring [309] us not into temptation."
Some manuscripts have the word "lead," [310] which is, I judge,
equivalent in meaning: for both translations have arisen from the one
Greek word which is used. But many parties in prayer express themselves
thus, "Suffer us not to be led into temptation;" that is to say,
explaining in what sense the word "lead" is used. For God does not
Himself lead, but suffers that man to be led into temptation whom He
has deprived of His assistance, in accordance with a most hidden
arrangement, and with his deserts. Often, also, for manifest reasons,
He judges him worthy of being so deprived, and allowed to be led into
temptation. But it is one thing to be led into temptation, another to
be tempted. For without temptation no one can be proved, whether to
himself, as it is written, "He that hath not been tempted, what manner
of things doth he know?" [311] or to another, as the apostle says, "And
your temptation in my flesh ye despised not:" [312] for from this
circumstance he learnt that they were stedfast, because they were not
turned aside from charity by those tribulations which had happened to
the apostle according to the flesh. For even before all temptations we
are known to God, who knows all things before they happen.
31. When, therefore, it is said, "The Lord your God tempteth (proveth)
you, that He may know if ye love Him," [313] the words "that He may
know" are employed for what is the real state of the case, that He may
make you know: just as we speak of a joyful day, because it makes us
joyful; of a sluggish frost, because it makes us sluggish; and of
innumerable things of the same sort, which are found either in ordinary
speech, or in the discourse of learned men, or in the Holy Scriptures.
And the heretics who are opposed to the Old Testament, not
understanding this, think that the brand of ignorance, as it were, is
to be placed upon Him of whom it is said, "The Lord your God tempteth
you:" as if in the Gospel it were not written of the Lord, "And this He
said to tempt (prove) him, for He Himself knew what He would do." [314]
For if He knew the heart of him whom He was tempting, what is it that
He wished to see by tempting him? But in reality, that was done in
order that he who was tempted might become known to himself, and that
he might condemn his own despair, on the multitudes being filled with
the Lord's bread, while he had thought they had not enough to eat.
32. Here, therefore, the prayer is not, that we should not be tempted,
but that we should not be brought into temptation: as if, were it
necessary that any one should be examined by fire, he should pray, not
that he should not be touched by the fire, but that he should not be
consumed. For "the furnace proveth the potter's vessels, and the trial
of tribulation righteous men." [315] Joseph therefore was tempted with
the allurement of debauchery, but he was not brought into temptation.
[316] Susanna was tempted, but she was not led or brought into
temptation; [317] and many others of both sexes: but Job most of all,
in regard to whose admirable stedfastness in the Lord his God, those
heretical enemies of the Old Testament, when they wish to mock at it
with sacrilegious mouth, brandish this above other weapons, that Satan
begged that he should be tempted. [318] For they put the question to
unskilful men by no means able to understand such things, how Satan
could speak with God: not understanding (for they cannot, inasmuch as
they are blinded by superstition and controversy) that God does not
occupy space by the mass of His corporeity; and thus exist in one
place, and not in another, or at least have one part here, and another
elsewhere: but that He is everywhere present in His majesty, not
divided by parts, but everywhere complete. But if they take a fleshly
view of what is said, "The heaven is my throne, and the earth is my
footstool," [319] --to which passage our Lord also bears testimony,
when He says, "Swear not at all: neither by heaven, for it is God's
throne; nor by the earth, for it is His footstool," [320] --what wonder
if the devil, being placed on earth, stood before the feet of God, and
spoke something in His presence? For when will they be able to
understand that there is no soul, however wicked, which can yet reason
in any way, in whose conscience God does not speak? For who but God has
written the law of nature in the hearts of men?--that law concerning
which the apostle says: "For when the Gentiles, which have not the law,
do by nature the things contained in the law, these, having not the
law, are a law unto themselves: which show the work of the law written
in their hearts, their conscience also bearing them witness, [321] and
their thoughts [322] the meanwhile accusing or else excusing one
another, in the day when the Lord [323] shall judge the secrets of
men." [324] And therefore, as in the case of every rational soul, which
thinks and reasons, even though blinded by passion, we attribute
whatever in its reasoning is true, not to itself but to the very light
of truth by which, however faintly, it is according to its capacity
illuminated, so as to perceive some measure of truth by its reasoning;
what wonder if the depraved spirit of the devil, perverted though it be
by lust, should be represented as having heard from the voice of God
Himself, i.e. from the voice of the very Truth, whatever true thought
it has entertained about a righteous man whom it was proposing to
tempt? But whatever is false is to be attributed to that lust from
which he has received the name of devil. Although it is also the case
that God has often spoken by means of a corporeal and visible creature
whether to good or bad, as being Lord and Governor of all, and Disposer
according to the merits of every deed: as, for instance, by means of
angels, who appeared also under the aspect of men; and by means of the
prophets, saying, Thus saith the Lord. What wonder then, if, though not
in mere thought, at least by means of some creature fitted for such a
work, God is said to have spoken with the devil?
33. And let them not imagine it unworthy of His dignity, and as it were
of His righteousness, that God spoke with him: inasmuch as He spoke
with an angelic spirit, although one foolish and lustful, just as if He
were speaking with a foolish and lustful human spirit. Or let such
parties themselves tell us how He spoke with that rich man, whose most
foolish covetousness He wished to censure, saying: "Thou fool, this
night thy soul shall be required [325] of thee: then whose shall those
things be which thou hast provided?" [326] Certainly the Lord Himself
says so in the Gospel, to which those heretics, whether they will or
no, bend their necks. But if they are puzzled by this circumstance,
that Satan asks from God that a righteous man should be tempted; I do
not explain how it happened, but I compel them to explain why it is
said in the Gospel by the Lord Himself to the disciples, "Behold, Satan
hath desired to have you, that he may sift you as wheat;" [327] and He
says to Peter, "But I have prayed for thee, that thy faith fail not."
[328] And when they explain this to me, they explain to themselves at
the same time that which they question me about. But if they should not
be able to explain this, let them not dare with rashness to blame in
any book what they read in the Gospel without offence.
34. Temptations, therefore, take place by means of Satan not by his
power, but by the Lord's permission, either for the purpose of
punishing men for their sins, or of proving and exercising them in
accordance with the Lord's compassion. And there is a very great
difference in the nature of the temptations into which each one may
fall. For Judas, who sold his Lord, did not fall into one of the same
nature as Peter fell into, when, under the influence of terror, he
denied his Lord. There are also temptations common to man, I believe,
when every one, though well disposed, yet yielding to human frailty,
falls into error in some plan, or is irritated against a brother, in
the earnest endeavour to bring him round to what is right, yet a little
more than Christian calmness demands: concerning which temptations the
apostle says, "There hath no temptation taken you but such as is common
to man;" while he says at the same time, "But God is faithful, who will
not suffer [329] you to be tempted above that ye are able; but will
with the temptation also make a way to escape, that ye may be able to
bear [330] it." [331] And in that sentence he makes it sufficiently
evident that we are not to pray that we may not be tempted, but that we
may not be led into temptation. For we are led into temptation, if such
temptations have happened to us as we are not able to bear. But when
dangerous temptations, into which it is ruinous for us to be brought
and led, arise either from prosperous or adverse temporal
circumstances, no one is broken down by the irksomeness of adversity,
who is not led captive by the delight of prosperity. [332]
35. The seventh and last petition is, "But deliver us from evil." [333]
For we are to pray not only that we may not be led into the evil from
which we are free, which is asked in the sixth place; but that we may
also be delivered from that into which we have been already led. And
when this has been done, nothing will remain terrible, nor will any
temptation at all have to be feared. And yet in this life, so long as
we carry about our present mortality, into which we were led by the
persuasion of the serpent, it is not to be hoped that this can be the
case; but yet we are to hope that at some future time it will take
place: and this is the hope which is not seen, of which the apostle,
when speaking, said, "But hope which is seen is not hope." [334] But
yet the wisdom which is granted in this life also, is not to be
despaired of by the faithful servants of God. And it is this, that we
should with the most wary vigilance shun what we have understood, from
the Lord's revealing it, is to be shunned; and that we should with the
most ardent love seek after what we have understood, from the Lord's
revealing it, is to be sought after. For thus, after the remaining
burden of this mortality has been laid down in the act of dying, there
shall be perfected in every part of man at the fit time, the
blessedness which has been begun in this life, and which we have from
time to time strained every nerve to lay hold of and secure.
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[309] Inferas...inducas, as the Vulgate.
[310] Inferas...inducas, as the Vulgate.
[311] Ecclus. xxxiv. 9, 11.
[312] Gal. iv. 13, 14. The English version renders "my temptation," but
"your temptation" is the reading of the oldest mss.
[313] Deut. xiii. 3.
[314] John vi. 6.
[315] Ecclus. xxvii. 5.
[316] Gen. xxxix. 7-12.
[317] Hist. of Sus. i. 19-22.
[318] Job i. 11.
[319] Isa. lxvi. 1.
[320] Matt. v. 34, 35.
[321] Contestante; Vulgate, testimonium reddente.
[322] Cogitationum accusantium; Vulgate, cogitationibus accusantibus.
[323] Dominus; Vulgate, Deus.
[324] Rom. ii. 14-16.
[325] Anima expostulatur; Vulgate, animam repetunt.
[326] Luke xii. 20.
[327] Petit vos vexare quomodo triticum; Vulgate, expetivit vos ut
cribraret sicut triticum.
[328] Luke xxii. 31, 32.
[329] Sinat; Vulgate, patietur.
[330] Tolerare; Vulgate, sustinere.
[331] 1 Cor. x. 13.
[332] Trench, giving the essence of Augustin's discussion, says, "God
does tempt quite as truly as the devil tempts; all the difference lies
in the end and aim with which they severally do it,--the one tempting
to deceive, the other to approve: Satan, to their ruin; God, to their
everlasting gain."
[333] Alford and other modern commentators agree with Augustin in
explaining apo tou ponerou "of evil;" Bengel, Meyer, Schaff, and others
(see Revised Version) make the form masculine,--"the Evil One."
[334] Rom. viii. 24.
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Chapter X.
36. But the distinction among these seven petitions is to be considered
and commended. For inasmuch as our temporal life is being spent now,
and that which is eternal hoped for, and inasmuch as eternal things are
superior in point of dignity, albeit it is only when we have done with
temporal things that we pass to the other; although the three first
petitions begin to be answered in this life, which is being spent in
the present world (for both the hallowing of God's name begins to be
carried on just with the coming of the lord of humility; and the coming
of His kingdom, to which He will come in splendour, will be manifested,
not after the end of the world, but in the end of the world; and the
perfect doing of His will in earth as in heaven, whether you understand
by heaven and earth the righteous and sinners, or spirit and flesh, or
the Lord and the Church, or all these things together, will be brought
to completion just with the perfecting of our blessedness, and
therefore at the close of the world), yet all three will remain to
eternity. For both the hallowing of God's name will go on for ever, and
there is no end of His kingdom, and eternal life is promised to our
perfected blessedness. Hence those three things will remain consummated
and thoroughly completed in that life which is promised us.
37. But the other four things which we ask seem to me to belong to this
temporal life. [335] And the first of them is, "Give us this day our
daily bread." For whether by this same thing which is called daily
bread be meant spiritual bread, or that which is visible in the
sacrament or in this sustenance of ours, it belongs to the present
time, which He has called "to-day," not because spiritual food is not
everlasting, but because that which is called daily food in the
Scriptures is represented to the soul either by the sound of the
expression or by temporal signs of any kind: things all of which will
certainly no more have existence when all shall be taught of God, [336]
and thus shall no longer be making known to others by movement of their
bodies, but drinking in each one for himself by the purity of his mind
the ineffable light of truth itself. For perhaps for this reason also
it is called bread, not drink, because bread is converted into aliment
by breaking and masticating it, just as the Scriptures feed the soul by
being opened up and made the subject of discourse; but drink, when
prepared, passes as it is into the body: so that at present the truth
is bread, when it is called daily bread; but then it will be drink,
when there will be no need of the labour of discussing and discoursing,
as it were of breaking and masticating, but merely of drinking
unmingled and transparent truth. And sins are at present forgiven us,
and at present we forgive them; which is the second petition of these
four that remain: but then there will be no pardon of sins, because
there will be no sins. And temptations molest this temporal life; but
they will have no existence when these words shall be fully realized,
"Thou shall hide them in the secret of Thy presence." [337] And the
evil from which we wish to be delivered, and the deliverance from evil
itself, belong certainly to this life, which as being mortal we have
deserved at the hand of God's justice, and from which we are delivered
by His mercy.
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[335] Or, as he expresses it in another place (Sermon lvii. 7), "to
this life of our pilgrimage" ("ista vita peregrinationis nostræ").
[336] Isa. liv. 13; John vi. 45.
[337] Ps. xxxi. 20.
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Chapter XI.
38. The sevenfold number of these petitions also seems to me to
correspond to that sevenfold number out of which the whole sermon
before us has had its rise. [338] For if it is the fear of God through
which the poor in spirit are blessed, inasmuch as theirs is the kingdom
of heaven; let us ask that the name of God may be hallowed among men
through that "fear which is clean, enduring for ever." [339] If it is
piety through which the meek are blessed, inasmuch as they shall
inherit the earth; let us ask that His kingdom may come, whether it be
over ourselves, that we may become meek, and not resist Him, or whether
it be from heaven to earth in the splendour of the Lord's advent, in
which we shall rejoice, and shall be praised, when He says, "Come, ye
blessed of my Father, inherit [340] the kingdom prepared for you from
the foundation [341] of the world." [342] For "in the Lord," says the
prophet, "shall my soul be praised; the meek shall hear thereof, and be
glad." [343] If it is knowledge through which those who mourn are
blessed, inasmuch as they shall be comforted; let us pray that His will
may be done as in heaven so in earth, because when the body, which is
as it were the earth, shall agree in a final and complete peace with
the soul, which is as it were heaven, we shall not mourn: for there is
no other mourning belonging to this present time, except when these
contend against each other, and compel us to say, "I see another law in
my members, warring against the law of my mind;" and to testify our
grief with tearful voice, "O wretched [344] man that I am! who shall
deliver me from the body of this death?" [345] If it is fortitude
through which those are blessed who hunger and thirst after
righteousness, inasmuch as they shall be filled; let us pray that our
daily bread may be given to us to-day, by which, supported and
sustained, we may be able to reach that most abundant fulness. If it is
prudence through which the merciful are blessed, inasmuch as they shall
obtain mercy; let us forgive their debts to our debtors, and let us
pray that ours may be forgiven to us. If it is understanding through
which the pure in heart are blessed, inasmuch as they shall see God;
let us pray not to be led into temptation, lest we should have a double
heart, in not seeking after a single good, to which we may refer all
our actings, but at the same time pursuing things temporal and earthly.
For temptations arising from those things which seem to men burdensome
and calamitous, have no power over us, if those other temptations have
no power which befall us through the enticements of such things as men
count good and cause for rejoicing. If it is wisdom through which the
peacemakers are blessed, inasmuch as they shall be called the children
of God; [346] let us pray that we may be freed from evil, for that very
freedom will make us free, i.e. sons of God, so that we may cry in the
spirit of adoption, "Abba, Father." [347]
39. Nor are we indeed carelessly to pass by the circumstance, that of
all those sentences in which the Lord has taught us to pray, He has
judged that that one is chiefly to be commended which has reference to
the forgiveness of sins: in which He would have us to be merciful,
because it is the only wisdom for escaping misery. For in no other
sentence do we pray in such a way that we, as it were, enter into a
compact with God: for we say, "Forgive us, as we also forgive." And if
we lie in that compact, the whole prayer is fruitless. For He speaks
thus: "For if ye forgive men their trespasses, your heavenly Father
will also forgive you: But if ye forgive not men their trespasses,
neither will your Father forgive your trespasses."
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[338] Lange draws a comparison between the petitions and the Beatitudes
similar to that which follows.
[339] Ps. xix. 9.
[340] Accipite; Vulgate, possidete.
[341] Origine, Vulgate, constitutione.
[342] Matt. xxv. 34.
[343] Ps. xxxiv. 2.
[344] Miser; Vulgate, infelix.
[345] Rom. vii. 23, 24.
[346] Matt. v. 3-9.
[347] Rom. viii. 15 and Gal. iv. 6.
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Chapter XII.
40. There follows a precept concerning fasting, having reference to
that same purification of heart which is at present under discussion.
For in this work also we must be on our guard, lest there should creep
in a certain ostentation and hankering after the praise of man, which
would make the heart double, and not allow it to be pure and single for
apprehending God. "Moreover, when ye fast," says He, "be not, as the
hypocrites, of a sad countenance: for they disfigure their faces, [348]
that they may appear [349] unto men to fast. Verily I say unto you,
they have their reward. But ye, [350] when ye fast, anoint your head,
and wash your face; that ye appear not unto men to fast, but unto your
Father which is in secret: and your Father, which seeth in secret,
shall reward you." It is manifest from these precepts that all our
effort is to be directed towards inward joys, lest, seeking a reward
from without, we should be conformed to this world, and should lose the
promise of a blessedness so much the more solid and firm, as it is
inward, in which God has chosen that we should become conformed to the
image of His Son. [351]
41. But in this section it is chiefly to be noticed, that there may be
ostentatious display not merely in the splendour and pomp of things
pertaining to the booty, but also in doleful squalor itself; and the
more dangerous on this account, that it deceives under the name of
serving God. And therefore he who is very conspicuous by immoderate
attention to the body, and by the splendour of his clothing or other
things, is easily convicted by the things themselves of being a
follower of the pomps of the world, and misleads no one by a cunning
semblance of sanctity; but in regard to him who under a profession of
Christianity, fixes the eyes of men upon himself by unusual squalor and
filth, when he does it voluntarily, and not under the pressure of
necessity, it may be conjectured from the rest of his actings whether
he does this from contempt of superfluous attention to the body, or
from a certain ambition: for the Lord has enjoined us to beware of
wolves under a sheep's skin; but "by their fruits," says He, "shall ye
know them." For when by temptations of any kind those very things begin
to be withdrawn from them or refused to them, which under that veil
they either have obtained or desire to obtain, then of necessity it
appears whether it is a wolf in a sheep's skin or a sheep in its own.
For a Christian ought not to delight the eyes of men by superfluous
ornament on this account, because pretenders also too often assume that
frugal and merely necessary dress, that they may deceive those who are
not on their guard: for those sheep also ought not to lay aside their
own skins, if at any time wolves cover themselves there with.
42. It is usual, therefore, to ask what He means, when He says: "But
ye, when ye fast, anoint your head, and wash your faces, that ye appear
not unto men to fast." For it would not be right in any one to teach
(although we may wash our face according to daily custom) that we ought
also to have our heads anointed when we fast. If, then, all admit this
to be most unseemly, we must understand this precept with respect to
anointing the head and washing the face as referring to the inner man.
[352] Hence, to anoint the head refers to joy; to wash the face, on the
other hand, refers to purity: and therefore that man anoints his head
who rejoices inwardly in his mind and reason. For we rightly understand
that as being the head which has the pre-eminence in the soul, and by
which it is evident that the other parts of man are ruled and governed.
And this is done by him who does not seek his joy from without, so as
to draw his delight in a fleshly way from the praises of men. For the
flesh, which ought to be subject, is in no way the head of the whole
nature of man. "No man," indeed, "ever yet hated his own flesh," as the
apostle says, when giving the precept as to loving one's wife; [353]
but the man is the head of the woman, and Christ is the head of the
man. [354] Let him, therefore, rejoice inwardly in his fasting [355] in
this very circumstance, that by his fasting he so turns away from the
pleasure of the world as to be subject to Christ, who according to this
precept desires to have the head anointed. For thus also he will wash
his face, i.e. cleanse his heart, with which he shall see God, no veil
being interposed on account of the infirmity contracted from squalor;
but being firm and stedfast, inasmuch as he is pure and guileless.
"Wash you," says He, "make you clean; put away the evil of your doings
from before mine eyes." [356] From the squalor, therefore, by which the
eye of God is offended, our face is to be washed. For we, with open
face beholding as in a glass the glory of the Lord, are changed into
the same image. [357]
43. Often also the thought of things necessary belonging to this life
wounds and defiles our inner eye; and frequently it makes the heart
double, so that in regard to those things in which we seem to act
rightly with our fellowmen, we do not act with that heart wherewith the
Lord enjoins us; i.e., it is not because we love them, but because we
wish to obtain some advantage from them for the necessity of the
present life. But we ought to do them good for their eternal salvation,
not for our own temporal advantage. May God, therefore, incline our
heart to His testimonies, and not to covetousness. [358] For "the end
of the commandment is charity out of a pure heart, and of a good
conscience, and of faith unfeigned." [359] But he who looks after his
brother from a regard to his own necessities in this life, does not
certainly do so from love, because he does not look after him whom he
ought to love as himself, but after himself; or rather not even after
himself, seeing that in this way he makes his own heart double, by
which he is hindered from seeing God, in the vision of whom alone there
is certain and lasting blessedness.
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[348] Vultum...videantur; Vulgate, facies...appareant. The Greek has a
play on words, aphanizousi...phanosi ("they mar their appearance, that
they may make an appearance").
[349] Vultum...videantur; Vulgate, facies...appareant. The Greek has a
play on words, aphanizousi...phanosi ("they mar their appearance, that
they may make an appearance").
[350] Vulgate has the singular as the Greek. The Pharisees were
scrupulous in keeping fast-days. Monday and Thursday were observed by
the strict with different degrees of scrupulosity,--the lowest
admitting of washing and anointing the head. (See Schürer, N.
Zeitgesch. p. 505 sqq.). The early practice of fasting in the
sub-apostolic Church is evident from the Teaching of the Twelve
Apostles, which enjoins it before baptism, and on the "fourth day and
the Preparation Day" (vii., viii.).
[351] Rom. viii. 29.
[352] So modern exegetes (Meyer, etc.).
[353] Eph. v. 25-33.
[354] 1 Cor. xi. 3.
[355] "It hardly needs to add," says Trench, "that Augustin everywhere
interprets when ye fast' as a command."
[356] Isa. i. 16.
[357] 2 Cor. iii. 18.
[358] Ps. cxix. 36.
[359] 1 Tim. i. 5.
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Chapter XIII.
44. Rightly, therefore, does he who is intent on cleansing our heart
follow up [360] what He has said with a precept, where He says: "Lay
not up [361] for yourselves treasures upon earth, where moth and rust
[362] doth corrupt, [363] and where thieves break through and steal:
but lay up for yourselves treasures in heaven, where neither moth nor
rust doth corrupt, and where thieves do not break through nor steal.
For where your treasure is, there will your heart be [364] also." If,
therefore, the heart be on earth, i.e. if one perform anything with a
heart bent on obtaining earthly advantage, how will that heart be clean
which wallows on earth? But if it be in heaven, it will be clean,
because whatever things are heavenly are clean. For anything becomes
polluted when it is mixed with a nature that is inferior, although not
polluted of its kind; for gold is polluted even by pure silver, if it
be mixed with it: so also our mind becomes polluted by the desire after
earthly things, although the earth itself be pure of its kind and
order. But we would not understand heaven in this passage as anything
corporeal, because everything corporeal is to be reckoned as earth. For
he who lays up treasure for himself in heaven ought to despise the
whole world. Hence it is in that heaven of which it is said, "The
heaven of heavens is the Lord's, [365] i.e. in the spiritual firmament:
for it is not in that which is to pass away that we ought to fix and
place our treasure and our heart, but in that which ever abideth; but
heaven and earth shall pass away. [366]
45. And here He makes it manifest that He gives all these precepts with
a view to the cleansing of the heart, when He says: "The candle [367]
of the body is the eye: if therefore thine eye be single, thy whole
body shall be full of light. But if thine eye be evil, thy whole body
shall be full of darkness. If, therefore, the light [lamp] [368] that
is in thee be darkness, how great is that darkness!" And this passage
we are to understand in such a way as to learn from it that all our
works are pure and well-pleasing in the sight of God, when they are
done with a single heart, i.e. with a heavenly intent, having that end
of love in view; for love is also the fulfilling of the law. [369]
Hence we ought to take the eye here in the sense of the intent itself,
wherewith we do whatever we are doing; and if this be pure and right,
and looking at that which ought to be looked at, all our works which we
perform in accordance therewith are necessarily good. And all those
works He has called the whole body; for the apostle also speaks of
certain works of which he disapproves as our members, and teaches that
they are to be mortified, saying, "Mortify therefore your members which
are upon the earth; fornication, uncleanness, covetousness," [370] and
all other such things. [371]
46. It is not, therefore, what one does, but the intent with which he
does it, that is to be considered. For this is the light in us, because
it is a thing manifest to ourselves that we do with a good intent what
we are doing; for everything which is made manifest is light. [372] For
the deeds themselves which go forth from us to human society, have an
uncertain issue; and therefore He has called them darkness. For I do
not know, when I present money to a poor man who asks it, either what
he is to do with it, or what he is to suffer from it; and it may happen
that he does some evil with it, or suffers some evil on account of it,
a thing I did not wish to happen when I gave it to him, nor would I
have given it with such an intention. If, therefore, I did it with a
good intention,--a thing which was known to me when I was doing it, and
is therefore called light,--my deed also is lighted up, whatever issue
it shall have; but that issue, inasmuch as it is uncertain and unknown,
is called darkness. But if I have done it with a bad intent, the light
itself even is darkness. For it is spoken of as light, because every
one knows with what intent he acts, even when he acts with a bad
intent; but the light itself is darkness, because the aim is not
directed singly to things above, but is turned downwards to things
beneath, and makes, as it were, a shadow by means of a double heart.
"If, therefore, the light that is in thee be darkness, how great is
that darkness!" i.e., if the very intent of the heart with which you do
what you are doing (which is known to you) is polluted by the hunger
after earthly and temporal things, and blinded, how much more is the
deed itself, whose issue is uncertain, polluted and full of darkness!
Because, although what you do with an intent which is neither upright
nor pure, may turn out for some one's good, it is the way in which you
have done it, not how it has turned out for him, that is reckoned to
you. [373]
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[360] Having uttered warnings against formalists, the Lord now passes
to the complete dedication of the heart.
[361] Condere...tinea et comestura exterminant; Vulgate,
thesaurizare...ærugo et tinea domolitur.
[362] Not the specific rust of metals; wider sense of wear and tear.
[363] Condere...tinea et comestura exterminant; Vulgate,
thesaurizare...ærugo et tinea domolitur.
[364] Erit; Vulgate, est.
[365] Ps. cxv. 16.
[366] Matt. xxiv. 35. Robert South gives his sermon on this passage the
heading, "No man ever went to heaven whose heart was not there before."
It has been remarked, as regards an earthly Church, one does not take
abiding interest in it unless one gives toward it.
[367] Lucerna...lumen.
[368] Lucerna...lumen.
[369] Rom. xiii. 10.
[370] Col. iii. 5.
[371] "Singleness of intention will preserve us from the snare of
having a double treasure, and therefore a divided heart" (Plumptre).
[372] Eph. v. 13. Augustin's rendering here is the true sense of the
original.
[373] The eye is as the lamp (Revised Version) through which the body
gets light,--the organ whose proper work it is to transmit light. The
blind have no light, because their lamp is out or destroyed. The light
within us is "the reason, especially the practical reason" (Meyer);
that which is left of the divine image in man (Tholuck); the reason
that was left after the fall of Adam (Calvin); the Old-Testament
revelation perverted (Lange); the conscience (Alford). "The spirit of
man is the candle (lamp, Revised Version) of the Lord" (Prov. xx. 27):
it guides the faculties of the soul. But if it be in darkness how great
is that darkness; i.e. the darkness which already existed! What a
terrible condition those are in who do not receive the Spirit of
enlightenment (who becomes the "inner light"), and feel no need of Him!
"He whose affections are on heavenly things, has his whole soul
lighted; he whose affections are depraved, has his understanding and
his whole soul darkened also" (Mansel).
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Chapter XIV.
47. Then, further, the statement which follows, "No man can serve two
masters," is to be referred to this very intent, as He goes on to
explain, saying: "For either he will hate the one, and love the other;
or else he will [374] submit to the one, and despise the other." And
these words are to be carefully considered; for who the two masters are
he forthwith shows, when He says, "Ye cannot serve God and mammon."
Riches are said to be called mammon among the Hebrews. The Punic name
also corresponds: for gain is called mammon in Punic. [375] But he who
serves mammon certainly serves him who, as being set over those earthly
things in virtue of his perversity, is called by our Lord the prince of
this world. [376] A man will therefore "either hate" this one, "and
love the other," i.e. God; "or he will submit to the one, and despise
the other." For whoever serves mammon submits to a hard and ruinous
master: for, being entangled by his own lust, he becomes a subject of
the devil, and he does not love him; for who is there who loves the
devil? But yet he submits to him; as in any large house he who is
connected with another man's maid servant submits to hard bondage on
account of his passion. even though he does not love him whose
maid-servant he loves.
48. But "he will despise the other," He has said; not, he will hate.
For almost no one's conscience can hate God; but he despises, i.e. he
does not fear Him, as if feeling himself secure in consideration of His
goodness. From this carelessness and ruinous security the Holy Spirit
recalls us, when He says by the prophet, "My son, do not add sin upon
sin, and say, The mercy of God is great ;" [377] and, "Knowest thou not
that the patience [378] of God inviteth [379] thee to repentance?"
[380] For whose mercy can be mentioned as being so great as His, who
pardons all the sins of those who return, and makes the wild olive a
partaker of the fatness of the olive? and whose severity as being so
great as His, who spared not the natural branches, but broke them off
because of unbelief? [381] But let not any one who wishes to love God,
and to beware of offending Him, suppose that he can serve two masters;
[382] and let him disentangle the upright intention of his heart from
all doubleness: for thus he will think of the Lord with a good heart,
and in simplicity of heart will seek Him. [383]
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[374] Alterum patietur; Vulgate, unum sustinebit.
[375] Augustin is the only one to give this derivation. His residence
in North Africa is the explanation of his knowledge of the Punic. The
word probably comes from the Chaldee and through the Hebrew word aman,
"what is trusted in." (See Thayer, Lexicon.)
[376] John xii. 31 and xiv. 30.
[377] Ecclus. v. 5, 6.
[378] Patientia...invitat; Vulgate, benignitas...adducit.
[379] Patientia...invitat; Vulgate, benignitas...adducit.
[380] Rom. ii. 4.
[381] Rom. xi. 17-24.
[382] Luther says the world can do it in a masterly way, and carry the
tree (or "water" according to the English figure) on both shoulders.
This verse is a rebuke to those who think they can combine a supreme
affection for heavenly and for earthly things at the same time, and
pursue both with equal zeal.
[383] Wisd. i. 1.
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Chapter XV.
49. "Therefore," says He, "I say unto you, Have not anxiety [384] for
your life, what ye shall eat; [385] nor yet for your body, what ye
shall put on." Lest perchance, although it is not now superfluities
that are sought after, the heart should be made double by reason of
necessaries themselves, and the aim should be wrenched aside to seek
after those things of our own, when we are doing something as it were
from compassion; i.e. so that when we wish to appear to be consulting
for some one's good, we are in that matter looking after our own profit
rather than his advantage: and we do not seem to ourselves to be
sinning for this reason, that it is not superfluities, but necessaries,
which we wish to obtain. But the Lord admonishes us that we should
remember that God, when He made and compounded us of body and soul,
gave us much more than food and clothing, through care for which He
would not have us make our hearts double. "Is not," says He, "the soul
more than the meat?" So that you are to understand that He who gave the
soul will much more easily give meat. "And the body than the raiment,"
i.e. is more than raiment: so that similarly you are to understand,
that He who gave the body will much more easily give raiment.
50. And in this passage the question is wont to be raised, whether the
food spoken of has reference to the soul, since the soul is
incorporeal, and the food in question is corporeal food. But let us
admit that the soul in this passage stands for the present life, whose
support is that corporeal nourishment. In accordance with this
signification we have also that statement: "He that loveth his soul
shall lose it." [386] And here, unless we understand the expression of
this present life, which we ought to lose for the kingdom of God, as it
is clear the martyrs were able to do, this precept will be in
contradiction to that sentence where it is said: "What is a man
profited, if he shall gain the whole world, and lose [387] his own
soul?" [388]
51. "Behold," says He, "the fowls of the air: for they sow not, neither
do they reap, nor gather into barns; yet your heavenly Father feedeth
them: are ye not much better than they?" i.e. ye are of more value. For
surely a rational being such as man has a higher rank in the nature of
things than irrational ones, such as birds. "Which of you, by taking
thought, [389] can add one cubit unto his stature? [390] And why take
ye thought for raiment?" That is to say, the providence of Him by whose
power and sovereignty it has come about that your body was brought up
to its present stature, can also clothe you; but that it is not by your
care that it has come about that your body should arrive at this
stature, may be understood from this circumstance, that if you should
take thought, and should wish to add one cubit to this stature, you
cannot. Leave, therefore, the care of protecting the body to Him by
whose care you see it has come about that you have a body of such a
stature.
52. But an example was to be given for the clothing too, just as one is
given for the food. Hence He goes on to say, "Consider the lilies of
the field, how they grow; they toil not, neither do they spin: and yet
I say unto you, that even Solomon [391] in all his glory was not
arrayed [392] like one of these. Wherefore, if God so clothe the grass
of the field, which to-day is, and to-morrow is cast into the oven;
shall He not much more clothe you, O ye of little faith?" But these
examples are not to be treated as allegories, so that we should inquire
what the fowls of heaven or the lilies of the field mean: for they
stand here, in order that from smaller matters we may be persuaded
respecting greater ones; [393] just as is the case in regard to the
judge who neither feared God nor regarded man, and yet yielded to the
widow who often importuned him to consider her case, not from piety or
humanity, but that he might be saved annoyance. For that unjust judge
does not in any way allegorically represent the person of God; but yet
as to how far God, who is good and just, cares for those who supplicate
Him, our Lord wished the inference to be drawn from this circumstance,
that not even an unjust man can despise those who assail him with
unceasing petitions, even were his motive merely to avoid annoyance.
[394]
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[384] Habere sollicitudinem; Vulgate, sollicitæ sitis.
[385] Edatis; Vulgate, manducetis.
[386] John xii. 25.
[387] Detrimentum faciat; Vulgate, detrimentum patiatur.
[388] Matt. xvi. 26.
[389] Curans; Vulgate, cogitans.
[390] The term helikia, translated by Augustin and the Vulgate statura,
and by the English version stature, more probably means the measure of
life, or age (American notes to Revised Version, Tholuck, De Wette,
Trench, Alford, Meyer, Schaff, Plumptre, Weiss, etc.) A cubit was equal
to the length of the forearm. The force of the Lord's words would be
greatly diminished if such a measure was conceived of as possible to be
added to the stature. The idea is, that human ingenuity and labor
cannot add the least measure.
[391] To the Jew the highest representative of splendour and pomp.
[392] Vestitutus; Vulgate, coopertus. "As the beauties of the flower
are unfolded by the divine Creator Spirit from within, from the laws
and capacities of its own individual life, so must all true adornment
of man be unfolded from within by the same Spirit. This hidden meaning
must not be overlooked" (Alford). The law of spiritual growth is
mysterious and spontaneous.
[393] The argument, so called, a minore ad majus.
[394] Luke xviii. 2-8.
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Chapter XVI.
53. "Therefore be not anxious," says He," saying, What shall we eat?
[395] or, What shall we drink? or, Wherewithal shall we be clothed?
[396] (For after all these things do the Gentiles seek:) for your
Father knoweth that ye have need of all these things. But seek ye first
the kingdom of God and His righteousness; and all these things shall be
added [397] unto you." Here He shows most manifestly that these things
are not to be sought as if they were our blessings in such sort, that
on account of them we ought to do well in all our actings, but yet that
they are necessary. For what the difference is between a blessing which
is to be sought, and a necessary which is to be taken for use, He has
made plain by this sentence, when He says, "Seek ye first the kingdom
of God and His righteousness, and all these things shall be added unto
you." [398] The kingdom and the righteousness of God therefore are our
good; and this is to be sought, and there the end is to be set up, on
account of which we are to do everything which we do. But because we
serve as soldiers in this life, in order that we may be able to reach
that kingdom, and because our life cannot be spent without these
necessaries, "These things shall be added unto you," says He; "but seek
ye first the kingdom of God and His righteousness." For in using that
word "first," He has indicated that this is to be sought later, not in
point of time, but in point of importance: the one as being our good,
the other as being something necessary for us; but the necessary on
account of that good.
54. For neither ought we, for example, to preach the gospel with this
object, that we may eat; but to eat with this object, that we may
preach the gospel: for if we preach the gospel for this cause, that we
may eat, we reckon the gospel of less value than food; and in that case
our good will be in eating, but that which is necessary for us in
preaching the gospel. And this the apostle also forbids, when he says
it is lawful for himself even, and permitted by the Lord, that they who
preach the gospel should live of the gospel, i.e. should have from the
gospel the necessaries of this life; but yet that he has not made use
of this power. For there were many who were desirous of having an
occasion for getting and selling the gospel, from whom the apostle
wished to cut off this occasion, and therefore he submitted to a way of
living by his own hands. [399] For concerning these parties he says in
another passage, "That I may cut off occasion from them which seek
[400] occasion." [401] Although even if, like the rest of the good
apostles, by the permission of the Lord he should live of the gospel,
he would not on that account place the end of preaching the gospel in
that living, but would rather make the gospel the end of his living;
i.e., as I have said above, he would not preach the gospel with this
object, that he might get his food and all other necessaries; but he
would take such things for this purpose, in order that he might carry
out that other object, viz. that willingly, and not of necessity, he
should preach the gospel. For this he disapproves of when he says, "Do
ye not know, that they which minister in the temple [402] eat the
things which are of the temple? and they which wait at the altar are
partakers with the altar? Even so hath the Lord ordained that they
which preach the gospel should live of the gospel. But I have used none
of these things." Hence he shows that it was permitted, not commanded;
otherwise he will be held to have acted contrary to the precept of the
Lord. Then he goes on to say: "Neither have I written these things,
that it should be so done unto me: for it were better for me to die,
than that any man should make my glorying void." [403] This he said, as
he had already resolved, because of some who were seeking occasion, to
gain a living by his own hands. "For if I preach the gospel," says he,
"I have nothing to glory of:" i.e., if I preach the gospel in order
that such things may be done in my case, or, if I preach with this
object, in order that I may obtain those things, and if I thus place
the end of the gospel in meat and drink and clothing. But wherefore has
he nothing to glory of? "Necessity," says he," is laid upon me;" i.e.
so that I should preach the gospel for this reason, because I have not
the means of living, or so that I should acquire temporal fruit from
the preaching of eternal things; for thus, consequently, the preaching
of the gospel will be a matter of necessity, not of free choice. "For
woe is unto me," says he, "if I preach not the gospel!" But how ought
he to preach the gospel? Evidently in such a way as to place the reward
in the gospel itself, and in the kingdom of God: for thus he can preach
the gospel, not of constraint, but willingly. "For if I do this thing
willingly," says he, "I have a reward: but if against my will, a
dispensation of the gospel is committed unto me;" [404] if, constrained
by the want of those things which are necessary for temporal life, I
preach the gospel, others will have through me the reward of the
gospel, who love the gospel itself when I preach it; but I shall not
have it, because it is not the gospel itself I love, but its price
lying in those temporal things. And this is something sinful, that any
one should minister the gospel not as a son, but as a servant to whom a
stewardship of it has been committed; that he should, as it were, pay
out what belongs to another, but should himself receive nothing from it
except victuals, which are given not in consideration of his sharing in
the kingdom, but from without, for the support of a miserable bondage.
Although in another passage he calls himself also a steward. For a
servant also, when adopted into the number of the children, is able
faithfully to dispense to those who share with him that property in
which he has acquired the lot of a fellow-heir. But in the present
case, where he says, "But if against my will, a dispensation
(stewardship) is committed unto me," he wished such a steward to be
understood as dispenses what belongs to another, and from it gets
nothing himself.
55. Hence anything whatever that is sought for the sake of something
else, is doubtless inferior to that for the sake of which it is sought;
and therefore that is first for the sake of which you seek such a
thing, not the thing which you seek for the sake of that other. And for
this reason, if we seek the gospel and the kingdom of God for the sake
of food, we place food first, and the kingdom of God last; so that if
food were not to fail us, we would not seek the kingdom of God: this is
to seek food first, and then the kingdom of God. But if we seek food
for this end, that we may gain the kingdom of God, we do what is said,
"Seek ye first the kingdom of God and His righteousness; and all these
things shall be added unto you." [405]
__________________________________________________________________
[395] Edemus...vestiemur; Vulgate, manducabimus...operiemur.
[396] Edemus...vestiemur; Vulgate, manducabimus...operiemur.
[397] Apponentur; Vulgate, adjicientur.
[398] Matt. vi. 33.
[399] Acts xx. 34.
[400] Quærunt; Vulgate, volunt.
[401] 2 Cor. xi. 12.
[402] Templo; Vulgate, sacrario.
[403] Inanem faciat; Vulgate, evacuet.
[404] 1 Cor. ix. 13-17.
[405] Nor is it said, "Seek...in order that all these things may be
added:" simply, "and all," etc., yet largely inclusive,--sanctity and
comfort. The comfort follows naturally. The passage is a rebuke to
those who condemn the amenities of life and art, and a caution to those
who place these things before themselves as a chief end. The passage
justifies the statement that religion (or godliness) is profitable for
the life that now is. The Psalmist never saw the righteous forsaken. A
traditional saying of Jesus, quoted by Clement, Origen, and Eusebius,
runs, "Ask great things, and little things shall be added; ask heavenly
things, and earthly things shall be added."
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Chapter XVII.
56. For in the case of those who are seeking first the kingdom of God
and His righteousness, i.e. who are preferring this to all other
things, so that for its sake they are seeking the other things, there
ought not to remain behind the anxiety lest those things should fail
which are necessary to this life for the sake of the kingdom of God.
For He has said above, "Your Father knoweth that ye have need of all
these things." And therefore, when He had said, "Seek ye first the
kingdom of God and His righteousness," He did not say, Then seek such
things (although they are necessary), but He affirms "all these things
shall be added unto you," [406] i.e. will follow, if ye seek the
former, without any hindrance on your part: lest while ye seek such
things, ye should be turned away from the other; or lest ye should set
up two things to be aimed at, so as to seek both the kingdom of God for
its own sake, and such necessaries: but these rather for the sake of
that other; so shall they not be wanting to you. For ye cannot serve
two masters. But the man is attempting to serve two masters, who seeks
both the kingdom of God as a great good, and these temporal things. He
will not, however, be able to have a single eye, and to serve the Lord
God alone, unless he take all other things, so far as they are
necessary, for the sake of this one thing, i.e. for the sake of the
kingdom of God. But as all who serve as soldiers receive provisions and
pay, so all who preach the gospel receive food and clothing. But all do
not serve as soldiers for the welfare of the republic, but some do so
for what they get: so also all do not minister to God for the welfare
of the Church, but some do so for the sake of these temporal things,
which they are to obtain in the shape as it were of provisions and pay;
or both for the one thing and for the other. But it has been already
said above, "Ye cannot serve two masters." Hence it is with a single
heart and only for the sake of the kingdom of God that we ought to do
good to all; and we ought not in doing so to think either of the
temporal reward alone, or of that along with the kingdom of God: all
which temporal things He has placed under the category of to-morrow,
saying, "Take no thought for to-morrow." [407] For to-morrow is not
spoken of except in time, where the future succeeds the past.
Therefore, when we do anything good, let us not think of what is
temporal, but of what is eternal; then will that be a good and perfect
work. "For the morrow," says He, "will be anxious for the things of
itself;" [408] i.e., so that, when you ought, you will take food, or
drink, or clothing, that is to say, when necessity itself begins to
urge you. For these things will be within reach, because our Father
knoweth that we have need of all these things. For "sufficient unto the
day," says He, "is the evil thereof;" [409] i.e. it is sufficient that
necessity itself will urge us to take such things. And for this reason,
I suppose, it is called evil, because for us it is penal: for it
belongs to this frailty and mortality which we have earned by sinning.
Do not add, therefore, to this punishment of temporal necessity
anything more burdensome, so that you should not only suffer the want
of such things, but should also for the purpose of satisfying this want
enlist as a soldier for God.
57. In the use of this passage, however, we must be very specially on
our guard, lest perchance, when we see any servant of God making
provision that such necessaries shall not be wanting either to himself
or to those with whose care he has been entrusted, we should decide
that he is acting contrary to the Lord's precept, and is anxious for
the morrow. [410] For the Lord Himself also, although angels ministered
to Him, [411] yet for the sake of example, that no one might afterwards
be scandalized when he observed any of His servants procuring such
necessaries, condescended to have money bags, out of which whatever
might be required for necessary uses might be provided; of which bags,
as it is written, Judas, who betrayed Him, was the keeper and the
thief. [412] In like manner, the Apostle Paul also may seem to have
taken thought for the morrow, when he said: "Now concerning the
collection for the saints, as I have given order to the saints of
Galatia, even so do ye: upon the first day of the week let every one of
you lay by him in store [413] what shall seem good unto him, that there
be no gatherings when I come. And when I come [414] whomsoever ye shall
approve by your letters, them will I send to bring your liberality unto
Jerusalem. And if it be meet that I go also, they shall go with me. Now
I will come unto you when I shall pass through Macedonia: for I shall
pass through Macedonia. And it may be that I will abide, yea, and
winter with you, that ye may bring me on my journey whithersoever I go.
For I will not see you now by the way; but I trust to tarry a while
with you, if the Lord permit. But I will tarry at Ephesus until
Pentecost." [415] In the Acts of the Apostles also it is written, that
such things as are necessary for food were provided for the future, on
account of an impending famine. For we thus read: "And in these days
came prophets down from Jerusalem to Antioch, [416] and there was great
rejoicing. And when we were gathered together, [417] there stood up one
of them named Agabus, and signified by the Spirit that there should be
great dearth throughout all the world: which came to pass in the days
of Claudius Cæsar. Then the disciples, every one according to his
ability, determined to send relief to the elders for the brethren which
dwelt in Judæa, which also they did by the hands of Barnabas and Saul."
[418] And in the case of the necessaries presented to him, wherewith
the same Apostle Paul when setting sail was laden, [419] food seems to
have been furnished for more than a single day. And when the same
apostle writes, "Let him that stole steal no more: but rather let him
labour, working [420] with his hands the thing which is good, that he
may have to give to him that needeth;" [421] to those who misunderstand
him he does not seem to keep the Lord's precept, which runs, "Behold
the fowls of the air; for they sow not, neither do they reap, nor
gather into barns;" and, "Consider the lilies of the field, how they
grow; they toil not, neither do they spin;" while he enjoins the
parties in question to labour, working with their hands, that they may
have something which they may be able to give to others also. And in
what he often says of himself, that he wrought with his hands that he
might not be burdensome; [422] and in what is written of him, that he
joined himself to Aquila on account of the similarity of their
occupation, in order that they might work together at that from which
they might make a living; [423] he does not seem to have imitated the
birds of the air and the lilies of the field. From these and such like
passages of Scripture, it is sufficiently apparent that our Lord does
not disapprove of it, when one looks after such things in the ordinary
way that men do; but only when one enlists as a soldier of God for the
sake of such things, so that in what he does he fixes his eye not on
the kingdom of God, but on the acquisition of such things.
58. Hence this whole precept is reduced to the following rule, that
even in looking after such things we should think of the kingdom of
God, but in the service of the kingdom of God we should not think of
such things. For in this way, although they should sometimes be wanting
(a thing which God often permits for the purpose of exercising us),
they not only do not weaken our proposition, but even strengthen it,
when it is examined and tested. For, says He, "we glory in tribulations
also; knowing that tribulation worketh patience, and patience
experience, and experience hope: And hope maketh not ashamed, because
the love of God is shed abroad in our hearts by the Holy Ghost which is
given unto us." [424] Now, in the mention of his tribulations and
labours, the same apostle mentions that he has had to endure not only
prisons and shipwrecks and many such like annoyances, but also hunger
and thirst, cold and nakedness. [425] But when we read this, let us not
imagine that the promises of God have wavered, so that the apostle
suffered hunger and thirst and nakedness while seeking the kingdom and
righteousness of God, although it is said to us, "Seek ye first the
kingdom of God and His righteousness; and all these things shall be
added unto you:" since that Physician to whom we have once for all
entrusted ourselves wholly, and from whom we have the promise of life
present and future, knows such things just as helps, when He sets them
before us, when He takes them away, just as He judges it expedient for
us; whom He rules and directs as parties who require both to be
comforted and exercised in this life, and after this life to be
established and confirmed in perpetual rest. For man also, when he
frequently takes away the fodder from his beast of burden, is not
depriving it of his care, but rather does what he is doing in the
exercise of care.
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[406] Nor is it said, "Seek...in order that all these things may be
added:" simply, "and all," etc., yet largely inclusive,--sanctity and
comfort. The comfort follows naturally. The passage is a rebuke to
those who condemn the amenities of life and art, and a caution to those
who place these things before themselves as a chief end. The passage
justifies the statement that religion (or godliness) is profitable for
the life that now is. The Psalmist never saw the righteous forsaken. A
traditional saying of Jesus, quoted by Clement, Origen, and Eusebius,
runs, "Ask great things, and little things shall be added; ask heavenly
things, and earthly things shall be added."
[407] Cogitare in crastino; Vulgate, solliciti esse in crastinum. There
is no uniformity in Augustin's or the Vulgate's translation of the
Greek merimnao ("take anxious thought") in this passage.
[408] The morrow will bring its own vexations and anxieties. The
English version entirely misleads as to the meaning of the special
clause, "will take care of itself." The Revised Version is a literal
translation, and at least gives the true sense by implication. But with
each day's temptations and troubles, it is implied, special enablement
and deliverance will be provided.
[409] Wiclif, following the Vulgate, translates malice; Tyndale,
trouble; the Genevan Bible, grief.
[410] Our Lord's precept is not against provident forethought,--of
which Augustin goes on to give examples,--but against anxious thought
which implies distrust of God's providence. Anxious, fretful,
distrustful care for the future, unreliant upon God's bounty, wisdom,
and love (as implied in the address, your heavenly Father) is declared
to be unnecessary (25, 26), foolish (27-30), and heathenish (32, "After
these things do the Gentiles seek"). The passages teach trust in God,
who is more interested in His children than in the fowls of the air,
and will certainly take care of them.
[411] Matt. iv. 11.
[412] John xii. 6.
[413] Thesaurizans; Vulgate, recondens.
[414] Advenero; Vulgate, præsens fuero.
[415] 1 Cor. xvi. 1-8.
[416] Not in the original Greek or Vulgate, but implied in the
preceding context.
[417] Not in the original Greek or Vulgate, but implied in the
preceding context.
[418] Acts xi. 27-30. The clause shows much divergence from the Vulgate
in construction.
[419] Acts xxviii. 10.
[420] Operans; Vulgate, operando.
[421] Eph. iv. 28. Unde tribuere cui opus est; Vulgate, unde tribuat
necessitatem patienti.
[422] 1 Thess. ii. 9; 2 Thess. iii. 8.
[423] Acts xviii. 2, 3.
[424] Rom. v. 3-5.
[425] 2 Cor. xi. 23-27.
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Chapter XVIII.
59. And inasmuch as when such things are either provided against the
time to come, or reserved, if there is no cause wherefore you should
expend them, it is uncertain with what intention it is done, since it
may be done with a single heart, and also with a double one, He has
seasonably added in this passage: "Judge not, [426] that ye be not
judged. [427] For with what judgment ye judge, ye shall be judged,
[428] and with what measure ye mete, it shall be measured to you
again." In this passage, I am of opinion that we are taught nothing
else, but that in the case of those actions respecting which it is
doubtful with what intention they are done, we are to put the better
construction on them. For when it is written, "By their fruits ye shall
know them," the statement has reference to things which manifestly
cannot be done with a good intention; such as debaucheries, or
blasphemies, or thefts, or drunkenness, and all such things, of which
we are permitted to judge, according to the apostle's statement: "For
what have I to do to judge them also that are without? do not ye judge
them that are within?" [429] But concerning the kind of food, because
every kind of human food can be taken indiscriminately with a good
intention and a single heart, without the vice of concupiscence, the
same apostle forbids that they who ate flesh and drank wine be judged
by those who abstained from such kinds of sustenance: "Let not him that
eateth," says he, "despise him that eateth not; and let not him which
eateth not, judge him that eateth." There also he says: "Who art thou
that judges another man's servant? to his own master he standeth or
falleth." [430] For in reference to such matters as can be done with a
good and single and noble intention, although they may also be done
with an intention the reverse of good, those parties wished, howbeit
they were [mere] men, to pronounce judgment upon the secrets of the
heart, of which God alone is Judge.
60. To this category belongs also what he says in another passage:
"Therefore judge nothing before the time, until the Lord come, who both
will bring to light the hidden things of darkness, and will make
manifest the thoughts [431] of the hearts: and then shall every man
have praise of God." [432] There are therefore certain ambiguous
actions, respecting which we are ignorant with what intention they are
performed, because they may be done both with a good or with an evil
one, of which it is rash to judge, especially for the purpose of
condemning. Now the time will come for these to be judged, when the
Lord "will bring to light the hidden things of darkness, and will make
manifest the counsels of the hearts." In another passage also the same
apostle says: "Some men's aims are manifest beforehand, going before to
judgment; and some men they follow after." He calls those sins
manifest, with regard to which it is clear with what intention they are
done; these go before to judgment, because if a judgment shall follow,
it is not rash. But those which are concealed follow, because neither
shall they remain hid in their own time. So we must understand with
respect to good works also. For he adds to this effect: "Likewise also
the good works of some are manifest beforehand; and they that are
otherwise cannot be hid." [433] Let us judge, therefore, with respect
to those which are manifest; but respecting those which are concealed,
let us leave the judgment to God: for they also cannot be hid, whether
they be good or evil, when the time shall come for them to be
manifested.
61. There are two things, moreover, in which we ought to beware of rash
judgment; when it is uncertain with what intention any thing is done;
or when it is uncertain what sort of a person he is going to be, who at
preset is manifestly either good or bad. If, therefore, any one, for
example, complaining of his stomach, would not fast, and you, not
believing this, were to attribute it to the vice of gluttony, you would
judge rashly. Likewise, if you were to come to know the gluttony and
drunkenness as being manifest, and were so to administer reproof as if
the man could never be amended and changed, you would nevertheless
judge rashly. Let us not therefore reprove those things about which we
do not know with what intention they are done; nor let us so reprove
those things which are manifest, as that we should despair of a return
to a right state of mind; and thus we shall avoid the judgment of which
in the present instance it is said, "Judge not, that ye be not judged."
62. But what He says may cause perplexity: "For with what judgment ye
judge, ye shall be judged; and with what measure ye mete, it shall be
measured to you again." Is it the case, then, that if we shall judge
any thing with a rash judgment, God will also judge rashly with respect
to us? or if we shall measure any thing with an unjust measure, is
there with God also an unjust measure, according to which it shall be
measured to us again? (for by the expression measure also, I suppose
the judgment itself is meant.) By no means does God either judge
rashly, or recompense to any one with an unjust measure; but it is so
expressed, inasmuch as that very same rashness wherewith you punish
another must necessarily punish yourself. Unless, perchance, it is to
be imagined that injustice does harm in some way to him against whom it
goes forth, but in no way to him from whom it goes forth; but nay, it
often does no harm to him who suffers the injury, but it must
necessarily do harm to him who inflicts it. For what harm did the
injustice of the persecutors do to the martyrs? None; but very much to
the persecutors themselves. For although some of them were turned from
the error of their ways, yet at the time at which they were acting as
persecutors, their wickedness was blinding them. So also a rash
judgment frequently does no harm to him who is the object of the rash
judgment; but to him who judges rashly, the rashness itself must
necessarily do harm. According to such a rule, I judge of that saying
also: "Every one that strikes [434] with the sword shall perish with
the sword." [435] For how many take the sword, and yet do not perish
with the sword, Peter himself being an instance! But lest any should
think that he escaped such punishment by the pardon of his sins
(although nothing could be more absurd than to think that the
punishment of the sword, which did not befall Peter, could have been
greater than that of the cross, which actually befell him), yet what
would they say of the malefactors who were crucified with our Lord; for
both he who got pardon, got it after he was crucified, and the other
did not get it at all? [436] Or had they perhaps crucified all whom
they had slain; and did they therefore themselves too deserve to suffer
the same thing? It is ridiculous to think so. For what else is meant by
the statement, "For all they that take the sword shall perish with the
sword," but that the soul dies by that very sin, whatever it may be,
which it has committed?
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[426] Sine scientia, amore, necessitate ("without knowledge, love,
necessity."--Bengel). The discussion is one of the most thorough and
satisfactory sections of Augustin's commentary.
[427] Judicetur de vobis...judicabitur; Vulgate,
judicemini...judicabimini.
[428] Judicetur de vobis...judicabitur; Vulgate,
judicemini...judicabimini.
[429] 1 Cor. v. 12.
[430] Rom. xiv. 3, 4.
[431] Cogitationes; Vulgate, consilia.
[432] 1 Cor. iv. 5.
[433] 1 Tim. v. 24, 25.
[434] Omnis qui percusserit; Vulgate, omnes qui acceperint.
[435] Matt. xxvi. 52.
[436] Luke xxiii. 33-43.
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Chapter XIX.
63. And inasmuch as the Lord is admonishing us in this passage with
respect to rash and unjust judgment,--for He wishes that whatever we
do, we should do it with a heart that is single and directed toward God
alone; and inasmuch as, with respect to many things, it is uncertain
with what intention they are done, regarding which it is rash to judge;
inasmuch, moreover, as those parties especially judge rashly respecting
things that are uncertain, and readily find fault, who love rather to
censure and to condemn than to amend and to improve, which is a fault
arising either from pride or from envy; therefore He has subjoined the
statement: "And why beholdest thou the mote that is in thy brother's
eye, but considerest not the beam that is in thine own eye?" So that if
perchance, for example, he has transgressed in anger, you should find
fault in hatred; there being, as it were, as much difference between
anger and hatred as between a mote and a beam. For hatred is inveterate
anger, which, as it were simply by its long duration, has acquired so
great strength as to be justly called a beam. Now, it may happen that,
though you are angry with a man, you wish him to be turned from his
error; but if you hate a man, you cannot wish to convert him.
64. "Or how wilt [437] thou say to thy brother, Let me pull out the
mote out of thine eye; and, behold, a beam is in thine own eye? Thou
hypocrite, first cast out the beam out of thine own eye; and then shalt
thou see clearly to cast out the mote out of thy brother's eye;" i.e.,
first cast the hatred away from thee, and then, but not before, shalt
thou be able to amend him whom thou lovest. [438] And He well says,
"Thou hypocrite." For to make complaint against vices is the duty of
good and benevolent men; and when bad men do it, they are acting a part
which does not belong to them; just like hypocrites, who conceal under
a mask what they are, and show themselves off in a mask what they are
not. Under the designation hypocrites, therefore, you are to understand
pretenders. And there is, in fact, a class of pretenders much to be
guarded against, and troublesome, who, while they take up complaints
against all kinds of faults from hatred and spite, also wish to appear
counsellors. And therefore we must piously and cautiously watch, so
that when necessity shall compel us to find fault with or rebuke any
one, we may reflect first whether the fault is such as we have never
had, or one from which we have now become free; and if we have never
had it, let us reflect that we are men, and might have had it; but if
we have had it, and are now free from it, let the common infirmity
touch the memory, that not hatred but pity may go before that
fault-finding or administering of rebuke: so that whether it shall
serve for the conversion of him on whose account we do it, or for his
perversion (for the issue is uncertain), we at least from the
singleness of our eye may be free from care. If, however, on
reflection, we find ourselves involved in the same fault as he is whom
we were preparing to censure, let us not censure nor rebuke; but yet
let us mourn deeply over the case, and let us invite him not to obey
us, but to join us in a common effort.
65. For in regard also to what the apostle says,--"Unto the Jews I
became as a Jew, that I might gain the Jews; to them that are under the
law, as under the law (not being under the law), that I might gain them
that are under the law; to them that are without law, as without law
(being not without law to God, but under the law to Christ), that I
might gain them that are without law. To the weak became I as weak,
that I might gain the weak: I am made all things to all men, that I
might gain all,"--he did not certainly so act in the way of pretence,
as some wish it to be understood, in order that their detestable
pretence may be fortified by the authority of so great an example; but
he did so from love, under the influence of which he thought of the
infirmity of him whom he wished to help as if it were his own. For this
he also lays as the foundation beforehand, when he says: "For although
I be free from all men, yet have I made myself servant unto all, that I
might gain [439] the more." [440] And that you may understand this as
being done not in pretence, but in love, under the influence of which
we have compassion for men who are weak as if we were they, he thus
admonishes us in another passage, saying, "Brethren, ye have been
called unto liberty; only use not liberty for an occasion to the flesh,
but by love serve one another." [441] And this cannot be done, unless
each one reckon the infirmity of another as his own, so as to bear it
with equanimity, until the party for whose welfare he is solicitous is
freed from it.
66. Rarely, therefore, and in a case of great necessity, are rebukes to
be administered; yet in such a way that even in these very rebukes we
may make it our earnest endeavour, not that we, but that God, should be
served. For He, and none else, is the end: so that we are to do nothing
with a double heart, removing from our own eye the beam of envy, or
malice, or pretence, in order that we may see to cast the mote out of a
brother's eye. For we shall see it with the dove's eyes,--such eyes as
are declared to belong to the spouse of Christ, [442] whom God hath
chosen for Himself a glorious Church, not having spot or wrinkle, [443]
i.e. pure and guileless.
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[437] The meaning is, how wilt thou have the effrontery to say, dare to
say. The precept forbids all meddling, censoriousness, and captious
faultfinding, and the spirit of slander, backbiting, calumny, etc.
[438] "Ere you remark another's sin, Bid your own conscience look
within." --Cowper.
[439] Lucrifacerem; Vulgate, facerem salvos.
[440] 1 Cor. ix. 19-22.
[441] Gal. v. 13.
[442] Cant. iv. 1.
[443] Eph. v. 27.
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Chapter XX.
67. But inasmuch as the word "guileless" may mislead some who are
desirous of obeying God's precepts, so that they may think it wrong, at
times, to conceal the truth, just as it is wrong at times to speak a
falsehood, and inasmuch as in this way,--by disclosing things which the
parties to whom they are disclosed are unable to bear,--they may do
more harm than if they were to conceal them altogether and always, He
very rightly adds: "Give not that which is holy to the dogs, neither
cast ye your pearls before swine, lest they trample them under their
feet, and turn again and rend you." For the Lord Himself, although He
never told a lie, yet showed that He was concealing certain truths,
when He said, "I have yet many things to say unto you, but ye cannot
bear them now." [444] And the Apostle Paul, too, says: "And I,
brethren, could not speak unto you as unto spiritual, but as unto
carnal, even as unto babes in Christ. I have fed you with milk, and not
with meat: for hitherto ye were not able to bear it, neither yet now
are ye able. For ye are yet carnal." [445]
68. Now, in this precept by which we are forbidden to give what is holy
to the dogs, and to cast our pearls before swine, we must carefully
require what is meant by holy, what by pearls, what by dogs, what by
swine. A holy thing is something which it is impious to violate and to
corrupt; and the very attempt and wish to commit that crime is held to
be criminal, although that holy thing should remain in its nature
inviolable and incorruptible. By pearls, again, are meant whatever
spiritual things we ought to set a high value upon, both because they
lie hid in a secret place, are as it were brought up out of the deep,
and are found in wrappings of allegory, as it were in shells that have
been opened. We may therefore legitimately understand that one and the
same thing may be called both holy and a pearl: but it gets the name of
holy for this reason, that it ought not to be corrupted; of a pearl for
this reason, that it ought not to be despised. Every one, however,
endeavours to corrupt what he does not wish to remain uninjured: but he
despises what he thinks worthless, and reckons to be as it were beneath
himself; and therefore whatever is despised is said to be trampled on.
And hence, inasmuch as dogs spring at a thing in order to tear it in
pieces, and do not allow what they are tearing in pieces to remain in
its original condition, "Give not," says He, "that which is holy unto
the dogs:" for although it cannot be torn in pieces and corrupted, and
remains unharmed and inviolable, yet we must think of what is the wish
of those parties who bitterly and in a most unfriendly spirit resist,
and, as far as in them lies, endeavour, if it were possible, to destroy
the truth. But swine, although they do not, like dogs, fall upon an
object with their teeth, yet by recklessly trampling on it defile it:
"Do not therefore cast your pearls before swine, lest they trample them
under their feet, and turn again and rend you." We may therefore not
unsuitably understand dogs as used to designate the assailants of the
truth, swine the despisers of it.
69. But when He says, "they turn again and rend you," He does not say,
they rend the pearls themselves. For by trampling on them, just when
they turn in order that they may hear something more, they yet rend him
by whom the pearls have just been cast before them which they have
trampled on. For you would not easily find out what pleasure the man
could have who has trampled pearls under foot, i.e. has despised divine
things whose discovery is the result of great labour. But in regard to
him who teaches such parties, I do not see how he would escape being
rent in pieces through their anger and wrathfulness. Moreover, both
animals are unclean, the dog as well as the swine. We must therefore be
on our guard, lest anything should be opened up to him who does not
receive it: for it is better that he should seek for what is hidden,
than that he should either attack or slight at what is open. Neither,
in fact, is any other cause found why they do not receive those things
which are manifest and of importance, except hatred and contempt, the
one of which gets them the name of dogs, the other that of swine. And
all this impurity is generated by the love of temporal things, i.e. by
the love of this world, which we are commanded to renounce, in order
that we may be able to be pure. The man, therefore, who desires to have
a pure and single heart, ought not to appear to himself blameworthy, if
he conceals anything from him who is unable to receive it. Nor is it to
be supposed from this that it is allowable to lie: for it does not
follow that when truth is concealed, falsehood is uttered. Hence, steps
are to be taken first, that the hindrances which prevent his receiving
it may be removed; for certainly if pollution is the reason he does not
receive it, he is to be cleansed either by word or by deed, as far as
we can possibly do it.
70. Then, further, when our Lord is found to have made certain
statements which many who were present did not accept, but either
resisted or despised, He is not to be thought to have given that which
is holy to the dogs, or to have cast pearls before swine: for He did
not give such things to those who were not able to receive them, but to
those who were able, and were at the same time present; whom it was not
meet that He should neglect on account of the impurity of others. And
when tempters put questions to Him, and He answered them, so that they
might have nothing to gainsay, although they might pine away from the
effects of their own poisons, rather than be filled with His food, yet
others, who were able to receive His teaching, heard to their profit
many things in consequence of the opportunity created by these parties.
I have said this, lest any one, perhaps, when he is not able to reply
to one who puts a question to him, should seem to himself excused, if
he should say that he is unwilling to give that which is holy to the
dogs, or to cast pearls before swine. For he who knows what to answer
ought to do it, even for the sake of others, in whose minds despair
arises, if they believe that the question proposed cannot be answered:
and this in reference to matters that are useful, and that belong to
saving instruction. For many things which may be the subject of inquiry
on the part of idle people are needless and vain, and often hurtful,
respecting which, however, something must be said; but this very point
is to be opened up and explained, viz. why such things ought not to
form the subject of inquiry. In reference, therefore, to things that
are useful, we ought sometimes to give a reply to what is asked of us:
just as the Lord did, when the Sadducees had asked Him about the woman
who had seven husbands, to which of them she would belong in the
resurrection. For He answered that in the resurrection they will
neither marry, nor be given in marriage, but will be as the angels in
heaven. But sometimes, he who asks is to be asked something else, by
telling which he would answer himself as to the matter he asked about;
but if he should refuse to make a statement, it would not seem to those
who are present unfair, if he himself should not hear anything as to
the matter he inquired about. For those who put the question, tempting
Him, whether tribute was to be paid, were asked another question, viz.
whose image the money bore which was brought forward by themselves; and
because they told what they had been asked, i.e. that the money bore
the image of Cæsar, they gave a kind of answer to themselves in
reference to the question they had asked the Lord: and accordingly from
their answer He drew this inference, "Render therefore unto Cæsar the
things which are Cæsar's, and unto God the things that are God's."
[446] When, however, the chief priests and elders of the people had
asked by what authority He was doing those things, He asked them about
the baptism of John: and when they would not make a statement which
they saw to be against themselves, and yet would not venture to say
anything bad about John, on account of the bystanders, "Neither tell I
you," says He, "by what authority I do these things;" [447] a refusal
which appeared most just to the bystanders. For they said they were
ignorant of that which they really knew, but did not wish to tell. And,
in truth, it was right that they who wished to have an answer to what
they asked, should themselves first do what they required to be done
toward them; and if they had done this, they would certainly have
answered themselves. For they themselves had sent to John, asking who
he was; or rather they themselves, being priests and Levites, had been
sent, supposing that he was the very Christ, but he said that he was
not, and gave forth a testimony concerning the Lord: [448] a testimony
respecting which if they chose to make a confession, they would teach
themselves by what authority as the Christ He was doing those things;
which as if ignorant of they had asked, in order that they might find
an avenue for calumny.
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[444] John xvi. 12.
[445] 1 Cor. iii. 1, 2.
[446] Matt. xxii. 15-34.
[447] Chap. xxi. 23-27.
[448] John i. 19-27.
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Chapter XXI.
71. Since, therefore, a command had been given that what is holy should
not be given to dogs, and pearls should not be cast before swine, a
hearer might object and say, conscious of his own ignorance and
weakness, and hearing a command addressed to him, that he should not
give what he felt that he himself had not yet received,--might (I say)
object and say, What holy thing do you forbid me to give to the dogs,
and what pearls do you forbid me to cast before swine, while as yet I
do not see that I possess such things? Most opportunely He has added
the statement: "Ask, 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." The asking refers to the obtaining by request
soundness and strength of mind, so that we may be able to discharge
those duties which are commanded; the seeking, on the other hand,
refers to the finding of the truth. For inasmuch as the blessed life is
summed up in action and knowledge, action wishes for itself a supply of
strength, contemplation desiderates that matters should be made clear:
of these therefore the first is to be asked, the second is to be
sought; so that the one may be given, the other found. But knowledge in
this life belongs rather to the way than to the possession itself: but
whoever has found the true way, will arrive at the possession itself
which, however, is opened to him that knocks.
72. In order, therefore, that these three things--viz. asking, seeking,
knocking--may be made clear, let us suppose, for example, the case of
one weak in his limbs, who cannot walk: in the first place, he is to be
healed and strengthened so as to be able to walk; and to this refers
the expression He has used, "Ask." But what advantage is it that he is
now able to walk, or even run, if he should go astray by devious paths?
A second thing therefore is, that he should find the road that leads to
the place at which he wishes to arrive; and when he has kept that road,
and arrived at the very place where he wishes to dwell, if he find it
closed, it will be of no use either that he has been able to walk, or
that he has walked and arrived, unless it be opened to him; to this,
therefore, the expression refers which has been used, "Knock."
73. Moreover, great hope has been given, and is given, by Him who does
not deceive when He promises: for He says, "Every one that asketh,
receiveth; and he that seeketh, findeth; and to him that knocketh, it
shall be opened." Hence there is need of perseverance, in order that we
may receive what we ask, and find what we seek, and that what we knock
at may be opened. [449] Now, just as He talked of the fowls of heaven
and of the lilies of the field, that we might not despair of food and
clothing being provided for us, so that our hopes might rise from
lesser things to greater; so also in this passage, "Or what man is
there of you," says He, "whom if his son ask bread, will he give him a
stone? Or if he ask a fish, will he give him a serpent? If ye then,
being 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?" How do the evil give good things? Now, He has called those
evil [450] who are as yet the lovers of this world and sinners. And, in
fact, the good things are to be called good according to their feeling,
because they reckon these to be good things. Although in the nature of
things also such things are good, but temporal, and pertaining to this
feeble life: and whoever that is evil gives them, does not give of his
own; for the earth is the Lord's, and the fulness thereof, [451] who
made heaven, and earth, the sea, and all that therein is. [452] How
much reason, therefore, there is for the hope that God will give us
good things when we ask Him, and that we cannot be deceived, so that we
should get one thing instead of another, when we ask Him; since we
even, although we are evil, know how to give that for which we are
asked? For we do not deceive our children; and whatever good things we
give are not given of our own, but of what is His.
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[449] The conditions of effective prayer are, that it should be made in
the name of Christ (John xv. 16), with faith, and according to God's
will (1 John v. 14).
[450] This has been regarded as a strong proof-text for the doctrine of
original sin. Bengel calls it "a shining testimony for original sin."
Stier says it is "the strongest proof-text for original sin in the
whole of the Holy Scriptures." Meyer says the reference is to actual
sin; while Plumptre declares that "the words at once recognise the fact
of man's depravity, and assert that it is not total."
[451] Ps. xxiv. 1.
[452] Ps. cxlvi. 6.
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Chapter XXII.
74. Moreover, a certain strength and vigour in walking along the path
of wisdom ties in good morals, which are made to extend as far as to
purification and singleness of heart,--a subject on which He has now
been speaking long, and thus concludes: "Therefore all good [453]
things whatsoever ye would that men should do to you, do ye even so to
them: for this is the law and the prophets." In the Greek copies we
find the passage runs thus: "Therefore all things whatsoever ye would
that men should do to you, do ye even so to them." But I think the word
"good" has been added by the Latins to make the sentence clear. For the
thought occurred, that if any one should wish something wicked to be
done to him, and should refer this clause to that,--as, for instance,
if one should wish to be challenged to drink immoderately, and to get
drunk over his cups, and should first do this to the party by whom he
wishes it to be done to himself,--it would be ridiculous to imagine
that he had fulfilled this clause. Inasmuch, therefore, as they were
influenced by this consideration, as I suppose, one word was added to
make the matter clear; so that in the statement, "Therefore all things
whatsoever ye would that men should do to you," there was inserted the
word "good." But if this is wanting in the Greek copies, they also
ought to be corrected: but who would venture to do this? It is to be
understood, therefore, that the clause is complete and altogether
perfect, even if this word be not added. For the expression used,
"whatsoever ye would," ought to be understood as used not in a
customary and random, but in a strict sense. For there is no will
except in the good: for in the case of bad and wicked deeds, desire is
strictly spoken of, not will. Not that the Scriptures always speak in a
strict sense; but where it is necessary, they so keep a word to its
perfectly strict meaning, that they do not allow anything else to be
understood.
75. Moreover, this precept seems to refer to the love of our neighbour,
and not to the love of God also, seeing that in another passage He says
that there are two precepts on which "hang all the law and the
prophets." For if He had said, All things whatsoever ye would should be
done to you, do ye even so; in this one sentence He would have embraced
both those precepts: for it would soon be said that every one wishes
that he himself should be loved both by God and by men; and so, when
this precept was given to him, that what he wished done to himself he
should himself do, that certainly would be equivalent to the precept
that he should love God and men. But when it is said more expressly of
men, "Therefore all things whatsoever ye would that men should do to
you, do ye even so to them," nothing else seems to be meant than, "Thou
shalt love thy neighbour as thyself." [454] But we must carefully
attend to what He has added here: "for this is the law and the
prophets." Now, in the case of these two precepts, He not merely says,
The law and the prophets hang; but He has also added, "all the law and
the prophets," [455] which is the same as the whole of prophecy: and in
not making the same addition here, He has kept a place for the other
precept, which refers to the love of God. Here, then, inasmuch as He is
following out the precepts with respect to a single heart, and it is to
be dreaded lest any one should have a double heart toward those from
whom the heart can be hid, i.e. toward men, a precept with respect to
that very thing was to be given. For there is almost nobody that would
wish that any one of double heart should have dealings with himself.
But no one can bestow anything upon a fellowman with a single heart,
unless he so bestow it that he expects no temporal advantage from him,
and does it with the intention which we have sufficiently discussed
above, when we were speaking of the single eye.
76. The eye, therefore, being cleansed and rendered single, will be
adapted and suited to behold and contemplate its own inner light. For
the eye in question is the eye of the heart. Now, such an eye is
possessed by him who, in order that his works may be truly good, does
not make it the aim of his good works that he should please men; but
even if it should turn out that he pleases them, he makes this tend
rather to their salvation and to the glory of God, not to his own empty
boasting; nor does he do anything that is good tending to his
neighbour's salvation for the purpose of gaining by it those things
that are necessary for getting through this present life; nor does he
rashly condemn a man's intention and wish in that action in which it is
not apparent with what intention and wish it has been done; and
whatever kindnesses he shows to a man, he shows them with the same
intention with which he wishes them shown to himself, viz. as not
expecting any temporal advantage from him: thus will the heart be
single and pure in which God is sought. "Blessed," therefore, "are the
pure in heart: for they shall see God." [456]
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[453] Bona; the Vulgate does not contain it.
[454] The nearest approach that any uninspired Jewish teacher came to
the Golden Rule--the designation by which these words are known--was
the saying of Hillel, "What is unpleasant to thyself, do not to thy
neighbour. This is the whole law, and all the rest is commentary upon
it." Beautiful as the saying is, it falls behind Christ's words,
because it is merely negative, while they are a positive requirement.
The Stoics and the Chinese ethics also have a similar negative precept.
It is strange that the Teaching of the Twelve Apostles (i. 2) gives the
negative form, and not the positive precept. Augustin says we ought to
be glad when writers before Christ spoke things in the Gospel (En. in
Ps. cxl. 6).
[455] Matt. xxii. 37-40.
[456] Matt. v. 8.
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Chapter XXIII.
77. But because this belongs to few, He now begins to speak of
searching for and possessing wisdom, which is a tree of life; and
certainly, in searching for and possessing, i.e. contemplating this
wisdom, such an eye is led through all that precedes to a point where
there may now be seen the narrow way and the strait gate. When,
therefore, He says in continuation, "Enter ye [457] in at the strait
gate: for wide is the gate, and broad is the way, that leadeth to
destruction, and many there be which go in thereat: because strait is
the gate, and narrow is the way, which leadeth unto life, and few there
be that find it; [458] He does not say so for this reason, that the
Lord's yoke is rough, or His burden heavy; but because few are willing
to bring their labours to an end, giving too little credit to Him who
cries, "Come unto me, all ye that labour, and I will give you rest.
Take my yoke upon you, and learn of me; for I am meek and lowly in
heart: for my yoke is easy, [459] and my burden [460] is light" [461]
(hence, moreover, the sermon before us took as its starting-point the
lowly and meek in heart): and this easy yoke and light burden which
many spurn, few submit to; and on that account the way becomes narrow
which leadeth unto life, and the gate strait by which it is entered.
__________________________________________________________________
[457] Introite; Vulgate, intrate.
[458] The narrowness of the way is taken to represent the self-denial
and hardships of disciples (Meyer, Mansel, etc.), or righteousness
(Bengel, Schaff, etc.). "The picture is a dark one, and yet it
represents but too faithfully the impression made, I do not say on
Calvinist or true Christian, but on any ethical teacher, by the actual
state of mankind around us. If there is any wider hope, it is found in
hints and suggestions of the possibilities of the future (1 Pet. iii.
19, iv. 6)," etc. ( Plumptre).
[459] Lene...sarcina; Vulgate, suave...onus.
[460] Lene...sarcina; Vulgate, suave...onus.
[461] Matt. xi. 28-30.
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Chapter XXIV.
78. Here, therefore, those who promise a wisdom and a knowledge of the
truth which they do not possess, are especially to be guarded against;
as, for instance, heretics, who frequently commend themselves on
account of their fewness. And hence, when He had said that there are
few who find the strait gate and the narrow way, lest they [the
heretics] should falsely substitute themselves under the pretext of
their fewness, He immediately added, "Beware of false prophets, [462]
which come to you in sheep's clothing, but inwardly they are ravening
wolves." But such parties do not deceive the single eye, which knows
how to distinguish a tree by its fruits. For He says: "Ye shall know
them by their fruits." Then He adds the similitudes: "Do men gather
grapes of thorns, or figs of thistles? Even so, every good tree
bringeth forth good fruit; but a corrupt tree bringeth forth evil
fruit. A good tree cannot bring forth evil fruit, neither can a corrupt
tree bring forth good fruit. Every tree that bringeth not forth good
fruit [463] is hewn down, and cast into the fire. Wherefore by their
fruits ye shall know them."
79. And in [the interpretation of] this passage we must be very much on
our guard against the error of those who judge from these same two
trees that there are two original natures, the one of which belongs to
God, but the other neither belongs to God nor springs from Him. And
this error has both been already discussed in other books [of ours]
[464] very copiously, and if that is still too little, will be
discussed again; but at present we have merely to show that the two
trees before us do not help them. In the first place, because it is so
clear that He is speaking of men, that whoever reads what goes before
and what follows will wonder at their blindness. Secondly, they fix
their attention on what is said, "A good tree cannot bring forth evil
fruit, neither can a corrupt tree bring forth good fruit," and
therefore think that neither can it happen that an evil soul should be
changed into something better, nor a good one into something worse; as
if it were said, A good tree cannot become evil, nor an evil tree good.
But it is said, "A good tree cannot bring forth evil fruit, neither can
a corrupt tree bring forth good fruit." For the tree is certainly the
soul itself, i.e. the man himself, but the fruits are the works of the
man; an evil man, therefore, cannot perform good works, nor a good man
evil works. If an evil man, therefore, wishes to perform good works,
let him first become good. So the Lord Himself says in another passage
more plainly: "Either make the tree good, or make the tree bad." But if
He were figuratively representing the two natures of such parties by
these two trees, He would not say, "Make:" for who of the sons of men
can make a nature? Then also in that passage, when He had made mention
of these two trees, He added, "Ye hypocrites, how can ye, being evil,
speak good things?" [465] As long, therefore, as any one is evil, he
cannot bring forth good fruits; for if he were to bring forth good
fruits, he would no longer be evil. So it might most truly have been
said, snow cannot be warm; for when it begins to be warm, we no longer
call it snow, but water. It may therefore come about, that what was
snow is no longer so; but it cannot happen that snow should be warm. So
it may come about, that he who was evil is no longer evil; it cannot,
however, happen that an evil man should do good. And although he is
sometimes useful, this is not the man's own doing; but it is done
through him, in virtue of the arrangements of divine providence: as,
for instance, it is said of the Pharisees, "What they bid you, do; but
what they do, do not consent to do." This very circumstance, that they
spoke things that were good, and that the things which they spoke were
usefully listened to and done, was not a matter belonging to them: for,
says He, "they sit in Moses' seat." [466] It was, therefore, when
engaged through divine providence in preaching the law of God, that
they were able to be useful to their hearers, although they were not so
to themselves. Respecting such it is said in another place by the
prophet, "They have sown wheat, but shall reap thorns;" [467] because
they teach what is good, and do what is evil. Those, therefore, who
listened to them, and did what was said by them, did not gather grapes
of thorns, but through the thorns gathered grapes of the vine: just as,
were any one to thrust his hand through a hedge, or were at least to
gather a grape from a vine which was entangled in a hedge, that would
not be the fruit of the thorns, but of the vine.
80. The question, indeed, is most rightly put, What are the fruits He
would wish us to attend to, whereby we might know the tree? For many
reckon among the fruits certain things which belong to the sheep's
clothing, and in this way are deceived by wolves: as, for instance,
either fastings, or prayers, or almsgivings; but unless all of these
things could be done even by hypocrites, He would not say above, "Take
heed that ye do not your righteousness before men, to be seen of them."
And after prefixing this sentence, He goes on to speak of those very
three things, almsgiving, prayer, fasting. For many give largely to the
poor, not from compassion, but from vanity; and many pray, or rather
seem to pray, while not keeping God in view, but desiring to please
men; and many fast, and make a wonderful show of abstinence before
those to whom such things appear difficult, and by whom they are
reckoned worthy of honour: and catch them with artifices of this sort,
while they hold up to view one thing for the purpose of deceiving, and
put forth another for the purpose of preying upon or killing those who
cannot see the wolves under that sheep's clothing. These, therefore,
are not the fruits by which He admonishes us that the tree is known.
For such things, when they are done with a good intention in sincerity,
are the appropriate clothing of sheep; but when they are done in wicked
deception, they cover nothing else but wolves. But the sheep ought not
on this account to hate their own clothing, because the wolves often
conceal themselves therein.
81. What the fruits are by the finding of which we may know an evil
tree, the apostle tells us: "Now the works of the flesh are manifest,
which are these; adulteries, fornications, uncleanness, lasciviousness,
idolatry, witchcraft, hatreds, variances, emulations, wrath, strife,
seditions, heresies, envyings, murders, drunkenness, revellings, and
such like: of the which I tell you before, as I have also told you in
time past, that they which do such things shall not inherit the kingdom
of God." And what the fruits are by which we may know a good tree, the
very same apostle goes on to tell us: "But the fruit of the Spirit is
love, joy, peace, long-suffering, gentleness, goodness, faith,
meekness, temperance." [468] It must be known, indeed, that "joy"
stands here in a strict and proper sense; for bad men are, strictly
speaking, not said to rejoice, but to make extravagant demonstrations
of joy: just as we have said above, that "will" which the wicked do not
possess, stands in a strict sense where it is said, "All things
whatsoever ye would that men should do to you, do ye even so to them."
In accordance with that strict sense of the word, in virtue of which
joy is spoken of only in the good, the prophet also speaks, saying:
"Rejoicing is not for the wicked, saith the Lord." [469] So also
"faith" stands, not certainly as meaning any kind of it, but true
faith: and the other things which find a place here have certain
resemblances of their own in bad men and deceivers; so that they
entirely mislead, unless one has the pure and single eye by which he
may know such things. It is accordingly the best arrangement, that the
cleansing of the eye is first discussed, and then mention is made of
what things were to be guarded against.
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[462] Cavete a pseudoprophetis; Vulgate, attendite a falsis prophetis.
[463] Excellency of fruitage is sanctity of life (Bonitas fructuum est
sanctitas vitæ (Bengel).
[464] More particularly his works against the Manichæans, Contra
Faustum Manichæum, etc. Augustin also made much use of this passage
against the Pelagians, to show that the will must be aided to produce
good thoughts and deeds; that the unregenerate man is incapable of
restoring himself.
[465] Matt. xii. 33, 34.
[466] Matt. xxiii. 3, 2.
[467] Jer. xii. 13.
[468] Gal. v. 19-23.
[469] Isa. lvii. 21, according to the Septuagint.
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Chapter XXV.
82. But seeing that, however pure an eye one may have, i.e. with
however single and sincere a heart one may live, he yet cannot look
into the heart of another: whatever things could not have become
apparent in deeds or words, are disclosed by trials. Now trial is
twofold; either in the hope of obtaining some temporal advantage, or in
the terror of losing it. And especially must we be on our guard, lest,
when striving after wisdom, which can be found in Christ alone, in whom
are hid all the treasures of wisdom and knowledge; [470] --we must be
on our guard, I say, lest, under the very name of Christ, we be
deceived by heretics, or by any parties whatever defective in
intelligence, and lovers of this world. For on this account He adds a
warning, saying, "Not every one that saith unto Me, Lord, Lord, [471]
shall enter into the kingdom of heaven; but he that doeth the will of
My Father which is in heaven, he shall enter into the kingdom of
heaven:" lest we should think that the mere fact of one saying to our
Lord, "Lord, Lord," belongs to those fruits; and from that he should
seem to us to be a good tree. But those are the fruits, to do the will
of the Father who is in heaven, in the doing of which He has
condescended to exhibit Himself as an example.
83. But the question may fairly be started, how with this sentence the
statement of the apostle is to be reconciled, where he says, "No man
speaking by the Spirit of God calleth Jesus accursed; and no man can
say that Jesus is the Lord, but by the Holy Ghost:" [472] for neither
can we say that any who have the Holy Spirit will not enter into the
kingdom of heaven, if they persevere onwards to the end; nor can we
affirm that those who say, "Lord, Lord," and yet do not enter into the
kingdom of heaven, have the Holy Spirit. How then does no one say "that
Jesus is the Lord, but by the Holy Ghost," unless it is because the
apostle has used the word "say" here in a strict and proper sense, so
that it implies the will and understanding of him who says? But the
Lord has used the word which He employs in a general sense: "Not every
one that saith unto Me, Lord, Lord, shall enter into the kingdom of
heaven." For he also who neither wishes nor understands what he says,
seems to say it; but he properly says it, who gives expression to his
will and mind by the sound of his voice: just as, a little before, what
is called "joy" among the fruits of the Spirit is called so in a strict
and proper sense, not in the way in which the same apostle elsewhere
uses the expression, "Rejoiceth not in iniquity:" [473] as if any one
could rejoice in iniquity: for that transport of a mind making confused
and boisterous demonstrations of joy is not joy; for this latter is
possessed by the good alone. Hence those also seem to say it, who
neither perceive with the understanding nor engage with the deliberate
consent of the will in this which they utter, but utter it with the
voice merely; and after this manner the Lord says, "Not every one that
saith unto Me, Lord, Lord, shall enter into the kingdom of heaven." But
truly and properly those parties say it whose utterance in speech
really represents their will and intention; and it is in accordance
with this signification that the apostle has said, "No one can say that
Jesus is the Lord, but by the Holy Ghost."
84. And besides, it belongs especially to the matter in hand, that, in
striving after the contemplation of the truth, we should not only not
be deceived by the name of Christ, by means of those who have the name
and have not the deeds; but also not by certain deeds and miracles, for
when the Lord performed of the same kind for the sake of unbelievers,
He has warned us not to be deceived by such things, thinking that an
invisible wisdom is present where we see a visible miracle. Hence He
annexes the statement: "Many will say to Me on that day, Lord, Lord,
have we not prophesied in Thy name, and in Thy name have cast out
devils, and in Thy name done many wonderful works? And then will I say
[474] unto them, I never knew you: depart from Me, ye that work
iniquity." He will not, therefore, recognise any but the man that
worketh righteousness. For He forbade also His own disciples themselves
to rejoice in such things, viz. that the spirits were subject unto
them: "But rejoice," says He, "because your names are written in
heaven;" [475] I suppose, in that city of Jerusalem which is in heaven,
in which only the righteous and holy shall reign. "Know ye not," says
the apostle, "that the unrighteous shall not inherit the kingdom of
God?" [476]
85. But perhaps some one may say that the unrighteous cannot perform
those visible miracles, and may believe rather that those parties are
telling a lie, who will be found saying, "We have prophesied in Thy
name, and have cast out devils in Thy name, and have done many
wonderful works." Let him therefore read what great things the magi of
the Egyptians did who resisted Moses, the servant of God; [477] or if
he will not read this, because they did not do them in the name of
Christ, let him read what the Lord Himself says of the false prophets,
speaking thus: "Then, if any man shall say unto you, Lo, here is
Christ, or there; believe it not. For there shall arise false Christs,
and false prophets, and shall show great signs and wonders, insomuch
that the very elect shall be deceived. [478] Behold, I have told you
before." [479]
86. How much need, therefore, is there of the pure and single eye, in
order that the way of wisdom may be found, against which there is the
clamour of so great deceptions and errors on the part of wicked and
perverse men, to escape from all of which is indeed to arrive at the
most certain peace, and the immoveable stability of wisdom! For it is
greatly to be feared, lest, by eagerness in quarrelling and
controversy, one should not see what can be seen by few, that small is
the disturbance of gainsayers, unless one also disturbs himself. And in
this direction, too, runs that statement of the apostle: "And the
servant of the Lord must not strive; but be gentle [480] unto all men,
apt to teach, patient, in meekness instructing those that think
differently; [481] if God peradventure will give them repentance to the
acknowledging of the truth." [482] "Blessed," therefore, "are the
peacemakers: for they shall be called the children of God." [483]
87. Hence we must take special notice how terribly the conclusion of
the whole sermon is introduced: "Therefore, whosoever heareth these
sayings of Mine, and doeth them, is like [484] unto a wise man, which
built his house upon the rock." For no one confirms what he hears or
understands, unless by doing. And if Christ is the rock, as many
Scripture testimonies proclaim [485] that man builds in Christ who does
what he hears from Him. "The rain descended, and the floods came, and
the winds blew, and beat [486] upon that house; and it fell not: for it
was founded upon a rock." Such an one, therefore, is not afraid of any
gloomy superstitions (for what else is understood by rain, when it is
put in the sense of anything bad?), or of turnouts of men, which I
think are compared to winds; or of the river of this life, as it were
flowing over the earth in carnal lusts. For it is the man who is
seduced by the prosperity that is broken down by the adversities
arising from these three things; none of which is feared by him who has
his house founded upon a rock, i.e. who not only hears, but also does,
the Lord's commands. And the man who hears and does them not is in
dangerous proximity to all these, for he has no stable foundation; but
by hearing and not doing, he builds a ruin. For He goes on to say: "And
every one that heareth these sayings of Mine, and doeth them not, shall
be like unto a foolish man, which built his house upon the sand: [487]
and the rain descended, and the floods came, and the winds blew, and
beat [488] upon that house; and it fell: and great was [489] the fall
of it. And it came to pass, when Jesus had ended these sayings, the
people were astonished at His doctrine: for He taught them as one
having authority, and not as their scribes." [490] This is what I said
before was meant by the prophet in the Psalms, when he says: "I will
act confidently in regard of him. The words of the Lord are pure words:
as silver tried and proved in a furnace of earth, purified seven
times." [491] And from this number, I am admonished to trace back those
precepts also to the seven sentences which He has placed in the
beginning of this sermon, when He was speaking of those who are
blessed; and to those seven operations of the Holy Spirit, which the
prophet Isaiah mentions; [492] but whether the order before us, or some
other, is to be considered in these, the things we have heard from the
Lord are to be done, if we wish to build upon a rock.
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[470] Col. ii. 3.
[471] Many called Him Lord, but He never called any one Lord (ipsum
multi, etiam amplissimi viri,--ipse neminem ne Pilatum quidem, dominum
vocavit.--Bengel).
[472] 1 Cor. xii. 3.
[473] 1 Cor. xiii. 6.
[474] Dicam; Vulgate, confitebor; Greek, homologeso. Meyer says, "It is
the conscious dignity of the future Judge of the world." Bengel calls
attention to the great power of the word (magna potestas hujus dicti).
In this action Christ lays the most confident claim to functions not
imparted to any human being.
[475] Luke x. 20.
[476] 1 Cor. vi. 9.
[477] Exod. vii. and viii.
[478] Inducantur etiam electi; Vulgate, inducantur, si fieri potest,
etiam electi.
[479] Matt. xxiv. 23-25.
[480] Mitem...diversa sentientes; Vulgate, mansuetum...resistunt
veritati.
[481] Mitem...diversa sentientes; Vulgate, mansuetum...resistunt
veritati.
[482] 2 Tim. ii. 24, 25.
[483] Matt. v. 9.
[484] Similis est...; Vulgate, assimilabitur. Meyer, Tholuck, etc,
refer this to the future judgment, "I will make him like," etc., when
Christ will establish those who keep His sayings for ever (opposed by
Alford etc.).
[485] 1 Cor. x. 4. So Alford, who thinks this signification too plain
to be overlooked.
[486] Offenderunt; Vulgate, irruerunt.
[487] The transitory teachings and institutions of men as opposed to
Christ's own word.
[488] Offenderunt; Vulgate, irruerunt.
[489] Facta est; Vulgate, fuit.
[490] Vulgate adds et Pharisæi. The people were astonished, not merely
at His teachings, but the dignity and self-consciousness with which
Christ uttered them, quod nova quædam majestas et insueta hominum
mentes ad se raperet (Calvin). The Scribes spoke as expounders of the
law, and referred back to Moses for their authority; Christ spoke in
His own name, and as an independent legislator, vested with greater
authority than Moses and a higher dignity. The Scribes by elaborate
sophistry often drew many meanings from a single precept, and burdened
the people with an intricate and endless variety of precepts for the
details of conduct, laying painful stress upon their observance; Christ
directed attention from outward acts to the motive and intent of the
heart. "He opposed a genuine righteousness to the mock righteousness of
the Scribes and Pharisees."
[491] Ps. xii. 5, 6.
[492] Isa. xi. 2, 3.
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St. AUGUSTIN:
the harmony of the gospels
translated by
the rev. s. d. f. salmond, d.d.,
free college, aberdeen
edited, with notes and introduction, by
the rev. m. b. riddle, d.d.,
professor of new-testament exegesis, western theological seminary,
allegheny, pa.
__________________________________________________________________
Introductory Essay.
By Professor M. B. Riddle, D.D.
------------------------
The treatise of Augustin On the Harmony of the Evangelists (De Consensu
Evangelistarum) is regarded as the most laborious task undertaken by
the great African Father. But its influence has been much less obvious
than that of his strictly exegetical and doctrinal works. Dr. Salmond,
in his Introductory Notice, gives a discriminating and just estimate of
it. Jerome was, in some respects, far better equipped for such a task
than Augustin; yet one cannot study this work, bearing in mind the
hermeneutical tendencies of the fourth century, without having an
increased respect for the ability, candour, and insight of the great
theologian when engaged in labours requiring linguistic knowledge,
which he did not possess. Despite his ignorance of the correct text in
many difficult passages, his lack of familiarity with the Greek
original, many of his explanations have stood the test of time, finding
acceptance even among the exegetes of this age.
Most modern Harmonies give indications of the abiding influence of the
work. Yet the treatise itself has not called forth extended comments.
From its character it directs attention to the problems it discusses
rather than to its own solutions of them. Hence the difficulty of
presenting an adequate Bibliographical List in connection with this
work. All Gospel Harmonies, all Lives of Christ, all discussions of the
apparent discrepancies of the Gospels, stand related to it. As a
complete list was out of the question, it seemed fitting to preface
this edition of the work with a few general statements in regard to
Harmonies of the Gospels.
The early date of the oldest work of this character, before A.D. 170
(see below), attests the genuineness of our four canonical Gospels, by
proving that they, and they only, were generally accepted at that time.
But it also shows that the existence of four Gospels, recognised as
genuine and authoritative, naturally calls forth harmonistic efforts.
Two questions confront every intelligent reader of these four Gospels:
(1) In view of the variation in the order of events as narrated by the
different evangelists, what is the more probable chronological order?
(2) In view of the variation in details, what is, in each case, the
correct explanation of such variations? These problems are largely
exegetical; but those of the former class soon lead to the historical
method of treatment, while those of the latter class lead to apologetic
discussions, when apparent discrepancies are discovered. The work of
Augustin deals more largely with the latter; more recent Harmonies lay
greater stress upon the historical and chronological questions. The
methods represent the tendencies of the age to which they respectively
belong. The historical method is doubtless the more correct one; but,
when it assumes the extreme form of destructive criticism, it denies
the possibility of harmony. On the other hand, the apologetic method,
when linked with a mechanical view of inspiration, too often adopts
interpretations that are ungrammatical, in order to ignore the
necessity of harmonizing differences. The true position lies between
these extremes: the grammatico-historical sense must be accepted; the
correct text of each Gospel must be determined, independently of verbal
variations; the truthfulness of each evangelist must be assumed, until
positive error is proven; the more definite statements are to be used
in explaining the less definite; the characteristics of each evangelist
must be given their proper weight in determining the probabilities of
greater or less accuracy of detail.
But the necessary limitations of harmonistic methods should be fully
recognised. Absolute certainty is often impossible: there will always
be room for difference of judgment. For example, there is to-day as
little agreement as ever in regard to the length of our Lord's
ministry; i.e., whether the Evangelist John refers to three or four
passovers. The Tripaschal and Quadripaschal theories still divide
scholars, as in past ages of the Church.
Still, the progress made in textual criticism has, by indicating more
positively the exact words of all four accounts, laid the foundation
for better results in harmonistic labours.
One great advantage of a Harmony, as now constructed, with the text of
the evangelists in parallel columns, or in independent sections when
the matter is peculiar to one of them, is the emphasis it gives to the
historical sequence. The movement of the evangelical narrative is made
more apparent; the relations of the events shed light upon the entire
story; the purpose of discourses and journeys appears; the training of
the Twelve can be better studied; the emphasis placed upon the closing
events of our Lord's life on earth is made more obvious. A comparison
of the several accounts gives to the events new significance, often
reveals minute and undesigned coincidences which attest the
truthfulness of all the narrators. Now that the attempt to secure
mechanical uniformity in the narratives has been universally rejected
by scholars, another advantage of a Harmony is seen to be this: that it
sets forth most strikingly the verbal differences and correspondences
of the parallel passages. Only by a minute comparison of these can we
discover the data for a settlement of the problem respecting the origin
and relation of the Synoptic Gospels. [493]
The dangers attending harmonistic methods are obvious enough, and
appeared very early. The tendency has been to create a rigid verbal
uniformity. Hence the peculiarities of the several evangelists are
obscured; the text of one is, consciously or unconsciously, conformed
to that of another. The Gospel of Mark, the most individual and
striking of the Synoptics, probably the oldest, has been repeatedly
altered to correspond with that of Matthew. When uniformity could not
be secured by this process, false exegesis was often resorted to, and
hermeneutical principles avowed which injured the cause of truth.
Evangelical truth cannot be defended with the weapons of error. This
vicious method was usually the result of mechanical views of
inspiration. That view of inspiration which rightly recognises language
as vital, and which therefore seeks to know the meaning of every word,
has no worse foe than the hermeneutical principle which ignores the
historical sense of any word of Scripture.
The tendency just referred to brought harmonistic labours into
disrepute. The immense activity of the present century in exegetical
theology has not taken this direction. Moreover, the historical method
received its greatest impulse from the tendency-theory of the Tübingen
school, which presupposes the impossibility of constructing a Harmony
of the four Gospels. Hence the reaction, in Germany especially, has
been excessive.
Yet Harmonies are still prepared, and are still useful. Harmonistic
labours have their rightful, though limited, place in the field of
Exegetical Theology.
A very brief sketch of the leading works of this character will serve
to illustrate the above statements.
The earliest attempt at constructing a Harmony was that of Tatian [494]
(died A.D. 172). The date of its appearance was between A.D. 153 and
170; and its title, Diatessaron, furnishes abundant evidence of the
early acceptance of our four canonical Gospels. Our knowledge of this
work was, until recently, very slight. But the discovery of an Armenian
translation of a commentary upon it, by Ephraem the Syrian, has enabled
Zahn to reconstruct a large part of the text. The commentary was
translated into Latin in 1841, but little attention was paid to it
until an edition by Moesinger appeared in 1876. [495] The influence of
Tatian's Diatessaron upon the Greek text seems to have been
unfortunate. Many of the corruptions in the received text of the Gospel
of Mark are probably due to the confusion of the separate narratives
occasioned by this work. Tregelles (in the new edition of Horne's
Introduction, vol. iv. p. 40) says that it "had more effect apparently
in the text of the Gospels in use throughout the Church than all the
designed falsifications of Marcion and every scion of the Gnostic
blood." It seems to have contained nothing indicating heretical bias or
intentional alteration.
The next Harmony was that of Ammonius of Alexandria, the teacher of
Origen, the first work bearing this title (HaArmonia). It appeared
about A.D. 220, but has been lost. Until recently it was supposed that
the sections into which some early mss. divide the Gospels were those
of Ammonius himself; but, while he did make such divisions, those
bearing his name are to be attributed to Eusebius (see below). Ammonius
made Matthew the basis of his work, and by his arrangement destroyed
the continuity of the separate narratives. Every Harmony based upon the
order of Matthew must be a failure.
Eusebius of Cæsarea (died A.D. 340) adopted a similar set of divisions,
adding to them numbers from 1 to 10, called "Canons," which indicate
the parallelisms of the sections. These sections and canons are printed
in Tischendorf's critical editions of the Greek Testament, and in some
other editions. [496] The influence of this system seems to have been
great, but Eusebius often accepts a parallelism where there is really
none whatever. Some of the sections are very brief, containing only
part of a verse. Hence the tables of sections furnish no basis for
estimating the matter common to two or more evangelists.
The work of Augustin comes next in order; it deals little with
chronological questions, and shows no trace of such complete textual
labour as that of Eusebius.
The Reformation gave a new impulse to this department of Biblical
study. In the sixteenth century many Harmonies appeared. Among the
authors are the well-known names of Osiander, Jansen, Robert Stephens,
John Calvin, Du Moulin, Chemnitz. These works were written in Latin, as
a rule; and they are worthy of the age which produced them. Lack of
sufficient critical material prevented complete accuracy, but the
exegetical methods of the sixteenth century obtain in the Harmonies
also.
The seventeenth and eighteenth centuries present little in this field
of labour that deserves favourable notice. The undisputed reign of the
Textus Receptus impeded investigation; the supernaturalism of the
dominant theology was not favourable to historical investigation; the
mechanical theory of inspiration led to arbitrary and forced
interpretations. Even the older rationalism, which explained away the
supernatural, was scarcely more faulty in its exegesis than many an
orthodox commentator. The labours of J. Lightfoot deserve grateful
recognition. This great Hebrew scholar did not finish his Harmony of
the Gospels, but shed great light upon many of the problems involved,
by his knowledge of Jewish customs. J. A. Bengel, the pioneer of modern
textual criticism of the New Testament, published a valuable Harmony in
German. W. Newcome published a Harmony of the Gospels in Greek (Dublin,
1778). He follows Le Clerc (Amsterdam, 1779), and his Harmony is the
basis of the more modern work by Edward Robinson (see below).
While the Tübingen school, by its tendency-theory, virtually denied the
possibility of constructing a Harmony, it compelled the conservative
theologians to adopt the historical method. Thus there has been
gathered much material for harmonistic labours. But in Germany, as in
England and America, Lives of Christ have been more numerous than
Harmonies.
K. Wieseler and C. Tischendorf, among recent German scholars, have
published valuable Harmonies. In England the work most in use is that
of E. Greswell. The Archbishop of York, William Thomson, presents in
Smith's Bible Dictionary a valuable table of the Harmony of the Four
Gospels (article "Gospels," Am. ed. vol. ii. p. 751).
An interesting edition of the Synoptic Gospels is that of W. G.
Rushbrooke (Synopticon, Cambridge, 1880-81). It is designed to show, by
different type and colour, the divergences and correspondences of the
three Gospels. The Greek text is that of Tischendorf, corrected from
that of Westcott and Hort. It presents in the readiest form the
material for harmonistic comparisons; but the editor has prepared it
with a purpose diametrically opposed to that of the Harmonist, namely,
to construct from the matter common to the Synoptists a "triple
tradition," which will, in the author's judgment, approximately present
the "source" from which all have drawn. The work has great value apart
from its theory of the origin of the Synoptic Gospels.
In America Edward Robinson published, in repeated editions, a Harmony
of the Gospels in Greek and also in English. He had previously
reprinted that of Newcome.
S. J. Andrews (Life of our Lord; New York, 1863), has sought "to
arrange the events of the Lord's life, as given us by the evangelists,
so far as possible, in a chronological order, and to state the grounds
of this order." It is virtually a Harmony, with the full text of the
Gospels omitted. Few works of the kind equal it in value, though it
needs revision in the light of the more recent results of textual
criticism.
Frederic Gardinerhas published a Harmony of the Four Gospels in Greek
(Andover, 1871, 1876). It gives the text of Tischendorf (eighth
edition), with a collation of the Textus Receptus, and of the texts of
Griesbach, Lachmann, and Tregelles. The authorities are cited in the
case of important variations. Another valuable feature is a comparative
table, presenting in parallel columns the arrangement adopted by
Greswell, Stroud, Robinson, Thomson, Tischendorf, and Gardiner.
A number of works, aiming to consolidate into one narrative the four
accounts, have been passed over.
The Harmony of Dr. Robinson, which has held its ground for more than
forty years, has been recently revised by the present writer. The text
of Tischendorf has been substituted for that of Hahn; all the various
readings materially affecting the sense which are found in Tregelles,
Westcott and Hort, and in the Revised English version of 1881, have
been given in footnotes, with a selection of the leading authorities
(mss. and versions) for or against each reading cited. The Appendix has
been enlarged to meet the new phases of discussion; but the whole
volume is what it purports to be,--a revision of the standard work of
Dr. Robinson. In the matter of the Greek text, the author would
probably have done what has now been done by the editor. A similar but
less extensive revision of the English Harmony of Dr. Robinson has been
published. [497]
Allegheny, Pa., Nov. 14, 1887.
__________________________________________________________________
[493] The writer may be pardoned for alluding to his own experience in
connection with this point. In the exegetical labours of some years, he
found himself accepting the theory that the three Synoptists wrote
independently of each other. Afterwards, when the task of editing Dr.
Robinson's Greek Harmony compelled him to compare again and again every
word of each account, the evidences of independence seemed to him to be
overwhelming.
[494] See Schaff, History of the Christian Church, vol. ii. rev. ed.,
pp. 493 sqq., 726 sqq.; also Schaff-Herzog, Encyclopedia, article
"Diatessaron." For the literature, see as above, and the supplementary
volume of the Ante-Nicene Fathers, pp. 33-35. Tatian's Address to the
Greeks may be found in vol. ii. Ante-Nicene Fathers, pp. 65-83.
[495] For full titles of these volumes, see Schaff, as above.
[496] The letter of Eusebius to Caprianus is given by C. R. Gregory
(Prolegomena to Tischendorf's eighth edition, part i. pp. 143-153),
together with a full list of the sections arranged under the separate
canons. The numbers signify as follows:-- 1. In all four Gospels, 71.
2. In Matthew, Mark, Luke, 111. 3. In Matthew, Luke, John, 22. 4. In
Matthew, Mark, John, 26. 5. In Matthew, Luke, 82. 6. In Matthew, Mark,
47. 7. In Matthew, John, 7. 8. In Luke, Mark, 14. 9. In Luke, John, 21.
10. In one Gospel: Matthew, 62; Mark, 21; Luke, 71; John, 97.
[497] For lists of Harmonies, see Schaff, History of the Christian
Church, rev. ed. vol. i. pp. 575, 576; Gardiner, Harmony, pp.
xxxiv.-xxxvii.; Robinson, Harmony, revised by Riddle, pp. ix, x. Each
of these lists contains references to older authors and their lists.
See also Smith, Bible Dictionary, Am. ed. (Hackett and Abbot) ii. pp.
950, 960.
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Translator's Introductory Notice.
------------------------
In the remarkable work known as his Retractations, Augustin makes a
brief statement on the subject of this treatise on the Harmony of the
Evangelists. The sixteenth chapter of the second book of that memorable
review of his literary career, contains corrections of certain points
on which he believed that he had not been sufficiently accurate in
these discussions. In the same passage he informs us that this treatise
was undertaken during the years in which he was occupied with his great
work on the Trinity, and that, breaking in upon the task which had been
making gradual progress under his hand, he wrought continuously at this
new venture until it was finished. Its composition is assigned to about
the year 400 A.D. The date is determined in the following manner: In
the first book there is a sentence (§ 27) which appears to indicate
that, by the time when Augustin engaged himself with this effort, the
destruction of the idols of the old religion was being carried out
under express imperial authority. No law of that kind, however,
affecting Africa, seems to be found expressed previous to those to
which he refers at the close of the eighteenth book of the City of God.
There he gives us to understand that such measures were put in force in
Carthage, under Gaudentius and Jovius, the associates of the Emperor
Honorius, and states that for the space of nearly thirty years from
that time the Christian religion made advances large enough to arrest
general attention. Before that period, which must have been about the
year 399, the idols could not be destroyed, as Augustin elsewhere
indicates (Serm. lxii. 11, n. 17), but with the consent of the parties
to whom they belonged. These considerations are taken to fix the
composition of this work to a date not earlier than the close of 399
A.D.
Among Augustin's numerous theological productions, this one takes rank
with the most toilsome and exhaustive. We find him expressing himself
to that effect now and again, when he has occasion to allude to it.
Thus, in the 112th Tractate on John (n. i), he calls it a laborious
piece of literature; and in the 117th Tractate on the same evangelist,
he speaks of the themes here dealt with as matters which were discussed
with the utmost painstaking.
Its great object is to vindicate the Gospel against the critical
assaults of the heathen. Paganism, having tried persecution as its
first weapon, and seen it fail, attempted next to discredit the new
faith by slandering its doctrine, impeaching its history, and attacking
with special persistency the veracity of the Gospel writers. In this it
was aided by some of Augustin's heretical antagonists, who endeavoured
at times to establish a conspicuous inconsistency between the Jewish
Scriptures and the Christian, and at times to prove the several
sections of the New Testament to be at variance with each other. Many
alleged that the original Gospels had received considerable additions
of a spurious character. And it was a favorite method of argumentation,
adopted both by heathen and by Manichæan adversaries, to urge that the
evangelical historians contradicted each other. Thus, in the present
treatise (i. 7), Augustin speaks of this matter of the discrepancies
between the Evangelists as the palmary argument wielded by his
opponents. Hence, as elsewhere he sought to demonstrate the congruity
of the Old Testament with the New, he set himself here to exonerate
Christianity from the charge of any defect of harmony, whether in the
facts recorded or in the order of their narration, between its four
fundamental historical documents.
The plan of the work is laid out in four great divisions. In the first
book, he refutes those who asserted that Christ was only the wisest
among men, and who aimed at detracting from the authority of the
Gospels, by insisting on the absence of any written compositions
proceeding from the hand of Christ Himself, and by affirming that the
disciples went beyond what had been his own teaching both on the
subject of His divinity, and on the duty of abandoning the worship of
the gods. In the second, he enters upon a careful examination of
Matthew's Gospel, on to the record of the supper, comparing it with
Mark, Luke, and John, and exhibiting the perfect harmony subsisting
between them. In the third, he demonstrates the same consistency
between the four Evangelists, from the account of the supper on to the
end. And in the fourth, he subjects to a similar investigation those
passages in Mark, Luke, and John, which have no proper parallels in
Matthew.
For the discharge of a task like this, Augustin was gifted with much,
but he also lacked much. The resources of a noble and penetrating
intellect, profound spiritual insight, and reverent love for Scripture,
formed high qualifications at his command. But he was deficient in
exact scholarship. Thoroughly versed in Latin literature, as is evinced
here by the happy notices of Ennius, Cicero, Lucan, and others of its
great writers, he knew little Greek, and no Hebrew. He refers more than
once in the present treatise to his ignorance of the original language
of the Old Testament; and while his knowledge of that of the New was
probably not so unserviceable as has often been supposed, instances
like that in which he solves the apparent difficulty in the two
burdens, mentioned in Gal. vi., without alluding to the distinction
between the Greek words, make it sufficiently plain that it was not at
least his invariable habit to prosecute these studies with the original
in his view. Hence we find him missing many explanations which would at
once have suggested themselves, had he not so implicitly followed the
imperfect versions of the sacred text.
An analysis of the contents of the work might show much that is of
interest to the Biblical critic. Principles elsewhere theoretically
enunciated are seen here in their free application. In some respects,
this effort is one of a more severely scientific character than is
often the case with Augustin. It displays much less digression than is
customary with him. The tendency to extravagant allegorizing is also
less frequently indulged in, although it does come to the surface at
times, as in the notable example of the interpretation of the names
Leah and Rachel. His inordinate dependence upon the Septuagint,
however, is as broadly marked here as anywhere. As he sometimes
indicates an inclination to accept the story of Aristeas, in this
composition he almost goes the length of claiming a special inspiration
for these translators. On the other hand, in many passages we have the
privilege of seeing his resolve to be no uncritical expositor. He
pauses often to chronicle varieties of reading, sometimes in the Latin
text and sometimes in the Greek. Thus he notices the occurrence of
Lebbæus for Thaddæus, of Dalmanutha for Magedan, and the like, and
mentions how some codices read woman for maid, in the sentence, The
maid is not dead, but sleepeth (Matt. ix. 24).
His principles of harmonizing are ordinarily characterized by
simplicity and good sense. In general, he surmounts the difficulty of
what may seem at first sight discordant versions of one incident, by
supposing different instances of the same circumstances, or repeated
utterances of the same words. He holds emphatically by the position,
that wherever it is possible to believe two similar incidents to have
taken place, no contradiction can legitimately be alleged, although no
Evangelist may relate them both together. All merely verbal variations
in the records of the same occurrence he regards as matters of too
little consequence to create any serious perplexity to the student
whose aim is honestly to reach the sense intended. Such narratives as
those of the storm upon the lake, the healing of the centurion's
servant, and the denials of Peter, furnish good examples of his method,
and of the fair and fearless spirit of his inquiry. And however
unsuccessful we may now judge some of his endeavours, when we consider
the comparative poverty of his materials, and the untrodden field which
he essayed to search, we shall not deny to this treatise the merit of
grandeur in original conception, and exemplary faithfulness in actual
execution.
S. D. F. S.
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the harmony of the gospels.
------------------------
Book I.
The treatise opens with a short statement on the subject of the
authority of the evangelists, their number, their order, and the
different plans of their narratives. Augustin then prepares for the
discussion of the questions relating to their harmony, by joining issue
in this book with those who raise a difficulty in the circumstance that
Christ has left no writing of His own, or who falsely allege that
certain books were composed by Him on the arts of magic. He also meets
the objections of those who, in opposition to the evangelical teaching,
assert that the disciples of Christ at once ascribed more to their
Master than He really was, when they affirmed that He was God, and
inculcated what they had not been instructed in by Him, when they
interdicted the worship of the gods. Against these antagonists he
vindicates the teaching of the apostles, by appealing to the utterances
of the prophets, and by showing that the God of Israel was to be the
sole object of worship, who also, although He was the only Deity to
whom acceptance was denied in former times by the Romans, and that for
the very reason that He prohibited them from worshipping other gods
along with Himself, has now in the end made the empire of Rome subject
to His name, and among all nations has broken their idols in pieces
through the preaching of the gospel, as He had promised by His prophets
that the event should be.
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Chapter I.--On the Authority of the Gospels.
1. In the entire number of those divine records which are contained in
the sacred writings, the gospel deservedly stands pre-eminent. For what
the law and the prophets aforetime announced as destined to come to
pass, is exhibited in the gospel in its realization [498] and
fulfilment. The first preachers of this gospel were the apostles, who
beheld our Lord and Saviour Jesus Christ in person when He was yet
present in the flesh. And not only did these [499] men keep in
remembrance the words heard from His lips, and the deeds wrought by Him
beneath their eyes; but they were also careful, when the duty of
preaching the gospel was laid upon them, to make mankind acquainted
with those divine and memorable occurrences which took place at a
period antecedent to the formation of their own connection with Him in
the way of discipleship, which belonged also to the time of His
nativity, His infancy, or His youth, and with regard to which they were
able to institute exact inquiry and to obtain information, either at
His own hand or at the hands of His parents or other parties, on the
ground of the most reliable intimations and the most trustworthy
testimonies. Certain of them also--namely, Matthew and John--gave to
the world, in their respective books, a written account of all those
matters which it seemed needful to commit to writing concerning Him.
2. And to preclude the supposition that, in what concerns the
apprehension and proclamation of the gospel, it is a matter of any
consequence whether the enunciation comes by men who were actual
followers of this same Lord here when He manifested Himself in the
flesh and had the company of His disciples attendant on Him, or by
persons who with due credit received facts with which they became
acquainted in a trustworthy manner through the instrumentality of these
former, divine providence, through the agency of the Holy Spirit, has
taken care that certain of those also who were nothing more than
followers of the first apostles should have authority given them not
only to preach the gospel, but also to compose an account of it in
writing. I refer to Mark and Luke. All those other individuals,
however, who have attempted or dared to offer a written record of the
acts of the Lord or of the apostles, failed to commend themselves in
their own times as men of the character which would induce the Church
to yield them its confidence, and to admit their compositions to the
canonical authority of the Holy Books. And this was the case not merely
because they were persons who could make no rightful claim to have
credit given them in their narrations, but also because in a deceitful
manner they introduced into their writings certain matters which are
condemned at once by the catholic and apostolic rule of faith, and by
sound doctrine. [500]
__________________________________________________________________
[498] Reading redditum. Four mss. give revelatum = as brought to
light.--Migne.
[499] Instead of Qui non solum, as above, many mss. read Cujus,
etc.--Migne.
[500] [The character of the Apocryphal Gospels is obvious. The
reference of Luke (i. 1) is probably to fragmentary records, now lost.
Comp. below Book iv. chap. 8.--R.]
__________________________________________________________________
Chapter II.--On the Order of the Evangelists, and the Principles on
Which They Wrote.
3. Now, those four evangelists whose names have gained the most
remarkable circulation [501] over the whole world, and whose number has
been fixed as four,--it may be for the simple reason that there are
four divisions of that world through the universal length of which
they, by their number as by a kind of mystical sign, indicated the
advancing extension of the Church of Christ,--are believed to have
written in the order which follows: first Matthew, then Mark, thirdly
Luke, lastly John. Hence, too, [it would appear that] these had one
order determined among them with regard to the matters of their
personal knowledge and their preaching [of the gospel], but a different
order in reference to the task of giving the written narrative. As far,
indeed, as concerns the acquisition of their own knowledge and the
charge of preaching, those unquestionably came first in order who were
actually followers of the Lord when He was present in the flesh, and
who heard Him speak and saw Him act; and [with a commission received]
from His lips they were despatched to preach the gospel. But as
respects the task of composing that record of the gospel which is to be
accepted as ordained by divine authority, there were (only) two,
belonging to the number of those whom the Lord chose before the
passover, that obtained places,--namely, the first place and the last.
For the first place in order was held by Matthew, and the last by John.
And thus the remaining two, who did not belong to the number referred
to, but who at the same time had become followers of the Christ who
spoke in these others, were supported on either side by the same, like
sons who were to be embraced, and who in this way were set in the midst
between these twain.
4. Of these four, it is true, only Matthew is reckoned to have written
in the Hebrew language; the others in Greek. And however they may
appear to have kept each of them a certain order of narration proper to
himself, this certainly is not to be taken as if each individual writer
chose to write in ignorance of what his predecessor had done, or left
out as matters about which there was no information things which
another nevertheless is discovered to have recorded. But the fact is,
that just as they received each of them the gift of inspiration, they
abstained from adding to their several labours any superfluous conjoint
compositions. For Matthew is understood to have taken it in hand to
construct the record of the incarnation of the Lord according to the
royal lineage, and to give an account of most part of His deeds and
words as they stood in relation to this present life of men. Mark
follows him closely, and looks like his attendant and epitomizer. [502]
For in his narrative he gives nothing in concert with John apart from
the others: by himself separately, he has little to record; in
conjunction with Luke, as distinguished from the rest, he has still
less; but in concord with Matthew, he has a very large number of
passages. Much, too, he narrates in words almost numerically and
identically the same as those used by Matthew, where the agreement is
either with that evangelist alone, or with him in connection with the
rest. On the other hand, Luke appears to have occupied himself rather
with the priestly lineage and character [503] of the Lord. For although
in his own way he carries the descent back to David, what he has
followed is not the royal pedigree, but the line of those who were not
kings. That genealogy, too, he has brought to a point in Nathan the son
of David, [504] which person likewise was no king. It is not thus,
however, with Matthew. For in tracing the lineage along through Solomon
the king, [505] he has pursued with strict regularity the succession of
the other kings; and in enumerating these, he has also conserved that
mystical number of which we shall speak hereafter.
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[501] Notissimi.
[502] [This opinion is not only unwarranted, since Mark shows greater
signs of originality, but it has been prejudicial to the correct
appreciation of the Gospel of Mark. The verbal identity of Matthew and
Mark in parallel passages is far less than commonly supposed.--R.]
[503] Personam.
[504] Luke iii. 31.
[505] Matt. i. 6.
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Chapter III.--Of the Fact that Matthew, Together with Mark, Had
Specially in View the Kingly Character of Christ, Whereas Luke Dealt
with the Priestly.
5. For the Lord Jesus Christ, who is the one true King and the one true
Priest, the former to rule us, and the latter to make expiation for us,
has shown us how His own figure bore these two parts together, which
were only separately commended [to notice] among the Fathers. [506]
This becomes apparent if (for example) we look to that inscription
which was affixed to His cross--"King of the Jews:" in connection also
with which, and by a secret instinct, Pilate replied, "What I have
written, I have written." [507] For it had been said aforetime in the
Psalms, "Destroy not the writing of the title." [508] The same becomes
evident, so far as the part of priest is concerned, if we have regard
to what He has taught us concerning offering and receiving. For thus it
is that He sent us beforehand a prophecy [509] respecting Himself,
which runs thus, "Thou art a priest for ever, after the order of
Melchisedek." [510] And in many other testimonies of the divine
Scriptures, Christ appears both as King and as Priest. Hence, also,
even David himself, whose son He is, not without good reason, more
frequently declared to be than he is said to be Abraham's son, and whom
Matthew and Luke have both alike held by,--the one viewing him as the
person from whom, through Solomon, His lineage can be traced down, and
the other taking him for the person to whom, through Nathan, His
genealogy can be carried up,--did represent the part of a priest,
although he was patently a king, when he ate the shew-bread. For it was
not lawful for any one to eat that, save the priests only. [511] To
this it must be added that Luke is the only one who mentions how Mary
was discovered by the angel, and how she was related to Elisabeth,
[512] who was the wife of Zacharias the priest. And of this Zacharias
the same evangelist has recorded the fact, that the woman whom he had
for wife was one of the daughters of Aaron, which is to say she
belonged to the tribe of the priests. [513]
6. Whereas, then, Matthew had in view the kingly character, and Luke
the priestly, they have at the same time both set forth pre-eminently
the humanity of Christ: for it was according to His humanity that
Christ was made both King and Priest. To Him, too, God gave the throne
of His father David, in order that of His kingdom there should be none
end. [514] And this was done with the purpose that there might be a
mediator between God and men, the man Christ Jesus, [515] to make
intercession for us. Luke, on the other hand, had no one connected with
him to act as his summarist in the way that Mark was attached to
Matthew. And it may be that this is not without a certain solemn
significance. [516] For it is the right of kings not to miss the
obedient following of attendants; and hence the evangelist, who had
taken it in hand to give an account of the kingly character of Christ,
had a person attached to him as his associate who was in some fashion
to follow in his steps. But inasmuch as it was the priest's want to
enter all alone into the holy of holies, in accordance with that
principle, Luke, whose object contemplated the priestly office of
Christ, did not have any one to come after him as a confederate, who
was meant in some way to serve as an epitomizer of his narrative. [517]
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[506] Some editions insert antiquos, the ancient Fathers; but the mss.
omit it.--Migne.
[507] John xix. 19-22.
[508] Ps. lxxv. 1.
[509] Two mss. give prophetam ("prophet") instead of prophetiam
("prophecy").--Migne.
[510] Ps. cx. 4.
[511] 1 Sam. xxi. 6; Matt. xii. 3.
[512] The reading supported by the manuscripts is: Mariam commemorat ab
Angelo manifestatam cognatam fuisse Elisabeth. It is sometimes given
thus: Mariam commemorat manifeste cognatam, etc. = mentions that Mary
was clearly related to Elizabeth.
[513] Luke i. 36, 5.
[514] Luke i. 32.
[515] 1 Tim. ii. 5.
[516] Sine aliquo sacramento.
[517] [Here we have a mystical meaning attached to an opinion
unwarranted by facts. Yet Augustin's mystical treatment of the
"Synoptic problem" is, with all its faults, not more fanciful and
extravagant than some of the modern "critical" solutions of the same
problem.--R.]
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Chapter IV.--Of the Fact that John Undertook the Exposition of Christ's
Divinity.
7. These three evangelists, however, were for the most part engaged
with those things which Christ did through the vehicle of the flesh of
man, and after the temporal fashion. [518] But John, on the other hand,
had in view that true divinity of the Lord in which He is the Father's
equal, and directed his efforts above all to the setting forth of the
divine nature in his Gospel in such a way as he believed to be adequate
to men's needs and notions. [519] Therefore he is borne to loftier
heights, in which he leaves the other three far behind him; so that,
while in them you see men who have their conversation in a certain
manner with the man Christ on earth, in him you perceive one who has
passed beyond the cloud in which the whole earth is wrapped, and who
has reached the liquid heaven from which, with clearest and steadiest
mental eye, he is able to look upon God the Word, who was in the
beginning with God, and by whom all things were made. [520] And there,
too, he can recognise Him who was made flesh in order that He might
dwell amongst us; [521] [that Word of whom we say,] that He assumed the
flesh, not that He was changed into the flesh. For had not this
assumption of the flesh been effected in such a manner as at the same
time to conserve the unchangeable Divinity, such a word as this could
never have been spoken,--namely, "I and the Father are one." [522] For
surely the Father and the flesh are not one. And the same John is also
the only one who has recorded that witness which the Lord gave
concerning Himself, when He said: "He that hath seen me, hath seen the
Father also;" and, "I am in the Father, and the Father is in me;" [523]
"that they may be one, even as we are one;" [524] and, "Whatsoever the
Father doeth, these same things doeth the Son likewise." [525] And
whatever other statements there may be to the same effect, calculated
to betoken, to those who are possessed of right understanding, that
divinity of Christ in which He is the Father's equal, of all these we
might almost say that we are indebted for their introduction into the
Gospel narrative to John alone. For he is like one who has drunk in the
secret of His divinity more richly and somehow more familiarly than
others, as if he drew it from the very bosom of his Lord on which it
was his wont to recline when He sat at meat. [526]
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[518] Temporaliter.
[519] Quantum inter homines sufficere credidit.
[520] John i. 1, 3.
[521] John i. 14.
[522] John x. 30.
[523] John xiv. 9, 10.
[524] John xvii. 22.
[525] John v. 19.
[526] John xiii. 23.
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Chapter V.--Concerning the Two Virtues, of Which John is Conversant
with the Contemplative, the Other Evangelists with the Active.
8. Moreover, there are two several virtues (or talents) which have been
proposed to the mind of man. Of these, the one is the active, and the
other the contemplative: the one being that whereby the way is taken,
and the other that whereby the goal is reached; [527] the one that by
which men labour in order that the heart may be purified to see God,
and the other that by which men are disengaged [528] and God is seen.
Thus the former of these two virtues is occupied with the precepts for
the right exercise of the temporal life, whereas the latter deals with
the doctrine of that life which is everlasting. In this way, also, the
one operates, the other rests; for the former finds its sphere in the
purging of sins, the latter moves in the light [529] of the purged. And
thus, again, in this mortal life the one is engaged with the work of a
good conversation; while the other subsists rather on faith, and is
seen only in the person of the very few, and through the glass darkly,
and only in part in a kind of vision of the unchangeable truth. [530]
Now these two virtues are understood to be presented emblematically in
the instance of the two wives of Jacob. Of these I have discoursed
already up to the measure of my ability, and as fully as seemed to be
appropriate to my task, (in what I have written) in opposition to
Faustus the Manichæan. [531] For Lia, indeed, by interpretation means
"labouring," [532] whereas Rachel signifies "the first principle seen."
[533] And by this it is given us to understand, if one will only attend
carefully to the matter, that those three evangelists who, with
pre-eminent fulness, have handled the account of the Lord's temporal
doings and those of His sayings which were meant to bear chiefly upon
the moulding of the manners of the present life, were conversant with
that active virtue; and that John, on the other hand, who narrates
fewer by far of the Lord's doings, but records with greater carefulness
and with larger wealth of detail the words which He spoke, and most
especially those discourses which were intended to introduce us to the
knowledge of the unity of the Trinity and the blessedness of the life
eternal, formed his plan and framed his statement with a view to
commend the contemplative virtue to our regard.
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[527] Illa qua itur, ista qua pervenitur.
[528] Qua vacatur.
[529] Reading lumine; but one of the Vatican mss. gives in
illuminatione, in the enlightenment of the purged.
[530] 1 Cor. xiii. 12.
[531] Book xxii. 52.
[532] Laborans.
[533] Visum principium. In various editions it is given as visus
principium. The mss. have visum principium. In the passage referred to
in the treatise against Faustus the Manichæan, Augustin appends the
explanation, sive verbum ex quo videtur principium, = the first
principle seen, or the word by which the first principle is seen. The
etymologies on which Augustin proceeds may perhaps be these: for Leah,
the Hebrew verb Laah, to be wearied (l'h); and for Rachel the Hebrew
forms Raah = see, and Chalal = begin (r'h ,chll). For another example
of extravagant allegorizing on the two wives of Jacob, see Justin
Martyr's Dialogue with Trypho, chap. cxl.--Tr.
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Chapter VI.--Of the Four Living Creatures in the Apocalypse, Which Have
Been Taken by Some in One Application, and by Others in Another, as Apt
Figures of the Four Evangelists.
9. For these reasons, it also appears to me, that of the various
parties who have interpreted the living creatures in the Apocalypse as
significant of the four evangelists, those who have taken the lion to
point to Matthew, the man to Mark, the calf to Luke, and the eagle to
John, have made a more reasonable application of the figures than those
who have assigned the man to Matthew, the eagle to Mark, and the lion
to John. [534] For, in forming their particular idea of the matter,
these latter have chosen to keep in view simply the beginnings of the
books, and not the full design of the several evangelists in its
completeness, which was the matter that should, above all, have been
thoroughly examined. For surely it is with much greater propriety that
the one who has brought under our notice most largely the kingly
character of Christ, should be taken to be represented by the lion.
Thus is it also that we find the lion mentioned in conjunction with the
royal tribe itself, in that passage of the Apocalypse where it is said,
"The lion of the tribe of Judah hath prevailed." [535] For in Matthew's
narrative the magi are recorded to have come from the east to inquire
after the King, and to worship Him whose birth was notified to them by
the star. Thus, too, Herod, who himself also was a king, is [said there
to be] afraid of the royal child, and to put so many little children to
death in order to make sure that the one might be slain. [536] Again,
that Luke is intended under the figure of the calf, in reference to the
pre-eminent sacrifice made by the priest, has been doubted by neither
of the two [sets of interpreters]. For in that Gospel the narrator's
account commences with Zacharias the priest. In it mention is also made
of the relationship between Mary and Elisabeth. [537] In it, too, it is
recorded that the ceremonies proper to the earliest priestly service
were attended to in the case of the infant Christ; [538] and a careful
examination brings a variety of other matters under our notice in this
Gospel, by which it is made apparent that Luke's object was to deal
with the part of the priest. In this way it follows further, that Mark,
who has set himself neither to give an account of the kingly lineage,
nor to expound anything distinctive of the priesthood, whether on the
subject of the relationship or on that of the consecration, and who at
the same time comes before us as one who handles the things which the
man Christ did, appears to be indicated simply under the figure of the
man among those four living creatures. But again, those three living
creatures, whether lion, man, or calf, have their course upon this
earth; and in like manner, those three evangelists occupy themselves
chiefly with the things which Christ did in the flesh, and with the
precepts which He delivered to men, who also bear the burden of the
flesh, for their instruction in the rightful exercise of this mortal
life. Whereas John, on the other hand, soars like an eagle above the
clouds of human infirmity, and gazes upon the light of the unchangeable
truth with those keenest and steadiest eyes of the heart. [539]
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[534] [The latter application is that of Irenæus (Adv. Hær. iii.); but
the prevalent application is that of Jerome, which is accepted in
mediæval art. It differs from that of Augustin (see table below). As a
curious illustration of the fanciful character of such interpretations,
the reader may consult the following table, which gives the order of
the following living creatures in Rev. iv. 7, with some of the leading
"applications."
Rev. iv. 7. Irenæus. Augustin. Jerome. Lange,
Stier.
-----------------------------------------------------------------------
--------------------- 1. Lion... John. Matthew.
Mark. Mark. 2. Calf... Luke. Luke. Luke.
Matthew. 3. Man... Matthew. Mark. Matthew. Luke.
4. Eagle... Mark. John. John. John.
No doubt further variations could be discovered. Comp. Schaff's Church
History, rev. ed. vol. i. 585-589.--R.]
[535] Rev. v. 5.
[536] Matt. ii. 1-18.
[537] Luke i. 5, 36.
[538] Luke ii. 22-24.
[539] See also Tract. 36, on John i. 5. [This figure of Augustin has
controlled all the subsequent symbolism respecting the Evangelist John,
and has been constantly cited by commentators.--R.]
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Chapter VII.--A Statement of Augustin's Reason for Undertaking This
Work on the Harmony of the Evangelists, and an Example of the Method in
Which He Meets Those Who Allege that Christ Wrote Nothing Himself, and
that His Disciples Made an Unwarranted Affirmation in Proclaiming Him
to Be God.
10. Those sacred chariots of the Lord, [540] however, in which He is
borne throughout the earth and brings the peoples under His easy yoke
and His light burden, are assailed with calumnious charges by certain
persons who, in impious vanity or in ignorant temerity, think to rob of
their credit as veracious historians those teachers by whose
instrumentality the Christian religion has been disseminated all the
world over, and through whose efforts it has yielded fruits so
plentiful that unbelievers now scarcely dare so much as to mutter their
slanders in private among themselves, kept in check by the faith of the
Gentiles and by the devotion of all the peoples. Nevertheless, inasmuch
as they still strive by their calumnious disputations to keep some from
making themselves acquainted with the faith, and thus prevent them from
becoming believers, while they also endeavour to the utmost of their
power to excite agitations among others who have already attained to
belief, and thereby give them trouble; and further, as there are some
brethren who, without detriment to their own faith, have a desire to
ascertain what answer can be given to such questions, either for the
advantage of their own knowledge or for the purpose of refuting the
vain utterances of their enemies, with the inspiration and help of the
Lord our God (and would that it might prove profitable for the
salvation of such men), we have undertaken in this work to demonstrate
the errors or the rashness of those who deem themselves able to prefer
charges, the subtilty of which is at least sufficiently observable,
against those four different books of the gospel which have been
written by these four several evangelists. And in order to carry out
this design to a successful conclusion, we must prove that the writers
in question do not stand in any antagonism to each other. For those
adversaries are in the habit of adducing this as the palmary [541]
allegation in all their vain objections, namely, that the evangelists
are not in harmony with each other.
11. But we must first discuss a matter which is apt to present a
difficulty to the minds of some. I refer to the question why the Lord
has written nothing Himself, and why He has thus left us to the
necessity of accepting the testimony of other persons who have prepared
records of His history. For this is what those parties--the pagans more
than any [542] --allege when they lack boldness enough to impeach or
blaspheme the Lord Jesus Christ Himself, and when they allow Him--only
as a man, however--to have been possessed of the most distinguished
wisdom. In making that admission, they at the same time assert that the
disciples claimed more for their Master than He really was; so much
more indeed that they even called Him the Son of God, and the Word of
God, by whom all things were made, and affirmed that He and God are
one. And in the same way they dispose of all other kindred passages in
the epistles of the apostles, in the light of which we have been taught
that He is to be worshipped as one God with the Father. For they are of
opinion that He is certainly to be honoured as the wisest of men; but
they deny that He is to be worshipped as God.
12. Wherefore, when they put the question why He has not written in His
own person, it would seem as if they were prepared to believe regarding
Him whatever He might have written concerning Himself, but not what
others may have given the world to know with respect to His life,
according to the measure of their own judgment. Well, I ask them in
turn why, in the case of certain of the noblest of their own
philosophers, they have accepted the statements which their disciples
left in the records they have composed, while these sages themselves
have given us no written accounts of their own lives? For Pythagoras,
than whom Greece in those days [543] did not possess any more
illustrious personage in the sphere of that contemplative virtue, is
believed to have written absolutely nothing, whether on the subject of
his own personal history or on any other theme whatsoever. And as to
Socrates, to whom, on the other hand, they have adjudged a position of
supremacy above all others in that active virtue by which the moral
life is trained, so that they do not hesitate also to aver that he was
even pronounced to be the wisest of men by the testimony of their deity
Apollo,--it is indeed true that he handled the fables of Æsop in some
few short verses, and thus made use of words and numbers of his own in
the task of rendering the themes of another. But this was all. And so
far was he from having the desire to write anything himself, that he
declared that he had done even so much only because he was constrained
by the imperial will of his demon, as Plato, the noblest of all his
disciples, tells us. That was a work, also, in which he sought to set
forth in fair form not so much his own thoughts, as rather the ideas of
another. What reasonable ground, therefore, have they for believing,
with regard to those sages, all that their disciples have committed to
record in respect of their history, while at the same time they refuse
to credit in the case of Christ what His disciples have written on the
subject of His life? And all the more may we thus argue, when we see
how they admit that all other men have been excelled by Him in the
matter of wisdom, although they decline to acknowledge Him to be God.
Is it, indeed, the case that those persons whom they do not hesitate to
allow to have been by far His inferiors, have had the faculty of making
disciples who can be trusted in all that concerns the narrative of
their careers, and that He failed in that capacity? But if that is a
most absurd statement to venture upon, then in all that belongs to the
history of that Person to whom they grant the honour of wisdom, they
ought to believe not merely what suits their own notions, but what they
read in the narratives of those who learned from this sage Himself
those various facts which they have left on record on the subject of
His life.
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[540] Has Domini sanctas quadrigas.
[541] Reading either palmam suæ vanitatis objicere, or with several
mss. palmare, etc.
[542] Vel maxime pagani.
[543] Six mss. omit the tunc, at that time.--Migne.
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Chapter VIII.--Of the Question Why, If Christ is Believed to Have Been
the Wisest of Men on the Testimony of Common Narrative Report, He
Should Not Be Believed to Be God on the Testimony of the Superior
Report of Preaching.
13. Besides this, they ought to tell us by what means they have
succeeded in acquiring their knowledge of this fact that He was the
wisest of men, or how it has had the opportunity of reaching their
ears. If they have been made acquainted with it simply by current
report, then is it the case that common report forms a more trustworthy
informant [544] on the subject of His history than those disciples of
His who, as they have gone and preached of Him, have disseminated the
same report like a penetrating savour throughout the whole world? [545]
In fine, they ought to prefer the one kind of report to the other, and
believe that account of His life which is the superior of the two. For
this report, [546] indeed, which is spread abroad with a wonderful
clearness from that Church catholic [547] at whose extension through
the whole world those persons are so astonished, prevails in an
incomparable fashion over the unsubstantial rumours with which men like
them occupy themselves. This report, furthermore, which carries with it
such weight and such currency, [548] that in dread of it they can only
mutter their anxious and feeble snatches of paltry objections within
their own breasts, as if they were more afraid now of being heard than
wishful to receive credit, proclaims Christ to be the only-begotten Son
of God, and Himself God, [549] by whom all things were made. If,
therefore, they choose report as their witness, why does not their
choice fix on this special report, which is so pre-eminently lustrous
in its remarkable definiteness? And if they desire the evidence of
writings, why do they not take those evangelical writings which excel
all others in their commanding authority? On our side, indeed, we
accept those statements about their deities which are offered at once
in their most ancient writings and by most current report. But if these
deities are to be considered proper objects for reverence, why then do
they make them the subject of laughter in the theatres? And if, on the
other hand, they are proper objects for laughter, the occasion for such
laughter must be all the greater when they are made the objects of
worship in the theatres. It remains for us to look upon those persons
as themselves minded to be witnesses concerning Christ, who, by
speaking what they know not, divest themselves of the merit of knowing
what they speak about. Or if, again, they assert that they are
possessed of any books which they can maintain to have been written by
Him, they ought to produce them for our inspection. For assuredly those
books (if there are such) must be most profitable and most wholesome,
seeing they are the productions of one whom they acknowledge to have
been the wisest of men. If, however, they are afraid to produce them,
it must be because they are of evil tendency; but if they are evil,
then the wisest of men cannot have written them. They acknowledge
Christ, however, to be the wisest of men, and consequently Christ
cannot have written any such thing.
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[544] Instead of de illo nuntia fama est, fourteen mss. give de illo
fama nuntiata est = is it a more trustworthy report that has been
announced.--Migne.
[545] Quibus eum prædicantibus ipsa per totum mundum fama fragravit?
[546] Fama.
[547] De catholica ecclesia.
[548] Celebris.
[549] The words stand, as above, in the great majority of mss.: tam
celebris, ut eam timendo isti trepidas et tepidas contradictiunculas in
sinu suo rodant, jam plus metuentes audiri quam volentes credi, Filium
Dei Unigenitum et Deum prædicat Christum? In some mss. and editions the
sense is altered by inserting est after celebris, and substituting
nolentes for volentes, and prædicari for prædicat; so that it becomes =
that report is of such distinguished currency, that in dread of it they
can only mutter, etc....as now rather fearing to be heard than refusing
to admit the belief that Christ is proclaimed to be the only-begotten
Son of God, etc. See Migne.--Tr.
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Chapter IX.--Of Certain Persons Who Pretend that Christ Wrote Books on
the Arts of Magic.
14. But, indeed, these persons rise to such a pitch of folly as to
allege that the books which they consider to have been written by Him
contain the arts by which they think He wrought those miracles, the
fame of which has become prevalent in all quarters. And this fancy of
theirs betrays what they really love, and what their aims really are.
For thus, indeed, they show us how they entertain this opinion that
Christ was the wisest of men only for the reason that He possessed the
knowledge of I know not what illicit arts, which are justly condemned,
not merely by Christian discipline, but even by the administration of
earthly government itself. And, in good sooth, if there are people who
affirm that they have read books of this nature composed by Christ,
then why do they not perform with their own hand some such works as
those which so greatly excite their wonder when wrought by Him, by
taking advantage of the information which they have derived from these
books?
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Chapter X.--Of Some Who are Mad Enough to Suppose that the Books Were
Inscribed with the Names of Peter and Paul.
15. Nay more, as by divine judgment, some of those who either believe,
or wish to have it believed, that Christ wrote matter of that
description, have even wandered so far into error as to allege that
these same books bore on their front, in the form of epistolary
superscription, a designation addressed to Peter and Paul. And it is
quite possible that either the enemies of the name of Christ, or
certain parties who thought that they might impart to this kind of
execrable arts the weight of authority drawn from so glorious a name,
may have written things of that nature under the name of Christ and the
apostles. But in such most deceitful audacity they have been so utterly
blinded as simply to have made themselves fitting objects for laughter,
even with young people who as yet know Christian literature only in
boyish fashion, and rank merely in the grade of readers.
16. For when they made up their minds to represent Christ to have
written in such strain as that to His disciples, they bethought
themselves of those of His followers who might best be taken for the
persons to whom Christ might most readily be believed to have written,
as the individuals who had kept by Him on the most familiar terms of
friendship. And so Peter and Paul occurred to them, I believe, just
because in many places they chanced to see these two apostles
represented in pictures as both in company with Him. [550] For Rome, in
a specially honourable and solemn manner, [551] commends the merits of
Peter and of Paul, for this reason among others, namely, that they
suffered [martyrdom] on the same day. Thus to fall most completely into
error was the due desert of men who sought for Christ and His apostles
not in the holy writings, but on painted walls. Neither is it to be
wondered at, that these fiction-limners were misled by the painters.
[552] For throughout the whole period during which Christ lived in our
mortal flesh in fellowship with His disciples, Paul had never become
His disciple. Only after His passion, after His resurrection, after His
ascension, after the mission of the Holy Spirit from heaven, after many
Jews had been converted and had shown marvellous faith, after the
stoning of Stephen the deacon and martyr, and when Paul still bore the
name Saul, and was grievously persecuting those who had become
believers in Christ, did Christ call that man [by a voice] from heaven,
and made him His disciple and apostle. [553] How, then, is it possible
that Christ could have written those books which they wish to have it
believed that He did write before His death, and which were addressed
to Peter and Paul, as those among His disciples who had been most
intimate with Him, seeing that up to that date Paul had not yet become
a disciple of His at all?
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[550] Simul eos cum illo pictos viderent.
[551] The text gives diem celebrius solemniter, etc.; others give diem
celebrius et solemniter; and three mss. have diem celeberrimum
solemniter.--Migne.
[552] A pingentibus fingentes decepti sunt.
[553] Acts ix. 1-30.
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Chapter XI.--In Opposition to Those Who Foolishly Imagine that Christ
Converted the People to Himself by Magical Arts.
17. Moreover, let those who madly fancy that it was by the use of
magical arts that He was able to do the great things which He did, and
that it was by the practice of such rites that He made His name a
sacred thing to the peoples who were to be converted to Him, give their
attention to this question,--namely, whether by the exercise of magical
arts, and before He was born on this earth, He could also have filled
with the Holy Spirit those mighty prophets who aforetime declared those
very things concerning Him as things destined to come to pass, which we
can now read in their accomplishment in the gospel, and which we can
see in their present realization in the world. For surely, even if it
was by magical arts that He secured worship for Himself, and that, too,
after His death, it is not the case that He was a magician before He
was born. Nay, for the office of prophesying on the subject of His
coming, one nation had been most specially deputed; and the entire
administration of that commonwealth was ordained to be a prophecy of
this King who was to come, and who was to found a heavenly state [554]
drawn out of all nations.
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[554] Civitatem.
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Chapter XII.--Of the Fact that the God of the Jews, After the
Subjugation of that People, Was Still Not Accepted by the Romans,
Because His Commandment Was that He Alone Should Be Worshipped, and
Images Destroyed.
18. Furthermore, that Hebrew nation, which, as I have said, was
commissioned to prophesy of Christ, had no other God but one God, the
true God, who made heaven and earth, and all that therein is. Under His
displeasure they were ofttimes given into the power of their enemies.
And now, indeed, on account of their most heinous sin in putting Christ
to death, they have been thoroughly rooted out of Jerusalem itself,
which was the capital of their kingdom, and have been made subject to
the Roman empire. Now the Romans were in the habit of propitiating
[555] the deities of those nations whom they conquered by worshipping
these themselves, and they were accustomed to undertake the charge of
their sacred rites. But they declined to act on that principle with
regard to the God of the Hebrew nation, either when they made their
attack or when they reduced the people. I believe that they perceived
that, if they admitted the worship of this Deity, whose commandment was
that He only should be worshipped, and that images should be destroyed,
they would have to put away from them all those objects to which
formerly they had undertaken to do religious service, and by the
worship of which they believed their empire had grown. But in this the
falseness of their demons mightily deceived them. For surely they ought
to have apprehended the fact that it is only by the hidden will of the
true God, in whose hand resides the supreme power in all things, that
the kingdom was given them and has been made to increase, and that
their position was not due to the favour of those deities who, if they
could have wielded any influence whatever in that matter, would rather
have protected their own people from being over-mastered by the Romans,
or would have brought the Romans themselves into complete subjection to
them.
19. Certainly they cannot possibly affirm that the kind of piety and
manners exemplified by them became objects of love and choice on the
part of the gods of the nations which they conquered. They will never
make such an assertion, if they only recall their own early beginnings,
the asylum for abandoned criminals and the fratricide of Romulus. For
when Remus and Romulus established their asylum, with the intention
that whoever took refuge there, be the crime what it might be with
which he stood charged, should enjoy impunity in his deed, they did not
promulgate any precepts of penitence for bringing the minds of such
wretched men back to a right condition. By this bribe of impunity did
they not rather arm the gathered band of fearful fugitives against the
states to which they properly belonged, and the laws of which they
dreaded? Or when Romulus slew his brother, who had perpetrated no evil
against him, is it the case that his mind was bent on the vindication
of justice, and not on the acquisition of absolute power? And is it
true that the deities did take their delight in manners like these, as
if they were themselves enemies to their own states, in so far as they
favoured those who were the enemies of these communities? Nay rather,
neither did they by deserting them harm the one class, nor did they by
passing over to their side in any sense help the other. For they have
it not in their power to give kingship or to remove it. But that is
done by the one true God, according to His hidden counsel. And it is
not His mind to make those necessarily blessed to whom He may have
given an earthly kingdom, or to make those necessarily unhappy whom He
has deprived of that position. But He makes men blessed or wretched for
other reasons and by other means, and either by permission or by actual
gift distributes temporal and earthly kingdoms to whomsoever He
pleases, and for whatsoever period He chooses, according to the
fore-ordained order of the ages.
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[555] The text gives deos...colendos propitiare. Five mss. give
deos...colendo propitiare.--Migne.
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Chapter XIII.--Of the Question Why God Suffered the Jews to Be Reduced
to Subjection.
20. Hence also they cannot meet us fairly with this question: Why,
then, did the God of the Hebrews, whom you declare to be the supreme
and true God, not only not subdue the Romans under their power, but
even fail to secure those Hebrews themselves against subjugation by the
Romans? For there were open sins of theirs that went before them, and
on account of which the prophets so long time ago predicted that this
very thing would overtake them; and above all, the reason lay in the
fact, that in their impious fury they put Christ to death, in the
commission of which sin they were made blind [to the guilt of their
crime] through the deserts of other hidden transgressions. That His
sufferings also would be for the benefit of the Gentiles, was foretold
by the same prophetic testimony. Nor, in another point of view, did the
fact appear clearer, that the kingdom of that nation, and its temple,
and its priesthood, and its sacrificial system, and that mystical
unction which is called chrisma [556] in Greek, from which the name of
Christ takes its evident application, and on account of which that
nation was accustomed to speak of its kings as anointed ones, [557]
were ordained with the express object of prefiguring Christ, than has
the kindred fact become apparent, that after the resurrection of the
Christ who was put to death began to be preached unto the believing
Gentiles, all those things came to their end, all unrecognised as the
circumstance was, whether by the Romans, through whose victory, or by
the Jews, through whose subjugation, it was brought about that they did
thus reach their conclusion.
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[556] Chrism.
[557] Christos.
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Chapter XIV.--Of the Fact that the God of the Hebrews, Although the
People Were Conquered, Proved Himself to Be Unconquered, by
Overthrowing the Idols, and by Turning All the Gentiles to His Own
Service.
21. Here indeed we have a wonderful fact, which is not remarked by
those few pagans who have remained such,--namely, that this God of the
Hebrews who was offended by the conquered, and who was also denied
acceptance by the conquerors, is now preached and worshipped among all
nations. This is that God of Israel of whom the prophet spake so long
time since, when he thus addressed the people of God: "And He who
brought thee out, the God of Israel, shall be called (the God) of the
whole earth." [558] What was thus prophesied has been brought to pass
through the name of the Christ, who comes to men in the form of a
descendant of that very Israel who was the grandson of Abraham, with
whom the race of the Hebrews began. [559] For it was to this Israel
also that it was said, "In thy seed shall all the tribes of the earth
be blessed." [560] Thus it is shown that the God of Israel, the true
God who made heaven and earth, and who administers human affairs justly
and mercifully in such wise that neither does justice exclude mercy
with Him, nor does mercy hinder justice, was not overcome Himself when
His Hebrew people suffered their overthrow, in virtue of His permitting
the kingdom and priesthood of that nation to be seized and subverted by
the Romans. For now, indeed, by the might of this gospel of Christ, the
true King and Priest, the advent of which was prefigured by that
kingdom and priesthood, the God of Israel Himself is everywhere
destroying the idols of the nations. And, in truth, it was to prevent
that destruction that the Romans refused to admit the sacred rites of
this God in the way that they admitted those of the gods of the other
nations whom they conquered. Thus did He remove both kingdom and
priesthood from the prophetic nation, because He who was promised to
men through the agency of that people had already come. And by Christ
the King He has brought into subjection to His own name that Roman
empire by which the said nation was overcome; and by the strength and
devotion of Christian faith, He has converted it so as to effect a
subversion of those idols, the honour ascribed to which precluded His
worship from obtaining entrance.
22. I am of opinion that it was not by means of magical arts that
Christ, previous to His birth among men, brought it about that those
things which were destined to come to pass in the course of His
history, were pre-announced by so many prophets, and prefigured also by
the kingdom and priesthood established in a certain nation. For the
people who are connected with that now abolished kingdom, and who in
the wonderful providence of God are scattered throughout all lands,
have indeed remained without any unction from the true King and Priest;
in which anointing [561] the import of the name of Christ is plainly
discovered. But notwithstanding this, they still retain remnants of
some of their observances; while, on the other hand, not even in their
state of overthrow and subjugation have they accepted those Roman rites
which are connected with the worship of idols. Thus they still keep the
prophetic books as the witness of Christ; and in this way in the
documents of His enemies we find proof presented [562] of the truth of
this Christ who is the subject of prophecy. What, then, do these
unhappy men disclose themselves to be, by the unworthy method in which
they laud [563] the name of Christ? If anything relating to the
practice of magic has been written under His name, while the doctrine
of Christ is so vehemently antagonistic to such arts, these men ought
rather in the light of this fact to gather some idea of the greatness
of that name, by the addition of which even persons who live in
opposition to His precepts endeavour to dignify their nefarious
practices. For just as, in the course of the diverse errors of men,
many persons have set up their varied heresies against the truth under
the cover of His name, so the very enemies of Christ think that, for
the purposes of gaining acceptance for opinions which they propound in
opposition to the doctrine of Christ, they have no weight of authority
at their service unless they have the name of Christ.
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[558] Et qui eruit te, Deus Israel, universæ terræ vocabitur. Isa. liv.
5. [Compare the Hebrew, from which the Latin citation varies.--R.]
[559] In his Retractations (ii. 16) Augustin alludes to this sentence,
and says that the word Hebrews (Hebræi) may be derived from Abraham, as
if the original form had been Abrahæi, but that it is more correct to
take it from Heber, so that Hebræi is for Heberæi. He refers us also to
his discussion in the City of God, xvi. 11.
[560] Gen. xxviii. 14.
[561] Chrism.
[562] The text gives probetur veritas Christi, etc.; six mss. give
profertur veritas, etc.--Migne.
[563] Or adduce--male laudando.
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Chapter XV.--Of the Fact that the Pagans, When Constrained to Laud
Christ, Have Launched Their Insults Against His Disciples.
23. But what shall be said to this, if those vain eulogizers of Christ,
and those crooked slanderers of the Christian religion, lack the daring
to blaspheme Christ, for this particular reason that some of their
philosophers, as Porphyry of Sicily [564] has given us to understand in
his books, consulted their gods as to their response on the subject of
[the claims of] Christ, and were constrained by their own oracles to
laud Christ? Nor should that seem incredible. For we also read in the
Gospel that the demons confessed Him; [565] and in our prophets it is
written in this wise: "For the gods of the nations are demons." [566]
Thus it happens, then, that in order to avoid attempting aught in
opposition to the responses of their own deities, they turn their
blasphemies aside from Christ, and pour them forth against His
disciples. It seems to me, however, that these gods of the Gentiles,
whom the philosophers of the pagans may have consulted, if they were
asked to give their judgment on the disciples of Christ, as well as on
Christ Himself, would be constrained to praise them in like manner.
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[564] The philosopher of the Neo-Platonic school, better known as one
of the earliest and most learned antagonists of Christianity. Though a
native either of Tyre or Batanea, he is called here, as also again in
the Retractations, ii. 31, a Sicilian, because, according to Jerome and
Eusebius (Hist. Eccles. vi. 19), it was in Sicily that he wrote his
treatise in fifteen books against the Christian religion.--Tr.
[565] Luke iv. 41.
[566] Ps. xcvi. 5. [Comp 1 Cor. x. 20, where "demons" is the more
correct rendering (so Revised Version margin and American revisers'
text).--R.]
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Chapter XVI.--Of the Fact That, on the Subject of the Destruction of
Idols, the Apostles Taught Nothing Different from What Was Taught by
Christ or by the Prophets.
24. Nevertheless these persons argue still to the effect that this
demolition of temples, and this condemnation of sacrifices, and this
shattering of all images, are brought about, not in virtue of the
doctrine of Christ Himself, but only by the hand of His apostles, who,
as they contend, taught something different from what He taught. They
think by this device, while honouring and lauding Christ, to tear the
Christian faith in pieces. For it is at least true, that it is by the
disciples of Christ that at once the works and the words of Christ have
been made known, on which this Christian religion is established, with
which a very few people of this character are still in antagonism, who
do not now indeed openly assail it, but yet continue even in these days
to utter their mutterings against it. But if they refuse to believe
that Christ taught in the way indicated, let them read the prophets,
who not only enjoined the complete destruction of the superstitions of
idols, but also predicted that this subversion would come to pass in
Christian times. And if these spoke falsely, why is their word
fulfilled with so mighty a demonstration? But if they spoke truly, why
is resistance offered to such divine power? [567]
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[567] Or, to such power in interpreting the divine mind--tantæ
divinitati resistatur.
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Chapter XVII.--In Opposition to the Romans Who Rejected the God of
Israel Alone.
25. However, here is a matter which should meet with more careful
consideration at their hands,--namely, what they take the God of Israel
to be, and why they have not admitted Him to the honours of worship
among them, in the way that they have done with the gods of other
nations that have been made subject to the imperial power of Rome? This
question demands an answer all the more, when we see that they are of
the mind that all the gods ought to be worshipped by the man of wisdom.
Why, then, has He been excluded from the number of these others? If He
is very mighty, why is He the only deity that is not worshipped by
them? If He has little or no might, why are the images of other gods
broken in pieces by all the nations, while He is now almost the only
God that is worshipped among these peoples? From the grasp of this
question these men shall never be able to extricate themselves, who
worship both the greater and the lesser deities, whom they hold to be
gods, and at the same time refuse to worship this God, who has proved
Himself stronger than all those to whom they do service. If He is [a
God] of great virtue, [568] why has He been deemed worthy only of
rejection? And if He is [a God] of little or no power, why has He been
able to accomplish so much, although rejected? If He is good, why is He
the only one separated from the other good deities? And if He is evil,
why is He, who stands thus alone, not subjugated by so many good
deities? If He is truthful, why are His precepts scorned? And if He is
a liar, why are His predictions fulfilled?
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[568] Or, power--virtutis.
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Chapter XVIII.--Of the Fact that the God of the Hebrews is Not Received
by the Romans, Because His Will is that He Alone Should Be Worshipped.
26. In fine, they may think of Him as they please. Still, we may ask
whether it is the case that the Romans refuse to consider evil deities
as also proper objects of worship,--those Romans who have erected fanes
to Pallor and Fever, and who enjoin both that the good demons are to
been treated, [569] and that the evil demons are to be propitiated.
Whatever their opinion, then, of Him may be, the question still is, Why
is He the only Deity whom they have judged worthy neither of being
called upon for help, nor of being propitiated? What God is this, who
is either one so unknown, that He is the only one not discovered as yet
among so many gods, or who is one so well known that He is now the only
one worshipped by so many men? There remains, then, nothing which they
can possibly allege in explanation of their refusal to admit the
worship of this God, except that His will was that He alone should be
worshipped; and His command was, that those gods of the Gentiles that
they were worshipping at the time should cease to be worshipped. But an
answer to this other question is rather to be required of them, namely,
what or what manner of deity they consider this God to be, who has
forbidden the worship of those other gods for whom they erected temples
and images,--this God, who has also been possessed of might so vast
that His will has prevailed more in effecting the destruction of their
images than theirs has availed to secure the non-admittance of His
worship. And, indeed, the opinion of that philosopher of theirs is
given in plain terms, whom, even on the authority of their own oracle,
they have maintained to have been the wisest of all men. For the
opinion of Socrates is, that every deity whatsoever ought to be
worshipped just in the manner in which he may have ordained that he
should be worshipped. Consequently it became a matter of the supremest
necessity with them to refuse to worship the God of the Hebrews. For if
they were minded to worship Him in a method different from the way in
which He had declared that He ought to be worshipped, then assuredly
they would have been worshipping not this God as He is, but some
figment of their own. And, on the other hand, if they were willing to
worship Him in the manner which He had indicated, then they could not
but perceive that they were not at liberty to worship those other
deities whom He interdicted them from worshipping. Thus was it,
therefore, that they rejected the service of the one true God, because
they were afraid that they might offend the many false gods. For they
thought that the anger of those deities would be more to their injury,
than the goodwill of this God would be to their profit.
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[569] The text gives invitandos; others read imitandos, to be imitated.
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Chapter XIX.--The Proof that This God is the True God.
27. But that must have been a vain necessity and a ridiculous timidity.
[570] We ask now what opinion regarding this God is formed by those men
whose pleasure it is that all gods ought to be worshipped. For if He
ought not to be worshipped, how are all worshipped when He is not
worshipped? And if He ought to be worshipped, it cannot be that all
others are to be worshipped along with Him. For unless He is worshipped
alone, He is really not worshipped at all. Or may it perhaps be the
case, that they will allege Him to be no God at all, while they call
those gods who, as we believe, have no power to do anything except so
far as permission is given them by His judgment,--have not merely no
power to do good to any one, but no power even to do harm to any,
except to those who are judged by Him, who possesses all power, to
merit so to be harmed? But, as they themselves are compelled to admit,
those deities have shown less power than He has done. For if those are
held to be gods whose prophets, when consulted by men, have returned
responses which, that I may not call them false, were at least most
convenient for their private interests, how is not He to be regarded as
God whose prophets have not only given the congruous answer on subjects
regarding which they were consulted at the special time, but who also,
in the case of subjects respecting which they were not consulted, and
which related to the universal race of man and all nations, have
announced prophetically so long time before the event those very things
of which we now read, and which indeed we now behold? If they gave the
name of god to that being under whose inspiration the Sibyl sung of the
fates [571] of the Romans, how is not He (to be called) God, who, in
accordance with the announcement aforetime given, has shown us how the
Romans and all nations are coming to believe in Himself through the
gospel of Christ, as the one God, and to demolish all the images of
their fathers? Finally, if they designate those as gods who have never
dared through their prophets to say anything against this God, how is
not He (to be designated) God, who not only commanded by the mouth of
His prophets the destruction of their images, but who also predicted
that among all the Gentiles they would be destroyed by those who should
be enjoined to abandon their idols and to worship Him alone, and who,
on receiving these injunctions, should be His servants? [572]
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[570] Or, Away with that vain necessity and ridiculous timidity--Sed
fuerit ista vana necessitas, etc.
[571] Reading fata. Seven mss. give facta = deeds.
[572] [This reference to the destruction of idols has been used to fix
the date of the Harmony; see Introductory Notice of translator. The
polemic character of the larger part of Book i. seems due to the
circumstances of that particular period in North Africa.--R.]
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Chapter XX.--Of the Fact that Nothing is Discovered to Have Been
Predicted by the Prophets of the Pagans in Opposition to the God of the
Hebrews.
28. Or let them aver, if they are able, that some Sibyl of theirs, or
any one whatever among their other prophets, announced long ago that it
would come to pass that the God of the Hebrews, the God of Israel,
would be worshipped by all nations, declaring, at the same time, that
the worshippers of other gods before that time had rightly rejected
Him; and again, that the compositions of His prophets would be in such
exalted authority, [573] that in obedience to them the Roman government
itself would command the destruction of images, the said seers at the
same time giving warning against acting upon such ordinances;--let
them, I say, read out any utterances like these, if they can, from any
of the books of their prophets. For I stop not to state that those
things which we can read in their books repeat a testimony on behalf of
our religion, that is, the Christian religon, which they might have
heard from the holy angels and from our prophets themselves; just as
the very devils were compelled to confess Christ when He was present in
the flesh. But I pass by these matters, regarding which, when we bring
them forward, their contention is that they were invented by our party.
Most certainly, however, they may themselves be pressed to adduce
anything which has been prophesied by the seers of their own gods
against the God of the Hebrews; as, on our side, we can point to
declarations so remarkable at once for number and for weight recorded
in the books of our prophets against their gods, in which also we can
both note the command and recite the prediction and demonstrate the
event. And over the realization of these things, that comparatively
small number of heathens who have remained such are more inclined to
grieve than they are ready to acknowledge that God who has had the
power to foretell these things as events destined to be made good;
whereas in their dealings with their own false gods, who are genuine
demons, they prize nothing else so highly as to be informed by their
responses of something which is to take place with them. [574]
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[573] Reading futuras etiam litteras...in auctoritate ita sublimi. Six
mss. give futurum...sublimari, but with substantially the same sense.
[574] Nihil aliud pro magno appetant quam cum aliquid eorum responsis
sibi futurum esse didicerint.
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Chapter XXI.--An Argument for the Exclusive Worship of This God, Who,
While He Prohibits Other Deities from Being Worshipped, is Not Himself
Interdicted by Other Divinities from Being Worshipped.
29. Seeing, then, that these things are so, why do not these unhappy
men rather apprehend the fact that this God is the true God, whom they
perceive to be placed in a position so thoroughly separated from the
company of their own deities, that, although they are compelled to
acknowledge Him to be God, those very persons who profess that all gods
ought to be worshipped are nevertheless not permitted to worship Him
along with the rest? Now, since these deities and this God cannot be
worshipped together, why is not He selected who forbids those others to
be worshipped; and why are not those deities abandoned, who do not
interdict Him from being worshipped? Or if they do indeed forbid His
worship, let the interdict be read. For what has greater claims to be
recited to their people in their temples, in which the sound of no such
thing has ever been heard? And, in good sooth, the prohibition directed
by so many against one ought to be more notable [575] and more potent
than the prohibition launched by one against so many. For if the
worship of this God is impious, then those gods are profitless, who do
not interdict men from that impiety; but if the worship of this God is
pious, then, as in that worship the commandment is given that these
others are not to be worshipped, their worship is impious. If, again,
those deities forbid His worship, but only so diffidently that they
rather fear to be heard [576] than dare to prohibit, who is so unwise
as not to draw his own inference from the fact, who fails to perceive
that this God ought to be chosen, who in so public a manner prohibits
their worship, who commanded that their images should be destroyed, who
foretold that demolition, who Himself effected it, in preference to
those deities of whom we know not that they ordained abstinence from
His worship, of whom we do not read that they foretold such an event,
and in whom we do not see power sufficient to have it brought about? I
put the question, let them give the answer: Who is this God, who thus
harasses all the gods of the Gentiles, who thus betrays all their
sacred rites, who thus renders them extinct?
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[575] Reading notior; others give potior = preferable. [The text of
Migne reads notior et potentior, but five mss. read notior et potior.
The argument favours the former reading, and the latter can readily be
accounted for.--R.]
[576] Some read audere timeant = fear to dare. But the mss. give more
correctly audiri timeant = fear to be heard; i.e., the demons were
afraid that, if they interdicted His worship, the true God might be
made known by their own hand.--Migne.
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Chapter XXII.--Of the Opinion Entertained by the Gentiles Regarding Our
God.
30. But why do I interrogate men whose native wit has deserted them in
answering the question as to who this God is? Some say that He is
Saturn. I fancy the reason of that is found in the sanctification of
the Sabbath; for those men assign that day to Saturn. But their own
Varro, than whom they can point to no man of greater learning among
them, thought that the God of the Jews was Jupiter, and he judged that
it mattered not what name was employed, provided the same subject was
understood under it; in which, I believe, we see how he was subdued by
His supremacy. For, inasmuch as the Romans are not accustomed to
worship any more exalted object than Jupiter, of which fact their
Capitol is the open and sufficient attestation, and deem him to be the
king of all gods; when he observed that the Jews worshipped the supreme
God, he could not think of any object under that title other than
Jupiter himself. But whether men call the God of the Hebrews Saturn, or
declare Him to be Jupiter, let them tell us when Saturn dared to
prohibit the worship of a second deity. He did not venture to interdict
the worship even of this very Jupiter, who is said to have expelled him
from his kingdom,--the son thus expelling the father. And if Jupiter,
as the more powerful deity and the conqueror, has been accepted by his
worshippers, then they ought not to worship Saturn, the conquered and
expelled. But neither, on the other hand, did Jove put his worship
under the ban. Nay, that deity whom he had power to overcome, he
nevertheless suffered to continue a god.
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Chapter XXIII.--Of the Follies Which the Pagans Have Indulged in
Regarding Jupiter and Saturn.
31. These narratives of yours, say they, are but fables which have to
be interpreted by the wise, or else they are fit only to be laughed at;
but we revere that Jupiter of whom Maro says that
"All things are full of Jove,"
--Virgil's Eclogues, iii. v. 60;
that is to say, the spirit of life [577] that vivifies all things. It
is not without some reason, therefore, that Varro thought that Jove was
worshipped by the Jews; for the God of the Jews says by His prophet, "I
fill heaven and earth." [578] But what is meant by that which the same
poet names Ether? How do they take the term? For he speaks thus:
"Then the omnipotent father Ether, with fertilizing showers,
Came down into the bosom of his fruitful spouse."
--Virgil's Georgics, ii. 325.
They say, indeed, that this Ether is not spirit, [579] but a lofty body
in which the heaven is stretched above the air. [580] Is liberty
conceded to the poet to speak at one time in the language of the
followers of Plato, as if God was not body, but spirit, and at another
time in the language of the Stoics, as if God was a body? What is it,
then, that they worship in their Capitol? If it is a spirit, or if
again it is, in short, the corporeal heaven itself, then what does that
shield of Jupiter there which they style the Ægis? The origin of that
name, indeed, is explained by the circumstance that a goat [581]
nourished Jupiter when he was concealed by his mother. Or is this a
fiction of the poets? But are the capitols of the Romans, then, also
the mere creations of the poets? And what is the meaning of that,
certainly not poetical, but unmistakeably farcical, variability of
yours, in seeking your gods according to the ideas of philosophers in
books, and revering them according to the notions of poets in your
temples?
32. But was that Euhemerus also a poet, who declares both Jupiter
himself, and his father Saturn, and Pluto and Neptune his brothers, to
have been men, in terms so exceedingly plain that their worshippers
ought all the more to render thanks to the poets, because their
inventions have not been intended so much to disparage them as rather
to dress them up? Albeit Cicero [582] mentions that this same Euhemerus
was translated into Latin by the poet Ennius. [583] Or was Cicero
himself a poet, who, in counselling the person with whom he debates in
his Tusculan Disputations, addresses him as one possessing knowledge of
things secret, in the following terms: "If, indeed, I were to attempt
to search into antiquity, and produce from thence the subjects which
the writers of Greece have given to the world, it would be found that
even those deities who are reckoned gods of the higher orders have gone
from us into heaven. Ask whose sepulchres are pointed out in Greece:
call to mind, since you have been initiated, the things which are
delivered in the mysteries: then, doubtless, you will comprehend how
widely extended this belief is." [584] This author certainly makes
ample acknowledgment of the doctrine that those gods of theirs were
originally men. He does, indeed, benevolently surmise that they made
their way into heaven. But he did not hesitate to say in public, that
even the honour thus given them in general repute [585] was conferred
upon them by men, when he spoke of Romulus in these words: "By good
will and repute we have raised to the immortal gods that Romulus who
founded this city." [586] How should it be such a wonderful thing,
therefore, to suppose that the more ancient men did with respect to
Jupiter and Saturn and the others what the Romans have done with
respect to Romulus, and what, in good truth, they have thought of doing
even in these more recent times also in the case of Cæsar? And to these
same Virgil has addressed the additional flattery of song, saying:
"Lo, the star of Cæsar, descendant of Dione, arose."
--Eclogue, ix. ver. 47.
Let them see to it, then, that the truth of history do not turn out to
exhibit to our view sepulchres erected for their false gods here upon
the earth!and let them take heed lest the vanity of poetry, instead of
fixing, may be but feigning [587] stars for their deities there in
heaven. For, in reality, that one is not the star of Jupiter, neither
is this one the star of Saturn; but the simple fact is, that upon these
stars, which were set from the foundation of the world, the names of
those persons were imposed after their death by men who were minded to
honour them as gods on their departure from this life. And with respect
to these we may, indeed, ask how there should be such ill desert in
chastity, or such good desert in voluptuousness, that Venus should have
a star, and Minerva be denied one among those luminaries which revolve
along with the sun and moon?
33. But it may be said that Cicero, the Academic sage, who has been
bold enough to make mention of the sepulchres of their gods, and to
commit the statement to writing, is a more doubtful authority than the
poets; although he did not presume to offer that assertion simply as
his own personal opinion, but put it on record as a statement contained
among the traditions of their own sacred rites. Well, then, can it also
be maintained that Varro either gives expression merely to an invention
of his own, as a poet might do, or puts the matter only dubiously, as
might be the case with an Academician, because he declares that, in the
instance of all such gods, the matters of their worship had their
origin either in the life which they lived, or in the death which they
died, among men? Or was that Egyptian priest, Leon, [588] either a poet
or an Academician, who expounded the origin of those gods of theirs to
Alexander of Macedon, in a way somewhat different indeed from the
opinion advanced by the Greeks, but nevertheless so far accordant
therewith as to make out their deities to have been originally men?
34. But what is all this to us? [589] Let them assert that they worship
Jupiter, and not a dead man; let them maintain that they have dedicated
their Capitol not to a dead man, but to the Spirit that vivifies all
things and fills the world. And as to that shield of his, which was
made of the skin of a she-goat in honour of his nurse, let them put
upon it whatever interpretation they please. What do they say, however,
about Saturn? [590] What is it that they worship under the name of
Saturn? Is not this the deity that was the first to come down to us
from Olympus (of whom the poet sings):
"Then from Olympus' height came down
Good Saturn, exiled from his crown
By Jove, his mightier heir:
He brought the race to union first
Erewhile, on mountain-tops dispersed,
And gave them statutes to obey,
And willed the land wherein he lay
Should Latium's title bear."
--Virgil's Æneid, viii. 320-324, Conington's trans.
Does not his very image, made as it is with the head covered, present
him as one under concealment? [591] Was it not he that made the
practice of agriculture known to the people of Italy, a fact which is
expressed by the reaping-hook? [592] No, say they; for you may see
whether the being of whom such things are recorded was a man, [593] and
indeed one particular king: we, however, interpret Saturn to be
universal Time, as is signified also by his name in Greek: for he is
called Chronus, [594] which word, with the aspiration thus given it, is
also the vocable for time: whence, too, in Latin he gets the name of
Saturn, as if it meant that he is sated [595] with years. But now, what
we are to make of people like these I know not, who, in their very
effort to put a more favourable meaning upon the names and the images
of their gods, make the confession that the very god who is their major
deity, and the father of the rest, is Time. For what else do they thus
betray but, in fact, that all those gods of theirs are only temporal,
seeing that the very parent of them all is made out to be Time?
35. Accordingly, their more recent philosophers of the Platonic school,
who have flourished in Christian times, have been ashamed of such
fancies, and have endeavoured to interpret Saturn in another way,
affirming that he received the name Chronos [596] in order to signify,
as it were, the fulness of intellect; their explanation being, that in
Greek fulness [597] is expressed by the term choros, [598] and
intellect or mind by the term nous; [599] which etymology seems to be
favoured also by the Latin name, on the supposition that the first part
of the word (Saturnus) came from the Latin, and the second part from
the Greek: so that he got the title Saturnus as an equivalent to satur,
nous. [600] For they saw how absurd it was to have that Jupiter
regarded as a son of Time, whom they either considered, or wished to
have considered, eternal deity. Furthermore, however, according to this
novel interpretation, which it is marvellous that Cicero and Varro
should have suffered to escape their notice, if their ancient
authorities really had it, they call Jupiter the son of Saturn, thus
denoting him, it may be, as the spirit that proceedeth forth from that
supreme mind--the spirit which they choose to look upon as the soul of
this world, so to speak, filling alike all heavenly and all earthly
bodies. Whence comes also that saying of Maro, which I have cited a
little ago, namely, "All things are full of Jove"? Should they not,
then, if they are possessed of the ability, alter the superstitions
indulged in by men, just as they alter their interpretation; and either
erect no images at all, or at least build capitols to Saturn rather
than to Jupiter? For they also maintain that no rational soul can be
produced gifted with wisdom, except by participation in that supreme
and unchangeable wisdom of his; and this affirmation they advance not
only with respect to the soul of a man, but even with respect to that
same soul of the world which they also designate Jove. Now we not only
concede, but even very particularly proclaim, that there is a certain
supreme wisdom of God, by participation in which every soul whatsoever
that is constituted truly wise acquires its wisdom. But whether that
universal corporeal mass, which is called the world, has a kind of
soul, or, so to speak, its own soul, that is to say, a rational life by
which it can govern its own movements, as is the case with every sort
of animal, is a question both vast and obscure. That is an opinion
which ought not to be affirmed, unless its truth is clearly
ascertained; neither ought it to be rejected, unless its falsehood is
as clearly ascertained. And what will it matter to man, even should
this question remain for ever unsolved, since, in any case, no soul
becomes wise or blessed by drawing from any other soul but from that
one supreme and immutable wisdom of God?
36. The Romans, however, who have founded a Capitol in honour of
Jupiter, but none in honour of Saturn, as also these other nations
whose opinion it has been that Jupiter ought to be worshipped
pre-eminently and above the rest of the gods, have certainly not agreed
in sentiment with the persons referred to; who, in accordance with that
mad view of theirs, would dedicate their loftiest citadels [601] rather
to Saturn, if they had any power in these things, and who most
particularly would annihilate those mathematicians and
nativity-spinners [602] by whom this Saturn, whom their opponents would
designate the maker of the wise, has been placed with the character of
a deity of evil among the other stars. But this opinion, nevertheless,
has prevailed so mightily against them in the mind of humanity, that
men decline even to name that god, and call him Ancient [603] rather
than Saturn; and that in so fearful a spirit of superstition, that the
Carthaginians have now gone very near to change the designation of
their town, and call it the town of the Ancient [604] more frequently
than the town of Saturn. [605]
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[577] Or, the breathed air--spiritum.
[578] Jer. xxiii. 24.
[579] Spiritum, breath.
[580] Aërem.
[581] Alluding to the derivation of the word Ægis = aigis, a goatskin,
from the Greek aix = goat.
[582] See the first book of his De Natura Deorum, c. 42. Compare also
Lactantius, De Falsa Religione, i. 11; and Varro, De Re Rustica, i. 48.
[583] The father of Roman literature, born B.C. 239 at Rudiæ in
Calabria, both a poet and a man of learning, and well versed, among
other things, in Oscan, Latin, and Greek--linguistic accomplishments
beyond his day. Of his writings we now possess only fragments,
preserved by Cicero, Macrobius, Aulus Gellius, and others.
[584] Tusculan Disputations, Book i. 13.
[585] Honorem opinionis.
[586] From the Third Oration against Catiline, § 1.
[587] Non figat sed fingat.
[588] On this Leo or Leon, see also Augustin's City of God, viii. 5.
Reference is often made to him by early Christian writers as a thinker
agreeing so far with the principles of Euhemerus (in whose time, or
perhaps somewhat before it, he flourished) as to teach that the gods of
the old heathen world were originally men. He is mentioned by Arnobius,
Adversus Gentes, iv. 29; Clement of Alexandria, Stromata, i. 23;
Tertullian, De Corona, c. 7; Tatian, etc.
[589] Reading, with Migne, Sed quid ad nos? Dicant se Jovem, etc.
Others give, Sed quid ad nos si decant, etc. = But what is it to us
although they say that they worship, etc. The si, however, is wanting
in the mss.
[590] Reading, with Migne, Quid dicunt de Saturno? Quem, etc. Others
give, Quid dicunt de Saturno qui = What do those say about Saturn who
worship Saturn? The mss. have quem.
[591] Quasi latentem indicat, in reference to the story introduced in
the Virgilian passage, that the country got its name, Latium, from the
disappearance of the god.
[592] The statue of Saturn represented him with a sickle or
pruning-knife in his hand.
[593] Migne's text gives, on the authority of mss., the reading, Nam
videris si fuit ille homo, etc. Others edit, Nam tametsi fuerit ille,
etc. = For although he may have been a man...yet we interpret, etc.
[594] For Kronos.
[595] Saturetur--saturated, abundantly furnished.
[596] Chronos, Kronos.
[597] Or satiety.
[598] Choros.
[599] Nous.
[600] Full, mind.
[601] Reading arces. Some editions give artes = arts.
[602] Genethliacos.
[603] Senex.
[604] Vicus Senis.
[605] Vicus Saturni.
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Chapter XXIV.--Of the Fact that Those Persons Who Reject the God of
Israel, in Consequence Fail to Worship All the Gods; And, on the Other
Hand, that Those Who Worship Other Gods, Fail to Worship Him.
37. It is well understood, therefore, what these worshippers of images
are convicted in reality of revering, and what they attempt to colour
over. [606] But even these new interpreters of Saturn must be required
to tell us what they think of the God of the Hebrews. For to them also
it seemed right to worship all the gods, as is done by the heathen
nations, because their pride made them ashamed to humble themselves
under Christ for the remission of their sins. What opinion, therefore,
do they entertain regarding the God of Israel? For if they do not
worship Him then they do not worship all gods; and if they do worship
Him, they do not worship Him in the way that He has ordained for His
own worship, because they worship others also whose worship He has
interdicted. Against such practices He issued His prohibition by the
mouth of those same prophets by whom He also announced beforehand the
destined occurrence of those very things which their images are now
sustaining at the hands of the Christians. For whatever the explanation
may be, whether it be that the angels were sent to those prophets to
show them figuratively, and by the congruous forms of visible objects,
the one true God, the Creator of all things, to whom the whole universe
is made subject, and to indicate the method in which He enjoined His
own worship to proceed; or whether it was that the minds of some among
them were so mightily elevated by the Holy Spirit, as to enable them to
see those things in that kind of vision in which the angels themselves
behold objects: in either case it is the incontestable fact, that they
did serve that God who has prohibited the worship of other gods; and,
moreover, it is equally certain, that with the faithfulness of piety,
in the kingly and in the priestly office, they ministered at once for
the good of their country, and in the interest of those sacred
ordinances which were significant of the coming of Christ as the true
King and Priest.
__________________________________________________________________
[606] Reading colorare, as in the mss. Some editions give colere =
revere.
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Chapter XXV.--Of the Fact that the False Gods Do Not Forbid Others to
Be Worshipped Along with Themselves. That the God of Israel is the True
God, is Proved by His Works, Both in Prophecy and in Fulfilment.
38. But further, in the case of the gods of the Gentiles (in their
willingness to worship whom they exhibit their unwillingness to worship
that God who cannot be worshipped together with them), let them tell us
the reason why no one is found in the number of their deities who
thinks of interdicting the worship of another; while they institute
them in different offices and functions, and hold them to preside each
one over objects which pertain properly to his own special province.
For if Jupiter does not prohibit the worship of Saturn, because he is
not to be taken merely for a man, who drove another man, namely his
father, out of his kingdom, but either for the body of the heavens, or
for the spirit that fills both heaven and earth, and because thus he
cannot prevent that supernal mind from being worshipped, from which he
is said to have emanated: if, on the same principle also, Saturn cannot
interdict the worship of Jupiter, because he is not [to be supposed to
be merely] one who was conquered by that other in rebellion,--as was
the case with a person of the same name, by the hand of some one or
other called Jupiter, from whose arms he was fleeing when he came into
Italy,--and because the primal mind favours the mind that springs from
it: yet Vulcan at least might [be expected to] put under the ban the
worship of Mars, the paramour of his wife, and Hercules [might be
thought likely to interdict] the worship of Juno, his persecutor. What
kind of foul consent must subsist among them, if even Diana, the chaste
virgin, fails to interdict the worship, I do not say merely of Venus,
but even of Priapus? For if the same individual decides to be at once a
hunter and a farmer, he must be the servant of both these deities; and
yet he will be ashamed to do even so much as erect temples for them
side by side. But they may aver, that by interpretation Diana means a
certain virtue, be it what they please; and they may tell us that
Priapus really denotes the deity of fecundity, [607] --to such an
effect, at any rate, that Juno may well be ashamed to have such a
coadjutor in the task of making females fruitful. They may say what
they please; they may put any explanation upon these things which in
their wisdom they think fit: only, in spite of all that, the God of
Israel will confound all their argumentations. For in prohibiting all
those deities from being worshipped, while His own worship is hindered
by none of them, and in at once commanding, foretelling, and effecting
destruction for their images and sacred rites, He has shown with
sufficient clearness that they are false and lying deities, and that He
Himself is the one true and truthful God.
39. Moreover, to whom should it not seem strange that those
worshippers, now become few in number, of deities both numerous and
false, should refuse to do homage to Him of whom, when the question is
put to them as to what deity He is; they dare not at least assert,
whatever answer they may think to give, that He is no God at all? For
if they deny His deity, they are very easily refuted by His works, both
in prophecy and in fulfilment. I do not speak of those works which they
deem themselves at liberty not to credit, such as His work in the
beginning, when He made heaven and earth, and all that is in them.
[608] Neither do I specify here those events which carry us back into
the remotest antiquity, such as the translation of Enoch, [609] the
destruction of the impious by the flood, and the saving of righteous
Noah and his house from the deluge, by means of the [ark of] wood.
[610] I begin the statement of His doings among men with Abraham. To
this man, indeed, was given by an angelic oracle an intelligible
promise, which we now see in its realization. For to him it was said,
"In thy seed shall all nations be blessed." [611] Of his seed, then,
sprang the people of Israel, whence came the Virgin Mary, who was the
mother of Christ; and that in Him all the nations are blessed, let them
now be bold enough to deny if they can. This same promise was made also
to Isaac the son of Abraham. [612] It was given again to Jacob the
grandson of Abraham. This Jacob was also called Israel, from whom that
whole people derived both its descent and its name so that indeed the
God of this people was called the God of Israel: not that He is not
also the God of the Gentiles, whether they are ignorant of Him or now
know Him; but that in this people He willed that the power of His
promises should be made more conspicuously apparent. For that people,
which at first was multiplied in Egypt, and after a time was delivered
from a state of slavery there by the hand of Moses, with many signs and
portents, saw most of the Gentile nations subdued under it, and
obtained possession also of the land of promise, in which it reigned in
the person of kings of its own, who sprang from the tribe of Judah.
This Judah, also, was one of the twelve sons of Israel, the grandson of
Abraham. And from him were descended the people called the Jews, who,
with the help of God Himself, did great achievements, and who also,
when He chastised them, endured many sufferings on account of their
sins, until the coming of that Seed to whom the promise was given, in
whom all the nations were to be blessed, and [for whose sake] they were
willingly to break in pieces the idols of their fathers.
__________________________________________________________________
[607] Reading fecunditatis. Foeditatis, foulness, also occurs.
[608] Gen. i. 1.
[609] Gen. v. 24.
[610] Gen. vii.
[611] Gen. xxii. 18.
[612] Gen. xxvi. 4.
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Chapter XXVI.--Of the Fact that Idolatry Has Been Subverted by the Name
of Christ, and by the Faith of Christians According to the Prophecies.
40. For truly what is thus effected by Christians is not a thing which
belongs only to Christian times, but one which was predicted very long
ago. Those very Jews who have remained enemies to the name of Christ,
and regarding whose destined perfidy these prophetic writings have not
been silent, do themselves possess and peruse the prophet who says: "O
Lord my God, and my refuge in the day of evil, the Gentiles shall come
unto Thee from the ends of the earth, and shall say, Surely our fathers
have worshipped mendacious idols, and there is no profit in them."
[613] Behold, that is now being done; behold, now the Gentiles are
coming from the ends of the earth to Christ, uttering things like
these, and breaking their idols! Of signal consequence, too, is this
which God has done for His Church in its world-wide extension, in that
the Jewish nation, which has been deservedly overthrown and scattered
abroad throughout the lands, has been made to carry about with it
everywhere the records of our prophecies, so that it might not be
possible to look upon these predictions as concocted by ourselves; and
thus the enemy of our faith has been made a witness to our truth. How,
then, can it be possible that the disciples of Christ have taught what
they have not learned from Christ, as those foolish men in their silly
fancies object, with the view of getting the superstitious worship of
heathen gods and idols subverted? Can it be said also that those
prophecies which are still read in these days, in the books of the
enemies of Christ, were the inventions of the disciples of Christ?
41. Who, then, has effected the demolition of these systems but the God
of Israel? For to this people was the announcement made by those divine
voices which were addressed to Moses: "Hear, O Israel; the Lord thy God
is one God." [614] "Thou shalt not make unto thee any graven image, or
any likeness of anything that is in heaven above or that is in the
earth beneath." [615] And again, in order that this people might put an
end to these things wherever it received power to do so, this
commandment was also laid upon the nation: "Thou shalt not bow down to
their gods, nor serve them; thou shalt not do after their works, but
thou shalt utterly overthrow them, and quite break down their images."
[616] But who shall say that Christ and Christians have no connection
with Israel, seeing that Israel was the grandson of Abraham, to whom
first, as afterwards to his son Isaac, and then to his grandson Israel
himself, that promise was given, which I have already mentioned,
namely: "In thy seed shall all nations be blessed"? That prediction we
see now in its fulfilment in Christ. For it was of this line that the
Virgin was born, concerning whom a prophet of the people of Israel and
of the God of Israel sang in these terms: "Behold, a virgin shall
conceive, and bear a son; and they shall call [617] His name Emmanuel."
For by interpretation, Emmanuel means, "God with us." [618] This God of
Israel, therefore, who has interdicted the worship of other gods, who
has interdicted the making of idols, who has commanded their
destruction, who by His prophet has predicted that the Gentiles from
the ends of the earth would say, "Surely our fathers have worshipped
mendacious idols, in which there is no profit;" this same God is He
who, by the name of Christ and by the faith of Christians, has ordered,
promised, and exhibited the overthrow of all these superstitions. In
vain, therefore, do these unhappy men, knowing that they have been
prohibited from blaspheming the name of Christ, even by their own gods,
that is to say, by the demons who fear the name of Christ, seek to make
it out, that this kind of doctrine is something strange to Him, in the
power of which the Christians dispute against idols, and root out all
those false religions, wherever they have the opportunity.
__________________________________________________________________
[613] Jer. xvi. 19.
[614] Deut. vi. 4. [See Revised Version, text and margin, for the
variations in the rendering of the Hebrew. Comp. Mark xii. 29 for
similar variations in the passage as cited in the New Testament.--R.]
[615] Exod. xx. 4.
[616] Exod. xxiii. 24. [Simulacra eorum. The Revised Version renders
"their pillars," with "obelisks" in the margin.--R.]
[617] Vocabunt.
[618] Isa. vii. 14; Matt. i. 23.
__________________________________________________________________
Chapter XXVII.--An Argument Urging It Upon the Remnant of Idolaters
that They Should at Length Become Servants of This True God, Who
Everywhere is Subverting Idols.
42. Let them now give their answer with respect to the God of Israel,
to whom, as teaching and enjoining such things, witness is borne not
only by the books of the Christians, but also by those of the Jews.
Regarding Him, let them ask the counsel of their own deities, who have
prevented the blaspheming of Christ. Concerning the God of Israel, let
them give a contumelious response if they dare. But whom are they to
consult? or where are they to ask counsel now? Let them peruse the
books of their own authorities. If they consider the God of Israel to
be Jupiter, as Varro has written (that I may speak for the time being
in accordance with their own way of thinking), why then do they not
believe that the idols are to be destroyed by Jupiter? If they deem Him
to be Saturn, [619] why do they not worship Him? Or why do they not
worship Him in that manner in which, by the voice of those prophets
through whom He has made good the things which He has foretold, He has
ordained His worship to be conducted? Why do they not believe that
images are to be destroyed by Him, and the worship of other gods
forbidden? If He is neither Jove nor Saturn (and surely, if He were one
of these, He would not speak out so mightily against the sacred rites
of their Jove and Saturn), who then is this God, who, with all their
consideration for other gods, is the only Deity not worshipped by them,
and who, nevertheless, so manifestly brings it about that He shall
Himself be the sole object of worship, to the overthrow of all other
gods, and to the humiliation of everything proud and highly exalted,
which has lifted itself up against Christ in behalf of idols,
persecuting and slaying Christians? But, in good truth, men are now
asking into what secret recesses these worshippers withdraw, when they
are minded to offer sacrifice; or into what regions of obscurity they
thrust back these same gods of theirs, to prevent their being
discovered and broken in pieces by the Christians. Whence comes this
mode of dealing, if not from the fear of those laws and those rulers by
whose instrumentality the God of Israel discovers His power, and who
are now made subject to the name of Christ. And that it should be so He
promised long ago, when He said by the prophet: "Yea, all kings of the
earth shall worship Him: all nations shall serve Him." [620]
__________________________________________________________________
[619] Reading Si Saturnum putant. Others read, Si Saturnum Deum putant
= if they deem Saturn to be God, etc.
[620] Ps. lxxii. 11.
__________________________________________________________________
Chapter XXVIII.--Of the Predicted Rejection of Idols.
43. It cannot be questioned that what was predicted at sundry times by
His prophets is now being realized,--namely, the announcement that He
would disclaim His impious people (not, indeed, the people as a whole,
because even of the Israelites many have believed in Christ; for His
apostles themselves belonged to that nation), and would humble every
proud and injurious person, so that He should Himself alone be exalted,
that is to say, alone be manifested to men as lofty and mighty; until
idols should be cast away by those who believe, and be concealed by
those who believe not; when the earth is broken by His fear, that is to
say, when the men of earth are subdued by fear, to wit, by fearing His
law, or the law of those who, being at once believers in His name and
rulers among the nations, shall interdict such sacrilegious practices.
44. For these things, which I have thus briefly stated in the way of
introduction, and with a view to their readier apprehension, are thus
expressed by the prophet: And now, O house of Jacob, come ye, and let
us walk in the light of the Lord. For He has disclaimed His people the
house of Israel, because the country was replenished, as from the
beginning, with their soothsayings as with those of strangers, and many
strange children were born to them. For their country was replenished
with silver and gold, neither was there any numbering of their
treasures; their land also is full of horses, neither was there any
numbering of their chariots: their land also is full of the
abominations of the works of their own hands, and they have worshipped
that which their own fingers have made. And the mean man [621] has
bowed himself, and the great man [622] has humbled himself; and I will
not forgive it them. And now enter ye into the rocks, and hide
yourselves in the earth from before the fear of the Lord, and from the
majesty of His power, when He arises to crush the earth: for the eyes
of the Lord are lofty, and man is low; and the haughtiness of men shall
be humbled, and the Lord alone shall be exalted in that day. For the
day of the Lord of Hosts shall be upon every one that is injurious and
proud, and upon every one that is lifted up and humbled, [623] and they
shall be brought low; and upon every cedar of Lebanon of the high ones
and the lifted up, [624] and upon every tree of the Lebanon of Bashan,
[625] and upon every mountain, and upon every high hill, [626] and upon
every ship of the sea, and upon every spectacle of the beauty of ships.
And the contumely of men shall be humbled and shall fall, and the Lord
alone shall be exalted in that day; [627] and all things made by hands
they shall hide in dens, and in holes of the rocks, and in caves of the
earth, from before the fear of the Lord, and from the majesty of His
power, when He arises to crush the earth: for in that day a man shall
cast away the abominations of gold and silver, the vain and evil things
which they made for worship, in order to go into the clefts of the
solid rock, and into the holes of the rocks, from before the fear of
the Lord, and from the majesty of His power, when He arises to break
the earth in pieces. [628]
__________________________________________________________________
[621] Homo.
[622] Vir.
[623] The text gives humiliatum; but elatum seems to be required,
corresponding with the LXX meteoron.
[624] Reading cedrum Libani excelsorum et elatorum, which is given by
the mss., and is accordant with the LXX. hupselon kai meteoron. Some
editions give cedrum Libani excelsam et elatam = Every high and
elevated cedar of Lebanon.
[625] The LXX. here has kai epi pan dendron balanou Basan = And upon
every tree of the acorn of Bashan. For the balanou Augustin adopts
Libani, as if he read in the Greek Libanou.
[626] The fifteenth verse of our version is wholly omitted.
[627] [Ver. 18, though very relevant, is omitted: "And the idols shalt
utterly pass away."--R.]
[628] Isa. ii. 5-21. [The variations from the Hebrew are quite
numerous; compare the English versions.-- R.]
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Chapter XXIX.--Of the Question Why the Heathen Should Refuse to Worship
the God of Israel; Even Although They Deem Him to Be Only the Presiding
Divinity of the Elements?
45. What do they say of this God of Sabaoth, which term, by
interpretation, means the God of powers or of armies, inasmuch as the
powers and the armies of the angels serve Him? What do they say of this
God of Israel; for He is the God of that people from whom came the seed
wherein all the nations were to be blessed? Why is He the only deity
excluded from worship by those very persons who contend that all the
gods ought to be worshipped? Why do they refuse their belief to Him who
both proves other gods to be false gods, and also overthrows them? I
have heard one of them declare that he had read, in some philosopher or
other, the statement that, from what the Jews did in their sacred
observances, he had come to know what God they worshipped. "He is the
deity," said he, "that presides over those elements of which this
visible and material universe is constructed;" when in the Holy
Scriptures of His prophets it is plainly shown that the people of
Israel were commanded to worship that God who made heaven and earth,
and from whom comes all true wisdom. But what need is there for further
disputation on this subject, seeing that it is quite sufficient for my
present purpose to point out how they entertain any kind of
presumptuous opinions regarding that God whom yet they cannot deny to
be a God? If, indeed, He is the deity that presides over the elements
of which this world consists, why is He not worshipped in preference to
Neptune, who presides over the sea only? Why not, again, in preference
to Silvanus, who presides over the fields and woods only? Why not in
preference to the Sun, who presides over the day only, or who also
rules over the entire heat of heaven? Why not in preference to the
Moon, who presides over the night only, or who also shines pre-eminent
for power over moisture? Why not in preference to Juno, who is supposed
to hold possession of the air only? For certainly those deities,
whoever they may be, who preside over the parts, must necessarily be
under that Deity who wields the presidency over all the elements, and
over the entire universe. But this Deity prohibits the worship of all
those deities. Why, then, is it that these men, in opposition to the
injunction of One greater than those deities, not only choose to
worship them, but also decline, for their sakes, to worship Him? Not
yet have they discovered any constant and intelligible judgment to
pronounce on this God of Israel; neither will they ever discover any
such judgment, until they find out that He alone is the true God, by
whom all things were created.
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Chapter XXX.--Of the Fact That, as the Prophecies Have Been Fulfilled,
the God of Israel Has Now Been Made Known Everywhere.
46. Thus it was with a certain person named Lucan, one of their great
declaimers in verse. For a long time, as I believe, he endeavored to
find out, by his own cogitations, or by the perusal of the books of his
own fellow-countrymen, [629] who the God of the Jews was; and failing
to prosecute his inquiry in the way of piety, he did not succeed. Yet
he chose rather to speak of Him as the uncertain God whom he did not
find out, than absolutely to deny the title of God to that Deity of
whose existence he perceived proofs so great. For he says:
"And Judæa, devoted to the worship
Of an uncertain God." [630]
--Lucan, Book ii. towards the end.
And as yet this God, the holy and true God of Israel, had not done by
the name of Christ among all nations works so great as those which have
been wrought after Lucan's times up to our own day. But now who is so
obdurate as not to be moved, who so dull [631] as not to be inflamed,
seeing that the saying of Scripture is fulfilled, "For there is not one
that is hid from the heat thereof;" [632] and seeing also that those
other things which were predicted so long time ago in this same Psalm
from which I have cited one little verse, are now set forth in their
accomplishment in the clearest light? For under this term of the
"heavens" the apostles of Jesus Christ were denoted, because God was to
preside in them with a view to the publishing of the gospel. Now,
therefore, the heavens have declared the glory of God, and the
firmament has proclaimed the works of His hands. Day unto day has given
forth speech, and night unto night has shown knowledge. Now there is no
speech or language where their voices are not heard. Their sound has
gone out into all the earth, and their words to the end of the world.
Now hath He set His tabernacle in the sun, that is, in manifestation;
which tabernacle is His Church. For in order to do so (as the words
proceed in the passage) He came forth from His chamber like a
bridegroom; that is to say, the Word, wedded with the flesh of man,
came forth from the Virgin's womb. Now has He rejoiced as a strong man,
and has run His race. Now has His going forth been made from the height
of heaven, and His return even to the height of heaven. [633] And
accordingly, with the completest propriety, there follows upon this the
verse which I have already mentioned: "And there is not one that is hid
from the heat thereof [or, His heat]." And still these men make choice
of their little, weak, prating objections, which are like stubble to be
reduced to ashes in that fire, rather than like gold to be purged of
its dross by it; while at once the fallacious monuments of their false
gods have been brought to nought, and the veracious promises of that
uncertain God have been proved to be sure.
__________________________________________________________________
[629] Per suorum libros.
[630] [...Et dedita sacris Incerti Judæa Dei.--R.]
[631] Reading torpidus; for which others give tepidus, cool.
[632] Ps. xix. 6.
[633] [Ps. xix. 1-6, partly in citation, partly in allegorizing
paraphrase.--R.]
__________________________________________________________________
Chapter XXXI.--The Fulfilment of the Prophecies Concerning Christ.
47. Wherefore let those evil applauders of Christ, who refuse to become
Christians, desist from making the allegation that Christ did not teach
that their gods were to be abandoned, and their images broken in
pieces. For the God of Israel, regarding whom it was declared aforetime
that He should be called the God of the whole earth, is now indeed
actually called the God of the whole earth. By the mouth of His
prophets He predicted that this would come to pass, and by Christ He
did bring it eventually to pass at the fit time. Assuredly, if the God
of Israel is now named the God of the whole earth, what He has
commanded must needs be made good; for He who has given the commandment
is now well known. But, further, that He is made known by Christ and in
Christ, in order that His Church may be extended throughout the world,
and that by its instrumentality the God of Israel may be named the God
of the whole earth, those who please may read a little earlier in the
same prophet. That paragraph may also be cited by me. It is not so long
as to make it requisite for us to pass it by. Here there is much said
about the presence, the humility, and the passion of Christ, and about
the body of which He is the Head, that is, His Church, where it is
called barren, like one that did not bear. For during many years the
Church, which was destined to subsist among all the nations with its
children, that is, with its saints, was not apparent, as Christ
remained yet unannounced by the evangelists to those to whom He had not
been declared by the prophets. Again, it is said that there shall be
more children for her who is forsaken than for her who has a husband,
under which name of a husband the Law was signified, or the King whom
the people of Israel first received. For neither had the Gentiles
received the Law at the period at which the prophet spake; nor had the
King of Christians yet appeared to the nations, although from these
Gentile nations a much more fruitful and numerous multitude of saints
has now proceeded. It is in this manner, therefore, that Isaiah speaks,
commencing with the humility [634] of Christ, and turning afterwards to
an address to the Church, on to that verse which we have already
instanced, where he says: And He who brought thee out, the same God of
Israel, shall be called the God of the whole earth. [635] Behold, says
he, my Servant shall deal prudently, and shall be exalted and honoured
exceedingly. As many shall be astonied at Thee; so shall Thy marred
visage, nevertheless, be seen by all, and Thine honour by men. For so
shall many nations be astonied at Him, and the kings shall shut their
mouths. For they shall see to whom it has not been told of Him; and
those who have not heard shall understand. O Lord, who hath believed
our report, and to whom is the arm of the Lord revealed? We have
proclaimed before Him as a servant, [636] as a root in a thirsty soil;
He hath no form nor comeliness. And we have seen Him, and He had
neither beauty nor seemliness; but His countenance is despised, and His
state rejected by all men: a man stricken, and acquainted with the
bearing of infirmities; on account of which His face is turned aside,
injured, and little esteemed. He bears our infirmities, and is in
sorrows for us. And we did esteem Him to be in sorrows, and to be
stricken and in punishment. But He was wounded for our transgressions,
and He was enfeebled for our iniquities; the chastisement of our peace
was upon Him, and with His stripes we are healed. All we, like sheep,
have gone astray, and the Lord hath given Him up for our sins. And
whereas He was evil entreated, He opened not His mouth; He was brought
as a sheep to the slaughter; and as a lamb before him who shears it is
dumb, so He opened not His mouth. In humility was His judgment taken.
Who shall declare His generation? For His life shall be cut off out of
the land; by the iniquities of my people is He led to death. Therefore
shall I give the wicked for His sepulture, and the rich on account of
His death; because He did no iniquity, neither was any deceit in His
mouth. The Lord is pleased to clear Him in regard to His stroke. [637]
If ye shall give your soul for your offences, ye shall see the seed of
the longest life. And the Lord is pleased to take away His soul from
sorrows, to show Him the light, and to set Him forth in sight, [638]
and to justify the righteous One who serves many well; and He shall
bear their sins. Therefore shall He have many for His inheritance, and
shall divide the spoils of the strong; for which reason His soul was
delivered over to death, and He was numbered with the transgressors,
and He bare the sins of many, and was delivered for their iniquities.
Rejoice, O barren, thou that dost not bear: exult, and cry aloud, thou
that dost not travail with child; for more are the children of the
desolate than those of her who has a husband. For the Lord hath said,
Enlarge the place of thy tent, and fix thy courts; [639] there is no
reason why thou shouldst spare: lengthen thy cords, and strengthen Thy
stakes firmly. Yea, again and again break thou forth on the right hand
and on the left. For thy seed shall inherit the Gentiles, and thou
shall inhabit the cities which were desolate. There is nothing for thee
to fear. For thou shall prevail, and be not thou confounded as if thou
shall be put to shame. For thou shall forget thy confusion for ever:
thou shall not remember the shame of thy widowhood, since I who made
thee am the Lord; the Lord is His name: and He who brought thee out,
the very God of Israel, shall be called the God of the whole earth.
[640]
48. What can be said in opposition to this evidence, and this
expression of things both foretold and fulfilled? If they suppose that
His disciples have given a false testimony on the subject of the
divinity of Christ, will they also doubt the passion of Christ? No:
they are not accustomed to believe that He rose from the dead; but, at
the same time, they are quite ready to believe that He suffered all
that men are wont to suffer, because they wish Him to be held to be a
man and nothing more. According to this, then, He was led like a sheep
to the slaughter; He was numbered with the transgressors; He was
wounded for our sins; by His stripes were we healed; His face was
marred, and little esteemed, and smitten with the palms, and defiled
with the spittle; His position was disfigured on the cross; He was led
to death by the iniquities of the people Israel; He is the man who had
no form nor comeliness when He was buffeted with the fists, when He was
crowned with the thorns, when He was derided as He hung (upon the
tree); He is the man who, as the lamb is dumb before its shearer,
opened not His mouth, when it was said to Him by those who mocked Him,
"Prophesy to us, thou Christ." [641] Now, however, He is exalted
verily, now He is honoured exceedingly; truly many nations are now
astonied at Him. [642] Now the kings have shut their mouth, by which
they were wont to promulgate the most ruthless laws against the
Christians. Truly those now see to whom it was not told of Him, and
those who have not heard understand. [643] For those Gentile nations to
whom the prophets made no announcement, do now rather see for
themselves how true these things are which were of old reported by the
prophets; [644] and those who have not heard Isaiah speak in his own
proper person, now understand from his writings the things which he
spoke concerning Him. For even in the said nation of the Jews, who
believed the report of the prophets, or to whom was that arm of the
Lord revealed, which is this very Christ who was announced by them,
[645] seeing that by their own hands they perpetrated those crimes
against Christ, the commission of which had been predicted by the
prophets whom they possessed? But now, indeed, He possesses many by
inheritance; and He divides the spoils of the strong, since the devil
and the demons have now been cast out and given up, and the possessions
once held by them have been distributed by Him among the fabrics of His
churches and for other necessary services.
__________________________________________________________________
[634] Reading humilitate; some editions give humanitate, the humanity.
[635] Isa. liv 5.
[636] Puer.
[637] Purgare deus illum de plaga.
[638] Figurare per sensum = set forth in sensible figure.
[639] Reading aulas tuas confige; others give caulas = thy folds.
[640] Isa. lii. 13-liv. 5. [The variations from the Hebrew, especially
in some of the more obscure passages, are worthy of notice. Compare the
Revised Version, text and margin, in loco.--R.]
[641] Matt. xxvi., xxvii.; Mark xiv., xv.; Luke xxii., xxiii.; John
xviii., xix.
[642] [Isa. lii. 15 (in the Revised Version): "So shall He sprinkle
many nations," with margin, "Or, startle."--R.]
[643] Rom. xv. 16, 21.
[644] Magis ipsæ vident quam vera nuntiata sint per prophetas.
[645] John xii. 37, 38; Rom. x. 16.
__________________________________________________________________
Chapter XXXII.--A Statement in Vindication of the Doctrine of the
Apostles as Opposed to Idolatry, in the Words of the Prophecies.
49. What, then, do these men, who are at once the perverse applauders
of Christ and the slanderers of Christians, say to these facts? Can it
be that Christ, by the use of magical arts, caused those predictions to
be uttered so long ago by the prophets? or have His disciples invented
them? Is it thus that the Church, in her extension among the Gentile
nations, though once barren, has been made to rejoice now in the
possession of more children than that synagogue had which, in its Law
or its King, had received, as it were, a husband? or is it thus that
this Church has been led to enlarge the place of her tent, and to
occupy all nations and tongues, so that now she lengthens her cords
beyond the limits to which the rights of the empire of Rome extend,
yea, even on to the territories of the Persians and the Indians and
other barbarous nations? or that, on the right hand by means of true
Christians, and on the left hand by means of pretended Christians, His
name is being made known among such a multitude of peoples? or that His
seed is made to inherit the Gentiles, so as now to inhabit cities which
had been left desolate of the true worship of God and the true
religion? or that His Church has been so little daunted by the threats
and furies of men, even at times when she has been covered with the
blood of martyrs, like one clad in purple array, that she has prevailed
over persecutors at once so numerous, so violent, and so powerful? or
that she has not been confounded, like one put to shame, when it was a
great crime to be or to become a Christian? or that she is made to
forget her confusion for ever, because, where sin had abounded, grace
did much more abound? [646] or that she is taught not to remember the
shame of her widowhood, because only for a little was she forsaken and
subjected to opprobrium, while now she shines forth once more with such
eminent glory? or, in fine, is it only a fiction concocted by Christ's
disciples, that the Lord who made her, and brought her forth from the
denomination of the devil and the demons, the very God of Israel is now
called the God of the whole earth; all which, nevertheless, the
prophets, whose books are now in the hands of the enemies of Christ,
foretold so long before Christ became the Son of man?
50. From this, therefore, let them understand that the matter is not
left obscure or doubtful even to the slowest and dullest minds: from
this, I say, let these perverse applauders of Christ and execrators of
the Christian religion understand that the disciples of Christ have
learned and taught, in opposition to their gods, precisely what the
doctrine of Christ contains. For the God of Israel is found to have
enjoined in the books of the prophets that all these objects which
those men are minded to worship should be held in abomination and be
destroyed, while He Himself is now named the God of the whole earth,
through the instrumentality of Christ and the Church of Christ, exactly
as He promised so long time ago. For if, indeed, in their marvellous
folly, they fancy that Christ worshipped their gods, and that it was
only through them that He had power to do things so great as these, we
may well ask whether the God of Israel also worshipped their gods, who
has now fulfilled by Christ what He promised with respect to the
extension of His own worship through all the nations, and with respect
to the detestation and subversion of those other deities? [647] Where
are their gods? Where are the vaticinations of their fanatics, and the
divinations of their prophets? [648] Where are the auguries, or the
auspices, or the soothsayings, [649] or the oracles of demons? Why is
it that, out of the ancient books which constitute the records of this
type of religion, nothing in the form either of admonition or of
prediction is advanced to oppose the Christian faith, or to controvert
the truth of those prophets of ours, who have now come to be so well
understood among all nations? "We have offended our gods," they say in
reply, "and they have deserted us for that reason: that explains it
also why the Christians have prevailed against us, and why the bliss of
human life, exhausted [650] and impaired, goes to wreck among us." We
challenge them, however, to take the books of their own seers, and read
out to us any statement purporting that the kind of issue which has
come upon them would be brought on them by the Christians: nay, we
challenge them to recite any passages in which, if not Christ (for they
wish to make Him out to have been a worshipper of their own gods), at
least this God of Israel, who is allowed to be the subverter of other
deities, is held up as a deity destined to be rejected and worthy of
detestation. But never will they produce any such passage, unless,
perchance, it be some fabrication of their own. And if ever they do
cite any such statement, the fact that it is but a fiction of their own
will betray itself in the unnoticeable manner in which a matter of so
grave importance is found adduced; whereas, in good truth, before what
has been predicted should have come to pass, it behoved to have been
proclaimed in the temples of the gods of all nations, with a view to
the timeous preparation and warning of all who are now minded [651] to
be Christians.
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[646] Rom. v. 20.
[647] Deut. vii. 5.
[648] Pythonum.
[649] Aruspicia.
[650] Reading defessa; others give depressa, crushed.
[651] Others read nolunt, who refuse.
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Chapter XXXIII.--A Statement in Opposition to Those Who Make the
Complaint that the Bliss of Human Life Has Been Impaired by the
Entrance of Christian Times.
51. Finally, as to the complaint which they make with respect to the
impairing of the bliss of human life by the entrance of Christian
times, if they only peruse the books of their own philosophers, who
reprehend those very things which are now being taken out of their way
in spite of all their unwillingness and murmuring, they will indeed
find that great praise is due to the times of Christ. For what
diminution is made in their happiness, unless it be in what they most
basely and luxuriously abused, to the great injury of their Creator? or
unless, perchance, it be the case that evil times originate in such
circumstances as these, in which throughout almost all states the
theatres are failing, and with them, too, the dens of vice and the
public profession of iniquity: yea, altogether the forums and cities in
which the demons used to be worshipped are falling. How comes it, then,
that they are falling, unless it be in consequence of the failure of
those very things, in the lustful and sacrilegious use of which they
were constructed? Did not their own Cicero, when commending a certain
actor of the name of Roscius, call him a man so clever as to be the
only one worthy enough to make it due for him to come upon the stage;
and yet, again, so good a man as to be the only one so worthy as to
make it due for him not to approach it? [652] What else did he disclose
with such remarkable clearness by this saying, but the fact that the
stage was so base there, that a person was under the greater obligation
not to connect himself with it, in proportion as he was a better man
than most? And yet their gods were pleased with such things of shame as
he deemed fit only to be removed to a distance from good men. But we
have also an open confession of the same Cicero, where he says that he
had to appease Flora, the mother of sports, by frequent celebration;
[653] in which sports such an excess of vice is wont to be exhibited,
that, in comparison with them, others are respectable, from engaging in
which, nevertheless, good men are prohibited. Who is this mother Flora,
and what manner of goddess is she, who is thus conciliated and
propitiated by a practice of vice indulged in with more than usual
frequency and with looser reins? How much more honourable now was it
for a Roscius to step upon the stage, than for a Cicero to worship a
goddess of this kind! If the gods of the Gentile nations are offended
because the supplies are lessened which are instituted for the purpose
of such celebrations, it is apparent of what character those must be
who are delighted with such things. But if, on the other hand, the gods
themselves in their wrath diminish these supplies, their anger yields
us better services than their placability. Wherefore let these men
either confute their own philosophers, who have reprehended the same
practices on the side of wanton men; or else let them break in pieces
those gods of theirs who have made such demands upon their worshippers,
if indeed they still find any such deities either to break in pieces or
to conceal. But let them cease from their blasphemous habit of charging
Christian times with the failure of their true prosperity,--a
prosperity, indeed, so used by them that they were sinking into all
that is base and hurtful,--lest thereby they be only putting us all the
more emphatically in mind of reasons for the ampler praise of the power
of Christ.
__________________________________________________________________
[652] See Cicero's Oration in behalf of Roscius.
[653] See Cicero, Against Verres, 5.
__________________________________________________________________
Chapter XXXIV.--Epilogue to the Preceding.
52. Much more might I say on this subject, were it not that the
requirements of the task which I have undertaken compel me to conclude
this book, and revert to the object originally proposed. When, indeed,
I took it in hand to solve those problems of the Gospels which meet us
where the four evangelists, as it seems to certain critics, fail to
harmonize with each other, by setting forth to the best of my ability
the particular designs which they severally have in view, I was met
first by the necessity of discussing a question which some are
accustomed to bring before us,--the question, namely, as to the reason
why we cannot produce any writings composed by Christ Himself. For
their aim is to get Him credited with the writing of some other
composition, I know not of what sort, which may be suitable to their
inclinations, and with having indulged in no sentiments of antagonism
to their gods, but rather with having paid respect to them in a kind of
magical worship; and their wish is also to get it believed that His
disciples not only gave a false account of Him when they declared Him
to be the God by whom all things were made, while He was really nothing
more than a man, although certainly a man of the most exalted wisdom,
but also that they taught with regard to these gods of theirs something
different from what they had themselves learned from Him. This is how
it happens that we have been engaged preferentially in pressing them
with arguments concerning the God of Israel, who is now worshipped by
all nations through the medium of the Church of the Christians, who is
also subverting their sacrilegious vanities the whole world over,
exactly as He announced by the mouth of the prophets so long ago, and
who has now fulfilled those predictions by the name of Christ, in whom
He had promised that all nations should be blessed. And from all this
they ought to understand that Christ could neither have known nor
taught anything else with regard to their gods than what was enjoined
and foretold by the God of Israel through the agency of these prophets
of His by whom He promised, and ultimately sent, this very Christ, in
whose name, according to the promise given to the fathers, when all
nations were pronounced blessed, it has come to pass that this same God
of Israel should be called the God of the whole earth. By this, too,
they ought to see that His disciples did not depart from the doctrine
of their Master when they forbade the worship of the gods of the
Gentiles, with the view of preventing us from addressing our
supplications to insensate images, or from having fellowship with
demons, or from serving the creature rather than the Creator with the
homage of religious worship.
__________________________________________________________________
Chapter XXXV.--Of the Fact that the Mystery of a Mediator Was Made
Known to Those Who Lived in Ancient Times by the Agency of Prophecy, as
It is Now Declared to Us in the Gospel.
53. Wherefore, seeing that Christ Himself is that Wisdom of God by whom
all things were created, and considering that no rational
intelligences, whether of angels or of men, receive wisdom except by
participation in this Wisdom wherewith we are united by that Holy
Spirit through whom charity is shed abroad in our hearts [654] (which
Trinity at the same time constitutes one God), Divine Providence,
having respect to the interests of mortal men whose time-bound life was
held engaged in things which rise into being and die, [655] decreed
that this same Wisdom of God, assuming into the unity of His person the
(nature of) man, in which He might be born according to the conditions
of time, and live and die and rise again, should utter and perform and
bear and sustain things congruous to our salvation; and thus, in
exemplary fashion, show at once to men on earth the way for a return to
heaven, and to those angels who are above us, the way to retain their
position in heaven. [656] For unless, also, in the nature of the
reasonable soul, and under the conditions of an existence in time,
something came newly into being,--that is to say, unless that began to
be which previously was not,--there could never be any passing from a
life of utter corruption and folly into one of wisdom and true
goodness. And thus, as truth in the contemplative lives in the
enjoyment of things eternal, while faith in the believing is what is
due to things which are made, man is purified through that faith which
is conversant with temporal things, in order to his being made capable
of receiving the truth of things eternal. For one of their noblest
intellects, the philosopher Plato, in the treatise which is named the
Timæus, speaks also to this effect: "As eternity is to that which is
made, so truth to faith." Those two belong to the things
above,--namely, eternity and truth; these two belong to the things
below,--namely, that which is made and faith. In order, therefore, that
we may be called off from the lowest objects, and led up again to the
highest, and in order also that what is made may attain to the eternal,
we must come through faith to truth. And because all contraries are
reduced to unity by some middle factor, and because also the iniquity
of time alienated us from the righteousness of eternity, there was need
of some mediatorial righteousness of a temporal nature; which
mediatizing factor might be temporal on the side of those lowest
objects, but also righteous on the side of these highest, [657] and
thus, by adapting itself to the former without cutting itself off from
the latter, might bring back those lowest objects to the highest.
Accordingly, Christ was named the Mediator between God and men, who
stood between the immortal God and mortal man, as being Himself both
God and man, [658] who reconciled man to God, who continued to be what
He (formerly) was, but was made also what He (formerly) was not. And
the same Person is for us at once the (centre of the) said faith in
things that are made, and the truth in things eternal.
54. This great and unutterable mystery, this kingdom and priesthood,
was revealed by prophecy to the men of ancient time, and is now
preached by the gospel to their descendants. For it behoved that, at
some period or other, that should be made good among all nations which
for a long time had been promised through the medium of a single
nation. Accordingly, He who sent the prophets before His own descent
also despatched the apostles after His ascension. Moreover, in virtue
of the man [659] assumed by Him, He stands to all His disciples in the
relation of the head to the members of His body. Therefore, when those
disciples have written matters which He declared and spake to them, it
ought not by any means to be said that He has written nothing Himself;
since the truth is, that His members have accomplished only what they
became acquainted with by the repeated statements of the Head. For all
that He was minded to give for our perusal on the subject of His own
doings and sayings, He commanded to be written by those disciples, whom
He thus used as if they were His own hands. Whoever apprehends this
correspondence of unity and this concordant service of the members, all
in harmony in the discharge of diverse offices under the Head, will
receive the account which he gets in the Gospel through the narratives
constructed by the disciples, in the same kind of spirit in which he
might look upon the actual hand of the Lord Himself, which He bore in
that body which was made His own, were he to see it engaged in the act
of writing. For this reason let us now rather proceed to examine into
the real character of those passages in which these critics suppose the
evangelists to have given contradictory accounts (a thing which only
those who fail to understand the matter aright can fancy to be the
case); so that, when these problems are solved, it may also be made
apparent that the members in that body have preserved a befitting
harmony in the unity of the body itself, not only by identity in
sentiment, but also by constructing records consonant with that
identity.
__________________________________________________________________
[654] Rom. v. 5.
[655] In rebus orientibus et occidentibus occupata tenebatur.
[656] Fieret et deorsum hominibus exemplum redeundi et eis qui sursum
sunt angelis exemplum manendi.
[657] Reading quæ medietas temporalis esset de imis, justa de summis.
Another version gives quæ medietas temporalis esset de imis mixta et
summis = which temporal mediatizing factor might be made up of the
lowest and the highest objects together, or = which might be a temporal
mediatizing factor made up, etc.
[658] 1 Tim. ii. 5.
[659] Hominem.
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__________________________________________________________________
Book II.
In this book Augustin undertakes an orderly examination of the Gospel
according to Matthew, on to the narrative of the Supper, and institutes
a comparison between it and the other gospels by Mark, Luke, and John,
with the view of demonstrating a complete harmony between the four
evangelists throughout all these sections.
__________________________________________________________________
The Prologue.
1. Whereas, in a discourse of no small length and of imperative
importance, which we have finished within the compass of one book, we
have refuted the folly of those who think that the disciples who have
given us these Gospel histories deserve only to be disparagingly
handled, for the express reason that no writings are produced by us
with the claim of being compositions which have proceeded immediately
from the hand of that Christ whom they refuse indeed to worship as God,
but whom, nevertheless, they do not hesitate to pronounce worthy to be
honoured as a man far surpassing all other men in wisdom; and as,
further, we have confuted those who strive to make Him out to have
written in a strain suiting their perverted inclinations, but not in
terms calculated, by their perusal and acceptance, to set men right, or
to turn them from their perverse ways, let us now look into the
accounts which the four evangelists have given us of Christ, with the
view of seeing how self-consistent they are, and how truly in harmony
with each other. And let us do so in the hope that no offence, even of
the smallest order may be felt in this line of things in the Christian
faith by those who exhibit more curiosity than capacity, in so far as
they think that a study of the evangelical books, conducted not in the
way of a merely cursory perusal, but in the form of a more than
ordinarily careful investigation, has disclosed to them certain matters
of an inapposite and contradictory nature, and in so far as their
notion is, that these things are to be held up as objections in the
spirit of contention, rather than pondered in the spirit of
consideration.
__________________________________________________________________
Chapter I.--A Statement of the Reason Why the Enumeration of the
Ancestors of Christ is Carried Down to Joseph, While Christ Was Not
Born of that Man's Seed, But of the Virgin Mary.
2. The evangelist Matthew has commenced his narrative in these terms:
"The book of the generation of Jesus Christ, the son of David, the son
of Abraham." [660] By this exordium he shows with sufficient clearness
that his undertaking is to give an account of the generation of Christ
according to the flesh. For, according to this, Christ is the Son of
man,--a title which He also gives very frequently to Himself, [661]
thereby commending to our notice what in His compassion He has
condescended to be on our behalf. For that heavenly and eternal
generation, in virtue of which He is the only-begotten Son of God,
before every creature, because all things were made by Him, is so
ineffable, that it is of it that the word of the prophet must be
understood when he says, "Who shall declare His generation?" [662]
Matthew therefore traces out the human generation of Christ, mentioning
His ancestors from Abraham downwards, and carrying them on to Joseph
the husband of Mary, of whom Jesus was born. For it was not held
allowable to consider him dissociated from the married estate which was
entered into with Mary, on the ground that she gave birth to Christ,
not as the wedded wife of Joseph, but as a virgin. For by this example
an illustrious recommendation is made to faithful married persons of
the principle, that even when by common consent they maintain their
continence, the relation can still remain, and can still be called one
of wedlock, inasmuch as, although there is no connection between the
sexes of the body, there is the keeping of the affections of the mind;
particularly so for this reason, that in their case we see how the
birth of a son was a possibility apart from anything of that carnal
intercourse which is to be practised with the purpose of the
procreation of children only. Moreover, the mere fact that he had not
begotten Him by act of his own, was no sufficient reason why Joseph
should not be called the father of Christ; for indeed he could be in
all propriety the father of one whom he had not begotten by his own
wife, but had adopted from some other person.
3. Christ, it is true, was also supposed to be the son of Joseph in
another way, as if He had been born simply of that man's seed. But this
supposition was entertained by persons whose notice the virginity of
Mary escaped. For Luke says: "And Jesus Himself began to be about
thirty years of age, being (as was supposed) the son of Joseph." [663]
This Luke, however, instead of naming Mary His only parent, had not the
slightest hesitation in also speaking of both parties as His parents,
when he says: "And the boy grew and waxed strong, filled with wisdom,
and the grace of God was in Him: and His parents went to Jerusalem
every year at the feast of the passover." [664] But lest any one may
fancy that by the "parents" here are rather to be understood the blood
relations of Mary along with the mother herself, what shall be said to
that preceding word of the same Luke, namely, "And His father [665] and
mother marvelled at those things which were spoken of Him"? [666]
Since, then, he also makes the statement that Christ was born, not in
consequence of Joseph's connection with the mother, but simply of Mary
the virgin, how can he call him His father, unless it be that we are to
understand him to have been truly the husband of Mary, without the
intercourse of the flesh indeed, but in virtue of the real union of
marriage; and thus also to have been in a much closer relation the
father of Christ, in so far as He was born of his wife, than would have
been the case had He been only adopted from some other party? And this
makes it clear that the clause,"as was supposed," [667] is inserted
with a view to those who are of opinion that He was begotten by Joseph
in the same way as other men are begotten.
__________________________________________________________________
[660] Matt. i. 1.
[661] Matt. viii. 20, ix. 6.
[662] Isa. liii. 8.
[663] Luke iii. 23. [Revised Version, "And Jesus Himself, when He began
to teach, was about," etc. The Latin, erat incipiens, conveys the same
sense.--R.]
[664] Luke ii. 40, 41.
[665] Et erat pater ejus, etc., instead of Joseph, etc. [The correct
text in Luke ii. 33 is undoubtedly that given by Augustin. Compare
critical editions of the Greek text. So Revised Version, "And His
father and His mother," etc.--R.]
[666] Luke ii. 33.
[667] [Compare Revised Version, where the parenthesis is correctly
given.--R.]
__________________________________________________________________
Chapter II.--An Explanation of the Sense in Which Christ is the Son of
David, Although He Was Not Begotten in the Way of Ordinary Generation
by Joseph the Son of David.
4. Thus, too, even if one were able to demonstrate that no descent,
according to the laws of blood, could be claimed from David for Mary,
we should have warrant enough to hold Christ to be the son of David, on
the ground of that same mode of reckoning by which also Joseph is
called His father. But seeing that the Apostle Paul unmistakably tells
us that "Christ was of the seed of David according to the flesh," [668]
how much more ought we to accept without any hesitation the position
that Mary herself also was descended in some way, according to the laws
of blood, from the lineage of David? Moreover, since this woman's
connection with the priestly family also is a matter not left in
absolute obscurity, inasmuch as Luke inserts the statement that
Elisabeth, whom he records to be of the daughters of Aaron, [669] was
her cousin, [670] we ought most firmly to hold by the fact that the
flesh of Christ sprang from both lines; to wit, from the line of the
kings, and from that of the priests, in the case of which persons there
was also instituted a certain mystical unction which was symbolically
expressive among this people of the Hebrews. In other words, there was
a chrism; which term makes the import of the name of Christ patent, and
presents it as something indicated so long time ago by an intimation so
very intelligible.
__________________________________________________________________
[668] Rom. i. 3.
[669] Luke i. 5.
[670] Luke i. 36.
__________________________________________________________________
Chapter III.--A Statement of the Reason Why Matthew Enumerates One
Succession of Ancestors for Christ, and Luke Another.
5. Furthermore, as to those critics who find a difficulty in the
circumstance that Matthew enumerates one series of ancestors, beginning
with David and travelling downwards to Joseph, [671] while Luke
specifies a different succession, tracing it from Joseph upwards as far
as to David, [672] they might easily perceive that Joseph may have had
two fathers,--namely, one by whom he was begotten, and a second by whom
he may have been adopted. [673] For it was an ancient custom also among
that people to adopt children with the view of making sons for
themselves of those whom they had not begotten. For, leaving out of
sight the fact that Pharaoh's daughter [674] adopted Moses (as she was
a foreigner), Jacob himself adopted his own grandsons, the sons of
Joseph, in these very intelligible terms: "Now, therefore, thy two sons
which were born unto thee before I came unto thee, are mine: Ephraim
and Manasseh shall be mine, as Reuben and Simeon: and thy issue which
thou begettest after them shall be thine." [675] Whence also it came to
pass that there were twelve tribes of Israel, although the tribe of
Levi was omitted, which did service in the temple; for along with that
one the whole number was thirteen, the sons of Jacob themselves being
twelve. Thus, too, we can understand how Luke, in the genealogy
contained in his Gospel, has named a father for Joseph, not in the
person of the father by whom he was begotten, but in that of the father
by whom he was adopted, tracing the list of the progenitors upwards
until David is reached. For, seeing that there is a necessity, as both
evangelists give a true narrative,--to wit, both Matthew and
Luke,--that one of them should hold by the line of the father who begat
Joseph, and the other by the line of the father who adopted him, whom
should we suppose more likely to have preserved the lineage of the
adopting father, than that evangelist who has declined to speak of
Joseph as begotten by the person whose son he has nevertheless reported
him to be? For it is more appropriate that one should have been called
the son of the man by whom he was adopted, than that he should be said
to have been begotten by the man of whose flesh he was not descended.
Now when Matthew, accordingly, used the phrases, "Abraham begat Isaac,"
"Isaac begat Jacob," and so on, keeping steadily by the term "begat,"
until he said at the close, "and Jacob begat Joseph," he gave us to
know with sufficient clearness, that he had traced out the order [676]
of ancestors on to that father by whom Joseph was not adopted, but
begotten.
6. But even although Luke had said that Joseph was begotten by Heli,
that expression ought not to disturb us to such an extent as to lead us
to believe anything else than that by the one evangelist the father
begetting was mentioned, and by the other the father adopting. For
there is nothing absurd in saying that a person has begotten, not after
the flesh, it may be, but in love, one whom he has adopted as a son.
Those of us, to wit, to whom God has given power to become His sons, He
did not beget of His own nature and substance, as was the case with His
only Son; but He did indeed adopt us in His love. And this phrase the
apostle is seen repeatedly to employ just in order to distinguish from
us the only-begotten Son who is before every creature, by whom all
things were made, who alone is begotten of the substance of the Father;
who, in accordance with the equality of divinity, is absolutely what
the Father is, and who is declared to have been sent with the view of
assuming to Himself the flesh proper to that race to which we too
belong according to our nature, in order that by His participation in
our mortality, through His love for us, He might make us partakers of
His own divinity in the way of adoption. For the apostle speaks thus:
"But when the fulness of time was come, God sent forth His Son, made of
a woman, made under the law, to redeem them that were under the law,
that we might receive [677] the adoption of sons." [678] And yet we are
also said to be born of God,--that is to say, in so far as we, who
already were men, have received power to be made the sons of God,--to
be made such, moreover, by grace, and not by nature. For if we were
sons by nature, we never could have been aught else. But when John
said, "To them gave He power to become the sons of God, even to them
that believe on His name," he proceeded at once to add these words,
"which were born not of blood, nor of the will of the flesh, nor of the
will of man, but of God." [679] Thus, of the same persons he said,
first, that having received power they became the sons of God, which is
what is meant by that adoption which Paul mentions; and secondly, that
they were born of God. And in order the more plainly to show by what
grace this is effected, he continued thus: "And the Word was made
flesh, and dwelt among us," [680] --as if he meant to say, What wonder
is it that those should have been made sons of God, although they were
flesh, on whose behalf the only Son was made flesh, although He was the
Word? Howbeit there is this vast difference between the two cases, that
when we are made the sons of God we are changed for the better; but
when the Son of God was made the son of man, He was not indeed changed
into the worse, but He did certainly assume to Himself what was below
Him. James also speaks to this effect: "Of His own will begat He us by
the word of truth, that we should be a kind of first fruits [681] of
His creatures." [682] And to preclude our supposing, as it might appear
from the use of this term "begat," that we are made what He is Himself,
he here points out very plainly, that what is conceded to us in virtue
of this adoption, is a kind of headship [683] among the creatures.
7. It would be no departure from the truth, therefore, even had Luke
said that Joseph was begotten by the person by whom he was really
adopted. Even in that way he did in fact beget him, not indeed to be a
man, but certainly to be a son; just as God has begotten us to be His
sons, whom He had previously made to the effect of being men. But He
begat only one to be not simply the Son, which the Father is not, but
also God, which the Father in like manner is. At the same time, it is
evident that if Luke had employed that phraseology, it would be
altogether a matter of dubiety as to which of the two writers mentioned
the father adopting, and which the father begetting of his own flesh;
just as, on the other hand, although neither of them had used the word
"begat," and although the former evangelist had called him the son of
the one person, and the latter the son of the other, it would
nevertheless be doubtful which of them named the father by whom he was
begotten, and which the father by whom he was adopted. As the case
stands now, however,--the one evangelist saying that "Jacob begat
Joseph," and the other speaking of "Joseph who was the son of
Heli,"--by the very distinction which they have made between the
expressions, they have elegantly indicated the different objects which
they have taken in hand. But surely it might easily suggest itself, as
I have said, to a man of piety decided enough to make him consider it
right to seek some worthier explanation than that of simply crediting
the evangelist with stating what is false; it might, I repeat, readily
suggest itself to such a person to examine what reasons there might be
for one man being (supposed) capable of having two fathers. This,
indeed, might have suggested itself even to those detractors, were it
not that they preferred contention to consideration.
__________________________________________________________________
[671] Matt. i. 1-16.
[672] Luke iii. 23-38.
[673] In the Retractations (ii. 16), Augustin alludes to this passage
with the view of correcting his statement regarding the adoption. He
tells us that, in speaking of the two several fathers whom Joseph may
have had, he should not have said that there "was one by whom Joseph
was begotten, and another by whom he may have been adopted," but should
rather have put it thus: "one by whom he was begotten, and another unto
whom he was adopted" (alteri instead of ab altero adoptatus). And the
reason indicated for the correction is the probability that the father
who begat Joseph was the mother's second husband, who, according to the
Levirate law, had married her on the death of his brother without
issue. [That Luke gives the lineage of Mary, who was the daughter of
Heli, has been held by many scholars. Weiss, in his edition of Meyer's
Commentary, claims that this is the only grammatical view: see
Robinson's Greek Harmony, rev. ed. pp. 207, 208. Augustin passes over
this solution apparently because he was more concerned to press the
priestly lineage of Mary.--R.]
[674] Ex. ii. 10.
[675] Gen. xlviii. 5, 6.
[676] Reading ordinem; others have originem, descent.
[677] Reciperemus. Most of the older mss. give recipiamus, may receive.
[678] Gal. iv. 4, 5.
[679] John i. 12, 13.
[680] John i. 14.
[681] Initium, beginning.
[682] Jas. i. 18.
[683] Principatum.
__________________________________________________________________
Chapter IV.--Of the Reason Why Forty Generations (Not Including Christ
Himself) are Found in Matthew, Although He Divides Them into Three
Successions of Fourteen Each.
8. The matter next to be introduced, moreover, is one requiring, in
order to its right apprehension and contemplation, a reader of the
greatest attention and carefulness. For it has been acutely observed
that Matthew, who had proposed to himself the task of commending the
kingly character in Christ, named, exclusive of Christ Himself, forty
men in the series of generations. Now this number denotes the period in
which, in this age and on this earth, it behoves us to be ruled by
Christ in accordance with that painful discipline whereby "God
scourgeth," as it is written, "every son that He receiveth;" [684] and
of which also an apostle says that "we must through much tribulation
enter into the kingdom of God." [685] This discipline is also signified
by that rod of iron, concerning which we read this statement in a
Psalm: "Thou shalt rule them with a rod of iron;" [686] which words
occur after the saying, "Yet I am set king by Him upon His holy hill of
Zion!" [687] For the good, too, are ruled with a rod of iron, as it is
said of them: "The time is come that judgment should begin at the house
of God; and if it first begin at us, what shall the end be to them that
obey not the gospel of God? and if the righteous scarcely be saved,
where shall the ungodly and the sinner appear?" [688] To the same
persons the sentence that follows also applies: "Thou shall dash them
in pieces like a potter's vessel." For the good, indeed, are ruled by
this discipline, while the wicked are crushed by it. And these two
different classes of persons are mentioned here as if they were the
same, on account of the identity of the signs [689] employed in
reference to the wicked in common with the good.
9. That this number, then, is a sign of that laborious period in which,
under the discipline of Christ the King, we have to fight against the
devil, is also indicated by the fact that both the law and the prophets
solemnized a fast of forty days,--that is to say, a humbling of the
soul,--in the person of Moses and Elias, who fasted each for a space of
forty days. [690] And what else does the Gospel narrative shadow forth
under the fast of the Lord Himself, during which forty days He was also
tempted of the devil, [691] than that condition of temptation which
appertains to us through all the space of this age, and which He bore
in the flesh which He condescended to take to Himself from our
mortality? After the resurrection also, it was His will to remain with
His disciples on the earth not longer than forty days, [692] continuing
to mingle for that space of time with this life of theirs in the way of
human intercourse, and partaking along with them of the food needful
for mortal men, although He Himself was to die no more; and all this
was done with the view of signifying to them through these forty days,
that although His presence should be hidden from their eyes, He would
yet fulfil what He promised when He said, "Lo, I am with you, even to
the end of the world." [693] And in explanation of the circumstance
that this particular number should denote this temporal and earthly
life, what suggests itself most immediately in the meantime, although
there may be another and subtler method of accounting for it, is the
consideration that the seasons of the years also revolve in four
successive alternations, and that the world itself has its bounds
determined by four divisions, which Scripture sometimes designates by
the names of the winds,--East and West, Aquilo [or North] and Meridian
[or South]. [694] But the number forty is equivalent to four times ten.
Furthermore, the number ten itself is made up by adding the several
numbers in succession from one up to four together.
10. In this way, then, as Matthew undertook the task of presenting the
record of Christ as the King who came into this world, and into this
earthly and mortal life of men, for the purpose of exercising rule over
us who have to struggle with temptation, he began with Abraham, and
enumerated forty men. For Christ came in the flesh from that very
nation of the Hebrews with a view to the keeping of which as a people
distinct from the other nations, God separated Abraham from his own
country and his own kindred. [695] And the circumstance that the
promise contained an intimation of the race from which He was destined
to come, served very specially to make the prediction and announcement
concerning Him something all the clearer. Thus the evangelist did
indeed mark out fourteen generations in each of three several members,
stating that from Abraham until David there were fourteen generations,
and from David until the carrying away into Babylon other fourteen
generations, and another fourteen from that period on to the nativity
of Christ. [696] But he did not then reckon them all up in one sum,
counting them one by one, and saying that thus they make up forty-two
in all. For among these progenitors there is one who is enumerated
twice, namely Jechonias, with whom a kind of deflection was made in the
direction of extraneous nations at the time when the transmigration
into Babylon took place. [697] When the enumeration, moreover, is thus
bent from the direct order of progression, and is made to form, if we
may so say, a kind of corner for the purpose of taking a different
course, what meets us at that corner is mentioned twice over,--namely,
at the close of the preceding series, and at the head of the deflection
specified. And this, too, was a figure of Christ as the one who was, in
a certain sense, to pass from the circumcision to the uncircumcision,
or, so to speak, from Jerusalem to Babylon, and to be, as it were, the
corner-stone to all who believe on Him, whether on the one side or on
the other. Thus was God making preparations then in a figurative manner
for things which were to come in truth. For Jechonias himself, with
whose name the kind of corner which I have in view was prefigured, is
by interpretation the "preparation of God." [698] In this way,
therefore, there are really not forty-two distinct generations named
here, which would be the proper sum of three times fourteen; but, as
there is a double enumeration of one of the names, we have here forty
generations in all, taking into account the fact that Christ Himself is
reckoned in the number, who, like the kingly president over this
[significant] number forty, superintends the administration of this
temporal and earthly life of ours.
11. And inasmuch as it was Matthew's intention to set forth Christ as
descending with the object of sharing this mortal state with us, he has
mentioned those same generations from Abraham on to Joseph, and on to
the birth of Christ Himself, in the form of a descending scale, and at
the very beginning of his Gospel. Luke, on the other hand, details
those generations not at the commencement of his Gospel, but at the
point of Christ's baptism, and gives them not in the descending, but in
the ascending order, ascribing to Him preferentially the character of a
priest in the expiation of sins, as where the voice from heaven
declared Him, and where John himself delivered his testimony in these
terms: "Behold the Lamb of God, that taketh away the sin of the world!"
[699] Besides, in the process by which he traces the genealogy upwards,
he passes Abraham and carries us back to God, to whom, purified and
atoned for, we are reconciled. Of merit, too, He has sustained in
Himself the origination of our adoption; for we are made the sons of
God through adoption, by believing on the Son of God. Moreover, on our
account the Son of God was pleased to be made the son of man by the
generation which is proper to the flesh. And the evangelist has shown
clearly enough that he did not name Joseph the son of Heli on the
ground that he was begotten of him, but only on the ground that he was
adopted by him. For he has spoken of Adam also as the son of God, who,
strictly speaking, was made by God, but was also, as it may be said,
constituted a son in paradise by the grace which afterwards he lost
through his transgression.
12. In this way, it is the taking of our sins upon Himself by the Lord
Christ that is signified in the genealogy of Matthew, while in the
genealogy of Luke it is the abolition of our sins by the Lord Christ
that is expressed. In accordance with these ideas, the one details the
names in the descending scale, and the other in the ascending. For when
the apostle says, "God sent His Son in the likeness of the flesh of
sin," [700] he refers to the taking of our sins upon Himself by Christ.
But when he adds, "for sin, to condemn sin in the flesh," [701] he
expresses the expiation of sins. Consequently Matthew traces the
succession downwards from David through Solomon, in connection with
whose mother it was that he sinned; while Luke carries the genealogy
upwards to the same David through Nathan, [702] by which prophet God
took away [703] his sin. [704] The number, also, which Luke follows
does most certainly best indicate the taking away of sins. For inasmuch
as in Christ, who Himself had no sin, there is assuredly no iniquity
allied to the iniquities of men which He bore in His flesh, the number
adopted by Matthew makes forty when Christ is excepted. On the
contrary, inasmuch as, by clearing us of all sin and purging us, He
places us in a right relation to His own and His Father's righteousness
(so that the apostle's word is made good: "But he that is joined to the
Lord is one spirit" [705] ), in the number used by Luke we find
included both Christ Himself, with whom the enumeration begins, and
God, with whom it closes; and the sum becomes thus seventy-seven, which
denotes the thorough remission and abolition of all sins. This perfect
removal of sins the Lord Himself also clearly represented under the
mystery of this number, when He said that the person sinning ought to
be forgiven not only seven times, but even unto seventy times seven.
[706]
13. A careful inquiry will make it plain that it is not without some
reason that this latter number is made to refer to the purging of all
sins. For the number ten is shown to be, as one may say, the number of
justice [righteousness] in the instance of the ten precepts of the law.
Moreover, sin is the transgression of the law. And the transgression
[707] of the number ten is expressed suitably in the eleven; whence
also we find instructions to have been given to the effect that there
should be eleven curtains of haircloth constructed in the tabernacle;
[708] for who can doubt that the haircloth has a bearing upon the
expression of sin? Thus, too, inasmuch as all time in its revolution
runs in spaces of days designated by the number seven, we find that
when the number eleven is multiplied by the number seven, we are
brought with all due propriety to the number seventy-seven as the sign
of sin in its totality. In this enumeration, therefore, we come upon
the symbol for the full remission of sins, as expiation is made for us
by the flesh of our Priest, with whose name the calculation of this
number starts here; and as reconciliation is also effected for us with
God, with whose name the reckoning of this number is here brought to
its conclusion by the Holy Spirit, who appeared in the form of a dove
on the occasion of that baptism in connection with which the number in
question is mentioned. [709]
__________________________________________________________________
[684] Heb. xii. 6.
[685] Acts xiv. 22.
[686] Ps. ii. 9.
[687] Ps. ii. 6.
[688] 1 Pet. iv. 17, 18.
[689] Sacramenta.
[690] Exod. xxxiv. 28; 1 Kings xix. 8.
[691] Matt. iv. 1, 2.
[692] Acts i. 3.
[693] Matt. xxviii. 20.
[694] Zech. xiv. 4.
[695] Gen. xii. 1, 2.
[696] Matt. i. 17.
[697] [It is more probable that David should be reckoned twice, in
making out the series. Augustin passes over the more serious difficulty
arising from the omissions in the genealogy given by Matthew. These
omissions, however, show that the evangelist had some purpose in his
use of the number "fourteen." Of any design to emphasize the number
"forty" there is no evidence.--R.]
[698] Præparatio Dei.
[699] John i. 29.
[700] Rom. viii. 3. [Comp. Revised Version margin.--R.]
[701] Ut de peccato damnaret peccatum in carne. [Revised Version, "And
as an offering for sin," etc.--R.]
[702] 2 Sam. xii. 1-14.
[703] Expiavit.
[704] In his Retractations (ii. 16) Augustin refers to this sentence in
order to chronicle a correction. He tells us that, instead of saying
that "Luke carries the genealogy upwards to the same David through
Nathan, by which prophet God took away his sin," he should have said
"by a prophet of which name," etc., because although the name was the
same, the progenitor was a different person from the prophet Nathan.
[705] 1 Cor. vi. 17.
[706] Matt. xviii. 22. [Augustin apparently follows the rendering:
"seventy times and seven" (see Revised Version margin), accepted by
Meyer and many others. His whole argument turns upon the presence of
the number "eleven" as a factor.--R.]
[707] Transgressio, overstepping.
[708] Exod. xxvi. 7.
[709] Luke iii. 22.
__________________________________________________________________
Chapter V.--A Statement of the Manner in Which Luke's Procedure is
Proved to Be in Harmony with Matthew's in Those Matters Concerning the
Conception and the Infancy or Boyhood of Christ, Which are Omitted by
the One and Recorded by the Other.
14. After the enumeration of the generations, Matthew proceeds thus:
Now the birth of Christ [710] was on this wise. Whereas His mother Mary
was espoused to Joseph, before they came together, she was found with
child of the Holy Ghost. [711] What Matthew has omitted to state here
regarding the way in which that came to pass, has been set forth by
Luke after his account of the conception of John. His narrative is to
the following effect: And in the sixth month the angel Gabriel was sent
from God unto a city of Galilee named Nazareth, to a virgin espoused to
a man whose name was Joseph, of the house of David: and the virgin's
name was Mary. And the angel came in unto her, and said, Hail, thou
that art full of grace, [712] the Lord is with thee: blessed art thou
among women. And when she saw [713] these things, she was troubled at
his saying, and cast in her mind what manner of salutation this should
be. And the angel said unto her: Fear not, Mary; for thou hast found
favour with God. Behold, thou shalt conceive in thy womb, and bring
forth a son, and shalt call His name Jesus. He shall be great, and
shall be called the Son of the Highest; and the Lord God shall give
unto Him the throne of His father David: and He shall reign in the
house of Jacob for ever; and of His kingdom there shall be no end. Then
said Mary unto the angel, How shall this be, seeing I know not a man?
And the angel answered and said unto her, The Holy Ghost shall come
upon thee, and the power of the Highest shall overshadow thee:
therefore also that holy thing which shall be born [714] shall be
called the Son of God; [715] and then follow matters not belonging to
the question at present in hand. Now all this Matthew has recorded
[summarily], when he tells us of Mary that "she was found with child of
the Holy Ghost." Neither is there any contradiction between the two
evangelists, in so far as Luke has set forth in detail what Matthew has
omitted to notice; for both bear witness that Mary conceived by the
Holy Ghost. And in the same way there is no want of concord between
them, when Matthew, in his turn, connects with the narrative something
which Luke leaves out. For Matthew proceeds to give us the following
statement: Then Joseph, her husband, being a just man, and not willing
to make her a public example, was minded to put her away privily. But
while he thought on these things, behold, the angel of the Lord
appeared unto him in a dream, saying, Joseph, thou son of David, fear
not to take unto thee Mary thy wife, for that which is conceived in her
is of the Holy Ghost. And she shall bring forth a son, and thou shalt
call His name Jesus; for He shall save His people from their sins. Now
all this was done that it might be fulfilled which was spoken of the
Lord by the prophet, saying, Behold, a virgin shall be with child, and
shall bring forth a son; and His name shall be called [716] Emmanuel,
which, being interpreted, is, God with us. Then Joseph, being raised
from sleep, did as the angel of the Lord had bidden him, and took unto
him his wife; and knew her not till she had brought forth her
first-born son; [717] and he called His name Jesus. Now when Jesus was
born in Bethlehem of Judæa, in the days of Herod the king, and so
forth. [718]
15. With respect to the city of Bethlehem, Matthew and Luke are at one.
But Luke explains in what way and for what reason Joseph and Mary came
to it; whereas Matthew gives no such explanation. On the other hand,
while Luke is silent on the subject of the journey of the magi from the
east, Matthew furnishes an account of it. That narrative he constructs
as follows, in immediate connection with what he has already offered:
Behold, there came wise men from the east to Jerusalem, saying, Where
is He that is born King of the Jews? for we have seen His star in the
east, and are come to worship Him. Now, when Herod the king had heard
these things, he was troubled. [719] And in this manner the account
goes on, down to the passage where of these magi it is written that,
"being warned of God in a dream that they should not return to Herod,
they departed into their own country another way." [720] This entire
section is omitted by Luke, just as Matthew fails to mention some other
circumstances which are mentioned by Luke: as, for example, that the
Lord was laid in a manger; and that an angel announced His birth to the
shepherds; and that there was with the angel a multitude of the
heavenly host praising God; and that the shepherds came and saw that
that was true which the angel had announced to them; and that on the
day of His circumcision He received His name; as also the incidents
reported by the same Luke to have occurred after the days of the
purification of Mary were fulfilled,--namely, their taking Him to
Jerusalem, and the words spoken in the temple by Simeon or Anna
concerning Him, when, filled with the Holy Ghost, they recognized Him.
Of all these things Matthew says nothing.
16. Hence, a subject which deserves inquiry is the question concerning
the precise time when these events took place which are omitted by
Matthew and given by Luke, and those, on the other hand, which have
been omitted by Luke and given by Matthew. For after his account of the
return of the magi who had come from the east to their own country,
Matthew proceeds to tell us how Joseph was warned by an angel to flee
into Egypt with the young child, to prevent His being put to death by
Herod; and then how Herod failed to find Him, but slew the children
from two years old and under; thereafter, how, when Herod was dead,
Joseph returned from Egypt, and, on hearing that Archelaus reigned in
Judæa instead of his father Herod, went to reside with the boy in
Galilee, at the city Nazareth. All these facts, again, are passed over
by Luke. Nothing, however, like a want of harmony can be made out
between the two writers merely on the ground that the latter states
what the former omits, or that the former mentions what the latter
leaves unnoticed. But the real question is as to the exact period at
which these things could have taken place which Matthew has linked on
to his narrative; to wit, the departure of the family into Egypt, and
their return from it after Herod's death, and their residence at that
time in the town of Nazareth, the very place to which Luke tells us
that they went back after they had performed in the temple all things
regarding the boy according to the law of the Lord. Here, accordingly,
we have to take notice of a fact which will also hold good for other
like cases, and which will secure our minds against similar agitation
or disturbance in subsequent instances. I refer to the circumstance
that each evangelist constructs his own particular narrative on a kind
of plan which gives it the appearance of being the complete and orderly
record of the events in their succession. For, preserving a simple
silence on the subject of those incidents of which he intends to give
no account, he then connects those which he does wish to relate with
what he has been immediately recounting, in such a manner as to make
the recital seem continuous. At the same time, when one of them
mentions facts of which the other has given no notice, the order of
narrative, if carefully considered, will be found to indicate the point
at which the writer by whom the omissions are made has taken the leap
in his account, and thus has attached the facts, which it was his
purpose to introduce, in such a manner to the preceding context as to
give the appearance of a connected series, in which the one incident
follows immediately on the other, without the interposition of anything
else. On this principle, therefore, we understand that where he tells
us how the wise men were warned in a dream not to return to Herod, and
how they went back to their own country by another way, Matthew has
simply omitted all that Luke has related respecting all that happened
to the Lord in the temple, and all that was said by Simeon and Anna;
while, on the other hand, Luke has omitted in the same place all notice
of the journey into Egypt, which is given by Matthew, and has
introduced the return to the city of Nazareth as if it were immediately
consecutive.
17. If any one wishes, however, to make up one complete narrative out
of all that is said or left unsaid by these two evangelists
respectively, on the subject of Christ's nativity and infancy or
boyhood, he may arrange the different statements in the following
order:--Now the birth of Christ was on this wise. [721] There was, in
the days of Herod the king of Judæa, a certain priest named Zacharias,
of the course of Abia; and his wife was of the daughters of Aaron, and
her name was Elisabeth. And they were both righteous before God,
walking in all the commandments and ordinances of the Lord blameless.
And they had no child, because that Elisabeth was barren, and they both
were well stricken in years. And it came to pass, that while he
executed the priest's office before God, in the order of his course,
according to the custom of the priest's office, his lot was to burn
incense when he went into the temple of the Lord: and the whole
multitude of the people were praying without at the time of incense.
And there appeared unto him an angel of the Lord standing on the right
side of the altar of incense. And when Zacharias saw him he was
troubled, and fear fell upon him. But the angel said unto him, Fear
not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall
bear thee a son, and thou shalt call his name John. And thou shalt have
joy and gladness; and many shall rejoice at his birth. For he shall be
great in the sight of the Lord: and he shall drink neither wine nor
strong drink; and he shall be filled with the Holy Ghost, even from his
mother's womb. And many of the children of Israel shall he turn to the
Lord their God. And he shall go before him in the spirit and power of
Elias, to turn the hearts of the fathers to the children, and the
disobedient to the wisdom of the just; to make ready a people perfect
[722] for the Lord. And Zacharias said unto the angel, Whereby shall I
know this? for I am an old man, and my wife well stricken in years. And
the angel, answering, said unto him, I am Gabriel, that stand in the
presence of God; and am sent to speak unto thee, and to show thee these
glad tidings. And, behold, thou shalt be dumb, [723] and not able to
speak, until the day that these things shall be performed, because thou
hast not believed my words, which shall be fulfilled in their season.
And the people waited for Zacharias, and marvelled that he tarried in
the temple. And when he came out, he could not speak unto them: and
they perceived that he had seen a vision in the temple: and he beckoned
unto them, and remained speechless. And it came to pass that, as soon
as the days of his ministration were accomplished, he departed to his
own house. And after those days his wife Elisabeth conceived, and hid
herself five months, saying, Thus hath the Lord dealt with me in the
days wherein He looked upon me, to take away my reproach among men. And
in the sixth month the angel Gabriel was sent from God unto a city of
Galilee, named Nazareth, to a virgin espoused to a man whose name was
Joseph, of the house of David; and the virgin's name was Mary. And the
angel came in unto her, and said, Hail, thou that art full of grace,
[724] the Lord is with thee; blessed art thou among women. And when she
saw him, she was troubled at his saying, and cast in her mind what
manner of salutation this should be. And the angel said unto her, Fear
not, Mary: for thou hast found favour with God. Behold, thou shalt
conceive in thy womb, and bring forth a son, and shalt call His name
Jesus. He shall be great, and shall be called the Son of the Highest;
and the Lord God shall give unto Him the throne of His father David:
and He shall reign in the house of Jacob for ever; and of His kingdom
there shall be no end. Then said Mary unto the angel, How shall this
be, seeing I know not a man? And the angel answered and said unto her,
The Holy Ghost shall come upon thee, and the power of the Highest shall
overshadow thee: therefore also that holy thing which shall be born of
thee shall be called the Son of God. [725] And, behold, thy cousin
Elisabeth, she hath also conceived a son in her old age: and this is
the sixth month with her who is called [726] barren. For with God
nothing shall be impossible. And Mary said, Behold the handmaid of the
Lord; be it unto me according to thy word. And the angel departed from
her. And Mary arose in those days, and went into the hill country with
haste, into a city of Juda; and entered into the house of Zacharias,
and saluted Elisabeth. And it came to pass, that when Elisabeth heard
the salutation of Mary, the babe leaped in her womb; and Elisabeth was
filled with the Holy Ghost: and she spake out with a loud voice, and
said, Blessed art thou among women, and blessed is the fruit of thy
womb. And whence is this to me, that the mother of my Lord should come
to me? for, lo, as soon as the voice of thy salutation sounded in mine
ears, the babe leaped in my womb for joy. And blessed art thou that
didst believe, [727] for there shall be a performance of those things
which were told thee from the Lord. And Mary said, My soul doth magnify
the Lord, and my spirit hath rejoiced in God my Saviour. For He hath
regarded the low estate of His handmaiden: for, behold, from henceforth
all generations shall call me blessed. For He that is mighty hath done
to me great things, and holy is His name. And His mercy is on them that
fear Him, from generation to generation. He hath made [728] strength
with His arm; He hath scattered the proud in the imagination of their
heart. He hath put down the mighty from their seat, and exalted them of
low degree. He hath filled the hungry with good things, and the rich He
hath sent empty away. He hath holpen [729] His servant Israel, in
remembrance of his mercy: as He spake to our fathers, to Abraham, and
to his seed for ever. And Mary abode with her about three months, and
returned to her own house. [730] Then it proceeds thus:--She was found
with child of the Holy Ghost. [731] Then Joseph her husband, being a
just man, and not willing to make her a public example, was minded to
put her away privily. But while he thought on these things, behold, the
angel of the Lord appeared unto him in a dream, saying, Joseph, thou
son of David, fear not to take unto thee Mary thy wife: for that which
is conceived in her is of the Holy Ghost. And she shall bring forth a
son, and thou shalt call His name Jesus: for He shall save His people
from their sins. Now all this was done, that it might be fulfilled
which was spoken of the Lord by the prophet, saying, Behold, a virgin
shall be with child, and shall bring forth a son, and they shall call
His name Emmanuel; which, being interpreted, is, God with us. Then
Joseph, being raised from sleep, did as the angel of the Lord had
bidden him, and took unto him his wife, and knew her not. [732]
Now [733] Elisabeth's full time came that she should be delivered, and
she brought forth a son. And her neighbours and her relatives [734]
heard that the Lord magnified His mercy with her; and they
congratulated her. And it came to pass, that on the eighth day they
came to circumcise the child; and they called [735] him Zacharias,
after the name of his father. And his mother answered and said, Not so;
but he shall be called John. And they said unto her, There is none of
thy kindred that is called by this name. And they made signs to his
father, how he would have him called. And he asked for a writing table,
and wrote, saying, His name is John. And they marvelled all. And his
mouth was opened immediately, and his tongue, and he spake and praised
God. And fear came on all them that dwelt round about them: and all
these sayings were noised abroad throughout all the hill country of
Judæa. And all they that had heard them laid them up in their heart,
saying, What manner of child, thinkest thou, shall this be? For the
hand of the Lord was with him. And his father Zacharias was filled with
the Holy Ghost, and prophesied, saying, Blessed be the Lord God of
Israel; for He hath visited and redeemed His people, and hath raised up
an horn of salvation for us in the house of His servant David; as He
spake by the mouth of His holy prophets, which have been since the
world began; (to give) salvation from our enemies, and from the hand of
all that hate us: to perform mercy with our fathers, and to remember
His holy covenant, the oath which He sware to Abraham our father that
He would give to us; in order that, being saved out of the hand of our
enemies, we might serve Him without fear, in holiness and righteousness
before Him, all our days. And thou, child, shalt be called the Prophet
of the Highest: for thou shalt go before the face of the Lord to
prepare His ways; to give knowledge of salvation unto His people, for
the remission [736] of their sins, through the tender mercy of our God;
whereby the dayspring from on high hath visited us, to give light to
them that sit in darkness and in the shadow of death, to guide our feet
into the way of peace. And the child grew, and waxed strong in spirit,
and was in the deserts until the day of his showing unto Israel. And it
came to pass in those days, that there went out a decree from Cæsar
Augustus, that all the world should be taxed. [737] This first taxing
[738] was made when Syrinus [739] was governor of Syria. And all went
to be taxed, [740] every one into his own city. And Joseph also went up
from Galilee, out of the city of Nazareth, into Judæa, unto the city of
David, which is called Bethlehem, because he was of the house and
lineage of David, to be taxed [741] with Mary his espoused wife, being
great with child. And so it was, that while they were there, the days
were accomplished that she should be delivered. And she brought forth
her first-born son, and wrapped Him in swaddling-clothes, and laid Him
in a manger; because there was no room for them in the inn. And there
were in the same country shepherds watching and keeping the vigils of
the night over their flock. And, lo, the angel of the Lord stood by
them, and the glory of the Lord shone round about them; and they were
sore afraid. And the angel said unto them, Fear not: for, behold, I
bring you good tidings of great joy, which shall be to all people. For
unto you is born this day, in the city of David, a Saviour, which is
Christ the Lord. And this shall be a sign unto you: Ye shall find the
babe wrapped in swaddling-clothes, lying in a manger. And suddenly
there was with the angel a multitude of the heavenly host praising God,
and saying, Glory to God in the highest, and on earth peace to men of
goodwill. [742] And it came to pass, as the angels were gone away from
them into heaven, the shepherds said one to another, Let us now go even
unto Bethlehem, and see this thing which is come to pass, which the
Lord hath made known unto us. And they came with haste, and found Mary
and Joseph, and the babe lying in a manger. And when they had seen it,
they understood [743] the saying which had been told them concerning
this child. And all they that heard it, wondered also at those things
which were told them by the shepherds. But Mary kept all these things,
and pondered them in her heart. And the shepherds returned, glorifying
and praising God for all the things that they had heard and seen, as it
was told unto them. And when eight days were accomplished for the
circumcising of the child, His name was called Jesus, which was so
named of the angel before He was conceived in the womb. [744] And then
it proceeds thus: [745] Behold, there came wise men from the east to
Jerusalem, saying, Where is he that is born King of the Jews? for we
have seen His star in the east, and are come to worship Him. Now when
Herod the king had heard these things, he was troubled, and all
Jerusalem with him. And when he had gathered all the chief priests and
scribes of the people together, he demanded of them where Christ should
be born. And they said unto him, In Bethlehem of Judæa; for thus it is
written by the prophet, And thou, Bethlehem, in the land of Juda, art
not the least among the princes of Juda: for out of thee shall come a
Governor that shall rule my people Israel. Then Herod, when he had
privily called the wise men, inquired of them diligently the time of
the star which appeared unto them. And he sent them to Bethlehem, and
said, Go and search diligently for the young child; and when ye have
found him, bring me word again, that I may come and worship him also.
When they had heard the king, they departed; and, lo, the star which
they had seen in the east went before them, until it came and stood
over where the young child was. And when they saw the star, they
rejoiced with exceeding great joy. And when they were come into the
house, they found [746] the child with Mary His mother, and fell down
and worshipped Him: and when they had opened their treasures, they
presented unto Him gifts, gold, frankincense, and myrrh. And being
warned of God in a dream that they should not return unto Herod, they
departed into their own country another way. [747] Then, after this
account of their return, the narrative goes on thus: [748] When the
days of her (His mother's) purification, according to the law of Moses,
were accomplished, they brought Him to Jerusalem, to present Him to the
Lord (as it is written in the law of the Lord, Every male that openeth
the womb shall be called holy to the Lord), and to offer a sacrifice
according to that which is said in the law of the Lord, A pair of
turtle-doves, or two young pigeons. And, behold, there was a man in
Jerusalem whose name was Simeon; and the same man was just and devout,
waiting for the consolation of Israel: and the Holy Ghost was in him.
And it had been revealed unto him [749] by the Holy Ghost, that he
should not see death before he had seen the Lord's Christ. And he came
by the Spirit into the temple. And when His parents brought in the
child Jesus, to do for Him after the custom of the law, then took he
Him up in his arms, and said, Lord, now lettest Thou Thy servant depart
in peace, according to Thy word: for mine eyes have seen Thy salvation,
which Thou hast prepared before the face of all people; a light to
lighten the Gentiles, and the glory of Thy people Israel. And His
father and mother [750] marvelled at those things which were spoken of
Him. And Simeon blessed them, and said unto Mary His mother, Behold,
this child is set for the fall and rising again of many in Israel, and
for a sign that shall be spoken against; and a sword shall pierce
through thy own soul also, that the thoughts of many hearts may be
revealed. And there was one Anna, a prophetess, the daughter of
Phanuel, of the tribe of Aser: she was of a great age, and had lived
with her husband seven years from her virginity; and she was a widow of
about fourscore and four years, which departed not from the temple, but
served God with fastings and prayers day and night. And she, coming in
that instant, gave thanks [751] also unto the Lord, and spake of Him to
all them that looked for the redemption of Jerusalem. [752] And when
they had performed all things according to the law of the Lord, [753]
behold, [754] the angel of the Lord appeared to Joseph in a dream,
saying, Arise, and take the young child and His mother, and flee into
Egypt, and be thou there until I bring thee word; for Herod will seek
the young child to destroy Him. When he arose, he took the young child
and His mother by night, and departed into Egypt, and was there until
the death of Herod; that it might be fulfilled which was spoken of the
Lord by the prophet, saying, Out of Egypt have I called my Son. Then
Herod, when he saw that he was mocked of the wise men, was exceeding
wroth, and sent forth, and slew all the children that were in
Bethlehem, and in all the coasts thereof, from two years old and under,
according to the time which he had diligently inquired of the wise men.
Then was fulfilled that which was spoken by Jeremy the prophet, saying,
In Rama was there a voice heard, lamentation and great mourning, [755]
Rachel weeping for her children, and would not be comforted, because
they are not. But when Herod was dead, behold, an angel of the Lord
appeared in a dream to Joseph in Egypt, saying, Arise, and take the
young child and His mother, and go into the land of Israel; for they
are dead which sought the young child's life. And he arose, and took
the young child and His mother, and came into the land of Israel. But
when he heard that Archelaus did reign in Judæa, in the room of his
father Herod, he was afraid to go thither; and being warned of God in a
dream, he turned aside into the parts of Galilee; and came and dwelt in
a city called Nazareth, that it might be fulfilled which was spoken by
the prophets, He shall be called a Nazarene. [756] And [757] the child
grew, and waxed strong, filled with wisdom; and the grace of God was in
Him. And His parents went to Jerusalem every year, at the feast of the
passover. And when He was twelve years old, they went up to Jerusalem,
after the custom of the feast. And when they had fulfilled the days, as
they returned, the child Jesus tarried behind in Jerusalem; and His
parents [758] knew not of it. But they, supposing Him to have been in
the company, went a day's journey; and they sought Him among their
kinsfolk and acquaintance. And when they found Him not, they turned
back again to Jerusalem seeking Him. And it came to pass, that after
three days they found Him in the temple, sitting in the midst of the
doctors, both hearing them and asking them questions. And all that
heard Him were astonished at His understanding and answers. And when
they saw Him, they were amazed. And His mother said to Him, Son, why
hast thou thus dealt with us? behold, thy father and I sought thee
sorrowing. And He said unto them, How is it that ye sought me? Wist ye
not that I must be about my Father's business? [759] And they
understood not the saying which He spake unto them. And He went down
with them, and came to Nazareth, and was subject unto them; and His
mother kept all these sayings in her heart. [760] And Jesus increased
in wisdom and age, [761] and in favour with God and men. [762]
__________________________________________________________________
[710] [The omission of "Jesus" is an early variation of the Latin text
of the Gospel.--R.]
[711] Matt. i. 18.
[712] Gratia plena. [Comp. Revised Version margin.--R.]
[713] Quæ cum vidisset. Others read audisset, heard. [The better Greek
mss. omit the clause. The variation in the Latin text here was probably
due to the later gloss of the scribes.--R.]
[714] Various editions insert ex te, of thee; but the words are omitted
in three Vatican mss., and most of the Gallican. See Migne's note.
[Omitted in the Greek text, according to the best authorities.--R.]
[715] Luke i. 26-34. [Ver. 34 is differently rendered in the text of
the Revised Version. The Latin of Augustin would perhaps admit of the
same sense, but is more naturally explained as above.--R.]
[716] Vocabitur. The mss. give vocabunt, they shall call; one ms. gives
vocabis, thou shalt call. [The proper reading is probably vocabunt; at
all events, this accords with the Greek text. The variations can be
accounted for by the presence of vocabitur and vocabis in previous part
of the paragraph.--R.]
[717] [The best Greek mss. read "a son" in Matt. i. 23. In Luke ii. 7
"first-born" occurs.--R.]
[718] Matt. i. 19-21.
[719] Matt. ii. 1-3.
[720] Matt. ii. 12.
[721] Matt. i. 18; Luke i. 5. [In this extended citation from the
Gospels of Matthew and Luke, the Latin text given by Augustin is in
many cases, more closely reproduced in the Revised Version than in the
Authorized. The translator has, as usual, taken the language of the
latter, except in a few places, where the difference seemed more
important and striking.--R.]
[722] Perfectum.
[723] [Tacens; the fair equivalent of the original Greek phrase
properly rendered "silent'" in the Revised Version.--R.]
[724] Gratia plena.
[725] [Compare above on § 14.--R.]
[726] Vocatur.
[727] Beata quæ credidisti.
[728] Fecit.
[729] Undertaken--suscepit.
[730] Luke i. 5-36.
[731] Matt. i. 18. [The discovery of Mary's condition probably
occurred, as the order of Augustin implies, after the return of Mary
from the visit to Elizabeth. But it is altogether uncertain whether it
preceded the birth of John the Baptist.--R.]
[732] Matt. i. 18-25. [The last clause of ver. 25 is omitted here, but
given in §14. Possibly the variation was intentional.--R.]
[733] Luke i. 57.
[734] Cognati.
[735] [Vocabunt, "would have called," answering to the Greek imperfect
of arrested action.--R.]
[736] In remissionem.
[737] Describeretur, registered. [Revised Version, "should be
enrolled."--R.]
[738] Descriptio prima [This is now the accepted sense of the phrase in
Luke ii. 2; Comp. Revised Version.--R.]
[739] Reading præside Syriæ Syrino; in some mss. it is a præside, etc.,
and sub præside also occurs.
[740] Profiterentur, to make their declaration.
[741] Profiteretur, make his declaration.
[742] Hominibus bonæ voluntatis. [Comp Revised Version.--R.]
[743] Cognoverunt.
[744] Luke i. 57-ii. 21.
[745] Matt. ii. 1. [It is here assumed that the visit of the Magi
preceded the presentation in the temple. But this order cannot be
positively established. The two events must be placed near together. In
chap. xi. Augustin implies that there was an interval of some length.
The traditional date of the Epiphany (Jan. 6) is clearly too early,
since it assumes an interval of twenty-seven days.--R.]
[746] Invenerunt.
[747] Matt. ii. 1-12.
[748] Luke ii. 22.
[749] Responsum acceperat.
[750] Pater ejus et mater. ["Joseph" was early substituted. Augustin
follows the text now accepted on the authority of the best Greek
mss.--R.]
[751] Confitebatur, made acknowledgment.
[752] Reading redemptionem Jerusalem; for which some editions gave
redemptionem Israel.
[753] Luke ii. 22-39.
[754] Matt. ii. 13.
[755] [The briefer reading, here accepted, is more correctly rendered
in the Revised Version.--R.]
[756] Matt. ii. 13-23.
[757] Luke ii. 40.
[758] Parentes ejus. ["Joseph and His mother" is the later reading,
followed in the Authorized Version.--R.]
[759] In his quæ Patris mei sunt. [Comp. Revised Version.--R.]
[760] Reading, with the mss., conservabat omnia verba hæc in corde suo.
Some editions insert conferens, pondering them.
[761] Ætate. [So Revised Version margin.--R.]
[762] Luke ii. 40-52.
__________________________________________________________________
Chapter VI.--On the Position Given to the Preaching of John the Baptist
in All the Four Evangelists.
18. Now at this point commences the account of the preaching of John,
which is presented by all the four. For after the words which I have
placed last in the order of his narrative thus far,--the words with
which he introduces the testimony from the prophet, namely, He shall be
called a Nazarene,--Matthew proceeds immediately to give us this
recital: "In those days came John the Baptist, preaching in the
wilderness of Judæa," [763] etc. And Mark, who has told us nothing of
the nativity or infancy or youth of the Lord, has made his Gospel begin
with the same event,--that is to say, with the preaching of John. For
it is thus that he sets out: The beginning of the Gospel of Jesus
Christ, the Son of God; as it is written in the prophet Isaiah, [764]
Behold, I send a messenger [765] before Thy face, which shall prepare
Thy way before Thee. The voice of one crying in the wilderness, Prepare
ye the way of the Lord, make His paths straight. John was in the
wilderness baptizing, and preaching the baptism of repentance for the
remission of sins, [766] etc. Luke, again, follows up the passage in
which he says, "And Jesus increased in wisdom and age, [767] and in
favour with God and man," by a section in which he speaks of the
preaching of John in these terms: Now in the fifteenth year of the
reign of Tiberius Cæsar, Pontius Pilate being governor of Judæa, and
Herod being tetrarch of Galilee, and his brother Philip tetrarch of
Ituræa and of the region of Trachonitis, and Lysanias the tetrarch of
Abilene, Annas and Caiaphas being the high priests, the word of God
came unto John, the son of Zacharias, in the wilderness, [768] etc. The
Apostle John, too, the most eminent of the four evangelists, after
discoursing of the Word of God, who is also the Son, antecedent to all
the ages of creaturely existence, inasmuch as all things were made by
Him, has introduced in the immediate context his account of the
preaching and testimony of John, and proceeds thus: There was a man
sent from God, whose name was John. [769] This will be enough at once
to make it plain that the narratives concerning John the Baptist given
by the four evangelists are not at variance with one another. And there
will be no occasion for requiring or demanding that to be done in all
detail in this instance which we have already done in the case of the
genealogies of the Christ who was born of Mary, to the effect of
proving how Matthew and Luke are in harmony with each other, of showing
how we might construct one consistent narrative out of the two, and of
demonstrating on behoof of those of less acute perception, that
although one of these evangelists may mention what the other omits, or
omit what the other mentions, he does not thereby make it in any sense
difficult to accept the veracity of the account given by the other. For
when a single example [of this method of harmonizing] has been set
before us, whether in the way in which it has been presented by me, or
in some other method in which it may more satisfactorily be exhibited,
every man can understand that, in all other similar passages, what he
has seen done here may be done again.
19. Accordingly, let us now study, as I have said, the harmony of the
four evangelists in the narratives regarding John the Baptist. Matthew
proceeds in these terms: In those days came John the Baptist, preaching
in the wilderness of Judæa. [770] Mark has not used the phrase "In
those days," because he has given no recital of any series of events at
the head of his Gospel immediately before this narrative, so that he
might be understood to speak in reference to the dates of such events
under the terms, "In those days." [771] Luke, on the other hand, with
greater precision has defined those times of the preaching or baptism
of John, by means of the notes of the temporal power. For he says: Now,
in the fifteenth year of the reign of Tiberius Cæsar, Pontius Pilate
being governor of Judæa, and Herod being tetrarch of Galilee, and his
brother Philip tetrarch of Ituraea and of the region of Trachonitis,
and Lysanias the tetrarch of Abilene, Annas and Caiaphas being the high
priests, the word of God came unto John, the son of Zacharias, in the
wilderness. [772] We ought not, however, to understand that what was
actually meant by Matthew when He said, "In those days," was simply the
space of days literally limited to the specified period of these
powers. On the contrary, it is apparent that he intended the note of
time which was conveyed in the phrase "In those days," to be taken to
refer to a much longer period. For he first gives us the account of the
return of Christ from Egypt after the death of Herod,--an incident,
indeed, which took place at the time of His infancy or childhood, and
with which, consequently, Luke's statement of what befell Him in the
temple when He was twelve years of age is quite consistent. [773] Then,
immediately after this narrative of the recall of the infant or boy out
of Egypt, Matthew continues thus in due order: "Now, in those days came
John the Baptist." And thus under that phrase he certainly covers not
merely the days of His childhood, but all the days intervening between
His nativity and this period at which John began to preach and to
baptize. At this period, moreover, Christ is found already to have
attained to man's estate; [774] for John and he were of the same age;
[775] and it is stated that He was about [776] thirty years of age when
He was baptized by the former.
__________________________________________________________________
[763] Matt. iii. 1.
[764] In Isaia propheta. [So the Greek text, according to the best mss.
Comp. Revised Version--R.]
[765] Angelum.
[766] Mark i. 1-4.
[767] Ætate.
[768] Luke iii. 1, 2.
[769] John i. 6.
[770] Matt. iii. 1.
[771] Mark i. 4.
[772] Luke iii. 1-3.
[773] Luke ii. 42-50.
[774] Juvenilis ætas. For juvenilis ætas, the mss. give regularly
juvenalis ætas.
[775] Coævi.
[776] Ferme.
__________________________________________________________________
Chapter VII.--Of the Two Herods.
20. But with respect to the mention of Herod, it is well understood
that some are apt to be influenced by the circumstance that Luke has
told us how, in the days of John's baptizing, and at the time when the
Lord, being then a grown man, was also baptized, Herod was tetrarch of
Galilee; [777] whereas Matthew tells us that the boy [778] Jesus
returned from Egypt after the death of Herod. Now these two accounts
cannot both be true, unless we may also suppose that there were two
different Herods. But as no one can fail to be aware that this is a
perfectly possible case, what must be the blindness in which those
persons pursue their mad follies, who are so quick to launch false
charges against the truth of the Gospels; and how miserably
inconsiderate must they be, not to reflect that two men may have been
called by the same name? Yet this is a thing of which examples abound
on all sides. For this latter Herod is understood to have been the son
of the former Herod: just as Archelaus also was, whom Matthew states to
have succeeded to the throne of Judæa on the death of his father; and
as Philip was, who is introduced by Luke as the brother of Herod the
tetrarch, and as himself tetrarch of Ituræa. For the Herod who sought
the life of the child Christ was king; whereas this other Herod, his
son, was not called king, but tetrarch, which is a Greek word,
signifying etymologically one set over the fourth part of a kingdom.
__________________________________________________________________
[777] Luke iii. 1-21.
[778] Puerum.
__________________________________________________________________
Chapter VIII.--An Explanation of the Statement Made by Matthew, to the
Effect that Joseph Was Afraid to Go with the Infant Christ into
Jerusalem on Account of Archelaus, and Yet Was Not Afraid to Go into
Galilee, Where Herod, that Prince's Brother, Was Tetrarch.
21. Here again, however, it may happen that a difficulty will be found,
and that some, seeing that Matthew has told us how Joseph was afraid to
go into Judæa with the child on his return, expressly for the reason
that Archelaus the son reigned there in place of his father Herod, may
be led to ask how he could have gone into Galilee, where, as Luke bears
witness, there was another son of that Herod, namely, Herod the
tetrarch. But such a difficulty can only be founded on the fancy that
the times indicated as those in which there was such apprehension on
the child's account were identical with the times dealt with now by
Luke: whereas it is conspicuously evident that there is a change in the
periods, because we no longer find Archelaus represented as king in
Judæa; but in place of him we have Pontius Pilate, who also was not the
king of the Jews, but only their governor, in whose times the sons of
the elder Herod, acting under Tiberius Cæsar, held not the kingdom, but
the tetrarchy. And all this certainly had not come to pass at the time
when Joseph, in fear of the Archelaus who was then reigning in Judæa,
betook himself, together with the child, into Galilee, where was also
his city Nazareth.
__________________________________________________________________
Chapter IX.--An Explanation of the Circumstance that Matthew States
that Joseph's Reason for Going into Galilee with the Child Christ Was
His Fear of Archelaus, Who Was Reigning at that Time in Jerusalem in
Place of His Father, While Luke Tells Us that the Reason for Going into
Galilee Was the Fact that Their City Nazareth Was There.
22. Or may a question perchance be raised as to how Matthew tells us
that His parents went with the boy Jesus into Galilee, because they
were unwilling to go into Judæa in consequence of their fear of
Archelaus; whereas it would rather appear that the reason for their
going into Galilee was, as Luke has not failed to indicate, the
consideration that their city was Nazareth of Galilee? Well, but we
must observe, that when the angel said to Joseph in his dreams in
Egypt, "Arise, and take the young child and His mother, and go into the
land of Israel," [779] the words were understood at first by Joseph in
a way that made him consider himself commanded to journey into Judæa.
For that was the first interpretation that could have been put upon the
phrase, "the land of Israel." But again, after ascertaining that
Archelaus, the son of Herod, was reigning there, he declined to expose
himself to such danger, inasmuch as this phrase, "the land of Israel,"
was capable also of being so understood as to cover Galilee too,
because the people of Israel were occupants of that territory as well
as the other. At the same time, this question also admits of being
solved in another manner. For it might have appeared to the parents of
Christ that they were called to take up their residence along with the
boy, concerning whom such information had been conveyed to them through
the responses of angels, just in Jerusalem itself, where was the temple
of the Lord: and it may thus be, that when they came back out of Egypt,
they would have gone directly thither in that belief, and have taken up
their abode there, had it not been that they were terrified at the
presence of Archelaus. And certainly they did not receive any such
instructions from heaven to take up their residence there as would have
made it their imperative duty to set at nought the fears they
entertained of Archelaus.
__________________________________________________________________
[779] Matt. ii. 19, 20.
__________________________________________________________________
Chapter X.--A Statement of the Reason Why Luke Tells Us that "His
Parents Went to Jerusalem Every Year at the Feast of the Passover"
Along with the Boy; While Matthew Intimates that Their Dread of
Archelaus Made Them Afraid to Go There on Their Return from Egypt.
23. Or does any one put to us this question, How was it, then, that His
parents went up to Jerusalem every year during the boyhood of Christ,
as Luke's narrative bears, if they were prevented from going there by
the fear of Archelaus? Well, I should not deem it any very difficult
task to solve this question, even although none of the evangelists has
given us to understand how long Archelaus reigned there. For it might
have been the case that, simply for that one day, and with the
intention of returning forthwith, they went up on the day of the feast,
without attracting any notice among the vast multitudes then assembled,
to the city where, nevertheless, they were afraid to make their
residence on other days. And thus they might at once have saved
themselves from the appearance of being so irreligious as to neglect
the observance of the feast, and have avoided drawing attention upon
themselves by a continued sojourn. But further, although all the
evangelists have omitted to tell us what was the length of the reign of
Archelaus, we have still open to us this obvious method of explaining
the matter, namely, to understand the custom to which Luke refers, when
he says that they were in the habit of going to Jerusalem every year,
[780] as one prosecuted at a time when Archelaus was no more an object
of fear. But if the reign of Archelaus should be made out to have
lasted for a somewhat longer period on the authority of any
extra-evangelical history which appears to deserve credit, the
consideration which I have indicated above should still prove quite
sufficient,--namely, the supposition that the fear which the parents of
the child entertained of a residence in Jerusalem was, nevertheless,
not of such a nature as to lead them to neglect the observance of the
sacred festival to which they were under obligation in the fear of God,
and which they might very easily go about in a manner that would not
attract public attention to them. For surely it is nothing incredible
that, by taking advantage of favourable opportunities, whether by day
or by hour, men may (safely venture to) approach places in which they
nevertheless are afraid to be found tarrying.
__________________________________________________________________
[780] Luke ii. 4.
__________________________________________________________________
Chapter XI.--An Examination of the Question as to How It Was Possible
for Them to Go Up, According to Luke's Statement, with Him to Jerusalem
to the Temple, When the Days of the Purification of the Mother of
Christ Were Accomplished, in Order to Perform the Usual Rites, If It is
Correctly Recorded by Matthew, that Herod Had Already Learned from the
Wise Men that the Child Was Born in Whose Stead, When He Sought for
Him, He Slew So Many Children.
24. Hereby also we see how another question is solved, if any one
indeed finds a difficulty in it. I allude to the question as to how it
was possible, on the supposition that the elder Herod was already
anxious (to obtain information regarding Him), and agitated by the
intelligence received from the wise men concerning the birth of the
King of the Jews, for them, when the days of the purification of His
mother were accomplished, to go up in any safety with Him to the
temple, in order to see to the performance of those things which were
according to the law of the Lord, and which are specified by Luke.
[781] For who can fail to perceive that this solitary day might very
easily have escaped the notice of a king, whose attention was engaged
with a multitude of affairs? Or if it does not appear probable that
Herod, who was waiting in the extremest anxiety to see what report the
wise men would bring back to him concerning the child, should have been
so long in finding out how he had been mocked, that, only after the
mother's purification was already past, and the solemnities proper to
the first-born were performed with respect to the child in the temple,
nay more, only after their departure into Egypt, did it come into his
mind to seek the life of the child, and to slay so many little
ones;--if, I say, any one finds a difficulty in this, I shall not pause
to state the numerous and important occupations by which the king's
attention may have been engaged, and for the space of many days either
wholly diverted from such thoughts, or prevented from following them
out. For it is not possible to enumerate all the cases which might have
made that perfectly possible. No one, however, is so ignorant of human
affairs as either to deny or to question that there may very easily
have been many such matters of importance (to preoccupy the king). For
to whom will not the thought occur, that reports, whether true or
false, of many other more terrible things may possibly have been
brought to the king, so that the person who had been apprehensive of a
certain royal child, who after a number of years might prove an
adversary to himself or to his sons, might be so agitated with the
terrors of certain more immediate dangers, as to have his attention
forcibly removed from that earlier anxiety, and engaged rather with the
devising of measures to ward off other more instantly threatening
perils? Wherefore, leaving all such considerations unspecified, I
simply venture on the assertion that, when the wise men failed to bring
back any report to him, Herod may have believed that they had been
misled by a deceptive vision of a star, and that, after their want of
success in discovering Him whom they had supposed to have been born,
they had been ashamed to return to him; and that in this way the king,
having his fears allayed, had given up the idea of asking after and
persecuting the child. Consequently, when they had gone with Him to
Jerusalem after the purification of His mother, and when those things
had been performed in the temple which are recounted by Luke, [782]
inasmuch as the words which were spoken by Simeon and Anna in their
prophesyings regarding Him, when publicity began to be given to them by
the persons who had heard them, were like to call back the king's mind
then to its original design, Joseph obeyed the warning conveyed to him
in the dream, and fled with the child and His mother into Egypt.
Afterwards, when the things which had been done and said in the temple
were made quite public, Herod perceived that he had been mocked; and
then, in his desire to get at the death of Christ, he slew the
multitude of children, as Matthew records. [783]
__________________________________________________________________
[781] [Compare note on the relative position of the visit of the Magi
and the presentation in the temple, § 17.--R.]
[782] Luke ii. 22-39.
[783] Matt. ii. 3-16.
__________________________________________________________________
Chapter XII.--Concerning the Words Ascribed to John by All the Four
Evangelists Respectively.
25. Moreover, Matthew makes up his account of John in the following
manner:--Now in those days came John the Baptist, preaching in the
wilderness of Judæa, and saying, Repent ye, for the kingdom of heaven
is at hand. For this is He that is spoken of by the prophet Esaias,
saying, The voice of one crying in the wilderness, Prepare ye the way
of the Lord, make His paths straight. [784] Mark also and Luke agree in
presenting this testimony of Isaiah as one referring to John. [785]
Luke, indeed, has likewise recorded some other words from the same
prophet, which follow those already cited, when he gives his narrative
of John the Baptist. The evangelist John, again, mentions that John the
Baptist did also personally advance this same testimony of Isaiah
regarding himself. [786] And, to a similar effect, Matthew here has
given us certain words of John which are unrecorded by the other
evangelists. For he speaks of him as "preaching in the wilderness of
Judæa, and saying, Repent ye, for the kingdom of heaven is at hand;"
which words of John have been omitted by the others. In what follows,
however, in immediate connection with that passage in Matthew's
Gospel,--namely, the sentence, "The voice of one crying in the
wilderness, Prepare ye the way of the Lord, make His paths
straight,"--the position is ambiguous; and it does not clearly appear
whether this is something recited by Matthew in his own person, or
rather a continuance of the words spoken by John himself, so as to lead
us to understand the whole passage to be the reproduction of John's own
utterance, in this way: "Repent ye, for the kingdom of heaven is at
hand; for this is He that was spoken of by the prophet Isaiah," and so
on. For it ought to create no difficulty against this latter view, that
he does not say, "For I am He that was spoken of by the prophet
Isaiah," but employs the phraseology, "For this is He that was spoken
of." For that, indeed, is a mode of speech [787] which the evangelists
Matthew and John are in the habit of using in reference to themselves.
Thus Matthew has adopted the phrase, "He found [788] a man sitting at
the receipt of custom," [789] instead of "He found me." John, too,
says, "This is the disciple which testifieth of these things, and wrote
these things, and we know that his testimony is true," [790] instead of
"I am," etc., or, "My testimony is true." Yea, our Lord Himself very
frequently uses the words, "The Son of man," [791] or, "The Son of
God," [792] instead of saying, "I." So, again, He tells us that "it
behoved Christ to suffer, and to rise from the dead the third day,"
[793] instead of saying, "It behoved me to suffer." Consequently it is
perfectly possible that the clause, "For this is He that was spoken of
by the prophet Isaiah," which immediately follows the saying, "Repent
ye, for the kingdom of heaven is at hand," may be but a continuation of
what John the Baptist said of himself; so that only after these words
cited from the speaker himself will Matthew's own narrative proceed,
being thus resumed: "And the same John had his raiment of camel's
hair," and so forth. But if this is the case, then it need not seem
wonderful that, when asked what he had to say regarding himself, he
should reply, according to the narrative of the evangelist John, "I am
the voice of one crying in the wilderness," [794] as he had already
spoken in the same terms when enjoining on them the duty of repentance.
Accordingly, Matthew goes on to tell us about his attire and his mode
of living, and continues his account thus: And the same John had his
raiment of camel's hair, and a leathern girdle about his loins, and his
meat was locusts and wild honey. Mark also gives us this same statement
almost in so many words. But the other two evangelists omit it.
26. Matthew then proceeds with his narrative, and says: Then went out
to him Jerusalem and all Judæa, and all the region round about Jordan,
and were baptized by him in Jordan, confessing their sins. But when he
saw many of the Pharisees and Sadducees come to his baptism, he said
unto them, O generation of vipers, who hath warned you to flee from the
wrath to come? Bring forth therefore fruits meet for repentance; and
think not to say within yourselves, We have Abraham to our father: for
I say unto you, that God is able of these stones to raise up children
unto Abraham. For now the axe is laid unto the root of the trees:
therefore every tree which bringeth not forth good fruit, shall be hewn
down and cast into the fire. I indeed baptize you with water unto
repentance; but He that is to come after me is mightier than I, whose
shoes I am not worthy to bear: He shall baptize you in the Holy Spirit
and fire: whose fan is in His hand, and He will thoroughly purge His
floor, and gather His wheat into the garner; but He will burn up the
chaff with unquenchable fire. [795] This whole passage is also given by
Luke, who ascribes almost the same words to John. And where there is
any variation in the words, there is nevertheless no real departure
from the sense. Thus, for example, Matthew tells us that John said,
"And think not to say within yourselves, We have Abraham to our
father," where Luke puts it thus: "And begin not to say, We have
Abraham to our father." Again, in the former we have the words, "I
indeed baptize you with water unto repentance;" whereas the latter
brings in the questions put by the multitudes as to what they should
do, and represents John to have replied to them with a statement of
good works as the fruits of repentance,--all which is omitted by
Matthew. So, when Luke tells us what reply the Baptist made to the
people when they were musing in their hearts concerning Him, and
thinking whether He were the Christ, he gives us simply the words, "I
indeed baptize you with water," and does not add the phrase, "unto
repentance." Further, in Matthew the Baptist says, "But he that is to
come after me is mightier than I;" while in Luke he is exhibited as
saying, "But one mightier than I cometh." In like manner, according to
Matthew, he says, "whose shoes I am not worthy to bear;" but according
to the other, his words are, "the latchet of whose shoes I am not
worthy to unloose." The latter sayings are recorded also by Mark,
although he makes no mention of those other matters. For, after
noticing his attire and his mode of living, he goes on thus: "And
preached, saying, There cometh one mightier than I after me, the
latchet of whose shoes I am not worthy to stoop down and unloose: I
have baptized you with water, but He shall baptize you in the Holy
Spirit." In the notice of the shoes, therefore, he differs from Luke in
so far as he has added the words, "to stoop down;" and in the account
of the baptism he differs from both these others in so far as he does
not say, "and in fire," but only, "in the Holy Spirit." For as in
Matthew, so also in Luke, the words are the same, and they are given in
the same order, "He shall baptize you in the Spirit and in fire,"--with
this single exception, that Luke has not added the adjective "Holy,"
[796] while Matthew has given it thus: "in the Holy Spirit and in
fire." [797] The statements made by these three are attested by the
evangelist John, when he says: "John bears witness [798] of Him, and
cries, saying, This was He of whom I spake, He that cometh after me is
preferred before me; for He was before me." [799] For thus he indicates
that the thing was spoken by John at the time at which those other
evangelists record him to have uttered the words. Thus, too, he gives
us to understand that John was repeating and calling into notice again
something which he had already spoken, when he said, "This was He of
whom I spake, He that cometh after me."
27. If now the question is asked, as to which of the words we are to
suppose the most likely to have been the precise words used by John the
Baptist, whether those recorded as spoken by him in Matthew's Gospel,
or those in Luke's, or those which Mark has introduced, among the few
sentences which he mentions to have been uttered by him, while he omits
notice of all the rest, it will not be deemed worth while creating any
difficulty for oneself in a matter of that kind, by any one who wisely
understands that the real requisite in order to get at the knowledge of
the truth is just to make sure of the things really meant, whatever may
be the precise words in which they happen to be expressed. For although
one writer may retain a certain order in the words, and another present
a different one, there is surely no real contradiction in that. Nor,
again, need there be any antagonism between the two, although one may
state what another omits. For it is evident that the evangelists have
set forth these matters just in accordance with the recollection each
retained of them, and just according as their several predilections
prompted them to employ greater brevity or richer detail on certain
points, while giving, nevertheless, the same account of the subjects
themselves.
28. Thus, too, in what more pertinently concerns the matter in hand, it
is sufficiently obvious that, since the truth of the Gospel, conveyed
in that word of God which abides eternal and unchangeable above all
that is created, but which at the same time has been disseminated [800]
throughout the world by the instrumentality of temporal symbols, and by
the tongues of men, has possessed itself of the most exalted height of
authority, we ought not to suppose that any one of the writers is
giving an unreliable account, if, when several persons are recalling
some matter either heard or seen by them, they fail to follow the very
same plan, or to use the very same words, while describing,
nevertheless, the self-same fact. Neither should we indulge such a
supposition, although the order of the words may be varied; or although
some words may be substituted in place of others, which nevertheless
have the same meaning; or although something may be left unsaid, either
because it has not occurred to the mind of the recorder, or because it
becomes readily intelligible from other statements which are given; or
although, among other matters which (may not bear directly on his
immediate purpose, but which) he decides on mentioning rather for the
sake of the narrative, and in order to preserve the proper order of
time, one of them may introduce something which he does not feel called
upon to expound as a whole at length, but only to touch upon in part;
or although, with the view of illustrating his meaning, and making it
thoroughly clear, the person to whom authority is given to compose the
narrative makes some additions of his own, not indeed in the
subject-matter itself, but in the words by which it is expressed; or
although, while retaining a perfectly reliable comprehension of the
fact itself, he may not be entirely successful, however he may make
that his aim, in calling to mind and reciting anew with the most
literal accuracy the very words which he heard on the occasion.
Moreover, if any one affirms that the evangelists ought certainly to
have had that kind of capacity imparted to them by the power of the
Holy Spirit, which would secure them against all variation the one from
the other, either in the kind of words, or in their order, or in their
number, that person fails to perceive, that just in proportion as the
authority of the evangelists [under their existing conditions] is made
pre-eminent, the credit of all other men who offer true statements of
events ought to have been established on a stronger basis by their
instrumentality: so that when several parties happen to narrate the
same circumstance, none of them can by any means be rightly charged
with untruthfulness if he differs from the other only in such a way as
can be defended on the ground of the antecedent example of the
evangelists themselves. For as we are not at liberty either to suppose
or to say that any one of the evangelists has stated what is false, so
it will be apparent that any other writer is as little chargeable with
untruth, with whom, in the process of recalling anything for narration,
it has fared only in a way similar to that in which it is shown to have
fared with those evangelists. And just as it belongs to the highest
morality to guard against all that is false, so ought we all the more
to be ruled by an authority so eminent, to the effect that we should
not suppose ourselves to come upon what must be false, when we find the
narratives of any writers differ from each other in the manner in which
the records of the evangelists are proved to contain variations. At the
same time, in what most seriously concerns the faithfulness of
doctrinal teaching, we should also understand that it is not so much in
mere words, as rather truth in the facts themselves, that is to be
sought and embraced; for as to writers who do not employ precisely the
same modes of statement, if they only do not present discrepancies with
respect to the facts and the sentiments themselves, we accept them as
holding the same position in veracity. [801]
29. With respect, then, to those comparisons which I have instituted
between the several narratives of the evangelists, what do these
present that must be considered to be of a contradictory order? Are we
to regard in this light the circumstance that one of them has given us
the words, "whose shoes I am not worthy to bear," whereas the others
speak of the "unloosing of the latchet of the shoe"? For here, indeed,
the difference seems to be neither in the mere words, nor in the order
of the words, nor in any matter of simple phraseology, but in the
actual matter of fact, when in the one case the "bearing of the shoe"
is mentioned, and in the other the "unloosing of the shoe's latchet."
Quite fairly, therefore, may the question be put, as to what it was
that John declared himself unworthy to do--whether to bear the shoes,
or to unloose the shoe's latchet. For if only the one of these two
sentences was uttered by him, then that evangelist will appear to have
given the correct narrative who was in a position to record what was
said; while the writer who has given the saying in another form,
although he may not indeed have offered an [intentionally] false
account of it, may at any rate be taken to have made a slip of memory,
and will be reckoned thus to have stated one thing instead of another.
It is only seemly, however, that no charge of absolute unveracity
should be laid against the evangelists, and that, too, not only with
regard to that kind of unveracity which comes by the positive telling
of what is false, but also with regard to that which arises through
forgetfulness. Therefore, if it is pertinent to the matter to deduce
one sense from the words "to bear the shoes," and another sense from
the words "to unloose the shoe's latchet," what should one suppose the
correct interpretation to be put on the facts, but that John did give
utterance to both these sentences, either on two different occasions or
in one and the same connection? For he might very well have expressed
himself thus, "whose shoe's latchet I am not worthy to unloose, and
whose shoes I am not worthy to bear:" and then one of the evangelists
may have reproduced the one portion of the saying, and the rest of them
the other; while, notwithstanding this, all of them have really given a
veracious narrative. But further, if, when he spoke of the shoes of the
Lord, John meant nothing more than to convey the idea of His supremacy
and his own lowliness, then, whichever of the two sayings may have
actually been uttered by him, whether that regarding the unloosing of
the latchet of the shoes, or that respecting the bearing of the shoes,
the self-same sense is still correctly preserved by any writer who,
while making mention of the shoes in words of his own, has expressed at
the same time the same idea of lowliness, and thus has not made any
departure from the real mind [of the person of whom he writes]. It is
therefore a useful principle, and one particularly worthy of being
borne in mind, when we are speaking of the concord of the evangelists,
that there is no divergence [to be supposed] from truth, even when they
introduce some saying different from what was actually uttered by the
person concerning whom the narrative is given, provided that,
notwithstanding this, they set forth as his mind precisely what is also
so conveyed by that one among them who reproduces the words as they
were literally spoken. For thus we learn the salutary lesson, that our
aim should be nothing else than to ascertain what is the mind and
intention of the person who speaks.
__________________________________________________________________
[784] Matt. iii. 1-3.
[785] Mark i. 3; Luke iii. 4.
[786] John i. 23.
[787] Reading solet quippe esse talis locutio, etc. Some codices give
solet quippe esse quasi de aliis locutio = a mode of speech as if other
persons were meant.
[788] Invenit.
[789] Matt. ix. 9.
[790] John xxi. 24.
[791] Matt. ix. 6, xvi. 27.
[792] John v. 25.
[793] Luke xxiv. 46.
[794] John i. 23.
[795] Matt. iii. 4-12.
[796] Greek and Latin Bibles now, however, add the word Holy in Luke.
[The variation does not occur in early Greek mss.--R.]
[797] Matt. iii. 3-12; Mark i. 6-8; Luke iii. 7-17.
[798] Perhibet.
[799] John i. 15.
[800] Dispensato.
[801] Or, as abiding by the same truth--in eadem veritate constitisse
approbamus.
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Chapter XIII.--Of the Baptism of Jesus.
30. Matthew then continues his narrative in the following terms: "Then
cometh Jesus from Galilee to Jordan unto John, to be baptized of him.
But John forbade Him, saying, I have need to be baptized of Thee, and
comest Thou to me? And Jesus answering, said unto him, Suffer it to be
so now; for thus it becometh us to fulfil all righteousness. Then he
suffered Him." [802] The others also attest the fact that Jesus came to
John. The three also mention that He was baptized. But they omit all
mention of one circumstance recorded by Matthew, namely, that John
addressed the Lord, or that the Lord made answer to John. [803]
__________________________________________________________________
[802] Dimisit eum.
[803] Matt. iii. 13-15; Mark i. 9; Luke iii. 21; John i. 32-34.
__________________________________________________________________
Chapter XIV.--Of the Words or the Voice that Came from Heaven Upon Him
When He Had Been Baptized.
31. Thereafter Matthew proceeds thus: "And Jesus, when He was baptized,
went up straightway out of the water; and, lo, the heavens were opened
unto Him, and He saw the Spirit of God descending like a dove, and
lighting upon Him; and, lo, a voice from heaven saying, This is my
beloved Son, in whom I am well pleased." This incident is also recorded
in a similar manner by two of the others, namely Mark and Luke. But at
the same time, while preserving the sense intact, they use different
modes of expression in reproducing the terms of the voice which came
from heaven. For although Matthew tells us that the words were, "This
is my beloved Son," while the other two put them in this form, "Thou
art my beloved Son," these different methods of speech serve but to
convey the same sense, according to the principle which has been
discussed above. For the heavenly voice gave utterance only to one of
these sentences; but by the form of words thus adopted, namely, "This
is my beloved Son," it was the evangelist's intention to show that the
saying was meant to intimate specially to the hearers there [and not to
Jesus] the fact that He was the Son of God. With this view, he chose to
give the sentence, "Thou art my beloved Son," this turn, "This is my
beloved Son," as if it were addressed directly to the people. For it
was not meant to intimate to Christ a fact which He knew already; but
the object was to let the people who were present hear it, for whose
sakes indeed the voice itself was given. But furthermore now, with
regard to the circumstance that the first of them puts the saying thus,
"In whom I am well pleased," [804] the second thus, "In Thee I am well
pleased;" [805] and the third thus, "In Thee it has pleased me;" [806]
--if you ask which of these different modes represents what was
actually expressed by the voice, you may fix on whichever you will,
provided only that you understand that those of the writers who have
not reproduced the self-same form of speech have still reproduced the
identical sense intended to be conveyed. And these variations in the
modes of expression are also useful in this way, that they make it
possible for us to reach a more adequate conception of the saying than
might have been the case with only one form, and that they also secure
it against being interpreted in a sense not consonant with the real
state of the case. For as to the sentence, "In whom I am well pleased,"
[807] if any one thinks of taking it as if it meant that God is pleased
with Himself in the Son, he is taught a lesson of prudence by the other
turn which is given to the saying, "In Thee I am well pleased." [808]
And on the other hand, if, looking at this last by itself, any one
supposes the meaning to be, that in the Son the Father had favour with
men, he learns something from the third form of the utterance, "In Thee
it has pleased me." [809] From this it becomes sufficiently apparent,
that whichever of the evangelists may have preserved for us the words
as they were literally uttered by the heavenly voice, the others have
varied the terms only with the object of setting forth the same sense
more familiarly; so that what is thus given by all of them might be
understood as if the expression were: In Thee I have set my good
pleasure; that is to say, by Thee to do what is my pleasure. [810] But
once more, with respect to that rendering which is contained in some
codices of the Gospel according to Luke, and which bears that the words
heard in the heavenly voice were those that are written in the Psalm,
"Thou art my Son, this day have I begotten Thee;" [811] although it is
said not to be found in the more ancient Greek codices, yet if it can
be established by any copies worthy of credit, what results but that we
suppose both voices to have been heard from heaven, in one or other
verbal order?
__________________________________________________________________
[804] In quo mihi complacui--well pleased with myself.
[805] In te complacui.
[806] In te complacuit mihi. Matt. iii. 16, 17; Mark i. 10, 11; Luke
iii. 22. [The Greek mss., of most weight, show no variation between
Mark and Luke in the last clause.--R.]
[807] In quo mihi complacui--as if = "in" whom I am well pleased with
myself.
[808] In te complacui.
[809] In te complacuit mihi.
[810] In te placitum meum constitui, hoc est, per te gerere quod mihi
placet. [Greek aorist points to a past act; hence "set my good
pleasure" is a better rendering of the verb, in all three accounts,
than "am well pleased."--R.]
[811] Ps. ii. 7.
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Chapter XV.--An Explanation of the Circumstance That, According to the
Evangelist John, John the Baptist Says, "I Knew Him Not;" While,
According to the Others, It is Found that He Did Already Know Him.
32. Again, the account of the dove given in the Gospel according to
John does not mention the time at which the incident happened, but
contains a statement of the words of John the Baptist as reporting what
he saw. In this section, the question rises as to how it is said, "And
I knew Him not: but He that sent me to baptize with water, the same
said unto me, Upon whom thou shalt see the Spirit descending and
remaining on Him, the same is He which baptizeth with the Holy Spirit."
[812] For if he came to know Him only at the time when he saw the dove
descending upon Him, the inquiry is raised as to how he could have said
to Him, as He came to be baptized, "I ought rather to be baptized of
Thee." [813] For the Baptist addressed Him thus before the dove
descended. From this, however, it is evident that, although he did know
Him [in a certain sense] before this time,--for he even leaped in his
mother's womb when Mary visited Elisabeth, [814] --there was yet
something which was not known to him up to this time, and which he
learned by the descending of the dove,--namely, the fact that He
baptized in the Holy Spirit by a certain divine power proper to
Himself; so that no man who received this baptism from God, even
although he baptized some, should be able to say that that which he
imparted was his own, or that the Holy Spirit was given by him.
__________________________________________________________________
[812] John i. 33.
[813] Matt. iii. 14.
[814] Luke i. 41.
__________________________________________________________________
Chapter XVI.--Of the Temptation of Jesus.
33. Matthew proceeds with his narrative in these terms: "Then was Jesus
led up of the Spirit into the wilderness, to be tempted of the devil.
And when He had fasted forty days and forty nights, he was afterward an
hungered. And when the tempter came to Him, he said, If thou be the Son
of God, command that these stones be made bread. But He answered and
said, It is written, Man shall not live by bread alone, but by every
word that proceedeth out of the mouth of God. And so the account
continues, until we come to the words, Then the devil left [815] him:
and, behold, angels came and ministered unto Him." [816] This whole
narrative is given also in a similar manner by Luke, although not in
the same order. And this makes it uncertain which of the two latter
temptations took place first: whether it was that the kingdoms of the
world were shown Him first, and then that He Himself was taken up to
the pinnacle of the temple thereafter; or whether it was that this
latter act occurred first, and that the other scene followed it. It is,
however, a matter of no real consequence, provided it be clear that all
these incidents did take place. And as Luke sets forth the same events
and ideas in different words, attention need not ever be called to the
fact that no loss results thereby to truth. Mark, again, does indeed
attest the fact that He was tempted of the devil in the wilderness for
forty days and forty nights; but he gives no statement of what was said
to Him, or of the replies He made. At the same time, he does not fail
to notice the circumstance which is omitted by Luke, namely, that the
angels ministered unto Him. [817] John, however, has left out this
whole passage.
__________________________________________________________________
[815] Reliquit.
[816] Matt. iv. 1-11.
[817] Mark i. 12, 13; Luke iv. 1-13.
__________________________________________________________________
Chapter XVII.--Of the Calling of the Apostles as They Were Fishing.
34. Matthew's narrative is continued thus: "Now when Jesus had heard
that John was cast into prison, He departed into Galilee." [818] Mark
states the same fact, as also does Luke, [819] only Luke says nothing
in the present section as to John being cast into prison. The
evangelist John, again, tells us that, before Jesus went into Galilee,
Peter and Andrew were with Him one day, and that on that occasion the
former had this name, Peter, given him, while before that period he was
called Simon. Likewise John tells us, that on the day following, when
Jesus was now desirous of going forth unto Galilee, He found Philip,
and said to him that he should follow Him. Thus, too, the evangelist
comes to give the narrative about Nathanael. [820] Further, he informs
us that on the third day, when He was yet in Galilee, Jesus wrought the
miracle of the turning of the water into wine at Cana. [821] All these
incidents are left unrecorded by the other evangelists, who continue
their narratives at once with the statement of the return of Jesus into
Galilee. Hence we are to understand that there was an interval here of
several days, during which those incidents took place in the history of
the disciples which are inserted at this point by John. [822] Neither
is there anything contradictory here to that other passage where
Matthew tells us how the Lord said to Peter, "Thou art Peter, and upon
this rock will I build my Church." [823] But we are not to understand
that that was the time when he first received this name; but we are
rather to suppose that this took place on the occasion when it was said
to him, as John mentions, "Thou shall be called Cephas, which is, by
interpretation, A stone." [824] Thus the Lord could address him at that
later period by this very name, when He said, "Thou art Peter." For He
does not say then, "Thou shalt be called Peter," but, "Thou art Peter;"
because on a previous occasion he had already been spoken to in this
manner, "Thou shalt be called."
35. After this, Matthew goes on with his narrative in these terms: "And
leaving the city of Nazareth, He came and dwelt in Capharnaum, which is
upon the sea-coast, in the borders of Zabulon and Nephthalim;" and so
forth, until we come to the conclusion of the sermon which He delivered
on the mount. In this section of the narrative, Mark agrees with him in
attesting the calling of the disciples Peter and Andrew, and a little
after that, the calling of James and John. But whereas Matthew
introduces in this immediate context his account of that lengthened
sermon which He delivered on the mount, after He cured a multitude, and
when great crowds followed Him, Mark has inserted other matters at this
point, touching His teaching in the synagogue, and the people's
amazement at His doctrine. Then, too, he has stated what Matthew also
states, although not till after that lengthened sermon has been given,
namely, that "He taught them as one that had authority, and not as the
scribes." He has likewise given us the account of the man out of whom
the unclean spirit was cast; and after that the story of Peter's
mother-in-law. In these things, moreover, Luke is in accord with him.
[825] But Matthew has given us no notice of the evil spirit here. The
story of Peter's mother-in-law, however, he has not omitted, only he
brings it in at a later stage. [826]
36. In this paragraph, moreover, which we are at present considering,
the same Matthew follows up his account of the calling of those
disciples to whom, when they were engaged in fishing, He gave the
command to follow Him, by a narrative to the effect that He went about
Galilee, teaching in the synagogues, and preaching the gospel, and
healing all manner of sickness; and that when multitudes had gathered
about Him, He went up into a mountain, and delivered that lengthened
sermon [already alluded to]. Thus the evangelist gives us ground for
understanding that those incidents which are recorded by Mark after the
election of those same disciples, took place at the period when He was
going about Galilee, and teaching in their synagogues. We are at
liberty also to suppose that what happened to Peter's mother-in-law
came in at this point; and that he has mentioned at a later stage what
he has passed over here, although he has not indeed brought up at that
later point, for direct recital, everything else which is omitted at
the earlier. [827]
37. The question may indeed be raised as to how John gives us this
account of the calling of the disciples, which is to the effect that,
certainly not in Galilee, but in the vicinity of the Jordan, Andrew
first of all became a follower of the Lord, together with another
disciple whose name is not declared; that, in the second place, Peter
got that name from Him; and thirdly, that Philip was called to follow
Him; whereas the other three evangelists, in a satisfactory concord
with each other, Matthew and Mark in particular being remarkably at one
here, tell us that the men were called when they were engaged in
fishing. Luke, it is true, does not mention Andrew by name.
Nevertheless, we can gather that he was in that same vessel, from the
narrative of Matthew and Mark, who furnish a concise history of the
manner in which the affair was gone about. Luke, however, presents us
with a fuller and clearer exposition of the circumstances, and gives us
also an account of the miracle which was performed there in the haul of
fishes, and of the fact that previous to that the Lord spake to the
multitudes when He was seated in the boat. There may also seem to be a
discrepancy in this respect, that Luke records the saying, "From
henceforth thou shalt catch men," [828] as if it had been addressed by
the Lord to Peter alone, while the others have exhibited it as spoken
to both the brothers. [829] But it may very well be the case that these
words were spoken first to Peter himself, when he was seized with
amazement at the immense multitude of fishes which were caught, and
this will then be the incident introduced by Luke; and that they were
addressed to the two together somewhat later, which [second utterance]
will be the one noticed by the other two evangelists. Therefore the
circumstance which we have mentioned with regard to John's narrative
deserves to be carefully considered; for it may indeed be supposed to
bring before us a contradiction of no slight importance. For if it be
the case that in the vicinity of the Jordan, and before Jesus went into
Galilee, two men, on hearing the testimony of John the Baptist,
followed Jesus; that of these two disciples the one was Andrew, who at
once went and brought his own brother Simon to Jesus; and that on this
occasion that brother received the name Peter, by which he was
thereafter to be called,--how can it be said by the other evangelists
that He found them engaged in fishing in Galilee, and called them there
to be His disciples? [830] How can these diverse accounts be
reconciled, unless it be that we are to understand that those men did
not gain such a view of Jesus on the occasion connected with the
vicinity of the Jordan as would lead them to attach themselves to Him
for ever, but that they simply came to know who He was, and, after
their first wonder at His Person, returned to their former engagements?
38. For [it is noticeable that] again in Cana of Galilee, after He had
turned the water into wine, this same John tells us how His disciples
believed on Him. The narrative of that miracle proceeds thus: "And the
third day there was a marriage in Cana of Galilee; and the mother of
Jesus was there. And both Jesus was called and His disciples to the
marriage." [831] Now, surely, if it was on this occasion that they
believed on Him, as the evangelist tells us a little further on, they
were not yet His disciples at the time when they were called to the
marriage. This, however, is a mode of speech of the same kind with what
is intended when we say that the Apostle Paul was born in Tarsus of
Cilicia; [832] for certainly he was not an apostle at that period. In
like manner are we told here that the disciples of Christ were invited
to the marriage, by which we are to understand, not that they were
already disciples, but only that they were to be His disciples. For, at
the time when this narrative was prepared and committed to writing,
they were the disciples of Christ in fact; and that is the reason why
the evangelist, as the historian of past times, has thus spoken of
them.
39. But further, as to John's statement, that "after this He went down
to Capharnaum, He and His mother, and His brethren and His disciples;
and they continued there not many days;" [833] it is uncertain whether
by this period these men had already attached themselves to Him, in
particular Peter and Andrew, and the sons of Zebedee. For Matthew first
of all tells us that He came and dwelt in Capharnaum, [834] and then
that He called them from their boats as they were engaged in fishing.
On the other hand, John says that His disciples came with Him to
Capharnaum. Now it may be the case that Matthew has but gone over here
something he had omitted in its proper order. For he does not say,
"After this, walking by the sea of Galilee, He saw two brethren," but,
without any indication of the strict consecution of time, simply, "And
walking by the sea of Galilee, He saw two brethren," [835] and so
forth: consequently it is quite possible that he has recorded at this
later period not something which took place actually at that later
time, but only something which he had omitted to introduce before; so
that the men may be understood in this way to have come along with Him
to Capharnaum, to which place John states that He did come, He and His
mother and His disciples: or should we rather suppose that these were a
different body of disciples, as He [may already have] had a follower in
Philip, whom He called in this particular manner, by saying to him,
"Follow me"? For in what order all the twelve apostles were called is
not apparent from the narratives of the evangelists. Indeed, not only
is the succession of the various callings left unrecorded; but even the
fact of the calling is not mentioned in the case of all of them, the
only vocations specified being those of Philip, and Peter and Andrew,
and the sons of Zebedee, and Matthew the publican, who was also called
Levi. [836] The first and only person, however, who received a separate
name from Him was Peter. [837] For He did not give the sons of Zebedee
their names individually, but He called them both together the sons of
thunder. [838]
40. Besides, we ought certainly to note the fact that the evangelical
and apostolical Scriptures do not confine this designation of His
"disciples" to those twelve alone, but give the same appellation to all
those who believed on Him, and were educated under His instruction for
the kingdom of heaven. Out of the whole number of such He chose twelve,
whom He also named apostles, as Luke mentions. For a little further on
he says: And He came down with them, and stood in the plain, and the
concourse [839] of His disciples and a great multitude of people. [840]
And surely he would not speak of a "concourse" [or "crowd"] of
disciples if he referred only to twelve men. In other passages of the
Scriptures also the fact is plainly apparent, that all those were
called His disciples who were instructed by Him in what pertained to
eternal life.
41. But the question may be asked, how He called the fishermen from
their boats two by two, namely, calling Peter and Andrew first, and
then going forward a little and calling other two, namely the sons of
Zebedee, according to the narratives of Matthew and Mark; whereas
Luke's version of the matter is, that both their boats were filled with
the immense haul of fishes. And his statement bears further, that
Peter's partners, to wit, James and John, the sons of Zebedee, were
summoned to the men's help when they were unable to drag out their
crowded nets, and that all who were there were astonished at the
enormous draught of fishes which had been taken; and that when Jesus
said to Peter, "Fear not, from henceforth thou shall catch men,"
although the words had been addressed to Peter alone, they all
nevertheless followed Him when they had brought their ships to land.
[841] Well, we are to understand by this, that what Luke introduces
here was what took place first, and that these men were not called by
the Lord on this occasion, but only that the prediction was uttered to
Peter by himself, that he would be a fisher of men. That saying,
moreover, was not intended to convey that they would never thereafter
be catchers of fish. For we read that even after the Lord's
resurrection they were engaged again in fishing. [842] The words,
therefore, imported simply that thereafter he would catch men, and they
did not bear that henceforth he would not catch fish. And in this way
we are at perfect liberty to suppose that they returned to the catching
of fish, according to their habit; so that those incidents which are
related by Matthew and Mark might easily take place at a period
subsequent to this. I refer to what occurred at the time when He called
the disciples two by two, and Himself gave them the command to follow
Him, at first addressing Peter and Andrew, and then the others, namely,
the two sons of Zebedee. For on that occasion they did not follow Him
only after they had drawn up their ships on shore, as with the
intention of returning to them, but they went after Him immediately, as
after one who summoned and commanded them to follow Him.
__________________________________________________________________
[818] Matt. iv. 12.
[819] Mark i. 14; Luke iv. 14.
[820] John i. 39, etc.
[821] John ii. 1-11.
[822] [The interval between the temptation and the return to Galilee,
referred to by the Synoptists, was at least nine months; possibly more
than a year. Augustin implies, in § 42, that this journey was a
different one.--R.]
[823] Matt. xvi. 18.
[824] John i. 42.
[825] Matt. iv. 13, vii. 29; Mark i. 16-31; Luke iv. 31-39.
[826] Matt. viii. 14, 15.
[827] [There is here a partial recognition of the fact, now widely
received, that the order of Mark is the most exact. No harmony can be
successfully constructed on the order of Matthew.--R.]
[828] Luke v. 10.
[829] Matt. iv. 10; Mark i. 17.
[830] Matt. iv. 13-23; Mark i. 16-20; Luke v. 1-11; John i. 35-44.
[831] John ii. 1, 2.
[832] Acts xxii. 3.
[833] John ii. 12.
[834] Matt. iv. 13.
[835] Matt. iv. 18.
[836] Matt. iv. 18-22, ix. 9; Mark i. 16-20, ii. 14; Luke v. 1-11; John
i. 35-44.
[837] John i. 42.
[838] Mark iii. 17.
[839] Turba.
[840] Luke vi. 17.
[841] Luke v. 1-11.
[842] John xxi. 3.
__________________________________________________________________
Chapter XVIII.--Of the Date of His Departure into Galilee.
42. Furthermore, we must consider the question how the evangelist John,
before there is any mention of the casting of John the Baptist into
prison, tells us that Jesus went into Galilee. For, after relating how
He turned the water into wine at Cana of Galilee, and how He came down
to Capernaum with His mother and His disciples, and how they abode
there not many days, he tells us that He went up then to Jerusalem on
account of the passover; that after this He came into the land of Judæa
along with His disciples, and tarried there with them, and baptized;
and then in what follows at this point the evangelist says: "And John
also was baptizing in Ænon, near to Salim, because there was much water
there; and they came, and were baptized: for John was not yet cast into
prison." [843] On the other hand, Matthew says: "Now when He had heard
that John was cast into prison, Jesus departed into Galilee." [844] In
like manner, Mark's words are: "Now, after that John was put in prison,
Jesus came into Galilee." [845] Luke, again, says nothing indeed about
the imprisonment of John; but notwithstanding this, after his account
of the baptism and temptation of Christ, he also makes a statement to
the same effect with that of these other two, namely, that Jesus went
into Galilee. For he has connected the several parts of his narrative
here in this way: "And when all the temptation was ended, the devil
departed from Him for a season; and Jesus returned in the power of the
Spirit into Galilee, and there went out a fame of Him through all the
region round about." [846] From all this, however, we may gather, not
that these three evangelists have made any statement opposed to the
evangelist John, but only that they have left unrecorded the Lord's
first advent in Galilee after His baptism; on which occasion also He
turned the water into wine there. For at that period John had not yet
been cast into prison. And we are also to understand that these three
evangelists have introduced into the context of these narratives an
account of another journey of His into Galilee, which took place after
John's imprisonment, regarding which return into Galilee the evangelist
John himself furnishes the following notice: "When, therefore, Jesus
knew how the Pharisees had heard that Jesus makes and baptizes more
disciples than John (though Jesus Himself baptized not, but His
disciples), he left Judæa, and departed again into Galilee." [847] So,
then, we perceive that by that time John had been already cast into
prison; and further, that the Jews had heard that He was making and
baptizing more disciples than John had made and baptized.
__________________________________________________________________
[843] John ii. 13, iii. 22-24.
[844] Matt. iv. 12.
[845] Mark i. 14.
[846] Luke iv. 13, 14.
[847] John iv. 1-3.
__________________________________________________________________
Chapter XIX.--Of the Lengthened Sermon Which, According to Matthew, He
Delivered on the Mount.
43. Now, regarding that lengthened sermon which, according to Matthew,
the Lord delivered on the mount, let us at present see whether it
appears that the rest of the evangelists stand in no manner of
antagonism to it. Mark, it is true, has not recorded it at all, neither
has he preserved any utterances of Christ's in any way resembling it,
with the exception of certain sentences which are not given
connectedly, but occur here and there, and which the Lord repeated in
other places. Nevertheless, he has left a space in the text of his
narrative indicating the point at which we may understand this sermon
to have been spoken, although it has been left unrecited. That is the
place where he says: "And He was preaching in their synagogues, and in
all Galilee, and was casting out devils." [848] Under the head of this
preaching, in which he says Jesus engaged in all Galilee, we may also
understand that discourse to be comprehended which was delivered on the
mount, and which is detailed by Matthew. For the same Mark continues
his account thus: "And there came a leper to Him, beseeching Him; and
kneeling down to Him, said, If Thou wilt, Thou canst make me clean."
[849] And he goes on with the rest of the story of the cleansing of
this leper, in such a manner as to make it intelligible to us that the
person in question is the very man who is mentioned by Matthew as
having been healed at the time when the Lord came down from the mount
after the delivery of His discourse. For this is how Matthew gives the
history there: "Now, when He was come down from the mountain, great
multitudes followed Him; and, behold, there came a leper, and
worshipped Him, saying, Lord, if Thou wilt, Thou canst make me clean;"
[850] and so on.
44. This leper is also referred to by Luke, [851] not indeed in this
order, but after the manner in which the writers are accustomed to act,
recording at a subsequent point things which have been omitted at a
previous stage, or bringing in at an earlier point occurrences which
took place at a later period, according as they had incidents suggested
to their minds by the heavenly influence, with which indeed they had
become acquainted before, but which they were afterwards prompted to
commit to writing as they came up to their recollection. This same
Luke, however, has also left us a version of his own of that copious
discourse of the Lord, in a passage which he commences just as the
section in Matthew begins. For in the latter the words run thus:
"Blessed are the poor in spirit: for theirs is the kingdom of heaven;"
[852] while in the former they are put thus: "Blessed be ye poor: for
yours is the kingdom of God." [853] Then, too, much of what follows in
Luke's narrative is similar to what we have in the other. And finally,
the conclusion given to the sermon is repeated in both Gospels in its
entire identity,--namely, the story of the wise man who builds upon the
rock, and the foolish man who builds upon the sand; the only difference
being, that Luke speaks only of the stream beating against the house,
and does not mention also the rain and the wind, as they occur in
Matthew. Accordingly, it might very readily be believed that he has
there introduced the self-same discourse of the Lord, but that at the
same time he has omitted certain sentences which Matthew has inserted;
that he has also brought in other sayings which Matthew has not
mentioned; and that, in a similar manner, he has expressed certain of
these utterances in somewhat different terms, but without detriment to
the integrity of the truth.
45. This we might very well suppose to have been the case, as I have
said, were it not that a difficulty is felt to attach to the
circumstance that Matthew tells us how this discourse was delivered on
a mount by the Lord in a sitting posture; while Luke says that it was
spoken on a plain by the Lord in a standing posture. This difference,
accordingly, makes it seem as if the former referred to one discourse,
and the latter to another. And what should there be, indeed, to hinder
[us from supposing] Christ to have repeated elsewhere some words which
He had already spoken, or from doing a second time certain things which
He had already done on some previous occasion? However, that these two
discourses, of which the one is inserted by Matthew and the other by
Luke, are not separated by a long space of time, is with much
probability inferred from the fact that, at once in what precedes and
in what follows them, both the evangelists have related certain
incidents either similar or perfectly identical, so that it is not
unreasonably felt that the narrations of the writers who introduce
these things are occupied with the same localities and days. For
Matthew's recital proceeds in the following terms: "And there followed
Him great multitudes of people from Galilee, and from Decapolis, and
from Jerusalem, and from Judæa, and from beyond Jordan. And seeing the
multitudes, He went up into a mountain; and when He was set, His
disciples came unto Him: and He opened His mouth, and taught them,
saying, Blessed are the poor in spirit: for theirs is the kingdom of
heaven;" [854] and so forth. Here it may appear that His desire was to
free Himself from the great crowds of people, and that for this reason
He went up into the mountain, as if He meant to withdraw Himself from
the multitudes, and seek an opportunity of speaking with His disciples
alone. And this seems to be certified also by Luke, whose account is to
the following effect: "And it came to pass in those days, that He went
out into a mountain to pray, and continued all night in prayer to God.
And when it was day, He called unto Him His disciples: and of them He
chose twelve, whom also He named apostles; Simon, whom He also named
Peter, and Andrew his brother, James and John, Philip and Bartholomew,
Matthew and Thomas, James the son of Alpheus, and Simon, who is called
Zelotes, Judas the brother of James, and Judas Scarioth, which was the
traitor. And He came down with them, and stood in the plain, and the
company of His disciples, and a great multitude of people out of all
Judæa and Jerusalem, and from the sea-coast of Tyre [855] and Sidon,
which had come to hear Him, and to be healed of their diseases; and
they that were vexed with unclean spirits were healed. [856] And the
whole multitude sought to touch Him; for there went virtue out of Him,
and healed them all. And He lifted up His eyes on His disciples, and
said, Blessed be ye poor: for yours is the kingdom of heaven;" [857]
and so on. Here the relation permits us to understand that, after
selecting on the mountain twelve disciples out of the larger body, whom
He also named apostles (which incident Matthew has omitted), He then
delivered that discourse which Matthew has introduced, and which Luke
has left unnoticed,--that is to say, the one on the mount; and that
thereafter, when He had now come down, He spoke in the plain a second
discourse similar to the first, on which Matthew is silent, but which
is detailed by Luke; and further, that both these sermons were
concluded in the same manner. [858]
46. But, again, as regards what Matthew proceeds to state after the
termination of that discourse--namely this, "And it came to pass, when
Jesus had ended these sayings, the people [859] were astonished at His
doctrine," [860] --it may appear that the speakers there were those
multitudes of disciples out of whom He had chosen the twelve. Moreover,
when the evangelist goes on immediately in these terms, "And when He
was come down from the mountain, great multitudes followed Him; and,
behold, there came a leper and worshipped Him," [861] we are at
libertyto suppose that that incident took place subsequently to both
discourses,--not only after the one which Matthew records, but also
after the one which Luke inserts. For it is not made apparent what
length of time elapsed after the descent from the mountain. But
Matthew's intention was simply to indicate the fact itself, that after
that descent there were great multitudes of people with the Lord on the
occasion when He cleansed the leper, and not to specify what period of
time had intervened. And this supposition may all the more readily be
entertained, since [we find that] Luke tells us how the same leper was
cleansed at a time when the Lord was now in a certain city,--a
circumstance which Matthew has not cared to mention.
47. After all, however, this explanation may also be
suggested,--namely, that in the first instance the Lord, along with His
disciples and no others, was on some more elevated portion of the
mountain, and that during the period of His stay there He chose out of
the number of His followers those twelve; that then He came down in
company with them, not indeed from the mountain itself, but from that
said altitude on the mountain, into the plain--that is to say, into
some level spot which was found on the slope of the mountain, and which
was capable of accommodating great multitudes; and that thereafter,
when He had seated Himself, His disciples took up their position next
Him, and in these circumstances He delivered both to them and to the
other multitudes who were present one discourse, which Matthew and Luke
have both recorded, their modes of narrating it being indeed different,
but the truth being given with equal fidelity by the two writers in all
that concerns the facts and sayings which both of them have recounted.
For we have already prefaced our inquiry with the position, which
indeed ought of itself to have been obvious to all without the need of
any one to give them counsel to that effect beforehand, that there is
not [necessarily] any antagonism between writers, although one may omit
something which another mentions; nor, again, although one states a
fact in one way, and another in a different method, provided that the
same truth is set forth in regard to the objects and sayings
themselves. In this way, therefore, Matthew's sentence, "Now when He
was come down from the mountain," may at the same time be understood to
refer also to the plain, which there might very well have been on the
slope of the mountain. And thereafter Matthew tells the story of the
cleansing of the leper, which is also given in a similar manner by Mark
and Luke.
__________________________________________________________________
[848] Mark i. 39.
[849] Mark i. 40.
[850] Matt. viii. 1, 2.
[851] Luke v. 12, 13. [It seems altogether more probable that the
healing of the leper occurred, before the Sermon on the Mount, at the
time indicated by Luke.--R.]
[852] Matt. v. 3.
[853] Luke vi. 20.
[854] Matt. iv. 25, etc.
[855] Various mss. and editions insert et before the Tyri = both of
Tyre, although it is wanting in the Greek.
[856] Qui vexabantur a spiritibus immundis curabantur.
[857] Luke vi. 12-20.
[858] [The explanation suggested in § 47 is altogether more
probable.--R.]
[859] Turbæ, multitudes.
[860] Matt. vii. 28.
[861] Matt. viii. 1, 2.
__________________________________________________________________
Chapter XX.--An Explanation of the Circumstance that Matthew Tells Us
How the Centurion Came to Jesus on Behalf of His Servant, While Luke's
Statement is that the Centurion Despatched Friends to Him.
48. After these things, Matthew proceeds with his narrative in the
following terms: "And when Jesus was entered into Capharnaum, there
came unto Him a centurion, beseeching Him, and saying, Lord, my servant
lieth at home sick of the palsy, and he is grievously tormented;" and
so forth, on to the place where it is said, "And his servant was healed
in the self-same hour." [862] This case of the centurion's servant is
related also by Luke; only Luke does not bring it in, as Matthew does,
after the cleansing of the leper, whose story he has recorded as
something suggested to his recollection at a later stage, but
introduces it after the conclusion of that lengthened sermon already
discussed. For he connects the two sections in this way: "Now when He
had ended all His sayings in the audience of the people, He entered
into Capharnaum; and a certain centurion's servant, who was dear unto
him, was sick and ready to die;" and so forth, until we come to the
verse where it is said that he was healed. [863] Here, then, we notice
that it was not till after He had ended all His words in the hearing of
the people that Christ entered Capharnaum; by which we are to
understand simply that He did not make that entrance before He had
brought these sayings to their conclusion; and we are not to take it as
intimating the length of that period of time which intervened between
the delivery of these discourses and the entrance into Capharnaum. In
this interval that leper was cleansed, whose case is recorded by
Matthew in its own proper place, but is given by Luke only at a later
point. [864]
49. Accordingly, let us proceed to consider whether Matthew and Luke
are at one in the account of this servant. Matthew's words, then, are
these: "There came unto Him a centurion, beseeching Him, and saying, My
servant lieth at home sick of the palsy." [865] Now this seems to be
inconsistent with the version presented by Luke, which runs thus: "And
when he heard of Jesus, he sent unto Him the elders of the Jews,
beseeching Him that He would come and heal his servant. And when they
came to Jesus, they besought Him instantly, saying, That he was worthy
for whom He should do this: for he loveth our nation, and he hath built
us a synagogue. Then Jesus went with them. And when He was now not far
from the house, the centurion sent friends to Him, saying unto Him,
Lord, trouble not Thyself; for I am not worthy that Thou shouldest
enter under my roof: wherefore neither thought I myself worthy to come
unto Thee: but say in a word, and my servant shall be healed." [866]
For if this was the manner in which the incident took place, how can
Matthew's statement, that there "came to Him a certain centurion," be
correct, seeing that the man did not come in person, but sent his
friends? The apparent discrepancy, however, will disappear if we look
carefully into the matter, and observe that Matthew has simply held by
a very familiar mode of expression. For not only are we accustomed to
speak of one as coming [867] even before he actually reaches the place
he is said to have approached, [868] whence, too, we speak of one as
making small approach or making great approach [869] to what he is
desirous of reaching; but we also not unfrequently speak of that
access, [870] for the sake of getting at which the approach is made, as
reached even although the person who is said to reach another may not
himself see the individual whom he reaches, inasmuch as it may be
through a friend that he reaches the person whose favour is necessary
to him. This, indeed, is a custom which has so thoroughly established
itself, that even in the language of every-day life now those men are
called Perventores [871] who, in the practice of canvassing, [872] get
at the inaccessible ears, as one may say, of any of the men of
influence, by the intervention of suitable personages. If, therefore,
access [873] itself is thus familiarly said to be gained by the means
of other parties, how much more may an approach [874] be said to take
place, although it be by means of others, which always remains
something short of actual access! For it is surely the case, that a
person may be able to do very much in the way of approach, but yet may
have failed to succeed in actually reaching what he sought to get at.
Consequently it is nothing out of the way for Matthew,--a fact, indeed,
which may be understood by any intelligence,--when thus dealing with an
approach on the part of the centurion to the Lord, which was effected
in the person of others, to have chosen to express the matter in this
compendious method, "There came a centurion to Him."
50. At the same time, however, we must be careful enough to discern a
certain mystical depth in the phraseology adopted by the evangelist,
which is in accordance with these words of the Psalm, "Come ye to Him,
and be ye lightened." [875] For in this way, inasmuch as the Lord
Himself commended the faith of the centurion, in which indeed his
approach was really made to Jesus, in such terms that He declared, "I
have not found so great faith in Israel," the evangelist wisely chose
to speak of the man himself as coming to Jesus, rather than to bring in
the persons through whom he had conveyed his words. And furthermore,
Luke has unfolded the whole incident to us just as it occurred, in a
form constraining us to understand from his narrative in what manner
another writer, who was also incapable of making any false statement,
might have spoken of the man himself as coming. It is in this way, too,
that the woman who suffered from the issue of blood, although she took
hold merely of the hem of His garment, did yet touch the Lord more
effectually than those multitudes did by whom He was thronged. [876]
For just as she touched the Lord the more effectually, in so far as she
believed the more earnestly, so the centurion also came the more really
to the Lord, inasmuch as he believed the more thoroughly. And now, as
regards the rest of this paragraph, it would be a superfluous task to
go over in detail the various matters which are recounted by the one
and omitted by the other. For, according to the principle brought under
notice at the outset, there is not to be found in these peculiarities
any actual antagonism between the writers.
__________________________________________________________________
[862] Matt. viii. 5-13.
[863] Luke vii. 1-10.
[864] [But see note on § 44.--R.]
[865] Matt. viii. 5, 6.
[866] Luke vii. 3-7.
[867] Accessisse, approaching.
[868] Accessisse, come to.
[869] Parum accessit vel multum accessit.
[870] Perventio, arrival.
[871] Reachers, comers at.
[872] Ambitionis arte.
[873] Perventio.
[874] Coming at--accessus.
[875] Accedite ad eum et illuminamini. Ps. xxxiv. 5.
[876] Luke vii. 42-48.
__________________________________________________________________
Chapter XXI.--Of the Order in Which the Narrative Concerning Peter's
Mother-In-Law is Introduced.
51. Matthew proceeds in the following terms: "And when Jesus was come
into Peter's house, He saw his wife's mother laid, and sick of a fever.
And He touched her hand, and the fever left her: and she arose, and
ministered unto them." [877] Matthew has not indicated the date of this
incident; that is to say, he has specified neither before what event
nor after what occurrence it took place. For we are certainly under no
necessity of supposing that, because it is recorded after a certain
event, it must also have happened in actual matter of fact after that
event. And unquestionably, in this case, we are to understand that he
has introduced for record here something which he had omitted to notice
previously. For Mark brings in this narrative before his account of
that cleansing of the leper which he would appear to have placed after
the delivery of the sermon on the mount; [878] which discourse,
however, he has left unrelated. And thus, too, Luke [879] inserts this
story of Peter's mother-in-law after an occurrence [880] which it
follows likewise in Mark's version, but also before that lengthened
discourse, which has been reproduced by him, and which may appear to be
one with the sermon which Matthew states to have been delivered on the
mount. For of what consequence is it in what place any of them may give
his account; or what difference does it make whether he inserts the
matter in its proper order, or brings in at a particular point what was
previously omitted, or mentions at an earlier stage what really
happened at a later, provided only that he contradicts neither himself
nor a second writer in the narrative of the same facts or of others?
For as it is not in one's own power, however admirable and trustworthy
may be the knowledge he has once obtained of the facts, to determine
the order in which he will recall them to memory (for the way in which
one thing comes into a person's mind before or after another is
something which proceeds not as we will, but simply as it is given to
us), it is reasonable enough to suppose that each of the evangelists
believed it to have been his duty to relate what he had to relate in
that order in which it had pleased God to suggest to his recollection
the matters he was engaged in recording. At least this might hold good
in the case of those incidents with regard to which the question of
order, whether it were this or that, detracted nothing from evangelical
authority and truth.
52. But as to the reason why the Holy Spirit, who divideth to every man
severally as He will, [881] and who therefore undoubtedly, with a view
to the establishing of their books on so distinguished an eminence of
authority, also governs and rules the minds of the holy men themselves
in the matter of suggesting the things they were to commit to writing,
has left one historian at liberty to construct his narrative in one
way, and another in a different fashion, that is a question which any
one may look into with pious consideration, and for which, by divine
help, the answer also may possibly be found. That, however, is not the
object of the work which we have taken in hand at present. The task we
have proposed to ourselves is simply to demonstrate that not one of the
evangelists contradicts either himself or his fellow-historians,
whatever be the precise order in which he may have had the ability or
may have preferred to compose his account of matters belonging to the
doings and sayings of Christ; and that, too, at once in the case of
subjects identical with those recorded by others, and in the case of
subjects different from these. For this reason, therefore, when the
order of times is not apparent, we ought not to feel it a matter of any
consequence what order any of them may have adopted in relating the
events. But wherever the order is apparent, if the evangelist then
presents anything which seems to be inconsistent with his own
statements, or with those of another, we must certainly take the
passage into consideration, and endeavour to clear up the difficulty.
__________________________________________________________________
[877] Matt. viii. 14, 15.
[878] Cf. what is said above (chap. xix. 43) as to the note of time
implied in the statement (Mark i. 39), that He preached in their
synagogues throughout all Galilee, and cast out devils. [The order of
Mark is probably correct.--R.]
[879] Luke iv. 38, 39.
[880] Referring, apparently, to the casting out of the unclean spirit
(Mark i. 23, etc.; Luke iv. 33, etc.).
[881] 1 Cor. xii. 11.
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Chapter XXII.--Of the Order of the Incidents Which are Recorded After
This Section and of the Question Whether Matthew, Mark, and Luke are
Consistent with Each Other in These.
53. Matthew, accordingly, continues his narration thus: "Now when the
even was come, they brought unto Him many that were possessed with
devils; and He cast out the spirits with His word, and healed all that
were sick: that it might be fulfilled which was spoken by Esaias the
prophet, saying, Himself took our infirmities, and bare our
sicknesses." [882] That this belongs in date to the same day, he
indicates with sufficient clearness by these words which he subjoins,
"Now when the even was come." In a similar manner, after concluding his
account of the healing of Peter's mother-in-law with the sentence, "And
she ministered unto them," Mark has appended the following statement:
"And at even, when the sun did set, they brought unto Him all that were
diseased, and them that were possessed of the devils. And all the city
was gathered together at the door. And He healed many that were sick of
divers diseases, and cast out many devils; and suffered not the devils
to speak, because they knew Him. And in the morning, rising up a great
while before day, He went out, and departed into a solitary place."
[883] Here Mark appears to have preserved the order in such wise, that
after the statement conveyed in the words "And at even," he gives this
note of time: "And in the morning, rising up a great while before day."
And although there is no absolute necessity for supposing either that,
when we have the words "And at even," the reference must be to the
evening of the very same day, or that when the phrase "In the morning"
meets us, it must mean the morning [884] after the self-same night;
still, however that may be, this order in the occurrences may fairly
appear to have been preserved with a view to an orderly arrangement of
the times. Moreover, Luke, too, after relating the story of Peter's
mother-in-law, while he does not indeed say expressly, "And at even,"
has at least used a phrase which conveys the same sense. For he
proceeds thus: "Now when the sun had set, [885] all they that had any
sick with divers diseases brought them unto Him; and He laid His hands
on every one of them, and healed them. And devils also came out of
many, crying out, and saying, Thou art Christ the Son of God. And He,
rebuking them, suffered them not to speak: for they knew that He was
Christ. And when it was day, He departed and went into a desert place."
[886] Here, again, we see precisely the same order of times preserved
as we discovered in Mark. But Matthew, who appears to have introduced
the story of Peter's mother-in-law not according to the order in which
the incident itself took place, but simply in the succession in which
he had it suggested to his mind after previous omission, has first
recorded what happened on that same day, to wit, when even was come;
and thereafter, instead of subjoining the notice of the morning, goes
on with his account in these terms: "Now when Jesus saw great
multitudes about Him, He gave commandment to depart unto the other side
of the lake." [887] This, then, is something new, differing from what
is given in the context by Mark and Luke, who, after the notice of the
even, bring in the mention of the morning. Consequently, as regards
this verse in Matthew, "Now when Jesus saw great multitudes about Him,
He gave commandment to depart unto the other side of the lake," we
ought simply to understand that he has introduced here another fact
which he has had brought to mind at this point,--namely, the fact that
on a certain day, when Jesus had seen great multitudes about Him, He
gave instructions to cross to the other side of the lake.
__________________________________________________________________
[882] Matt. viii. 16-18.
[883] Mark i. 31-35.
[884] Diluculum, dawn.
[885] Occidisset.
[886] Luke iv. 40-42.
[887] Matt. viii. 18.
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Chapter XXIII.--Of the Person Who Said to the Lord, "I Will Follow Thee
Whithersoever Thou Goest;" And of the Other Things Connected Therewith,
and of the Order in Which They are Recorded by Matthew and Luke.
54. He next appends the following statement: "And a certain scribe came
and said unto Him, Master, I will follow Thee whithersoever thou
goest;" and so on, down to the words, "Let the dead bury their dead."
[888] We have a narrative in similar terms also in Luke. But he inserts
it only after a variety of other matters, and without any explicit note
of the order of time, but after the fashion of one only bethinking
himself of the incident at that point. He leaves us also uncertain
whether he brings it in there as something previously omitted, or as an
anticipatory notice of something which in actual fact took place
subsequently to those incidents by which it is followed in the history.
For he proceeds thus: "And it came to pass, that as they went in the
way, a certain man said unto Him, I will follow Thee whithersoever Thou
goest." [889] And the Lord's answer is given here in precisely the same
terms as we find recited in Matthew. Now, although Matthew tells us
that this took place at the time when He gave commandment to depart
unto the other side of the lake, and Luke, on the other hand, speaks of
an occasion when they "went in the way," there is no necessary
contradiction in that. For it may be the case that they went in the way
just in order to come to the lake. Again, in what is said about the
person who begged to be allowed first to bury his father, Matthew and
Luke are thoroughly at one. For the mere fact that Matthew has
introduced first the words of the man who made the request regarding
his father, and that he has put after that the saying of the Lord,
"Follow me," whereas Luke puts the Lord's command, "Follow me," first,
and the declaration of the petitioner second, is a matter of no
consequence to the sense itself. Luke has also made mention of yet
another person, who said, "Lord, I will follow Thee, but let me first
bid them farewell which are at home at my house;" [890] of which
individual Matthew says nothing. And thereafter Luke proceeds to
another subject altogether, and not to what followed in the actual
order of time. The passage runs: "And after these things, the Lord
appointed other seventy-two also." [891] That this occurred "after
these things" is indeed manifest; but at what length of time after
these things the Lord did so is not apparent. Nevertheless, in this
interval that took place which Matthew subjoins next in succession. For
the same Matthew still keeps up the order of time, and continues his
narrative, as we shall now see.
__________________________________________________________________
[888] Matt. viii. 19-22.
[889] Luke ix. 57.
[890] Luke ix. 61.
[891] Septuaginta duo. Luke x. 1. [An early variation in the Greek
text; comp. Revised Version margin.--R.]
__________________________________________________________________
Chapter XXIV.--Of the Lord's Crossing the Lake on that Occasion on
Which He Slept in the Vessel, and of the Casting Out of Those Devils
Whom He Suffered to Go into the Swine; And of the Consistency of the
Accounts Given by Matthew, Mark, and Luke of All that Was Done and Said
on These Occasions.
55. "And when He was entered into a ship, His disciples followed Him.
And, behold, there arose a great tempest in the sea." And so the story
goes on, until we come to the words, "And He came into His own city."
[892] Those two narratives which are told by Matthew in continuous
succession,--namely, that regarding the calm upon the sea after Jesus
was roused from His sleep and had commanded the winds, and that
concerning the persons who were possessed with the fierce devil, and
who brake their bands and were driven into the wilderness,--are given
also in like manner by Mark and Luke. [893] Some parts of these stories
are expressed, indeed, in different terms by the different writers, but
the sense remains the same. This is the case, for example, when Matthew
represents the Lord to have said, "Why are ye fearful, O ye of little
faith?" [894] while Mark's version is, "Why are ye fearful? Is it that
ye have no faith?" [895] For Mark's word refers to that perfect faith
which is like a grain of mustard seed; and so he, too, speaks in effect
of the "little faith." Luke, again, puts it thus: "Where is your
faith?" [896] Accordingly, the whole utterance may perhaps have gone
thus: "Why are ye fearful? Where is your faith, O ye of little faith?"
And so one of them records one part, and another another part, of the
entire saying. The same may be the case with the words spoken by the
disciples when they awoke Him. Matthew gives us: "Lord, save us: we
perish." [897] Mark has: "Master, carest Thou not that we perish?"
[898] And Luke says simply, "Master, we perish." [899] These different
expressions, however, convey one and the same meaning on the part of
those who were awaking the Lord, and who were wishful to secure their
safety. Neither need we inquire which of these several forms is to be
preferred as the one actually addressed to Christ. For whether they
really used the one or the other of these three phraseologies, or
expressed themselves in different words, which are unrecorded by any
one of the evangelists, but which were equally well adapted to give the
like representation of what was meant, what difference does it make in
the fact itself? At the same time, it may also possibly have been the
case that, when several parties in concert were trying to awake Him,
all these various modes of expression had been used, one by one person,
and another by another. In the same way, too, we may deal with the
exclamation on the stilling of the tempest, which, according to
Matthew, was, "What manner of man is this, that the winds and the sea
obey Him?" [900] according to Mark, "What man, thinkest thou, is this,
[901] that both the wind and the sea obey Him?" [902] and according to
Luke, "What man, thinkest thou, is this? [903] for He commandeth both
the winds and the sea, [904] and they obey Him." Who can fail to see
that the sense in all these forms is quite identical? For the
expression, "What man, thinkest thou, is this?" has precisely the same
import with the other, "What manner of man is this?" [905] And where
the words "He commandeth" are omitted, it can at least be understood as
a matter of course that the obedience is rendered to the person
commanding.
56. Moreover, with respect to the circumstance that Matthew states that
there were two men who were afflicted with the legion of devils which
received permission to go into the swine, whereas Mark and Luke
instance only a single individual, we may suppose that one of these
parties was a person of some kind of superior notability and repute,
whose case was particularly lamented by that district, and for whose
deliverance there was special anxiety. With the intention of indicating
that fact, two of the evangelists have judged it proper to make mention
only of the one person, in connection with whom the fame of this deed
had been spread abroad the more extensively and remarkably. Neither
should any scruple be excited by the different forms in which the words
uttered by the possessed [906] have been reproduced by the various
evangelists. For we may either resolve them all into one and the same
thing, or suppose them all to have been actually spoken. Nor, again,
should we find any difficulty in the circumstance that with Matthew the
address is couched in the plural number, but with Mark and Luke in the
singular. For these latter two tell us at the same time, that when the
man was asked what was his name, he answered that he was Legion,
because the devils were many. Nor, once more, is there any discrepancy
between Mark's statement that the herd of swine was round about the
mountain, [907] and Luke's, that they were on the mountain. [908] For
the herd of swine was so great that one portion of it might be on the
mountain, and another only round about it. For, as Mark has expressly
informed us, there were about two thousand swine.
__________________________________________________________________
[892] Matt. viii. 23-ix. 1.
[893] Mark iv. 36; Luke viii. 22-37.
[894] Matt. viii. 16.
[895] Mark iv. 40. [The variations in the Greek text are numerous.
Augustin gives necdum, which represents the rending followed in the
Revised Version.--R.]
[896] Luke viii. 25.
[897] Matt. viii. 25.
[898] Mark iv. 38.
[899] Luke viii. 24.
[900] Matt. viii. 27.
[901] Quis putas est iste.
[902] Mark iv. 41. [The Greek text in Mark and Luke has nothing
corresponding to "thinkest thou." The Authorized Version, given above,
has an unnecessary variation; "that," "that," "for." The Greek particle
is the same, and Augustin gives quia three times.--R.]
[903] Quis putas hic est.
[904] Mari.
[905] Qualis est hic.
[906] Or, the devils--dæmonum.
[907] Circa montem. [The correct Greek text is rendered "on the
mountain side" in the Revised Version.--R.]
[908] In monte.
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Chapter XXV.--Of the Man Sick of the Palsy to Whom the Lord Said, "Thy
Sins are Forgiven Thee," And "Take Up Thy Bed;" And in Especial, of the
Question Whether Matthew and Mark are Consistent with Each Other in
Their Notice of the Place Where This Incident Took Place, in So Far as
Matthew Says It Happened "In His Own City," While Mark Says It Was in
Capharnaum.
57. Hereupon Matthew proceeds with his recital, still preserving the
order of time, and connects his narrative in the following
manner:--"And He entered into a ship, and passed over, and came into
His own city. And, behold, they brought to Him a man sick of the palsy,
lying on a bed;" and so on down to where it is said, "But when the
multitude saw it, they marvelled; and glorified God, which had given
such power unto men." [909] Mark and Luke have also told the story of
this paralytic. Now, as regards Matthew's stating that the Lord said,
"Son, be of good cheer, thy sins are forgiven thee;" while Luke makes
the address run, not as "son," but as "man,"--this only helps to bring
out the Lord's meaning more explicitly. For these sins were [thus said
to be] forgiven to the "man," inasmuch as the very fact that he was a
man would make it impossible for him to say, "I have not sinned;" and
at the same time, that mode of address served to indicate that He who
forgave sins to man was Himself God. Mark, again, has given the same
form of words as Matthew, but he has left out the terms, "Be of good
cheer." It is also possible, indeed, that the whole saying ran thus:
"Man, be of good cheer: son, thy sins are forgiven thee;" or thus:
"Son, be of good cheer: man, thy sins are forgiven thee;" or the words
may have been spoken in some other congruous order.
58. A difficulty, however, may certainly arise when we observe how
Matthew tells the story of the paralytic after this fashion: "And He
entered into a ship, and passed over, and came into His own city. And,
behold, they brought to Him a man sick of the palsy, lying on a bed;"
whereas Mark speaks of the incident as taking place not in His own
city, which indeed is called Nazareth, but in Capharnaum. His narrative
is to the following effect:--"And again He entered into Capharnaum
after some days; and it was noised that He was in the house. And
straightway many were gathered together, insomuch that there was no
room to receive them, no, not so much as about the door: and He spake a
word [910] unto them. And they came unto Him, bringing one sick of the
palsy, which was borne of four. And when they could not come nigh unto
Him for the press, they uncovered the roof where He was: and when they
had broken it up, they let down the bed wherein the sick of the palsy
lay. And when Jesus saw their faith;" and so forth. [911] Luke, on the
other hand, does not mention the place in which the incident happened,
but gives the tale thus: "And it came to pass on a certain day that He
was sitting teaching, [912] and there were Pharisees and doctors of the
law also sitting by, which were come out of every town of Galilee, and
Judæa, and Jerusalem: and the power of the Lord was present to heal
them. And, behold, men brought in a bed a man which was taken with a
palsy: and they sought means to bring him in, and to lay him before
Him. And when they could not find by what way they might bring him in
because of the multitude, they went upon the house-top, and let him
down through the tiling with his couch into the midst before Jesus. And
when He saw their faith, He said, Man, thy sins are forgiven thee;" and
so forth. [913] The question, therefore, remains one between Mark and
Matthew, in so far as Matthew writes of the incident as taking place in
the Lord's city; [914] while Mark locates it in Capharnaum. This
question would be more difficult to solve if Matthew mentioned Nazareth
by name. But, as the case stands, when we reflect that the state of
Galilee itself might have been called Christ's city, [915] because
Nazareth was in Galilee, just as the whole region which was made up of
so many cities [916] is yet called a Roman state; [917] when, further,
it is considered that so many nations are comprehended in that city, of
which it is written, "Glorious things are spoken of thee, O city of
God;" [918] and also that God's ancient people, though dwelling in so
many cities, have yet been spoken of as one house, the house of Israel,
[919] --who can doubt that [it may be fairly said that] Jesus wrought
this work in His own city [or, state], inasmuch as He did it in the
city of Capharnaum, which was a city of that Galilee to which He had
returned when He crossed over again from the country of the Gerasenes,
so that when He came into Galilee He might correctly be said to have
come into His own city [or, state], in which ever town of Galilee He
might happen to be? This explanation may be vindicated more
particularly on the ground that Capharnaum itself held a position of
such eminence in Galilee that it was reckoned to be a kind of
metropolis. But even were it altogether illegitimate to take the city
of Christ in the sense either of Galilee itself, in which Nazareth was
situated, or of Capharnaum, which was distinguished as in a certain
sense the capital of Galilee, we might still affirm that Matthew has
simply passed over all that happened after Jesus came into His own city
until He reached Capharnaum, and that he has simply tacked on the
narrative of the healing of the paralytic at this point; just as the
writers do in many instances, leaving unnoticed much that intervenes,
and, without any express indication of the omissions they are making,
proceeding precisely as if what they subjoin, followed actually in
literal succession. [920]
__________________________________________________________________
[909] Matt. ix. 1-8.
[910] Loquebatur verbum. ["Was speaking the word" is probably the
meaning.--R.]
[911] Mark ii. 1-12.
[912] Et ipse sedebat docens.
[913] Luke v. 17-26.
[914] Or, state--civitate.
[915] Or, state--civitas.
[916] Civitatibus.
[917] Civitas, city.
[918] Ps. lxxxvii. 3.
[919] Isa. v. 7; Jer. iii. 20; Ezek. iii. 4.
[920] [The true solution of the difficulty is simple. Our Lord had
already left Nazareth and made Capernaum His headquarters (comp. Luke
iv. 30, 31). But Augustin identifies that incident with a subsequent
visit to Nazareth (see ch. xlii.).--R.]
__________________________________________________________________
Chapter XXVI.--Of the Calling of Matthew, and of the Question Whether
Matthew's Own Account is in Harmony with Those of Mark and Luke When
They Speak of Levi the Son of Alphaeus.
59. Matthew next continues his narrative in the following terms:--"And
as Jesus passed forth from thence, He saw a man named Matthew, sitting
at the receipt of custom: and He saith unto him, Follow me. And he
arose and followed Him." [921] Mark gives this story also, and keeps
the same order, bringing it in after the notice of the healing of the
man who was sick of the palsy. His version runs thus: "And He went
forth again by the sea-side; and all the multitude resorted unto Him,
and He taught them. And as He passed by, He saw Levi the son of Alphæus
sitting at the receipt of custom, and said unto him, Follow me. And he
arose, and followed Him." [922] There is no contradiction here; for
Matthew is the same person with Levi. Luke also introduces this after
the story of the healing of the same man who was sick of the palsy. He
writes in these terms: "And after these things He went forth, and saw a
publican, named Levi, sitting at the receipt of custom: and He said
unto him, Follow me. And he left all, rose up, and followed Him." [923]
Now, from this it will appear to be the most reasonable explanation to
say that Matthew records these things here in the form of things
previously passed over, and now brought to mind. For certainly we must
believe that Matthew's calling took place before the delivery of the
sermon on the mount. For Luke tells us that on this mountain on that
occasion the election was made of all these twelve, whom Jesus also
named apostles, out of the larger body of the disciples. [924]
__________________________________________________________________
[921] Matt. ix. 9.
[922] Mark ii. 13, 14.
[923] Luke v. 27, 28.
[924] Luke vi. 13. [This fact shows that the order of Matthew is not
chronological. Indeed, as Augustin goes on, he is led more and more to
accept the order of the other evangelists.--R.]
__________________________________________________________________
Chapter XXVII.--Of the Feast at Which It Was Objected at Once that
Christ Ate with Sinners, and that His Disciples Did Not Fast; Of the
Circumstance that the Evangelists Seem to Give Different Accounts of
the Parties by Whom These Objections Were Alleged; And of the Question
Whether Matthew and Mark and Luke are Also in Harmony with Each Other
in the Reports Given of the Words of These Persons, and of the Replies
Returned by the Lord.
60. Matthew, accordingly, goes on to say: "And it came to pass, as He
sat at meat in the house, behold, many publicans and sinners came and
sat down with Jesus and His disciples;" and so on, down to where we
read, "But they put new wine into new bottles, and both are preserved."
[925] Here Matthew has not told us particularly in whose house it was
that Jesus was sitting at meat along with the publicans and sinners.
This might make it appear as if he had not appended this notice in its
strict order here, but had introduced at this point, in the way of
reminiscence, something which actually took place on a different
occasion, were it not that Mark and Luke, who repeat the account in
terms thoroughly similar, have made it plain that it was in the house
of Levi--that is to say, Matthew--that Jesus sat at meat, and all these
sayings were uttered which follow. For Mark states the same fact,
keeping also the same order, in the following manner: "And it came to
pass, as He sat at meat in his house, many publicans and sinners sat
also together with Jesus." [926] Accordingly, when he says, "in his
house," he certainly refers to the person of whom he was speaking
directly before, and that was Levi. To the same effect, after the
words, "He saith unto him, Follow me; and he left all, rose up, and
followed Him," [927] Luke has appended immediately this statement: "And
Levi made Him a great feast in his own house: and there was a great
company of publicans and of others that sat down with them." And thus
it is manifest in whose house it was that these things took place.
61. Let us next look into the words which these three evangelists have
all brought in as having been addressed to the Lord, and also into the
replies which were made by Him. Matthew says: "And when the Pharisees
saw it, they said unto His disciples, Why eateth your Master with
publicans and sinners?" [928] This reappears very nearly in the same
words in Mark: "How is it that He eateth and drinketh with publicans
and sinners?" [929] Only we find thus that Matthew has omitted one
thing which Mark inserts--namely, the addition "and drinketh." But of
what consequence can that be, since the sense is fully given, the idea
suggested being that they were partaking of a repast in company? Luke,
on the other hand, seems to have recorded this scene somewhat
differently. For his version proceeds thus: "But their scribes and
Pharisees murmured against His disciples, saying, Why do ye eat and
drink with publicans and sinners?" [930] But his intention in this
certainly is not [931] to indicate that their Master was not referred
to on that occasion, but to intimate that the objection was levelled
against all of them together, both Himself and His disciples; the
charge, however, which was to be taken to be meant both of Him and of
them, being addressed directly not to Him, but to them. For the fact is
that Luke himself, no less than the others, represents the Lord as
making the reply, and saying, "I came not to call the righteous, but
sinners to repentance." [932] And He would not have returned that
answer to them, had not their words, "Why do ye eat and drink?" been
directed very specially to Himself. For the same reason, Matthew and
Mark have told us that the objection which was brought against Him was
stated immediately to His disciples, because, when the allegation was
addressed to the disciples, the charge was thereby laid all the more
seriously against the Master whom these disciples were imitating and
following. One and the same sense, therefore, is conveyed; and it is
expressed all the better in consequence of these variations employed in
some of the terms, while the matter of fact itself is left intact. In
like manner we may deal with the accounts of the Lord's reply.
Matthew's runs thus: "They that be whole need not a physician, but they
that are sick; but go ye and learn what this meaneth, I will have
mercy, and not sacrifice: for I am not come to call the righteous, but
sinners." [933] Mark and Luke have also preserved for us the same sense
in almost the same words, with this exception, that they both fail to
introduce that quotation from the prophet, "I will have mercy, and not
sacrifice." Luke, again, after the words, "I came not to call the
righteous, but sinners," has added the term, "unto repentance." This
addition serves to bring out the sense more fully, so as to preclude
any one from supposing that sinners are loved by Christ, purely for the
very reason that they are sinners. For this similitude also of the sick
indicates clearly what God means by the calling of sinners,--that it is
like the physician with the sick,--and that its object verily is that
men should be saved from their iniquity as from disease; which healing
is effected by repentance.
62. In the same way, we may subject what is said about the disciples of
John to examination. Matthew's words are these: "Then came to Him the
disciples of John, saying, Why do we and the Pharisees fast oft?" [934]
The purport of Mark's version is similar: "And the disciples of John
and the Pharisees [935] used to fast. [936] And they come and say unto
Him, Why do the disciples of John and the Pharisees [937] fast, but thy
disciples fast not?" [938] The only semblance of a discrepancy that can
be found here, is in the possibility of supposing that the mention of
the Pharisees as having spoken along with the disciples of John is an
addition of Mark's, while Matthew states only that the disciples of
John expressed themselves to the above effect. But the words which were
actually uttered by the parties, according to Mark's version, rather
indicate that the speakers and the persons spoken of were not the same
individuals. I mean, that the persons who came to Jesus were the guests
who were then present, that they came because the disciples of John and
the Pharisees were fasting, and that they uttered the above words with
respect to these parties. In this way, the evangelist's phrase, "they
come," would not refer to the persons regarding whom he had just thrown
in the remark, "And the disciples of John and the Pharisees were
fasting." But the case would be, that as those parties were fasting,
some others here, who are moved by that fact, come to Him, and put this
question to Him, "Why do the disciples of John and of the Pharisees
fast, but thy disciples fast not?" This is more clearly expressed by
Luke. For, evidently with the same idea in his mind, after stating what
answer the Lord returned in the words in which He spoke about the
calling of sinners under the similitude of those who are sick, he
proceeds thus: "And they said unto Him, Why do the disciples of John
fast often, and make prayers, and likewise the disciples of the
Pharisees, but thine eat and drink?" [939] Here, then, we see that, as
was the case with Mark, Luke has mentioned one party as speaking to
this intent in relation to other parties. How comes it, therefore, that
Matthew says, "Then came to Him the disciples of John, saying, Why do
we and the Pharisees fast?" The explanation may be, that those
individuals were also present, and that all these various parties were
eager to advance this charge, as they severally found opportunity. And
the sentiments which sought expression on this occasion have been
conveyed by the three evangelists under varied terms, but yet without
any divergence from a true statement of the fact itself.
63. Once more, we find that Matthew and Mark have given similar
accounts of what was said about the children of the bridegroom not
fasting as long as the bridegroom is with them, with this exception,
that Mark has named them the children of the bridals, [940] while
Matthew has designated them the children of the bridegroom. [941] That,
however, is a matter of no moment. For by the children of the bridals
we understand at once those connected with the bridegroom, and those
connected with the bride. The sense, therefore, is obvious and
identical, and neither different nor contradictory. Luke, again, does
not say, "Can the children of the bridegroom fast?" but, "Can ye make
the children of the bridegroom fast, while the bridegroom is with
them?" By expressing it in this method, the evangelist has elegantly
opened up the self-same sense in a way calculated to suggest something
else. For thus the idea is conveyed, that those very persons who were
speaking would try to make the children of the bridegroom mourn and
fast, inasmuch as they would [seek to] put the bridegroom to death.
Moreover, Matthew's phrase, "mourn," is of the same import as that used
by Mark and Luke, namely, "fast." For Matthew also says further on,
"Then shall they fast," and not, "Then shall they mourn." But by the
use of this phrase, he has indicated that the Lord spoke of that kind
of fasting which pertains to the lowliness of tribulation. In the same
way, too, the Lord may be understood to have pictured out a different
kind of fasting, which stands related to the rapture of a mind dwelling
in the heights of things spiritual, and for that reason estranged in a
certain measure from the meats that are for the body, when He made use
of those subsequent similitudes touching the new cloth and the new
wine, by which He showed that this kind of fasting is an incongruity
for sensual [942] and carnal people, who are taken up with the cares of
the body, and who consequently still remain in the old mind. These
similitudes are also embodied in similar terms by the other two
evangelists. And it should be sufficiently evident that there need be
no real discrepancy, although one may introduce something, whether
belonging to the subject-matter itself, or merely to the terms in which
that subject is expressed, which another leaves out; provided only that
there be neither any departure from a genuine identity in sense, nor
any contradiction created between the different forms which may be
adopted for expressing the same thing.
__________________________________________________________________
[925] Matt. ix. 10-17.
[926] Mark ii. 15.
[927] Luke v. 27-29.
[928] Matt. ix. 11.
[929] Mark ii. 16.
[930] Luke v. 30.
[931] Non utique magistrum eorum nolens illic intelligi, with most mss.
The reading volens occurs in some = not meaning their Master to be
referred to, he intimates, etc.
[932] Luke v. 32.
[933] Omitting in poenitentiam = unto repentance. [These words should
be omitted in Matthew and Mark, according to the Greek mss. Revised
Version.--R.]
[934] Matt. ix. 14.
[935] Pharisæi, not Pharisæorum. [So the Greek text.--R.]
[936] Or, as Augustin's reasoning implies that he understood it, were
fasting--erant jejunantes. [So Revised Version.--R.]
[937] Pharisæorum.
[938] Mark ii. 18.
[939] Luke v. 33.
[940] Filios nuptiarum.
[941] Filios sponsi.
[942] Animalibus.
__________________________________________________________________
Chapter XXVIII.--Of the Raising of the Daughter of the Ruler of the
Synagogue, and of the Woman Who Touched the Hem of His Garment; Of the
Question, Also, as to Whether the Order in Which These Incidents are
Narrated Exhibits Any Contradiction in Any of the Writers by Whom They
are Reported; And in Particular, of the Words in Which the Ruler of the
Synagogue Addressed His Request to the Lord.
64. Still keeping by the order of time, Matthew next continues to the
following effect: "While He spake these things unto them, behold, there
came a certain ruler, and worshipped Him, saying, My daughter is even
now dead; but come and lay Thy hand upon her, and she shall live;" and
so on, until we come to the words, "and the maid arose. And the fame
hereof went abroad into all that land." [943] The other two, namely,
Mark and Luke, in like manner give this same account, only they do not
keep by the same order now. For they bring up this narrative in a
different place, and insert it in another connection; to wit, at the
point where He crosses the take and returns from the country of the
Gerasenes, after casting out the devils and permitting them to go into
the swine. Thus Mark introduces it, after he has related what took
place among the Gerasenes, in the following manner: "And when Jesus was
passed over again by ship unto the other side, much people gathered
unto Him: and He was nigh unto the sea. And there cometh one of the
rulers of the synagogue, Jairus by name; and when he saw Him, he fell
at His feet," etc. [944] By this, then, we are certainly to understand
that the occurrence in connection with the daughter of the ruler of the
synagogue did take place after Jesus had passed across the lake again
in the ship. [945] It does not, however, appear from the words
themselves how long after that passage this thing happened. But that
some time did elapse is clear. For had there not been an interval, no
period would be left within which those circumstances might fall which
Matthew has just related in the matter of the feast in his house.
These, indeed, he has told after the fashion of the evangelists, as if
they were the story of another person's doings. But they are the story
really of what took place in his own case, and at his own house. And
after that narrative, what follows in the immediate context is nothing
else than this notice of the daughter of the ruler of the synagogue.
For he has constructed the whole recital in such a manner, that the
mode of transition from one thing to the other has itself indicated
with sufficient clearness that the words immediately following give the
narrative of what actually took place in immediate consecution. For
after mentioning, in connection with the former incident, those words
which Jesus spake with respect to the new cloth and the new wine, he
has subjoined these other words, without any interruption in the
narrative, namely, "While He spake these things unto them, behold,
there came a certain ruler." And this shows that, if the person
approached Him while He was speaking these things, nothing else either
done or said by Him could have intervened. In Mark's account, on the
other hand, the place is quite apparent, as we have already pointed
out, where other things [left unrecorded by him] might very well have
come in. The case is much the same also with Luke, who, when he
proceeds to follow up his version of the story of the miracle wrought
among the Gerasenes, by giving his account of the daughter of the ruler
of the synagogue, does not pass on to that in any such way as to place
it in antagonism with Matthew's version, who, by his words, "While He
yet spake these things," gives us plainly to understand that the
occurrence took place after those parables about the cloth and the
wine. For when he has concluded his statement of what happened among
the Gerasenes, Luke passes to the next subject in the following manner;
"And it came to pass that, when Jesus was returned, the people gladly
received Him; for they were all waiting for Him. And, behold, there
came a man named Jairus, and he was a ruler of the synagogue, and he
fell down at Jesus' feet," and so on. [946] Thus we are given to
understand that the crowd did indeed receive Jesus forthwith on the
said occasion: for He was the person for whose return they were
waiting. But what is conveyed in the words which are directly added,
"And, behold, there came a man whose name was Jairus," is not to be
taken to have occurred literally in immediate succession. On the
contrary, the feast with the publicans, as Matthew records it, took
place before that. For Matthew connects this present incident with that
feast in such a way as to make it impossible for us to suppose that any
other sequence of events can be the correct order. [947]
65. In this narrative, then, which we have undertaken to consider at
present, all these three evangelists indeed are unquestionably at one
in the account which they give of the woman who was afflicted with the
issue of blood. Nor is it a matter of any real consequence, that
something which is passed by in silence by one of them is related by
another; or that Mark says, "Who touched my clothes?" while Luke says,
"Who touched me?" For the one has only adopted the phrase in use and
wont, whereas the other has given the stricter expression. But for all
that, both of them convey the same meaning. For it is more usual with
us to say, "You are tearing me," [948] than to say, "You are tearing my
clothes;" as, notwithstanding the term, the sense we wish to convey is
obvious enough.
66. At the same time, however, there remains the fact that Matthew
represents the ruler of the synagogue to have spoken to the Lord of his
daughter, not merely as one likely to die, or as dying, or as on the
very point of expiring, but as even then dead; while these other two
evangelists report her as now nigh unto death, but not yet really dead,
and keep so strictly to that version of the circumstances, that they
tell us how the persons came at a later stage with the intelligence of
her actual death, and with the message that for this reason the Master
ought not now to trouble Himself by coming, with the purpose of laying
His hand upon her, and so preventing her from dying,--the matter not
being put as if He was one possessed of ability to raise the once dead
to life. It becomes necessary for us, therefore, to investigate this
fact lest it may seem to exhibit any contradiction between the
accounts. And the way to explain it is to suppose that, by reason of
brevity in the narrative, Matthew has preferred to express it as if the
Lord had been really asked to do what it is clear He did actually do,
namely, raise the dead to life. For what Matthew directs our attention
to, is not the mere words spoken by the father about his daughter, but
what is of more importance, his mind and purpose. Thus he has given
words calculated to represent the father's real thoughts. For he had so
thoroughly despaired of his child's case, that not believing that she
whom he had just left dying, could possibly now be found yet in life,
his thought rather was that she might be made alive again. Accordingly
two of the evangelists have introduced the words which were literally
spoken by Jairus. But Matthew has exhibited rather what the man
secretly wished and thought. Thus both petitions were really addressed
to the Lord; namely, either that He should restore the dying damsel, or
that, if she was already dead, He might raise her to life again. But as
it was Matthew's object to tell the whole story in short compass, he
has represented the father as directly expressing in his request what,
it is certain, had been his own real wish, and what Christ actually
did. It is true, indeed, that if those two evangelists, or one of them,
had told us that the father himself spake the words which the parties
who came from his house uttered,--namely, that Jesus should not now
trouble Himself, because the damsel had died,--then the words which
Matthew has put into his mouth would not be in harmony with his
thoughts. But, as the case really stands, it is not said that he gave
his consent to the parties who brought that report, and who bade the
Master no more think of coming now. And together with this, we have to
observe, that when the Lord addressed him in these terms, "Fear not:
believe only, and she shall be made whole," [949] He did not find fault
with him on the ground of his want of belief, but really encouraged him
to a yet stronger faith. For this ruler had faith like that which was
exhibited by the person who said, "Lord, I believe; help Thou mine
unbelief." [950]
67. Seeing, then, that the case stands thus, from these varied and yet
not inconsistent modes of statement adopted by the evangelists, we
evidently learn a lesson of the utmost utility, and of great
necessity,--namely, that in any man's words the thing which we ought
narrowly to regard is only the writer's thought which was meant to be
expressed, and to which the words ought to be subservient; and further,
that we should not suppose one to be giving an incorrect statement, if
he happens to convey in different words what the person really meant
whose words he fails to reproduce literally. And we ought not to let
the wretched cavillers at words fancy that truth must be tied somehow
or other to the jots and tittles of letters; whereas the fact is, that
not in the matter of words only, but equally in all other methods by
which sentiments are indicated, the sentiment itself, and nothing else,
is what ought to be looked at.
68. Moreover, as to the circumstance that some codices of Matthew's
Gospel contain the reading, "For the woman [951] is not dead, but
sleepeth," while Mark and Luke certify that she was a damsel of the age
of twelve years, we may suppose that Matthew has followed the Hebrew
mode of speech here. For in other passages of Scripture, as well as
here, it is found that not only those who had already known a man, but
all females in general, including untouched virgins, are called women.
[952] That is the case, for instance, where it is written of Eve, "He
made it [953] into a woman;" [954] and again, in the book of Numbers,
where the women [955] who have not known a man by lying with him, that
is to say, the virgins, are ordered to be saved from being put to
death. [956] Adopting the same phraseology, Paul, too, says of Christ
Himself, that He was "made of a woman." [957] And it is better,
therefore, to understand the matter according to these analogies, than
to suppose that this damsel of twelve years of age was already married,
or had known a man. [958]
__________________________________________________________________
[943] Matt. ix. 18-26.
[944] Mark v. 21-43.
[945] [The events can be arranged in the order of Mark, with the
exception of the passage, chap. ii. 15-22. This must be placed, as
Augustin says, after the return from "the country of the Gerasenes."
Comp. § 89.--R.]
[946] Luke viii. 40-56.
[947] [This is one of the rare cases where the order of Matthew is more
exact than that of Mark and Luke. But the former evangelist has
dislocated a long series of events in the same connection. See
above.--R.]
[948] Conscindis.
[949] Luke viii. 50.
[950] Mark ix. 24.
[951] Mulier.
[952] Mulieres.
[953] Eam, her.
[954] Gen. ii. 22.
[955] Mulieres.
[956] Num. xxxi. 18.
[957] Gal. ii. 4.
[958] [The curious variation in text noted above was probably due to
the scribe's confounding the "damsel" with the "woman" who had just
been spoken of.--R.]
__________________________________________________________________
Chapter XXIX.--Of the Two Blind Men and the Dumb Demoniac Whose Stories
are Related Only by Matthew.
69. Matthew proceeds with his narrative in the following terms: "And
when Jesus departed thence, two blind men followed Him, crying and
saying, Thou son of David, have mercy on us;" and so on, down to the
verse where we read, "But the Pharisees said, He casteth out devils
through the prince of the devils." [959] Matthew is the only one who
introduces this account of the two blind men and the dumb demoniac. For
those two blind men, whose story is given also by the others, [960] are
not the two before us here. Nevertheless there is such similarity in
the occurrences, that if Matthew himself had not recorded the latter
incident as well as the former, it might have been thought that the one
which he relates at present has also been given by these other two
evangelists. There is this fact, therefore, which we ought to bear
carefully in mind,--namely, that there are some occurrences which
resemble each other. For we have a proof of this in the circumstance
that the very same evangelist mentions both incidents here. And thus,
if at any time we find any such occurrences narrated individually by
the several evangelists, and discover some contradiction in the
accounts, which seems not to admit of being solved [on the principle of
harmonizing], it may occur to us that the explanation simply is, that
this [apparently contradictory] circumstance did not take place [on
that particular occasion], but that what did happen then was only
something resembling it, or something which was gone about in a similar
manner.
__________________________________________________________________
[959] Matt. ix. 27-34. [The view of Augustin is that now generally
accepted by harmonists.--R.]
[960] Mark x. 46-52; Luke xviii. 35-43.
__________________________________________________________________
Chapter XXX.--Of the Section Where It is Recorded, that Being Moved
with Compassion for the Multitudes, He Sent His Disciples, Giving Them
Power to Work Cures, and Charged Them with Many Instructions, Directing
Them How to Live; And of the Question Concerning the Proof of Matthew's
Harmony Here with Mark and Luke, Especially on the Subject of the
Staff, Which Matthew Says the Lord Told Them They Were Not to Carry,
While According to Mark It is the Only Thing They Were to Carry; And
Also of the Wearing of the Shoes and Coats.
70. As to the events next related, it is true that their exact order is
not made apparent by Matthew's narrative. For after the notices of the
two incidents in connection with the blind men and the dumb demoniac,
he continues in the following manner: "And Jesus went about all the
cities and villages, teaching in their synagogues, and preaching the
kingdom of the gospel, [961] and healing every sickness and every
disease. But when He saw the multitudes, He was moved with compassion
on them, because they were troubled and prostrate, [962] as sheep
having no shepherd. Then saith He unto His disciples, The harvest truly
is plenteous, but the labourers are few: pray ye therefore the Lord of
the harvest, that He will send forth [963] labourers into His harvest.
And when He had called unto Him His twelve disciples, He gave them
power against unclean spirits;" and so forth, down to the words,
"Verily I say unto you, he shall not lose his reward." [964] This whole
passage which we have now mentioned shows how He gave many counsels to
His disciples. But whether Matthew has subjoined this section in its
historical order, or has made its order dependent only on the
succession in which it came up to his own mind, as has already been
said, is not made apparent. Mark appears to have handled this paragraph
in a succinct method, and to have entered upon its recital in the
following terms: "And He went round about the villages, teaching in
their circuit: [965] and He called unto Him the twelve, and began to
send them by two and two, and gave them power over unclean spirits;"
and so on, down to where we read, "Shake off the dust from your feet
for a testimony against them." [966] But before narrating this
incident, Mark has inserted, immediately after the story of the raising
of the daughter of the ruler of the synagogue, an account of what took
place on that occasion on which, in His own country, the people were
astonished at the Lord, and asked from whence He had such wisdom and
such capabilities, [967] when they perceived His judgment: which
account is given by Matthew after these counsels to the disciples, and
after a number of other matters. [968] It is uncertain, therefore,
whether what thus happened in His own country has been recorded by
Matthew in the succession in which it came to mind, after having been
omitted at first, or whether it has been introduced by Mark in the way
of an anticipation; and which of them, in short, has kept the order of
actual occurrence, and which of them the order of his own recollection.
Luke, again, in immediate succession to the mention of the raising of
the daughter of Jairus to life, subjoins this paragraph, bearing on the
power and the counsels given to the disciples, and that indeed with as
great brevity as Mark. [969] This evangelist, however, does not, any
more than the others, introduce the subject in such a way as to produce
the impression that it comes in also in the strictly historical order.
Moreover, with regard to the names of the disciples, Luke, who gives
their names in another place, [970] --that is to say, in the earlier
passage, where they are [represented as being] chosen on the
mountain,--is not at variance in any respect with Matthew, with the
exception of the single instance of the name of Judas the brother of
James, whom Matthew designates Thaddæus, although some codices also
read Lebbæus. [971] But who would ever think of denying that one man
may be known under two or three names?
71. Another question which it is also usual to put is this: How comes
it that Matthew and Luke have stated that the Lord said to His
disciples that they were not to take a staff with them, whereas Mark
puts the matter in this way: "And He commanded them that they should
take nothing for their journey, save a staff only;" [972] and proceeds
further in this strain, "no scrip, no bread, no money in their purse:"
thereby making it quite evident that his narrative belongs to the same
place and circumstances with which the narratives of those others deal
who have mentioned that the staff was not to be taken? Now this
question admits of being solved on the principle of understanding that
the staff which, according to Mark, was to be taken, bears one sense,
and that the staff which, according to Matthew and Luke, was not to be
taken with them, is to be interpreted in a different sense; just in the
same way as we find the term "temptation" used in one meaning, when it
is said, "God tempteth no man," [973] and in a different meaning where
it is said, "The Lord your God tempteth [proveth] you, to know whether
ye love Him." [974] For in the former case the temptation of seduction
is intended; but in the latter the temptation of probation. Another
parallel occurs in the case of the term "judgment," which must be taken
in one way, where it is said, "They that have done good unto the
resurrection of life, and they that have done evil unto the
resurrection of judgment;" [975] and in another way, where it is said,
"Judge me, O God, and discern [976] my cause, in respect of an ungodly
nation." [977] For the former refers to the judgment of damnation, and
the latter to the judgment of discrimination.
72. And there are many other words which do not retain one uniform
signification, but are introduced so as to suit a variety of
connections, and thus are understood in a variety of ways, and
sometimes, indeed, are adopted along with an explanation. We have an
example in the saying, "Be not children [978] in understanding; howbeit
in malice be ye little children, that in understanding ye may be
perfect." [979] For here is a sentence which, in a brief and pregnant
form, might have been expressed thus: "Be ye not children; howbeit be
ye children." The same is the case with the words, "If any man among
you thinketh himself to be wise in this world, let him become a fool
that he may be wise." [980] For what else is the statement there but
this: "Let him not be wise, that he may be wise"? Moreover, the
sentences are sometimes so put as to exercise the judgment of the
inquirer. An instance of this kind occurs in what is said in the
Epistle to the Galatians: "Bear ye one another's burdens, and so ye
will fulfil the law of Christ. For if a man thinketh himself to be
something, when he is nothing, he deceiveth himself. But it is meet
that every man should prove his own work; and then shall he have
rejoicing in himself, and not in another. For every man shall bear his
own burden." [981] Now, unless the word "burden" can be taken in
different senses, without doubt one would suppose that the same writer
contradicts himself in what he says here, and that, too, when the words
are placed in such close neighbourhood in one paragraph. [982] For when
he has just said, "One shall bear another's burdens," after the lapse
of a very brief interval he says, "Every man shall bear his own
burden." But the one refers to the burdens which are to be borne in
sharing in one's infirmity, the other to the burdens borne in the
rendering of an account of our own actions to God: the former are
burdens to be borne in our [duties of] fellowship with brethren; the
latter are those peculiar to ourselves, and borne by every man for
himself. And in the same way, once more, the "rod" of which the apostle
spoke in the words, "Shall I come unto you with a rod?" [983] is meant
in a spiritual sense; while the same term bears the literal meaning
when it occurs of the rod applied to a horse, or used for some other
purpose of the kind, not to mention, in the meantime, also other
metaphorical significations of this phrase.
73. Both these counsels, therefore, must be accepted as having been
spoken by the Lord to the apostles; namely, at once that they should
not take a staff, and that they should take nothing save a staff only.
For when He said to them, according to Matthew, "Provide neither gold
nor silver, nor money in your purses, nor scrip for your journey,
neither two coats, neither shoes, nor yet a staff," He added
immediately, "for the workman is worthy of his meat." And by this He
makes it sufficiently obvious why it is that He would have them provide
and carry none of these things. He shows that His reason was, not that
these things are not necessary for the sustenance of this life, but
because He was sending them in such a manner as to declare plainly that
these things were due to them by those very persons who were to hear
believingly the gospel preached by them; just as wages are the
soldier's due, and as the fruit of the vine is the right of the
planters, and the milk of the flock the right of the shepherds. For
which reason Paul also speaks in this wise: "Who goeth a warfare any
time at his own charges? who planteth a vineyard, and eateth not of the
fruit thereof? who feedeth a flock, and eateth not of the milk of the
flock?" [984] For under these figures he was speaking of those things
which are necessary to the preachers of the gospel. And so, a little
further on, he says: "If we have sown unto you spiritual things, is it
a great thing if we shall reap your carnal things? If others are
partakers of this power over you, are not we rather? Nevertheless we
have not used this power." [985] This makes it apparent that by these
instructions the Lord did not mean that the evangelists should not seek
their support in any other way than by depending on what was offered
them by those to whom they preached the gospel (otherwise this very
apostle acted contrary to this precept when he acquired a livelihood
for himself by the labours of his own hands, because he would not be
chargeable to any of them [986] ), but that He gave them a power in the
exercise of which they should know such things to be their due. Now,
when any commandment is given by the Lord, there is the guilt of
non-obedience if it is not observed; but when any power is given, any
one is at liberty to abstain from its use, and, as it were, to recede
from his right. Accordingly, when the Lord spake these things to the
disciples, He did what that apostle expounds more clearly a little
further on, when he says, "Do ye not know that they who minister in the
temple [987] live of the things of the temple? and they which wait at
the altar are partakers with the altar? Even so hath the Lord ordained,
that they which preach the gospel should live of the gospel. But I have
used none of these things." [988] When he says, therefore, that the
Lord ordained it thus, but that he did not use the ordinance, he
certainly indicates that it was a power to use that was given him, and
not a necessity of service that was imposed upon him.
74. Accordingly, as our Lord ordained what the apostle declares Him to
have ordained,--namely, that those who preach the gospel should live of
the gospel,--He gave these counsels to the apostles in order that they
might be without the care of providing [989] or of carrying with them
things necessary for this life, whether great or the very smallest;
consequently He introduced this term, "neither a staff," with the view
of showing that, on the part of those who were faithful to Him, all
things were due to His ministers, who themselves, too, required nothing
superfluous. And thus, when He added the words, "For the workman is
worthy of his meat," He indicated quite clearly, and made it thoroughly
plain, how and for what reason it was that He spake all these things.
It is this kind of power, therefore, that the Lord denoted under the
term "staff," when He said that they should "take nothing" for their
journey, save a staff only. For the sentence might also have been
briefly expressed in this way: "Take with you none of the necessaries
of life, neither a staff, save a staff only." So that the phrase
"neither a staff" may be taken to be equivalent to "not even the
smallest things;" while the addition, "save a staff only," may be
understood to mean that, in virtue of that power which they received
from the Lord, and which was signified by the name "staff" [or, "rod"],
even those things which were not carried with them would not be wanting
to them. Our Lord therefore used both phrases. But inasmuch as one and
the same evangelist has not recorded them both, the writer who has told
us that the rod, as introduced in the one sense, was to be taken, is
supposed to be in antagonism to him who has told us that the rod, as
occurring again in the other sense, was not to be taken. After this
explanation of the matter, however, no such supposition ought to be
entertained.
75. In like manner, also, when Matthew tells us that the shoes were not
to be carried with them on the journey, what is intended is the
checking of that care which thinks that such things must be carried
with them, because otherwise they might be unprovided. Thus, too, the
import of what is said regarding the two coats is, that none of them
should think of taking with him another coat in addition to the one in
which he was clad, as if he was afraid that he might come to be in
want, while all the time the power (which was received from the Lord)
made him sure of getting what was needful. To the same effect, when
Mark says that they were to be shod with sandals or soles, he gives us
to understand that this matter of the shoe has some sort of mystical
significance, the point being that the foot is to be neither covered,
nor yet left bare to the ground; by which the idea may be conveyed that
the gospel was neither to be concealed, nor yet made to depend on the
good things of earth. And as to the fact that what is forbidden is
neither the carrying nor the possessing of two coats, but more
distinctly the putting of them on,--the words being, "and not put on
two coats,"--what counsel is conveyed to them therein but this, that
they ought to walk not in duplicity, but in simplicity?
76. Thus it is not by any means to be made a matter of doubt that the
Lord Himself spake all these words, some of them with a literal import,
and others of them with a figurative, although the evangelists may have
introduced them only in part into their writings,--one inserting one
section, and another giving a different portion. Certain passages, at
the same time, have been recorded in identical terms either by some two
of them, or by some three, or even by all the four together. And yet
not even when this is the case can we take it for granted that
everything has been committed to writing which was either uttered or
done by Him. Moreover, if any one fancies that the Lord could not in
the course of the same discourse have used some expressions with a
figurative application and others with a literal, let him but examine
His other addresses, and he will see how rash and inconsiderate such a
notion is. For, then (to mention but a single instance which occurs
meantime to my mind), when Christ gives the counsel not to let the left
hand know what the right hand doeth, [990] he may suppose himself under
the necessity of accepting in the same figurative sense at once the
almsgivings themselves referred to, and the other instructions offered
on that occasion.
77. In good truth, I must repeat here once more an admonition which it
behoves the reader to keep in mind, so as not to be requiring that kind
of advice so very frequently, namely, that in various passages of His
discourses, the Lord has reiterated much which He had uttered already
on other occasions. It is needful, indeed, to call this fact to mind,
lest, when it happens that the order of such passages does not appear
to fit in with the narrative of another of the evangelists, the reader
should fancy that this establishes some contradiction between them;
whereas he ought really to understand it to be due to the fact that
something is repeated a second time in that connection which had been
already expressed elsewhere. And this is a remark that should be held
applicable not only to His words, but also to His deeds. For there is
nothing to hinder us from believing that the same thing may have taken
place more than once. But for a man to impeach the gospel simply
because he does not believe in the repeated occurrence of some
incident, which no one [at least] can prove to be an impossible event,
betrays mere sacrilegious vanity.
__________________________________________________________________
[961] Regnum evangelii.
[962] Vexati et jacentes.
[963] The mss. read ejicias: some editions have mittat, send.
[964] Matt. ix. 35-x. 42.
[965] In circuitu docens.
[966] Mark vi. 6-11.
[967] Virtutes.
[968] Matt. xiii. 54.
[969] Luke ix. 1-6.
[970] The Ratisbon edition and nineteen mss. read alio nomine, by
another name instead of alio loco.--Migne.
[971] In five mss. Lebdæum, Lebdeus, is given instead of Lebbeus, but
wrongly, as appears from the Greek text of Matt. x. 3.--Migne. [The
Vulgate (Matt x. 3) reads Thaddæus, now accepted by critical editors;
so Revised Version. The Authorized Version follows a composite reading
(with two early uncials and Syriac versions): "Lebbæus, whose surname
was Thaddæus." A harmonistic gloss--R.]
[972] Mark vi. 8. [In Matt. x. 10, Luke ix. 3, the later authorities
substitute the plural "staves," probably to avoid the seeming
discrepancy. The better sustained reading in both passages is
"staff."--R.]
[973] Jas. i. 13.
[974] Deut. xiii. 3.
[975] Judicii. John v. 29.
[976] Discerne.
[977] Ps. xliii. 1.
[978] Pueri.
[979] Parvuli estote ut sensibus perfecti sitis. 1 Cor. xiv. 20.
[980] 1 Cor. iii. 18.
[981] Gal. vi. 2-5.
[982] [Augustin fails to notice that the word "burden" represents
different Greek words in Gal. vi. 2-5. His argument here resembles the
method of modern expositors who explain the discrepancies of the
Authorized Version without consulting the original.--R.]
[983] 1 Cor. iv. 21.
[984] 1 Cor. ix. 7.
[985] 1 Cor. ix. 11, 12.
[986] 1 Thess. ii. 9.
[987] In templo operantur.
[988] 1 Cor. ix. 13-15.
[989] [Ut securi non possiderent.--R.]
[990] Matt. vi. 3.
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Chapter XXXI.--Of the Account Given by Matthew and Luke of the Occasion
When John the Baptist Was in Prison, and Despatched His Disciples on a
Mission to the Lord.
78. Matthew proceeds with his narrative in the following terms: "And it
came to pass, when Jesus had made an end of commanding His twelve
disciples, He departed thence to teach and to preach in their cities.
Now, when John had heard in the prison the works of Christ, he sent two
of his disciples, and said unto Him, Art thou He that should come, or
do we look for another?" and so on, until we come to the words, "And
Wisdom is justified of her children." [991] This whole section relating
to John the Baptist, touching the message which he sent to Jesus, and
the tenor of the reply which those whom he despatched received, and the
terms in which the Lord spoke of John after the departure of these
persons, is introduced also by Luke. [992] The order, however, is not
the same. But it is not made clear which of them gives the order of his
own recollections, and which keeps by the historical succession of the
things themselves. [993]
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[991] Matt. xi. 1-19.
[992] Luke vii. 18-35.
[993] [The order of Luke seems to be more exact. Matt. xii., xiii, must
be distributed through an earlier part of the history.--R.]
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Chapter XXXII.--Of the Occasion on Which He Upbraided the Cities
Because They Repented Not, Which Incident is Recorded by Luke as Well
as by Matthew; And of the Question Regarding Matthew's Harmony with
Luke in the Matter of the Order.
79. Thereafter Matthew goes on as follows: "Then began He to upbraid
the cities wherein most of His mighty works were done, because they
repented not;" and so on, down to where we read, "It shall be more
tolerable for the land of Sodom at the day of judgment, than for you."
[994] This section likewise is given by Luke, who reports it also as an
utterence from the lips of the Lord in connection with a certain
continuous discourse which He delivered. This circumstance makes it the
rather appear that Luke has recorded these words in the strict
consecution in which they were spoken by the Lord, while Matthew has
kept by the order of his own recollections. Or if it is supposed that
Matthew's words, "Then began He to upbraid the cities," must be taken
in such a way as to imply that the intention was to express, by the
term "then," the precise point of time at which the saying was uttered,
and not to signify in a somewhat broader way the period at which many
of these things were done and spoken, then I say that any one
entertaining that idea may equally well believe these sentences to have
been pronounced on two different occasions. For if it is the fact that
even in one and the same evangelist some things are found which the
Lord utters twice over, as is the case with this very Luke in the
instance of the counsel not to take a scrip for the journey, and so
with other things in like manner which we find to have been spoken by
the Lord in two different places, [995] --why should it seem strange if
some other word of the Lord, which was originally uttered on two
separate occasions, may happen also to be recorded by two several
evangelists, each of whom gives it in the order in which it was
actually spoken, and if thus the order seems to be different in the
two, simply because the sentences were uttered both on the occasion
noticed by the one, and on that referred to by the other?
__________________________________________________________________
[994] Matt. xi. 20-24.
[995] Luke ix. 3, x. 4. [The view of Augustin is now generally
accepted. The occasions when the sayings were uttered are distinguished
in the accounts of Matthew and Luke --R.]
__________________________________________________________________
Chapter XXXIII.--Of the Occasion on Which He Calls Them to Take His
Yoke and Burden Upon Them, and of the Question as to the Absence of Any
Discrepancy Between Matthew and Luke in the Order of Narration.
80. Matthew proceeds thus: "At that time Jesus answered and said, I
make my acknowledgment to Thee, [996] O Father, Lord of heaven and
earth, that Thou hast hid these things from the wise and prudent," and
so on, down to where we read, "For my yoke is easy, and my burden is
light." [997] This passage is also noticed by Luke, but only in part.
For he does not give us the words, "Come unto me, all ye that labour,"
and the rest. It is, however, quite legitimate to suppose that all this
may have been said on one occasion by the Lord, and yet that Luke has
not recorded the whole of what was said on that occasion. For Matthew's
phrase is, that "at that time Jesus answered and said;" by which is
meant the time after His upbraiding of the cities. Luke, on the other
hand, interposes some matters, although they are not many, after that
upbraiding of the cities; and then he subjoins this sentence: "In that
hour He rejoiced in the Holy Spirit, [998] and said." [999] Thus, too,
we see that even if Matthew's expression had been, not "at that time,"
but "in that very hour," still what Luke inserts in the interval is so
little that it would not appear an unreasonable thing to give it as all
spoken in the same hour.
__________________________________________________________________
[996] Confiteor tibi. [Comp. Revised Version.--R.]
[997] Matt. xi. 25-30.
[998] Spiritu sancto.
[999] Luke x. 21.
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Chapter XXXIV.--Of the Passage in Which It is Said that the Disciples
Plucked the Ears of Corn and Ate Them; And of the Question as to How
Matthew, Mark, and Luke are in Harmony with Each Other with Respect to
the Order of Narration There.
81. Matthew continues his history in the following terms: "At that time
Jesus went on the Sabbath-day through the corn; and His disciples were
an hungered, and began to pluck the ears of corn, and to eat;" and so
forth, on to the words, "For the Son of man is Lord even of the
Sabbath-day." [1000] This is also given both by Mark and by Luke, in a
way precluding any idea of antagonism. [1001] At the same time, these
latter do not employ the definition "at that time." That fact,
consequently, may perhaps make it the more probable that Matthew has
retained the order of actual occurrence here, and that the others have
kept by the order of their own recollections; unless, indeed, this
phrase "at that time" is to be taken in a broader sense, that is to
say, as indicating the period at which these many and various incidents
took place. [1002]
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[1000] Matt. xii. 1-8.
[1001] Mark ii. 23-28; Luke vi. 1-5.
[1002] [Clearly the Sabbath controversies must be placed before the
Sermon on the Mount, as indicated by the order of Mark and Luke.--R.]
__________________________________________________________________
Chapter XXXV.--Of the Man with the Withered Hand, Who Was Restored on
the Sabbath-Day; And of the Question as to How Matthew's Narrative of
This Incident Can Be Harmonized with Those of Mark and Luke, Either in
the Matter of the Order of Events, or in the Report of the Words Spoken
by the Lord and by the Jews.
82. Matthew continues his account thus: "And when He was departed
thence, He went into their synagogue: and, behold, there was a man
which had his hand withered;" and so on, down to the words, "And it was
restored whole, like as the other." [1003] The restoring of this man
who had the withered hand is also not passed over in silence by Mark
and Luke. [1004] Now, the circumstance that this day is also designated
a Sabbath might possibly lead us to suppose that both the plucking of
the ears of corn and the healing of this man took place on the same
day, were it not that Luke has made it plain that it was on a different
Sabbath that the cure of the withered hand was wrought. Accordingly,
when Matthew says, "And when He was departed thence, He came into their
synagogue," the words do indeed import that the said coming did not
take place until after He had departed from the previously mentioned
locality; but, at the same time, they leave the question undecided as
to the number of days which may have elapsed between His passing from
the aforesaid corn-field and His coming into their synagogue; and they
express nothing as to His going there in direct and immediate
succession. And thus space is offered us for getting in the narrative
of Luke, who tells us that it was on another Sabbath that this man's
hand was restored. But it is possible that a difficulty may be felt in
the circumstance that Matthew has told us how the people put this
question to the Lord, "Is it lawful to heal on the Sabbath-day?"
wishing thereby to find an occasion for accusing Him; and that in reply
He set before them the parable of the sheep in these terms: "What man
shall there be among you that shall have one sheep, and if it fall into
a pit on the Sabbath-day, will he not lay hold on it and lift it out?
How much, then, is a man better than a sheep? Wherefore it is lawful to
do well on the Sabbath-days;" [1005] whereas Mark and Luke rather
represent the people to have had this question put to them by the Lord,
"Is it lawful to do good on the Sabbath-day, or to do evil? to save
life, or to kill?" [1006] We solve this difficulty, however, by the
supposition that the people in the first instance asked the Lord, "Is
it lawful to heal on the Sabbath-day?" that thereupon, knowing the
thoughts of the men who were thus seeking an occasion for accusing Him,
He set the man whom He had been on the point of healing in their midst,
and addressed to them the interrogations which Mark and Luke mention to
have been put; that, as they remained silent, He next put before them
the parable of the sheep, and drew the conclusion that it was lawful to
do good on the Sabbath-day; and that, finally, when He had looked round
about on them with anger, as Mark tells us, being grieved for the
hardness of their hearts, He said to the man, "Stretch forth thine
hand."
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[1003] Matt. xii. 9-13.
[1004] Mark iii. 1-5; Luke vi. 6-10.
[1005] Matt. xii. 10-12.
[1006] Mark iii. 4; Luke vi. 9.
__________________________________________________________________
Chapter XXXVI.--Of Another Question Which Demands Our Consideration,
Namely, Whether, in Passing from the Account of the Man Whose Withered
Hand Was Restored, These Three Evangelists Proceed to Their Next
Subjects in Such a Way as to Create No Contradictions in Regard to the
Order of Their Narrations.
83. Matthew continues his narrative, connecting it in the following
manner with what precedes: "But the Pharisees went out and held a
council against Him, how they might destroy Him. But when Jesus knew
it, He withdrew Himself from thence: and great multitudes followed Him,
and He healed them all; and charged them that they should not make Him
known: that it might be fulfilled which was spoken by the prophet
Esaias, saying;" and so forth, down to where it is said, "And in His
name shall the Gentiles trust." [1007] He is the only one that records
these facts. The other two have advanced to other themes. Mark, it is
true, seems to some extent to have kept by the historical order: for he
tells us how Jesus, on discovering the malignant disposition which was
entertained toward Him by the Jews, withdrew to the sea along with His
disciples, and that then vast multitudes flocked to Him, and He healed
great numbers of them. [1008] But, at the same time, it is not quite
clear at what precise point He begins to pass to a new subject,
different from what would have followed in strict succession. He leaves
it uncertain whether such a transition is made at the point where he
tells us how the multitudes gathered about Him (for if that was the
case now, it might equally well have been the case at some other time),
or at the point where He says that "He goeth up into a mountain." It is
this latter circumstance that Luke also appears to notice when he says,
"And it came to pass in those days, that He went out into a mountain to
pray." [1009] For by the expression "in those days," he makes it plain
enough that the incident referred to did not occur in immediate
succession upon what precedes. [1010]
__________________________________________________________________
[1007] Matt. xii. 14-21. [Sperabunt, "hope," as in Revised
Version.--R.]
[1008] Mark iii. 7-12.
[1009] Luke vi. 12.
[1010] [The Sermon on the Mount was delivered during the withdrawal
here referred to.--R.]
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Chapter XXXVII.--Of the Consistency of the Accounts Given by Matthew
and Luke Regarding the Dumb and Blind Man Who Was Possessed with a
Devil.
84. Matthew then goes on with his recital in the following fashion:
"Then was brought unto Him one possessed with a devil, blind and dumb;
and He healed him, insomuch that he both spake and saw." [1011] Luke
introduces this narrative, not in the same order, but after a number of
other matters. He also speaks of the man only as dumb, and not as blind
in addition. [1012] But it is not to be inferred, from the mere
circumstance of his silence as to some portion or other of the account,
that he speaks of an entirely different person. For he has likewise
recorded what followed [immediately after that cure], as it stands also
in Matthew.
__________________________________________________________________
[1011] Matt. xii. 22.
[1012] Luke xi. 14.
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Chapter XXXVIII.--Of the Occasion on Which It Was Said to Him that He
Cast Out Devils in the Power of Beelzebub, and of the Declarations
Drawn Forth from Him by that Circumstance in Regard to the Blasphemy
Against the Holy Spirit, and with Respect to the Two Trees; And of the
Question Whether There is Not Some Discrepancy in These Sections
Between Matthew and the Other Two Evangelists, and Particularly Between
Matthew and Luke.
85. Matthew proceeds with his narrative in the following terms: "And
all the people were amazed, and said, Is not this the son of David? But
when the Pharisees heard it, they said, This fellow doth not cast out
devils but in Beelzebub, the prince of the devils. And Jesus knew their
thoughts, and said unto them, Every kingdom divided against itself
shall be brought to desolation;" and so on, down to the words, "By thy
words thou shalt be justified, and by thy words thou shalt be
condemned." [1013] Mark does not bring in this allegation against
Jesus, that He cast out devils in [the power of] Beelzebub, in
immediate sequence on the story of the dumb man; but after certain
other matters, recorded by himself alone, he introduces this incident
also, either because he recalled it to mind in a different connection,
and so appended it there, or because he had at first made certain
omissions in his history, and after noticing these, took up this order
of narration again. [1014] On the other hand, Luke gives an account of
these things almost in the same language as Matthew has employed.
[1015] And the circumstance that Luke here designates the Spirit of God
as the finger of God, does not betray any departure from a genuine
identity in sense; but it rather teaches us an additional lesson,
giving us to know in what manner we are to interpret the phrase "the
finger of God" wherever it occurs in the Scriptures. Moreover, with
regard to other matters which are left unmentioned in this section both
by Mark and by Luke, no difficulty can be raised by these. Neither can
that be the case with some other circumstances which are related by
them in somewhat different terms, for the sense still remains the same.
__________________________________________________________________
[1013] Matt. xii. 23-37.
[1014] Mark iii. 22-30.
[1015] Luke xi. 14-26.
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Chapter XXXIX.--Of the Question as to the Manner of Matthew's Agreement
with Luke in the Accounts Which are Given of the Lord's Reply to
Certain Persons Who Sought a Sign, When He Spoke of Jonas the Prophet,
and of the Ninevites, and of the Queen of the South, and of the Unclean
Spirit Which, When It Has Gone Out of the Man, Returns and Finds the
House Garnished.
86. Matthew goes on and relates what followed thus: "Then certain of
the scribes and of the Pharisees answered, saying, Master, we would see
a sign of thee;" and so on, down to where we read, "Even so shall it be
also unto this wicked generation." [1016] These words are recorded also
by Luke in this connection, although in a somewhat different order.
[1017] For he has mentioned the fact that they sought of the Lord a
sign from heaven at an earlier point in his narrative, which makes it
follow immediately on his version of the miracle wrought on the dumb
man. He has not, however, recorded there the reply which was given to
them by the Lord. But further on, after [telling us how] the people
were gathered together, he states that this answer was returned to the
persons who, as he gives us to understand, were mentioned by him in
those earlier verses as seeking of Him a sign from heaven. And that
reply he also subjoins, only after introducing the passage regarding
the woman who said to the Lord, "Blessed is the womb that bare thee."
[1018] This notice of the woman, moreover, he inserts after relating
the Lord's discourse concerning the unclean spirit that goes out of the
man, and then returns and finds the house garnished. In this way, then,
after the notice of the woman, and after his statement of the reply
which was made to the multitudes on the subject of the sign which they
sought from heaven, he brings in the similitude of the prophet Jonas;
and then, directly continuing the Lord's discourse, he next instances
what was said concerning the Queen of the South and the Ninevites. Thus
he has rather related something which Matthew has passed over in
silence, than omitted any of the facts which that evangelist has
narrated in this place. And furthermore, who can fail to perceive that
the question as to the precise order in which these words were uttered
by the Lord is a superfluous one? For this lesson also we ought to
learn, on the unimpeachable authority of the evangelists,--namely, that
no offence against truth need be supposed on the part of a writer,
although he may not reproduce the discourse of some speaker in the
precise order in which the person from whose lips it proceeded might
have given it; the fact being, that the mere item of the order, whether
it be this or that, does not affect the subject-matter itself. And by
his present version Luke indicates that this discourse of the Lord was
of greater length than we might otherwise have supposed; and he records
certain topics handled in it, which resemble those which are mentioned
by Matthew in his recital of the sermon which was delivered on the
mount. [1019] So that we take these words to have been spoken twice
over, to wit, on that previous occasion, and again on this one. But on
the conclusion of this discourse Luke proceeds to another subject, as
to which it is uncertain whether, in the account which he gives of it,
he has kept by the order of actual occurrence. For he connects it in
this way: "And as He spake, a certain Pharisee besought Him to dine
with him." [1020] He does not say, however, "as He spake these words,"
but only "as He spake." For if he had said, "as He spake these words,"
the expression would of course have compelled us to suppose that the
incidents referred to, besides being recorded by him in this order,
also took place on the Lord's part in that same order.
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[1016] Matt. xii. 38.
[1017] Luke xi. 16-37.
[1018] Luke xi. 27.
[1019] Matt. v.-vii.
[1020] Luke xi. 37.
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Chapter XL.--Of the Question as to Whether There is Any Discrepancy
Between Matthew on the One Hand, and Mark and Luke on the Other, in
Regard to the Order in Which the Notice is Given of the Occasion on
Which His Mother and His Brethren Were Announced to Him.
87. Matthew then proceeds with his narrative in the following terms:
"While He yet talked to the people, behold, His mother and His brethren
stood without, desiring to speak to Him;" and so on, down to the words,
"For whosoever shall do the will of my Father which is in heaven, the
same is my brother, and sister, and mother." [1021] Without doubt, we
ought to understand this to have occurred in immediate sequence on the
preceding incidents. For he has prefaced his transition to this
narrative by the words, "While He yet talked to the people;" and what
does this term "yet" refer to, but to the very matter of which He was
speaking on that occasion? For the expression is not, "When He talked
to the people, Behold, His mother and His brethren;" but, "While He was
yet speaking," etc. And that phraseology compels us to suppose that it
was at the very time when He was still engaged in speaking of those
things which were mentioned immediately above. For Mark has also
related what our Lord said after His declaration on the subject of the
blasphemy against the Holy Spirit. He gives it thus: "And there came
His mother and His brethren," [1022] omitting certain matters which
meet us in the context connected with that discourse of the Lord, and
which Matthew has introduced there with greater fulness than Mark, and
Luke, again, with greater fulness than Matthew. On the other hand, Luke
has not kept the historical order in the report which he offers of this
incident, but has given it by anticipation, and has narrated it as he
recalled it to memory, at a point antecedent to the date of its literal
occurrence. But furthermore, he has brought it in in such a manner that
it appears dissociated from any close connection either with what
precedes it or with what follows it. For, after reporting certain of
the Lord's parables, he has introduced his notice of what took place
with His mother and His brethren in the following manner: "Then came to
Him His mother and His brethren, and could not come at Him for the
press." [1023] Thus he has not explained at what precise time it was
that they came to Him. And again, when he passes off from this subject,
he proceeds in these terms: "Now it came to pass on one of the days,
that He went into a ship with His disciples." [1024] And certainly,
when he employs this expression, "it came to pass on one of the days,"
he indicates clearly enough that we are under no necessity of supposing
that the day meant was the very day on which this incident took place,
or the one following in immediate succession. Consequently, neither in
the matter of the Lord's words, nor in that of the historical order of
the occurrences related, does Matthew's account of the incident which
occurred in connection with the mother and the brethren of the Lord,
exhibit any want of harmony with the versions given of the same by the
other two evangelists.
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[1021] Matt. xii. 46-50.
[1022] Mark iii. 31-35.
[1023] Luke viii. 19.
[1024] Luke viii. 22.
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Chapter XLI.--Of the Words Which Were Spoken Out of the Ship on the
Subject of the Sower, Whose Seed, as He Sowed It, Fell Partly on the
Wayside, Etc.; And Concerning the Man Who Had Tares Sowed Over and
Above His Wheat; And Concerning the Grain of Mustard Seed and the
Leaven; As Also of What He Said in the House Regarding the Treasure Hid
in the Field, and the Pearl, and the Net Cast into the Sea, and the Man
that Brings Out of His Treasure Things New and Old; And of the Method
in Which Matthew's Harmony with Mark and Luke is Proved Both with
Respect to the Things Which They Have Reported in Common with Him, and
in the Matter of the Order of Narration.
88. Matthew continues thus: "In that day went Jesus out of the house,
and sat by the seaside: and great multitudes were gathered together
unto Him, so that He went into a ship and sat, and the whole multitude
stood on the shore. And He spake many things unto them in parables,
saying;" and so on, down to the words, "Therefore every scribe which is
instructed in the kingdom of heaven is like unto a man that is an
householder, which bringeth forth out of his treasure things new and
old." [1025] That the things narrated in this passage took place
immediately after the incident touching the mother and the brethren of
the Lord, and that Matthew has also retained that historical order in
his version of these events, is indicated by the circumstance that, in
passing from the one subject to the other, he has expressed the
connection by this mode of speech: "In that day went Jesus out of the
house, and sat by the sea-side; and great multitudes were gathered
together unto Him." For by adopting this phrase, "in that day" (unless
perchance the word "day," in accordance with a use and wont of the
Scriptures, may signify simply "time"), he intimates clearly enough
either that the thing now related took place in immediate succession on
what precedes, or that much at least could not have intervened. This
inference is confirmed by the fact that Mark keeps by the same order.
[1026] Luke, on the other hand, after his account of what happened with
the mother and the brethren of the Lord, passes to a different subject.
But at the same time, in making that transition, he does not institute
any such connection as bears the appearance of a want of consistency
with this order. [1027] Consequently, in all those passages in which
Mark and Luke have reported in common with Matthew the words which were
spoken by the Lord, there is no questioning their harmony with one
another. Moreover, the sections which are given by Matthew only are
even much more beyond the range of controversy. And in the matter of
the order of narration, although it is presented somewhat differently
by the various evangelists, according as they have proceeded severally
along the line of historical succession, or along that of the
succession of recollection, I see as little reason for alleging any
discrepancy of statement or any contradiction between any of the
writers. [1028]
__________________________________________________________________
[1025] Matt. xiii. 1-52.
[1026] Mark iv. 1-34.
[1027] Luke viii. 22.
[1028] [The discourse in parables must be placed before the voyage to
the country of the Gadarenes; comp. Mark iv. 36, and Augustin remark in
§ 89.--R.]
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Chapter XLII.--Of His Coming into His Own Country, and of the
Astonishment of the People at His Doctrine, as They Looked with
Contempt Upon His Lineage; Of Matthew's Harmony with Mark and Luke in
This Section; And in Particular, of the Question Whether the Order of
Narration Which is Presented by the First of These Evangelists Does Not
Exhibit Some Want of Consistency with that of the Other Two.
89. Matthew thence proceeds as follows: "And it came to pass that, when
Jesus had finished these parables, He departed thence: and when He was
come into His own country, He taught them in their synagogues;" [1029]
and so on, down to the words, "And He did not many mighty works there
because of their unbelief." [1030] Thus he passes from the above
discourse containing the parables, on to this passage, in such a way as
not to make it absolutely necessary for us to take the one to have
followed in immediate historical succession upon the other. All the
more may we suppose this to be the case, when we see how Mark passes on
from these parables to a subject which is not identical with Matthew's
directly succeeding theme, but quite different from that, and agreeing
rather with what Luke introduces; and how he has constructed his
narrative in such a manner as to make the balance of credibility rest
on the side of the supposition, that what followed in immediate
historical sequence was rather the occurrences which these two latter
evangelists both insert in near connection [with the
parables],--namely, the incidents of the ship in which Jesus was
asleep, and the miracle performed in the expulsion of the devils in the
country of the Gerasenes, [1031] --two events which Matthew has already
recalled and introduced at an earlier stage of his record. [1032] At
present, therefore, we have to consider whether [Matthew's report of]
what the Lord spoke, and what was said to Him in His own country, is in
concord with the accounts given by the other two, namely, Mark and
Luke. For, in widely different and dissimilar sections of his history,
John mentions words, either spoken to the Lord or spoken by Him, [1033]
which resemble those recorded in this passage by the other three
evangelists.
90. Now Mark, indeed, gives this passage in terms almost precisely
identical with those which meet us in Matthew; with the one exception,
that what he says the Lord was called by His fellow-townsmen is, "the
carpenter, and the son of Mary," [1034] and not, as Matthew tells us,
the "carpenter's son." Neither is there anything to marvel at in this,
since He might quite fairly have have been designated by both these
names. For in taking Him to be the son of a carpenter, they naturally
also took Him to be a carpenter. Luke, on the other hand, sets forth
the same incident on a wider scale, and records a variety of other
matters which took place in that connection. And this account he brings
in at a point not long subsequent to His baptism and temptation, thus
unquestionably introducing by anticipation what really happened only
after the occurrence of a number of intervening circumstances. In this,
therefore, every one may see an illustration of a principle of prime
consequence in relation to this most weighty question concerning the
harmony of the evangelists, which we have undertaken to solve by the
help of God,--the principle, namely, that it is not by mere ignorance
that these writers have been led to make certain omissions, and that it
is as little through simple ignorance of the actual historical order of
events that they have [at times] preferred to keep by the order in
which these events were recalled to their own memory. The correctness
of this principle may be gathered most clearly from the fact that, at a
point antecedent to any account given by him of anything done by the
Lord at Capharnaum, Luke has anticipated the literal date, and has
inserted this passage which we have at present under consideration, and
in which we are told how His fellow-citizens at once were astonished at
the might of the authority which was in Him, and expressed their
contempt for the meanness of His family. For he tells us that He
addressed them in these terms: "Ye will surely say unto me, Physician,
heal thyself: whatsoever we have heard done in Capharnaum, do also here
in thy country;" [1035] while, so far as the narrative of this same
Luke is concerned, we have not yet read of Him as having done anything
at Capharnaum. Furthermore, as it will not take up much time, and as,
besides, it is both a very simple and a highly needful matter to do so,
we insert here the whole context, showing the subject from which and
the method in which the writer has come to give the contents of this
section. After his statement regarding the Lord's baptism and
temptation, he proceeds in these terms: "And when the devil had ended
all the temptation, he departed from Him for a season. And Jesus
returned in the power of the Spirit into Galilee: and there went out a
fame of Him through all the region round about. And He taught in their
synagogues, and was magnified of all. And He came to Nazareth, where He
had been brought up: and, as his custom was, He went into the synagogue
on the Sabbath-day, and stood up for to read. And there was delivered
unto Him the book of the prophet Esaias: and when He had opened the
book, He found the place where it was written, The Spirit of the Lord
is upon me, because He hath anointed me. He hath sent me to preach the
gospel to the poor, to proclaim deliverance to the captives, and sight
to the blind; to set at liberty them that are bruised, to proclaim the
accepted year of the Lord, and the day of retribution. And when He had
closed the book, He gave it again to the minister, and sat down: and
the eyes of all them that were in the synagogue were fastened on Him.
And He began to say unto them, This day is this scripture fulfilled in
your ears. And all bare Him witness, and wondered at the gracious words
which proceeded out of His mouth. And they said, Is not this Joseph's
son? And He said unto them, Ye will surely say unto me this proverb,
Physician, heal thyself: whatsoever we have heard done in Capharnaum,
do also here in thy country." [1036] And so he continues with the rest,
until this entire section in his narrative is gone over. What,
therefore, can be more manifest, than that he has knowingly introduced
this notice at a point antecedent to its historical date, seeing it
admits of no question that he knows and refers to certain mighty deeds
done by Him before this period in Capharnaum, which, at the same time,
he is aware he has not as yet narrated in detail? For certainly he has
not made such an advance with his history from his notice of the Lord's
baptism, as that he should be supposed to have forgotten the fact that
up to this point he has not mentioned any of the things which took
place in Capharnaum; the truth being, that he has just begun here,
after the baptism, to give us his narrative concerning the Lord
personally. [1037]
__________________________________________________________________
[1029] Three mss., however, give in synagoga eorum--in their
synagogue--as in our version.
[1030] Matt. xiii. 53-58.
[1031] Mark iv. 35, v. 17; Luke viii. 22-37. [On the variations in the
name, see critical editions of Greek text. Comp. Revised Version. The
Latin versions generally read "Gerasenes" in all three accounts.--R.]
[1032] Matt. viii. 23-34.
[1033] John vi. 42.
[1034] Mark vi. 1-6.
[1035] Luke iv. 23.
[1036] Luke iv. 13-23.
[1037] [The question of the identity of the visits to Nazareth is still
an open one. But there are some points ignored by Augustin which
indicate that Luke refers to an earlier visit.--R.]
__________________________________________________________________
Chapter XLIII.--Of the Mutual Consistency of the Accounts Which are
Given by Matthew, Mark, and Luke of What Was Said by Herod on Hearing
About the Wonderful Works of the Lord, and of Their Concord in Regard
to the Order of Narration.
91. Matthew continues: "At that time Herod the tetrarch heard of the
fame of Jesus, and said unto his servants, This is John the Baptist: he
is risen from the dead; and therefore mighty works do show forth
themselves in him." [1038] Mark gives the same passage, and in the same
manner, but not in the same order. [1039] For, after relating how the
Lord sent forth the disciples with the charge to take nothing with them
on the journey save a staff only, and after bringing to its close so
much of the discourse which was then delivered as has been recorded by
him, he has subjoined this section. He does not, however, connect it in
such a way as to compel us to suppose that what it narrates took place
actually in immediate sequence on what precedes it in the history. And
in this, indeed, Matthew is at one with him. For Matthew's expression
is, "at that time," not "on that day," or "at that hour." Only there is
this difference between them, that Mark refers not to Herod himself as
the utterer of the words in question, but to the people, his statement
being this: "They said [1040] that John the Baptist was risen from the
dead;" whereas Matthew makes Herod himself the speaker, the phrase
being: "He said unto his servants." Luke, again, keeping the same order
of narration as Mark, and introducing it also indeed, like Mark, in no
such way as to compel us to suppose that his order must have been the
order of actual occurrence, presents his version of the same passage in
the following terms: "Herod the tetrarch heard of all that was done by
Him: and he was perplexed, because that it was said of some, that John
was risen from the dead; and of some, that Elias had appeared; and of
others, that one of the old prophets was risen again. And Herod said,
John have I beheaded: but who is this of whom I hear such things? And
he desired to see Him." [1041] In these words Luke also attests Mark's
statement, at least, so far as concerns the affirmation that it was not
Herod himself, but other parties, who said that John was risen from the
dead. But as regards his mentioning how Herod was perplexed, and his
bringing in thereafter those words of the same prince: "John have I
beheaded: but who is this of whom I hear such things?" we must either
understand that after the said perplexity he became persuaded in his
own mind of the truth of what was asserted by others, when he spoke to
his servants, in accordance with the version given by Matthew, which
runs thus: "And he said to his servants, This is John the Baptist: he
is risen from the dead; and therefore mighty works do show forth
themselves in him;" or we must suppose that these words were uttered in
a manner betraying that he was still in a state of perplexity. For had
he said, "Can this be John the Baptist?" or, "Can it chance that this
is John the Baptist?" there would have been no need of saying anything
about a mode of utterance by which he might have revealed his dubiety
and perplexity. But seeing that these forms of expression are not
before us, his words may be taken to have been pronounced in either of
two ways: so that we may either suppose him to have been convinced by
what was said by others, and so to have spoken the words in question
with a real belief [in John's reappearance]; or we may imagine him to
have been still in that state of hesitancy of which mention is made by
Luke. Our explanation is favoured by the fact that Mark, who had
already told us how it was by others that the statement was made as to
John having risen from the dead, does not fail to let us know also that
in the end Herod himself spoke to this effect: "It is John whom I
beheaded: he is risen from the dead." [1042] For these words may also
be taken to have been pronounced in either of two ways,--namely, as the
utterances either of one corroborating a fact, or of one in doubt.
Moreover, while Luke passes on to a new subject after the notice which
he gives of this incident, those other two, Matthew and Mark, take
occasion to tell us at this point in what way John was put to death by
Herod.
__________________________________________________________________
[1038] Matt. xiv. 1, 2.
[1039] Mark vi. 14-16.
[1040] Dicebant; so that the reading elegon is followed instead of
elegen in Mark vi. 14. [Westcott and Hort give the plural in their
text, following the Vatican codex and some other authorities.--R.]
[1041] Luke ix. 7-9.
[1042] [Augustin gives the reading followed in the Revised Version
("John whom I beheaded, he is risen"). The translator gives the words
of the Authorized Version.--R.]
__________________________________________________________________
Chapter XLIV.--Of the Order in Which the Accounts of John's
Imprisonment and Death are Given by These Three Evangelists.
92. Matthew then proceeds with his narrative in the following terms:
"For Herod laid hold on John, and bound him, and put him in prison for
Herodias' sake, his brother's wife;" and so on, down to the words, "And
his disciples came and took up the body, and buried it, and went and
told Jesus." [1043] Mark gives this narrative in similar terms. [1044]
Luke, on the other hand, does not relate it in the same succession, but
introduces it in connection with his statement of the baptism wherewith
the Lord was baptized. Hence we are to understand him to have acted by
anticipation here, and to have taken the opportunity of recording at
this point an event which took place actually a considerable period
later. For he has first reported those words which John spake with
regard to the Lord--namely, that "His fan is in His hand, and that He
will thoroughly purge His floor, and will gather the wheat into His
garner; but the chaff He will burn up with fire unquenchable;" and
immediately thereafter he has appended his statement of an incident
which the evangelist John demonstrates not to have taken place in
direct historical sequence. For this latter writer mentions that, after
Jesus had been baptized, He went into Galilee at the period when He
turned the water into wine; and that, after a sojourn of a few days in
Capharnaum, He left that district and returned to the land of Judæa,
and there baptized a multitude about the Jordan, previous to the time
when John was imprisoned. [1045] Now what reader, unless he were all
the better versed [1046] in these writings, would not take it to be
implied here that it was after the utterance of the words with regard
to the fan and the purged floor that Herod became incensed against
John, and cast him into prison? Yet, that the incident referred to here
did not, as matter of fact, occur in the order in which it is here
recorded, we have already shown elsewhere; and, indeed, Luke himself
puts the proof into our hands. [1047] For if [he had meant that] John's
incarceration took place immediately after the utterance of those
words, then what are we to make of the fact that in Luke's own
narrative the baptism of Jesus is introduced subsequently to his notice
of the imprisonment of John? Consequently it is manifest that,
recalling the circumstance in connection with the present occasion, he
has brought it in here by anticipation, and has thus inserted it in his
history at a point antecedent to a number of incidents, of which it was
his purpose to leave us some record, and which, in point of time, were
antecedent to this mishap that befell John. But it is as little the
case that the other two evangelists, Matthew and Mark, have placed the
fact of John's imprisonment in that position in their narratives which,
as is apparent also from their own writings, belonged to it in the
actual order of events. For they, too, have told us how it was on
John's being cast into prison that the Lord went into Galilee; [1048]
and then, after [relating] a number of things which He did in Galilee,
they come to Herod's admonition or doubt as to the rising again from
the dead of that John whom he beheaded; [1049] and in connection with
this latter occasion, they give us the story of all that occurred in
the matter of John's incarceration and death.
__________________________________________________________________
[1043] Matt. xiv. 3-12.
[1044] Mark vi. 17-29.
[1045] John ii. 1, 12, iii. 22-24.
[1046] The reading in the mss. and in Migne's text is, quis autem non
putet qui minus in his litteris eruditus est; for which some give, quis
autem non putet nisi qui minus, etc.
[1047] Luke iii. 15-21.
[1048] Matt. iv. 12; Mark i. 14.
[1049] Matt. xiv. 1, 2; Mark vi. 14-16.
__________________________________________________________________
Chapter XLV.--Of the Order and the Method in Which All the Four
Evangelists Come to the Narration of the Miracle of the Five Loaves.
93. After stating how the report of John's death was brought to Christ,
Matthew continues his account, and introduces it in the following
connection: "When Jesus heard of it, He departed thence by ship into a
desert place apart: and when the people had heard thereof, they
followed Him on foot out of the cities. And He went forth, and saw a
great multitude, and was moved with compassion toward them, and He
healed their sick." [1050] He mentions, therefore, that this took place
immediately after John had suffered. Consequently it was after this
that those things took place which have been previously
recorded--namely, the circumstances which alarmed Herod, and induced
him to say, "John have I beheaded." [1051] For it must surely be
understood that these incidents occurred subsequently which report
carried to the ears of Herod, so that he became anxious, and was in
perplexity as to who that person possibly could be of whom he heard
things so remarkable, when he had himself put John to death. Mark,
again, after relating how John suffered, mentions that the disciples
who had been sent forth returned to Jesus, and told Him all that they
had done and taught; and that the Lord (a fact which he alone records)
directed them to rest for a little while in a desert place, and that He
went on board a vessel with them, and departed; and that the crowds of
people, when they perceived that movement, went before them to that
place; and that the Lord had compassion on them, and taught them many
things; and that, when the hour was now advancing, it came to pass that
all who were present were made to eat of the five loaves and the two
fishes. [1052] This miracle has been recorded by all the four
evangelists. For in like manner, Luke, who has given an account of the
death of John at a much earlier stage in his narrative, [1053] in
connection with the occasion of which we have spoken, in the present
context tells us first of Herod's perplexity as to who the Lord could
be, and immediately thereafter appends statements to the same effect
with those in Mark,--namely, that the apostles returned to Him, and
reported to Him all that they had done; and that then He took them with
Him and departed into a desert place, and that the multitudes followed
Him thither, and that He spake to them concerning the kingdom of God,
and restored those who stood in need of healing. Then, too, he mentions
that, when the day was declining, the miracle of the five loaves was
wrought. [1054]
94. But John, again, who differs greatly from those three in this
respect, that he deals more with the discourses which the Lord
delivered than with the works which He so marvellously wrought, after
recording how He left Judæa and departed the second time into Galilee,
which departure is understood to have taken place at the time to which
the other evangelists also refer when they tell us that on John's
imprisonment He went into Galilee,--after recording this, I say, John
inserts in the immediate context of his narrative the considerable
discourse which He spake as He was passing through Samaria, on the
occasion of His meeting with the Samaritan woman whom He found at the
well; and then he states that two days after this He departed thence
and went into Galilee, and that thereupon He came to Cana of Galilee,
where He had turned the water into wine, and that there He healed the
son of a certain nobleman. [1055] But as to other things which the rest
have told us He did and said in Galilee, John is silent. At the same
time, however, he mentions something which the others have left
unnoticed,--namely, the fact that He went up to Jerusalem on the day of
the feast, and there wrought the miracle on the man who had the
infirmity of thirty-eight years standing, and who found no one by whose
help he might be carried down to the pool in which people afflicted
with various diseases were healed. [1056] In connection with this, John
also relates how He spake many things on that occasion. He tells us,
further, that after these events He departed across the sea of Galilee,
which is also the sea of Tiberias, and that a great multitude followed
Him; that thereupon He went away to a mountain, and there sat with His
disciples,--the passover, a feast of the Jews, being then nigh; that
then, on lifting up His eyes and seeing a very great company, He fed
them with the five loaves and the two fishes; [1057] which notice is
given us also by the other evangelists. And this makes it certain that
he has passed by those incidents which form the course along which
these others have come to introduce the notice of this miracle into
their narratives. Nevertheless, while different methods of narration,
as it appears, are prosecuted, and while the first three evangelists
have thus left unnoticed certain matters which the fourth has recorded,
we see how those three, on the one hand, who have been keeping nearly
the same course, have found a direct meeting-point with each other at
this miracle of the five loaves; and how this fourth writer, on the
other hand, who is conversant above all with the profound teachings of
the Lord's discourses, in relating some other matters on which the rest
are silent, has sped round in a certain method upon their track, and,
while about to soar off from their pathway after a brief space again
into the region of loftier subjects, has found a meeting-point with
them in the view of presenting this narrative of the miracle of the
five loaves, which is common to them all.
__________________________________________________________________
[1050] Matt. xiv. 13, 14.
[1051] Luke ix. 9.
[1052] Mark vi. 30-44.
[1053] Luke iii. 20.
[1054] Luke ix. 10-17.
[1055] John iv. 3, 5, 43-54.
[1056] [Augustin here passes over one of the most difficult questions
in connection with the Gospel history. The length of our Lord's
ministry turns upon the feast referred to in John v. If it was
passover, then John refers to four passovers; and our Lord's ministry
extended over three years and a few weeks. If some other feast is
meant, the ministry covered but two years and a few weeks.--R.]
[1057] John v.-vi. 13.
__________________________________________________________________
Chapter XLVI.--Of the Question as to How the Four Evangelists Harmonize
with Each Other on This Same Subject of the Miracle of the Five Loaves.
95. Matthew then proceeds and carries on his narrative in due
consecution to the said incident connected with the five loaves in the
following manner: "And when it was evening, His disciples came to Him,
saying, This is a desert place, and the time is now past; send the
multitude away, that they may go into the villages, and buy themselves
victuals. But Jesus said unto them, They need not depart; give ye them
to eat;" and so forth, down to where we read, "And the number of those
who ate was five thousand men, besides women and children." [1058] This
miracle, therefore, which all the four evangelists record, [1059] and
in which they are supposed to betray certain discrepancies with each
other, must be examined and subjected to discussion, in order that we
may also learn from this instance some rules which will be applicable
to all other similar cases in the form of principles regulating modes
of statement in which, however diverse they may be, the same sense is
nevertheless retained, and the same veracity in the expression of
matters of fact is preserved. And, indeed, this investigation ought to
begin not with Matthew, although that would be in accordance with the
order in which the evangelists stand, but rather with John, by whom the
narrative in question is told with such particularity as to record even
the names of the disciples with whom the Lord conversed on this
subject. For he gives the history in the following terms: "When Jesus
than lifted up His eyes, and saw a very great company come unto Him, He
saith unto Philip, Whence shall we buy bread, that these may eat? And
this He said to prove him; for He Himself knew what He would do. Philip
answered Him, Two hundred pennyworth of bread is not sufficient for
them, that every one of them may take a little. One of His disciples,
Andrew, Simon Peter's brother, saith unto Him, There is a lad here,
which hath five barley loaves, and two fishes; but what are they among
so many? Jesus said therefore, Make the men sit down. Now there was
much grass in the place. So the men sat down, in number about five
thousand. Jesus then took the loaves; and when He had given thanks, He
distributed to the disciples, and the disciples to them that were set
down; and likewise of the fishes as much as they would. And when they
were filled, He said unto His disciples, Gather up the fragments that
remain, that they be not lost. Therefore they gathered them together,
and filled twelve baskets with the fragments of the five barley loaves,
which remained over and above unto them that had eaten." [1060]
96. The inquiry which we have here to handle does not concern itself
with a statement given by this evangelist, in which he specifies the
kind of loaves; for he has not omitted to mention, what has been
omitted by the others, that they were barley loaves. Neither does the
question deal with what he has left unnoticed,--namely, the fact that,
in addition to the five thousand men, there were also women and
children, as Matthew tells us. And it ought now by all means to be a
settled matter, and one kept regularly in view in all such
investigations, that no one should find any difficulty in the mere
circumstance that something which is unrecorded by one writer is
related by another. But the question here is as to how the several
matters narrated by these writers may be [shown to be] all true, so
that the one of them, in giving his own peculiar version, does not put
out of court the account offered by the other. For if the Lord,
according to the narrative of John, on seeing the multitudes before
Him, asked Philip, with the view of proving him, whence bread might be
got to be given to them, a difficulty may be raised as to the truth of
the statement which is made by the others,--namely, that the disciples
first said to the Lord that He should send the multitudes away, in
order that they might go and purchase food for themselves in the
neighbouring localities, and that He made this reply to them, according
to Matthew: "They need not depart; give ye them to eat." [1061] With
this last Mark and Luke also agree, only that they leave out the words,
"They need not depart." We are to suppose, therefore, that after these
words the Lord looked at the multitude, and spoke to Philip in the
terms which John records, but which those others have omitted. Then the
reply which, according to John, was made by Philip, is mentioned by
Mark as having been given by the disciples,--the intention being, that
we should understand Philip to have returned this answer as the
mouthpiece of the rest; although they may also have put the plural
number in place of the singular, according to very frequent usage. The
words here actually ascribed to Philip--namely, "Two hundred pennyworth
of bread is not sufficient for them, that every one of them may take a
little" [1062] --have their counterpart in this version by Mark, "Shall
we go and buy two hundred pennyworth of bread, and give them to eat?"
[1063] The expression, again, which the same Mark relates to have been
used by the Lord, namely, "How many loaves have ye?" has been passed by
without notice by the rest. On the other hand, the statement occurring
in John, to the effect that Andrew made the suggestion about the five
loaves and the two fishes, appears in the others, who use here the
plural number instead of the singular, as a notice referring the
suggestion to the disciples generally. And, indeed, Luke has coupled
Philip's reply together with Andrew's answer in one sentence. For when
he says, "We have no more but five loaves and two fishes," he reports
Andrew's response; but when he adds, "except we should go and buy meat
for all this people," he seems to carry us back to Philip's reply, only
that he has left unnoticed the "two hundred pennyworth." At the same
time, that [sentence about the going and buying meat] may also be
understood to be implied in Andrew's own words. For after saying,
"There is a lad here which hath five barley loaves and two fishes," he
likewise subjoined, "But what are they among so many?" And this last
clause really means the same as the expression in question, namely,
"except we should go and buy meat for all this people."
97. From all this variety of statement which is found in connection
with a genuine harmony in regard to the matters of fact and the ideas
conveyed, it becomes sufficiently clear that we have the wholesome
lesson inculcated upon us, that what we have to look to in studying a
person's words is nothing else than the intention of the speakers; in
setting forth which intention all truthful narrators ought to take the
utmost pains when they record anything, whether it may relate to man,
or to angels, or to God. For the subjects' mind and intention admit of
being expressed in words which should leave no appearance of any
discrepancies as regards the matter of fact.
98. In this connection, it is true, we ought not to omit to direct the
reader's attention to certain other matters which may turn out to be of
a kindred nature with those already considered. One of these is found
in the circumstance that Luke has stated that they were ordered to sit
down by fifties, whereas Mark's version is that it was by hundreds and
by fifties. This difference, however, creates no real difficulty. The
truth is, that the one has reported simply a part, and the other has
given the whole. For the evangelist who has introduced the notice of
the hundreds as well as the fifties has just mentioned something which
the other has left unmentioned. But there is no contradiction between
them on that account. If, indeed, the one had noticed only the fifties,
and the other only the hundreds, they might certainly have seemed to be
in some antagonism with each other, and it might not have been easy to
make it plain that both instructions were actually uttered, although
only the one has been specified by the former writer, and the other by
the latter. And yet, even in such a case, who will not acknowledge that
when the matter was subjected to more careful consideration, the
solution should have been discovered? This I have instanced now for
this reason, that matters of that kind do often present themselves,
which, while they really contain no discrepancies, appear to do so to
persons who pay insufficient attention to them, and pronounce upon them
inconsiderately.
__________________________________________________________________
[1058] Matt. xiv. 15-21.
[1059] Mark vi. 34-44; Luke ix. 12-17.
[1060] John vi. 5-13.
[1061] Matt. xiv. 16.
[1062] John vi. 7.
[1063] Mark vi. 37.
__________________________________________________________________
Chapter XLVII.--Of His Walking Upon the Water, and of the Questions
Regarding the Harmony of the Evangelists Who Have Narrated that Scene,
and Regarding the Manner in Which They Pass Off from the Section
Recording the Occasion on Which He Fed the Multitudes with the Five
Loaves.
99. Matthew goes on with his account in the following terms: "And when
He had sent the multitudes away, He went up into a mountain apart to
pray: and when the evening was come, He was there alone. But the ship
was now in the midst of the sea, tossed with waves: for the wind was
contrary. And in the fourth watch of the night He came unto them,
walking on the sea. And when the disciples saw Him walking on the sea,
they were troubled, saying, It is a spirit;" and so on, down to the
words, "They came and worshipped Him, saying, Of a truth Thou art the
Son of God." [1064] In like manner, Mark, after narrating the miracle
of the five loaves, gives his account of this same incident in the
following terms: "And when it was late, the ship was in the midst of
the sea, and He alone on the land. And He saw them toiling in rowing:
for the wind was contrary to them," and so on. [1065] This is similar
to Matthew's version, except that nothing is said as to Peter's walking
upon the waters. But here we must see to it, that no difficulty be
found in what Mark has stated regarding the Lord, namely, that, when He
walked upon the waters, He would also have passed by them. For in what
way could they have understood this, were it not that He was really
proceeding in a different direction from them, as if minded to pass
those persons by like strangers, who were so far from recognizing Him
that they took Him to be a spirit? Who, however, is so obtuse as not to
perceive that this bears a mystical significance? At the same time,
too, He came to the help of the men in their perturbation and outcry,
and said to them, "Be of good cheer, it is I; be not afraid." What is
the explanation, therefore, of His wish to pass by those persons whom
nevertheless He thus encouraged when they were in terror, but that that
intention to pass them by was made to serve the purpose of drawing
forth those cries to which it was meet to bear succour?
100. Furthermore, John still tarries for a little space with these
others. For, after his recital of the miracle of the five loaves, he
also gives us some account of the vessel that laboured, and of the
Lord's act in walking upon the sea. This notice he connects with his
preceding narrative in the following manner: "When Jesus therefore
perceived that they would come and take Him by force and make Him a
king, He departed again into a mountain Himself alone. And when it
became late, His disciples went down unto the sea; and when they had
entered into a ship, they came over the sea to Capharnaum: and it was
now dark, and Jesus was not come to them. And the sea arose by reason
of a great wind that blew," and so on. [1066] In this there cannot
appear to be anything contrary to the records preserved in the other
Gospels, unless it be the circumstance that Matthew tells us how, when
the multitudes were sent away, He went up into a mountain, in order
that there He might pray alone; while John states that He was on a
mountain with those same multitudes whom He fed with the five loaves.
[1067] But seeing that John also informs us how He departed into a
mountain after the said miracle, to preclude His being taken possession
of by the multitudes, who wished to make Him a king, it is surely
evident that they had come down from the mountain to more level ground
when those loaves were provided for the crowds. And consequently there
is no contradiction between the statements made by Matthew and John as
to His going up again to the mountain. The only difference is, that
Matthew uses the phrase "He went up," while John's term is "He
departed." And there would be an antagonism between these two, only if
in departing He had not gone up. Nor, again, is any want of harmony
betrayed by the fact that Matthew's words are, "He went up into a
mountain apart to pray;" whereas John puts it thus: "When He perceived
that they would come to make Him a king, He departed again into a
mountain Himself alone." Surely the matter of the departure is in no
way a thing antagonistic to the matter of prayer. For, indeed, the
Lord, who in His own person transformed the body of our humiliation in
order that He might make it like unto the body of His own glory, [1068]
hereby taught us also the truth that the matter of departure should be
to us in like manner grave matter for prayer. Neither, again, is there
any defect of consistency proved by the circumstance that Matthew has
told us first how He commanded His disciples to embark in the little
ship, and to go before Him unto the other side of the lake until He
sent the multitudes away, and then informs us that, after the
multitudes were sent away, He Himself went up into a mountain alone to
pray; while John mentions first that He departed unto a mountain alone,
and then proceeds thus: "And when it became late, His disciples came
down unto the sea; and when they had entered into a ship," etc. For who
will not perceive that, in recapitulating the facts, John has spoken of
something as actually done at a later point by the disciples, which
Jesus had already charged them to do before His own departure unto the
mountain; just as it is a familiar procedure in discourse, to revert in
some fashion or other to any matter which otherwise would have been
passed over? But inasmuch as it may not be specifically noted that a
reversion, especially when done briefly and instantaneously, is made to
something omitted, the auditors are sometimes led to suppose that the
occurrence which is mentioned at the later stage also took place
literally at the later period. In this way the evangelist's statement
really is, that to those persons whom he had described as embarking in
the ship and coming across the sea to Capharnaum, the Lord came,
walking toward them upon the waters, as they were toiling in the deep;
which approach of the Lord of course took place at the earlier point,
during the said voyage in which they were making their way to
Capharnaum. [1069]
101. On the other hand, Luke, after the record of the miracle of the
five loaves, passes to another subject, and diverges from this order of
narration. For he makes no mention of that little ship, and of the
Lord's pathway over the waters. But after the statement conveyed in
these words, "And they did all eat, and were filled, and there was
taken up of fragments that remained to them twelve baskets," he has
subjoined the following notice: "And it came to pass, as He was alone
praying, His disciples were with Him; and He asked them, saying, Who
say the people that I am?" [1070] Thus he relates in this succession
something new, which is not given by those three who have left us the
account of the manner in which the Lord walked upon the waters, and
came to the disciples when they were on the voyage. It ought not,
however, on this account, to be supposed that it was on that same
mountain to which Matthew has told us He went up in order to pray
alone, that He said to His disciples, "Who say the people that I am?"
For Luke, too, seems to harmonize with Matthew in this, because his
words are, "as He was alone praying;" while Matthew's were, "He went up
unto a mountain alone to pray." But it must by all means be held to
have been on a different occasion that He put this question, since [it
is said here, both that] He prayed alone, and [that] the disciples were
with Him. Thus Luke, indeed, has mentioned only the fact of His being
alone, but has said nothing of His being without His disciples, as is
the case with Matthew and John, since [according to these latter] they
left Him in order to go before Him to the other side of the sea. For
with unmistakeable plainness Luke has added the statement that "His
disciples also were with Him." Consequently, in saying that He was
alone, he meant his statement to refer to the multitudes, who did not
abide with Him.
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[1064] Matt. xiv. 23-33.
[1065] Mark vi. 47-54.
[1066] John vi. 15-21.
[1067] Reading in monte fuisse cum eisdem turbis quas de quinque
panibus pavit. According to Migne, this is the reading of several mss.
of the better class; some twelve other mss. give in monte fuisse cum
easdem turbas, etc. = "He was on a mountain when He fed," etc. Some
editions have also in montem fugisse cum easdem, etc. = "He departed to
a mountain when He fed," etc.
[1068] Phil. iii. 21.
[1069] [The difficulty in regard to the course of the ship did not
suggest itself to Augustin, nor does he allude to the position of
Bethsaida. Luke ix. 10 seems to place it on one side of the lake and
Mark vi. 45 on the other. A contrary wind would blow them across the
lake, unless they were trying to get to some point on the eastern
shore; from which shore they certainly started, after the feeding of
the five thousand.--R.]
[1070] Luke ix. 17, 18.
__________________________________________________________________
Chapter XLVIII.--Of the Absence of Any Discrepancy Between Matthew and
Mark on the One Hand, and John on the Other, in the Accounts Which the
Three Give Together of What Took Place After the Other Side of the Lake
Was Reached.
102. Matthew proceeds as follows: "And when they were gone over, they
came into the land of Genesar. And when the men of that place had
knowledge of Him, they sent out unto all that country round about, and
brought unto Him all that were diseased, and besought Him that they
might only touch the hem of His garment: and as many as touched were
made perfectly whole. Then came to Him scribes and Pharisees from
Jerusalem, saying, Why do thy disciples transgress the tradition of the
elders? for they wash not their hands when they eat bread," and so on,
down to the words, "But to eat with unwashen hands defileth not a man."
[1071] This is also related by Mark, in a way which precludes the
raising of any question about discrepancies. For anything expressed
here by the one in a form differing from that used by the other,
involves at least no departure from identity in sense. John, on the
other hand, fixing his attention, as his wont is, upon the Lord's
discourses, passes on from the notice of the ship, which the Lord
reached by walking upon the waters, to what took place after they
disembarked upon the land, and mentions that He took occasion from the
eating of the bread to deliver many lessons, dealing pre-eminently with
divine things. After this address, too, his narrative is again borne on
to one subject after another, in a sublime strain. [1072] At the same
time, this transition which he thus makes to different themes does not
involve any real want of harmony, although he exhibits certain
divergencies from these others, with the order of events presented by
the rest of the evangelists. For what is there to hinder us from
supposing at once that those persons, whose story is given by Matthew
and Mark, were healed by the Lord, and that He delivered this discourse
which John recounts to the people who followed Him across the sea? Such
a supposition is made all the more reasonable by the fact that
Capharnaum, to which place they are said, according to John, to have
crossed, is near the lake of Genesar; and that, again, is the district
into which they came, according to Matthew, on landing.
__________________________________________________________________
[1071] Matt. xiv. 34-xv. 20.
[1072] John vi. 22-72.
__________________________________________________________________
Chapter XLIX.--Of the Woman of Canaan Who Said, "Yet the Dogs Eat of
the Crumbs Which Fall from Their Masters' Tables," And of the Harmony
Between the Account Given by Matthew and that by Luke.
103. Matthew, accordingly, proceeds with his narrative, after the
notice of that discourse which the Lord delivered in the presence of
the Pharisees on the subject of the unwashed hands. Preserving also the
order of the succeeding events, as far as it is indicated by the
transitions from the one to the other, he introduces this account into
the context in the following manner: "And Jesus went thence, and
departed into the coasts of Tyre and Sidon. And, behold, a woman of
Canaan came out of the same coasts, and cried unto Him, saying, Have
mercy on me, O Lord, Thou son of David; my daughter is grievously vexed
with a devil. But He answered her not a word," and so on, down to the
words, "O woman, great is thy faith: be it unto thee even as thou wilt.
And her daughter was made whole from that very hour." [1073] This story
of the woman of Canaan is recorded also by Mark, who keeps the same
order of events, and gives no occasion to raise any question as to a
want of harmony, unless it be found in the circumstance that he tells
us how the Lord was in the house at the time when the said woman came
to Him with the petition on behalf of her daughter. [1074] Now we might
readily suppose that Matthew has simply omitted mention of the house,
while nevertheless relating the same occurrence. But inasmuch as he
states that the disciples made the suggestion to Him in these terms,
"Send her away, for she crieth after us," he seems to imply distinctly
that the woman gave utterance to these cries of entreaty behind the
Lord as He walked on. In what sense, then, could it have been "in the
house," unless we are to take Mark to have intimated the fact, that she
had gone into the place where Jesus then was, when he mentioned at the
beginning of the narrative that He was in the house? But when Matthew
says that "He answered her not a word," he has given us also to
understand what neither of the two evangelists has related
explicitly,--namely, the fact that during that silence which He
maintained Jesus went out of the house. And in this manner all the
other particulars are brought into a connection which from this point
onwards presents no kind of appearance of discrepancy. For as to what
Mark records with respect to the answer which the Lord gave her, to the
effect that it was not meet to take the children's bread and cast it
unto the dogs, that reply was returned only after the interposition of
certain sayings which Matthew has not left unrecorded. That is to say,
[we are to suppose that] there came in first the request which the
disciples addressed to Him in regard to the woman's case, and the
answer He gave them, to the effect that He was not sent but unto the
lost sheep of the house of Israel; that next there was her own
approach, or, in other words, her coming after Him, and worshipping
Him, saying, "Lord, help me;" and that then, after all these incidents,
those words were spoken which have been recorded by both the
evangelists.
__________________________________________________________________
[1073] Matt. xv. 21-28.
[1074] Mark vii. 24-30.
__________________________________________________________________
Chapter L.--Of the Occasion on Which He Fed the Multitudes with the
Seven Loaves, and of the Question as to the Harmony Between Matthew and
Mark in Their Accounts of that Miracle.
104. Matthew proceeds with his narrative in the following terms: "And
when Jesus had departed from thence, He came nigh unto the sea of
Galilee; and went up into a mountain, and sat down there. And great
multitudes came unto Him, having with them those that were lame, blind,
dumb, maimed, and many others, and cast them down at Jesus' feet, and
He healed them; insomuch that the multitudes wondered, when they saw
the dumb to speak, the maimed to be whole, the lame to walk, and the
blind to see: and they glorified the God of Israel. Then Jesus called
His disciples unto Him, and said, I have compassion on the multitude,
because they continue with me now three days, and have nothing to eat,"
and so on, down to the words, "And they that did eat were four thousand
men, besides women and children." [1075] This other miracle of the
seven loaves and the few little fishes is recorded also by Mark, and
that too in almost the same order; the exception being that he inserts
before it a narrative given by no other,--namely, that relating to the
deaf man whose ears the Lord opened, when He spat and said, "Effeta,"
that is, Be opened. [1076]
105. In the case of this miracle of the seven loaves, it is certainly
not a superfluous task to call attention to the fact that these two
evangelists, Matthew and Mark, have thus introduced it into their
narrative. For if one of them had recorded this miracle, who at the
same time had taken no notice of the instance of the five loaves, he
would have been judged to stand opposed to the rest. For in such
circumstances, who would not have supposed that there was only the one
miracle wrought in actual fact, and that an incomplete and unveracious
version of it had been given by the writer referred to, or by the
others, or by all of them together; so [that we must have imagined]
either that the one evangelist, by a mistake on his own part, had been
led to mention seven loaves instead of five; or that the other two,
whether as having both presented an incorrect statement, or as having
been misled through a slip of memory, had put the number five for the
number seven. In like manner, it might have been supposed that there
was a contradiction between the twelve baskets [1077] and the seven
baskets, [1078] and again, between the five thousand and the four
thousand, expressing the numbers of those who were fed. But now, since
those evangelists who have given us the account of the miracle of the
seven loaves have also not failed to mention the other miracle of the
five loaves, no difficulty can be felt by any one, and all can see that
both works were really wrought. This, accordingly, we have instanced,
in order that, if in any other passage we come upon some similar deed
of the Lord's, which, as told by one evangelist, seems so utterly
contrary to the version of it given by another that no method of
solving the difficulty can possibly be found, we may understand the
explanation to be simply this, that both incidents really took place,
and that they were recorded separately by the two several writers. This
is precisely what we have already recommended to attention in the
matter of the seating of the multitudes by hundreds and by fifties. For
were it not for the circumstance that both these numbers are found
noted by the one historian, we might have supposed that the different
writers had made contradictory statements. [1079]
__________________________________________________________________
[1075] Matt. xv. 29-38.
[1076] Mark vii. 31-viii. 9.
[1077] Cophinis.
[1078] Sportis.
[1079] See above, chap. xlvi.
__________________________________________________________________
Chapter LI.--Of Matthew's Declaration That, on Leaving These Parts, He
Came into the Coasts of Magedan; And of the Question as to His
Agreement with Mark in that Intimation, as Well as in the Notice of the
Saying About Jonah, Which Was Returned Again as an Answer to Those Who
Sought a Sign.
106. Matthew continues as follows: "And He sent away the multitude, and
took ship, and came into the coasts of Magedan;" and so on, down to the
words, "A wicked and adulterous generation seeketh after a sign; and
there shall no sign be given unto it but the sign of the prophet
Jonas." [1080] This has already been recorded in another connection by
the same Matthew. [1081] Hence again and again we must hold by the
position that the Lord spake the same words on repeated occasions; so
that when any completely irreconcilable difference appears between
statements of His utterances, we are to understand the words to have
been spoken twice over. In this case, indeed, Mark also keeps the same
order; and after his account of the miracle of the seven loaves,
subjoins the same intimation as is given us in Matthew, only with this
difference, that Matthew's expression for the locality is not
Dalmanutha, as is read in certain codices, but Magedan. [1082] There is
no reason, however, for questioning the fact that it is the same place
that is intended under both names. For most codices, even of Mark's
Gospel, give no other reading than that of Magedan. [1083] Neither
should any difficulty be felt in the fact that Mark does not say, as
Matthew does, that in the answer which the Lord returned to those who
sought after a sign, He referred to Jonah, but mentions simply that He
replied in these terms: "There shall no sign be given unto it." For we
are given to understand what kind of sign they asked--namely, one from
heaven. And he has simply omitted to specify the words which Matthew
has introduced regarding Jonas.
__________________________________________________________________
[1080] Matt. xv. 39-xvi. 4.
[1081] Matt. xii. 38.
[1082] Mark viii. 10-12.
[1083] ["Magdala," as the Authorized Version reads in Matthew, is
poorly supported, and was probably substituted by some ignorant scribe
for "Magadan" (comp. Revised Version). In Mark viii. 10, however, the
reading "Dalmanutha" is well attested. Augustin refers to Latin
codices.--R.]
__________________________________________________________________
Chapter LII.--Of Matthew's Agreement with Mark in the Statement About
the Leaven of the Pharisees, as Regards Both the Subject Itself and the
Order of Narrative.
107. Matthew proceeds: "And He left them, and departed. And when His
disciples were come to the other side, they forgot to take bread. Then
Jesus said unto them, Take heed, and beware of the leaven of the
Pharisees and of the Sadducees;" and so forth, down to where we read,
"Then understood they that He bade them not beware of the leaven of
bread, but of the doctrine of the Pharisees and of the Sadducees."
[1084] These words are recorded also by Mark, and that likewise in the
same order. [1085]
__________________________________________________________________
[1084] Matt. xvi. 5-12.
[1085] Mark viii. 13-21.
__________________________________________________________________
Chapter LIII.--Of the Occasion on Which He Asked the Disciples Whom Men
Said that He Was; And of the Question Whether, with Regard Either to
the Subject-Matter or the Order, There are Any Discrepancies Between
Matthew, Mark, and Luke.
108. Matthew continues thus: "And Jesus came into the coasts of Cæsarea
Philippi; and He asked His disciples, saying, Whom do men say that I,
[1086] the Son of man, am? And they said, Some say that Thou art John
the Baptist; some, Elias; and others, Jeremias, or one of the
prophets;" and so on, down to the words, "And whatsoever thou shalt
loose on earth shall be loosed in heaven." [1087] Mark relates this
nearly in the same order. But he has brought in before it a narrative
which is given by him alone,--namely, that regarding the giving of
sight to that blind man who said to the Lord, "I see men as trees
walking." [1088] Luke, again, also records this incident, inserting it
after his account of the miracle of the five loaves; [1089] and, as we
have already shown above, the order of recollection which is followed
in his case is not antagonistic to the order adopted by these others.
Some difficulty, however, may be imagined in the circumstance that
Luke's representation bears that the Lord put this question, as to whom
men held Him to be, to His disciples at a time when He was alone
praying, and when His disciples were also with Him; whereas Mark, on
the other hand, tells us that the question was put by Him to the
disciples when they were on the way. But this will be a difficulty only
to the man who has never prayed on the way. [1090]
109. I recollect having already stated that no one should suppose that
Peter received that name for the first time on the occasion when He
said to Him, "Thou art Peter, and upon this rock I will build my
Church." For the time at which he did obtain this name was that
referred to by John, when he mentions that he was addressed in these
terms: "Thou shalt be called Cephas, which is, by interpretation,
Peter." [1091] Hence, too, we are as little to think that Peter got
this designation on the occasion to which Mark alludes, when he
recounts the twelve apostles individually by name, and tells us how
James and John were called the sons of thunder, merely on the ground
that in that passage he has recorded the fact that He surnamed him
Peter. [1092] For that circumstance is noticed there simply because it
was suggested to the writer's recollection at that particular point,
and not because it took place in actual fact at that specific time.
__________________________________________________________________
[1086] Some editions omit the me in quem me dicum, etc., and make it =
Whom do men say that the Son of man is?
[1087] Matt. xvi. 13-19.
[1088] Mark viii. 22-29.
[1089] Luke ix. 18-20.
[1090] Adopting, with the Ratisbon mss., eum movet qui nunquam oravit
in via. Another reading is, eum movet qui putat nunquam, etc. = a
difficulty to the man who thinks He never prayed on the way.
[1091] John i. 42.
[1092] Mark iii. 16-19.
__________________________________________________________________
Chapter LIV.--Of the Occasion on Which He Announced His Coming Passion
to the Disciples, and of the Measure of Concord Between Matthew, Mark,
and Luke in the Accounts Which They Give of the Same.
110. Matthew proceeds in the following strain: "Then charged He His
disciples that they should tell no man that He was Jesus the Christ.
From that time forth began Jesus to show unto His disciples how that He
must go into Jerusalem, and suffer many things of the elders, and chief
priests, and scribes;" and so on, down to where we read, "Thou
savourest not the things that be of God, but those that be of men."
[1093] Mark and Luke add these passages in the same order. Only Luke
says nothing about the opposition which Peter expressed to the passion
of Christ.
__________________________________________________________________
[1093] Matt. xvi. 20-23.
__________________________________________________________________
Chapter LV.--Of the Harmony Between the Three Evangelists in the
Notices Which They Subjoin of the Manner in Which the Lord Charged the
Man to Follow Him Who Wished to Come After Him.
111. Matthew continues thus: "Then said Jesus unto His disciples, If
any man will come after me, let him deny himself, and take up his
cross, and follow me;" and so on, down to the words, "And then He shall
reward every man according to his work." [1094] This is appended also
by Mark, who keeps the same order. But he does not say of the Son of
man, who was to come with His angels, that He is to reward every man
according to his work. Nevertheless, he mentions at the same time that
the Lord spoke to this effect: "Whosoever shall be ashamed of me and my
words in this adulterous and sinful generation, of him also shall the
Son of man be ashamed when He comes in the glory of His Father with the
holy angels." [1095] And this may be taken to bear the same sense as is
expressed by Matthew, when he says, that "He shall reward every man
according to his work." Luke [1096] also adds the same statements in
the same order, slightly varying the terms indeed in which they are
conveyed, but still showing a complete parallel with the others in
regard to the truthful reproduction of the self-same ideas. [1097]
__________________________________________________________________
[1094] Matt. xvi. 24-27.
[1095] Mark viii. 34-38.
[1096] Luke ix. 25, 26.
[1097] The text gives, eadem tamen sententiarum veritate simillimus.
Another reading is, sententiam veritate simillimo.
__________________________________________________________________
Chapter LVI.--Of the Manifestation Which the Lord Made of Himself, in
Company with Moses and Elias, to His Disciples on the Mountain; And of
the Question Concerning the Harmony Between the First Three Evangelists
with Regard to the Order and the Circumstances of that Event; And in
Especial, the Number of the Days, in So Far as Matthew and Mark State
that It Took Place After Six Days, While Luke Says that It Was After
Eight Days.
112. Matthew proceeds thus: "Verily I say unto you, There be some
standing here which shall not taste of death till they see the Son of
man coming in His kingdom. And after six days, Jesus taketh Peter,
James, and John his brother, and brought them up into an high
mountain;" and so on, down to where we read, "Tell the vision to no man
until the Son of man be risen again from the dead." This vision of the
Lord upon the mount in the presence of the three disciples, Peter,
James, and John, on which occasion also the testimony of the Father's
voice was borne Him from heaven, is related by the three evangelists in
the same order, and in a manner expressing the same sense completely.
[1098] And as regards other matters, they may be seen by the readers to
be in accordance with those modes of narration of which we have given
examples in many passages already, and in which there are diversities
in expression without any consequent diversity in meaning.
113. But with respect to the circumstance that Mark, along with
Matthew, tells us how the event took place after six days, while Luke
states that it was after eight days, those who find a difficulty here
do not deserve to be set aside with contempt, but should be enlightened
by the offering of explanations. For when we announce a space of days
in these terms, "after so many days," sometimes we do not include in
the number the day on which we speak, or the day on which the thing
itself which we intimate beforehand or promise is declared to take
place, but reckon only the intervening days, on the real and full and
final expiry of which the incident in question is to occur. This is
what Matthew and Mark have done. Leaving out of their calculation the
day on which Jesus spoke these words, and the day on which He exhibited
that memorable spectacle on the mount, they have regarded simply the
intermediate days, and thus have used the expression, "after six days."
But Luke, reckoning in the extreme day at either end, that is to say,
the first day and the last day, has made it "after eight days," in
accordance with that mode of speech in which the part is put for the
whole.
114. Moreover, the statement which Luke makes with regard to Moses and
Elias in these terms, "And it came to pass, as they departed [1099]
from Him, Peter said unto Jesus, Master, it is good for us to be here,"
and so forth, ought not to be considered antagonistic to what Matthew
and Mark have subjoined to the same effect, as if they made Peter offer
this suggestion while Moses and Elias were still talking with the Lord.
For they have not expressly said that it was at that time, but rather
they have simply left unnoticed the fact which Luke has added,--namely,
that it was as they went away that Peter made the suggestion to the
Lord with respect to the making of three tabernacles. At the same time,
Luke has appended the intimation that it was as they were entering the
cloud that the voice came from heaven,--a circumstance which is not
affirmed, but which is as little contradicted, by the others.
__________________________________________________________________
[1098] Matt. xvi. 28-xvii. 9; Mark viii. 39-ix. 9; Luke ix. 27-36.
[1099] [Dum discederent. The Revised Version correctly renders the
Greek: "as they were parting."--R.]
__________________________________________________________________
Chapter LVII.--Of the Harmony Between Matthew and Mark in the Accounts
Given of the Occasion on Which He Spoke to the Disciples Concerning the
Coming of Elias.
115. Matthew goes on thus: "And His disciples asked Him, saying, Why
then say the scribes that Elias must first come? And Jesus answered and
said unto them, Elias truly shall first come and restore all things.
But I say unto you, that Elias is come already, and they knew him not,
but have done unto him whatsoever they listed. Likewise shall also the
Son of man suffer of them. Then the disciples understood that He spake
unto them of John the Baptist." [1100] This same passage is given also
by Mark, who keeps also the same order; and although he exhibits some
diversity of expression, he makes no departure from a truthful
representation of the same sense. [1101] He has not, however, added the
statement, that the disciples understood that the Lord had referred to
John the Baptist in saying that Elias was come already.
__________________________________________________________________
[1100] Matt. xvii. 10-13.
[1101] Mark ix. 10-12.
__________________________________________________________________
Chapter LVIII.--Of the Man Who Brought Before Him His Son, Whom the
Disciples Were Unable to Heal; And of the Question Concerning the
Agreement Between These Three Evangelists Also in the Matter of the
Order of Narration Here.
116. Matthew goes on in the following terms: "And when He was come
[1102] to the multitude, there came to Him a certain man, kneeling down
before Him, and saying, Lord, have mercy on my son; for he is lunatic,
and sore vexed;" and so on, down to the words, "Howbeit this kind is
not cast out but by prayer and fasting." [1103] Both Mark and Luke
record this incident, and that, too, in the same order, without any
suspicion of a want of harmony. [1104]
__________________________________________________________________
[1102] Venisset.
[1103] Matt. xvii. 14-20.
[1104] Mark ix. 16-28; Luke ix. 38-45.
__________________________________________________________________
Chapter LIX.--Of the Occasion on Which the Disciples Were Exceeding
Sorry When He Spoke to Them of His Passion, as It is Related in the
Same Order by the Three Evangelists.
117. Matthew continues thus: "And while they abode in Galilee, Jesus
said unto them, The Son of man shall be betrayed into the hands of men;
and they shall kill Him, and the third day He shall rise again. And
they were exceeding sorry." [1105] Mark and Luke record this passage in
the same order. [1106]
__________________________________________________________________
[1105] Matt. xvii. 21, 22.
[1106] Mark ix. 29-31; Luke ix. 44, 45.
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Chapter LX.--Of His Paying the Tribute Money Out of the Mouth of the
Fish, an Incident Which Matthew Alone Mentions.
118. Matthew continues in these terms: "And when they were come to
Capharnaum, they that received tribute money came to Peter, and said to
him, Doth not your master pay tribute? He saith, Yes;" and so on, down
to where we read: "Thou shall find a piece of money: that take, and
give unto them for me and thee." [1107] He is the only one who relates
this occurrence, after the interposition of which he follows again the
order which is pursued also by Mark and Luke in company with him.
__________________________________________________________________
[1107] Matt. xvii. 23-27.
__________________________________________________________________
Chapter LXI.--Of the Little Child Whom He Set Before Them for Their
Imitation, and of the Offences of the World; Of the Members of the Body
Causing Offences; Of the Angels of the Little Ones, Who Behold the Face
of the Father; Of the One Sheep Out of the Hundred Sheep; Of the
Reproving of a Brother in Private; Of the Loosing and the Binding of
Sins; Of The Agreement of Two, and the Gathering Together of Three; Of
the Forgiving of Sins Even Unto Seventy Times Seven; Of the Servant Who
Had His Own Large Debt Remitted, and Yet Refused to Remit the Small
Debt Which His Fellow-Servant Owed to Him; And of the Question as to
Matthew's Harmony with the Other Evangelists on All These Subjects.
119. The same Matthew then proceeds with his narrative in the following
terms: "In that hour came the disciples unto Jesus, saying, Who,
thinkest Thou, is the greater in the kingdom of heaven? And Jesus
called a little child unto Him, and set him in the midst of them, and
said, Verily I say unto you, Except ye be converted, and become as
little children, ye shall not enter into the kingdom of heaven;" and so
on, down to the words, "So likewise shall my heavenly Father do also
unto you, if ye from your hearts forgive not every one his brother
their trespasses." [1108] Of this somewhat lengthened discourse which
was spoken by the Lord, Mark, instead of giving the whole, has
presented only certain portions, in dealing with which he follows
meantime the same order. He has also introduced some matters which
Matthew does not mention. [1109] Moreover, in this complete discourse,
so far as we have taken it under consideration, the only interruption
is that which is made by Peter, when he inquires how often a brother
ought to be forgiven. The Lord, however, was speaking in a strain which
makes it quite clear that even the question which Peter thus proposed,
and the answer which was returned to him, belong really to the same
address. Luke, again, records none of these things in the order here
observed, with the exception of the incident with the little child whom
He set before His disciples, for their imitation when they were
thinking of their own greatness. [1110] For if he has also narrated
some other matters of a tenor resembling those which are inserted in
this discourse, these are sayings which he has recalled for notice in
other connections, and on occasions different from the present: just as
John [1111] introduces the Lord's words on the subject of the
forgiveness of sins,--namely, those to the effect that they should be
remitted to him to whom the apostles remitted them, and that they
should be retained to him to whom they retained them, as spoken by the
Lord after His resurrection; while Matthew mentions that in the
discourse now under notice the Lord made this declaration, which,
however, the self-same evangelist at the same time affirms to have been
given on a previous occasion to Peter. [1112] Therefore, to preclude
the necessity of having always to inculcate the same rule, we ought to
bear in mind the fact that Jesus uttered the same word repeatedly, and
in a number of different places,--a principle which we have pressed so
often upon your attention already; and this consideration should save
us from feeling any perplexity, even although the order of the sayings
may be thought to create some difficulty.
__________________________________________________________________
[1108] Matt. xviii.
[1109] Mark ix. 33-49.
[1110] Luke ix. 46-48.
[1111] John xx. 23.
[1112] Matt. xvi. 19.
__________________________________________________________________
Chapter LXII.--Of the Harmony Subsisting Between Matthew and Mark in
the Accounts Which They Offer of the Time When He Was Asked Whether It
Was Lawful to Put Away One's Wife, and Especially in Regard to the
Specific Questions and Replies Which Passed Between the Lord and the
Jews, and in Which the Evangelists Seem to Be, to Some Small Extent, at
Variance.
120. Matthew continues giving his narrative in the following manner:
"And it came to pass, that when Jesus had finished these sayings, He
departed from Galilee, and came into the coasts of Judæa beyond Jordan;
and great multitudes followed Him; and He healed them there. [1113] The
Pharisees also came unto Him, tempting Him, and saying, Is it lawful
for a man to put away his wife for every cause?" And so on, down to the
words, "He that is able to receive it, let him receive it." [1114] Mark
also records this, and observes the same order. At the same time, we
must certainly see to it that no appearance of contradiction be
supposed to arise from the circumstance that the same Mark tells us how
the Pharisees were asked by the Lord as to what Moses commanded them,
and that on His questioning them to that effect they returned the
answer regarding the bill of divorcement which Moses suffered them to
write; whereas, according to Matthew's version, it was after the Lord
had spoken those words in which He had shown them, out of the law, how
God made male and female to be one flesh, and how, therefore, those
[thus joined together of Him] ought not to be put asunder by man, that
they gave the reply, "Why did Moses then command to give a writing of
divorcement, and to put her away?" To this interrogation, also [as
Matthew puts it], He says again in reply, "Moses, because of the
hardness of your hearts, suffered you to put away your wives: but from
the beginning it was not so." There is no difficulty, I repeat, in
this; for it is not the case that Mark makes no kind of mention of the
reply which was thus given by the Lord, but he brings it in after the
answer which was returned by them to His question relating to the bill
of divorcement.
121. As far as the order or method of statement here adopted is
concerned, we ought to understand that it in no way affects the truth
of the subject itself, whether the question regarding the permission to
write a bill of divorcement given by the said Moses, by whom also it is
recorded that God made male and female to be one flesh, [1115] was
addressed by these Pharisees to the Lord at the time when He was
forbidding the separation of husband and wife, and confirming His
declaration on that subject by the authority of the law; or whether the
said question was conveyed in the reply which the same persons returned
to the Lord, at the time when He asked them about what Moses had
commanded them. For His intention was not to offer them any reason for
the permission which Moses thus granted them until they had first
mentioned the matter themselves; which intention on His part is what is
indicated by the inquiry which Mark has introduced. On the other hand,
their desire was to use the authority of Moses in commanding the giving
of a bill of divorcement, for the purpose of stopping His mouth, so to
speak, in the matter of forbidding, as they believed He undoubtedly
would do, a man to put away his wife. For they had approached Him with
the view of saying what would tempt Him. And this desire of theirs is
what is indicated by Matthew, when, instead of stating how they were
interrogated first themselves, he represents them as having of their
own accord put the question about the precept of Moses, in order that
they might thereby, as it were, convict the Lord of doing what was
wrong in prohibiting the putting away of wives. Wherefore, since the
mind of the speakers, in the service of which the words ought to stand,
has been exhibited by both evangelists, it is no matter how the modes
of narration adopted by the two may differ, provided neither of them
fails to give a correct representation of the subject itself.
122. Another view of the matter may also be taken, namely, that, in
accordance with Mark's statement, when these persons began by
questioning the Lord on the subject of the putting away of a wife, He
questioned them in turn as to what Moses commanded them; and that, on
their replying that Moses suffered them to write a bill of divorcement
and put the wife away, He made His answer to them regarding the said
law which was given by Moses, reminding them how God instituted the
union of male and female, and addressing them in the words which are
inserted by Matthew, namely, "Have ye not read that He which made them
at the beginning made them male and female?" and so on. On hearing
these words, they repeated in the form of an inquiry what they had
already given utterance to when replying to His first interrogation,
namely the expression, "Why did Moses then command to give a writing of
divorcement, and to put her away?" Then Jesus showed that the reason
was the hardness of their heart; which explanation Mark brings in, with
a view to brevity, at an earlier point, as if it had been given in
reply to that former response of theirs, which Matthew has passed over.
And this he does as judging that no injury could be done to the truth
at whichever point the explanation might be introduced, seeing that the
words, with a view to which it was returned, had been uttered twice in
the same form; and seeing also that the Lord, in any case, had offered
the said explanation in reply to such words.
__________________________________________________________________
[1113] [Augustin entirely ignores the most perplexing problem in the
Gospel history, namely, the proper distribution of the matter peculiar
to Luke and John, at this point in the narrative. The passages are:
Luke ix. 51-xviii. 14 and John vii. 2-xi. 54. These events cover about
six months, but Matthew and Mark omit all reference to them. The
difficulty is all the greater, since Luke inserts in his narrative many
things that evidently belong to an earlier period (e.g., chaps. xi.
14-xiii. 19). There are also peculiar difficulties connected with the
chronology of John x. and xi.--R.]
[1114] Matt. xix. 1-12.
[1115] Gen. ii. 24.
__________________________________________________________________
Chapter LXIII.--Of the Little Children on Whom He Laid His Hands; Of
the Rich Man to Whom He Said, "Sell All that Thou Hast;" Of the
Vineyard in Which the Labourers Were Hired at Different Hours; And of
the Question as to the Absence of Any Discrepancy Between Matthew and
the Other Two Evangelists on These Subjects.
123. Matthew proceeds thus: "Then were there brought unto Him little
children, that He should put His hands on them, and pray; and the
disciples rebuked them;" and so on, down to where we read, "For many
are called, but few are chosen." [1116] Mark has followed the same
order here as Matthew. [1117] But Matthew is the only one who
introduces the section relating to the labourers who were hired for the
vineyard. Luke, on the other hand, first mentions what He said to those
who were asking each other who should be the greatest, and next
subjoins at once the passage concerning the man whom they had seen
casting out devils, although he did not follow Him; then he parts
company with the other two at the point where he tells us how He
stedfastly set His face to go to Jerusalem; [1118] and after the
interposition of a number of subjects, [1119] he joins them again in
giving the story of the rich man, to whom the word is addressed, "Sell
all that thou hast," [1120] which individual's case is related here by
the other two evangelists, but still in the succession which is
followed by all the narratives alike. For in the passage referred to in
Luke, that writer does not fail to bring in the story of the little
children, just as the other two do immediately before the mention of
the rich man. With regard, then, to the accounts which are given us of
this rich person, who asks what good thing he should do in order to
obtain eternal life, there may appear to be some discrepancy between
them, because the words were, according to Matthew, "Why askest thou me
about the good?" while according to the others they were, "Why callest
thou me good?" The sentence, "Why askest thou me about the good?" may
then be referred more particularly to what was expressed by the man
when he put the question, "What good thing shall I do?" For there we
have both the name "good" applied to Christ, and the question put.
[1121] But the address "Good Master" does not of itself convey the
question. Accordingly, the best method of disposing of it is to
understand both these sentences to have been uttered, "Why callest thou
me good?" and, "Why askest thou me about the good?"
__________________________________________________________________
[1116] Matt. xix. 13-xx. 16.
[1117] Mark x. 13-31.
[1118] Luke ix. 46-51.
[1119] [Compare note on § 120.--R.]
[1120] Luke xviii. 18-30.
[1121] The Latin version is followed here. In Matt. xix. 17, where the
English version gives, "Why callest thou me good?" the Vulgate has,
Quid me interrogas de bono? [The Revised Version text agrees with the
Vulgate (in Matthew), following the most ancient Greek mss. But the
same authorities read "Master" instead of "good Master," differing from
the Vulgate. Augustin accepts the latter reading.--R.]
__________________________________________________________________
Chapter LXIV.--Of the Occasions on Which He Foretold His Passion in
Private to His Disciples; And of the Time When the Mother of Zebedee's
Children Came with Her Sons, Requesting that One of Them Should Sit on
His Right Hand, and the Other on His Left Hand; And of the Absence of
Any Discrepancy Between Matthew and the Other Two Evangelists on These
Subjects.
124. Matthew continues his narrative in the following terms: "And
Jesus, going up to Jerusalem, took the twelve disciples apart, and said
unto them, Behold, we go up to Jerusalem; and the Son of man shall be
betrayed unto the chief priests and unto the scribes, and they shall
condemn Him to death, and shall deliver Him to the Gentiles to mock,
and to scourge, and to crucify Him; and the third day He shall rise
again. Then came to Him the mother of Zebedee's children with her sons,
worshipping Him, and desiring a certain thing of Him;" and so on, down
to the words, "Even as the Son of man came not to be ministered unto,
but to minister, and to give His life a ransom for many." [1122] Here
again Mark keeps the same order as Matthew, only he represents the sons
of Zebedee to have made the request themselves; while Matthew has
stated that it was preferred on their behalf not by their own personal
application, but by their mother, as she had laid what was their wish
before the Lord. Hence Mark has briefly intimated what was said on that
occasion as spoken by them, rather than by her [in their name]. And to
conclude with the matter, it is to them rather than to her, according
to Matthew no less than according to Mark, that the Lord returned His
reply. Luke, on the other hand, after narrating in the same order our
Lord's predictions to the twelve disciples on the subject of His
passion and resurrection, leaves unnoticed what the other two
evangelists immediately go on to record; and after the interposition of
these passages, he is joined by his fellow-writers again [at the point
where they report the incident] at Jericho. [1123] Moreover, as to what
Matthew and Mark have stated with respect to the princes of the
Gentiles exercising dominion over those who are subject to
them,--namely, that it should not be so with them [the disciples], but
that he who was greatest among them should even be a servant to the
others,--Luke also gives us something of the same tenor, although not
in that connection; [1124] and the order itself indicates that the same
sentiment was expressed by the Lord on a second occasion.
__________________________________________________________________
[1122] Matt. xx. 17-28.
[1123] Luke xviii. 31-35.
[1124] Luke xxii. 24-27.
__________________________________________________________________
Chapter LXV.--Of the Absence of Any Antagonism Between Matthew and
Mark, or Between Matthew and Luke, in the Account Offered of the Giving
of Sight to the Blind Men of Jericho.
125. Matthew continues thus: "And as they departed from Jericho, a
great multitude followed Him. And, behold, two blind men sitting by the
wayside heard that Jesus passed by, and cried out, saying, Have mercy
on us, O Lord, thou Son of David;" and so on, down to the words, "And
immediately their eyes received sight, and they followed Him." [1125]
Mark also records this incident, but mentions only one blind man.
[1126] This difficulty is solved in the way in which a former
difficulty was explained which met us in the case of the two persons
who were tormented by the legion of devils in the territory of the
Gerasenes. [1127] For, that in this instance also of the two blind men
whom he [Matthew] alone has introduced here, one of them was of
pre-eminent note and repute in that city, is a fact made clear enough
by the single consideration, that Mark has recorded both his own name
and his father's; a circumstance which scarcely comes across us in all
the many cases of healing which had been already performed by the Lord,
unless that miracle be an exception, in the recital of which the
evangelist has mentioned by name Jairus, the ruler of the synagogue,
whose daughter Jesus restored to life. [1128] And in this latter
instance this intention becomes the more apparent, from the fact that
the said ruler of the synagogue was certainly a man of rank in the
place. Consequently there can be little doubt that this Bartimæus, the
son of Timæus, had fallen from some position of great prosperity, and
was now regarded as an object of the most notorious and the most
remarkable wretchedness, because, in addition to being blind, he had
also to sit begging. And this is also the reason, then, why Mark has
chosen to mention only the one whose restoration to sight acquired for
the miracle a fame as widespread as was the notoriety which the man's
misfortune itself had gained.
126. But Luke, although he mentions an incident altogether of the same
tenor, is nevertheless to be understood as really narrating only a
similar miracle which was wrought in the case of another blind man, and
as putting on record its similarity to the said miracle in the method
of performance. For he states that it was performed when He was coming
nigh unto Jericho; [1129] while the others say that it took place when
He was departing from Jericho. Now the name of the city, and the
resemblance in the deed, favour the supposition that there was but one
such occurrence. But still, the idea that the evangelists really
contradict each other here, in so far as the one says, "As He was come
nigh unto Jericho," while the others put it thus, "As He came out of
Jericho," is one which no one surely will be prevailed on to accept,
unless those who would have it more readily credited that the gospel is
unveracious, than that He wrought two miracles of a similar nature and
in similar circumstances. [1130] But every faithful son of the gospel
will most readily perceive which of these two alternatives is the more
credible, and which the rather to be accepted as true; and, indeed,
every gainsayer too, when he is advised concerning the real state of
the case, will answer himself either by the silence which he will have
to observe, or at least by the tenor of his reflections should he
decline to be silent.
__________________________________________________________________
[1125] Matt. xx. 29-34.
[1126] Mark x. 46-52.
[1127] See chap. xxiv. § 56.
[1128] Mark v. 22-43.
[1129] Luke xviii. 35-43.
[1130] [Various other solutions are suggested. Comp. Robinson's Greek
Harmony, rev. ed. pp. 234, 235.--R.]
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Chapter LXVI.--Of the Colt of the Ass Which is Mentioned by Matthew,
and of the Consistency of His Account with that of the Other
Evangelists, Who Speak Only of the Ass.
127. Matthew goes on with his narrative in the following terms: "And
when they drew nigh unto Jerusalem, and were come to Bethphage, unto
the Mount of Olives, then sent Jesus two disciples, saying unto them,
Go into the village over against you, and straightway ye shall find an
ass tied, and a colt with her;" and so on, down to the words, "Blessed
is He that cometh in the name of the Lord: Hosanna in the highest."
[1131] Mark also records this occurrence, and inserts it in the same
order. [1132] Luke, on the other hand, tarries a space by Jericho,
recounting certain matters which these others have omitted,--namely,
the story of Zacchæus, the chief of the publicans, and some sayings
which are couched in parabolic form. After instancing these things,
however, this evangelist again joins company with the others in the
narrative relating to the ass on which Jesus sat. [1133] And let not
the circumstance stagger us, that Matthew speaks both of an ass and of
the colt of an ass, while the others say nothing of the ass. For here
again we must bear in mind the rule which we have already introduced in
dealing with the statements about the seating of the people by fifties
and by hundreds on the occasion on which the multitudes were fed with
the five loaves. [1134] Now, after this principle has been brought into
application, the reader should not feel any serious difficulty in the
present case. Indeed, even had Matthew said nothing about the colt,
just as his fellow-historians have taken no notice of the ass, the fact
should not have created any such perplexity as to induce the idea of an
insuperable contradiction between the two statements, when the one
writer speaks only of the ass, and the others only of the colt of the
ass. But how much less cause then for any disquietude ought there to
be, when we see that the one writer has mentioned the ass to which the
others have omitted to refer, in such a manner as at the same time not
to leave unnoticed also the colt of which the rest have spoken! In
fine, where it is possible to suppose both objects to have been
included in the occurrence, there is no real antagonism, although the
one writer may specify only the one thing, and another only the other.
How much less need there be any contradiction, when the one writer
particularizes the one object, and another instances both!
128. Again, although John tells us nothing as to the way in which the
Lord despatched His disciples to fetch these animals to Him,
nevertheless he inserts a brief allusion to this colt, and cites also
the word of the prophet which Matthew makes use of. [1135] In the case
also of this testimony from the prophet, the terms in which it is
reproduced by the evangelists, although they exhibit certain
differences, do not fail to express a sense identical in intention.
Some difficulty, however, may be felt in the fact that Matthew adduces
this passage in a form which represents the prophet to have made
mention of the ass; whereas this is not the case, either with the
quotation as introduced by John, or with the version given in the
ecclesiastical codices of the translation in common use. An explanation
of this variation seems to me to be found in the fact that Matthew is
understood to have written his Gospel in the Hebrew language. Moreover,
it is manifest that the translation which bears the name of the
Septuagint differs in some particulars from the text which is found in
the Hebrew by those who know that tongue, and by the several scholars
who have given us renderings of the same Hebrew books. And if an
explanation is asked for this discrepancy, or for the circumstance that
the weighty authority of the Septuagint translation diverges in many
passages from the rendering of the truth which is discovered in the
Hebrew codices, I am of opinion that no more probable account of the
matter will suggest itself, than the supposition that the Seventy
composed their version under the influence of the very Spirit by whose
inspiration the things which they were engaged in translating had been
originally spoken. This is an idea which receives confirmation also
from the marvellous consent which is asserted to have characterized
them. [1136] Consequently, when these translators, while not departing
from the real mind of God from which these sayings proceeded, and to
the expression of which the words ought to be subservient, gave a
different form to some matters in their reproduction of the text, they
had no intention of exemplifying anything else than the very thing
which we now admiringly contemplate in that kind of harmonious
diversity which marks the four evangelists, and in the light of which
it is made clear that there is no failure from strict truth, although
one historian may give an account of some theme in a manner different
indeed from another, and yet not so different as to involve an actual
departure from the sense intended by the person with whom he is bound
to be in concord and agreement. To understand this is of advantage to
character, with a view at once to guard against what is false, and to
pronounce correctly upon it; and it is of no less consequence to faith
itself, in the way of precluding the supposition that, as it were with
consecrated sounds, truth has a kind of defence provided for it which
might imply God's handing over to us not only the thing itself, but
likewise the very words which are required for its enunciation; whereas
the fact rather is, that the theme itself which is to be expressed is
so decidedly deemed of superior importance to the words in which it has
to be expressed, [1137] that we would be under no obligation to ask
about them at all, if it were possible for us to know the truth without
the terms, as God knows it, and as His angels also know it in Him.
__________________________________________________________________
[1131] Matt. xxi. 1-9.
[1132] Mark xi. 1-10.
[1133] Luke xix. 1-38.
[1134] See above, chap. xlvi. § 98.
[1135] John xii. 14, 15.
[1136] [The reference here is to the story of Aristeas, to the effect
that the translators, though separated, produced identical versions.
Compare translator's remark in Introductory Notice.--R.]
[1137] Reading quæ dicenda est, sermonibus per quos dicenda. The
Ratisbon edition and twelve mss. give in both instances discenda = to
be learned, instead of dicenda = to be expressed. See Migne.
__________________________________________________________________
Chapter LXVII.--Of the Expulsion of the Sellers and Buyers from the
Temple, and of the Question as to the Harmony Between the First Three
Evangelists and John, Who Relates the Same Incident in a Widely
Different Connection.
129. Matthew goes on with his narrative in the following terms: "And
when He was come into Jerusalem, all the city was moved, saying, Who is
this? And the multitude said, This is Jesus, the prophet of Nazareth of
Galilee. And Jesus went into the temple of God, and cast out all them
that sold and bought in the temple;" and so on, down to where we read,
"But ye have made it a den of thieves." This account of the multitude
of sellers who were cast out of the temple is given by all the
evangelists; but John introduces it in a remarkably different order.
[1138] For, after recording the testimony borne by John the Baptist to
Jesus, and mentioning that He went into Galilee at the time when He
turned the water into wine, and after he has also noticed the sojourn
of a few days in Capharnaum, John proceeds to tell us that He went up
to Jerusalem at the season of the Jews' passover, and when He had made
a scourge of small cords, drove out of the temple those who were
selling in it. This makes it evident that this act was performed by the
Lord not on a single occasion, but twice over; but that only the first
instance is put on record by John, and the last by the other three.
__________________________________________________________________
[1138] Matt. xxi. 10-13; Mark xi. 15-17; Luke xix. 45, 46; John ii.
1-17.
__________________________________________________________________
Chapter LXVIII.--Of the Withering of the Fig-Tree, and of the Question
as to the Absence of Any Contradiction Between Matthew and the Other
Evangelists in the Accounts Given of that Incident, as Well as the
Other Matters Related in Connection with It; And Very Specially as to
the Consistency Between Matthew and Mark in the Matter of the Order of
Narration.
130. Matthew continues thus: "And the blind and the lame came to Him in
the temple, and He healed them. And when the chief priests and scribes
saw the wonderful things that He did, and the children crying in the
temple, and saying, Hosanna to the Son of David, they were sore
displeased, and said unto Him, Hearest thou what these say? And Jesus
saith unto them, Yea; have ye never read, Out of the mouth of babes and
sucklings Thou hast perfected praise? And He left them, and went out of
the city into Bethany; and He lodged there. Now in the morning, as He
returned into the city, He hungered. And when He saw a single [1139]
fig-tree in the way, He came to it, and found nothing thereon but
leaves only, and said unto it, Let no fruit grow on thee henceforward
for ever. And presently the fig-tree withered away. And when the
disciples saw it, they marvelled, saying, How soon is the fig-tree
withered away! But Jesus answered and said unto them, Verily I say unto
you, If ye have faith, and doubt not, ye shall not only do this which
is done to the fig-tree; but also, if ye shall say unto this mountain,
Be thou removed, and be thou cast into the sea, it shall be done. And
all things, whatsoever ye shall ask in prayer, believing, ye shall
receive." [1140]
131. Mark also records this occurrence in due succession. [1141] He
does not, however, follow the same order in his narrative. For first of
all, the fact which is related by Matthew, namely, that Jesus went into
the temple, and cast out those who sold and bought there, is not
mentioned at that point by Mark. On the other hand, Mark tells us that
He looked round about upon all things, and, when the eventide was now
come, went out into Bethany with the twelve. Next he informs us that on
another day, [1142] when they were coming from Bethany, He was hungry,
and cursed the fig-tree, as Matthew also intimates. Then the said Mark
subjoins the statement that He came into Jerusalem, and that, on going
into the temple, He cast out those who sold and bought there, as if
that incident took place not on the first day specified, but on a
different day. [1143] But inasmuch as Matthew puts the connection in
these terms, "And He left them, and went out of the city into Bethany,"
[1144] and tells us that it was when returning in the morning into the
city that He cursed the tree, it is more reasonable to suppose that he,
rather than Mark, has preserved the strict order of time so far as
regards the incident of the expulsion of the sellers and buyers from
the temple. For when he uses the phrase, "And He left them, and went
out," who can be understood by those parties whom He is thus said to
have left, but those with whom He was previously speaking,--namely, the
persons who were so sore displeased because the children cried out,
"Hosanna to the Son of David"? It follows, then, that Mark has omitted
what took place on the first day, when He went into the temple; and in
mentioning that He found nothing on the fig-tree but leaves, he has
introduced what He called to mind only there, but what really occurred
on the second day, as both evangelists testify. Then, further, his
account bears that the astonishment which the disciples expressed at
finding how the fig-tree had withered away, and the reply which the
Lord made to them on the subject of faith, and the casting of the
mountain into the sea, belonged not to this same second day on which He
said to the tree, "No man eat fruit of thee hereafter for ever," but to
a third day. For in connection with the second day, the said Mark has
recorded the incident of the casting of the sellers out of the temple,
which he had omitted to notice as belonging to the first day.
Accordingly, it is in connection with this second day that he tells us
how Jesus went out of the city, when even was come, and how, when they
passed by in the morning, the disciples saw the fig-tree dried up from
the roots, and how Peter, calling to remembrance, said unto Him,
"Master, behold the fig-tree which Thou cursedst is withered away."
[1145] Then, too, he informs us that He gave the answer relating to the
power of faith. On the other hand, Matthew recounts these matters in a
manner importing that they all took place on this second day; that is
to say, both the word addressed to the tree, "Let no fruit grow on thee
from henceforward for ever," and the withering that ensued so speedily
in the tree, and the reply which He made on the subject of the power of
faith to His disciples when they observed that withering and marvelled
at it. From this we are to understand that Mark, on his side, has
recorded in connection with the second day what he had omitted to
notice as occurring really on the first,--namely, the incident of the
expulsion of the sellers and buyers from the temple. On the other hand,
Matthew, after mentioning what was done on the second day,--namely, the
cursing of the fig-tree as He was returning in the morning from Bethany
into the city,--has omitted certain facts which Mark has inserted,
namely, His coming into the city, and His going out of it in the
evening, and the astonishment which the disciples expressed at finding
the tree dried up as they passed by in the morning; and then to what
had taken place on the second day, which was the day on which the tree
was cursed, he has attached what really took place on the third
day,--namely, the amazement of the disciples at seeing the tree's
withered condition, and the declaration which they heard from the Lord
on the subject of the power of faith. [1146] These several facts
Matthew has connected together in such a manner that, were we not
compelled to turn our attention to the matter by Mark's narrative, we
should be unable to recognise either at what point or with regard to
what circumstances the former writer has left anything unrecorded in
his narrative. The case therefore stands thus: Matthew first presents
the facts conveyed in these words, "And He left them, and went out of
the city into Bethany; and He lodged there. Now in the morning, as He
returned into the city, He hungered; and when He saw a single fig-tree
in the way, He came to it, and found nothing thereon but leaves only,
and said unto it, Let no fruit grow on thee henceforward for ever; and
presently the fig-tree withered away." Then, omitting the other matters
which belonged to that same day, he has immediately subjoined this
statement, "And when the disciples saw it, they marvelled, saying, How
soon is it withered away!" although it was on another day that they saw
this sight, and on another day that they thus marvelled. But it is
understood that the tree did not wither at the precise time when they
saw it, but presently when it was cursed. For what they saw was not the
tree in the process of drying up, but the tree already dried completely
up; and thus they learned that it had withered away immediately on the
Lord's sentence.
__________________________________________________________________
[1139] Unam.
[1140] Matt. xxi. 14-22.
[1141] Consequenter.
[1142] Alia die.
[1143] Mark xi. 11-17.
[1144] Matt. xxi. 17.
[1145] Mark xi. 20, 21.
[1146] [The explanation of Augustin is still accepted by many. But the
order of Mark may be followed without any difficulty. The long
discourses occurred on the third day, and the blasted condition of the
fig-tree was first noticed on the morning of that day; these are the
main points.--R.]
__________________________________________________________________
Chapter LXIX.--Of the Harmony Between the First Three Evangelists in
Their Accounts of the Occasion on Which the Jews Asked the Lord by What
Authority He Did These Things.
132. Matthew continues his narrative in the following terms: "And when
He was come into the temple, the chief priests and the elders of the
people came unto Him as He was teaching, and said, By what authority
doest thou these things? and who gave thee this authority? And Jesus
answered and said unto them, I also will ask you one thing, which if ye
tell me, I in like wise will tell you by what authority I do these
things. The baptism of John, whence was it?" and so on, down to the
words, "Neither tell I you by what authority I do these things." [1147]
The other two, Mark and Luke, have also set forth this whole passage,
and that, too, in almost as many words. [1148] Neither does there
appear to be any discrepancy between them in regard to the order, the
only exception being found in the circumstance of which I have spoken
above,--namely, that Matthew omits certain matters belonging to a
different day, and has constructed his narrative with a connection
which, were our attention not called [otherwise] to the fact, might
lead to the supposition that he was still treating of the second day,
where Mark deals with the third. Moreover, Luke has not appended his
notice of this incident, as if he meant to go over the days in orderly
succession; but after recording the expulsion of the sellers and buyers
from the temple, he has passed by without notice all that is contained
in the statements above--His going out into Bethany, and His returning
to the city, and what was done to the fig-tree, and the reply touching
the power of faith which was made to the disciples when they marvelled.
And then, after all these omissions, he has introduced the next section
of his narrative in these terms: "And He taught daily in the temple.
But the chief priests, and the scribes, and the chief of the people
sought to destroy Him; and could not find what they might do: for all
the people were very attentive to hear Him. And it came to pass, that
on one of these days, as He taught the people in the temple, and
preached the gospel, the chief priests and the scribes came upon Him,
with the elders, and spake unto Him, saying, Tell us, by what authority
doest thou these things?" and so on; all which the other two
evangelists record in like manner. From this it is apparent that he is
in no antagonism with the others, even with regard to the order; since
what he states to have taken place "on one of those days," may be
understood to belong to that particular day on which they also have
reported it to have occurred. [1149]
__________________________________________________________________
[1147] Matt. xxi. 23-27.
[1148] Mark xi. 27-33; Luke xix. 47-xx. 8.
[1149] [The order of occurrences during this day of public controversy
in the temple presents few difficulties. It was probably the Tuesday of
Passion Week. The day of the month is in dispute because of the still
mooted question, whether our Lord ate the last passover at the regular
time or one day earlier.--R.]
__________________________________________________________________
Chapter LXX.--Of the Two Sons Who Were Commanded by Their Father to Go
into His Vineyard, and of the Vineyard Which Was Let Out to Other
Husbandmen; Of the Question Concerning the Consistency of Matthew's
Version of These Passages with Those Given by the Other Two
Evangelists, with Whom He Retains the Same Order; As Also, in
Particular, Concerning the Harmony of His Version of the Parable, Which
is Recorded by All the Three, Regarding the Vineyard that Was Let Out;
And in Reference Specially to the Reply Made by the Persons to Whom
that Parable Was Spoken, in Relating Which Matthew Seems to Differ
Somewhat from the Others.
133. Matthew goes on thus: "But what think ye? A certain man had two
sons; and he came to the first, and said, Son, go work to-day in my
vineyard. But he answered and said, I will not; but afterward he
repented, and went. And he came to the second, and said likewise. And
he answered and said, I go, sir; and went not;" and so on, down to the
words, "And whosoever shall fall upon this stone shall be broken; but
on whomsoever it shall fall, it will grind him to powder." [1150] Mark
and Luke do not mention the parable of the two sons to whom the order
was given to go and labour in the vineyard. But what is narrated by
Matthew subsequently to that,--namely, the parable of the vineyard
which was let out to the husbandmen, who persecuted the servants that
were sent to them, and afterwards put to death the beloved son, and
thrust him out of the vineyard,--is not left unrecorded also by those
two. And in detailing it they likewise both retain the same order, that
is to say, they bring it in after that declaration of their inability
to tell which was made by the Jews when interrogated regarding the
baptism of John, and after the reply which He returned to them in these
words: "Neither do I tell you by what authority I do these things."
[1151]
134. Now no question implying any contradiction between these accounts
rises here, unless it be raised by the circumstance that Matthew, after
telling us how the Lord addressed to the Jews this interrogation, "When
the lord, therefore, of the vineyard cometh, what will he do unto those
husbandmen?" adds, that they answered and said, "He will miserably
destroy those wicked men, and will let out his vineyard unto other
husbandmen, which shall render him the fruits in their seasons." For
Mark does not record these last words as if they constituted the reply
returned by the men; but he introduces them as if they were really
spoken by the Lord immediately after the question which was put by Him,
so that in a certain way He answered Himself. For [in this Gospel] He
speaks thus: "What shall therefore the lord of the vineyard do? he will
come and destroy the husbandmen, and will give the vineyard unto
others." But it is quite easy for us to suppose, either that the men's
words are subjoined herewithout the insertion of the explanatory clause
"they said," or "they replied," that being left to be understood; or
else that the said response is ascribed to the Lord Himself rather than
to these men, because when they answered with such truth, He also, who
is Himself the Truth, really gave the same reply in reference to the
persons in question.
135. More serious difficulty, however, may be created by the fact that
Luke not only does not speak of them as the parties who made that
answer (for he, as well as Mark, attributes these words to the Lord),
but even represents them to have given a contrary reply, and to have
said, "God forbid." For his narrative proceeds in these terms: "What
therefore shall the lord of the vineyard do unto them? He shall come
and destroy these husbandmen, and shall give the vineyard to others.
And when they heard it, they said, God forbid. And He beheld them, and
said, What is this then that is written, The stone which the builders
rejected, the same is become the head of the corner?" [1152] How then
is it that, according to Matthew's version, the men to whom He spake
these words said, "He will miserably destroy those wicked men, and will
let out this vineyard unto other husbandmen, which shall render him the
fruits in their seasons;" whereas, according to Luke, they gave a reply
inconsistent with any terms like these, when they said, "God forbid"?
And, in truth, what the Lord proceeds immediately to say regarding the
stone which was rejected by the builders, and yet was made the head of
the corner, is introduced in a manner implying that by this testimony
those were confuted who were gainsaying the real meaning of the
parable. For Matthew, no less than Luke, records that passage as if it
were intended to meet the gainsayers, when he says, "Did ye never read
in the scriptures, The stone which the builders rejected, the same is
become the head of the corner?" For what is implied by this question,
"Did ye never read," but that the answer which they had given was
opposed to the real intention [of the parable]? This is also indicated
by Mark, who gives these same words in the following manner: "And have
ye not read this scripture, The stone which the builders rejected is
become the head of the corner?" This sentence, therefore, appears to
occupy in Luke, rather than the others, the place which is properly
assignable to it as originally uttered. For it is brought in by him
directly after the contradiction expressed by those men when they said,
"God forbid." And the form in which it is cast by him,--namely, "What
is this then that is written, The stone which the builders rejected,
the same is become the head of the corner?"--is equivalent in sense to
the other modes of statement. For the real meaning of the sentence is
indicated equally well, whichever of the three phrases is used, "Did ye
never read?" or, "And have ye not read?" or, "What is this, then, that
is written?"
136. It remains, therefore, for us to understand that among the people
who were listening on that occasion, there were some who replied in the
terms related by Matthew, when he writes thus: "They say unto Him, He
will miserably destroy those wicked men, and will let out his vineyard
unto other husbandmen;" and that there were also some who answered in
the way indicated by Luke, that is to say, with the words, "God
forbid." Accordingly, those persons who had replied to the Lord to the
former effect, were replied to by these other individuals in the crowd
with the explanation, "God forbid." But the answer which was really
given by the first of these two parties, to whom the second said in
return, "God forbid," has been ascribed both by Mark and by Luke to the
Lord Himself, on the ground that, as I have already intimated, the
Truth Himself spake by these men, whether as by persons who knew not
that they were wicked, in the same way that He spake also by Caiaphas,
who when he was high priest prophesied without realizing what he said,
[1153] or as by persons who did understand, and who had come by this
time both to knowledge and to belief. For there was also present on
this occasion that multitude of people at whose hand the prophecy had
already received a fulfilment, when they met Him in a mighty concourse
on His approach, and hailed Him with the acclaim, "Blessed is He that
cometh in the name of the Lord." [1154]
137. Neither should we stumble at the circumstance that the same
Matthew has stated that the chief priests and the elders of the people
came to the Lord, and asked Him by what authority He did these things,
and who gave Him this authority, on the occasion when He too, in turn,
interrogated them concerning the baptism of John, inquiring whence it
was, whether from heaven or of men; to whom also, on their replying
that they did not know, He said, "Neither do I tell you by what
authority I do those things." For he has followed up this with the
words introduced in the immediate context, "But what think ye? A
certain man had two sons," and so forth. Thus this discourse is brought
into a connection which is continued, uninterrupted by the
interposition either of any thing or of any person, down to what is
related regarding the vineyard which was let out to the husbandmen. It
may, indeed, be supposed that He spake all these words to the chief
priests and the elders of the people, by whom He had been interrogated
with regard to His authority. But then, if these persons had indeed
questioned Him with a view to tempt Him, and with a hostile intention,
they could not be taken for men who had believed, and who cited the
remarkable testimony in favour of the Lord which was taken from a
prophet; and surely it is only if they had the character of those who
believed, and not of those who were ignorant, that they could have
given a reply like this: "He will miserably destroy those wicked men,
and will let out his vineyard to other husbandmen." This peculiarity
[of Matthew's account], however, should not by any means so perplex us
as to lead us to imagine that there were none who believed among the
multitudes who listened at this time to the Lord's parables. For it is
only for the sake of brevity that the same Matthew has passed over in
silence what Luke does not fail to mention,--namely, the fact that the
said parable was not spoken only to the parties who had interrogated
Him on the subject of His authority, but to the people. For the latter
evangelist puts it thus: "Then began He to speak to the people this
parable; A certain man planted a vineyard," and so on. Accordingly, we
may well understand that among the people then assembled there might
also have been persons who could listen to Him as those did who before
this had said, "Blessed is He that cometh in the name of the Lord;" and
that either these, or some of them, were the individuals who replied in
the words, "He will miserably destroy these wicked men, and will let
out his vineyard to other husbandmen." The answer actually returned by
these men, moreover, has been attributed to the Lord Himself by Mark
and Luke, not only because their words were really His words, inasmuch
[1155] as He is the Truth that ofttimes speaks even by the wicked and
the ignorant, moving the mind of man by a certain hidden instinct, not
in the merit of man's holiness, but by the right of His own proper
power; but also because the men may have been of a character admitting
of their being reckoned, not without reason, as already members in the
true body of Christ, so that what was said by them might quite
warrantably be ascribed to Him whose members they were. For by this
time He had baptized more than John, [1156] and had multitudes of
disciples, as the same evangelists repeatedly testify; and from among
these followers He also drew those five hundred brethren, to whom the
Apostle Paul tells us that He showed Himself after His resurrection.
[1157] And this explanation of the matter is supported by the fact that
the phrase which occurs in the version by this same Matthew,--namely,
"They say unto Him, [1158] He will miserably destroy those wicked
men,"--is not put in a form necessitating us to take the pronoun illi
in the plural number, as if it was intended to mark out the words
expressly as the reply made by the persons who had craftily questioned
Him on the subject of His authority; but the clause, "They say unto
Him," [1159] is so expressed that the term illi should be taken for the
singular pronoun, and not the plural, and should be held to signify
"unto Him," that is to say, unto the Lord Himself, as is made clear in
the Greek codices, [1160] without a single atom of ambiguity.
138. There is a certain discourse of the Lord which is given by the
evangelist John, and which may help us more readily to understand the
statement I thus make. It is to this effect: "Then said Jesus to those
Jews which believed on Him, If ye continue in my word, then ye shall be
my disciples indeed; and ye shall know the truth, and the truth shall
make you free. And they answered Him, We be Abraham's seed, and were
never in bondage to any man: how sayest thou, Ye shall be free? [1161]
Jesus answered them, Verily, verily, I say unto you, Whosoever
committeth sin is the servant of sin. And the servant abideth not in
the house for ever; but the Son abideth for ever. If the Son,
therefore, shall make you free, ye shall be free indeed. I know that ye
are Abraham's seed; but ye seek to kill me, because my word hath no
place in you." [1162] Now surely it is not to be supposed that He spake
these words, "Ye seek to kill me" to those persons who had already
believed on Him, and to whom He had said, "If ye abide in my word, then
shall ye be my disciples indeed." But inasmuch as He had spoken in
these latter terms to the men who had already believed on Him, and as,
moreover, there was present on that occasion a multitude of people,
among whom there were many who were hostile to Him, even although the
evangelist does not tell us explicitly who those parties were who made
the reply referred to, the very nature of the answer which they gave,
and the tenor of the words which thereupon were rightly directed to
them by Him, make it sufficiently clear what specific persons were then
addressed, and what words were spoken to them in particular. Precisely,
therefore, as in the multitude thus alluded to by John there were some
who had already believed on Jesus, and also some who sought to kill
Him, in that other concourse which we are discussing at present there
were some who had craftily questioned the Lord on the subject of the
authority by which He did these things; and there were also others who
had hailed Him, not in deceit, but in faith, with the acclaim, "Blessed
is He that cometh in the name of the Lord." And thus, too, there were
persons present who could say, "He will destroy those men, and will
give his vineyard to others." This saying, furthermore, may be rightly
understood to have been the voice of the Lord Himself, either in virtue
of that Truth which in His own Person He is Himself, or on the ground
of the unity which subsists between the members of His body and the
head. There were also certain individuals present who, when these other
parties gave that kind of answer, said to them, "God forbid," because
they understood the parable to be directed against themselves.
__________________________________________________________________
[1150] Matt. xxi. 28-44.
[1151] Mark xii. 1-11; Luke xx. 9-18.
[1152] Luke xx. 15-17.
[1153] John xi. 49-51.
[1154] Ps. cxviii. 26; Matt. xxi. 9.
[1155] Keeping quia veritas est, for which the reading qui veritas est
= "who is the truth," also occurs.
[1156] John iv. 1.
[1157] 1 Cor. xv. 6.
[1158] Aiunt illi.
[1159] Aiunt illi.
[1160] That is to say, the aiunt illi is the rendering for legousin
auto. [This reading of the Greek text is abundantly attested.--R.]
[1161] Liberi eritis.
[1162] John viii. 31-37.
__________________________________________________________________
Chapter LXXI.--Of the Marriage of the King's Son, to Which the
Multitudes Were Invited; And of the Order in Which Matthew Introduces
that Section as Compared with Luke, Who Gives Us a Somewhat Similar
Narrative in Another Connection.
139. Matthew goes on as follows: "And when the chief priests and
Pharisees had heard His parables, they perceived that He spake of them:
and when they sought to lay hands on Him, they feared the multitude,
because they took Him for a prophet. And Jesus answered and spake unto
them again by parables, and said, The kingdom of heaven is like unto a
certain king which made a marriage for his son, and sent forth his
servants to call them that were bidden to the wedding, and they would
not come;" and so on, down to the words, "For many are called, but few
are chosen." [1163] This parable concerning the guests who were invited
to the wedding is related only by Matthew. Luke also records something
which resembles it. But that is really a different passage, as the
order itself sufficiently indicates, although there is some similarity
between the two. [1164] The matters introduced, however, by Matthew
immediately after the parable concerning the vineyard, and the killing
of the son of the head of the house,--namely, the Jews' perception that
this whole discourse was directed against them, and their beginning to
contrive treacherous schemes against Him,--are attested likewise by
Mark and Luke, who also keep the same order in inserting them. [1165]
But after this paragraph they proceed to another subject, and
immediately subjoin a passage which Matthew has also indeed introduced
in due order, but only subsequently to this parable of the marriage,
which he alone has put on record here.
__________________________________________________________________
[1163] Matt. xxi. 45-xxii. 14.
[1164] Luke xiv. 16-24.
[1165] Mark xii. 12; Luke xx. 19.
__________________________________________________________________
Chapter LXXII.--Of the Harmony Characterizing the Narratives Given by
These Three Evangelists Regarding the Duty of Rendering to Cæsar the
Coin Bearing His Image, and Regarding the Woman Who Had Been Married to
the Seven Brothers.
140. Matthew then continues in these terms: "Then went the Pharisees,
and took counsel how they might entangle Him in His talk. And they send
out unto Him their disciples, with the Herodians, saying, Master, we
know that thou art true, and teachest the way of God in truth, neither
carest thou for any man; for thou regardest not the person of men: tell
us therefore, What thinkest thou? Is it lawful to give tribute to
Cæsar, or not?" and so on, down to the words, "And when the multitude
heard this, they were astonished at His doctrine." [1166] Mark and Luke
give a similar account of these two replies made by the Lord,--namely,
the one on the subject of the coin, which was prompted by the question
as to the duty of giving tribute to Cæsar; and the other on the subject
of the resurrection, which was suggested by the case of the woman who
had married the seven brothers in succession. Neither do these two
evangelists differ in the matter of the order. [1167] For after the
parable which told of the men to whom the vineyard was let out, and
which also dealt with the Jews (against whom it was directed), and the
evil counsel they were devising (which sections are given by all three
evangelists together), these two, Mark and Luke, pass over the parable
of the guests who were invited to the wedding (which only Matthew has
introduced), and thereafter they join company again with the first
evangelist, when they record these two passages which deal with Cæsar's
tribute, and the woman who was the wife of seven different husbands,
inserting them in precisely the same order, with a consistency which
admits of no question.
__________________________________________________________________
[1166] Matt. xxii. 15-33.
[1167] Mark xii. 13-27; Luke xx. 20-40.
__________________________________________________________________
Chapter LXXIII.--Of the Person to Whom the Two Precepts Concerning the
Love of God and the Love of Our Neighbour Were Commended; And of the
Question as to the Order of Narration Which is Observed by Matthew and
Mark, and the Absence of Any Discrepancy Between Them and Luke.
141. Matthew then proceeds with his narrative in the following terms:
"But when the Pharisees had heard that He had put the Sadducees to
silence, they were gathered together. And one of them, which was a
lawyer, asked Him a question, tempting Him, and saying, Master, which
is the great commandment in the law? Jesus said unto him, Thou shalt
love the Lord thy God with all thy heart, and with all thy soul, and
with all thy mind. This is the first and great commandment. And the
second is like unto it, Thou shalt love thy neighbour as thyself. On
these two commandments hang all the law and the prophets." [1168] This
is recorded also by Mark, and that too in the same order. Neither
should there be any difficulty in the statement made by Matthew, to the
effect that the person by whom the question was put to the Lord tempted
Him; whereas Mark [1169] says nothing about that, but tells us at the
end of the paragraph how the Lord said to the man, as to one who
answered discreetly, "Thou art not far from the kingdom of God." For it
is quite possible that, although the man approached Him with the view
of tempting Him, he may have been set right by the Lord's response. Or
we need not at any rate take the tempting referred to in a bad sense,
as if it were the device of one who sought to deceive an adversary; but
we may rather suppose it to have been the result of caution, as if it
were the act of one who wished to have further trial of a person who
was unknown to him. For it is not without a good purpose that this
sentence has been written, "He that is hasty to give credit is
light-minded, and shall be impaired." [1170]
142. Luke, on the other hand, not indeed in this order, but in a widely
different connection, introduces something which resembles this. [1171]
But whether in that passage he is actually recording this same
incident, or whether the person with whom the Lord [is represented to
have] dealt in a similar manner there on the subject of those two
commandments is quite another individual, is altogether uncertain. At
the same time, it may appear right to regard the person who is
introduced by Luke as a different individual from the one before us
here, not only on the ground of the remarkable divergence in the order
of narration, but also because he is there reported to have replied to
a question which was addressed to him by the Lord, and in that reply to
have himself mentioned those two precepts. The same opinion is further
confirmed by the fact that, after telling us how the Lord said to him,
"This do, and thou shall live,"--thus instructing him to do that great
thing which, according to his own answer, was contained in the
law,--the evangelist follows up what had passed with the statement,
"But he, willing to justify himself, said unto Jesus, And who is my
neighbour?" [1172] Thereupon, too [according to Luke], the Lord told
the story of the man who was going down from Jerusalem to Jericho, and
fell among robbers. Consequently, considering that this individual is
described at the outset as tempting Christ, and is represented to have
repeated the two commandments in his reply; and considering, further,
that after the counsel which was given by the Lord in the words, "This
do, and thou shalt live," he is not commended as good, but, on the
contrary, has this said of him, "But he, willing to justify himself,"
etc., whereas the person who is mentioned in parallel order both by
Mark and by Luke received a commendation so marked, that the Lord spake
to him in these terms, "Thou art not far from the kingdom of God,"--the
more probable view is that which takes the person who appears on that
occasion to be a different individual from the man who comes before us
here.
__________________________________________________________________
[1168] Matt. xxii. 34-40.
[1169] Another but evidently faulty reading is sometimes found
here,--namely, Lucas autem hoc tacet et in fine Marcus, etc. = whereas
Luke says nothing about that, and Mark tells us, etc.
[1170] Minorabitur. Ecclus. xix. 4.
[1171] Luke x. 25-37.
[1172] Luke x. 29.
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Chapter LXXIV.--Of the Passage in Which the Jews are Asked to Say Whose
Son They Suppose Christ to Be; And of the Question Whether There is Not
a Discrepancy Between Matthew and the Other Two Evangelists, in So Far
as He States the Inquiry to Have Been, "What Think Ye of Christ? Whose
Son is He?" And Tells Us that to This They Replied, "The Son of David;"
Whereas the Others Put It Thus, "How Say the Scribes that Christ is
David's Son?"
143. Matthew goes on thus: "Now when the Pharisees were gathered
together, Jesus asked them, saying, What think ye of Christ? Whose son
is He? They say unto Him, The son of David. He saith unto them, How
then doth David in Spirit call Him Lord, saying, The Lord said unto my
Lord, Sit Thou on my right hand, till I make Thine enemies Thy
footstool? If David then call Him Lord, how is He his son? And no man
was able to answer Him a word, neither durst any man from that day
forth ask Him any more questions." [1173] This is given also by Mark in
due course, and in the same order. [1174] Luke, again, only omits
mention of the person who asked the Lord which was the first
commandment in the law, and, after passing over that incident in
silence, observes the same order once more as the others, narrating
just as these, do this question which the Lord put to the Jews
concerning Christ, as to how He was David's son. [1175] Neither is the
sense at all affected by the circumstance that, as Matthew puts it,
when Jesus had asked them what they thought of Christ, and whose son He
was, they [the Pharisees] replied, "The son of David," and then He
proposed the further query as to how David then called Him Lord;
whereas, according to the version presented by the other two, Mark and
Luke, we do not find either that these persons were directly
interrogated, or that they made any answer. For we ought to take this
view of the matter, namely, that these two evangelists have introduced
the sentiments which were expressed by the Lord Himself after the reply
made by those parties, and have recorded the terms in which He spoke in
the hearing of those whom He wished profitably to instruct in His
authority, and to turn away from the teaching of the scribes, and whose
knowledge of Christ amounted then only to this, that He was made of the
seed of David according to the flesh, while they did not understand
that He was God, and on that ground also the Lord even of David. It is
in this way, therefore, that in the accounts given by these two
evangelists, the Lord is mentioned in a manner which makes it appear as
if He was discoursing on the subject of these erroneous teachers to men
whom He desired to see delivered from the errors in which these scribes
were involved. Thus, too, the question, which is presented by Matthew
in the form, "What say ye?" is to be taken not as addressed directly to
these [Pharisees], but rather as expressed only with reference to those
parties, and directed really to the persons whom He was desirous of
instructing.
__________________________________________________________________
[1173] Matt. xxii. 41-46.
[1174] Mark xii. 35-37.
[1175] Luke xx. 41-44.
__________________________________________________________________
Chapter LXXV.--Of the Pharisees Who Sit in the Seat of Moses, and
Enjoin Things Which They Do Not, and of the Other Words Spoken by the
Lord Against These Same Pharisees; Of the Question Whether Matthew's
Narrative Agrees Here with Those Which are Given by the Other Two
Evangelists, and in Particular with that of Luke, Who Introduces a
Passage Resembling This One, Although It is Brought in Not in This
Order, But in Another Connection.
144. Matthew proceeds with his account, observing the following order
of narration: "Then spake Jesus to the multitude, and to His disciples,
saying, The scribes and the Pharisees sit in Moses' seat: all,
therefore, whatsoever they bid you observe, that observe and do; but do
not ye after their works: for they say, and do not;" and so on, down to
the words, "Ye shall not see me henceforth, till ye shall say, Blessed
is He that cometh in the name of the Lord." [1176] Luke also mentions a
similar discourse which was spoken by the Lord in opposition to the
Pharisees and the scribes and the doctors of the law, but reports it as
delivered in the house of a certain Pharisee, who had invited Him to a
feast. In order to relate that passage, he has made a digression from
the order which is followed by Matthew, about the point at which they
have both put on record the Lord's sayings respecting the sign of the
three days and nights in the history of Jonas, and the queen of the
south, and the unclean spirit that returns and finds the house swept.
[1177] And that paragraph is followed up by Matthew with these words:
"While He yet talked to the people, behold, His mother and His brethren
stood without, desiring to speak with Him." But in the version which
the third Gospel presents of the discourse then spoken by the Lord,
after the recital of certain sayings of the Lord which Matthew has
omitted to notice, Luke turns off from the order which he had been
observing in concert with Matthew, so that his immediately subsequent
narrative runs thus: "And as He spake, a certain Pharisee besought Him
to dine with him: and He went in, and sat down to meat. And when the
Pharisee saw it, he marvelled that He had not first washed before
dinner. And the Lord said unto him, Now do ye Pharisees make clean the
outside of the cup and platter." [1178] And after this, Luke reports
other utterances which were directed against the said Pharisees and
scribes and teachers of the law, which are of a similar tenor to those
which Matthew also recounts in this passage which we have taken in hand
at present to consider. [1179] Wherefore, although Matthew records
these things in a manner which, while it is true indeed that the house
of that Pharisee is not mentioned by name, yet does not specify as the
scene where the words were spoken any place entirely inconsistent with
the idea of His having been in the house referred to; still the facts
that the Lord by this time [i.e. according to Matthew's Gospel] had
left Galilee and come into Jerusalem, and that the incidents alluded to
above, on to the discourse which is now under review, [1180] are so
arranged in the context after His arrival as to make it only reasonable
to understand them to have taken place in Jerusalem, whereas Luke's
narrative deals with what occurred at the time when the Lord as yet was
only journeying towards Jerusalem, are considerations which lead me to
the conclusion that these are not the same, but only two similar
discourses, of which the former evangelist has reported the one, and
the latter the other.
145. This is also a matter which requires some consideration,--namely,
the question how it is said here, "Ye shall not see me henceforth, till
ye shall say, Blessed is He that cometh in the name of the Lord,"
[1181] when, according to this same Matthew, they had already expressed
themselves to this effect. [1182] Besides, Luke likewise tells us that
a reply containing these very words had previously been returned by the
Lord to the persons who had counselled Him to leave their locality,
because Herod sought to kill Him. That evangelist represents these
self-same terms, which Matthew records here, to have been employed by
Him in the declaration which He directed on that occasion against
Jerusalem itself. For Luke's narrative proceeds in the following
manner: "The same day there came certain of the Pharisees, saying unto
Him, Get thee out, and depart hence: for Herod will kill thee. And He
said unto them, Go ye and tell that fox, Behold, I cast out devils, and
I do cures to-day and to-morrow, and the third day I am perfected.
Nevertheless, I must walk to-day, and to-morrow, and the day following;
for it cannot be that a prophet perish out of Jerusalem. O Jerusalem,
Jerusalem, which killest the prophets, and stonest them that are sent
unto thee; how often would I have gathered thy children together, as a
hen doth gather her brood under her wings, and ye would not! Behold,
your house shall be left unto you desolate: and I say unto you, that ye
shall not see me until the time come when ye shall say, Blessed is He
that cometh in the name of the Lord." [1183] There does not seem,
however, to be anything contradictory to the narration thus given by
Luke in the circumstance that the multitudes said, when the Lord was
approaching Jerusalem, "Blessed is He that cometh in the name of the
Lord." For, according to the order which is followed by Luke, He had
not yet come to the scene in question, and the words had not been
uttered. But since he does not tell us that He did actually leave the
place at that time, not to return to it until the period came when such
words would be spoken by them (for He continues on His journey until he
arrives at Jerusalem; and the saying, "Behold, I cast out devils, and I
do cures to-day and to-morrow, and the third day I am perfected," is to
be taken to have been uttered by Him in a mystical and figurative
sense: for certainly He did not suffer at a time answering literally to
the third day after the present occasion; nay, He immediately goes on
to say, "Nevertheless, I must walk to-day, and to-morrow, and the day
following"), we are indeed constrained also to put a mystical
interpretation upon the sentence, "Ye shall not see me henceforth,
until the time come when ye shall say, Blessed is He that cometh in the
name of the Lord," and to understand it to refer to that advent of His
in which He is to come in His effulgent brightness; [1184] it being
thereby also implied, that what He expressed in the declaration, "I
cast out devils, and I do cures to-day and to-morrow, and the third day
I am perfected," bears upon His body, which is the Church. For devils
are cast out when the nations abandon their ancestral superstitions and
believe on Him; and cures are wrought when men renounce the devil and
this world, and live in accordance with His commandments, even unto the
consummation of the resurrection, in which there shall, as it were, be
realized that perfecting on the third day; that is to say, the Church
shall be perfected up to the measure of the angelic fulness through the
realized immortality of the body as well as the soul. Therefore the
order followed by Matthew is by no means to be understood to involve a
digression to another connection. But we are rather to suppose, either
that Luke has antedated the events which took place in Jerusalem, and
has introduced them at this point simply as they were here suggested to
his recollection, before his narrative really brings the Lord to
Jerusalem; or that the Lord, when drawing near the same city on that
occasion, did actually reply to the persons who counselled Him to be on
His guard against Herod, in terms resembling those in which Matthew
represents Him to have spoken also to the multitudes at a period when
He had already arrived in Jerusalem, and when all these events had
taken place which have been detailed above.
__________________________________________________________________
[1176] Matt. xxiii.
[1177] Matt. xii. 39-46.
[1178] Luke xi. 29-39.
[1179] Luke xi. 40-52.
[1180] In Matt. xxiii.
[1181] Matt. xxiii. 39.
[1182] Matt. xxi. 9.
[1183] Luke xiii. 31-35.
[1184] In claritate.
__________________________________________________________________
Chapter LXXVI.--Of the Harmony in Respect of the Order of Narration
Subsisting Between Matthew and the Other Two Evangelists in the
Accounts Given of the Occasion on Which He Foretold the Destruction of
the Temple.
146. Matthew proceeds with his history in the following terms: "And
Jesus went out and departed from the temple; and His disciples came to
Him for to show Him the buildings of the temple. And Jesus said unto
them, See ye all these things? Verily I say unto you, There shall not
be left here one stone upon another which shall not be thrown down."
[1185] This incident is related also by Mark, and nearly in the same
order. But he brings it in after a digression of some small extent,
which is made with a view to mention the case of the widow who put the
two mites into the treasury, [1186] which occurrence is recorded only
by Mark and Luke. For [in proof that Mark's order is essentially the
same as Matthew's, we need only notice that] in Mark's version also,
after the account of the Lord's discussion with the Jews on the
occasion when He asked them how they held Christ to be David's son, we
have a narrative of what He said in warning them against the Pharisees
and their hypocrisy,--a section which Matthew has presented on the
amplest scale, introducing into it a larger number of the Lord's
sayings on that occasion. Then after this paragraph, which has been
handled briefly by Mark, and treated with great fulness by Matthew,
Mark, as I have said, introduces the passage about the widow who was at
once so extremely poor, and yet abounded so remarkably. And finally,
without interpolating anything else, he subjoins a section in which he
comes again into unison with Matthew,--namely, that relating to the
destruction of the temple. In like manner, Luke first states the
question which was propounded regarding Christ, as to how He was the
son of David, and then mentions a few of the words which were spoken in
cautioning them against the hypocrisy of the Pharisees. Thereafter he
proceeds, as Mark does, to tell the story of the widow who cast the two
mites into the treasury. And finally he appends the statement, [1187]
which appears also in Matthew and Mark, on the subject of the destined
overthrow of the temple. [1188]
__________________________________________________________________
[1185] Matt. xxiv. 1, 2. According to Migne, certain codices add here
the clause, "when the disciples were asking the Lord privately what was
the sign of His coming."
[1186] Mark xii. 41-xiii. 2.
[1187] Luke xx. 16-xxi. 6.
[1188] [Many harmonists insert at this point the events narrated in
John xii. 20-50. Augustin does not express an opinion in regard to this
passage.--R.]
__________________________________________________________________
Chapter LXXVII.--Of the Harmony Subsisting Between the Three
Evangelists in Their Narratives of the Discourse Which He Delivered on
the Mount of Olives, When the Disciples Asked When the Consummation
Should Happen.
147. Matthew continues in the following strain: "And as He sat upon the
mount of Olives, the disciples came unto Him privately, saying, Tell
us, when shall these things be? and what shall be the sign of Thy
coming, and of the end of the world? And Jesus answered, and said unto
them, Take heed that no man deceive you: for many shall come in my
name, saying, I am Christ; and shall deceive many;" and so on, down to
where we read, "And these shall go away into everlasting punishment,
but the righteous into life eternal." We have now, therefore, to
examine this lengthened discourse as it meets us in the three
evangelists, Matthew, Mark, and Luke. For they all introduce it in
their narratives, and that, too, in the same order. [1189] Here, as
elsewhere, each of these writers gives some matters which are peculiar
to himself, in which, nevertheless, we have not to apprehend any
suspicion of inconsistency. But what we have to make sure of is the
proof that, in those passages which are exact parallels, they are
nowhere to be regarded as in antagonism with each other. For if
anything bearing the appearance of a contradiction meets us here, the
simple affirmation that it is something wholly distinct, and uttered by
the Lord in similar terms indeed, but on a totally different occasion,
cannot be deemed a legitimate mode of explanation in a case like this,
where the narrative, as given by all the three evangelists, moves in
the same connection at once of subjects and of dates. Moreover, the
mere fact that the writers do not all observe the same order in the
reports which they give of the same sentiments expressed by the Lord,
certainly does not in any way affect either the understanding or the
communication of the subject itself, provided the matters which are
represented by them to have been spoken by Him are not inconsistent the
one with the other.
148. Again, what Matthew states in this form, "And this gospel of the
kingdom shall be preached in all the world for a witness unto all
nations, and then shall the end come," [1190] is given also in the same
connection by Mark in the following manner: "And the gospel must first
be published among all nations." [1191] Mark has not added the words,
"and then shall the end come;" but he indicates what they express, when
he uses the phrase "first" in the sentence, "And the gospel must first
be published among all nations." For they had asked Him about the end.
And therefore, when He addresses them thus, "The gospel must first be
published among all nations," the term "first" clearly suggests the
idea of something to be done before the consummation should come.
149. In like manner, what Matthew states thus, "When ye therefore shall
see the abomination of desolation, spoken of by Daniel the prophet,
stand in the holy place, whoso readeth let him understand," [1192] is
put in the following form by Mark: "But when ye shall see the
abomination of desolation standing where it ought not, let him that
readeth understand." [1193] But though the phrase is thus altered, the
sense conveyed is the same. For the point of the clause "where it ought
not," is that the abomination of desolation ought not to be in the holy
place. Luke's method of putting it, again, is neither, "And when ye
shall see the abomination of desolation stand in the holy place," nor
"where it ought not," but, "And when ye shall see Jerusalem compassed
with an army, then know that the desolation thereof is nigh." [1194] At
that time, therefore, will the abomination of desolation be in the holy
place.
150. Again, what is given by Matthew in the following terms: "Then let
them which be in Judæa flee into the mountains; and let him which is on
the house-top not come down to take anything out of his house; neither
let him which is in the field return back to take his clothes," [1195]
is reported also by Mark almost in so many words. On the other hand,
Luke's version proceeds thus: "Then let them which are in Judæa flee to
the mountains." [1196] Thus far he agrees with the other two. But he
presents what is subsequent to that in a different form. For he goes on
to say, "And let them which are in the midst of it depart out; and let
not them that are in the countries enter thereinto: for these be the
days of vengeance, that all things which are written may be fulfilled."
Now these statements seem to present differences enough between each
other. For the one, as it occurs in the first two evangelists, runs
thus: "Let him which is on the house-top not come down to take anything
out of his house;" whereas what is given by the third evangelist is to
this effect: "And let them which are in the midst of it depart out."
The import, however, may be, that in the great agitation which will
arise in the face of so mighty an impending peril, those shut up in the
state of siege (which is expressed by the phrase, "they which are in
the midst of it") will appear upon the housetop [or "wall"], amazed and
anxious to see what terror hangs over them, or what method of escape
may open. Still the question rises, How does this third evangelist say
here, "let them depart out," when he has already used these terms: "And
when ye shall see Jerusalem compassed with an army"? For what is
brought in after this--namely, the sentence, "And let not them that are
in the countries enter thereinto"--appears to form part of one
consistent admonition; and we can perceive how those who are outside
the city are not to enter into it; but the difficulty is to see how
those who are in the midst of it are to depart out, when the city is
already compassed with an army. Well, may not this expression, "in the
midst of it," indicate a time when the danger will be so urgent as to
leave no opportunity open, so far as temporal means are concerned, for
the preservation of this present life in the body, and that the fact
that this will be a time when the soul ought to be ready and free, and
neither taken up with, nor burdened by, carnal desires, is imported by
the phrase employed by the first two writers--namely, "on the
house-top," or, "on the wall"? In this way the third evangelist's
phraseology, "let them depart out" (which really means, let them no
more be engrossed with the desire of this life, but let them be
prepared to pass into another life), is equivalent in sense to the
terms used by the other two," let him not come down to take anything
out of his house" (which really means, "let not his affections turn
towards the flesh, as if it could yield him anything to his advantage
then"). And in like manner the phrase adopted by the one, "And let not
them that are in the countries enter thereunto" (which is to say, "Let
not those who, with good purpose of heart, have already placed
themselves outside it, indulge again in any carnal lust or longing
after it"), denotes precisely what the other two evangelists embody in
the sentence, "Neither let him which is in the field return back to
take his clothes," which is much the same as to state that he should
not again involve himself in cares of which he had been unburdened.
151. Moreover, Matthew proceeds thus: "But pray ye that your flight be
not in the winter, neither on the Sabbath-day." Part of this is given
and part omitted by Mark, when he says, "And pray ye that your flight
be not in the winter." Luke, on the other hand, leaves this out
entirely, and instead of it introduces something which is peculiar to
himself, and by which he appears to me to have cast light upon this
very clause which has been set before us somewhat obscurely by these
others. For his version runs thus: "And take heed to yourselves, lest
at any time your hearts be overcharged with surfeiting, and
drunkenness, and cares of this life, and so that day come upon you
unawares. For as a snare shall it come on all them that dwell on the
face of the whole earth. Watch ye therefore, and pray always, that ye
may be accounted worthy to escape all these things that shall come to
pass." [1197] This is to be understood to be the same flight as is
mentioned by Matthew, which should not be taken in the winter or on the
Sabbath-day. That "winter," moreover, refers to these "cares of this
life" which Luke has specified directly; and the "Sabbath-day" refers
in like manner to the "surfeiting and drunkenness." For sad cares are
like a winter; and surfeiting and drunkenness drown and bury the heart
in carnal delights and luxury--an evil which is expressed under the
term "Sabbath-day," because of old, as is the case with them still, the
Jews had the very pernicious custom of revelling in pleasure on that
day, when they were ignorant of the spiritual Sabbath. Or, if something
else is intended by the words which thus appear in Matthew and Mark,
Luke's terms may also be taken to bear on something else, while no
question implying any antagonism between them need be raised for all
that. At present, however, we have not undertaken the task of
expounding the Gospels, but only that of defending them against
groundless charges of falsehood and deceit. Furthermore, other matters
which Matthew has inserted in this discourse, and which are common to
him and Mark, present no difficulty. On the other hand, with respect to
those sections which are common to him and Luke, [it is to be remarked
that] these are not introduced into the present discourse by Luke,
although in regard to the order of narration here they are at one. But
he records sentences of like tenor in other connections, either
reproducing them as they suggested themselves to his memory, and thus
bringing them in by anticipation so as to relate at an earlier point
words which, as spoken by the Lord, belong really to a later; or else,
giving us to understand that they were uttered twice over by the Lord,
once on the occasion referred to by Matthew, and on a second occasion,
with which Luke himself deals.
__________________________________________________________________
[1189] Matt. xxiv. 3-xxv. 46; Mark xiii. 4-37; Luke xxi. 7-36.
[1190] Matt. xxiv. 14.
[1191] Mark xiii. 10.
[1192] Matt. xxiv. 15.
[1193] Mark xiii. 14. [The Greek text of Mark, according to the best
authorities, does not contain the phrase "spoken of by Daniel the
prophet." Augustin also omits the clause, but the Edinburgh edition
inserts it, following the Authorized Version. It has therefore been
stricken out in this edition.--R.]
[1194] Luke xxi. 20.
[1195] Matt. xxiv. 16-18.
[1196] Luke xxi. 21.
[1197] Luke xxi. 34-36.
__________________________________________________________________
Chapter LXXVIII.--Of the Question Whether There is Any Contradiction
Between Matthew and Mark on the One Hand, and John on the Other, in So
Far as the Former State that After Two Days Was to Be the Feast of the
Passover, and Afterwards Tells Us that He Was in Bethany, While the
Latter Gives a Parallel Narrative of What Took Place at Bethany, But
Mentions that It Was Six Days Before the Passover.
152. Matthew continues thus: "And it came to pass, when Jesus had
finished all these sayings, He said unto His disciples, Ye know that
after two days will be the feast of the passover, and the Son of man
shall be betrayed to be crucified." [1198] This is attested in like
manner by the other two,--namely, Mark and Luke,--and that, too, with a
thorough harmony on the subject of the order of narration. [1199] They
do not, however, introduce the sentence as one spoken by the Lord
Himself. They make no statement to that effect. At the same time, Mark,
speaking in his own person, does tell us that "after two days was the
feast of the passover and of unleavened bread." And Luke likewise gives
this as his own affirmation: "Now the feast of unleavened bread drew
nigh, which is called the passover;" that is to say, it "drew nigh" in
this sense, that it was to take place after two days' space, as the
other two are more apparently at one in expressing it. John, on the
other hand, has mentioned in three several places the nearness of this
same feast-day. In the two earlier instances the intimation is made
when he is engaged in recording certain matters of another tenor. But
on the third occasion his narrative appears clearly to deal with those
very times, in connection with which the other three evangelists also
notice the subject,--that is to say, the times when the Lord's passion
was actually imminent. [1200]
153. But to those who look into the matter without sufficient care,
there may seem to be a contradiction involved in the fact that Matthew
and Mark, after stating that the passover was to be after two days,
have at once informed us how Jesus was in Bethany on that occasion, on
which the account of the precious ointment comes before us; whereas
John, when he is about to give us the same narrative concerning the
ointment, begins by telling us that Jesus came to Bethany six days
before the passover. [1201] Now, the question is, how the passover
could be spoken of by those two evangelists as about to be celebrated
two days after, seeing that we find them, immediately after they have
made this statement, in company with John, giving us an account of the
scene with the ointment in Bethany; while in that connection the
last-named writer informs us, that the feast of the passover was to
take place six days after. Nevertheless, those who are perplexed by
this difficulty simply fail to perceive that Matthew and Mark have
brought in their account of the scene which was enacted in Bethany
really in the form of a recapitulation, not as if the time of its
occurrence was actually subsequent to the [time indicated in the]
announcement made by them on the subject of the two days' space, but as
an event which had already taken place at a date when there was still a
period of six days preceding the passover. For neither of them has
appended his account of what took place at Bethany to his statement
regarding the celebration of the passover after two days' space in any
such terms as these: "After these things, when He was in Bethany." But
Matthew's phrase is this: "Now when Jesus was in Bethany." And Mark's
version is simply this: "And being in Bethany," etc.; which is a method
of expression that may certainly be taken to refer to a period
antecedent to the utterance of what was said two days before the
passover. The case, therefore, stands thus: As we gather from the
narrative of John, Jesus came to Bethany six days before the passover;
there the supper took place, in connection with which we get the
account of the precious ointment; leaving this place, He came next to
Jerusalem, sitting upon an ass; and thereafter happened those things
which they relate to have occurred after this arrival of His in
Jerusalem. Consequently, even although the evangelists do not mention
the fact, we understand that between the day on which He came to
Bethany, and which witnessed the scene with the ointment, and the day
to which all these deeds and words which are at present before us
belonged, there elapsed a period of four days, so that at this point
might come in the day which the two evangelists have defined by their
statement as to the celebration of the passover two days after.
Further, when Luke says, "Now the feast of unleavened bread drew nigh,"
he does not indeed make any express mention of a two days' space; but
still, the nearness which he has instanced ought to be accepted as made
good by this very space of two days. Again, when John makes the
statement that "the Jews' passover was nigh at hand," [1202] he does
not intend a two days' space to be understood thereby, but means that
there was a period of six days before the passover. Thus it is that, on
recording certain matters immediately after this affirmation, with the
intention of specifying what measure of nearness he had in view when he
spoke of the passover as nigh at hand, he next proceeds in the
following strain: "Then Jesus, six days before the passover, came to
Bethany, where Lazarus had died, whom Jesus raised from the dead;
[1203] and there they made Him a supper." [1204] This is the incident
which Matthew and Mark introduce in the form of a recapitulation, after
the statement that after two days would be the passover. In their
recapitulation they thus come back upon the day in Bethany, which was
yet a six days' space off from the passover, and give us the account
which John also gives of the supper and the ointment. Subsequently to
that scene, we are to suppose Him to come to Jerusalem, and then, after
the occurrence of the other things recorded, to reach this day, which
was still a two days' space from the passover, and from which these
evangelists have made this digression, with the object of giving a
recapitulatory notice of the incident with the ointment in Bethany. And
after the completion of that narrative, they return once more to the
point from which they made the digression; that is to say, they now
proceed to record the words spoken by the Lord two days before the
passover. For if we remove the notice of the incident at Bethany, which
they have introduced as a digression from the literal order, and have
given in the form of a recollection and recapitulation inserted at a
point subsequent to its actual historical position, and if we then set
the narrative in its regular connection, the recital will go on as
follows;--according to Matthew, the Lord's words coming in thus: "Ye
know that after two days shall be the feast of the passover, and the
Son of man shall be betrayed to be crucified. Then assembled together
the chief priests and the elders of the people unto the palace of the
high priest, who was called Caiaphas, and consulted that they might
take Jesus by subtilty, and kill Him. But they said, Not on the
feast-day, lest there be an uproar among the people. Then one of the
twelve, called Judas Scarioth, went unto the chief priests," [1205]
etc. For between the place where it is said, "lest there be an uproar
among the people," and the passage where we read, "then one of the
disciples, called Judas, went," etc., that notice of the scene at
Bethany intervenes, which they have introduced by way of
recapitulation. Consequently, by leaving it out, we have established
such a connection in the narrative as may make our conclusion
satisfactory, that there is no contradiction here in the matter of the
order of times. Again, if we deal with Mark's Gospel in like manner,
and omit the account of the same supper at Bethany, which he also has
brought in as a recapitulation, his narrative will proceed in the
following order: "Now after two days was the feast of the passover, and
of unleavened bread: and the chief priests and the scribes sought how
they might take Him by craft, and put Him to death. For they said,
[1206] Not on the feast-day, lest there be an uproar of the people. And
Judas Scariothes, one of the twelve, went unto the chief priests, to
betray Him." [1207] Here, again, the incident at Bethany which these
evangelists have inserted, by way of recapitulation, is placed between
the clause, "lest there be an uproar of the people," and the verse
which we have attached immediately to that, namely, "And Judas
Scariothes, one of the twelve." Luke, on the other hand, has simply
omitted the said occurrence at Bethany. This is the explanation which
we give in reference to the six days before the passover, which is the
space mentioned by John when narrating what took place at Bethany, and
in reference to the two days before the passover, which is the period
specified by Matthew and Mark when presenting their account, in direct
sequence upon the statement thus made, of that same scene in Bethany
which has been recorded also by John. [1208]
__________________________________________________________________
[1198] Matt. xxvi. 1, 2. [It cannot be determined with certainty how
much time is to be included in the phrase "after two days." Moreover,
the difficulty in regard to the time of the Last Supper affects this
question, to some extent at least.--R.]
[1199] Mark xiv. 1; Luke xxii. 1.
[1200] John xi. 55, xii. 1, xiii. 1.
[1201] John xii. 1.
[1202] John xi. 55.
[1203] Ubi fuerat Lazarus mortuus quem suscitavit Jesus.
[1204] John xii. 1, 2.
[1205] Matt. xxvi. 2-5, 14, etc.
[1206] Dicebant enim.
[1207] Mark xiv. 1, 2, 10.
[1208] [This view is rejected by Dr. Robinson in his Harmony, but
accepted by many commentators. See Robinson's Greek Harmony, rev. ed.
pp. 236-238.--R.]
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Chapter LXXIX.--Of the Concord Between Matthew, Mark, and John in Their
Notices of the Supper at Bethany, at Which the Woman Poured the
Precious Ointment on the Lord, and of the Method in Which These
Accounts are to Be Harmonized with that of Luke, When He Records an
Incident of a Similar Nature at a Different Period.
154. Matthew, then, continuing his narrative from the point up to which
we had concluded its examination, proceeds in the following terms:
"Then assembled together the chief priests and the elders of the people
unto the palace of the high priest, who was called Caiaphas, and
consulted that they might take Jesus by subtilty and kill Him: but they
said, Not on the feast-day, lest there be an uproar among the people.
Now when Jesus was in Bethany, in the house of Simon the leper, there
came unto Him a woman having an alabaster box of precious ointment, and
poured it on His head as He sat at meat;" and so on down to the words,
"there shall also this that this woman hath done be told for a memorial
of her." [1209] The scene with the woman and the costly ointment at
Bethany we have now to consider, as it is thus detailed. For although
Luke records an incident resembling this, and although the name which
he assigns to the person in whose house the Lord was supping might also
suggest an identity between the two narratives (for Luke likewise names
the host "Simon"), still, since there is nothing either in nature or in
the customs of men to make the case an incredible one, that as one man
may have two names, two men may with all the greater likelihood have
one and the same name, it is more reasonable to believe that the Simon
in whose house [it is thus supposed, according to Luke's version, that]
this scene at Bethany took place, was a different person from the Simon
[named by Matthew]. For Luke, again, does not specify Bethany as the
place where the incident which he records happened. And although it is
true that he in no way particularizes the town or village in which that
occurrence took place, still his narrative does not seem to deal with
the same locality. Consequently, my opinion is, that there is but one
interpretation to be put upon the matter. That is not, however, to
suppose that the woman who appears in Matthew was an entirely different
person from the woman who approached the feet of Jesus on that occasion
in the character of a sinner, and kissed them, and washed them with her
tears, and wiped them with her hair, and anointed them with ointment,
in reference to whose case Jesus also made use of the parable of the
two debtors, and said that her sins, which were many, were forgiven her
because she loved much. But my theory is, that it was the same Mary who
did this deed on two separate occasions, the one being that which Luke
has put on record, when she approached Him first of all in that
remarkable humility, and with those tears, and obtained the forgiveness
of her sins. [1210] For John, too, although he has not given the kind
of recital which Luke has left us of the circumstances connected with
that incident, has at least mentioned the fact, in commending the same
Mary to our notice, when he has just begun to tell the story of the
raising of Lazarus, and before his narrative brings the Lord to Bethany
itself. The history which he offers us of that transaction proceeds
thus: "Now a certain man was sick, named Lazarus, of Bethany, the town
of Mary, and her sister Martha. It was that Mary which anointed the
Lord with ointment, and wiped His feet with her hair, whose brother
Lazarus was sick." [1211] By this statement John attests what Luke has
told us when he records a scene of this nature in the house of a
certain Pharisee, whose name was Simon. Here, then, we see that Mary
had acted in this way before that time. And what she did a second time
in Bethany is a different matter, which does not belong to Luke's
narrative, but is related by three of the evangelists in concert,
namely, John, Matthew, and Mark. [1212]
155. Let us therefore notice how harmony is maintained here between
these three evangelists, Matthew, Mark, and John, regarding whom there
is no doubt that they record the self-same occurrence at Bethany, on
occasion of which the disciples also, as all three mention, murmured
against the woman, ostensibly on the ground of the waste of the very
precious ointment. Now the further fact that Matthew and Mark tell us
that it was the Lord's head on which the ointment was poured, while
John says it was His feet, can be shown to involve no contradiction, if
we apply the principle which we have already expounded in dealing with
the scene of the feeding of the multitudes with the five loaves. For as
there was one writer who, in giving his account of that incident, did
not fail to specify that the people sat down at once by fifties and by
hundreds, although another spoke only of the fifties, no contradiction
could be supposed to emerge. There might indeed have seemed to be some
difficulty, if the one evangelist had referred only to the hundreds,
and the other only to the fifties; and yet, even in that case, the
correct finding should have been to the effect that they were seated
both by fifties and by hundreds. And this example ought to have made it
plain to us, as I pressed it upon my readers in discussing that
section, that even where the several evangelists introduce only the one
fact each, we should take the case to have been really, that both
things were elements in the actual occurrence. [1213] In the same way,
our conclusion with regard to the passage now before us should be, that
the woman poured the ointment not only upon the Lord's head, but also
on His feet. It is true that some person may possibly be found absurd
and artful enough to argue, that because Mark states that the ointment
was poured out only after the alabaster vase was broken there could not
have remained in the shattered vessel anything with which she could
anoint His feet. But while a person of that character, in his
endeavours to disprove the veracity of the Gospel, may contend that the
vase was broken, in a manner making it impossible that any portion of
the contents could have been left in it, how much better and more
accordant with piety must the position of a very different individual
appear, whose aim will be to uphold the truthfulness of the Gospel, and
who may therefore contend that the vessel was not broken in a manner
involving the total outpouring of the ointment! Moreover, if that
calumniator is so persistently blinded as to attempt to shatter the
harmony of the evangelists on this subject of the shattering of the
vase, [1214] he should rather accept the alternative, that the [Lord's]
feet were anointed before the vessel itself was broken, and that it
thus remained whole, and filled with ointment sufficient for the
anointing also of the head, when, by the breakage referred to, the
entire contents were discharged. For we allow that there is a due
regard to the several parts of our nature when the act commences with
the head, but [we may also say that] an equally natural order is
preserved when we ascend from the feet to the head.
156. The other matters belonging to this incident do not seem to me to
raise any question really involving a difficulty. There is the
circumstance that the other evangelists mention how the disciples
murmured about the [wasteful] outpouring of the precious ointment,
whereas John states that Judas was the person who thus expressed
himself, and tells us, in explanation of the fact, that "he was a
thief." But I think it is evident that this same Judas was the person
referred to under the [general] name of the disciples, the plural
number being used here instead of the singular, in accordance with that
mode of speech of which we have already introduced an explanation in
the case of Philip and the miracle of the five loaves. [1215] It may
also be understood in this way, that the other disciples either felt as
Judas felt, or spoke as he did, or were brought over to that view of
the matter by what Judas said, and that Matthew and Mark consequently
have expressed in word what was really the mind of the whole company;
but that Judas spoke as he did just because he was a thief, whereas
what prompted the rest was their care for the poor; and further, that
John has chosen to record the utterance of such sentiments only in the
instance of that one [among the disciples] whose habit of acting the
thief he believed it right to bring out in connection with this
occasion.
__________________________________________________________________
[1209] Matt. xxvi. 3-13.
[1210] Luke vii. 36-50. [This identification of Mary of Bethany with
the woman spoken of by Luke is part of the process by which the latter
is assumed to be Mary Magdalene. The occasions were different, and it
is far more likely that there were two women, neither of them Mary
Magdalene.--R.]
[1211] John xi. 1, 2. [John's language is more properly referred to
what was well known among Christians when he wrote, than to what had
occurred before the sickness of Lazarus.--R.]
[1212] John xii. 1-8; Matt. xxvi. 3-13; Mark xiv. 3-9.
[1213] See above, chap. xlvi. § 98.
[1214] De alabastro fracto frangere conetur.
[1215] See above, § 96.
__________________________________________________________________
Chapter LXXX.--Of the Harmony Characterizing the Accounts Which are
Given by Matthew, Mark, and Luke, of the Occasion on Which He Sent His
Disciples to Make Preparations for His Eating the Passover.
157. Matthew proceeds thus: "Then one of the twelve, who is called
Judas [of] Scarioth, went unto the chief priests, and said unto them,
What will ye give me, and I will deliver Him unto you? And they
covenanted with him for thirty pieces of silver;" and so on down to the
words, "And the disciples did as Jesus had appointed them, and they
made ready the passover." [1216] Nothing in this section can be
supposed to stand in any contradiction with the versions of Mark and
Luke, who record this same passage in a similar manner. [1217] For as
regards the statement given by Matthew in these terms, "Go into the
city to such a man, and say unto him, The Master saith, My time is at
hand: I will keep the passover at thy house with my disciples," [1218]
it just indicates the person whom Mark and Luke name the "goodman of
the house," [1219] or the "master of the house," [1220] in which the
dining-room was shown them where they were to make ready the passover.
And Matthew has expressed this by simply bringing in the phrase, "to
such a man," as a brief explanation introduced by himself with the view
of succinctly giving us to understand who the person referred to was.
For if he had said that the Lord addressed them in words like these:
"Go into the city, and say unto him [or "it"], [1221] The Master saith,
My time is at hand, I will keep the passover at thy house," it might
have been supposed that the terms were intended to be directed to the
city itself. For this reason, therefore, Matthew has inserted the
statement, that the Lord bade them go "to such a man," not, however, as
a statement made by the Lord, whose instructions he was recording, but
simply as one volunteered by himself, with the view of avoiding the
necessity of narrating the whole at length, when it seemed to him that
this was all that required to be mentioned in order to bring out with
sufficient accuracy what was really meant by the person who gave the
order. For who can fail to see that no one naturally speaks to others
in such an indefinite fashion as this, "Go ye to such a man"? If,
again, the words had been, "Go ye to any one whatsoever," or "to any
one you please," [1222] the mode of expression might have been correct
enough, but the person to whom the disciples were sent would have been
left uncertain: whereas Mark and Luke present him as a certain
definitely indicated individual, although they pass over his name in
silence. The Lord Himself, we may be sure, knew to what person it was
that He despatched them. And in order that those also whom He was thus
sending might be able to discover the individual meant, He gave them,
before they set out, a particular sign which they were to
follow,--namely, the appearance of a man bearing a pitcher or a vessel
of water,--and told them, that if they went after him, they would reach
the house which He intended. Hence, seeing that it was not competent
here to employ the phraseology, "Go to any one you please," which is
indeed legitimate enough, so far as the demands of linguistic propriety
are concerned, but which an accurate statement of the matter dealt with
here renders inadmissible in this passage, with how much less warrant
could an expression like this have been used here (by the speaker
Himself), "Go to such a man," which the usage of correct language can
never admit at all? But it is manifest that the disciples were sent by
the Lord, plainly, not to any man they pleased, but to "such a man,"
that is to say, to a certain definite individual. And that is a thing
which the evangelist, speaking in his own person, could quite rightly
have related to us, by putting it in this way: "He sent them to such a
man, [1223] in order to say to him, I will keep the passover at thy
house." He might also have expressed it thus: "He sent them to such a
man, saying, Go, say to him, I will keep the passover at thy house."
And thus it is that, after giving us the words actually spoken by the
Lord Himself, namely, "Go into the city," he has introduced this
addition of his own, "to such a man," which he does, however, not as if
the Lord had thus expressed Himself, but simply with the view of giving
us to understand, although the name is left unrecorded, that there was
a particular person in the city to whom the Lord's disciples were sent,
in order to make ready the passover. Thus, too, after the two [or
three] words brought in that manner as an explanation of his own, he
takes up again the order of the words as they were uttered by the Lord
Himself, namely, "And say unto him, The Master saith." And if you ask
now "to whom" they were to say this, the correct reply is given [at
once] in these terms, To that particular man to whom the evangelist has
given us to understand that the Lord sent them, when, speaking in His
own person, he introduced the clause, "to such a man." The clause thus
inserted may indeed contain a rather unusual mode of expression, but
still it is a perfectly legitimate phraseology when it is thus
understood. Or it may be, that in the Hebrew language, in which Matthew
is reported to have written, there is some peculiar usage which might
make it entirely accordant with the laws of correct expression, even
were the whole taken to have been spoken by the Lord Himself. Whether
that is the case, those who understand that tongue may decide. Even in
the Latin language itself, indeed, this kind of expression might also
be used, in terms like these: "Go into the city to such a man as may be
indicated by a person who shall meet you carrying a pitcher of water."
If the instructions were conveyed in such words as these, they could be
acted upon without any ambiguity. Or again, if the terms were anything
like these, "Go into the city to such a man, who resides in this or the
other place, in such and such a house," then the note thus given of the
place and the designation of the house would make it quite possible to
understand the commission delivered, and to execute it. But when these
instructions, and all others of a similar order, are left entirely
untold, the person who in such circumstances uses this kind of address,
"Go to such a man, and say unto him," cannot possibly be listened to
intelligently for this obvious reason, that when he employs the terms,
"to such a man," he intends a certain particular individual to be
understood by them, and yet offers us no hint by which he may be
identified. But if we are to suppose that the clause referred to is one
introduced as an explanation by the evangelist himself, [we may find
that] the requirements of brevity will render the expression somewhat
obscure, without, however, making it incorrect. Moreover, as to the
fact, that where Mark speaks of a pitcher [1224] of water, Luke
mentions a vessel, [1225] the simple explanation is, that the one has
used a word indicative of the kind of vessel, and the other a term
indicative of its capacity, while both evangelists have nevertheless
preserved the real meaning actually intended.
158. Matthew proceeds thus: "Now when the even was come, He sat down
with the twelve disciples; and as they did eat, He said, Verily I say
unto you, that one of you shall betray me. And they were exceeding
sorrowful, and began every one of them to say, Lord, is it I?" and so
on, down to where we read, "Then Judas, which betrayed Him, answered
and said, Master, is it I? He said unto him, Thou hast said." [1226] In
what we have now presented for consideration here, the other three
evangelists, [1227] who also record such matters, offer nothing
calculated to raise any question of serious difficulty. [1228]
__________________________________________________________________
[1216] Matt. xxvi. 14-19.
[1217] Mark xiv. 10-16; Luke xxii. 3-13.
[1218] Matt. xxvi. 18.
[1219] Patrem familias.
[1220] Dominum domus.
[1221] Ite in civitatem et dicite ei. Turning on the identity of form
retained by the Latin pronoun in all the genders of the dative case,
this, of course, cannot be precisely represented in English.
[1222] Ad quemcunque aut ad quemlibet.
[1223] Ad quendam.
[1224] Lagenam, bottle.
[1225] Amphoram, large measure.
[1226] Matt. xxvi. 20-25.
[1227] Mark xiv. 17-21; Luke xxii. 14-23; John xiii. 21-27.
[1228] [No notice is taken by Augustin, in this treatise, of the most
serious difficulty connected with the narratives of the Lord's Supper;
namely, that of the day of the month on which it was instituted. The
Synoptists distinctly declare that our Lord ate the passover supper
with His disciples at the regular time (Matt. xxvi. 17; Mark xiv. 12;
Luke xxii. 7), but some passages in John (xiii. 1, 27-30; xviii. 28;
xix. 31) seem to indicate that the proper time of its observance had
not yet come. Hence many commentators think that the Lord's Supper was
instituted on the evening of the 13th of Nisan, one day before the
regular time of the paschal supper.--R.]
__________________________________________________________________
__________________________________________________________________
Book III.
This book contains a demonstration of the harmony of the evangelists
from the accounts of the Supper on to the end of the Gospel, the
narratives given by the several writers being collated, and the whole
arranged in one orderly connection.
__________________________________________________________________
Prologue.
1. Inasmuch as we have now reached that point in the history at which
all the four evangelists necessarily hold their course in company on to
the conclusion, without presenting any serious divergence the one from
the other, if it happens anywhere that one of them makes mention of
something which another leaves unnoticed, it appears to me that we may
demonstrate the consistency maintained by the various evangelists with
greater expedition, if from this point onwards we now bring all the
statements given by all the writers together into one connection, and
arrange the whole in a single narration, and under one view. [1229] I
consider that in this way the task which we have undertaken may be
discharged with greater convenience and facility than otherwise might
be the case. What we have now before us, therefore, is to attempt the
construction of a single narrative, in which we shall include all the
particulars, and for which we shall possess the attestation of those
evangelists who, (each selecting for recital out of the whole number of
facts those which he had either the ability or the desire to relate,)
have prepared these records for us: [1230] this being done in such a
manner, moreover, that all these statements, in regard to which we have
to prove an entire freedom from contradictions, are taken as made by
all the evangelists together.
__________________________________________________________________
[1229] The text gives: et in unam narrationem faciemque digeramus. For
faciem the reading seriem, series, also occurs.
[1230] The text gives: ut aggrediamur narrationem omnia commemorantes,
cum eorum evangelistarum attestatione qui ex his omnibus, etc. Some
editions have cum eorundem evangelistarum attestatione quid ex his,
etc. = the attestation of the same evangelists as to what, etc.
__________________________________________________________________
Chapter I.--Of the Method in Which the Four Evangelists are Shown to Be
at One in the Accounts Given of the Lord's Supper and the Indication of
His Betrayer.
2. Let us commence here, accordingly, with the notice presented by
Matthew, [which runs thus]: "And as they were eating, Jesus took bread,
and blessed it, and brake it, and gave it to His disciples, and said,
Take, eat; this is my body." [1231] Both Mark and Luke also gave this
section. [1232] It is true that Luke has made mention of the cup twice
over: first before He gave the bread; and, secondly, after the bread
has been given. But the fact is, that what is stated in that earlier
connection has been introduced, according to this writer's habit, by
anticipation, while the words which he has inserted here in their
proper order are left unrecorded in those previous verses, and the two
passages when put together make up exactly what stands expressed by
those other evangelists. [1233] John, on the other hand, has said
nothing about the body and blood of the Lord in this context; but he
plainly certifies that the Lord spake to that effect on another
occasion, [1234] with much greater fulness than here. At present,
however, after recording how the Lord rose from supper and washed the
disciples' feet, and after telling us also the reason why the Lord
dealt thus with them, in expressing which He had intimated, although
still obscurely, and by the use of a testimony of Scripture, the fact
that He was being betrayed by the man who was to eat of His bread, at
this point John comes to the section in question, which the other three
evangelists also unite in introducing. He presents it thus: "When Jesus
had thus said, He was troubled in spirit, and testified, and said,
Verily, verily, I say unto you, That one of you shall betray me. Then
the disciples looked (as the same John subjoins) one on another,
doubting of whom He spake." [1235] "And (as Matthew and Mark tell us)
they were exceeding sorrowful, and began every one of them to say unto
Him, Is it I? And He answered and said (as Matthew proceeds to state),
He that dippeth his hand with me in the dish, the same shall betray
me." Matthew also goes on to make the following addition to the
preceding: "The Son of man indeed goeth, as it is written of Him; but
woe unto that man by whom the Son of man shall be betrayed! it had been
good for that man if he had not been born." [1236] Mark, too, is at one
with him here as regards both the words themselves and the order of
narration. [1237] Then Matthew continues thus: "Then Judas, which
betrayed Him, answered and said, Master, is it I? He said unto him,
Thou hast said." Even these words did not say explicitly whether he was
himself the man. For the sentence still admits of being understood as
if its point was this, "I am not the person who has said so." [1238]
All this, too, may quite easily have been uttered by Judas and answered
by the Lord without its being noticed by all the others.
3. After this, Matthew proceeds to insert the mystery of His body and
blood, as it was committed then by the Lord to the disciples. Here Mark
and Luke act correspondingly. But after He had handed the cup to them,
[we find that] He spoke again concerning His betrayer, in terms which
Luke recounts, when he says, "But, behold, the hand of him that
betrayeth me is with me on the table. And truly the Son of man goeth as
it was determined: but woe unto that man by whom He shall be betrayed."
[1239] At this point we must now suppose that to come in which is
narrated by John while these others omit it, just as John has also
passed by certain matters which they have detailed. In accordance with
this, after the giving of the cup, and after the Lord's subsequent
saying which has been brought in by Luke,--namely, "But, behold, the
hand of him that betrayeth me is with me on the table," etc.,--the
statement made by John is [to be taken as immediately] subjoined. It is
to the following effect: "Now there was leaning on Jesus' bosom one of
His disciples, whom Jesus loved. Simon Peter therefore beckoned to him,
and said unto him, [1240] Who is he of whom He speaketh? He then, when
he had laid himself on Jesus' breast, saith unto Him, Lord, who is it?
Jesus answered, He it is to whom I shall give a sop, when I have dipped
it. And when He had dipped the sop, He gave it to Judas, the son of
Simon [of] Scarioth. And after the sop Satan then entered into him."
[1241]
4. Here we must take care not to let John underlie the appearance not
only of standing in antagonism to Luke, who had stated before this,
that Satan entered into the heart of Judas at the time when he made his
bargain with the Jews to betray Him on receipt of a sum of money, but
also of contradicting himself. For, at an earlier point, and previous
to [his notice of] the receiving of this sop, he had made use of these
terms: "And supper being ended, the devil having now put into the heart
of Judas to betray Him." [1242] And how does he enter into the heart,
but by putting unrighteous persuasions into the thoughts of unrighteous
men? The explanation, however, is this. We ought to suppose Judas to
have been more fully taken possession of by the devil now, just as on
the other hand, in the instance of the good, those who had already
received the Holy Spirit on that occasion, subsequently to His
resurrection, when He breathed upon them and said, "Receive ye the Holy
Ghost," [1243] also obtained a fuller gift of that Spirit at a later
time, namely, when He was sent down from above on the day of Pentecost.
In like manner, Satan then entered into this man after the sop. And (as
John himself mentions in the immediate context) "Jesus saith unto him,
What thou doest, do quickly. Now no man at the table knew for what
intent He spake this unto him; for some of them thought, because Judas
had the bag, that Jesus said unto him, Buy those things that we have
need of against the feast; or, that he should give something to the
poor. He then, having received the sop, went immediately out; and it
was night. Therefore, when he was gone out, Jesus saith, Now is the Son
of man glorified, and God is glorified in Him: and if God be glorified
in Him, God shall also glorify Him in Himself, and shall straightway
glorify Him." [1244]
__________________________________________________________________
[1231] Matt. xxvi. 26.
[1232] Mark xiv. 22; Luke xxii. 49.
[1233] [Luke's first reference to the cup belongs to the passover
celebration, in distinction from the Lord's Supper.--R.]
[1234] John vi. 32-64.
[1235] John xiii. 21, 22.
[1236] Matt. xxvi. 22-25.
[1237] Mark xiv. 19-21.
[1238] [This explanation seems altogether inadmissible, and is equally
unnecessary.--R.]
[1239] Luke xxii. 21, 22.
[1240] Innuit ergo huic Simon Petrus et dixit ei.
[1241] John xiii. 23-27. [Whether this preceded or followed the giving
of the cup is still in dispute.--R.]
[1242] John xiii. 2.
[1243] John xx. 22.
[1244] John xiii. 28-32.
__________________________________________________________________
Chapter II.--Of the Proof of Their Freedom from Any Discrepancies in
the Notices Given of the Predictions of Peter's Denials.
5. "Little children, yet a little while I am with you. Ye shall seek
me: and, as I said unto the Jews, Whither I go, ye cannot come; so now
I say unto you. A new commandment I give unto you, That ye love one
another; as I have loved you, that ye also love one another. By this
shall all men know that ye are my disciples, if ye have love one to
another. Simon Peter saith unto Him, Lord, whither goest thou? Jesus
answered him, Whither I go, thou canst not follow me now, but thou
shalt follow me afterwards. Peter saith unto Him, Lord, why cannot I
follow Thee now? I will lay down my life for Thy sake. Jesus answered
him, Wilt thou lay down thy life for my sake? Verily, verily, I say
unto thee, The cock shall not crow, until thou deniest me thrice."
[1245] John, from whose Gospel I have taken the passage introduced
above, is not the only evangelist who details this incident of the
prophetic announcement of his own denial to Peter. The other three also
record the same thing. [1246] They do not, however, take one and the
same particular point in the discourses [of Christ] as their occasion
for proceeding to this narration. For Matthew and Mark both introduce
it in a completely parallel order, and at the same stage of their
narrative, namely, after the Lord left the house in which they had
eaten the passover; while Luke and John, on the other hand, bring it in
before He left that scene. Still we might easily suppose, either that
it has been inserted in the way of a recapitulation by the one couple
of evangelists, or that it has been inserted in the way of an
anticipation by the other; only such a supposition may be made more
doubtful by the circumstance that there is so remarkable a diversity,
not only in the Lord's words, but even in those sentiments of His by
which the incident in question is introduced, and by which Peter was
moved to venture his presumptuous asseveration that he would die with
the Lord or for the Lord. These considerations may constrain us rather
to understand the narratives really to import that the man uttered his
presumptuous declaration thrice over, as it was called forth by
different occasions in the series of Christ's discourses, and that also
three several times the answer was returned him by the Lord, which
intimated that before the cock crew he would deny Him thrice.
6. And surely there is nothing incredible in supposing that Peter was
moved to such an act of presumption on several occasions, separated
from each other by certain intervals of time, as he was actually
instigated to deny Him repeatedly. Neither should it seem unreasonable
to fancy that the Lord gave him a reply in similar terms at three
successive periods, especially when [we see that] in immediate
connection with each other, and without the interposition of anything
else either in fact or word, Christ addressed the question to him three
several times whether he loved Him, and that, when Peter returned the
same answer thrice over, He also gave him thrice over the self-same
charge to feed His sheep. [1247] That it is the more reasonable thing
to suppose that Peter displayed his presumption on three different
occasions, and that thrice over he received from the Lord a warning
with respect to his triple denial, is further proved, as we may see, by
the very terms employed by the evangelists, which record sayings
uttered by the Lord in diverse form and of diverse import. Let us here
call attention again to that passage which I introduced a little ago
from the Gospel of John. There we certainly find that He had expressed
Himself in this way: "Little children, yet a little while I am with
you. Ye shall seek me: and as I said unto the Jews, Whither I go, ye
cannot come; so now I say to you. A new commandment I give unto you,
That ye love one another; as I have loved you, that ye love one
another. By this shall all men know that ye are my disciples, if ye
have love one to another. Simon Peter saith unto Him, Lord, whither
goest Thou?" [1248] Now, surely it is evident here that what moved
Peter to utter this question, "Lord, whither goest Thou?" was the words
which the Lord Himself had spoken. For he had heard Him say, "Whither I
go, ye cannot come." Then Jesus made this reply to the said Peter:
"Whither I go, thou canst not follow me now, but thou shall follow me
afterwards." Thereupon Peter expressed himself thus: "Lord, why cannot
I follow Thee now? I will lay down my life for Thy sake." [1249] And to
this presumptuous declaration the Lord responded by predicting his
denial. Luke, again, first mentions how the Lord said, "Simon, behold
Satan hath desired to have you, that he may sift you as wheat; but I
have prayed for thee, that thy faith fail not; and, when thou art
converted, strengthen thy brethren:" next he proceeds immediately to
tell us how Peter replied to this effect: "Lord, I am ready to go with
Thee, both unto prison and to death;" and then he continues thus: "And
He said, I tell thee, Peter, the cock shall not crow this day, before
that thou shalt thrice deny that thou knowest me." [1250] Now, who can
fail to perceive that this is an occasion by itself, and that the
incident in connection with which Peter was incited to make the
presumptuous declaration already referred to is an entirely different
one? But, once more, Matthew presents us with the following passage:
"And when they had sung an hymn," he says, "they went out into the
Mount of Olives. Then saith Jesus unto them, All ye shall be offended
because of me this night: for it is written, I will smite the shepherd,
and the sheep of the flock shall be scattered abroad. But after I am
risen again, I will go before you into Galilee." [1251] The same
passage is given in precisely the same form by Mark. [1252] What
similarity is there, however, in these words, or in the ideas expressed
by them, either to the terms in which John represents Peter to have
made his presumptuous declaration, or to those in which Luke exhibits
him as uttering such an asseveration? And so we find that in Matthew's
narrative the connection proceeds immediately thus: "Peter answered and
said unto Him, Though all men shall be offended because of Thee, yet
will I never be offended. Jesus saith unto him, Verily, I say unto
thee, that this night, before the cock crow, thou shalt deny me thrice.
Peter saith unto him, Though I should die with Thee, yet will I not
deny Thee. Likewise also said all His disciples." [1253]
7. All this is recorded almost in the same language also by Mark, only
that he has not put in so general a form what the Lord said with regard
to the manner in which the event [of Peter's failure] was to be brought
about, but has given it a more particular turn. For his version is
this: "Verily I say unto thee, That this day, even in this night,
before the cock crow twice, thou shalt deny me thrice." [1254] Thus it
appears that all of them tell us how the Lord foretold that Peter would
deny Him before the cock crew, but that they do not all mention how
often the cock was to crow, and that Mark is the only one who has
presented a more explicit notice of this incident in the narrative.
Hence some are of opinion that Mark's statement is not in harmony with
those of the others. But this is simply because they do not give
sufficient attention to the facts of the case, and, above all, because
they approach the question under the cloud of a prejudiced mind, in
consequence of their being possessed by a hostile disposition towards
the gospel. The fact is, that Peter's denial, when taken as a whole, is
a threefold denial. For he remained in the same state of mental
agitation, and harboured the same mendacious intention, until what had
been foretold regarding him was brought to his mind, and healing came
to him by bitter weeping and sorrow of heart. It is evident, however,
that if this complete denial--that is to say, the threefold denial--is
taken to have commenced only after the first crowing of the cock, three
of the evangelists will appear to have given an incorrect account of
the matter. For Matthew's version is this: "Verily I say unto thee,
That this night, before the cock crow, thou shalt deny me thrice;" and
Luke puts it thus: "I tell thee, Peter, the cock shall not crow this
day, before that thou shalt thrice deny that thou knowest me;" and John
presents it in this form: "Verily, verily, I say unto thee, the cock
shall not crow till thou hast denied me thrice." And thus, in different
terms and with words introduced in diverse successions, these three
evangelists have expressed one and the same sense as conveyed by the
words which the Lord spake--namely, the fact that, before the cock
should crow, Peter was to deny Him thrice. On the other hand, if [we
suppose that] he went through the whole triple denial before the cock
began to crow at all, then Mark will be made to underlie the charge of
having given a superfluous statement when he puts these words into the
Lord's mouth: "Verily I say unto thee, That this day, before the cock
crow twice, thou shall deny me thrice." For to what purpose would it be
to say, "before the cock crow twice," when, on the supposition that
this entire threefold denial was gone through previous to the first
crowing of the cock, it is self-evident that a negation, which would
thus be proved to have been completed before the first cockcrow, must
also, as matter of course, be understood to have been fully uttered
before the second cockcrow and before the third, and, in short, before
all the cockcrowings which took place on that same night? But, inasmuch
as this threefold denial was begun previous to the first crowing of the
cock, those three evangelists concerned themselves with noticing, not
the time at which Peter was to complete it, but the extent [1255] to
which it was to be carried, and the period at which it was to commence;
that is to say, their object was to bring out the facts that it was to
be thrice repeated, and that it was to begin previous to the
cockcrowing. At the same time, so far as the man's own mind is
concerned, we might also quite well understand it to have been engaged
in, as a whole, previous to the first cockcrow. For although it is true
that, so far as regards the actual utterance of the individual who was
guilty of the denial, that threefold negation was only entered upon
previous to the first cockcrow, and really finished before the second
cockcrow, still it is equally true that, in so far as the disposition
of mind and the apprehensions indulged by Peter were concerned, it was
conceived, [1256] as a whole, before the first cockcrow. Neither is it
a matter of any consequence of what duration those intervals of delay
were which elapsed between the several utterances of that
thrice-recurring voice, if it is the case that the denial completely
possessed his heart even previous to the first cockcrow,--in
consequence, indeed, of his having imbibed a spirit of terror so abject
as to make him capable of denying the Lord when he was questioned
regarding Him, not only once, but a second time, and even a third time.
Thus, a more correct and careful consideration of the matter might show
us [1257] that, precisely as it is declared that the man who looketh on
a woman to lust after her has committed adultery with her already in
his heart, [1258] so, in the present instance, inasmuch as in the words
which he spoke, Peter merely expressed the apprehension which he had
already conceived with such intensity in his mind as to make it capable
of enduring even on to a third repetition of his denial of the Lord,
this threefold negation is to be assigned as a whole to that particular
period at which the fear that sufficed thus to carry him on to a
threefold denial took possession of him. In this way, too, it may be
made apparent that, even if the words in which the denial was couched
began to break forth from him only after the first cockcrow, when his
heart was smitten by the inquiries addressed to him, it would involve
neither any absurdity nor any untruthfulness, although it were said
that before the cock crew he denied Him thrice, seeing that, in any
case, previous to the crowing of the cock, his mind had been assailed
by an apprehension violent enough to be able to draw him [1259] on even
to a third denial. All the less, therefore, ought we to feel any
difficulty in the matter, if it appears that the threefold denial, as
expressed also in the thrice-recurring utterances of the person who
made the denial, was entered upon previous to the crowing of the cock,
although it was not completed before the first cockcrow. We may take a
parallel case, and suppose an intimation to be made to the following
effect to a person: "This night, before the cock crow, you will write a
letter to me, in which you will revile me thrice." Well, surely in this
instance, if the man began to write the letter before the cock had
crowed at all, and finished it after the cock had crowed for the first
time, that would be no reason for alleging that the intimation
previously made was false. The fact, therefore, is that, in putting
these words into the Lord's lips, "Before the cock crow twice, thou
shalt deny me thrice," Mark has given us a plainer indication of the
intervals of time which separated the utterances themselves. And when
we come to the said section of the evangelical narrative, we shall see
that the circumstances are presented in a manner which exhibits, in
that connection also, the harmony subsisting among the evangelists.
8. If, however, the demand is to get at the very words, literally and
completely, which the Lord addressed to Peter, we answer that it is
impossible to discover these; and further, that it is simply
superfluous to ask them, inasmuch as the speaker's meaning--to intimate
which was the object He had in view in uttering the words--admits of
being understood with the utmost plainness, even under the diverse
terms employed by the evangelists. And whether, then, it be the case
that Peter, instigated at different occasions in the course of the
Lord's sayings, made his presumptuous declaration three several times,
and had his denial foretold him thrice over by the Lord, as is the more
probable result to which our investigation points us; or whether it may
appear that the accounts given by all the evangelists are capable of
being reduced to a single statement, when a certain order of narration
is adopted, so that it could be proved that it was only on one occasion
that the Lord predicted to Peter, on the exhibition of his presumptuous
spirit, the fact that he would deny Him;--in either case, any
contradiction between the evangelists will fail to be detected, as
nothing of that nature really exists.
__________________________________________________________________
[1245] John xiii. 33-38.
[1246] Matt. xxvi. 30-35; Mark xiv. 26-31; Luke xxii. 31-34.
[1247] John xxi. 15-17.
[1248] John xiii. 33-36.
[1249] John xiii. 37.
[1250] Luke xxii. 31-33.
[1251] Matt. xxvi. 30-32.
[1252] Mark xiv. 26-28.
[1253] Matt. xxvi. 33-35. [It is very probable that the prediction of
Peter's denial was repeated, being first spoken in the upper room
(Luke, John), and afterwards on the way to Gethsemane (Matthew,
Mark)--R.]
[1254] Mark xiv. 30. [The Latin reproduces the emphatic form of the
Greek text: "That thou to-day, even this night, before the cock crow
twice, shalt deny me thrice" (Revised Version). It seem probable that
this is the most accurate report, derived from Peter himself.--R.]
[1255] Reading quanta futura esset. Quando also occurs for quanta, in
which case the sense would be = the period at which it was to take
place.
[1256] Adopting concepta est. There is another reading, coepta est = it
was commenced.
[1257] The text gives simply: ut rectius diligentiusque attendentibus.
Migne states that in six mss. videtur is added = it seems to those who
consider the matter more correctly, etc.
[1258] Matt. v. 28.
[1259] The text gives eum. Another common reading is eam = it, i.e. his
mind.
__________________________________________________________________
Chapter III.--Of the Manner in Which It Can Be Shown that No
Discrepancies Exist Between Them in the Accounts Which They Give of the
Words Which Were Spoken by the Lord, on to the Time of His Leaving the
House in Which They Had Supped.
9. At this point, therefore, we may now follow, as far as we can, the
order of the narrative, as gathered from all the evangelists together.
Thus, then, after the prediction in question had been made to Peter,
according to John's version, the same John proceeds with his statement,
and introduces in this connection the Lord's discourse, which was to
the following effect: "Let not your heart be troubled: ye believe in
God, believe also in me. In my Father's house are many mansions;"
[1260] and so forth. He narrates at length the sayings, so memorable
and so pre-eminently sublime, of which He delivered Himself in the
course of that address, until, in due connection, he comes to the
passage where the Lord speaks as follows: "O righteous Father, the
world hath not known Thee: but I have known Thee, and these have known
that Thou hast sent me. And I have declared unto them Thy name, and
will declare it; that the love wherewith Thou hast loved me may be in
them, and I in them." [1261] Again we find, according to the narrative
given by Luke, that there arose "a strife among them which of them
should be accounted the greatest. And He said unto them, The kings of
the Gentiles exercise lordship over them; and they that exercise
authority upon them are called benefactors. But ye shall not be so: but
he that is greatest among you, let him be as the younger; [1262] and he
that is chief, as he that doth serve. For whether is greater, he that
sitteth at meat, or he that serveth? is not he that sitteth at meat?
but I am among you as he that serveth. And ye are they which have
continued with me in my temptations: and I appoint unto you a kingdom,
as my Father hath appointed unto me; that ye may eat and drink at my
table in my kingdom, and sit on thrones, judging the twelve tribes of
Israel." [1263] The said Luke also immediately subjoins to these words
the following passage: "And the Lord said to Simon: Simon, behold,
Satan hath desired to have you, that he may sift you as wheat: but I
have prayed for thee, that thy faith fail not: and when thou art
converted, strengthen thy brethren. And he said unto Him: Lord, I am
ready to go with Thee, both into prison, and to death. And He said, I
tell thee, Peter, the cock shall not crow this day, before that thou
shall thrice deny that thou knowest me. And He said unto them, When I
sent you without purse, and scrip, and shoes, lacked ye anything? And
they said, Nothing. Then said He unto them, But now, he that hath a
purse, let him take it, and likewise his scrip: and he that hath no
sword, let him sell his garment, and buy one. For I say unto you, this
that is written must yet be accomplished in me, And He was reckoned
among the transgressors: for the things concerning me have an end. And
they said, Lord, behold, here are two swords. And He said unto them, It
is enough." [1264] Next comes the passage, given both by Matthew and by
Mark: "And when they had sung an hymn, they went out into the Mount of
Olives. Then saith Jesus unto them, All ye shall be offended because of
me this night: for it is written, I will smite the Shepherd, and the
sheep of the flock shall be scattered abroad. But after I am risen
again, I will go before you into Galilee. Peter answered and said unto
Him, Though all men shall be offended because of Thee, yet will I never
be offended. Jesus saith unto him, Verily I say unto thee, That this
night, before the cock crow, thou shalt deny me thrice. Peter saith
unto Him, Though I should die with Thee, yet will I not deny Thee.
Likewise also said all the disciples." [1265] We have introduced the
preceding section as it is presented by Matthew. But Mark also records
it almost in so many and the same words, with the exception of the
apparent discrepancy, which we have already cleared up above, on the
subject of the crowing of the cock.
__________________________________________________________________
[1260] John xiv. 1, 2.
[1261] John xvii. 25, 26.
[1262] Another reading is minor = as the less.
[1263] Luke xxii. 24-30. [This incident may with more propriety be
placed before the washing of the disciples' feet.--R.]
[1264] Luke xxii. 31-38. [The conversation in regard to the swords
(vers. 35-38) probably preceded the discourse reported by John
(xiv.-xvii.).--R.]
[1265] Matt. xxvi. 30-35.
__________________________________________________________________
Chapter IV.--Of What Took Place in the Piece of Ground or Garden to
Which They Came on Leaving the House After the Supper; And of the
Method in Which, in John's Silence on the Subject, a Real Harmony Can
Be Demonstrated Between the Other Three Evangelists--Namely, Matthew,
Mark, and Luke.
10. Matthew then proceeds with his narrative in the same connection as
follows: "Then cometh Jesus with them unto a place called Gethsemane."
[1266] This is mentioned also by Mark. [1267] Luke, too, refers to it,
although he does not notice the piece of ground by name. For he says:
"And He came out, and went, as was His wont, to the Mount of Olives;
and His disciples also followed Him. And when He was at the place, He
said unto them, Pray that ye enter not into temptation." [1268] That is
the place which the other two have instanced under the name of
Gethsemane. There, we understand, was the garden which John brings into
notice when he gives the following narration: "When Jesus had spoken
these words, He went forth with His disciples over the brook Cedron,
where was a garden, into the which He entered, and His disciples."
[1269] Then taking Matthew's record, we get this statement next in
order: "He said unto His disciples, Sit ye here, while I go and pray
yonder. [1270] And He took with Him Peter and the two sons of Zebedee,
and began to be sorrowful and very heavy. Then saith He unto them, My
soul is exceeding sorrowful, even unto death: tarry ye here, and watch
with me. And He went a little farther, and fell on His face, and
prayed, saying, O my Father, if it be possible, let this cup pass from
me: nevertheless not as I will, but as Thou wilt. And He cometh unto
the disciples, and findeth them asleep, and saith unto Peter, What!
could ye not watch with me one hour? Watch and pray, that ye enter not
into temptation: the spirit indeed is willing, but the flesh is weak.
He went away again the second time, and prayed, saying, O my Father, if
this cup may not pass away from me except I drink it, Thy will be done.
And He came and found them asleep again: for their eyes were heavy. And
He left them, and went away again, and prayed the third time, saying
the same words. Then cometh He to His disciples, and saith unto them,
Sleep on now, and take your rest: behold, the hour is at hand, and the
Son of man shall be betrayed into the hands of sinners. Rise, let us be
going: behold, he is at hand that shall betray me." [1271]
11. Mark also records these passages, introducing them quite in the
same method and succession. Some of the sentences, however, are given
with greater brevity by him, and others are somewhat more fully
explained. These sayings of our Lord, indeed, may seem in one portion
to stand in some manner of contradiction to each other as they are
presented in Matthew's version. I refer to the fact that [it is stated
there that] He came to His disciples after His third prayer, and said
to them, "Sleep on now, and take your rest: behold, the hour is at
hand, and the Son of man shall be betrayed into the hands of sinners.
Rise, let us be going: behold, he is at hand that shall betray me." For
what are we to make of the direction thus given above, "Sleep on now,
and take your rest," when there is immediately subjoined this other
declaration, "Behold, the hour is at hand," and thereafter also the
instruction, "Arise, let us be going"? Those readers who perceive
something like a contradiction here, seek to pronounce these words,
"Sleep on now, and take your rest," in a way betokening that they were
spoken in reproach, and not in permission. And this is an expedient
which might quite fairly be adopted were there any necessity for it.
Mark, however, has reproduced these sayings in a manner which implies
that after He had expressed himself in the terms, "Sleep on now, and
take your rest," He added the words, "It is enough," and then appended
to these the further statement, "The hour is come; behold, the Son of
man shall be betrayed." [1272] Hence we may conclude that the case
really stood thus: namely, that after addressing these words to them,
"Sleep on now, and take your rest," the Lord was silent for a space, so
that what He had thus given them permission to do might be [seen to be]
really acted upon; and that thereafter He made the other declaration,
"Behold the hour is come." Thus it is that in Mark's Gospel we find
those words [regarding the sleeping] followed immediately by the
phrase, "It is enough;" that is to say, "the rest which you have had is
enough now." But as no distinct notice is introduced of this silence on
the Lord's part which intervened then, the passage comes to be
understood in a forced manner, and it is supposed that a peculiar
pronunciation must be given to these words.
12. Luke, on the other hand, has omitted to mention the number of times
that He prayed. He has told us, however, a fact which is not recorded
by the others--namely, that when He prayed He was strengthened by an
angel, and that, as He prayed more earnestly, He had a bloody sweat,
with drops falling down to the ground. Thus it appears that when he
makes the statement, "And when He rose up from prayer, and was come to
His disciples," he does not indicate how often He had prayed by that
time. But still, in so doing, he does not stand in any kind of
antagonism to the other two. Moreover, John does indeed mention how He
entered into the garden along with His disciples. But he does not
relate how He was occupied there up to the period when His betrayer
came in along with the Jews to apprehend Him.
13. These three evangelists, therefore, have in this manner narrated
the same incident, just as, on the other hand, one man might give three
several accounts of a single occurrence, with a certain measure of
diversity in his statements, and yet without any real contradiction.
Luke, for example, has specified the distance to which He went forward
from the disciples--that is to say, when He withdrew from them in order
to pray--more definitely than the others. For he tells us that it was
"about a stone's cast." Mark, again, states first of all in his own
words how the Lord prayed that, "If it were possible, the hour might
pass from Him," referring to the hour of His Passion, which he also
expresses presently by the term "cup." He then reproduces the Lord's
own words, in the following manner: "Abba, Father, all things are
possible to Thee: take away this cup from me." And if we connect with
these terms the clause which is given by the other two evangelists, and
for which Mark himself has also already introduced a clear parallel,
presented as a statement made in his own person instead of the Lord's,
the whole sentence will be exhibited in this form: "Father, if it be
possible, (for) all things are possible unto Thee, take away this cup
from me." And it will be so put just to prevent any one from supposing
that He made the Father's power less than it is when He said, "If it be
possible." For thus His words were not, "If Thou canst do it;" but "If
it be possible." And anything is possible which He wills. Therefore,
the expression, "If it be possible," has here just the same force as,
"If Thou wilt." For Mark has made the sense in which the phrase, "If it
be possible," is to be taken quite plain, when he says, "All things are
possible unto Thee." And further, the fact that these writers have
recorded how He said, "Nevertheless, not what I will, but what Thou
wilt" (an expression which means precisely the same as this other form,
"Nevertheless, not my will but Thine be done"), shows us clearly enough
that it was with reference not to any absolute impossibility on the
Father's side, but only to His will, that these words, "If it be
possible," were spoken. This is made the more apparent by the plainer
statement which Luke has presented to the same effect. For his version
is not, "If it be possible," but, "If Thou be willing." And to this
clearer declaration of what was really meant we may add, with the
effect of still greater clearness, the clause which Mark has inserted,
so that the whole will proceed thus: "If Thou be willing, (for) all
things are possible unto Thee, take away this cup from me."
14. Again, as to Mark's mentioning that the Lord said not only
"Father," but "Abba, Father," the explanation simply is, that "Abba" is
in Hebrew exactly what "Pater" is in Latin. And perhaps the Lord may
have used both words with some kind of symbolical significance,
intending to indicate thereby, that in sustaining this sorrow He bore
the part of His body, which is the Church, of which He has been made
the corner-stone, and which comes to Him [in the person of disciples
gathered] partly out of the Hebrews, to whom He refers when He says
"Abba," and partly out of the Gentiles, to whom He refers when He says
"Pater" [Father]. [1273] The Apostle Paul also makes use of the same
significant expression. For he says, "In whom we cry, Abba, Father;"
[1274] and, in another passage, "God sent His Spirit into your hearts,
crying, Abba, Father." [1275] For it was meet that the good Master and
true Saviour, by sharing in the sufferings of the more infirm, [1276]
should in His own person illustrate the truth that His witnesses ought
not to despair, although it might perchance happen that, through human
frailty, sorrow might steal in upon their hearts at the time of
suffering; seeing that they would overcome it if, mindful that God
knows what is best for those whose well-being He regards, they gave His
will the preference over their own. On this subject, however, as a
whole, the present is not the time for entering on any more detailed
discussion. For we have to deal simply with the question concerning the
harmony of the evangelists, from whose varied modes of narration we
gather the wholesome lesson that, in order to get at the truth, the one
essential thing to aim at in dealing with the terms is simply the
intention which the speaker had in view in using them. For the word
"Father" means just the same as the phrase "Abba, Father." But with a
view to bring out the mystic significance, the expression, "Abba,
Father," is the clearer form; while, for indicating the unity, the word
"Father" is sufficient. And that the Lord did indeed employ this method
of address, "Abba, Father," must be accepted as matter of fact. But
still His intention would not appear very obvious were there not the
means (since others use simply the term "Father") to show that under
such a form of expression those two Churches, which are constituted,
the one out of the Jews, and the other out of the Gentiles, are
presented as also really one. In this way, then, [we may suppose that]
the phrase, "Abba, Father," was adopted in order to convey the same
idea as was indicated by the Lord on another occasion, when He said,
"Other sheep I have which are not of this fold." [1277] In these words
He certainly referred to the Gentiles, since He had sheep also among
the people of Israel. But in that passage He goes on immediately to add
the declaration, "Them also I must bring, that there may be one fold
and one Shepherd." And so we may say that, just as the phrase, "Abba,
Father," contains the idea of [the two races,] the Israelites and the
Gentiles, the word "Father," used alone, points to the one flock which
these two constitute.
__________________________________________________________________
[1266] Matt. xxvi. 36-46.
[1267] Mark xiv. 32-42.
[1268] Luke xxii. 39-46.
[1269] John xviii. 1.
[1270] ["Go yonder and pray;" so the Latin, as well as the Greek text.
Comp. Revised Version, which in some other instances, in the passage
here cited, agrees more closely with Augustin's text than does the
Authorized Version.--R.]
[1271] Matt. xxvi. 36-46.
[1272] Mark xiv. 41. [On the various explanations of this difficult
passage, see commentaries.--R.]
[1273] See Eph. ii. 11-22.
[1274] Rom. viii. 15.
[1275] Gal. iv. 6.
[1276] Or = having compassion on the more infirm; infirmioribus
compatiens.
[1277] John x. 16.
__________________________________________________________________
Chapter V.--Of the Accounts Which are Given by All the Four Evangelists
in Regard to What Was Done and Said on the Occasion of His
Apprehension; And of the Proof that These Different Narratives Exhibit
No Real Discrepancies.
15. When we follow the versions presented by Matthew and Mark, we find
that the history now proceeds thus: "And while He yet spake, lo, Judas,
one of the twelve, came, and with him a great multitude, with swords
and staves, from the chief priests and elders of the people. Now he
that betrayed Him, gave them a sign, saying, Whomsoever I shall kiss,
that same is He; hold Him fast. And forthwith he came to Jesus, and
said, Hail, Master; and kissed Him." [1278] First of all, however, as
we gather from Luke's statement, He said to the traitor, "Judas,
betrayest thou the Son of man with a kiss?" [1279] Next, as we learn
from Matthew, He spoke thus: "Friend, wherefore art thou come?"
Thereafter He added certain words which are found in John's narrative,
which runs in the following strain: "Whom seek ye? They answered Him,
Jesus of Nazareth. Jesus saith unto them, I am He. And Judas also,
which betrayed Him, stood with them. As soon then as He had said unto
them, I am He, they went backward, and fell to the ground. Then asked
He them again, Whom seek ye? And they said, Jesus of Nazareth. Jesus
answered, I have told you that I am He: if therefore ye seek me, let
these go their way; that the saying might be fulfilled which He spake,
Of them which thou gavest me have I lost none." [1280]
16. Next comes in a passage, which is given by Luke as follows: "When
they which were about Him saw what would follow, they said unto Him,
Lord, shall we smite with the sword? And one of them smote the servant
of the high priest," as is noticed by all the four historians, "and cut
off his ear," which, as we are informed by Luke and John, was his
"right ear." Moreover, we gather also from John that the person who
smote the servant was Peter, and that the name of the man whom he thus
struck was Malchus. Next we take what Luke mentions, namely, "Jesus
answered and said, Suffer ye thus far;" [1281] with which we must
connect the words appended by Matthew, namely, "Put up thy sword into
his place: for all they that take the sword shall perish with the
sword. Thinkest thou that I cannot now pray to my Father, and He shall
presently give me more than twelve legions of angels? But how then
shall the Scriptures be fulfilled, that thus it must be?" [1282] Along
with these words we may also place the question to which John tells us
He gave utterance on the same occasion, namely, "The cup which my
Father hath given me, shall I not drink it?" [1283] And then, as is
recorded by Luke, He touched the ear of the person who had been struck,
and healed him.
17. Neither should we let the idea disturb us, that some contradiction
may be found in the circumstance that Luke tells us how, when the
disciples asked Him whether they should smite with the sword, the Lord
replied in these words, "Suffer ye thus far," in a manner which might
seem to imply that He thus expressed Himself, after the blow had been
struck, in terms bearing that He was satisfied with what had been done
so far, but desired nothing further to be done; whereas the language
which is employed by Matthew might give us rather to understand that
this whole incident of the use which Peter made of the sword was
displeasing to the Lord. For it is more correct to suppose that when
they put the question to Him, "Lord, shall we smite with the sword?" He
replied then, "Suffer ye thus far;" His meaning being this: "Let not
what is about to take place agitate you. These men are to be suffered
to go thus far; that is to say, so far as to apprehend me, and thus to
effect the fulfilment of those things which are written of me." We have
further to suppose, however, that during the time which passed in the
interchange of the question addressed by them to the Lord, and the
reply returned by Him to them, Peter was borne on by his intense desire
to appear as defender, and by his stronger excitement in the Lord's
behalf, to deal the blow. But while these two things might easily have
happened at the same time, two different statements could not have been
uttered by the same person in one breath. [1284] For the writer would
not have used the expression, "And Jesus answered and said," unless the
words were a reply to the question which had been addressed by those
who were about Him, and not a statement directed to Peter's act. For
Matthew is the only one who has recorded the judgment passed by Jesus
on Peter's act. And in that passage the phrase which Matthew has
employed is also not in the form, "Jesus answered Peter thus, Put up
thy sword;" but it runs in these terms: "Then said Jesus unto him, Put
up thy sword;" from which it appears that it was after the deed that
Jesus thus declared Himself. What is contained, again, in the
phraseology used by Luke, namely, "And Jesus answered and said, Suffer
ye thus far," must be taken to have been the reply which was returned
to the parties who had put the question to Him. But inasmuch as,
according to our previous explanation, the single blow with which the
servant was struck was delivered just during the time when the terms of
the said question and answer were passing between these persons and the
Lord, the writer has considered it right to record that act in the same
particular order, so that it stands inserted between the words of the
interrogation and those in which the response was couched.
Consequently, there is nothing here in antagonism to the statement
introduced by Matthew, namely, "For all they that take the sword shall
perish with the sword,"--that is to say, those who may have used the
sword. But there might appear to be some inconsistency here if the
Lord's answer were taken in a sense which would show Him to have
expressed approval on this occasion of the voluntary use of the sword,
even although it was only to the effect of a single wound, and that,
too, not a fatal one. The words, however, which were addressed to Peter
may be understood, as a whole, in an application quite in harmony with
the rest; so that, bringing in also what Luke and Matthew have
reported, as I have stated above, we obtain the following connection:
"Suffer ye thus far. Put up thy sword into its place; for all they that
take the sword shall perish with the sword," etc. In what way,
moreover, this sentence, "Suffer ye thus far," is to be understood, I
have explained already. And if there is any better method of
interpreting it, be it so. Only let the veracity of the evangelists be
maintained in any case.
18. After this, Matthew continues the narrative, and mentions that in
that hour He addressed the multitude as follows: "Are ye come out as
against a thief with swords and staves for to take me? I sat daily with
you teaching in the temple, and ye laid no hold on me." [1285] Then He
added also certain words, which Luke introduces thus: "But this is your
hour, and the power of darkness." [1286] Next comes the sentence given
by Matthew: "But all this was done that the Scriptures of the prophets
might be fulfilled. Then all the disciples forsook Him and fled." This
last fact is recorded also by Mark. The same evangelist makes also the
following addition: "And there followed Him a certain young man, having
a linen cloth cast about his naked body; and when they laid hold on
him, he left the linen cloth, and fled from them naked." [1287]
__________________________________________________________________
[1278] Matt. xxvi. 47-56; Mark xiv. 43-50.
[1279] Luke xii. 48.
[1280] John xviii. 4-9. [This passage is more naturally placed before
the kissing by Judas.--R.]
[1281] Luke xxii. 51.
[1282] Matt. xxvi. 52-55.
[1283] John xviii. 11.
[1284] That is to say, while Christ's answer to the disciples and
Peter's act might easily have been synchronous, the Lord could not have
addressed Himself in different senses to two distinct parties at the
same time, namely, to the persons who put the question, and to Peter.
[1285] Matt. xxvi. 53.
[1286] Luke xxii. 53.
[1287] Mark xiv. 52.
__________________________________________________________________
Chapter VI.--Of the Harmony Characterizing the Accounts Which These
Evangelists Give of What Happened When the Lord Was Led Away to the
House of the High Priest, as Also of the Occurrences Which Took Place
Within the Said House After He Was Conducted There in the Nighttime,
and in Particular of the Incident of Peter's Denial.
19. In the line of Matthew's narrative we come next upon this
statement: "And they that laid hold on Jesus led Him away to Caiaphas
the high priest, where the scribes and the elders were assembled."
[1288] We learn, however, from John that He was conducted first to
Annas, the father-in-law of Caiaphas. [1289] On the other hand, Mark
and Luke omit all mention of the name of the high priest. [1290]
Moreover [we find that] He was led away bound. For, as John informs us,
there were at hand there, in the multitude, a tribune and a cohort, and
the servants of the Jews. [1291] Then in Matthew we have these words:
"But Peter followed Him afar off unto the high priest's palace, and
went in and sat with the servants to see the end." [1292] To this
passage in the narrative Mark makes this addition: "And he warmed
himself at the fire." [1293] Luke also makes a statement which amounts
to the same, thus: "Peter followed afar off: and when they had kindled
a fire in the midst of the hall, and were sat down together, Peter sat
down among them." [1294] And John proceeds in these terms: "And Simon
Peter followed Jesus, and so did another disciple. That disciple
(namely, that other) was known unto the high priest, and went in (as
John also tells us) with Jesus into the palace of the high priest. But
Peter (as the same John adds) stood at the door without. Then went out
that other disciple, which was known unto the high priest, and spake
unto her that kept the door, and brought in Peter." [1295] For the last
fact we are thus indebted to John's narrative. And in this way we see
how it came about that Peter also got inside, and was within the hall,
as the other evangelists mention. [1296]
20. Then Matthew's report goes on thus: "Now the chief priests and
elders and all the council sought false witness against Jesus, to put
Him to death, but found none: yea, though many false witnesses came,
yet found they none." [1297] Mark comes in here with the explanation,
that "their witness agreed not together." [1298] But, as Matthew
continues, "At the last came two false witnesses, and said, This fellow
said, I am able to destroy the temple of God, and to build it in three
days." [1299] Mark states that there were also others who said, "We
have heard him say, I will destroy this temple that is made with hands,
and within three days I will build another made without hands. And
therefore (as Mark also observes in the same passage) their witness did
not agree together." [1300] Then Matthew gives us the following
relation: "And the high priest arose and said unto Him, Answerest thou
nothing? What is it which these witness against thee? But Jesus held
His peace. And the high priest answered and said unto Him, I adjure
thee by the living God, that thou tell us whether thou be the Christ,
the Son of God. Jesus saith unto him, Thou hast said." [1301] Mark
reports the same passage in different terms, only he omits to mention
the fact that the high priest adjured Him. He makes it plain, however,
that the two expressions ascribed to Jesus as the reply to the high
priest,--namely, "Thou hast said," and, "I am," [1302] --really amount
to the same. For, as the said Mark puts it, the narrative goes on thus:
"And Jesus said, I am; and ye shall see the Son of man sitting on the
right hand of power, and coming with the clouds of heaven." [1303] This
is just as Matthew also presents the passage, with the solitary
exception that he does not say that Jesus replied in the phrase "I am."
Again, Matthew goes on further in this strain: "Then the high priest
rent his clothes, saying, He hath spoken blasphemy; what further need
have we of witnesses? Behold, now ye have heard his blasphemy. What
think ye? And they answered and said, He is guilty of death." [1304]
Mark's version of this is entirely to the same effect. So Matthew
continues, "Then did they spit in His face, and buffeted Him, and
others smote Him with the palms of their hands, saying, Prophesy unto
us, thou Christ, Who is he that smote thee?" [1305] Mark reports these
things in like manner. He also mentions a further fact, namely, that
they covered His face. [1306] On these incidents we have likewise the
testimony of Luke.
21. These things the Lord is understood to have passed through on to
the early morning in the high priest's house, to which He was first
conducted, and in which Peter was also tempted. With respect, however,
to this temptation of Peter, which took place during the time that the
Lord was enduring these injuries, the several evangelists do not
present the same order in the recital of the circumstances. For Matthew
and Mark first narrate the injuries offered to the Lord, and then this
temptation of Peter. Luke, again, first describes Peter's temptation,
and only after that the reproaches borne by the Lord; while John, on
the other hand, first recounts part of Peter's temptation, then
introduces some verses recording what the Lord had to bear, next
appends a statement to the effect that the Lord was sent away thence
(i.e. from Annas) to Caiaphas the high priest, and then at this point
resumes and sums up the relation which he had commenced of Peter's
temptation in the house to which he was first conducted, giving a full
account of that incident, thereafter reverting to the succession of
things befalling the Lord, and telling us how He was brought to
Caiaphas. [1307]
22. Accordingly, Matthew proceeds as follows: "Now Peter sat without in
the palace; and a damsel came unto him, saying, Thou also wast with
Jesus of Galilee. But he denied before them all, saying, I know not
what thou sayest. And as he went out into the porch, another maid saw
him, and said unto them that were there, This fellow was also with
Jesus of Nazareth. And again he denied with an oath, I do not know the
man. And after a while came unto him they that stood by, and said to
Peter, Surely thou also art one of them, for thy speech bewrayeth thee.
Then began he to curse and to swear, saying that he knew not the man.
And immediately the cock crew." [1308] Such is Matthew's version. But
we are also given to understand that after he had gone outside, and
when he had now denied the Lord once, the first cock crew,--a fact
which Matthew does not specify, but which is intimated by Mark.
23. But it was not when he was outside at the gate that he denied the
Lord the second time. That took place after he had come back to the
fire-place. There was no need, however, to mention the precise time at
which he did thus return. Consequently Mark goes on with his narrative
of the incident in these terms: "And he went out into the porch, and
the cock crew. And a maid saw him again, and began to say to them that
stood by, This is one of them. And he denied it again." [1309] This is
not the same maid, however, as the former one, but another, as Matthew
tells us. Nay, we gather further that on the occasion of the second
denial he was addressed by two parties, namely, by the maid who is
mentioned by Matthew and Mark, and also by another person who is
noticed by Luke. For Luke's account runs in this style: "And Peter
followed afar off. And when they had kindled a fire in the midst of the
hall, and were sat down together, Peter sat down among them. But a
certain maid beheld him as he sat by the fire, and earnestly looked
upon him, and said, This man was also with him. And he denied Him,
saying, Woman, I know Him not. And after a little while, another saw
him, and said, "Thou art also of them." [1310] Now the clause, "And
after a little while," which Luke introduces, covers the period during
which [we may suppose that] Peter went out and the first cock crew. By
this time, however, he had come in again; and thus we can understand
the consistency of John's narrative, which informs us that he denied
the Lord the second time as he stood by the fire. For in his version of
Peter's first denial, John not only says nothing about the first
crowing of the cock (which holds good of the other evangelists, too,
with the exception of Mark), but also leaves unnoticed the fact that it
was as he sat by the fire that the maid recognised him. For all that
John says there is this, "Then saith the damsel that kept the door unto
Peter, Art not thou also one of this man's disciples? He saith, I am
not." [1311] Then he brings in the statement which he deemed it right
to make on the subject of what took place with Jesus in that same
house. His record of this is to the following effect: "And the servants
and officers stood there, who had made a fire of coals, for it was
cold. And they warmed themselves; and Peter stood with them, and warmed
himself." [1312] Here, therefore, we may suppose Peter to have gone
out, and by this time to have come in again. For at first he was
sitting by the fire; and after a space, as we gather, he had returned,
and commenced to stand [by the hearth].
24. It may be, however, that some one will say to us: Peter had not
actually gone out as yet, but had only risen with the purpose of going
out. This may be the allegation of one who is of opinion that the
second interrogation and denial took place when Peter was outside at
the door. Let us therefore look at what follows in John's narrative. It
is to this effect: "The high priest then asked Jesus of His disciples,
and of His doctrine. Jesus answered him, I spake openly to the world; I
ever taught in the synagogue, and in the temple, whither the Jews
always resort; and in secret have I said nothing. Why askest thou me?
ask them which heard me what I have said unto them: behold, they know
what I said. And when He had thus spoken, one of the officers which
stood by struck Jesus with the palm of his hand, saying, Answerest thou
the high priest so? Jesus answered him, If I have spoken evil, bear
witness of the evil; but if well, why smitest thou me? And Annas sent
Him bound to Caiaphas the high priest." [1313] This certainly shows us
that Annas was high priest. For Jesus had not been sent to Caiaphas as
yet, when the question was thus put to Him, "Answerest thou the high
priest so?" Mention is also made of Annas and Caiaphas as high priests
by Luke at the beginning of his Gospel. [1314] After these statements,
John reverts to the account which he had previously begun of Peter's
denial. Thus he brings us back to the house in which the incidents took
place which he has recorded, and from which Jesus was sent away to
Caiaphas, to whom He was being conducted at the commencement of this
scene, as Matthew has informed us. [1315] Moreover, it is in the way of
a recapitulation that John records the matters regarding Peter which he
has introduced at this point. Falling back upon his narration of that
incident with the view of making up a complete account of the threefold
denial, he proceeds thus: "And Simon stood and warmed himself. They
said therefore unto him, Art not thou also one of his disciples? He
denied it, and said, I am not." [1316] Here, therefore, we find that
Peter's second denial occurred, not when he was at the door, but as he
was standing by the fire. This, however, could not have been the case,
had he not returned by this time after having gone outside. For it is
not that by this second occasion he had actually gone out, and that the
other maid who is referred to saw him there outside; but the matter is
put as if it was on his going out that she saw him; or, in other words,
it was when he rose to go out that she observed him, and said to those
who were there,--that is, to those who were gathered by the fire
inside, within the court,--"This fellow was also with Jesus of
Nazareth." Then we are to suppose that the man who had thus gone
outside, on hearing this assertion, came in again, and swore to those
who were now inimically disposed, "I do not know the man." [1317] In
like manner, Mark also says of this same maid, that "she began to say
to them that stood by, This is one of them." [1318] For this damsel was
speaking not to Peter, but to those who had remained there when he went
out. At the same time, she spoke in such a manner that he heard her
words; whereupon he came back and stood again by the fire, and met
their words with a negative. Then we have the statement made by John in
these terms: "They said, Art not thou also one of his disciples?" We
understand this question to have been addressed to him on his return as
he stood there; and we also recognise the harmony in which this stands
with the position that on this occasion Peter had to do not only with
that other maid who is mentioned by Matthew and Mark in connection with
this second denial, but also with that other person who is introduced
by Luke. This is the reason why John uses the plural, "They said." The
explanation then may be, that when the maid said to those who were with
her in the court as he went out, "This is one of them," he heard her
words and returned with the purpose of clearing himself, as it were, by
a denial. Or, in accordance with the more probable theory, we may
suppose that he did not catch what was said about him as he went out,
and that on his return the maid and the other person who is introduced
by Luke addressed him thus, "Art not thou also one of his disciples?"
that he met them with a denial, "and said, I am not;" and further, that
when this other person of whom Luke speaks insisted more
pertinaciously, and said, "Surely thou art one of them," Peter answered
thus, "Man, I am not." Still, when we compare together all the
statements made by the several evangelists on this subject, we come
clearly to the conclusion, that Peter's second denial took place, not
when he was at the door, but when he was within, by the fire in the
court. It becomes evident, therefore, that Matthew and Mark, who have
told us how he went without, have left the fact of his return unnoticed
simply with a view to brevity.
25. Accordingly, let us next examine into the consistency of the
evangelists so far as the third denial is concerned, which we have
previously instanced in the statement given by Matthew only. Mark then
goes on with his version in these terms: "And a little after, they that
stood by said again to Peter, Surely thou art one of them; for thou art
a Galilæan. But he began to curse and to swear, saying, I know not this
man of whom ye speak. And immediately the second time the cock crew."
[1319] Luke, again, continues his narrative, relating the same incident
in this fashion: "And about the space of one hour after, another
confidently affirmed, Of a truth this fellow also was with him; for he
is a Galilæan. And Peter said, Man, I know not what thou sayest. And
immediately while he yet spake the cock crew." [1320] John follows with
his account of Peter's third denial, which is thus given: "One of the
servants of the high priest, being his kinsman whose ear Peter cut off,
saith, Did not I see thee in the garden with him? Peter then denied
again; and immediately the cock crew." [1321] Now what precise period
of time is meant under the phrase, "a little after," which is employed
by Matthew and Mark, is made clear by Luke, when he says, "And about
the space of one hour after." John, however, conveys no intimation of
this space of time. Again, with respect to the circumstance that
Matthew and Mark use the plural number instead of the singular, and
speak of the persons who were engaged with Peter, while Luke mentions
only a single individual, and John, too, specifies but one,
particularizing him further as kinsman to him whose ear Peter cut off;
we may easily explain it either by understanding Matthew and Mark to
have adopted a familiar method of speech here in employing the plural
number simply instead of the singular, or by supposing that one of the
persons present--one who knew Peter and had seen him--took the lead in
making the declaration, and that the rest, imitating his confidence,
joined him in pressing the assertion upon Peter. If this is the case,
then two of the evangelists have given the general statement, using
simply the plural number; while the other two have preferred to
particularize only the one special individual who played the chief part
in the transaction. But, once more, Matthew affirms that the words,
"Surely thou also art one of them, for thy speech bewrayeth thee," were
spoken to Peter himself. In like manner, John tells us that the
question, "Did not I see thee in the garden with him?" was addressed
directly to Peter. But Mark, on the other hand, gives us to understand
that the sentence, "Surely he is one of them, for he is also a
Galilæan," was what those who stood by said to each other about Peter.
And, in the same way, Luke indicates that the declaration uttered by
the other person, who said, "Of a truth, this fellow also was with him,
for he is a Galilæan," was not addressed to Peter, but was made
regarding Peter. These variations, however, may be explained either by
understanding the evangelists, who speak of Peter as the person
directly addressed, to have fairly reproduced the general sense,
inasmuch as what was spoken about the man in his own presence was much
the same as if it had been spoken immediately to him; or by supposing
that both these methods of address were actually practised, and that
the one has been noticed by the former evangelists, and the other by
the latter. Moreover, we take the second cockcrowing to have occurred
after the third denial, as Mark has expressly informed us.
26. Matthew then proceeds with his narrative in these terms: "And Peter
remembered the word of Jesus which He had said unto him, Before the
cock crow thou shalt deny me thrice. And he went out and wept
bitterly." [1322] Mark, again, gives it thus: "And Peter called to mind
the word that Jesus had said unto him, Before the cock crow twice thou
shall deny me thrice. And he began to weep." [1323] Luke's version is
as follows: "And the Lord turned and looked upon Peter. And Peter
remembered the word of the Lord, how He had said unto him, Before the
cock crow thou shalt deny me thrice. And Peter went out and wept
bitterly." [1324] John says nothing about Peter's recollection and
weeping. Now, the statement made here by Luke, to the effect that "the
Lord turned and looked upon Peter," is one which requires more careful
consideration, with a view to its correct acceptance. For although
there are also inner halls (or courts), so named, it was in the outer
court (or hall) that Peter appeared on this occasion among the
servants, who were warming themselves along with him at the fire. And
it is not a credible supposition that Jesus was heard by the Jews in
this place, so that we might also understand the look referred to to
have been a look with the bodily eye. For Matthew presents us first
with this narrative: "Then did they spit in His face and buffeted Him;
and others smote Him with the palms of their hands, saying, Prophesy
unto us, thou Christ, who is he that smote thee?" [1325] And then he
follows this up immediately with the paragraph about Peter: "Now Peter
sat without in the palace." [1326] He would not, however, have used
this latter expression, had it not been the case that the things
previously alluded to were done to the Lord inside the house. And,
indeed, as we gather from Mark's version, these things took place not
simply in the interior, but also in the upper parts of the house. For,
after recording the said circumstances, Mark goes on thus: "And as
Peter was beneath in the palace." [1327] Thus, as Matthew's words, "Now
Peter sat without in the palace," show us that the things previously
mentioned took place inside the house, so Mark's words, "And as Peter
was beneath in the palace," indicate that they were done not only in
the interior, but in the upper parts of the house. But if this is the
case, how could the Lord have looked on Peter with the actual glance of
the bodily eye? These considerations bring me to the conclusion, that
the look in question was one cast upon Peter from Heaven, the effect of
which was to bring up before his mind the number of times he had now
denied [his Master], and the declaration which the Lord had made to him
prophetically, and in this way (the Lord thus looking mercifully upon
him [1328] ), to lead him to repent, and to weep salutary tears. The
expression, therefore, will be a parallel to other modes of speech
which we employ daily, as when we thus pray, "Lord, look upon me;" or
as when, in reference to one who has been delivered by the divine mercy
from some danger or trouble, we say that the "Lord looked upon him." In
the Scriptures, also, we find such words as these: "Look upon me and
hear me;" [1329] and "Return, [1330] O Lord, and deliver my soul."
[1331] And, according to my judgment, a similar view is to be taken of
the expression adopted here, when it is said that "the Lord turned and
looked upon Peter; and Peter remembered the word of the Lord." Finally,
we have to notice how, while it is the more usual practice with the
evangelists to employ the name "Jesus" in preference to the word "Lord"
in their narratives, Luke has used the latter term exclusively in the
said sentence, saying expressly, "The Lord' turned and looked upon
Peter; and Peter remembered the word of the Lord:'" whereas Matthew and
Mark have passed over this "look" in silence, and consequently have
said that Peter remembered not the word of the "Lord," but the word of
"Jesus." From this, therefore, we may gather that the "look" thus
proceeding from Jesus was not one with the eyes of the human body, but
a look cast from Heaven. [1332]
__________________________________________________________________
[1288] Matt. xxvi. 57.
[1289] John xviii. 13.
[1290] Mark xiv. 53; Luke xxii. 54.
[1291] John xviii. 12.
[1292] Matt. xxvi. 58.
[1293] Mark xiv. 54.
[1294] Luke xxii. 54, 55.
[1295] John xviii. 15-18.
[1296] [It is implied here that the denials of Peter took place in the
house of Annas, and also that Matthew and Mark, in their account of the
night examination, refer to the same event described by John (xviii.
19-23). The objection to this is found in the explicit statement of
Matthew (xxvi. 57) in regard to Caiaphas.--R.]
[1297] Matt. xxvi. 59, 60.
[1298] Mark xiv. 56.
[1299] Matt. xxvi. 61.
[1300] Mark xiv. 57-59.
[1301] Matt. xxvi. 62-64.
[1302] Mark xiv. 62.
[1303] Mark xiv. 62.
[1304] Matt. xxvi. 65, 66.
[1305] Matt. xxvi. 67, 68.
[1306] Mark xiv. 65.
[1307] [The evangelists indicate three distinct episodes of recognition
and denial, but do not refer to the same facts in detail. This Augustin
seems to apprehend.--R.]
[1308] Matt. xxvi. 69-74.
[1309] Mark xiv. 68-70.
[1310] Luke xxii. 54-58.
[1311] John xviii. 17.
[1312] John xviii. 18.
[1313] John xviii. 19-24.
[1314] Luke iii. 2.
[1315] Matt. xxviii. 57. [See note on § 19. Augustin's Latin text in
John xviii. 24, et misit eum, etc., agrees in tense with the Greek. The
Authorized Version incorrectly renders, "Now Annas had sent," etc. The
Revised Version has, "Annas therefore sent," The theory of two distinct
night examinations (before Annas first, and then before Caiphas) agrees
best with the literal sense. Both may have occupied parts of the same
house.--R.]
[1316] John xviii. 25.
[1317] Matt. xxviii. 71.
[1318] Mark xiv. 69.
[1319] Mark xiv. 70-72.
[1320] Luke xxii. 59, 60.
[1321] John xviii. 26, 27.
[1322] Matt. xxvi. 75.
[1323] Mark xiv. 72: the words, "when he thought thereon," being
omitted. [There is nothing omitted. The difficult Greek term (epibalon)
is explained by "when he thought thereon" in the Authorized Version.
Augustin's view is given in Revised Version margin, "And he began to
weep."--R.]
[1324] Luke xxii. 61, 62.
[1325] Matt. xxvi. 67, 68.
[1326] Atrio, court. [The Revised Version properly renders the terms
referring to the "court," etc. "Palace" (Authorized Version) is
misleading.--R.]
[1327] Mark xiv. 66.
[1328] Or, regarding him, respiciente.
[1329] Ps. xiii. 3.
[1330] Converte.
[1331] Ps. vi. 4.
[1332] [This fanciful interpretation is unnecessary. The inner court of
the large Jewish house, with rooms looking upon it, would allow place
for all the incidents, without any departure from the simple historical
sense.--R.]
__________________________________________________________________
Chapter VII.--Of the Thorough Harmony of the Evangelists in the
Different Accounts of What Took Place in the Early Morning, Previous to
the Delivery of Jesus to Pilate; And of the Question Touching the
Passage Which is Quoted on the Subject of the Price Set Upon the Lord,
and Which is Ascribed to Jeremiah by Matthew, Although No Such
Paragraph is Found in the Writings of that Prophet.
27. Matthew next proceeds as follows: "When the morning was come, all
the chief priests and elders of the people took counsel against Jesus,
to put Him to death; and when they had bound Him, they led Him away,
and delivered Him to Pontius Pilate the governor." [1333] Mark's
version is to the like effect: "And straightway in the morning, the
chief priests held a consultation with the elders and scribes, and the
whole council, and bound Jesus, and carried Him away, and delivered Him
to Pilate." [1334] Luke, again, after completing his account of Peter's
denial, recapitulates what Jesus had to endure when it was now about
daybreak, as it appears, and continues his narrative in the following
connection: "And the men that held Jesus mocked Him, and smote Him; and
when they had blindfolded Him, they struck Him on the face, and asked
Him, saying, Prophesy, who is it that smote thee? And many other things
blasphemously spake they against Him. And as soon as it was day, the
elders of the people, and the chief priests, and the scribes came
together, and led Him into their council, saying, Art thou the Christ?
tell us. And He said unto them, If I tell you, ye will not believe; and
if I also ask you, ye will not answer me, nor let me go. Hereafter
shall the Son of man sit on the right hand of the power of God. Then
said they all, Art thou then the Son of God? And He said unto them, Ye
say that I am. And they said, What need we further witness? For we
ourselves have heard of His own mouth. And the whole multitude of them
arose, and led Him unto Pilate." [1335] Luke has thus recorded all
these things. His statement contains certain facts which are also
related by Matthew and Mark; namely, that the Lord was asked whether He
was the Son of God, and that He made this reply, "I say unto you,
hereafter shall ye see the Son of man sitting on the right hand of
power, and coming in the clouds of heaven." And we gather that these
things took place when the day was now breaking, because Luke's
expression is, "And as soon as it was day." Thus Luke's narrative is
similar to those of the others, although he also introduces something
which these others have left unnoticed. We gather further, that when it
was yet night, the Lord faced the ordeal of the false witnesses,--a
fact which is recorded briefly by Matthew and Mark, and which is passed
over in silence by Luke, who, however, has told the story of what was
done when the dawn was coming in. The former two--namely, Matthew and
Mark--have given connected narratives of all that the Lord passed
through until early morning. After that, however, they have reverted to
the story of Peter's denial; on the conclusion of which they have come
back upon the events of the early morning, and have introduced the
other circumstances which remained for recital with a view to the
completion of their account of what befell the Lord. [1336] But up to
this point they have given no account of the occurrences belonging
specifically to the morning. [1337] In like manner John, after
recording what was done with the Lord as fully as he deemed requisite,
and after telling also the whole story of Peter's denial, continues his
narrative in these terms: "Then lead they Jesus to Caiaphas, [1338]
unto the hall of judgment. And it was early." [1339] Here we might
suppose either that there had been something imperatively requiring
Caiaphas' presence in the hall of judgment, and that he was absent on
the occasion when the other chief priests held an inquiry on the Lord;
or else that the hall of judgment was in his house; and that yet from
the beginning of this scene they had thus only been leading Jesus away
to the personage in whose presence He was at last actually conducted.
But as they brought the accused person in the character of one already
convicted, and as it had previously approved itself to Caiaphas'
judgment that Jesus should die, there was no further delay in
delivering Him over to Pilate, with a view to His being put to death.
[1340] And thus it is that Matthew here relates what took place between
Pilate and the Lord.
28. First, however, he makes a digression with the purpose of telling
the story of Judas' end, which is related only by him. His account is
in these terms: "Then Judas, which had betrayed Him, when he saw that
He was condemned, repented himself, and brought again the thirty pieces
of silver to the chief priests and elders, saying, I have sinned, in
that I have betrayed the innocent blood. And they said, What is that to
us? See thou to that. And he cast down the pieces of silver in the
temple, and departed, and went and hanged himself. And the chief
priests took the silver pieces, and said, It is not lawful for to put
them into the treasury, because it is the price of blood. And they took
counsel, and bought with them the potter's field, to bury strangers in.
Wherefore that field was called, The field of blood, unto this day.
Then was fulfilled that which was spoken by Jeremy the prophet, saying,
And they took the thirty pieces of silver, the price of Him that was
valued, whom the children of Israel [1341] did value, and gave them for
the potter's field, as the Lord appointed me." [1342]
29. Now, if any one finds a difficulty in the circumstance that this
passage is not found in the writings of the prophet Jeremiah, and
thinks that damage is thus done to the veracity of the evangelist, let
him first take notice of the fact that this ascription of the passage
to Jeremiah is not contained in all the codices of the Gospels, and
that some of them state simply that it was spoken "by the prophet." It
is possible, therefore, to affirm that those codices deserve rather to
be followed which do not contain the name of Jeremiah. For these words
were certainly spoken by a prophet, only that prophet was Zechariah. In
this way the supposition is, that those codices are faulty which
contain the name of Jeremiah, because they ought either to have given
the name of Zechariah or to have mentioned no name at all, as is the
case with a certain copy, merely stating that it was spoken "by the
prophet, saying," which prophet would assuredly be understood to be
Zechariah. However, let others adopt this method of defence, if they
are so minded. For my part, I am not satisfied with it; and the reason
is, that a majority of codices contain the name of Jeremiah, and that
those critics who have studied the Gospel with more than usual care in
the Greek copies, report that they have found it stand so in the more
ancient Greek exemplars. I look also to this further consideration,
namely, that there was no reason why this name should have been added
[subsequently to the true text], and a corruption thus created; whereas
there was certainly an intelligible reason for erasing the name from so
many of the codices. For venturesome inexperience might readily have
done that, when perplexed with the problem presented by the fact that
this passage could not be found in Jeremiah. [1343]
30. How, then, is the matter to be explained, but by supposing that
this has been done in accordance with the more secret counsel of that
providence of God by which the minds of the evangelists were governed?
For it may have been the case, that when Matthew was engaged in
composing his Gospel, the word Jeremiah occurred to his mind, in
accordance with a familiar experience, instead of Zechariah. Such an
inaccuracy, however, he would most undoubtedly have corrected (having
his attention called to it, as surely would have been the case, by some
who might have read it while he was still alive in the flesh), had he
not reflected that [perhaps] it was not without a purpose that the name
of the one prophet had been suggested instead of the other in the
process of recalling the circumstances (which process of recollection
was also directed by the Holy Spirit), and that this might not have
occurred to him had it not been the Lord's purpose to have it so
written. If it is asked, however, why the Lord should have so
determined it, there is this first and most serviceable reason, which
deserves our most immediate consideration, namely, that some idea was
thus conveyed of the marvellous manner in which all the holy prophets,
speaking in one spirit, continued in perfect unison with each other in
their utterances,--a circumstance certainly much more calculated to
impress the mind than would have been the case had all the words of all
these prophets been spoken by the mouth of a single individual. The
same consideration might also fitly suggest the duty of accepting
unhesitatingly whatever the Holy Spirit has given expression to through
the agency of these prophets, and of looking upon their individual
communications as also those of the whole body, and on their collective
communications as also those of each separately. If, then, it is the
case that words spoken by Jeremiah are really as much Zechariah's as
Jeremiah's, and, on the other hand, that words spoken by Zechariah are
really as much Jeremiah's as they are Zechariah's, what necessity was
there for Matthew to correct his text when he read over what he had
written, and found that the one name had occurred to him instead of the
other? Was it not rather the proper course for him to bow to the
authority of the Holy Spirit, under whose guidance he certainly felt
his mind to be placed in a more decided sense than is the case with us,
and consequently to leave untouched what he had thus written, in
accordance with the Lord's counsel and appointment, with the intent to
give us to understand that the prophets maintain so complete a harmony
with each other in the matter of their utterances that it becomes
nothing absurd, but, in fact, a most consistent thing for us to credit
Jeremiah with a sentence originally spoken by Zechariah? [1344] For if,
in these days of ours, a person, desiring to bring under our notice the
words of a certain individual, happens to mention the name of another
by whom the words were not actually uttered, [1345] but who at the same
time is the most intimate friend and associate of the man by whom they
were really spoken; and if forthwith recollecting that he has given the
one name instead of the other, he recovers himself and corrects the
mistake, but does it nevertheless in some such way as this, "After all,
what I said was not amiss;" what would we take to be meant by this, but
just that there subsists so perfect a unison of sentiment between the
two parties--that is to say, the man whose words the individual in
question intended to repeat, and the second person whose name occurred
to him at the time instead of that of the other--that it comes much to
the same thing to represent the words to have been spoken by the former
as to say that they were uttered by the latter? How much more, then, is
this a usage which might well be understood and most particularly
commended to our attention in the case of the holy prophets, so that we
might accept the books composed by the whole series of them, as if they
formed but a single book written by one author, in which no discrepancy
with regard to the subjects dealt with should be supposed to exist, as
none would be found, and in which there would be a more remarkable
example of consistency and veracity than would have been the case had a
single individual, even the most learned, been the enunciator of all
these sayings? Therefore, while there are those, whether unbelievers or
merely ignorant men, who endeavour to find an argument here to help
them in demonstrating a want of harmony between the holy evangelists,
men of faith and learning, on the other hand, ought rather to bring
this into the service of proving the unity which characterizes the holy
prophets. [1346]
31. I have also another reason (the fuller discussion of which must be
reserved, I think, for another opportunity, in order to prevent the
present discourse from extending to larger limits than may be allowed
by the necessity which rests upon us to bring this work to a
conclusion) to offer in explanation of the fact that the name of
Jeremiah has been permitted, or rather directed, by the authority of
the Holy Spirit, to stand in this passage instead of that of Zechariah.
It is stated in Jeremiah that he bought a field from the son of his
brother, and paid him money for it. That sum of money is not given,
indeed, under the name of the particular price which is found in
Zechariah, namely, thirty pieces of silver; but, on the other hand,
there is no mention of the buying of the field in Zechariah. Now, it is
evident that the evangelist has interpreted the prophecy which speaks
of the thirty pieces of silver as something which has received its
fulfilment only in the Lord's case, so that it is made to stand for the
price set upon Him. But again, that the words which were uttered by
Jeremiah on the subject of the purchase of the field have also a
bearing upon the same matter, may have been mystically signified by the
selection thus made in introducing [into the evangelical narrative] the
name of Jeremiah, who spoke of the purchase of the field, instead of
that of Zechariah, to whom we are indebted for the notice of the thirty
pieces of silver. In this way, on perusing first the Gospel, and
finding the name of Jeremiah there, and then, again, on perusing
Jeremiah, and failing there to discover the passage about the thirty
pieces of silver, but seeing at the same time the section about the
purchase of the field, the reader would be taught to compare the two
paragraphs together, and get at the real meaning of the prophecy, and
learn how it also stands in relation to this fulfilment of prophecy
which was exhibited in the instance of our Lord. For [it is also to be
remarked that] Matthew makes the following addition to the passage
cited, namely, "Whom the children of Israel did value; and gave them
the potter's field, as the Lord appointed me." Now, these words are not
to be found either in Zechariah or in Jeremiah. Hence we must rather
take them to have been inserted with a nice and mystical meaning by the
evangelist, on his own responsibility,--the Lord having given him to
understand, by revelation, that a prophecy of the said tenor had a real
reference to this occurrence, which took place in connection with the
price set upon Christ. Moreover, in Jeremiah, the evidence of the
purchase of the field is ordered to be cast into an earthen vessel. In
like manner, we find in the Gospel that the money paid for the Lord was
used for the purchase of a potter's field, which field also was to be
employed as a burying-place for strangers. And it may be that all this
was significant of the permanence of the repose of those who sojourn
like strangers in this present world, and are buried with Christ by
baptism. For the Lord also declared to Jeremiah, that the said purchase
of the field was expressive of the fact that in that land [of Judæa]
there would be a remnant of the people delivered from their captivity.
[1347] I judged it proper to give some sort of sketch [1348] of these
things, as I was calling attention to the kind of significance which a
really careful and painstaking study should look for in these
testimonies of the prophets, when they are reduced to a unity and
compared with the evangelical narrative. These, then, are the
statements which Matthew has introduced with reference to the traitor
Judas.
__________________________________________________________________
[1333] Matt. xxvii. 1, 2.
[1334] Mark xv. 1, 2.
[1335] Luke xxii. 63-xxiii. 1. [That Luke's account gives in detail the
formal meeting of the Sanhedrin at daybreak in altogether probable,
since Matthew and Mark distinguish this assembly from the night
examination.--R.]
[1336] The text gives: ut inde cætera contexerent quousque perducerent,
etc. Seven mss. read perduxerant, = as far as they had drawn out their
account, etc.
[1337] Matt. xxvi. 59-xxvii. 1, 2; Mark xiv. 55-xv. 1, 2.
[1338] Adducunt ergo Jesum ad Caiapham.
[1339] John xviii. 28.
[1340] In his 114 Tractate on John, Augustin again attempts to grapple
with the difficulty created here by the reading which was before him,
namely, to Caiaphas, instead of from Caiaphas. [The Greek text is "from
Caiaphas." The other reading is probably harmonistic error, of early
origin.--R.]
[1341] The text gives filii Israel, instead of a filiis Israel = they
of the children of Israel.
[1342] Matt. xxvii. 3-10.
[1343] [It is refreshing to find this exhibition of critical judgment
and candour. The critical canon respecting the lectio difficilier is
virtually accepted. The easier reading was suggested by Origen.--R.]
[1344] [The simplest explanation is that the name "Jeremiah" was
applied to the collection of prophetical books, in which it was placed
first by the Jews.--R.]
[1345] Reading a quo non dicta sint. Most of the mss. omit the non.
[1346] [This explanation is at variance with many of the healthy
expressions regarding inspiration which abound in Augustin's expository
writings.--R.]
[1347] See Jer. xxxii.
[1348] Reading delineanda. Four mss. give delibanda = proper to touch
upon.
__________________________________________________________________
Chapter VIII.--Of the Absence of Any Discrepancies in the Accounts
Which the Evangelists Give of What Took Place in Pilate's Presence.
32. He next proceeds as follows: "And Jesus stood before the governor:
and the governor asked Him, saying, Art thou the King of the Jews?
Jesus saith unto him, Thou sayest. And when He was accused of the chief
priests and elders, He answered nothing. Then saith Pilate unto Him,
Hearest thou not how many things they witness against thee? And He
answered him to never a word; insomuch that the governor marvelled
greatly. Now at that feast the governor was wont to release unto the
people a prisoner, whom they would. And they had then a notable
prisoner, called Barabbas. Therefore when they were gathered together,
Pilate said unto them, Whom will ye that I release unto you? Barabbas,
or Jesus which is called Christ? For he knew that for envy they had
delivered Him. But when he was set down on the judgment-seat, his wife
sent unto him, saying, Have thou nothing to do with that just man: for
I have suffered many things this day in a dream because of him. But the
chief priests and elders persuaded the multitude that they should ask
Barabbas, and destroy Jesus. But the governor answered and said unto
them, Whether of the twain will ye that I release unto you? And they
said, Barabbas. Pilate saith unto them, What shall I do then with Jesus
which is called Christ? They all say, Let him be crucified. The
governor said to them, Why, what evil hath he done? But they cried out
the more, saying, Let him be crucified. When Pilate saw that he could
prevail nothing, but that rather a tumult was made, he took water and
washed his hands before the multitude, saying, I am innocent of the
blood of this just person; see ye to it. Then answered all the people,
and said, His blood be on us, and on our children. Then released he
Barabbas unto them; and when he had scourged Jesus, he delivered Him to
them to be crucified." [1349] These are the things which Matthew has
reported to have been done to the Lord by Pilate.
33. Mark also presents an almost entire identity with the above, both
in language and in subject. The words, however, in which Pilate replied
to the people when they asked him to release one prisoner according to
the custom of the feast, are reported by this evangelist as follows:
"But Pilate answered them, saying, Will ye that I release unto you the
King of the Jews?" [1350] On the other hand, Matthew gives them thus:
"Therefore when they were gathered together, Pilate said unto them,
Whom will ye that I release unto you? Barabbas, or Jesus which is
called Christ?" There need be no difficulty in the circumstance that
Matthew says nothing about the people having requested that one should
be released unto them. But it may fairly be asked, what were the words
which Pilate actually uttered, whether these reported by Matthew, or
those recited by Mark. For there seems to be some difference between
these two forms of expression, namely, "Whom will ye that I release
unto you? Barabbas, or Jesus which is called Christ?" and, "Will ye
that I release unto you the King of the Jews?" Nevertheless, as they
were in the habit of calling their kings "anointed ones," [1351] and
one might use the one term or the other, [1352] it is evident that what
Pilate asked them was whether they would have the King of the Jews,
that is, the Christ, released unto them. And it matters nothing to the
real identity in meaning that Mark, desiring simply to relate what
concerned the Lord Himself, has not mentioned Barabbas here. For, in
the report which he gives of their reply, he indicates with sufficient
clearness who the person was whom they asked to have released unto
them. His version is this: "But the chief priests moved the people,
that he should rather release Barabbas unto them." Then he proceeds to
add the sentence, "And Pilate answered and said again unto them, What
will ye then that I should do unto him whom ye call the King of the
Jews?" This makes it plain enough now, that in speaking of the King of
the Jews, Mark meant to express the very sense which Matthew intended
to convey by using the term "Christ." For kings were not called
"anointed ones" [1353] except among the Jews; and the form which
Matthew gives to the words in question is this, "Pilate saith unto
them, What shall I do then with Jesus which is called Christ?" So Mark
continues, "And they cried out again, Crucify him:" which appears thus
in Matthew, "They all say unto him, Let him be crucified." Again Mark
goes on, "Then Pilate said unto them Why, what evil hath he done? And
they cried out the more exceedingly, Crucify him." Matthew has not
recorded this passage; but he has introduced the statement, "When
Pilate saw that he could prevail nothing, but that rather a tumult was
made," and has also informed us how he washed his hands before the
people with the view of declaring himself innocent of the blood of that
just person (a circumstance not reported by Mark and the others). And
thus he has also shown us with all due plainness how the governor dealt
with the people with the intention of securing His release. This has
been briefly referred to by Mark, when he tells us that Pilate said,
"Why, what evil hath he done?" And thereupon Mark also concludes his
account of what took place between Pilate and the Lord in these terms:
"And so Pilate, willing to content the people, released Barabbas unto
them, and delivered Jesus, when he had scourged Him, to be crucified."
The above is Mark's recital of what occurred in presence of the
governor. [1354]
34. Luke gives the following version of what took place in presence of
Pilate: "And they began to accuse Him, saying, We found this fellow
perverting the nation, and forbidding to give tribute to Cæsar, and
saying that he himself is Christ a king." [1355] The previous two
evangelists have not recorded these words, although they do mention the
fact that these parties accused Him. Luke is thus the one who has
specified the terms of the false accusations which were brought against
Him. On the other hand, he does not state that Pilate said to Him,
"Answerest thou nothing? behold, how many things they witness against
thee." Instead of introducing these sentences, Luke goes on to relate
other matters which are also reported by these two. Thus he continues:
"And Pilate asked Him, saying, Art thou the King of the Jews? And He
answered him and said, Thou sayest." Matthew and Mark have likewise
inserted this fact, previous to the statement that Jesus was taken to
task for not answering His accusers. The truth, however, is not at all
affected by the order in which Luke has narrated these things; and as
little is it affected by the mere circumstance that one writer passes
over some incident without notice, which another expressly specifies.
We have an instance in what follows; namely, "Then said Pilate to the
chief priests and to the people, I find no fault in this man. And they
were the more fierce, saying, He stirreth up the people, teaching
throughout all Jewry, beginning from Galilee to this place. But when
Pilate heard of Galilee, he asked whether the man were a Galilean. And
as soon as he knew that He belonged unto Herod's jurisdiction, he sent
Him to Herod, who himself also was at Jerusalem at that time. And when
Herod saw Jesus, he was exceeding glad; for he was desirous to see Him
of a long season, because he had heard many things of Him, and he hoped
to see some miracle done by Him. Then he questioned with Him in many
words; but He answered him nothing. And the chief priests and scribes
stood and vehemently accused Him. And Herod with his men of war set Him
at nought, and mocked Him, and arrayed Him in a gorgeous robe, and sent
Him again to Pilate. And the same day Herod and Pilate were made
friends together: for before they were at enmity between themselves."
[1356] All these things are related by Luke alone, namely, the fact
that the Lord was sent by Pilate to Herod, and the account of what took
place on that occasion. At the same time, among the statements which he
makes in this passage, there are some bearing a resemblance to matters
which may be found reported by the other evangelists in connection with
different portions of their narrations. But the immediate object of
these others, however, was to recount simply the various things which
were done in Pilate's presence on to the time when the Lord was
delivered over to be crucified. In accordance with his own plan,
however, Luke makes the above digression with the view of telling what
occurred with Herod; and after that he reverts to the history of what
took place in the governor's presence. Thus he now continues as
follows: "And Pilate, when he had called together the chief priests and
the rulers and the people, said unto them, Ye have brought this man
unto me as one that perverteth the people: and, behold, I having
examined him before you, have found no fault in this man touching those
things whereof ye accuse him." [1357] Here we notice that he has
omitted to mention how Pilate asked the Lord what answer He had to make
to His accusers. Thereafter he proceeds in these terms: "No, nor yet
Herod: for I sent you to him: and, lo, nothing worthy of death is done
unto him. I will therefore chastise him and release him. For of
necessity he must release one unto them at the feast. And they cried
out all at once, saying, Away with this man, and release unto us
Barabbas; who for a certain sedition made in the city, and for murder,
was cast into prison. Pilate, therefore, willing to release Jesus,
spake again to them. But they cried, saying, Crucify him, crucify him.
And he said unto them the third time, Why, what evil hath he done? I
have found no cause of death in him: I will therefore chastise him and
let him go. And they were instant with loud voices, requiring that He
might be crucified; and the voices of them [1358] prevailed." [1359]
The repeated effort which Pilate, in his desire to accomplish the
release of Jesus, thus made to gain the people's consent, is
satisfactorily attested by Matthew, although in a very few words, when
he says, "But when Pilate saw that he could prevail nothing, but that
rather a tumult was made." For he would not have made such a statement
at all, had not Pilate exerted himself earnestly in that direction,
although at the same time he has not told us how often he made such
attempts to rescue Jesus from their fury. Accordingly, Luke concludes
his report of what took place in the governor's presence in this
fashion: "And Pilate gave sentence that it should be as they required.
And he released unto them him that for sedition and murder was cast
into prison, whom they desired; but he delivered Jesus to their will."
[1360]
35. Let us next take the account of these same incidents--that is to
say, those in which Pilate was engaged--as it is presented by John. He
proceeds thus: "And they themselves went not into the judgment-hall,
lest they should be defiled; but that they might eat the passover.
Pilate then went out unto them, and said, What accusation bring ye
against this man? They answered and said unto him, If he were not a
malefactor, we would not have delivered him up unto thee." [1361] We
must look into this passage in order to show that it contains nothing
inconsistent with Luke's version, which states that certain charges
were brought against Him, and also specifies their terms. For Luke's
words are these: "And they began to accuse Him, saying, We found this
fellow perverting the nation, and forbidding to give tribute to Cæsar,
saying that he himself is Christ a king." On the other hand, according
to the paragraph which I have now cited from John, the Jews seem to
have been unwilling to state any specific accusations, when Pilate
asked them, "What accusation bring ye against this man?" For their
reply was, "If he were not a malefactor, we would not have delivered
him up unto thee;" the purport of which was, that he should accept
their authority, cease to inquire what fault was alleged against Him,
and believe Him guilty for the simple reason that He had been
[reckoned] worthy of being delivered up by them to him. This being the
case, then, we ought to suppose that both these versions report words
which were actually said, both the one before us at present, and the
one given by Luke. For among the multitude of sayings and replies which
passed between the parties, these writers have made their own
selections as far as their judgment allowed them to go, and each of
them has introduced into his narrative just what he considered
sufficient. It is also true that John himself mentions certain charges
which were alleged against Him, and which we shall find in their proper
connections. Here, then, he proceeds thus: "Then said Pilate unto them,
Take ye him, and judge him according to your law. The Jews, therefore,
said unto him, It is not lawful for us to put any man to death; that
the saying of Jesus might be fulfilled, which He spake, signifying what
death He should die. Then Pilate entered into the judgment-hall again,
and called Jesus, and said unto Him, Art thou the King of the Jews? And
Jesus answered, Sayest thou this thing of thyself, or did others tell
it thee of me?" [1362] This again may seem not to harmonize with what
is recorded by the others,--namely, "Jesus answered, Thou
sayest,"--unless it is made clear in what follows that the one thing
was said as well as the other. Hence he gives us to understand that the
matters which he records next are [not to be regarded as] things never
actually uttered by the Lord, but are rather to be considered things
which have been passed over in silence by the other evangelists. Mark,
therefore, what remains of his narrative. It proceeds thus: "Pilate
answered, Am I a Jew? Thine own nation, and the chief priests, have
delivered thee unto me: what hast thou done? Jesus answered, My kingdom
is not of this world: if my kingdom were of this world, then would my
servants fight, that I should not be delivered to the Jews; but now is
my kingdom not from hence. Pilate therefore said unto Him, Art thou a
king then? Jesus answered, Thou sayest that I am a king." [1363]
Behold, here is the point at which he comes to that which the other
evangelists have reported. And then he goes on, the Lord being still
the speaker, to recite other matters which the rest have not recorded.
His terms are these: "To this end was I born, and for this cause came I
into the world, that I should bear witness unto the truth. Every one
that is of the truth heareth my voice. Pilate saith unto him, What is
truth? And when he had said this, he went out again unto the Jews, and
saith unto them, I find no fault in him. But ye have a custom, that I
should release unto you one at the passover: will ye, therefore, that I
release unto you the King of the Jews? Then cried they all again, Not
this man, but Barabbas. Now Barabbas was a robber. Then Pilate,
therefore, took Jesus, and scourged Him. And the soldiers platted a
crown of thorns, and put it on His head, and they put on Him a purple
robe; and they came to Him and said, Hail, King of the Jews! and they
smote Him with their hands. Pilate went forth again, and saith unto
them, Behold, I bring him forth to you, that ye may know that I find no
fault in him. Then came Jesus forth, wearing the crown of thorns and
the purple robe. And Pilate saith unto them, Behold the man! When the
chief priests therefore and officers saw Him, they cried out, saying,
Crucify him, crucify him. Pilate saith unto them, Take ye him, and
crucify him; for I find no fault in him. The Jews answered him, We have
a law, and by our law he ought to die, because he made himself the Son
of God." [1364] This may fit in with what Luke reports to have been
stated in the accusation brought by the Jews,--namely, "We found this
fellow perverting our nation,"--so that we might append here the reason
given for it, "Because he made himself the Son of God." John then goes
on in the following strain: "When Pilate, therefore, heard that saying,
he was the more afraid, and went again into the judgment-hall, and
saith unto Jesus, Whence art thou? But Jesus gave him no answer. Then
saith Pilate unto Him, Speakest thou not unto me? knowest thou not that
I have power to crucify thee, and have power to release thee? Jesus
answered, Thou couldest have no power at all against me, except it were
given thee from above: therefore he that delivered me unto thee hath
the greater sin. From thenceforth Pilate sought to release Him: but the
Jews cried out, saying, If thou let this man go, thou art not Cæsar's
friend: whosoever maketh himself a king, speaketh against Cæsar."
[1365] This may very well agree with what Luke records in connection
with the said accusation brought by the Jews. For after the words, "We
found this fellow perverting our nation," he has added the clause, "And
forbidding to give tribute to Cæsar, and saying that he himself is
Christ a king." This will also offer a solution for the difficulty
previously referred to, namely, the occasion which might seem to be
given for supposing John to have indicated that no specific charge was
laid by the Jews against the Lord, when they answered and said unto
him, "If he were not a malefactor, we would not have delivered him up
unto thee." John then continues in the following strain: "When Pilate
therefore heard that saying, he brought Jesus forth, and sat down in
the judgment-seat, in a place that is called the Pavement, but in the
Hebrew, Gabbatha. And it was the preparation of the passover, and about
the sixth hour; and he saith unto the Jews, Behold your King? But they
cried out, Away with him, crucify him. Pilate saith unto them, Shall I
crucify your king? The chief priests answered, We have no king but
Cæsar. Then delivered he Him therefore unto them to be crucified."
[1366] The above is John's version of what was done by Pilate. [1367]
__________________________________________________________________
[1349] Matt. xxvii. 11-26.
[1350] Mark xv. 9.
[1351] Or, Christs, Christos.
[1352] The text gives: et qui dixit illum an illum.
[1353] Or, Christs, Christos.
[1354] Mark xv. 2-15.
[1355] Luke xxiii. 2, 3.
[1356] Luke xxii. 4-12.
[1357] Luke xxiii. 13, 14.
[1358] The words, and of the chief priests, are omitted in the text.
[So the Greek text, according to the best authorities. Comp. Revised
Version.--R.]
[1359] Luke xxiii. 15-23.
[1360] Luke xxiii. 24, 25.
[1361] John xviii. 28-30.
[1362] John xviii. 31-34.
[1363] John xviii. 35-37.
[1364] John xviii. 37-xix. 7.
[1365] John xix. 8-12.
[1366] John xix. 13-16.
[1367] [Many harmonists, in view of the fact that Jesus had been
scourged before the events narrated in John xix. 2-16, place these
occurrences after the delivery of Jesus to be crucified. In § 36
Augustin defends the view that Matthew and Mark have varied from the
order. See also chap. xiii.--R.]
__________________________________________________________________
Chapter IX.--Of the Mockery Which He Sustained at the Hands of Pilate's
Cohort, and of the Harmony Subsisting Among the Three Evangelists Who
Report that Scene, Namely, Matthew, Mark, and John.
36. We have now reached the point at which we may study the Lord's
passion, strictly so called, as it is presented in the narrative of
these four evangelists. Matthew commences his account as follows: "Then
the soldiers of the governor took Jesus into the common hall, and
gathered unto Him the whole band of soldiers. And they stripped Him,
and put on Him a scarlet robe. And when they had platted a crown of
thorns, they put it upon His head, and a reed in His right hand: and
they bowed the knee before Him, and mocked Him, saying, Hail, King of
the Jews!" [1368] At the same stage in the narrative, Mark delivers
himself thus: "And the soldiers led Him away into the hall called
Prætorium; and they called together the whole band. And they clothed
Him with purple, and platted a crown of thorns, and put it on His head,
and began to salute Him, saying, Hail, King of the Jews! And they smote
Him on the head with a reed, and did spit upon Him, and, bowing their
knees, worshipped Him." [1369] Here, therefore, we perceive that while
Matthew tells us how they "put on Him a scarlet robe," Mark speaks of
purple, with which He was clothed. The explanation may be that the said
scarlet robe was employed instead of the royal purple by these
scoffers. There is also a certain red-coloured purple which resembles
scarlet very closely. And it may also be the case that Mark has noticed
the purple which the robe contained, although it was properly scarlet.
Luke has left this without mention. On the other hand, previous to
stating how Pilate delivered Him up to be crucified, John has
introduced the following passage: "Then Pilate therefore took Jesus,
and scourged Him. And the soldiers platted a crown of thorns, and put
it on His head, and they put on Him a purple robe, and said, Hail, King
of the Jews! And they smote Him with their hands." [1370] This makes it
evident that Matthew and Mark have reported this incident in the way of
a recapitulation, and that it did not actually take place after Pilate
had delivered Him up to be crucified. For John informs us distinctly
enough that these things took place when He yet was with Pilate. Hence
we conclude that the other evangelists have introduced the occurrence
at that particular point, just because, having previously passed it by,
they recollected it there. This is also borne out by what Matthew
proceeds next to relate. He continues thus: "And they spit upon Him,
and took the reed, and smote Him on the head. And after that they had
mocked Him, they took the robe off from Him, and put His own raiment on
Him, and led Him away to crucify Him." [1371] Here we are given to
understand that the taking the robe off Him and the clothing Him with
His own raiment were done at the close, when He was being led away.
This is given by Mark, as follows: "And when they had mocked Him, they
took off the purple from Him, and put His own clothes on Him." [1372]
__________________________________________________________________
[1368] Matt. xxvii. 27-31.
[1369] Mark xv. 16-20.
[1370] John xix. 1-3.
[1371] Matt. xxvii. 30, 31.
[1372] Mark xv. 20.
__________________________________________________________________
Chapter X.--Of the Method in Which We Can Reconcile the Statement Which
is Made by Matthew, Mark, and Luke, to the Effect that Another Person
Was Pressed into the Service of Carrying the Cross of Jesus, with that
Given by John, Who Says that Jesus Bore It Himself.
37. Matthew, accordingly, goes on with his narrative in these terms:
"And as they came out, they found a man of Cyrene, Simon by name: him
they compelled to bear His cross." [1373] In like manner, Mark says:
"And they led Him out to be crucified. And they compelled one Simon, a
Cyrenian, who passed by, coming out of the country, the father of
Alexander and Rufus, to bear His cross." [1374] Luke's version is also
to this effect: "And as they led Him away, they laid hold upon one
Simon a Cyrenian, coming out of the country; and on him they laid the
cross, that he might bear it after Jesus." [1375] On the other hand,
John records the matter as follows: "And they took Jesus, and led Him
away. And He bearing His cross went forth into a place called the place
of a skull, which is called in the Hebrew, Golgotha; where they
crucified Him." [1376] From all this we understand that Jesus was
carrying the cross Himself as He went forth into the place mentioned.
But on the way the said Simon, who is named by the other three
evangelists, was pressed into the service, and got the cross to carry
for the rest of the course until the spot was reached. Thus we find
that both circumstances really took place; namely, first the one
noticed by John, and thereafter the one instanced by the other three.
__________________________________________________________________
[1373] Matt. xxvii. 32.
[1374] Mark xv. 20, 21.
[1375] Luke xxiii. 26. [This probably implies that the afterpart of the
cross was laid upon Simon, not the whole of it. This obviates the
necessity for the explanation given by Augustin.--R.]
[1376] John xix. 16-18.
__________________________________________________________________
Chapter XI.--Of the Consistency of Matthew's Version with that of Mark
in the Account of the Potion Offered Him to Drink, Which is Introduced
Before the Narrative of His Crucifixion.
38. Matthew then proceeds in these terms: "And they came unto a place
called Golgotha; that is to say, a place of a skull." [1377] So far as
the place is concerned, they are most unmistakeably at one. The same
Matthew next adds, "and they gave Him wine [1378] to drink, mingled
with gall; and when He had tasted thereof, He would not drink." [1379]
This is given by Mark as follows: "And they gave Him to drink wine
mingled with myrrh; and He received it not." [1380] Here we may
understand Matthew to have conveyed the same sense as Mark, when he
speaks of the wine being "mingled with gall." For the gall is mentioned
with a view to express the bitterness of the potion. And wine mingled
with myrrh is remarkable for its bitterness. The fact may also be that
gall and myrrh together made the wine exceedingly bitter. Again, when
Mark says that "He received it not," we understand the phrase to denote
that He did not receive it so as actually to drink it. He did taste it,
however, as Matthew certifies. Thus Mark's words, "He received it not,"
convey the same meaning as Matthew's version, "He would not drink." The
former, however, has said nothing about His tasting the potion.
__________________________________________________________________
[1377] Matt. xxvii. 33.
[1378] Vinum. [So the correct Greek text. Comp. Revised Version.--R.]
[1379] Matt. xxvii. 34.
[1380] Mark xv. 23.
__________________________________________________________________
Chapter XII.--Of the Concord Preserved Among All the Four Evangelists
on the Subject of the Parting of His Raiment.
39. Matthew goes on thus: "And after they crucified Him, they parted
His garments, casting lots: and sitting down, they watched Him." [1381]
Mark reports the same incident, as follows: "And crucifying Him, they
parted His garments, casting lots upon them, what every man should
take." [1382] In like manner Luke says: "And they parted His raiment,
and cast lots. And the people stood beholding." [1383] The occurrence
is thus recorded briefly by the first three. But John gives us a more
detailed narrative of the method in which the act was gone about. His
version runs thus: "Then the soldiers, when they had crucified Jesus,
took His garments, and made four parts, to every soldier a part; and
also His coat: now the coat was without seam, woven from the top
throughout. They said therefore among themselves, Let us not rend it,
but cast lots for it, whose it shall be: that the Scripture might be
fulfilled, which saith, They parted my garments, and for my vesture
they did cast lots." [1384]
__________________________________________________________________
[1381] Matt. xxvii. 35, 36. The words, "that it might be fulfilled
which was spoken by the prophet, They parted my garments among them,
and upon my vesture did they cast lots," are omitted. [So the Greek
text, according to the best authorities. Comp. Revised Version.--R.]
[1382] Mark xv. 24.
[1383] Luke xxiii. 34, 35.
[1384] John xix. 23, 24.
__________________________________________________________________
Chapter XIII.--Of the Hour of the Lord's Passion, and of the Question
Concerning the Absence of Any Discrepancy Between Mark and John in the
Article of the "Third" Hour and the "Sixth."
40. Matthew continues thus: "And they set up over His head His
accusation written, This is Jesus the King of the Jews.'" [1385] Mark,
on the other hand, before making any such statement, inserts these
words: "And it was the third hour, and they crucified Him." [1386] For
he subjoins these terms immediately after he has told us about the
parting of the garments. This, then, is a matter which we must consider
with special care, lest any serious error emerge. For there are some
who entertain the idea that the Lord was certainly crucified at the
third hour; and that thereafter, from the sixth hour on to the ninth,
the darkness covered the land. According to this theory, we should have
to understand three hours to have passed between the time when He was
crucified and the time when the darkness occurred. And this view might
certainly be held with all due warrant, were it not that John has
stated that it was about the sixth hour when Pilate sat down on the
judgment-seat, in a place that is called the Pavement, but in Hebrew,
Gabbatha. For his version goes on in this manner: "And as it was the
preparation of the passover, and about the sixth hour: and he saith
unto the Jews, Behold your King! But they cried out, Away with him,
away with him! crucify him! Pilate said unto them, Shall I crucify your
king? The chief priests answered, We have no king but Cæsar. Then
delivered he Him therefore unto them to be crucified." [1387] If Jesus,
therefore, was delivered up to the Jews to be crucified when it was
about the sixth hour, and when Pilate was then sitting upon the
judgment-seat, how could He have been crucified at the third hour, as
some have been led to suppose, in consequence of a misinterpretation of
the words of Mark?
41. First, then, let us consider what the hour really is at which He
can have been crucified; and then we shall see how it happens that Mark
has reported Him to have been crucified at the third hour. Now it was
about the sixth hour when Pilate, who was sitting, as has been stated,
at the time upon the judgment-seat, delivered Him up to be crucified.
The expression is not that it was the sixth hour fully, but only that
it was about the sixth hour; that is to say, the fifth hour was
entirely gone, and so much of the sixth hour had also been entered
upon. These writers, however, could not naturally use such
phraseologies as the fifth hour and a quarter, or the fifth hour and a
third, or the fifth hour and a half or anything of that kind. For the
Scriptures have the well-known habit of dealing simply with the round
numbers, without mention of fractions, especially in matters of time.
We have an example of this in the case of the "eight days," after
which, as they tell us, He went up into a mountain, [1388] --a space
which is given by Matthew and Mark as "six days after," [1389] because
they look simply at the days between the one from which the reckoning
commences and the one with which it closes. This is particularly to be
kept in view when we notice how measured the terms are which John
employs here. For he says not "the sixth hour," but "about the sixth
hour." And yet, even had he not expressed himself in that way, but had
stated merely that it was the sixth hour, it would still be competent
for us to interpret the phrase in accordance with the method of speech
with which we are, as I said, familiar in Scripture, namely, the use of
the round numbers. And thus we could still take the sense quite fairly
to be that, on the completion of the fifth hour and the commencement of
the sixth, those matters were going on which are recorded in connection
with the Lord's crucifixion, until, on the close of the sixth hour, and
when He was hanging on the cross, the darkness occurred which is
attested by three of the evangelists, namely, Matthew, Mark, and Luke.
[1390]
42. In due order, let us now inquire how it is that Mark, after telling
us that they parted His garments when they were crucifying Him, casting
lots upon them what every man should take, has appended this statement,
"And it was the third hour, and they crucified Him." [1391] Now here he
had already made the declaration, "And crucifying Him, they parted His
garments;" and the other evangelists also certify that, when He was
crucified, they parted His garments. If, therefore, it was Mark's
design to specify the time at which the incident took place, it would
have been enough for him to say simply, "And it was the third hour."
What reason, then, can be assigned for his having added these words,
"And they crucified Him," but that, under the summary statement thus
inserted, he intended significantly to suggest something which might be
found a subject for consideration, when the Scripture in question was
read in times in which the whole Church knew perfectly well what hour
it was at which the Lord was hanged upon the tree, and the means were
possessed for either correcting the writer's error or confuting his
want of truth? But, inasmuch as he was quite aware of the fact that the
Lord was suspended [on the cross] by the soldiers, and not by the Jews,
as John most plainly affirms, [1392] his hidden object [in bringing in
the said clause] was to convey the idea that those parties who cried
out that He should be crucified were the Lord's real crucifiers, rather
than the men who simply discharged their service to their chief in
accordance with their duty. We understand, accordingly, that it was the
third hour when the Jews cried out that the Lord should be crucified.
And thus it is intimated most truly that these persons did really
crucify Christ at the time when they cried out. All the more, too, did
this merit notice, because they were unwilling to have the appearance
of having done the deed themselves, and with that view delivered Him up
unto Pilate, as their words indicate clearly enough in the report given
by John. For, after stating how Pilate said to them, "What accusation
bring ye against this man?" his version proceeds thus: "They answered
and said unto him, If he were not a malefactor, we would not have
delivered him up unto thee. Then said Pilate unto them, Take ye him,
and judge him according to your law. The Jews therefore said unto him,
It is not lawful for us to put any man to death." [1393] Consequently,
what they were especially unwilling to have the appearance of doing,
that Mark here shows that they actually did do at the third hour. For
he judged most truly that the Lord's murderer was rather the tongue of
the Jews than the hand of the soldiers.
43. Moreover, if any one alleges that it was not the third hour when
the Jews cried out for the first time in the terms referred to, he
simply displays himself most insanely to be an enemy to the Gospel;
unless perchance he can prove himself able to produce some new solution
of the problem. For he cannot possibly establish the position that it
was not the third hour at the period alluded to. And, consequently, we
surely ought rather to credit a veracious evangelist than the
contentious suspicions of men. But you may ask, How can you prove that
it was the third hour? I answer, Because I believe the evangelists; and
if you also believe them, show me how the Lord can have been crucified
both at the sixth hour and at the third. For, to make a frank
acknowledgment, we cannot get over the statement of the sixth hour in
John's narrative; and Mark records the third hour: and, therefore, if
both of us accept the testimony of these writers, show me any other way
in which both these notes of time can be taken as literally correct. If
you can do so, I shall most cheerfully acquiesce. For what I prize is
not my own opinion, but the truth of the Gospel. And I could wish,
indeed, that more methods of clearing up this problem might be
discovered by others. Until that be done, however, join me, if it
please you, in taking advantage of the solution which I have
propounded. For if no explanation can be found, this one will suffice
of itself. But if another can be devised, when it is unfolded, we shall
make our choice. Only don't consider it an inevitable conclusion that
any one of all the four evangelists has stated what is false, or has
fallen into error in a position of authority at once so elevated and so
holy.
44. Again, if any one affirms his ability to prove it not to have been
the third hour when the Jews cried out in the terms in question,
because, after Mark's statement to this effect, "And Pilate answered,
and said again unto them, What will ye then that I shall do unto him
whom ye call the King of the Jews? And they cried out again, Crucify
him," we find no further details introduced into the narrative of the
same evangelist, but are led on at once to the statement, that the Lord
was delivered up by Pilate to be crucified--an act which John mentions
to have taken place about the sixth hour;--I repeat, if any one adduces
such an argument, let him understand that many things have been passed
by without record here, which occurred in the interval when Pilate was
engaged in looking out for some means by which he could rescue Jesus
from the Jews, and was exerting himself most strenuously by every means
in his power to withstand their maddened desires. For Matthew says,
"Pilate saith unto them, What shall I do, then, with Jesus, which is
called Christ? They all say, Let him be crucified." Then we affirm it
to have been the third hour. And when the same Matthew goes on to add
the sentence, "But when Pilate saw that he could prevail nothing, but
that rather a tumult was made," we understand that a period of two
hours had passed, during the attempts made by Pilate to effect the
release of Jesus, and the tumults raised by the Jews in their efforts
to defeat him, and that the sixth hour had then commenced, previous to
the close of which those things took place which are related as
happening between the time when Pilate delivered up the Lord and the
oncoming of the darkness. Once more, as regards what Matthew records
above,--namely, "And when he was set down on the judgment-seat, his
wife sent unto him, saying, Have thou nothing to do with that just man;
for I have suffered many things this day in a dream because of him,"
[1394] --we remark, that Pilate really took his seat upon the tribunal
at a later point, but that, among the earlier incidents which Matthew
was recounting, the account given of Pilate's wife came into his mind,
and he decided on inserting it in this particular connection, with the
view of preparing us for understanding how Pilate had an especially
urgent reason for wishing, even on to the last, not to deliver Him up
to the Jews.
45. Luke, again, after mentioning how Pilate said, "I will therefore
chastise him and let him go," tells us that the whole multitude then
cried out, "Away with this man, and release unto us Barabbas." [1395]
But perhaps they had not yet exclaimed, "Crucify him!" For Luke next
proceeds thus: "Pilate therefore, willing to release Jesus, spake again
to them. But they cried, saying, Crucify him, crucify him!" [1396] This
is understood to have been at the third hour. Luke then continues in
these terms: "And he said unto them the third time, Why, what evil hath
he done? I have found no cause of death in him: I will therefore
chastise him and let him go. And they were instant with loud voices
requiring that He might be crucified. And the voices of them
prevailed." [1397] Here, then, this evangelist also makes it quite
evident that there was a great tumult. With sufficient accuracy for the
purposes of my inquiry into the truth, we can further gather how long
the interval was after which he spoke to them in these terms, "Why,
what evil hath he done?" And when he adds thereafter, "They were
instant with loud voices, requiring that He might be crucified, and the
voices of them prevailed," who can fail to perceive that this clamour
was made just because they saw that Pilate was unwilling to deliver the
Lord up to them? And, inasmuch as he was exceedingly reluctant to give
Him up, he did not certainly yield at present in a moment, but in
reality two hours and something more were passed by him in that state
of hesitancy.
46. Interrogate John in like manner, and see how strong this hesitancy
was on Pilate's part, and how he shrank from so shameful a service. For
this evangelist records these incidents much more fully, although even
he certainly does not mention all the occurrences which took up these
two hours and part of the sixth hour. After telling us how Pilate
scourged Jesus, and allowed the robe to be put on Him in derision by
the soldiers, and suffered Him to be subjected to ill-treatment and
many acts of mockery (all of which was permitted by Pilate, as I
believe, really with the view of mitigating their fury and keeping them
from persevering in their maddened desire for His death), John
continues his account in the following manner: "Pilate went forth
again, and saith unto them, Behold, I bring him forth to you, that ye
may know that I find no fault in him. Then came Jesus forth, wearing
the crown of thorns, and the purple robe. And Pilate saith unto them,
Behold the man!" [1398] The object of this was, that they might gaze
upon that spectacle of ignominy and be appeased. But the evangelist
proceeds again: "When the chief priests therefore and officers saw Him,
they cried out, saying, Crucify him, crucify him!" [1399] It was then
the third hour, as we maintain. Mark also what follows: "Pilate saith
unto them, Take ye him, and crucify him; for I find no fault in him.
The Jews answered him, We have a law, and by our law he ought to die,
because he made himself the Son of God. When Pilate therefore heard
that saying, he was the more afraid; and went again into the
judgment-hall, and saith unto Jesus, Whence art thou? But Jesus gave
him no answer. Then saith Pilate unto Him, Speakest thou not unto me?
knowest thou not that I have power to crucify thee, and have power to
release thee? Jesus answered, Thou couldest have no power at all
against me, except it were given thee from above: therefore he that
delivered me unto thee hath the greater sin. From thenceforth Pilate
sought to release Him." [1400] Now, when it is said here that "Pilate
sought to release Him," how long a space of time may we suppose to have
been spent in that effort, and how many things may have been omitted
here among the sayings which were uttered by Pilate, or the
contradictions which were raised by the Jews, until these Jews gave
expression to the words which moved him, and made him yield? For the
writer goes on thus: "But the Jews cried out, saying, If thou let this
man go, thou art not Cæsar's friend: whosoever maketh himself a king
speaketh against Cæsar. When Pilate therefore heard that saying, he
brought Jesus forth, and sat down in the judgment-seat, in a place that
is called the Pavement, but in the Hebrew, Gabbatha. And it was the
preparation of the passover, about the sixth hour." [1401] Thus, then,
between that exclamation of the Jews when they first cried out,
"Crucify him," at which period it was the third hour, and this moment
when he sat down on the judgment-seat, two hours had passed, which had
been taken up with Pilate's attempts to delay matters and the tumults
raised by the Jews; and by this time the fifth hour was quite spent,
and so much of the sixth hour had been entered. Then the narrative goes
on thus: "He saith unto the Jews, Behold your King! But they cried out,
Away with him, away with him! crucify him!" [1402] But not even now was
Pilate so overcome by the apprehension of their bringing a charge
against himself as to be very ready to yield. For his wife had sent to
him when he was sitting at this time upon the judgment-seat,--an
incident which Matthew, who is the only one that records it, has given
by anticipation, introducing it before he comes to its proper place
(according to the order of time) in his narrative, and bringing it in
at another point which he judged opportune. In this way, Pilate, still
continuing his efforts to prevent further advances, said then to them,
"Shall I crucify your king?" Thereupon "the chief priests answered, We
have no king but Cæsar. Then delivered he Him therefore unto them to be
crucified." [1403] And in the time that passed when He was on the way,
and when He was crucified along with the two robbers, and when His
garments were parted and the possession of His coat was decided by lot,
and the various deeds of contumely were done to Him (for, while these
different things were going on, gibes were also cast at Him), the sixth
hour was fully spent, and the darkness came on, which is mentioned by
Matthew, Mark, and Luke. [1404]
47. Let such impious pertinacity therefore perish, and let it be
believed that the Lord Jesus Christ was crucified at once at the third
hour by the voice of the Jews, and at the sixth by the hands of the
soldiers. For during these tumults on the part of the Jews, and these
agitations on the side of Pilate, upwards of two hours elapsed from the
time when they burst out with the cry, "Crucify Him." But again, even
Mark, who studies brevity above all the other evangelists, has been
pleased to give a concise indication of Pilate's desire and of his
efforts to save the Lord's life. For, after giving us this statement,
"And they cried again, Crucify him" (in which he gives us to understand
that they had cried out before this, when they asked that Barabbas
might be released to them), he has appended these words: "Then Pilate
continued to say unto them, Why, what evil hath he done?" [1405] Thus
by one short sentence he has given us an idea of matters which took a
long time for their transaction. At the same time, however, keeping in
view the correct apprehension of his meaning, he does not say, "Then
Pilate said unto them," but expresses himself thus: "Then Pilate
continued to say unto them, Why, what evil hath he done?" For, if his
phrase had been "said," [1406] we might have understood him to mean
that such words were uttered only once. But, by adopting the terms,
"continued to say," [1407] he has made it clear enough to the
intelligent that Pilate spoke repeatedly, and in a number of ways. Let
us therefore consider how briefly Mark has expressed this as compared
with Matthew, how briefly Matthew as compared with Luke, how briefly
Luke as compared with John, while at the same time each of these
writers has introduced now one thing and now another peculiar to
himself. In fine, let us also consider how brief is even the narrative
given by John himself, as compared with the number of things which took
place, and the space of time occupied by their occurrence. And let us
give up the madness of opposition, and believe that two hours, and
something more, may quite well have passed in the interval referred to.
48. If any one, however, asserts that if this was the real state of the
case, Mark might have mentioned the third hour explicitly at the point
at which it really was the third hour, namely, when the voices of the
Jews were lifted up demanding that the Lord should be crucified; and,
further, that he might have told us plainly there that those
vociferators did really crucify Him at that time,--such a reasoner is
simply imposing laws upon the historians of truth in his own
overweening pride. For he might as well maintain that if he were
himself to be a narrator of these occurrences, they ought all to be
recorded just in the same way and the same order by all other writers
as they have been recorded by himself. Let him therefore be content to
reckon his own notion inferior to that of Mark the evangelist, who has
judged it right to insert the statement just at the point at which it
was suggested to him by divine inspiration. For the recollections of
those historians have been ruled by the hand of Him who rules the
waters, as it is written, according to His own good pleasure. For the
human memory moves [1408] through a variety of thoughts, and it is not
in any man's power to regulate either the subject which comes into his
mind or the time of its suggestion. Seeing, then, that those holy and
truthful men, in this matter of the order of their narrations,
committed the casualties of their recollections (if such a phrase may
be used) to the direction of the hidden power of God, to whom nothing
is casual, it does not become any mere man, in his low estate, removed
far from the vision of God, and sojourning distantly from Him, to say,
"This ought to have been introduced here;" for he is utterly ignorant
of the reason which led God to will its being inserted in the place it
occupies. The word of an apostle is to this effect: "But if our gospel
be hid, it is hid to them that are lost." [1409] And again he says: "To
the one indeed we are the savour of life unto life; to the other, the
savour of death unto death;" and adds immediately, "And who is
sufficient for these things?" [1410] --that is to say, who is
sufficient to comprehend how righteously that is done? The Lord Himself
expresses the same when He says, "I am come that they which see not
might see, and that they which see might be made blind." [1411] For it
is in the depth of the riches of the knowledge and wisdom of God that
it comes to pass that of the same lump one vessel is made unto honour,
and another unto dishonour. [1412] And to flesh and blood it is said,
"O man, who art thou that repliest against God?" [1413] Who, then,
knows the mind of the Lord in the matter now under consideration? or
who hath been His counsellor, [1414] where He has in such wise ruled
the hearts of these evangelists in their recollections, and has raised
them to so commanding a position of authority in the sublime edifice of
His Church, that those very things which are capable of presenting the
appearance of contradictions in them become the means by which many are
made blind, deservedly given over to the lusts of their own heart, and
to a reprobate mind; [1415] and by which also many are exercised in the
thorough cultivation of a pious understanding, in accordance with the
hidden righteousness of the Almighty? For the language of a prophet in
speaking to the Lord is this: "Thy thoughts are exceeding deep. An
inconsiderate man will not know, and a foolish man will not understand
these things." [1416]
49. Moreover, I request and admonish those who read the statement
which, with the help of the Lord, has thus been elaborated by us, to
bear in mind this discourse, which I have thought it needful to
introduce in the present connection, in every similar difficulty which
may be raised in such inquiries, so that there may be no necessity for
repeating the same thing over and over again. Besides, any one who is
willing to clear himself of the hardness of impiety, and to give his
attention to the subject, will easily perceive how opportune the place
is in which Mark has inserted this notice of the third hour, so that
every one may there be led to bethink himself of an hour at which the
Jews really crucified the Lord, although they sought to transfer the
burden of the crime to the Romans, whether to the leaders among them or
to the soldiers, [as we see] when we come here upon the record of what
was done by the soldiers in the discharge of their duty. For this
writer says here, "And crucifying Him, they parted His garments,
casting lots upon them, what every man should take." [1417] And to whom
can this refer but to the soldiers, as is made manifest in John's
narrative? Thus, lest any one should leave the Jews out of account, and
make the conception of so great a crime lie against those soldiers,
Mark gives us here the statement, "And it was the third hour, and they
crucified Him,"--his object being to have those Jews rather discovered
to be the real crucifiers, who will be found by the careful
investigator in a position making it quite possible for them to have
cried out for the Lord's crucifixion at the third hour, while he
observes that what was done by the soldiers took place at the sixth
hour. [1418]
50. At the same time, however, there are not wanting persons who would
have the time of the preparation--which is referred to by John, when he
says, "And it was the preparation of the passover, about the sixth
hour"--understood under this third hour of the day, which was also the
period at which Pilate sat down upon the judgment-seat. In this way the
completion of the said third hour would appear to be the time when He
was crucified, and when He was now hanging on the tree. Other three
hours must then be supposed to have passed, at the end of which He gave
up the ghost. According to this idea, too, the darkness would have
commenced with the hour at which He died--that is to say, the sixth
hour of the day--and have lasted until the ninth. For these persons
affirm that the preparation of the passover of the Jews was indeed on
the day which was followed by the day of the Sabbath, because the days
of unleavened bread began with the said Sabbath; but that,
nevertheless, the true passover, which was being realized in the Lord's
passion, the passover not of the Jews, but of the Christians, began to
be prepared--that is, to have its parasceue--from the ninth hour of the
night onwards, inasmuch as the Lord was then being prepared for being
put to death by the Jews. For the term parasceue means by
interpretation "preparation." Between the said ninth hour of the night,
therefore, and His crucifixion, the period occurs which is called by
John the sixth hour of the parasceue, and by Mark the third hour of the
day; so that, according to this view, Mark has not introduced by way of
recapitulation into his record the hour at which the Jews cried out,
"Crucify him, crucify him," but has expressly mentioned the third hour
as the hour at which the Lord was nailed to the tree. What believer
would not receive this solution of the problem with favour, were it
only possible to find some point [in the narrative of incidents] in
connection with the said ninth hour, at which we could suppose, in due
consistency with other circumstances, the parasceue of our
passover--that is to say, the preparation of the death of Christ--to
have commenced. For, if we say that it began at the time when the Lord
was apprehended by the Jews, it was still but the first parts of the
night. If we hold that it was at the time when He was conducted to the
house of Caiaphas' father-in-law, where He was also heard by the chief
priests, the cock had not crowed at all as yet, as we gather from
Peter's denial, which took place only when the cock was heard. Again,
if we suppose it was at the time when He was delivered up to Pilate, we
have in the plainest terms the statement of Scripture, to the effect
that by this time it was morning. Consequently, it only remains for us
to understand that this parasceue of the passover--that is to say, the
preparation for the death of the Lord--commenced at the period when all
the chief priests, in whose presence He was first heard, answered and
said, "He is guilty of death," an utterance which we find reported both
by Matthew and by Mark; [1419] so that they are taken to have
introduced, in the form of a recapitulation, at a later stage, facts
relating to the denial of Peter, which in point of historical order had
taken place at an earlier point. And it is nothing unreasonable to
conjecture, that the time at which, as I have said, they pronounced Him
guilty of death, may very well have been the ninth hour of the night,
between which time and the hour at which Pilate sat down on the
judgment-seat there came in this sixth hour, as it is called--not,
however, the sixth hour of the day, but that of the parasceue--that is
to say, the preparation for the sacrifice of the Lord, which is the
true passover. And, on this theory, the Lord was suspended on the tree
when the sixth hour of the same parasceue was completed, which occurred
at the completion of the third hour of the day. [1420] We may make our
choice, therefore, between this view and the other, which supposes Mark
to have introduced the third hour by way of reminiscence, and to have
had it especially in view, in mentioning the hour there, to suggest the
fact of the condemnation brought upon the Jews in the matter of the
Lord's crucifixion, in so far as they are understood to have been in a
position to raise the clamour for His crucifixion to such an effect
that we may hold them to have been the persons who actually crucified
Him, rather than the men by whose hands He was suspended on the tree;
just as the centurion, already referred to, approached the Lord in a
more genuine sense than could be said of those friends whom He sent [on
the matter-of-fact mission]. [1421] But whichever of these two views we
adopt, unquestionably a solution is found for this problem on the
subject of the hour of the Lord's passion, which is most remarkably apt
at once to excite the impudence of the contentious and to agitate the
inexperience of the weak.
__________________________________________________________________
[1385] Matt. xxvii. 37. [No notice is taken of the different forms the
"title" on the cross, recorded by the evangelists.--R.]
[1386] Mark xv. 25.
[1387] John xix. 13-16.
[1388] Luke ix. 28.
[1389] Matt. xvii. 1; Mark ix. 1.
[1390] Matt. xxvii. 45; Mark xv. 33; Luke xxiii. 44.
[1391] Mark xv. 25.
[1392] John xix. 23.
[1393] John xviii. 29-31.
[1394] Matt. xxvii. 19.
[1395] Luke xxiii. 16, 18.
[1396] Luke xxiii. 20, 21.
[1397] Luke xxiii. 22, 23.
[1398] John xix. 4, 5.
[1399] John xix. 6.
[1400] John xix. 6-12.
[1401] John xix. 12-14.
[1402] John xix. 15.
[1403] John xix. 15, 16.
[1404] [The arrangement of the various details is open to discussion;
but the probability is, that the virtual surrender of Pilate to the
demand of the Jews took place about the third hour (9 A.M.), and that
it was nearly two hours before the crucifixion took place.--R.]
[1405] Mark xv. 13, 14.
[1406] Dixit.
[1407] Dicebat. (The Greek also has the imperfect, elegen. But in the
use of this verb in the New Testament the continuous force of the
imperfect cannot be insisted upon, as many examples will show. The
conclusion of Augustin is correct, despite the insufficiency of this
argument.--R.]
[1408] Fluitat = floats.
[1409] 2 Cor. iv. 3.
[1410] 2 Cor. ii. 16.
[1411] John ix. 39.
[1412] Rom. ix. 21.
[1413] Rom. ix. 20.
[1414] Rom. xi. 34.
[1415] Rom. i. 24-28.
[1416] Ps. xcii. 5, 6.
[1417] Mark xv. 24.
[1418] [There is so much force in the positions of Augustin in regard
to the time of day, that one may overlook the irrelevant arguments he
introduces. He at least candidly accepts the readings before him. The
supposition of an early confusion of the numbers has no support, and
such an alteration is altogether unlikely.--R.]
[1419] Matt. xxvi. 66; Mark xiv. 64.
[1420] [This view is extremely fanciful. "Preparation" was a Jewish
term, with a distinct meaning. In early Christian times it meant
Friday. To modify the sense is impossible.--R.]
[1421] See above, Book ii. ch. 20.
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Chapter XIV.--Of the Harmony Preserved Among All the Evangelists on the
Subject of the Two Robbers Who Were Crucified Along with Him.
51. Matthew continues his narrative in the following terms: "Then were
there two robbers crucified with Him, one on the right hand, and
another on the left." [1422] Mark and Luke give it also in a similar
form. [1423] Neither does John raise any question of difficulty,
although he has made no mention of those robbers. For he says, "And two
other with Him, on either side one, and Jesus in the midst." [1424] But
there would have been a contradiction if John had spoken of these
others as innocent, while the former evangelists called them robbers.
__________________________________________________________________
[1422] Matt. xxvii. 38.
[1423] Mark xv. 27; Luke xxiii. 33.
[1424] John xix. 18.
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Chapter XV.--Of the Consistency of the Accounts Given by Matthew, Mark,
and Luke on the Subject of the Parties Who Insulted the Lord.
52. Matthew goes on in the following strain: "And they that passed by
reviled Him, wagging their heads, and saying, Thou that destroyest the
temple, and buildest it in three days, save thyself: if thou be the Son
of God, come down from the cross." [1425] Mark's statement agrees with
this almost to the letter. Then Matthew continues thus: "Likewise also
the chief priests, mocking Him, with the scribes and elders, said, He
saved others; himself he cannot save: if he be the King of Israel, let
him now come down from the cross, and we will believe him. He trusted
in God; let Him deliver him now, if He will: for he said, I am the Son
of God." [1426] Mark and Luke, although they report the words
differently, nevertheless agree in conveying the same meaning, although
the one passes without notice something which the other mentions.
[1427] For they are both really at one on the subject of the chief
priests, giving us to understand that they insulted the Lord when He
was crucified. The only difference is, that Mark does not specify the
elders, while Luke, who has instanced the rulers, has not added the
designation "of the priests," and thus has rather comprehended the
whole body of the leading men under the general designation; so that we
may fairly take both the scribes and the elders to be included in his
description.
__________________________________________________________________
[1425] Matt. xxvii. 39, 40.
[1426] Matt. xxvii. 41-43.
[1427] Mark xv. 29-32; Luke xxiii. 35-37.
__________________________________________________________________
Chapter XVI.--Of the Derision Ascribed to the Robbers, and of the
Question Regarding the Absence of Any Discrepancy Between Matthew and
Mark on the One Hand, and Luke on the Other, When the Last-Named
Evangelist States that One of the Two Mocked Him, and that the Other
Believed on Him.
53. Matthew continues his narrative in these terms: "The robbers also,
which were crucified with Him, cast the same in His teeth." [1428] Mark
is quite in harmony with Matthew here, giving the same statement in
different words. [1429] On the other hand, Luke may be thought to
contradict this, unless we be careful not to forget a certain mode of
speech which is sufficiently familiar. For Luke's narrative runs thus:
"And one of the malefactors which were hanged railed on Him, saying, If
thou be Christ, save thyself and us." [1430] And then the same writer
proceeds to introduce into the same context the following recital: "But
the other answering, rebuked him, saying, Dost not thou fear God,
seeing thou art in the same condemnation? And we indeed justly; for we
receive the due reward of our deeds: but this man hath done nothing
amiss. And he said unto Jesus, Lord, remember me when Thou comest into
Thy kingdom. And Jesus said unto him, Verily, I say unto thee, To-day
thou shalt be with me in paradise." [1431] The question then is, how we
can reconcile either Matthew's report, "The robbers also, which were
crucified with Him, cast the same in His teeth," or Mark's, namely,
"And they that were crucified with Him reviled Him," with Luke's
testimony, which is to the effect that one of them reviled Christ, but
that the other arrested him and believed on the Lord. The explanation
will be, that Matthew and Mark, presenting a concise version of the
passage under review, have employed the plural number instead of the
singular; as is the case in the Epistle to the Hebrews, where we find
the statement given in the plural form, that "they stopped the mouths
of lions," [1432] while Daniel alone is understood to be referred to.
Again, the plural number is adopted where it is said that they "were
sawn asunder," [1433] while that manner of death is reported only of
Isaiah. In the same way, when it is said in the Psalm, "The kings of
the earth set themselves, and the rulers took counsel together," etc.,
[1434] the plural number is employed instead of the singular, according
to the exposition given of the passage in the Acts of the Apostles. For
those who have made use of the testimony of the said Psalm in that book
take the kings to refer to Herod, and the princes to Pilate. [1435] But
further, inasmuch as the pagans are in the habit of bringing such
slanderous charges against the Gospel, I would ask them to consider how
their own writers have spoken of Phaedras and Medeas and Clytemnestras,
when there really was but a single individual reputed under each of
these names. And what is more common, for example, than for a person to
say, "The rustics also behave insolently to me," even although it
should only be one that acted rudely? In short, no real discrepancy
would be created by the restriction of Luke's report to one of the two
robbers, unless the other evangelists had declared expressly that
"both" the malefactors reviled the Lord; for in that case it would not
be possible for us to suppose only one individual intended under the
plural number. Seeing, however, that the phrase employed is "the
robbers," or "those who were crucified with Him," and the term "both"
is not added, the expression is one which might have been used if both
these men had been engaged in the thing, but which might equally well
be adopted if one of the two had been implicated in it,--that fact
being then conveyed by the use of the plural number, according to a
familiar method of speech.
__________________________________________________________________
[1428] Matt. xxvii. 44.
[1429] Mark xv. 32.
[1430] Luke xxiii. 39.
[1431] Luke xxiii. 40-43.
[1432] Heb. xi. 33.
[1433] Heb. xi. 37.
[1434] Ps. ii. 2.
[1435] Acts iv. 26, 27.
__________________________________________________________________
Chapter XVII.--Of the Harmony of the Four Evangelists in Their Notices
of the Draught of Vinegar.
54. Matthew proceeds in the following terms: "Now from the sixth hour
there was darkness over all the land unto the ninth hour." [1436] The
same fact is attested by two others of the evangelists. [1437] Luke
adds, however, a statement of the cause of the darkness, namely, that
"the sun was darkened." Again, Matthew continues thus: "And about the
ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama
sabachthani! that is to say, My God, my God, why hast Thou forsaken me?
And some of them that stood there, when they heard that, said, This man
calleth for Elias." [1438] Mark's agreement with this is almost
complete, so far as regards the words, and not only almost, but
altogether complete, so far as the sense is concerned. Matthew next
makes this statement: "And straightway one of them ran, and took a
sponge, and filled it with vinegar, and put it on a reed, and gave Him
to drink." [1439] Mark presents it in a similar form: "And one ran, and
filled a sponge full of vinegar, and put it on a reed, and gave Him to
drink, saying, Let alone; let us see whether Elias will come to take
Him down." [1440] Matthew, however, has represented these words about
Elias to have been spoken, not by the person who offered the sponge
with the vinegar, but by the rest. For his version runs thus: "But the
rest said, Let be; let us see whether Elias will come to save Him;"
[1441] --from which, therefore, we infer that both the man specially
referred to and the others who were there expressed themselves in these
terms. Luke, again, has introduced this notice of the vinegar previous
to his report of the robber's insolence. He gives it thus: "And the
soldiers also mocked Him, coming to Him, and offering Him vinegar, and
saying, If thou be the King of the Jews, save thyself." [1442] It has
been Luke's purpose to embrace in one statement what was done and what
was said by the soldiers. And we ought to feel no difficulty in the
circumstance that he has not said explicitly that it was "one" of them
who offered the vinegar. For, adopting a method of expression which we
have discussed above, [1443] he has simply put the plural number for
the singular. [1444] Moreover, John has also given us an account of the
vinegar, where he says: "After this, Jesus, knowing that all things
were now accomplished, that the Scripture might be fulfilled, said, I
thirst. Now there was set a vessel full of vinegar: and they filled a
sponge with vinegar, and put it upon hyssop, and put it to His mouth."
[1445] But although the said John thus informs us that Jesus said "I
thirst," and also mentions that there was a vessel full of vinegar
there, while the other evangelists leave these things unspecified,
there is nothing to marvel at in this.
__________________________________________________________________
[1436] Matt. xxvii. 45.
[1437] Mark xv. 33-36; Luke xxiii. 44, 45.
[1438] Matt. xxvii. 46, 47.
[1439] Matt. xxvii. 48.
[1440] Mark xv. 36.
[1441] Matt. xxvii. 49.
[1442] Luke xxiii. 36, 37.
[1443] See chap. xvi.
[1444] [This act of the soldiers was probably distinct from the giving
of the vinegar referred to by the other evangelist; it belongs to the
time when all were mocking the Crucified One.--R.]
[1445] John xix. 28, 29.
__________________________________________________________________
Chapter XVIII.--Of the Lord's Successive Utterances When He Was About
to Die; And of the Question Whether Matthew and Mark are in Harmony
with Luke in Their Reports of These Sayings, and Also Whether These
Three Evangelists are in Harmony with John.
55. Matthew proceeds as follows: "And Jesus, crying again with a loud
voice, yielded up the ghost." [1446] In like manner, Mark says, "And
Jesus cried with a loud voice, and gave up the ghost." [1447] Luke,
again, has told us what He said when that loud voice was uttered. For
his version is thus: "And Jesus, crying with a loud voice, said,
Father, into Thy hands I commend my spirit: and saying this, He gave up
the ghost." [1448] John, on the other hand, as he has left unnoticed
the first voice, which Matthew and Mark have reported--namely, "Eli,
Eli"--has also passed over in silence the one which has been recited
only by Luke, while the other two have referred to it under the
designation of the "loud voice." I allude to the cry, "Father, into Thy
hands I commend my spirit." Luke has also attested the fact that this
exclamation was uttered with a loud voice; and hence we may understand
this particular cry to be identified with the loud voice which Matthew
and Mark have specified. But John has stated a fact which is noticed by
none of the other three, namely, that He said "It is finished," after
He had received the vinegar. This cry we take to have been uttered
previous to the loud voice referred to. For these are John's words:
"When Jesus, therefore, had received the vinegar, He said, It is
finished; and He bowed His head, and gave up the ghost." [1449] In the
interval elapsing between this cry, "It is finished," and what is
referred to in the subsequent sentence, "and He bowed His head and gave
up the ghost," the voice was uttered which John himself has passed over
without record, but which the other three have noticed. For the precise
succession appears to be this, namely, that He said first "It is
finished," when what had been prophesied regarding Him was fulfilled in
Him, and that thereafter--as if He had been waiting for this, like one,
indeed, who died when He willed it to be so--He commended His spirit
[to His Father], and resigned it. [1450] But, whatever the order may be
in which a person may consider it likely that these words were spoken,
he ought above all things to guard against entertaining the notion that
any one of the evangelists is in antagonism with another, when one
leaves unmentioned something which another has repeated, or
particularizes something which another has passed by in silence.
__________________________________________________________________
[1446] Matt. xxvii. 50.
[1447] Mark xv. 37.
[1448] Luke xxiii. 46.
[1449] John xix. 30.
[1450] [This view of the order is altogether the more probable one. See
commentaries.--R.]
__________________________________________________________________
Chapter XIX.--Of the Rending of the Veil of the Temple, and of the
Question Whether Matthew and Mark Really Harmonize with Luke with
Respect to the Order in Which that Incident Took Place.
56. Matthew proceeds thus: "And, behold, the veil of the temple was
rent in twain from the top to the bottom." [1451] Mark's version is
also as follows: "And the veil of the temple was rent in twain from the
top to the bottom." [1452] Luke likewise gives a statement in similar
terms: "And the veil of the temple was rent in the midst." [1453] He
does not introduce it, however, in the same order. For, with the
intention of attaching miracle to miracle, he has told us first how
"the sun was darkened," and then has deemed it right to subjoin the
said sentence in immediate succession, namely, "And the veil of the
temple was rent in the midst." Thus it would appear that he has
introduced at an earlier point this incident, which really took place
when the Lord expired, so as to give us there a summary description of
the circumstances relating to the drinking of the vinegar, and the loud
voice, and the death itself, which are understood to have taken place
previous to the rending of the veil, and after the darkness had come
in. For Matthew has inserted this sentence, "And, behold, the veil of
the temple was rent," in immediate succession to the statement, "And
Jesus, crying again with a loud voice, yielded up the ghost;" and has
thus given us clearly to understand that the time when the veil was
rent was after Jesus had given up His spirit. If, however, he had not
added the words, "And behold," but had said simply, "And the veil of
the temple was rent," it would have been uncertain whether Mark and he
had narrated the incident in the form of a recapitulation, while Luke
had kept the exact order, or whether Luke had given the summary account
of what these others had introduced in the correct historical
succession.
__________________________________________________________________
[1451] Matt. xxvii. 51.
[1452] Mark xv. 38.
[1453] Luke xxiii. 45.
__________________________________________________________________
Chapter XX.--Of the Question as to the Consistency of the Several
Notices Given by Matthew, Mark, and Luke, on the Subject of the
Astonishment Felt by the Centurion and Those Who Were with Him.
57. Matthew proceeds thus: "And the earth did quake, and the rocks
rent; and the graves were opened; and many bodies of the saints which
slept arose, and came out of the graves after the resurrection, and
went into the holy city, and appeared unto many." [1454] There is no
reason to fear that these facts, which have been related only by
Matthew, may appear to be inconsistent with the narratives presented by
any one of the rest. The same evangelist then continues as follows:
"Now when the centurion, and they that were with him watching Jesus,
saw the earthquake, and those things that were done, they feared
greatly, saying, Truly this was the Son of God." [1455] Mark offers
this version: "And when the centurion which stood over against Him saw
that He so cried out, and gave up the ghost, he said, Truly this was
the Son of God." [1456] Luke's report runs thus: "Now when the
centurion saw what was done, he glorified God, saying, Certainly this
was a righteous man." [1457] Here Matthew says that it was when they
saw the earthquake that the centurion and those who were with him were
thus astonished, whereas Luke represents the man's amazement to have
been drawn forth by the fact that Jesus uttered such a cry, and then
gave up the ghost; thus making it clear how He had it in His own power
to determine the time for His dying. But this involves no discrepancy.
For as the said Matthew not only tells us how the centurion "saw the
earthquake," but also appends the words, "and those things that were
done," he has indicated that there was room enough for Luke to
represent the Lord's death as itself the thing which called forth the
centurion's wonder. For that event is also one of the things which were
done in so marvellous a manner then. At the same time, even although
Matthew had not added any such statement, it would still have been
perfectly legitimate to suppose, that as many astonishing things did
take place at that time, and as the centurion and those who were with
him may well have looked upon them all with amazement, the historians
were at liberty to select for narration any particular incident which
they were severally disposed to instance as the subject of the man's
wonder. And it would not be fair to impeach them with inconsistency,
simply because one of them may have specified one occurrence as the
immediate cause of the centurion's amazement, while another introduces
a different incident. For all these events together had really been
matters for the man's astonishment. Again, the mere fact that one
evangelist tells us that the centurion said, "Truly this was the Son of
God," while another informs us that the words were, "Truly this man was
the Son of God," will create no difficulty to any one who has retained
some recollection of the numerous statements and discussions bearing
upon similar cases, which have already been given above. For these
different versions of the words both convey precisely the same sense
and although one writer introduces the word "man" while another does
not, that implies no kind of contradiction. A greater appearance of
discrepancy may be supposed to be created by the circumstance, that the
words which Luke reports the centurion to have uttered are not "This
was the Son of God," but "This was a righteous man." But we ought to
suppose either that both things were actually said by the centurion,
and that two of the evangelists have recorded the one expression, and
the third the other; or else perhaps that it was Luke's intention to
bring out the exact idea which the centurion had in view when he said
that Jesus was the Son of God. For it may be the case that the
centurion did not really understand Him to be the Only-begotten, equal
with the Father; but that he called Him the Son of God simply because
he believed Him to be a righteous man, as many righteous men have been
named sons of God. Moreover, when Luke says, "Now when the centurion
saw what was done," he has really used terms which cover all the
marvellous things which occurred on that occasion, commemorating a
single deed of wonder, so to speak, of which all those miraculous
incidents were, as we may say, members and parts. But, once more, as
regards the circumstance that Matthew has also referred to those who
were with the centurion, while the others have left these parties
unnoticed, to whom will this not explain itself on the well-understood
principle that there is no contradiction necessarily involved in the
mere fact that one writer records what another passes by without
mention? And, finally, as to Matthew's having told us that "they feared
greatly," while Luke has said nothing about the man being afraid, but
has informed us that "he glorified God," who can fail to understand
that he glorified [God] just by the fear which he exhibited?
__________________________________________________________________
[1454] Matt. xxvii. 51-53.
[1455] Matt. xxvii. 54.
[1456] Mark xv. 39.
[1457] Luke xxiii. 47.
__________________________________________________________________
Chapter XXI.--Of the Women Who Were Standing There, and of the Question
Whether Matthew, Mark, and Luke, Who Have Stated that They Stood Afar
Off, are in Antagonism with John, Who Has Mentioned that One of Them
Stood by the Cross.
58. Matthew proceeds thus: "And many women were there beholding afar
off, which followed Jesus from Galilee: among which was Mary Magdalene,
and Mary the mother of James and Joseph, and the mother of Zebedee's
children." [1458] Mark gives it in this form: "There were also women
looking on afar off: among whom was Mary Magdalene, and Mary the mother
of James the Less and of Joseph, and Salome (who also, when He was in
Galilee, followed Him, and ministered unto Him); and many other women
which came up with Him unto Jerusalem." [1459] I see nothing which can
be supposed to constitute a discrepancy between these writers here. For
in what way can the truth be affected by the fact that some of these
women are named in both lists, while others are referred to only in the
one? Luke has likewise connected his narrations as follows: "And all
the people that came together to that sight, beholding the things which
were done, smote their breasts, and returned. And all His acquaintance
and the women that followed Him from Galilee stood afar off beholding
these things." [1460] Here we perceive that he is quite in harmony with
the former two as far as regards the presence of the women, although he
does not mention any of them by name. On the subject of the multitude
of people who were also present, and who, as they beheld the things
which were done, smote their breasts and returned, he is in like manner
at one with Matthew, although that evangelist has introduced into the
context this distinct statement: "Now the centurion and they that were
with him." Thus it simply appears that Luke is the only one who has
spoken expressly of His "acquaintance" who stood afar off. For John has
also noticed the presence of the women before the Lord gave up the
ghost. His narrative runs thus: "Now there stood by the cross of Jesus
His mother, and His mother's sister, Mary the wife of Cleophas, and
Mary Magdalene. When Jesus therefore saw His mother, and the disciple
standing by whom He loved, He saith unto His mother, Woman, behold thy
son! Then saith He to the disciple, Behold thy mother! And from that
hour that disciple took her unto his own home." [1461] Now, as regards
this statement, had not Matthew and Mark at the same time mentioned
Mary Magdalene most explicitly by name, it might have been possible for
us to say that there was one company of women afar off, and another
near the cross. For none of these writers has mentioned the Lord's
mother here but John himself. The question, therefore, which rises now
is this, How can we understand the same Mary Magdalene both to have
stood afar off along with other women, as the accounts of Matthew and
Mark bear, and to have been by the cross, as John tells us, unless it
be the case that these women were at such a distance as made it quite
legitimate to say at once that they were near, because they were at
hand there in the sight of Him, and also afar off in comparison with
the crowd of people who were standing round about in closer vicinity
along with the centurion and the soldiers? It is open for us, then, to
suppose that those women who were present at the scene along with the
Lord's mother, after He commended her to the disciple, began then to
retire with the view of extricating themselves from the dense mass of
people, and of looking on at what remained to be done from a greater
distance. And in this way the rest of the evangelists, who have
introduced their notices of these women only after the Lord's death,
have properly reported them to be standing by that time afar off.
__________________________________________________________________
[1458] Matt. xxvii. 55, 56.
[1459] Mark xv. 40, 41.
[1460] Luke xxiii. 48, 49.
[1461] John xix. 25-27.
__________________________________________________________________
Chapter XXII.--Of the Question Whether the Evangelists are All at One
on the Subject of the Narrative Regarding Joseph, Who Begged the Lord's
Body from Pilate, and Whether John's Version Contains Any Statements at
Variance with Each Other.
59. Matthew proceeds as follows: "Now when the even was come, there
came a rich man of Arimathea, named Joseph, who also himself was Jesus'
disciple: he went to Pilate, and begged the body of Jesus. Then Pilate
commanded the body to be delivered." [1462] Mark presents it in this
form: "And now when the even was come, because it was the preparation,
that is, the day before the Sabbath, Joseph of Arimathea, an honourable
councillor, which also waited for the kingdom of God, came, and went in
boldly unto Pilate, and craved the body of Jesus. And Pilate marvelled
if He were already dead: and, calling unto him the centurion, he asked
him whether He had been any while [1463] dead. And when he knew it of
the centurion, he gave the body to Joseph." [1464] Luke's report runs
in these terms: "And, behold, there was a man named Joseph, a
councillor; and he was a good man, and a just (the same had not
consented to the counsel and deed of them): he was of Arimathea, a city
of the Jews: who also himself waited for the kingdom of God. This man
went unto Pilate, and begged the body of Jesus." [1465] John, on the
other hand, first narrates the breaking of the legs of those who had
been crucified with the Lord, and the piercing of the Lord's side with
the lance (which whole passage has been recorded by him alone), and
then subjoins a statement which is of the same tenor with what is given
by the other evangelists. It proceeds in these terms: "And after this,
Joseph of Arimathea, being a disciple of Jesus, but secretly for fear
of the Jews, besought Pilate that he might take away the body of Jesus:
and Pilate gave him leave. He came therefore, and took the body of
Jesus." [1466] There is nothing here to give any one of them the
appearance of being in antagonism with another. But some one may
perhaps ask whether John is not inconsistent with himself, when he at
once unites with the rest in telling us how Joseph begged the body of
Jesus, and comes forward as the only one who states here that Joseph
had been a disciple of Jesus secretly for fear of the Jews. For the
question may reasonably be raised as to how it happened that the man
who had been a disciple secretly for fear had the courage to beg His
body--a thing which not one of those who were His open followers was
bold enough to do. We must understand, however, that this man did so in
the confidence which his dignified position gave him, the possession of
which rendered it possible for him to make his way on familiar terms
into Pilate's presence. And we must suppose, further, that in the
performance of that last service relating to the interment, he cared
less for the Jews, however he tried in ordinary circumstances, when
hearing the Lord, to avoid exposing himself to their enmity.
__________________________________________________________________
[1462] Matt. xxvii. 57, 58.
[1463] [Augustin's text has jam a second time, agreeing with some early
Greek mss. Comp. Revised Version margin, "were already dead."--R.]
[1464] Mark xv. 42-45.
[1465] Luke xxiii. 50-52.
[1466] John xix. 38.
__________________________________________________________________
Chapter XXIII.--Of the Question Whether the First Three Evangelists are
Quite in Harmony with John in the Accounts Given of His Burial.
60. Matthew proceeds thus: "And when Joseph had taken the body, he
wrapped it in a clean linen cloth, and laid it in his own new tomb,
which he had hewn out in the rock: and he rolled a great stone to the
door of the sepulchre, and departed." [1467] Mark's version is as
follows: "And he bought fine linen, [1468] and took Him down, and
wrapped Him in the linen, and laid Him in a sepulchre which was hewn
out of a rock, and rolled a stone unto the door of the sepulchre."
[1469] Luke reports it in those terms: "And he took it down, and
wrapped it in linen, and laid it in a sepulchre that was hewn in stone,
wherein never man before was laid." [1470] So far as these three
narratives are concerned, no allegation of a want of harmony can
possibly be raised. John, however, tells us that the burial of the Lord
was attended to not only by Joseph, but also by Nicodemus. For he
begins with Nicodemus in due connection with what precedes, and goes on
with his narrative as follows: "And there came also Nicodemus (which at
the first came to Jesus by night), and brought a mixture of myrrh and
aloes, about an hundred pound weight." [1471] Then, introducing Joseph
again at this point, he continues in these terms: "Then took they the
body of Jesus, and wound it in linen clothes with the spices, as the
manner of the Jews is to bury. Now in the place where He was crucified
there was a garden; and in the garden a new sepulchre, wherein was
never man yet laid. There laid they Jesus, therefore, because of the
Jews' preparation day; for the sepulchre was nigh at hand." [1472] But
there is really as little ground for supposing any discrepancy here as
there was in the former case, if we take a correct view of the
statement. For those evangelists who have left Nicodemus unnoticed have
not affirmed that the Lord was buried by Joseph alone, although he is
the only one introduced into their records. Neither does the fact, that
these three are all at one in informing us how the Lord was wrapped in
the linen cloth by Joseph, preclude us from entertaining the idea that
other linen stuffs may have been brought by Nicodemus, and added to
what was given by Joseph, so that John may be perfectly correct in his
narrative, especially as what he tells us is that the Lord was wrapped
not in a linen cloth, but in linen clothes. [1473] At the same time,
when we take into account the handkerchief which was used for the head,
and the bandages with which the whole body was swathed, and consider
that all these were made of linen, we can see how, even although there
was really but a single linen cloth [of the kind referred to by the
first three evangelists] there, it could still have been stated with
the most perfect truth that "they wound Him in linen clothes." For the
phrase, linen clothes, is one applied generally to all textures made of
flax.
__________________________________________________________________
[1467] Matt. xxvii. 59, 60.
[1468] [All three evangelists use the same term in referring to "the
linen cloth;" so the Latin text. The Authorized Version makes an
unnecessary variation. John uses another word; see below.--R.]
[1469] Mark xv. 46.
[1470] Luke xxiii. 53.
[1471] John xix. 39.
[1472] John xix. 40-42.
[1473] [John uses the term othoniois, which the Latin renders linteis.
Augustin's discussion is not intelligible unless this variation is
recognised.--R.]
__________________________________________________________________
Chapter XXIV.--Of the Absence of All Discrepancies in the Narratives
Constructed by the Four Evangelists on the Subject of the Events Which
Took Place About the Time of the Lord's Resurrection.
61. Matthew proceeds thus: "And there was there Mary Magdalene, and the
other Mary, sitting over against the sepulchre." [1474] This is given
by Mark as follows: "And Mary Magdalene, and Mary the mother of Joseph,
beheld where He was laid." [1475] So far it is evident that there is no
kind of inconsistency between the accounts.
62. Matthew continues in these terms: "Now the next day, that followed
the day of the preparation, the chief priests and Pharisees came
together unto Pilate, saying, Sir, we have remembered that deceiver
said, while he was yet alive, After three days I will rise again.
Command therefore that the sepulchre be made sure until the third day,
lest his disciples come by night and steal him away, and say unto the
people, He is risen from the dead: so the last error shall be worse
than the first. Pilate said unto them, Ye have a watch; go your way,
make it as sure as ye can. So they went, and made the sepulchre sure,
sealing the stone, and setting a watch." [1476] This narrative is given
only by Matthew. Nothing, however, is stated by any of the others which
can have the appearance of contrariety.
63. Again, the same Matthew carries on his recital as follows: "Now, in
the evening of the Sabbath, [1477] when it began to dawn towards the
first day of the week, [1478] came Mary Magdalene, and the other Mary,
to see the sepulchre. And, behold, there was a great earthquake: for
the angel of the Lord descended from heaven, and came and rolled back
the stone from the door, and sat upon it. And his countenance was like
lightning, and his raiment white as snow: and for fear of him the
keepers did shake, and became as dead men. And the angel answered and
said unto the women, Fear not ye: for I know that ye seek Jesus, which
was crucified. He is not here; for He is risen, as He said. Come, see
the place where the Lord lay: And go quickly, and tell His disciples
that He is risen from the dead; and, behold, He goeth before you into
Galilee; there shall ye see Him: lo, I have told you." [1479] Mark is
in harmony with this. It is possible, however, that some difficulty may
be felt in the circumstance that, according to Matthew's version, the
stone was already rolled away from the sepulchre, and the angel was
sitting upon it. For Mark tells us that the women entered into the
sepulchre, and there saw a young man sitting on the right side, covered
with a long white garment, and that they were affrighted. [1480] But
the explanation may be, that Matthew has simply said nothing about the
angel whom they saw when they entered into the sepulchre, and that Mark
has said nothing about the one whom they saw sitting outside upon the
stone. In this way they would have seen two angels, and have got two
separate angelic reports relating to Jesus,--namely, first one from the
angel whom they saw sitting outside upon the stone, and then another
from the angel whom they saw sitting on the right side when they
entered into the sepulchre. Thus, too, the injunction given them by the
angel who was sitting outside, and which was conveyed in the words,
"Come, and see the place where the Lord lay," would have served to
encourage them to go within the tomb; on coming to which, as has been
said, and venturing within it, we may suppose them to have seen the
angel concerning whom Matthew tells us nothing, but of whom Mark
discourses, sitting on the right side, from whom also they heard things
of like tenor to those they had previously listened to. Or if this
explanation is not satisfactory, we ought certainly to accept the
theory that, as they entered into the sepulchre, they came within a
section of the ground where, it is reasonable to suppose, a certain
space had been by that time securely enclosed, extending a little
distance in front of the rock which had been cut out in order to
construct the place of sepulture; so that, according to this view, what
they really beheld was the one angel sitting on the right side, in the
space thus referred to, which same angel Matthew also represents to
have been sitting upon the stone which he had rolled away from the
mouth of the tomb when the earthquake took place, that is to say, from
the place which had been dug out in the rock for a sepulchre.
64. It may also be asked how it is that Mark says: "And they went out
quickly, and fled from the sepulchre; for they trembled and were
amazed: neither said they anything to any man; for they were afraid;"
[1481] whereas Matthew's statement is in these terms: "And they
departed quickly from the sepulchre with fear and great joy, and did
run to bring His disciples word. [1482] The explanation, however, may
be that the women did not venture to tell either of the angels
themselves,--that is, they had not courage enough to say anything in
reply to what they had heard from the angels. Or, indeed, it may be
that they were not bold enough to speak to the guards whom they saw
lying there; for the joy which Matthew mentions is not inconsistent
with the fear of which Mark takes notice. Indeed, we ought to have
supposed that both feelings had possession of their minds, even
although Matthew himself had said nothing about the fear. But now, when
this evangelist also particularizes it, saying, "They departed quickly
from the sepulchre with fear and great joy," he allows nothing to
remain which can occasion any question of difficulty on this subject.
65. At the same time, a question, which is not to be dealt with
lightly, does arise here with respect to the exact hour at which the
women came to the sepulchre. For when Matthew says, "Now, on the
evening of the Sabbath, when it was dawning toward the first day of the
week, came Mary Magdalene, and the other Mary, to see the sepulchre,"
what are we to make of Mark's statement, which runs thus: "And very
early in the morning, the first day of the week, they came unto the
sepulchre at the rising of the sun"? [1483] It is to be observed that
in this Mark states nothing inconsistent with the reports given by
other two of the evangelists, namely, Luke and John. For when Luke
says, "Very early in the morning," and when John puts it thus, "Early,
when it was yet dark," they convey the same sense which Mark is
understood to express when he says, "Very early, at the rising of the
sun;" that is to say, they all refer to the period when the heavens
were now beginning to brighten in the east, which, of course, does not
take place but when the sunrise is at hand. For it is the brightness
which is diffused by the rising sun that is familiarly designated by
the name of the dawn. [1484] Consequently, Mark does not contradict the
other evangelist who uses the phrase, "When it was yet dark;" for as
the day breaks, what remains of the darkness [of the night] passes away
just in proportion as the sun continues to rise. And this phrase, "Very
early in the morning," need not be taken to mean that the sun itself
was actually seen by this time [blazing] over the lands; but it is
rather to be taken as like the kind of expression which we are in the
habit of employing when speaking to people to whom we wish to intimate
that something should be done more betimes than usual. For when we have
used the term, "Early in the morning," [1485] if we wish to keep the
persons addressed from supposing that we refer directly to the time
when the sun is already conspicuously visible over earth, we usually
add the word "very," and say, "very early in the morning," in order
that they may clearly understand that we allude to the time which is
also called the daybreak. [1486] At the same time, it is also customary
for men, after the cockcrow has been repeatedly heard, and when they
begin to surmise that the day is now approaching, to say, "It is now
early in the morning;" [1487] and when after this they weigh their
words and observe that, as the sun now rises,--that is to say, as it
now makes its immediate advent into these parts,--the sky is just
beginning to redden, or to brighten, those who said, "It is early in
the morning," then amplify their expression and say, "It is very early
in the morning." But what does it matter, provided only that, whichever
method of explanation be preferred, we understand that what is meant by
Mark, when he uses the terms "early in the morning," [1488] is just the
same as is intended by Luke when he adopts the phrase, "in the
morning;" [1489] and that the whole expression employed by the
former--namely, "very early in the morning" [1490] --amounts to the
same as that which we find in Luke--namely, "very early in the dawn,"
[1491] --and as that which is chosen by John when he says, "early, when
it was yet dark"? [1492] Moreover, when Mark speaks of the "rising of
the sun," he just means that by its rising the sun was now beginning to
bring the light in upon the sky. But the question now is this: how can
Matthew be in harmony with these three when he says neither "in the
early morning" nor "early in the morning," but "in the evening of the
Sabbath, when it was beginning to dawn toward the first day of the
week"? This is a matter which must be carefully investigated. [1493]
Now, under that first part of the night, which is [here called] the
evening, Matthew intended to refer to this particular night, at the
close of which the women came to the sepulchre. And we understand his
reason for so referring to the said night to have been this: that by
the time of the evening it was lawful for them to bring the spices,
because the Sabbath was then indeed over. Consequently, as they were
hindered by the Sabbath from doing so previously, he has given a
designation of the night, taken from the time at which it began to be a
lawful thing for them to do what they did at any period of the same
night which pleased them. Thus, therefore, the phrase "in the evening
of the Sabbath" is used, as if what was said had been "in the night of
the Sabbath," or in other words, in the night which follows the day of
the Sabbath. The express words which he employs thus indicate this with
sufficient clearness. For his terms are these: "Now, in the evening of
the Sabbath, when it began to dawn toward the first day of the week;"
and that could not be the case if what we had to understand to be
denoted by the mention of the "evening" was simply the first short
space of the night, or in other words, only the beginning of the night.
For what can be said "to begin to dawn toward the first day of the
week" is not explicitly the beginning [of the night], but the night
itself, as it commences to be brought to its close by the advance of
the light. For the terminus of the first part of the night is just the
beginning of the second part, but the terminus of the whole night is
the light. Hence we could not speak of the evening as dawning toward
the first day of the week unless under the term "evening" we should
understand the night itself to be meant, which, as a whole, is brought
to its close by the light. It is also a familiar method of speech in
divine Scripture to express the whole under the part; and thus, under
the word "evening" here, the evangelist has denoted the whole night,
which finds its extreme point in the dawn. [1494] For it was in the
dawn that those women came to the sepulchre; and in this way they
really came on the night, which is here indicated by the term
"evening." For, as I have said, the night as a whole is denoted by that
word; consequently, at whatever period of that night they might have
come, they certainly did come in the said night. And, accordingly, if
they came at the latest point in that night, it is still unquestionably
the case that they did come in the said night. But it could not be said
to be on "the evening, when it began to dawn toward the first day of
the week," unless the night as a whole can be understood under that
expression. Accordingly, the women who came in the night referred to,
came in the evening specified. And if they came at any period, even the
latest during that night, they surely came in the night itself.
66. For the space of three days, which elapsed between the Lord's death
and resurrection, cannot be correctly understood except in the light of
that form of expression according to which the part is dealt with as
the whole. [1495] For He said Himself, "For as Jonas was three days and
three nights in the whale's belly, so shall the Son of man be three
days and three nights in the heart of the earth." [1496] Now, in
whichever way we reckon the times, whether from the point when He
yielded up the ghost, or from the date of his burial, the sum does not
come out clearly, unless we take the intermediate day, that is to say,
the Sabbath, as a complete day--in other words, a full day along with
its night,--and, on the other hand, understand those days between which
that one intervenes--that is to say, the day of the preparation and the
first day of the week, which we designate the Lord's day--to be dealt
with on the principle of the part standing for the whole. For of what
avail is it that some, hard pressed by these difficulties, and not
knowing the very large part which the mode of expression referred
to--namely, that which takes the part as the whole--plays in the matter
of solving the problems presented in the Holy Scriptures, have struck
out the idea of reckoning as a distinct night those three hours,
namely, from the sixth hour to the ninth, during which the sun was
darkened, and as a distinct day the other three hours, during which the
sun was restored again to the lands, that is to say, from the ninth
hour on to its setting? For the night connected with the coming Sabbath
follows, and if we compute it along with its day, there will then be
two days and two nights. But, further, after the Sabbath there comes in
the night connected with the first day of the week, that is to say,
with the dawning of the Lord's day, which was the time when the Lord
arose. Consequently, the result to which this mode of calculation leads
us will be just two days and two nights, and one night, even supposing
it possible to take the last as a complete night, and taking it for
granted that we were not to show that the said dawn was in reality the
ultimate portion of the same. Thus it would appear that, even although
we were to compute these six hours in that fashion, during three of
which the sun was darkened, and during the other three of which it
shone forth again, we would not establish a satisfactory reckoning of
three days and three nights. In accordance, therefore, with the usage
which meets us so frequently in the language of the Scriptures, and
which deals with the part as the whole, it remains for us to hold the
time of the preparation to constitute the day at the one extremity,
[1497] on which the Lord was crucified and buried, and, from that
limit, to find one whole day along with its night which was fully
spent. In this way, too, we must take the intermediate member, that is
to say the day of the Sabbath, not as calculated simply from the part,
but as a really complete day. The third day, again, must be computed
from its first part; that is to say, calculating from the night, we
must look upon it as making up a whole day when its day-portion is
connected with it. Thus we shall get a space of three days, on the
analogy of a case already considered, namely, those eight days after
which the Lord went up into a mountain; with respect to which period we
find that Matthew and Mark, fixing their attention simply on the
complete days intervening, have put it thus, "After six days," whereas
Luke's representation of the same is this, "An eight days after."
[1498]
67. Let us now proceed, therefore, to look into the rest of this
passage, and see how in other respects these statements are quite
consistent with what is given by Matthew. For Luke tells us, with the
utmost plainness, that two angels were seen by those women who came to
the sepulchre. One of these angels we have understood to be referred to
by each of the first two evangelists; that is to say, one of them is
noticed by Matthew, namely, the one who was sitting outside upon the
stone, and a second by Mark, namely, the one who was sitting within the
sepulchre on the right side. But Luke's version of the scene is to the
following effect: "And that day was the preparation, and the Sabbath
drew on. And the women which had come with Him from Galilee beheld the
sepulchre, and how His body was laid. And they returned, and prepared
spices and ointments; and rested the Sabbath-day, according to the
commandment. [1499] Now upon the first day of the week, very early in
the morning, they came unto the sepulchre, bringing the spices which
they had prepared. [1500] And they found the stone rolled away from the
sepulchre. And they entered in, and found not the body of the Lord
Jesus. And it came to pass, as they were much perplexed thereabout,
behold, two men stood by them in shining garments; and as they were
afraid, and bowed down their faces to the earth, they said unto them,
Why seek ye the living among the dead? He is not here, but is risen:
remember how He spake unto you when He was yet in Galilee, saying, The
Son of man must be delivered into the hands of sinful men, and be
crucified, and the third day rise again. And they remembered His words.
And they returned from the sepulchre, and told all these things unto
the eleven, and to all the rest." [1501] The question, therefore, is
this, how can these angels have been seen sitting each one
separately,--namely, one outside upon the stone, according to Matthew,
and another within upon the right side, according to Mark,--if Luke's
report of the same bears that the two stood beside those women,
although the words ascribed to them are similar? Well, it is still
possible for us to suppose that one angel was seen by the women in the
position assigned by Matthew, and in the circumstances indicated by
Mark, as we have already explained. In this way, we may understand the
said women to have entered into the sepulchre, that is to say, into a
certain space which had been fenced off within a kind of enclosure, in
such a manner that an entrance might be said to be made when they came
in front of the rocky place in which the sepulchre was constructed; and
there we may take them to have beheld the angel sitting upon the stone
which had been rolled away from the tomb, as Matthew tells us, or in
other words, the angel sitting on the right side, as Mark expresses it.
[1502] And then we may further surmise that the said women, after they
had gone within, and when they were looking at the place where the body
of the Lord lay, saw other two angels standing, as Luke informs us, by
whom they were addressed in similar terms, with a view to animate their
minds and edify their faith. [1503]
68. But let us also examine John's version, and see whether or in what
manner its consistency with these others is apparent. John, then,
narrates these incidents as follows: "Now the first day of the week
cometh Mary Magdalene early, when it was yet dark, unto the sepulchre,
and saw the stone taken away from the sepulchre. Then she runneth, and
cometh to Simon Peter, and to the other disciples whom Jesus loved, and
saith unto them, They have taken away the Lord out of the sepulchre,
and we know not where they have laid Him. Peter therefore went forth,
and that other disciple, and they came to the sepulchre. So they ran
both together: and the other disciple did outrun Peter, and came first
to the sepulchre. And he, stooping down, saw the linen clothes lying;
yet went he not in. Then cometh Simon Peter following him, and went
into the sepulchre, and seeth the linen clothes lie, and the napkin,
that was about His head, not lying with the linen clothes, but wrapped
together in a place by itself. Then went in also that other disciple,
which came first to the sepulchre, and he saw, and believed. For as yet
they knew not the Scripture, that He must rise again from the dead.
Then the disciples went away again unto their own home. But Mary stood
without at the sepulchre weeping: and, as she wept, she stooped down,
and looked into the sepulchre, and seeth two angels in white sitting,
the one at the head, and the other at the feet, where the body of Jesus
had lain. They say unto her, Woman, why weepest thou? She saith unto
them, Because they have taken away my Lord, and I know not where they
have laid Him. And when she had thus said, she turned herself back, and
saw Jesus standing, and knew not that it was Jesus. Jesus saith unto
her, Woman, why weepest thou? whom seekest thou? She, supposing Him to
be the gardener, saith unto Him, Sir, if thou have borne Him hence,
tell me where thou hast laid Him, and I will take Him away. Jesus saith
unto her, Mary. She turned herself, and saith unto Him, Rabboni; which
is to say, Master. Jesus saith unto her, Touch me not; for I am not yet
ascended to my Father: but go to my brethren, and say unto them, I
ascend unto my Father, and your Father; and to my God, and your God.
Mary Magdalene came and told the disciples that she had seen the Lord,
and that He had spoken these things unto her." [1504] In the narrative
thus given by John, the statement of the day or time when the sepulchre
was come to agrees with the accounts presented by the rest. Again, in
the report of two angels who were seen, he is also at one with Luke.
But when we observe how the one evangelist tells us that these angels
were seen standing, while the other says that they were sitting; when
we notice, also, that there are certain other things which are left
unrecorded by these two writers; and, further, when we consider how
questions are thus raised regarding the possibility of proving the
consistency of the one set of historians with the other on these
subjects, and of fixing the order in which those said things took
place, we see that, unless we submit the whole to a careful
examination, there may easily appear to be contradictions here between
the several narratives.
69. This being the case, therefore, let us, so far as the Lord may help
us, take all these incidents, which took place about the time of the
Lord's resurrection, as they are brought before us in the statements of
all the evangelists together, and let us arrange them in one connected
narrative, which will exhibit them precisely as they may have actually
occurred. It was in the early morning of the first day of the week, as
all the evangelists are at one in attesting, that the women came to the
sepulchre. By that time, all that is recorded by Matthew alone had
already taken place; that is to say, in regard to the quaking of the
earth, and the rolling away of the stone, and the terror of the guards,
with which they were so stricken, that in some part they lay like dead
men. Then, as John informs us, came Mary Magdalene, who unquestionably
was surpassingly more ardent in her love than these other women [1505]
who had ministered to the Lord; so that it was not unreasonable in John
to make mention of her alone, leaving those others unnamed, who,
however, were along with her, as we gather from the reports given by
others of the evangelists. She came accordingly; and when she saw the
stone taken away from the sepulchre, without pausing to make any more
minute investigation, and never doubting but that the body of Jesus had
been removed from the tomb, she ran, as the same John states, and told
the state of matters to Peter and to John himself. For John is himself
that disciple whom Jesus loved. They then set out running to the
sepulchre; and John, reaching the spot first, stooped down and saw the
linen clothes lying, but he did not go within. But Peter followed up,
and went into the sepulchre, and saw the linen clothes lie, and the
napkin, which had been about His head, not lying with the linen
clothes, but wrapped together in a place by itself. Then John entered
also, and saw in like manner, and believed what Mary had told him,
namely, that the Lord had been taken away from the sepulchre. "For as
yet they knew not the Scripture, that He must rise again from the dead.
Then the disciples went away again unto their own home. But Mary stood
without at the sepulchre weeping," [1506] --that is to say, before the
place in the rock in which the sepulchre was constructed, but at the
same time within that space into which they had now entered; for there
was a garden there, as the same John mentions. [1507] Then they saw the
angel sitting on the right side, upon the stone which was rolled away
from the sepulchre; of which angel both Matthew and Mark discourse.
"Then he said unto them, Fear not ye; for I know that ye seek Jesus,
which was crucified. He is not here; for He is risen, as He said. Come,
see the place where the Lord lay: and go quickly, and tell His
disciples that He is risen from the dead; and, behold, He goeth before
you into Galilee; there shall ye see Him: lo, I have told you." [1508]
In Mark we also find a passage similar in tenor to the above. At these
words, Mary, still weeping, bent down and looked forwards into the
sepulchre, and beheld the two angels, who are introduced to us in
John's narrative, sitting in white raiment, one at the head, and the
other at the feet, where the body of Jesus had been deposited. "They
say unto her, Woman, why weepest thou? She saith unto them, Because
they have taken away my Lord, and I know not where they have laid Him."
[1509] Here we are to suppose the angels to have risen up, so that they
could be seen standing, as Luke states that they were seen, and then,
according to the narrative of the same Luke, to have addressed the
women, as they were afraid and bowed down their faces to the earth. The
terms were these: "Why seek ye the living among the dead? He is not
here, but is risen: remember how He spake unto you when He was yet in
Galilee, saying, The Son of man must be delivered into the hands of
sinful men, and be crucified, and the third day rise. And they
remembered His words." [1510] It was after this that, as we learn from
John, "Mary turned herself back, and saw Jesus standing, and knew not
that it was Jesus. Jesus saith unto her, Woman, why weepest thou? whom
seekest thou? She, supposing Him to be the gardener, saith unto Him,
Sir, if thou have borne Him hence, tell me where thou hast laid Him,
and I will take Him away. Jesus saith unto her, Mary. She turned
herself, and saith unto Him, Rabboni; which is to say, Master. Jesus
saith unto her, Touch me not; for I am not yet ascended to my Father:
but go to my brethren, and say unto them, I ascend unto my Father, and
your Father; and to my God, and your God." [1511] Then she departed
from the sepulchre, that is to say, from the ground where there was
space for the garden in front of the stone which had been dug out.
Along with her there were also those other women, who, as Mark tells
us, were surprised with fear and trembling. And they told nothing to
any one. At this point we next take up what Matthew has recorded in the
following passage: "Behold, Jesus met them, saying, All hail! And they
came and held Him by the feet, and worshipped Him." [1512] For thus we
gather that, on coming to the sepulchre, they were twice addressed by
the angels; and, again, that they were also twice addressed by the Lord
Himself, namely, at the point at which Mary took Him to be the
gardener, and a second time at present, when He meets them on the way,
with a view to strengthen them by such a repetition, and to bring them
out of their state of fear. "Then, accordingly, said He unto them, Be
not afraid: go, tell my brethren that they go into Galilee, and there
shall they see me." [1513] "Then came Mary Magdalene, and told the
disciples that she had seen the Lord, and that He had spoken these
things unto her;" [1514] --not herself alone, however, but with her
also those other women to whom Luke alludes when he says, "Which told
these things unto the eleven disciples, and all the rest. And their
words seemed to them like madness, and they believed them not." [1515]
Mark also attests these facts; for, after telling us how the women went
out from the sepulchre, trembling and amazed, and said nothing to any
man, he subjoins the statement, that the Lord rose early the first day
of the week, and appeared first to Mary Magdalene, out of whom He had
cast seven devils, and that she went and told them who had been with
Him, as they mourned and wept, and that they, when they heard that He
was alive, and had been seen of her, believed not. [1516] It is further
to be observed, that Matthew has also introduced a notice to the effect
that, as the women who had seen and heard all these things were going
away, there came likewise into the city some of the guards who had been
lying like dead men, and that these persons reported to the chief
priests all the things that were done, that is to say, those of them
which they were themselves also in a position to observe. He tells us,
moreover, that when they were assembled with the elders and had taken
counsel, they gave large money unto the soldiers, and bade them say
that His disciples came and stole Him away while they slept, promising
at the same time to secure them against the governor, who had given
those guards. Finally, he adds that they took the money, and did as
they had been taught, and that this saying is commonly reported among
the Jews until this day. [1517]
__________________________________________________________________
[1474] Matt. xxvii. 61.
[1475] Mark xv. 47.
[1476] Matt. xxvii. 62-66.
[1477] Vespere autem Sabbati. [The Greek does not present the
difficulty which is found in the Latin text, and discussed by Augustin
in § 65 (latter part). The phrase is properly rendered in the Revised
Version, "Now late on the Sabbath day."--R.]
[1478] The editions often give, in prima Sabbati = on the first day of
the week. The best mss. read, as above, in primam, etc.
[1479] Matt. xxviii. 1-7.
[1480] Mark xvi. 5.
[1481] Mark xvi. 8.
[1482] Matt. xxviii. 8.
[1483] Mark xvi. 2. [Mark's expression, according to the Greek text is
more explicit: "when the sun was risen." But this is to be explained by
the context, as Augustin indicates.--R.]
[1484] Auroræ.
[1485] Mane.
[1486] Albescente.
[1487] Mane.
[1488] Mane.
[1489] Diluculo.
[1490] Valde mane.
[1491] Valde diluculo.
[1492] Mane cum adhuc tenebræ essent.
[1493] [The difficulty arises from taking vespere in its technical
sense, as referring to the previous evening. As already intimated (see
note on § 63), the Greek does not necessarily imply this.--R.]
[1494] Diluculo.
[1495] A sentence is sometimes added here in the editions, namely, Hinc
magna redditur ratio verbi Domini = hence a large account is given of
the Lord's word. It is omitted in the mss.
[1496] Matt. xii. 40.
[1497] The text gives, extremum diem tempus parasceues. One of the
Vatican mss. reads primum diem, etc. = the first day.
[1498] See above, Book ii. chap. 56, § 113.
[1499] [The Greek text connects closely this clause with the following
one. Comp. Revised Version.--R.]
[1500] The words, "and certain others with them," are omitted here. [So
the Greek text, according to the best authorities. Comp. Revised
Version.--R.]
[1501] Luke xxiii. 54-xxiv. 12.
[1502] [Matthew tells nothing of their entering the tomb; but Mark
distinctly affirms this, as does Luke.--R.]
[1503] [The view that there were two parties of women is not noticed by
Augustin. His explanations are in the main pertinent, though harmonists
and commentators still disagree in regard to the details.--R.]
[1504] John xx. 1-18.
[1505] The text follows the mss. in reading sine dubio cæteris
mulieribus...plurimum dilectione ferventior. Some editions insert cum
before cæteris mulieribus; in which case the sense would be = Mary
Magdalene, unquestionably accompanied by the other women who had
ministered to the Lord, but herself more ardent, etc.
[1506] John xx. 9, 10.
[1507] John xix. 41.
[1508] Matt. xxviii. 5-7.
[1509] John xx. 13.
[1510] Luke xxiv. 5-8.
[1511] John xx. 13-18.
[1512] Matt. xxviii. 9.
[1513] Matt. xxviii. 10.
[1514] John xx. 18.
[1515] Luke xxiv. 10, 11.
[1516] [Augustin makes no allusion to the doubtful genuineness of Mark
xvi. 9-20. The passage appears in nearly all early Latin codices.--R.]
[1517] Matt. xxviii. 11-15.
__________________________________________________________________
Chapter XXV.--Of Christ's Subsequent Manifestations of Himself to the
Disciples, and of the Question Whether a Thorough Harmony Can Be
Established Between the Different Narratives When the Notices Given by
the Four Several Evangelists, as Well as Those Presented by the Apostle
Paul and in the Acts of the Apostles, are Compared Together.
70. We must take up the consideration of the manner in which the Lord
showed Himself to the disciples after His resurrection, and that with
the view not only of bringing out clearly the consistency of the four
evangelists with each other on these subjects, but also of exhibiting
their agreement with the Apostle Paul, who discourses of the theme in
his First Epistle to the Corinthians. The statement by the latter runs
in the following terms: "For I delivered unto you first of all that
which I also received, how that Christ died for our sins according to
the Scriptures; and that He was buried, and that He rose again the
third day according to the Scriptures; and that He was seen of Cephas,
then of the twelve: [1518] after that He was seen of above five hundred
brethren at once; of whom the greater part remain unto this day, but
some are fallen asleep. After that, He was seen of James; then of all
the apostles. And last of all He was seen of me also, as of one born
out of due time." [1519] Now this succession of the appearances is one
which has been given by none of the evangelists. Hence we must examine
whether the order which they have put on record does not stand in
antagonism to this. For neither has Paul related all, nor have the
evangelists included everything in their reports. And the real subject
for our investigation, therefore, is the question, whether, among the
incidents which do come under our notice in these various narratives,
there is anything fitted to establish a discrepancy between the
writers. Now Luke is the only one among the four evangelists who omits
to tell us how the Lord was seen by the women, and confines his
statement to the appearance of the angels. Matthew, again, informs us
that He met them as they were returning from the sepulchre. Mark
likewise mentions that He appeared first to Mary Magdalene; as also
does John. Only Mark does not state how He manifested Himself to her,
while John does give us an explanation of that. Moreover, Luke not only
passes by in silence the fact that He showed Himself to the women, as I
have already remarked, but also reports that two disciples, one of whom
was Cleophas, talked with Him, before they recognised Him, in a strain
which seems to imply that the women had related no other appearance
seen by them than that of the angels who told them that He was alive.
For Luke's narrative proceeds thus: "And, behold, two of them went that
same day to a village called Emmaus, which was from Jerusalem about
threescore furlongs. And they talked together of all these things which
had happened. And it came to pass that, while they communed together
and reasoned, Jesus Himself drew near, and went with them. But their
eyes were holden, that they should not know Him. And He said unto them,
What manner of communications are these that ye have one to another, as
ye walk, and are sad? And the one of them, whose name was Cleophas,
answering, said unto Him, Art thou only a stranger [1520] in Jerusalem,
and hast not known the things which are come to pass there in these
days? And He said unto them, What things? And they said unto Him,
Concerning Jesus of Nazareth, which was a prophet mighty in deed and
word before God and all the people; and how the chief priests and our
rulers delivered Him to be condemned to death, and have crucified Him.
But we trusted that it had been He that should have redeemed Israel:
and besides all this, to-day is the third day since these things were
done. Yea, and certain women also of our company made us astonished,
which were early at the sepulchre; and when they found not His body,
they came, saying, that they had also seen a vision of angels, which
said that He was alive. And certain of them which were with us went to
the sepulchre, and found it even so as the women said; but Him they saw
[1521] not." [1522] All these things they relate, according to Luke's
narrative, just as they were able to command their recollections and
bethink themselves of what had been reported to them by the women, or
by the disciples who had run to the sepulchre when the intelligence was
conveyed to them that His body had been removed from the place. It is
at the same time true that Luke himself reports only Peter to have run
to the tomb, and there to have stooped down and seen the linen clothes
laid by themselves, and then to have departed, wondering in himself at
that which was come to pass. This notice about Peter, moreover, is
introduced previous to the narrative of these two disciples whom He
found on the way, and subsequently to the story of the women who had
seen the angels, and who had heard from them that Jesus had risen
again; so that this position might seem to mark the period at which
Peter ran to the sepulchre. But still we must suppose that Luke has
inserted the passage about Peter here in the form of a recapitulation.
For the time when Peter ran to the sepulchre was also the time when
John ran to it; and at that point all that they had heard was simply
the statement conveyed to them by the women, and in particular by Mary
Magdalene, to the effect that the body had been carried away.
Furthermore, the period at which the said woman brought such tidings
was just the occasion when she saw the stone rolled away from the
sepulchre. And it was at a later point that these other things
occurred, connected with the vision of the angels, and the appearance
of the Lord Himself, who showed Himself twice over to the women,
namely, once at the sepulchre, and a second time when He met them as
they were returning from the tomb. This, however, took place previous
to His being seen by those two upon the journey, one of whom was
Cleophas. For, when this Cleophas was talking with the Lord, before he
recognized who He was, he did not say expressly that Peter had gone to
the sepulchre. But his words were these: "Certain of them which were
with us went to the sepulchre, and found it even so as the women said;"
which last statement is also to be understood as introduced in the form
of a recapitulation. For the reference is to the report brought first
of all by the women to Peter and John about the removal of the body.
And thus, when Luke here informs us that Peter ran to the sepulchre,
and also states how Cleophas mentioned that some of those who were with
them went to the tomb, he is to be taken as attesting John's account,
which bears that two persons proceeded to the sepulchre. But Luke has
specified Peter alone in the first instance, just because it was to him
that Mary had brought the earliest tidings. A difficulty, however, may
also be felt in the circumstance that the same Luke does not say that
Peter entered, but only that he stooped down and saw the linen clothes
hid by themselves, and that thereupon he departed, wondering in
himself; whereas John intimates that it was rather himself (for he is
the disciple whom Jesus loved) that looked at the scene in this
fashion, not going within the sepulchre, which he was the first to
reach, but simply bending down and beholding the linen clothes laid in
their place; although he also adds that he did enter the tomb
afterwards. The explanation, therefore, is simply this, that Peter at
first did stoop down and look in after the fashion which Luke
specifies, but to which John makes no allusion; and that he went
actually in somewhat later, but still before John entered. And in this
way we shall find that all these writers have given a true account of
what occurred in terms which betray no discrepancies. [1523]
71. Taking, then, not only the reports presented by the four
evangelists, but also the statement given by the Apostle Paul, we shall
endeavour to bring the whole into a single connected narrative, and
exhibit the order in which all these incidents may have taken place,
comprehending all the Lord's appearances to the male disciples, and
leaving out His earlier declarations to the women. Now, in the entire
number of the men, Peter is understood to be the one to whom Christ
showed Himself first. At least, this holds good so far as regards all
the individuals who are actually mentioned by the four evangelists, and
by the Apostle Paul. But, at the same time, who would be bold enough
either to affirm or to deny that He may have appeared to some one among
them before He showed Himself to Peter, although all these writers pass
the matter over in silence? For the statement which Paul also gives is
not in the form, "He was seen first of Cephas." But it runs thus: "He
was seen of Cephas, then of the twelve: after that He was seen of above
five hundred brethren at once." And thus it is not made clear who these
twelve were, just as we are not informed who these five hundred were.
It is quite possible, indeed, that the twelve here instanced were some
unknown twelve belonging to the multitude of the disciples. For now the
apostle might speak of those whom the Lord designated apostles, not as
the twelve, but as the eleven. Some codices, indeed, contain this very
reading. I take that, however, to be an emendation introduced by men
who were perplexed by the text, supposing it to refer to those twelve
apostles who, by the time when Judas disappeared, were really only
eleven. It may be the case, then, that those are the more correct
codices which contain the reading "eleven;" or it may be that Paul
intended some other twelve disciples to be understood by that phrase;
[1524] or, once more, the fact may be that he meant that consecrated
number [1525] to remain as before, although the circle had been reduced
to eleven: for this number twelve, as it was used of the apostles, had
so mystical an importance, that, in order to keep the spiritual symbol
of the same number, there could be but a single individual, namely,
Matthias, elected to fill the place of Judas. [1526] But whichever of
these several views may be adopted, nothing necessarily results which
can appear to be inconsistent with truth, or at variance with any one
most trustworthy historian among them. Still, it remains the probable
supposition, that, after He was seen of Peter, He appeared next to
those two, of whom Cleophas was one, and regarding whom Luke presents
us with a complete narrative, while Mark gives us only a very brief
notice. The latter evangelist [1527] reports the same incident in these
concise terms: "And after that He appeared in another form unto two of
them, as they walked and went to a country-seat." [1528] For it is not
unreasonable for us to suppose that the place of residence [1529]
referred to may also have been styled a country-seat; [1530] just as
Bethlehem itself, which formerly was called a city, is even at the
present time also named a village, although its honour has now been
made so much the greater since the name of this Lord, who was born in
it, has been proclaimed so extensively throughout the Churches of all
nations. In the Greek codices, indeed, the reading which we discover is
rather "estate" [1531] than "country-seat." But that term was employed
not only of residences, [1532] but also of free towns [1533] and
colonies beyond the city, which is the head and mother of the rest, and
is therefore called the metropolis.
72. Again, if Mark tells us that the Lord appeared to these persons in
another form, Luke refers to the same when he says that their eyes,
were holden, that they should not know Him. For something had come upon
their eyes which was suffered to remain until the breaking of the
bread, in reference to a well-known mystery, so that only then was the
different form in Him made visible to them, and they did not recognise
Him, as is shown by Luke's narrative, until the breaking of the bread
took place. And thus, in apt accordance with the state of their minds,
which were still ignorant of the truth, that it behoved Christ to die
and rise again, their eyes sustained something of a similar order; not,
indeed, that the truth itself proved misleading, but that they were
themselves incompetent to perceive the truth, and thought of the matter
as something else than it was. The deeper significance of all which is
this, that no one should consider himself to have attained the
knowledge of Christ, if he is not a member in His body--that is to say,
in His Church--the unity of which is commended to our notice under the
sacramental symbol of the bread by an apostle, when he says: "We being
many are one bread and one body." [1534] So was it that, when He handed
to them the bread which He had blessed, their eyes were opened, and
they recognised Him, that is to say, their eyes were opened for such
knowledge of Him, in so far as the impediment was now removed which had
prevented them from recognising Him. For certainly they were not
walking with closed eyes. But there was something in them which
debarred them from seeing correctly what was in their view,--a state of
matters, indeed, which is the familiar result of darkness, or of a
certain kind of humour. It is not meant by this, however, that the Lord
could not alter the form of His flesh, so that His figure might be
literally and actually different, and not the one which they were in
the habit of beholding. For, indeed, even before His passion, He was
transfigured on the mount so that His countenance "did shine as the
sun." [1535] And He who made genuine wine out of genuine water can also
transform any body whatsoever in all unquestionable reality into any
other kind of body which may please Him. But what is meant is, that He
had not acted so when He appeared in another form unto those two
individuals. For He did not appear to be what He was [1536] to these
men, because their eyes were holden, so that they should not know Him.
Moreover, not unsuitably may we suppose that this impediment in their
eyes came from Satan, with the view of precluding their recognition of
Jesus. But, nevertheless, permission that it should be so was given by
Christ on to the point at which the mystery of the bread was taken up.
And thus the lesson might be, that it is when we become participants in
the unity of His body, that we are to understand the impediment of the
adversary to be removed, and liberty to be given us to know Christ.
73. Besides, it is necessary to believe that these were the same
persons to whom Mark also refers. For he informs us, that they went and
told these things to the rest: just as Luke states, that the persons in
question rose up the same hour and returned to Jerusalem, and found the
eleven gathered together, and them that were with them, saying, "The
Lord is risen indeed, and hath appeared to Simon." [1537] And then he
adds that these two also told what things were done on the way, and how
He was known of them in breaking of bread. [1538] By this time,
therefore, a report of the resurrection of Jesus had been conveyed by
those women, and also by Simon Peter, to whom He had already shown
Himself. For these two disciples found those to whom they came in
Jerusalem talking of that very subject. Consequently, it may be the
case that fear made them decline mentioning formerly, when they were on
the way, that they had heard that He had risen again, so that they
confined themselves to stating how the angels had been seen by the
women. For, not knowing with whom they were conversing, they might
reasonably be anxious not to let any word drop from them on the subject
of Christ's resurrection, lest they should fall into the hands of the
Jews. But again, we must remark that Mark states that "they went and
told it unto the residue: neither believed they them:" [1539] whereas
Luke tells us that these others were already saying that the Lord was
risen indeed, and had appeared unto Simon. Is not the explanation,
however, simply this, that there were some of them there who refused to
credit what was related? Moreover, to whom can it fail to be clear that
Mark has just omitted certain matters which are fully set forth in
Luke's narrative,--that is to say, the subjects of the conversation
which Jesus had with them before He recognised them, and the manner in
which they came to know Him in the breaking of the bread? For, after
recording how He appeared to them in another form, as they went towards
a country-seat, Mark has immediately appended the sentence, "And they
went and told it unto the residue: neither believed they them;" as if
men could tell of a person whom they had not recognised, or as if those
to whom He had appeared only in another form could know Him! Without
doubt, therefore, Mark has simply given us no explanation of the way in
which they came to know Him, so as to be able to report the same to
others. And this, then, is a thing which deserves to be imprinted on
our memory, in order that we may accustom ourselves to keep in view the
habit which these evangelists have of passing over those matters which
they do not put on record, and of connecting the facts which they do
relate in such a manner that, among those who fail to give due
consideration to the usage referred to, nothing proves itself a more
fruitful source of misapprehension than this, leading them to imagine
the existence of discrepancies in the sacred writers.
74. Luke next proceeds with his narrative in the following terms: "And
as they thus spake, Jesus Himself stood in the midst of them, and saith
unto them, Peace be unto you: it is I; be not afraid. [1540] But they
were terrified and affrighted, and supposed that they had seen a
spirit. And He said unto them, Why are ye troubled? and why do thoughts
arise in your hearts? Behold my hands and my feet, that it is I myself:
handle me and see; for a spirit hath not flesh and bones, as ye see me
have. And when He had thus spoken, He showed them His hands and His
feet." [1541] It is to this act, by which the Lord showed Himself after
His resurrection, that John is also understood to refer when he
discourses as follows: "Then, when it was late on the first day of the
week, and when the doors were shut where the disciples were assembled
for fear of the Jews, came Jesus, and stood in the midst, and saith
unto them, Peace be unto you. And when He had so said, He showed unto
them His hands and His side." [1542] Thus, too, we may connect with
these words of John certain matters which Luke reports, but which John
Himself omits. For Luke continues in these terms: "And while they yet
believed not for joy, and wondered, He said unto them, Have ye here any
meat? And they gave Him a piece of a broiled fish, and of an honeycomb.
And when He had eaten before them, He took what remained, [1543] and
gave it unto them." [1544] Again, a passage which Luke omits, but which
John presents, may next be connected with these words. It is to the
following effect: "Then were the disciples glad when they saw the Lord.
Then said Jesus to them again, Peace be unto you: as my Father hath
sent me, even so send I you. And when He had said this, He breathed on
them, and saith unto them, Receive ye the Holy Ghost: Whose soever sins
ye remit, they are remitted unto them; and whose soever sins ye retain,
they are retained." [1545] Once more, we may attach to the above
section another which John has left out, but which Luke inserts. It
runs thus: "And He said unto them, These are the words which I spake
unto you while I was yet with you, that all things must be fulfilled
which were written in the law of Moses, and in the prophets, and in the
Psalms, concerning me. Then opened He their understanding, that they
might understand the Scriptures, and said unto them, Thus it is
written, and thus it behoved Christ to suffer, and to rise from the
dead the third day: and that repentance and remission of sins should be
preached in His name among all nations, beginning at Jerusalem. And ye
are witnesses of these things. And I send the promise of my Father upon
you: but tarry ye in the city, until ye be endued with power from on
high." [1546] Observe, then, how Luke has here referred to that promise
of the Holy Spirit which we do not elsewhere find made by the Lord,
save in John's Gospel. [1547] And this deserves something more than a
passing notice, in order that we may bear in mind how the evangelists
attest each other's truth, even on subjects which some of them may not
themselves record, but which they nevertheless know to have been
reported. After these matters, Luke passes over in silence all else
that happened, and introduces nothing into his narrative beyond the
occasion when Jesus ascended into heaven. And at the same time he
appends this [statement of the ascension], just as if it followed
immediately upon these words which the Lord spake, at the same time
with those other transactions on the first day of the week, that is to
say, on the day on which the Lord rose again; whereas, in the Acts of
the Apostles, [1548] the self-same Luke tells us that the event really
took place on the fortieth day after His resurrection. Finally, as
regards the fact that John states that the Apostle Thomas was not
present with these others on the occasion under review, whereas,
according to Luke, the two disciples, of whom Cleophas was one,
returned to Jerusalem, and found the eleven assembled and those who
were with them, it admits of little doubt that we must suppose Thomas
simply to have left the company before the Lord showed Himself to the
brethren when they were talking in the terms noticed above.
75. This being the case, John now records a second manifestation of
Himself, which was vouchsafed by the Lord to the disciples eight days
after, on which occasion Thomas also was present, who had not seen Him
up to that time. The narrative proceeds thus: "And after eight days
again His disciples were within, and Thomas with them. Then came Jesus,
the doors being shut, and stood in the midst, and said, Peace be unto
you. Then saith He to Thomas, Reach hither thy finger, and behold my
hands; and reach hither thy hand, and thrust it into my side: and be
not faithless, but believing. Thomas answered and said unto Him, My
Lord and my God. Jesus saith unto Him, Thomas, because thou hast seen
me, thou hast believed: blessed are they that have not seen, and yet
have believed." [1549] This second appearance of the Lord among the
disciples--that is to say, the appearance which John records in the
second instance--we might also recognise as alluded to by Mark in a
section concisely disposing of it, according to that evangelist's
habit. A difficulty, however, is created by the circumstance that his
terms are these: "Lastly, [1550] He appeared unto those eleven as they
sat at meat." [1551] The difficulty does not lie in the mere fact that
John says nothing about their sitting at meat, for he might well have
omitted that; but it does rest in the use of the word "lastly," for
that makes it seem as if He did not show Himself to them after that
occasion, whereas John still proceeds to record a third appearance of
the Lord by the sea of Tiberias. And then we have to keep in view the
fact that the same Mark tells us how Jesus "upbraided them with their
unbelief and hardness of heart, because they believed not them which
had seen Him after He was risen." In these words he refers to the two
disciples to whom He appeared after He was risen, as they went toward a
country-seat, and to Peter, to whom the examination of Luke's narrative
has shown us that He manifested Himself first of all [among the
apostles],--perhaps also to Mary Magdalene, and those other women who
were along with her on the occasion when He was seen by them at the
sepulchre, and again when He met them as they were returning on the
way. For the said Mark has constructed his record in a manner which
leads him first to insert his brief notice of the two disciples to whom
He appeared as they went toward the country-seat, and of their giving a
report to the residue and obtaining no credit, and then to subjoin in
the immediate connection this statement: "Lastly, He appeared unto the
eleven as they sat at meat, and upbraided them with their unbelief and
hardness of heart, because they believed not them which had seen Him
after He was risen." How, then, is this phrase "lastly" used, as if
they did not see Him subsequently to this occasion? For the last time
that the apostles saw the Lord upon the earth was really the time when
He ascended into heaven, and that event took place on the fortieth day
after His resurrection. Now, is it likely that He would upbraid them at
that period on the ground that they had not believed those who had seen
Him after He was risen, when by that time they had seen Him themselves
so often after His resurrection, and especially when they had seen Him
on the very day of His resurrection,--that is to say, on the first day
of the week, when it was now about night, as Luke and John record? It
remains for us, therefore, to suppose that, in the passage under
review, it was Mark's intention to give a statement, in his own concise
fashion, simply on the subject of the said day of the Lord's
resurrection; that is to say, that first day of the week on which Mary
and the other women who were along with her saw Him after daybreak, on
which also Peter beheld Him, on which likewise He appeared to the two
disciples, of whom Cleophas was one, and to whom Mark himself also
seems to refer; on which, further, when it was now about night, He
showed Himself to the eleven (Thomas, however, being excepted) and
those who were with them; and on which, finally, the persons already
instanced reported to the disciples the things which they had seen.
Hence it is that he has employed the term "lastly," because the
incident mentioned was the last that took place on this same day. For
the night was now coming on by the time that the two disciples had
returned from the place where they had recognised Him in the breaking
of bread, and had made their way into Jerusalem and found the eleven,
as Luke tells us, and those who were with them, speaking to each other
about the Lord's resurrection and about His having appeared to Peter;
to whom these two also related what had occurred on the way, and how
they came to know Him in the breaking of bread. But, assuredly, there
were also there some who did not believe. Hence we see the truth of
Mark's words, "Neither believed they them." When these, therefore, were
now sitting at meat, as Mark informs us, and when they were talking of
these subjects, as Luke tells us, the Lord stood in their midst, and
said unto them, "Peace be unto you," as Luke and John both record.
Moreover, the doors were shut when He entered among them, as John alone
mentions. And thus, among the words which, as Luke and John have
reported, the Lord spoke to the disciples on that occasion, this
expostulation also comes in, which is instanced by Mark, and in which
He upbraided them for not believing those who had seen Him after He was
risen.
76. But, again, a difficulty may also be felt in understanding how Mark
says that the Lord appeared to the eleven as they sat at meat, if the
time referred to is really the beginning of the night of that Lord's
day, as is indicated by Luke and John. For John, indeed, tells us
plainly that the Apostle Thomas was not with them on that occasion; and
we believe that he left them before the Lord entered among them, but
after the two disciples who returned from the village had been
conversing with the eleven, as we discover from Luke. Luke, it is true,
presents a point in his narrative, at which we may fairly suppose,
first, that Thomas went out while they were talking of these subjects,
and then that the Lord came in. Mark, however, who says, "Lastly, He
appeared unto the eleven as they sat at meat," compels us to admit that
Thomas also was there. But it may be the case, perhaps, that he chose
to style them the eleven, although one of the company was absent,
because the same apostolic society was designated by this number at the
time previous to the election of Matthias in the place of Judas. Or, if
there is a difficulty in accepting this explanation, we may still
suppose that, after the many manifestations in which He vouchsafed His
presence to the disciples during the forty days, He also showed Himself
on one final occasion to the eleven as they sat at meat,--that is to
say, on the fortieth day itself; and that, as He was now on the point
of leaving them and ascending into heaven, He was minded on that
memorable day specially to upbraid them with their refusal to believe
those who had seen Him after He had risen until they should first have
seen Him themselves; and this particularly because it was the case
that, when they preached the gospel subsequently to His ascension, the
very Gentiles would be ready to believe what they did not see. For,
after mentioning this upbraiding, Mark at once proceeds to subjoin this
passage: "And He said unto them, Go ye into all the world, and preach
the gospel to every creature. He that believeth and is baptized shall
be saved; but he that believeth not shall be damned." [1552] If,
therefore, they were charged to preach that he who believes not shall
be condemned, when that indeed which he believes not is just what he
has not seen, was it not meet that they should themselves first of all
be thus reproved for their own refusal to believe those to whom the
Lord had shown Himself at an earlier stage until they should have seen
Him with their own eyes?
77. In what follows we have a further recommendation to take this to
have been the last manifestation of Himself in bodily fashion which the
Lord gave to the apostles. For the same Mark continues in these terms:
"And these signs shall follow them that believe: In my name shall they
cast out devils; they shall speak with new tongues; they shall take up
serpents; and if they drink any deadly thing, it shall not hurt them;
they shall lay hands on the sick, and they shall recover." [1553] Then
he appends this statement: "So then, after the Lord had spoken unto
them, He was received up into heaven, and sat on the right hand of God.
And they went forth, and preached everywhere, the Lord working with
them, and confirming the word by signs following." [1554] Now, when he
says, "So then, after the Lord had spoken unto them, He was received up
into heaven," he appears probably enough to indicate that this was the
last discourse He held with them upon the earth. At the same time, the
words do not seem to shut us up to that idea absolutely. For what he
says is not, "after He had spoken these things unto them," but simply,
"after He had spoken unto them;" and hence it would be quite
admissible, were there any necessity for such a theory, to suppose that
this was not the last discourse, and that that was not the last day on
which He was present with them upon the earth, but that all the matters
regarding which He spake with them in all these days may be referred to
in the sentence, "After He had spoken unto them, He was received up
into heaven." But, inasmuch as the considerations which we have
detailed above lead us rather to conclude that this was the last day,
than to suppose that the allusion is specifically to the eleven at a
time when, in consequence of the absence of Thomas, they were only ten,
we are of opinion that after this discourse which Mark mentions, and
with which we have to connect in their proper order those other words,
whether of the disciples or of the Lord Himself, which are recorded in
the Acts of the Apostles, [1555] we must believe the Lord to have been
received up into heaven, to wit, on the fortieth day after the day of
His resurrection.
78. John, again, although he tells us plainly that he has passed over
many of the things which Jesus did, has been pleased, nevertheless, to
give us a narrative of a third manifestation of Himself, which the Lord
granted to the disciples after the resurrection, namely, by the sea of
Tiberias, and before seven of the disciples,--that is to say, Peter,
Thomas, Nathanael, the sons of Zebedee, and two others who are not
mentioned by name. That is the occasion when they were engaged in
fishing; when, in obedience to His command, they cast the nets on the
right side, and drew to land great fishes, a hundred and fifty and
three: when He also asked Peter three times whether He was loved by
him, and charged him to feed His sheep, and delivered a prophecy
regarding what he would suffer, and said also, with reference to John,
"Thus [1556] I will that he tarry till I come." And with this John has
brought his Gospel to its conclusion.
79. We have next to consider now what was the occasion of His first
appearance to the disciples in Galilee. For this incident, which John
narrates as the third in order, took place in Galilee by the sea of
Tiberias. And one may perceive that the scene was in that district, if
he calls to mind the miracle of the five loaves, the narrative of which
the same John commences in these terms: "After these things Jesus went
over the sea of Galilee, which is the sea of Tiberias." [1557] And what
should naturally be supposed to be the proper locality for His first
manifestation to the disciples after His resurrection but Galilee? This
seems to be the conclusion to which we should be led when we recollect
the words of the angel who, according to Matthew's Gospel, addressed
the women as they came to the sepulchre. The words were these: "Fear
not ye; for I know that ye seek Jesus of Nazareth, which was crucified.
He is not here; for He is risen, as He said. Come, see the place where
the Lord lay: and go quickly, and tell His disciples that He is risen
from the dead; and, behold, He goeth before you into Galilee; there
shall ye see Him: lo, I have told you." [1558] Mark presents a similar
report, whether the angel of whom he speaks be the same one or a
different. His version runs thus: "Be not affrighted: ye seek Jesus of
Nazareth which was crucified; He is risen; He is not here: behold the
place where they laid Him. But go your way, tell His disciples and
Peter that He goeth before you into Galilee: there shall ye see Him, as
He said unto you." [1559] Now the impression which these words seem to
produce is, that Jesus was not to show Himself to His disciples after
His resurrection, but in Galilee. The appearance thus referred to,
however, is not recorded even by Mark himself, who has informed us how
He showed Himself first to Mary Magdalene in the early morning of the
first day of the week; how she went and told them that had been with
Him as they mourned and wept; how these persons refused to believe her;
how, after this, He was next seen by the two disciples who were going
to the residence in the country; how these twain reported what had
occurred to them to the residue, which, as Luke and John agree in
certifying, took place in Jerusalem on the very day of the Lord's
resurrection, and when night was now coming on. Thereafter the same
evangelist comes next to that appearance which he calls His last, and
which was vouchsafed to the eleven as they sat at meat; and when he has
given us his account of that scene, he tells us how He was received up
into heaven, which event took place, as we know, on the Mount Olivet,
at no great distance from Jerusalem. Thus Mark nowhere relates the
actual fulfilment of that which he declares to have been announced
beforehand by the angel. Matthew, on the other hand, confines his
statement to a single occurrence, and refers to no other locality
whatsoever, whether earlier or later, where the disciples saw the Lord
after He was risen, but the Galilee which was specified in the angel's
prediction. This evangelist, in short, first introduces his notice of
the terms in which the women were addressed by the angel; then he
subjoins an account of what happened as they were going, and how the
members of the watch were bribed to give a false report; and then he
inserts his statement [of the appearance in Galilee], just as if that
were the very event which followed immediately on what he has been
relating. For, indeed, the angel's words, "He is risen; and behold, He
goeth before you into Galilee," were really such as might make it seem
reasonable to suppose that nothing would intervene [before that
manifestation in Galilee]. Matthew's version, accordingly, proceeds as
follows: "Then the eleven disciples went away into Galilee, into a
mountain where Jesus had appointed them. And when they saw Him, they
worshipped Him: but some doubted. And Jesus came and spake unto them,
saying, All power is given unto me in heaven and in earth. Go ye
therefore, and teach all nations, baptizing them in the name of the
Father, and of the Son, and of the Holy Ghost; teaching them to observe
all things whatsoever I have commanded you: and, lo, I am with you
alway, even unto the end of the world." [1560] In these terms has
Matthew closed his Gospel.
80. Thus, then, were it not that the consideration of the narratives
given by others of the evangelists led us inevitably to examine the
whole subject with greater care, we might entertain the idea that the
scene of the Lord's first manifestation of Himself to the disciples
after His resurrection, could be nowhere else but in Galilee. In like
manner, had Mark passed over the angel's announcement without notice,
any one might have supposed that Matthew was induced to tell us how the
disciples went away to a mountain in Galilee, and there worshipped the
Lord, by his desire to show the actual fulfilment of the charge, and of
the prediction which he had also recorded to have been conveyed by the
angel. As the case now stands, however, Luke and John both certify with
sufficient clearness, that on the very day of His resurrection the Lord
was seen by His disciples in Jerusalem, which is at such a distance
from Galilee as makes it impossible for Him to have been seen by these
same individuals in both places in the course of a single day. In like
manner, Mark, while he does report in similar terms the announcement
made by the angel, nowhere mentions that the Lord actually was seen in
Galilee by His disciples after He was risen. These, therefore, are
considerations which strongly force upon us an inquiry into the real
import of this saying, "Behold, He goeth before you into Galilee! there
shall ye see Him." For if Matthew himself, too, had not stated that the
eleven disciples went away into Galilee into a mountain, where Jesus
had appointed them, and that they saw Him there and worshipped Him, we
might have supposed that there was no literal fulfilment of the
prediction in question, but that the whole announcement was intended to
convey a figurative meaning. And a parallel to that we should then find
in the words recorded by Luke, namely, "Behold I cast out devils, and I
do cures to-day and to-morrow, and the third day I shall be perfected;"
[1561] which prediction certainly was not accomplished in the letter.
In like manner, if the angel had said, "He goeth before you into
Galilee, there shall ye see Him first;" or, "Only there shall ye see
Him;" or, "Nowhere else but there shall ye see Him;" unquestionably, in
that case, Matthew would have been in antagonism with the rest of the
evangelists. As the matter stands, however, the words are simply these:
"Behold, He goeth before you into Galilee; there shall ye see Him;" and
there is no statement of the precise time at which that meeting was to
take place--whether at the earliest opportunity, and before He was seen
by them elsewhere, or at a later period, and after they had seen Him
also in other places besides Galilee; and, further, although Matthew
relates that the disciples went away into Galilee into a mountain, he
neither specifies the day of that departure, nor constructs his
narrative in an order which would force upon us the necessity of
supposing that this particular event must have been actually the first
appearance. Consequently, we may conclude that Matthew stands in no
antagonism with the narratives of the other evangelists, but that he
makes it quite competent for us, in due consistency with his own
report, to understand the meaning and accept the truth of these other
accounts. At the same time, as the Lord thus pointed, not to the place
where He intended first to manifest Himself, but to the locality of
Galilee, where undoubtedly He appeared afterwards; and as He conveyed
these instructions about beholding Himself at once through the angel,
who said," Behold, He goeth before you into Galilee: there shall ye see
Him;" and by His own words, "Go, tell my brethren, that they go into
Galilee, and there shall ye see me;"--in these facts we find
considerations which make every believer anxious to inquire with what
mystical significance all this may be understood to have been stated.
81. In the first place, however, we must also consider the question of
the time at which He may thus have shown Himself in bodily form in
Galilee, according to the statement given by Matthew in these terms:
"Then the eleven disciples went away into Galilee into a mountain where
Jesus had appointed them; and when they saw Him, they worshipped Him;
but some doubted." That it was not on the day of His resurrection is
manifest. For Luke and John agree in telling us most plainly that He
was seen in Jerusalem that very day, when the night was coming on;
while Mark is not so clear on the subject. When was it, then, that they
saw the Lord in Galilee? I do not refer to the appearance mentioned by
John, by the sea of Tiberias; for on that occasion there were only
seven of them present, and they were found fishing. But I mean the
appearance detailed by Matthew, when the eleven were on the mountain,
to which Jesus had gone before them, according to the announcement made
by the angel. For the import of Matthew's statement appears to be this,
that they found Him there just because He had gone before them
according to appointment. It did not take place, then, either on the
day on which He rose, or in the eight days that followed, after which
space John states that the Lord showed Himself to the disciples, when
Thomas, who had not seen Him on the day of His resurrection, saw Him
for the first time. For, surely, on the supposition that the eleven had
really seen Him on the mountain in Galilee within the period of these
eight days, it may well be asked how Thomas, who had been of the number
of these eleven, could be said to have seen Him for the first time at
the end of these eight days. To that question there is no answer,
unless, indeed, one could say that they were not the eleven, who by
that time bore the specific designation of Apostles, but some other
eleven disciples singled out of the numerous body of His followers. For
those eleven were, indeed, the only persons who were yet called by the
name of Apostles, but they were not the only disciples. It may perhaps
be the case, therefore, that the apostles are really referred to; that
not all but only some of them were there; that there were also other
disciples with them, so that the number of persons present was made up
to eleven; and that Thomas, who saw the Lord for the first time at the
end of those eight days, was absent on this occasion. For when Mark
mentions the said eleven, he does not use the general expression
"eleven," but says explicitly, "He appeared unto the eleven." [1562]
Luke, likewise, puts it thus: "They returned to Jerusalem, and found
the eleven gathered together, and them that were with them." There he
gives us to understand that these were the eleven--that is to say, the
apostles. For when he adds, "and those who were with them," he has
surely indicated plainly enough, that those with whom these others
were, were styled "the eleven" in some eminent sense; and this leads us
to understand those to be meant who were now called distinctively
Apostles. Consequently, it is quite possible that, out of the body of
apostles and other disciples, the number of eleven disciples was made
up who saw Jesus upon the mountain in Galilee, within the space of
these eight days.
82. But another difficulty in the way of this settlement arises here.
For, when John has recorded how the Lord was seen, not by the eleven on
the mountain, but by seven of them when they were fishing in the sea of
Tiberias, he appends the following statement: "This is now the third
time that Jesus showed Himself to His disciples, after that He was
risen from the dead." [1563] Now, if we accept the theory that the Lord
was seen by the company of the eleven disciples within the period of
these eight days, and previous to His being seen by Thomas, this scene
by the sea of Tiberias will not be the third but the fourth time that
He showed Himself. Here, indeed, we must take care not to let any one
suppose that, in speaking of the third time, John meant that there were
in all only three appearances of the Lord. On the contrary, we must
understand him to refer to the number of the days, and not to the
number of the manifestations themselves; and, further, it is to be
observed that these days are not presented as coming in immediate
succession after each other, but as separated by intervals in
accordance with intimations given by the evangelist himself. For,
keeping out of view His appearance to the women, it is made perfectly
plain in the Gospel that He showed Himself three several times on the
first day after He was risen; namely, once to Peter; again to those two
disciples, of whom Cleophas was one; and a third time to the larger
body, while they were conversing with each other as the night came on.
But all these John, looking to the fact that they took place on a
single day, reckons as one appearance. Then he identifies a
second--that is to say, an appearance on another day--with the occasion
on which Thomas also saw Him; and he particularizes a third by the sea
of Tiberias, that is to say, not literally His third appearance, but
the third day of His self-manifestations. Thus the result is, that
after all these incidents, we are constrained to suppose this other
occasion to have occurred on which, according to Matthew, the eleven
disciples saw Him on the mountain in Galilee, to which He had gone
before them according to appointment, so that all that had been
foretold, both by the angel and by Himself, should be fulfilled even to
the letter.
83. Consequently, in the four evangelists we find mention made of ten
distinct appearances of the Lord to different persons after His
resurrection. First, to the women near the sepulchre. [1564] Secondly,
to the same women as they were on the way returning from the sepulchre.
[1565] Thirdly, to Peter. [1566] Fourthly, to the two who were going to
the place in the country. [1567] Fifthly, to the larger number in
Jerusalem, when Thomas was not present. [1568] Sixthly, on the occasion
when Thomas saw Him. [1569] Seventhly, by the sea of Tiberias. [1570]
Eighthly, on the mountain in Galilee, of which Matthew speaks. [1571]
Ninthly, at the time to which Mark refers in the words, "Lastly, as
they sat at meat," thereby intimating that now they were no more to eat
with Him upon the earth. [1572] Tenthly, on the same day, not now
indeed upon the earth, but lifted up in the cloud, as He ascended into
heaven, as Mark and Luke record. This last appearance, indeed, is
introduced by Mark, directly after he has told us how the Lord showed
Himself to them as they sat at meat. For his narrative goes on
connectedly as follows: "So then, after the Lord had spoken unto them,
He was received up into heaven." [1573] Luke, on the other hand, omits
all that may have passed between Him and His disciples during the forty
days, and, after giving the history of the first day of His
resurrection-life, when He showed Himself to the larger number in
Jerusalem, he silently connects therewith the closing day on which He
ascended up into heaven. His statement proceeds in this form: "And He
led them out as far as to Bethany; and He lifted up His hands, and
blessed them; and it came to pass, that while He blessed them, He was
parted from them, and carried up into heaven." [1574] Thus, therefore,
besides seeing Him upon the earth, they beheld Him also as He was borne
up into heaven. So many times, then, is He reported in the evangelical
books to have been seen by different individuals, previous to His
completed ascension into heaven, namely, nine times upon the earth, and
once in the air as He was ascending.
84. At the same time, all is not recorded, as John plainly declares.
[1575] For He had frequent intercourse with His disciples during the
forty days which preceded His ascension into heaven. [1576] He had not,
however, showed Himself to them throughout all these forty days without
interruption. For John tells us, that after the first day of His
resurrection-life, there elapsed other eight days, at the end of which
space He appeared to them again. The appearance which is identified [in
John] as the third--namely, the one by the sea of Tiberias--may perhaps
have taken place on an immediately succeeding day; for there is nothing
antagonistic to that. And then He showed Himself when it seemed the
proper time to Him, as He had appointed with them (which appointment
had also been conveyed in the previous prophetic announcement) to go
before them into Galilee. And all throughout these forty days, He
appeared on occasions, and to individuals, and in modes, just as He was
minded. To these appearances Peter alludes when, in the discourse which
he delivered before Cornelius and those who were withhim, he says,
"Even to us who did eat and drink with Him after He rose from the dead,
for the space of forty days." [1577] It is not meant, however, that
they had eaten and drunk with Him daily throughout these forty days.
For that would be contrary to John's statement, who has interposed the
space of eight days, during which He was not seen, and makes His third
appearance take place by the sea of Tiberias. At the same time, even
although He [should be supposed to have] manifested Himself to them and
lived with them every day after that period, that would not come into
antagonism with anything in the narrative. And, perhaps, this
expression, "for the space of forty days," which is equivalent to four
times ten, and may thus sustain a mystical reference to the whole world
or the whole temporal age, has been used just because those first ten
days, within which the said eight fall, may not incongruously be
reckoned, in accordance with the practice of the Scriptures, on the
principle of dealing with the part in general terms as the whole.
85. Let us therefore compare what is said by the Apostle Paul with the
view of deciding whether it raises any question of difficulty. His
statement proceeds thus: "That He rose again the third day according to
the Scriptures, and that He was seen of Cephas." [1578] He does not
say, "He was seen first of Cephas." For this would be inconsistent with
the fact that it is recorded in the Gospel that He appeared first to
the women. He continues thus: "then of the twelve;" and whoever the
individuals may have been to whom He then showed Himself, and whatever
the precise hour, this was at least on the very day of His
resurrection. Again he goes on: "After that He was seen of above five
hundred brethren at once." And whether these were gathered together
with the eleven when the doors were shut for fear of the Jews, and when
Jesus came to them after Thomas had gone out from the company, or
whether the reference is to some other appearance subsequent to these
eight days, no discrepancy is created. Again he says, "after that He
was seen of James." We ought not, however, to suppose this to mean that
this was the first occasion on which He was seen of James; but we may
take it to allude to some special appearance to that apostle by
himself. Next he adds, "then of all the apostles," which does not imply
that this was the first time that He showed Himself to them, but that
from this period He lived in more familiar intercourse with them on to
the day of His ascension. Finally he says, "And last of all He was seen
of me also, as of one born out of due time." But that was a revelation
of Himself from heaven some considerable time after His ascension.
86. Consequently, let us now take up the subject which we had
postponed, and inquire what mystical meaning may underlie the report
given by Matthew and Mark, namely, that on rising He made this
statement, "I will go before you into Galilee: there shall ye see me."
For this announcement, if it was fulfilled at all, was certainly not
fulfilled till a considerable interval had elapsed; whereas it is
couched in terms which seem to lead us (although such a conclusion is
not an absolute necessity) most naturally to expect that the appearance
referred to would be either the only one or the first that would ensue.
We observe, however, that the words in question are not given as the
words of the evangelist himself, in the form of a narrative of a past
occurrence, but as the words of the angel, who spoke according to the
Lord's commission, and subsequently also as the words of the Lord
Himself; that is to say, the words are used by the evangelist in his
narrative, but they are presented by him as a direct statement of what
was spoken by the angel and by the Lord. This, therefore,
unquestionably compels us to accept them as uttered prophetically.
[1579] Now Galilee may be interpreted to mean either "Transmigration"
or "Revelation." Consequently, if we adopt the idea of
"Transmigration," what other sense occurs to us to put upon the
sentence, "He goeth before you into Galilee, there shall you see Him,"
but just this, that the grace of Christ was to be transferred from the
people of Israel to the Gentiles? That in preaching the gospel to these
Gentiles, the apostles would meet with no acceptance unless the Lord
prepared a way for them in the hearts of men,--this may be what is to
be understood by the sentence, "He goeth before you into Galilee." And,
again, that they would look with joy and wonder at the breaking down
and removing of difficulties, and at the opening of a door for them in
the Lord through the enlightenment of the believing,--this is what is
to be understood by the words, "there shall ye see Him;" that is to
say, there shall ye find His members, there shall ye recognise His
living body in the person of those who shall receive you. Or, if we
follow the second view which takes Galilee to signify "Revelation," the
idea may be, that He was now no more to be in the form of a servant,
but in that form in which He is equal with the Father; [1580] as He
promised to those who loved Him when He said, according to the
testimony of John, "And I will love him, and will manifest myself to
him." [1581] That is to say, He was afterwards to manifest Himself, not
merely as they saw Him before, nor merely in the way in which, rising
as He did with His wounds upon Him, He was to give Himself to be
touched as well as seen by them, but in the character of that ineffable
light, wherewith He enlightens every man that cometh into this world,
and in virtue of which He shineth in darkness, and the darkness
comprehends Him not. [1582] Thus has He gone before us to something
from which He withdraws not, although He comes to us, and which does
not involve His leaving us, although He has preceded us thither. That
will be a revelation which may be spoken of as a true Galilee, when we
shall be like Him; there shall we see Him as He is. [1583] Then, also,
will there be for us the more blessed transmigration, from this world
into that eternity, if we embrace His precepts so as to be counted
worthy of being set apart on His right hand. For there, those on the
left hand shall go away into eternal burning, but the righteous into
life eternal. [1584] Hence they shall pass thither, and there, shall
they see Him, as the wicked do not see Him. For the wicked shall be
taken away, so that he shall not see the brightness of the Lord; [1585]
and the unrighteousness shall not see the light. For He says, "And this
is life eternal, that they might know Thee, the only true God, and
Jesus Christ, whom Thou hast sent;" [1586] even as He shall be known in
that eternity to which He will bring His servants by the form of a
servant, in order that in liberty they may contemplate the form of the
Lord.
__________________________________________________________________
[1518] Some editions read undecim = the eleven.
[1519] 1 Cor. xv. 3-8.
[1520] [Tu solus peregrinus es, agreeing with the Greek text: "Art thou
the only sojourner," etc. But comp. Revised Version.--R.]
[1521] Another reading occurs here, non invenerunt = Him they found
not.
[1522] Luke xxiv. 13-24.
[1523] [Luke xxiv. 12 is omitted by Tischendorf, on the authority of
codices allied to the text of the Vulgate. The omission was probably
occasioned by the difficulties discussed above.--R.]
[1524] The text has, Sive alios quosdam duodecim discipulos Paulus,
etc. In the mss. another reading is found: Sive alios quosdam duodecim
apostolus, etc. = it may be that the Apostle Paul intended some other
twelve to be understood, etc.
[1525] For sacratum illum numerum, five mss. give sacramentum illius
numeri = the mystical symbol of that number.
[1526] Acts i. 26.
[1527] Mark xvi. 12.
[1528] In villam.
[1529] Castellum.
[1530] Villam.
[1531] Agrum = field, domain, as the equivalent for agron.
[1532] Castella.
[1533] Municipia.
[1534] 1 Cor. x. 17.
[1535] Matt. xvii. 2.
[1536] The text gives, Non enim sicut erat, apparuit, etc. Some
editions make it non enim aliter quam erat, sed sicut erat apparuit =
for He did not really assume another form, but appeared in that which
He had.
[1537] Luke xxiv. 33, 34.
[1538] Luke xxiv. 35.
[1539] Mark xvi. 13.
[1540] The words Ego sum, nolite timere, are thus inserted.
[1541] Luke xxiv. 36-40.
[1542] John xx. 19, 20.
[1543] Et cum manducasset coram eis, sumens reliquias dedit eis.
[1544] Luke xxiv. 41-43.
[1545] John xx. 20-23.
[1546] Luke xxiv. 44-49. [Many harmonists place this passage in
connection with this appearance (evening of the Resurrection day); but
part of it may belong to the final appearance, or be a summary of the
teaching during the forty days.--R.]
[1547] John xiv. 26, xv. 26.
[1548] Acts i. 2-9.
[1549] John xx. 26-29.
[1550] Novissime. [The Greek is husteron, "afterwards," not necessarily
"lastly."--R.]
[1551] Mark xvi. 14.
[1552] Mark xvi. 15, 16.
[1553] Mark xvi. 17, 18.
[1554] Mark xvi. 19, 20.
[1555] Acts i. 4-8.
[1556] Some editions read si = if I will, etc. But the best editions
and mss. give sic, as above. And that Augustin read it so, is clear
also from what occurs further on in Book iv. 20.
[1557] John vi. 1.
[1558] Matt. xxviii. 5-7.
[1559] Mark xvi. 6, 7.
[1560] Matt. xxviii. 16-20.
[1561] Luke xiii. 32. See above, Book ii. chap. 75, § 145.
[1562] Illis undecim = those eleven.
[1563] John xxi. 14.
[1564] John xx. 14.
[1565] Matt. xxviii. 9.
[1566] Luke xxiv. 35.
[1567] Luke xxiv. 15.
[1568] John xx. 19-24.
[1569] John xx. 26.
[1570] John xxi. 1.
[1571] Matt. xxviii. 16, 17.
[1572] Mark xvi. 14.
[1573] Mark xvi. 19.
[1574] Luke xxiv. 50, 51.
[1575] John xxi. 25.
[1576] Acts i. 3.
[1577] Acts x. 41--the words, per quadraginta dies, being added.
[1578] 1 Cor. xv. 4, 5.
[1579] [The discussion of the appearances of the Risen Lord is so clear
and candid, that one must regret that it finds its conclusion in the
allegorizing exegesis of this section.--R.]
[1580] Phil. ii. 6, 7.
[1581] John xiv. 21.
[1582] John i. 5-9.
[1583] 1 John iii. 2.
[1584] Matt. xxv. 33-46.
[1585] Isa. xxvi. 10.
[1586] John xviii. 3.
__________________________________________________________________
__________________________________________________________________
Book IV.
This book embraces a discussion of those passages which are peculiar to
Mark, Luke, or John.
__________________________________________________________________
Prologue.
1. As we have examined Matthew's narrative in its complete connection,
and as the comparison which we have carried out between it and the
other three on to its conclusion has established the fact, that not one
of these evangelists contains anything either at variance with other
statements in his own Gospel, or inconsistent with the accounts
presented by his fellow-historians, let us now subject Mark to a
similar scrutiny. Our plan will be to omit those sections which he has
in common with Matthew, which we have already investigated as far as
seemed requisite and are now done with, and to take up those paragraphs
which remain, with the view of submitting them to discussion and
comparison, and of demonstrating their thorough harmony with what is
related by the other evangelists on to the notice of the Lord's Supper.
For we have already dealt with all the incidents which are reported in
all the four Gospels from that point on to the end, and have considered
the subject of their mutual consistency.
__________________________________________________________________
Chapter I.--Of the Question Regarding the Proof that Mark's Gospel is
in Harmony with the Rest in What is Narrated (Those Passages Which He
Has in Common with Matthew Being Left Out of Account), from Its
Beginning Down to the Section Where It is Said, "And They Go into
Capharnaum, and Straightway on the Sabbath-Day He Taught Them:" Which
Incident is Reported Also by Luke.
2. Mark, then, commences as follows: "The beginning of the gospel of
Jesus Christ, the Son of God: as it is written in the prophet Isaiah;"
and so on, down to where it is said, "And they go into Capharnaum; and
straightway on the Sabbath-day He entered into the synagogue and taught
them." [1587] In this entire context, everything has been examined
above in connection with Matthew. This particular statement, however,
about His going into the synagogue at Capharnaum and teaching them on
the Sabbath-day, is one which Mark has in common with Luke. [1588] But
it raises no question of difficulty.
__________________________________________________________________
[1587] Mark i. 1-21.
[1588] Mark iv. 31.
__________________________________________________________________
Chapter II.--Of the Man Out of Whom the Unclean Spirit that Was
Tormenting Him Was Cast, and of the Question Whether Mark's Version is
Quite Consistent with that of Luke, Who is at One with Him in Reporting
the Incident.
3. Mark proceeds with his narrative in the following terms: "And they
were astonished at His doctrine: for He taught them as one that had
authority, and not as the scribes. And there was in their synagogue a
man with an unclean spirit: and he cried out, saying, [1589] What have
we to do with thee, thou Jesus of Nazareth? Art thou come to destroy
us?" and so on, down to the passage where we read, "And He preached in
the synagogues throughout all Galilee, and cast out devils." [1590]
Although there are some points here which are common only to Mark and
Luke, the entire contents of this section have also been already dealt
with when we were going over Matthew's narrative in its continuity. For
all these matters came into the order of narration in such a manner
that I thought they could not be passed over. But Luke says that this
unclean spirit went out of the man in such a way as not to hurt him:
whereas Mark's statement is to this effect: "And the unclean spirit
cometh out of him, tearing him, and crying with a loud voice." There
may seem, therefore, to be some discrepancy here. For how could the
unclean spirit have been "tearing him," or, as some codices have it,
"tormenting him," if, as Luke says, he "hurt him not"? Luke, however,
gives the notice in full, thus: "And when the devil had thrown him in
the midst, he came out of him, and "hurt him not." [1591] Thus we are
to understand that when Mark says, "tormenting him," he just refers to
what Luke expresses in the sentence, "When he had thrown him in the
midst." And when the latter appends the words, "and hurt him not," the
meaning simply is, that the said tossing of the man's limbs and
tormenting him did not debilitate him, as is often the case with the
exit of devils, when, at times, some of the members are even destroyed
[1592] in the process of removing the trouble.
__________________________________________________________________
[1589] The words Let us alone, are omitted. [So the Greek text,
according to the best mss.--R.]
[1590] Mark i. 22-39.
[1591] Luke iv. 35.
[1592] Reading elisis. Various mss. give amputatis aut evulsis =
amputated or torn off.
__________________________________________________________________
Chapter III.--Of the Question Whether Mark's Reports of the Repeated
Occasions on Which the Name of Peter Was Brought into Prominence are
Not at Variance with the Statement Which John Has Given Us of the
Particular Time at Which the Apostle Received that Name.
4. The same Mark continues as follows: "And there came a leper to Him,
beseeching Him, and kneeling down to Him, and saying unto Him, If thou
wilt, thou canst make me clean;" and so on, down to where it is said,
"And they cried out, saying, Thou art the Son of God: and He
straightway charged them that they should not make Him known." [1593]
Luke [1594] also records something similar to the last passage which we
have here adduced. But nothing emerges involving any discrepancy. Mark
proceeds thus: "And He goeth up into a mountain, and calleth unto Him
whom He would: and they came unto Him. And He ordained twelve that they
should be with Him, and that He might send them forth to preach; and He
gave them power to heal sicknesses, and to cast out devils. And Simon
He surnamed Peter;" and so on, down to where it is said, "And he
departed, and began to publish in Decapolis how great things Jesus had
done: and all men did marvel." [1595] I am aware that I have spoken
already of the names of the disciples when following the order of
Matthew's narrative. [1596] Here, therefore, I repeat the caution, that
no one should suppose Simon to have received the name Peter on this
occasion for the first time, or fancy that Mark is here in any
antagonism with John, who reports that disciple to have been addressed
long before in these terms: "Thou shalt be called Cephas, which is, by
interpretation, A stone." [1597] For John has there recorded the very
words in which the Lord gave him that name. Mark, on the other hand,
has introduced the matter in the form of a recapitulation in this
passage, when he says, "And Simon He surnamed Peter." For, as it was
his intention to enumerate the names of the twelve apostles here, and
it was necessary for him thus to mention Peter, he decided briefly to
intimate the fact that the said name was not borne by that disciple all
along, but was given him by the Lord, not, however, at the time with
which Mark was immediately dealing, but on the occasion in connection
with which John has introduced the very words employed by the Lord. The
other matters embraced within this paragraph, present nothing
inconsistent with any of the other Gospels, and they have also been
discussed previously.
__________________________________________________________________
[1593] Mark i. 40-iii. 12.
[1594] Luke iv. 41.
[1595] Mark iii. 13-v. 20.
[1596] See above, Book ii. chaps. 17 and 53.
[1597] John i. 42.
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Chapter IV.--Of the Words, "The More He Charged Them to Tell No One, So
Much the More a Great Deal They Published It;" And of the Question
Whether that Statement is Not Inconsistent with His Prescience, Which
is Commended to Our Notice in the Gospel.
5. Mark continues thus: "And when Jesus was passed over again by ship
unto the other side, much people gathered unto Him: and He was nigh
unto the sea;" and so on, down to where we read, "And the apostles
gathered themselves together unto Jesus, and told Him all things, both
what they had done, and what they had taught." [1598] This last portion
Mark has in common with Luke, and there is no discrepancy between them.
The rest of the contents of this section we have already discussed.
Mark continues in these terms: "And He said unto them, Come ye apart
into a desert place, and rest a while;" and so on, down to the words,
"But the more He charged them, so much the more a great deal they
published it; and were beyond measure astonished, saying, He hath done
all things well: He maketh both the deaf to hear, and the dumb to
speak." [1599] In all this there is nothing which presents the
appearance of any want of harmony between Mark and Luke; and the whole
of the above we have already considered, when we were comparing these
evangelists with Matthew. At the same time, we must make sure that no
one shall suppose that the last statement, which I have cited here from
Mark's Gospel, is in antagonism with the entire body of the
evangelists, who, in reporting most of His other deeds and words, make
it plain that He knew what went on in men; that is to say, that their
thoughts and desires could not be concealed from Him. Thus John puts it
very clearly in the following passage: "But Jesus did not commit
Himself unto them, because He knew all men, and needed not that any
should testify of man; for He knew what was in man." [1600] But what
wonder is it that He should discern the present thoughts of men, if He
announced beforehand to Peter the thought which he was to entertain in
the future, [1601] but which he certainly had not then, at the very
time when he was boldly declaring himself ready to die for Him, or with
Him? [1602] This being the case, then, how can it fail to appear as if
this knowledge and foreknowledge, which He possessed in so supreme a
measure, is contradicted by Mark's statement, "He charged them that
they should tell no man: but the more He charged them, so much the more
a great deal they published it"? For if He, as one who held in His own
knowledge all the intentions of men, both present and future was aware
that they would publish it all the more the more He charged them not to
publish it, what purpose could He have in giving them such a charge?
Well, but may not the explanation be this, that he desired to give
backward ones to understand how much more zealously and fervently they
ought to preach on whom He lays the commission to preach, if even men
who were interdicted were unable to keep silent?
__________________________________________________________________
[1598] Mark v. 21-vi. 30.
[1599] Mark vi. 31-vii. 37.
[1600] John ii. 24, 25.
[1601] The text gives simply: futuram Petro prænuntiavit, to which
cogitationem has to be supplied. Some editions insert negationem = his
future denial.
[1602] Matt. xxvi. 33-35.
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Chapter V.--Of the Statement Which John Made Concerning the Man Who
Cast Out Devils Although He Did Not Belong to the Circle of the
Disciples; And of the Lord's Reply, "Forbid Them Not, for He that is
Not Against You is on Your Part;" And of the Question Whether that
Response Does Not Contradict the Other Sentence, in Which He Said, "He
that is Not with Me is Against Me."
6. Mark proceeds as follows: "In those days again, [1603] the multitude
being very great, and having nothing to eat;" and so on, down to the
words, "John answered Him, saying, Master, we saw one casting out
devils in Thy name, and he followeth not us; and we forbade him. [1604]
But Jesus said, Forbid him not; for there is no man which shall do a
miracle in my name, that can lightly speak evil of me; for he that is
not against you is on your side." [1605] Luke relates this in similar
terms, with this exception, that he does not insert the clause, "for
there is no man which shall do a miracle in my name that can lightly
speak evil of me." Consequently, there is nothing here to raise the
question of any discrepancy between these two. We must see, however,
whether this sentence must be supposed to stand in opposition to
another of the Lord's sayings, namely, the one to this effect, "He that
is not with me is against me; and he that gathereth not with me
scattereth abroad." [1606] For how was this man not against Him, who
was not with Him, and of whom John reported that he did not unite with
them in following Him, if he is against Him who is not with Him? Or if
the man was against Him, how does He say to the disciples, "Forbid him
not; for he that is not against you is on your side"? Will any one aver
that it is of consequence to observe that here He says to the
disciples, "He that is not against you is on your side;" whereas, in
the other passage, He spoke of Himself in the terms, "He that is not
with me is against me"? That would make it appear, indeed, as if it
were possible for one not to be with Him, although he was associated
with those disciples of His who are, so to speak, His very members.
Besides, how would the truth of such sayings as these stand then: "He
that receiveth you receiveth me;" [1607] and "Inasmuch as ye have done
it unto one of the least of these my brethren, ye have done it unto
me"? [1608] Or is it possible for one not to be against Him, although
he may be against His disciples? Nay; for what shall we make then of
words like these: "He that despiseth you, despiseth me;" [1609] and,
"Inasmuch as ye did it not unto the least of mine, ye did it not unto
me;" [1610] and, "Saul, Saul, why persecutest thou me," [1611]
--although it was His disciples that Saul was persecuting? But, in good
truth, the sense intended to be conveyed is just this, that, so far as
a man is not with Him, so far is he against Him; and again, that, so
far as a man is not against Him, so far is he with Him. For example,
take this very case of the individual who was working miracles in the
name of Christ, and yet was not in the company of Christ's disciples:
so far as this man was working miracles in His name, so far was he with
them, and so far he was not against them. [1612] But, inasmuch as they
had prohibited the man from doing a thing in which, so far forth, he
was really with them, the Lord said to them, "Forbid him not." For what
they ought to have forbidden was what was outside their fellowship, so
that they might bring him over to the unity of the Church, and not a
thing like this, in which he was at one with them, that is to say, so
far as he commended the name of their Master and Lord in the casting
out of devils. And this is the principle on which the Catholic Church
acts, not condemning common sacraments among heretics; for in these
they are with us, and they are not against us. But she condemns and
forbids division and separation, or any sentiment adverse to peace and
truth. For therein they are against us, just because they are not with
us in that, and because, not gathering with us, they are consequently
scattering.
__________________________________________________________________
[1603] Iterum, inserted. [The Greek text, according to the best mss.
reads: "when there was again a great multitude." So Revised Version.
Augustin's text is: "In those days again, when there was a great
multitude."--R.]
[1604] The words, "because he followeth not us," are omitted. [So the
Vulgate and old Latin text; but the best Greek mss. omit the clause,
"and he followeth not us," inserting the last clause, "because he
followeth not us," as in Luke ix. 49.--R.]
[1605] Mark viii. 1-ix. 39.
[1606] Matt. xii. 30.
[1607] Matt. x. 40.
[1608] Matt. xxv. 40.
[1609] Luke x. 16.
[1610] Matt. xxv. 45.
[1611] Acts ix. 4.
[1612] [The correct reading in Luke ix. 50: "For he that is not against
you is for you," gives the key to the meaning. See commentaries in
loco.--R.]
__________________________________________________________________
Chapter VI.--Of the Circumstance that Mark Has Recorded More Than Luke
as Spoken by the Lord in Connection with the Case of This Man Who Was
Casting Out Devils in the Name of Christ, Although He Was Not Following
with the Disciples; And of the Question How These Additional Words Can
Be Shown to Have a Real Bearing Upon What Christ Had in View in
Forbidding the Individual to Be Interdicted Who Was Performing Miracles
in His Name.
7. Mark proceeds with his narrative in these terms: "For whosoever
shall give you a cup of water to drink in my name, because ye belong to
Christ, verily I say unto you, he shall not lose his reward. And
whosoever shall offend one of these little ones that believe on me, it
is better for him that a millstone were hanged about his neck, and he
were cast into the sea. And if thy hand offend thee, cut it off: it is
better for thee to enter into life maimed, than having two hands to go
into hell, into the fire that never shall be quenched; where their worm
dieth not, and the fire is not quenched." And so on, down to where it
is said, "Have salt in yourselves, and have peace one with another."
[1613] These words Mark represents to have been spoken by the Lord in
the connection immediately following what He said in forbidding the man
to be interdicted who was casting out devils in His name, and yet was
not following Him along with the disciples. In this section, too, he
introduces some matters which are not found in any of the other
evangelists, but also some which occur in Matthew as well, and some
which we come across in like manner both in Matthew and in Luke. Those
other evangelists, however, bring in these matters in different
connections, and in another order of facts, and not at this particular
point when the statement was made to Christ about the man who did not
follow Him along with the disciples, and yet was casting out devils in
His name. My opinion, therefore, is, that the Lord did really utter
sayings in this connection, according to Mark's attestation, of which
he also delivered Himself on other occasions, and this for the simple
reason, that they were sufficiently pertinent to this expression of His
mind which he gave here, when He forbade the placing of any interdict
upon the working of miracles in His name, even although that should be
done by a man who did not follow Him along with His disciples. For Mark
presents the relation of the one passage to the other thus: "For he
that is not against us is on our part; for whosoever shall give you a
cup of water to drink in my name, because ye belong to Christ, verily I
say unto you, he shall not lose his reward." This makes it plain that
even this man, whose case John had taken up, and thus had given
occasion for the Lord to commence the discourse referred to, was not
separating himself from the society of the disciples to any such effect
as to scorn it like a heretic. But his position was something parallel
to the familiar one of men who, while not going the length yet of
receiving the sacraments of Christ, nevertheless favour the Christian
name so far as even to receive Christians, and accommodate themselves
to them for this very reason, and none other, that they are Christian;
of which type of persons it is that He tells us that they do not lose
their reward. This does not mean, however, that they ought at once to
think themselves quite safe and secure simply on account of this
kindness which they cherish towards Christians, while at the same time
they are neither cleansed by Christ's baptism, nor incorporated into
the unity of His body. But the import is, that they are now being
guided by the mercy of God in such a way that they may also come to
these higher things, [1614] and so quit this present world in safety.
And such persons assuredly are more profitable [servants], even before
they become associated with the number of Christians, than those
individuals who, while already bearing the Christian name and partaking
in the Christian sacraments, recommend courses which are only fitted to
drag others, whom they may persuade to adopt them, along with
themselves into eternal punishment. These are the persons to whom He
refers under the figure of the members of the body, and whom He
commands to be cast out from the body, like an offending hand or eye;
that is to say, to be cut off from the fellowship of that unity, in
order that they should seek rather to enter into life without such
associates, than to go into hell in their company. Moreover, they are
separated from those from whom they separate themselves, just when no
consent is yielded to their evil recommendations, that is to say, to
the offences in which they indulge. And if, indeed, they are discovered
in the character of their perversity to all good men with whom they
have any fellowship, [1615] they are cut off completely from the
fellowship of all, and also from participation in the divine
sacraments. But if they are known in this character only to some, while
their perversity is unknown to the majority, they must just be borne
with, as the chaff is endured in the thrashing-floor previous to the
winnowing; that is to say, they must be dealt with in a manner which
will neither involve any agreement with them in the fellowship of
unrighteousness, nor lead to a forsaking of the society of the good on
their account. This is what is done by those who have salt in
themselves, and who have peace one with another.
__________________________________________________________________
[1613] Mark ix. 40-50.
[1614] The text gives ad ea. Another reading is ad eam = that unity of
His body.
[1615] Reading societas. Many mss. give notitia = acquaintance.
__________________________________________________________________
Chapter VII.--Of the Fact that from This Point on to the Lord's Supper,
with Which Act the Discussion of All the Narratives of the Four
Evangelists Conjointly Commenced, No Question Calling for Special
Examination is Raised by Mark's Gospel.
8. Mark continues as follows: "And He arose from thence, and cometh
into the coasts of Judæa by the farther side of Jordan: and the people
resort unto Him again; and, as He was wont, He taught them again;" and
so on, down to where it is said, "For all they did cast in of their
abundance; but she of her want did cast in all that she had, even all
her living." [1616] In this entire context, all the above has been
subjected to investigation already, with the view of removing the
appearance of any contrariety, when we were comparing the other Gospels
in due order with Matthew. This narrative, however, of the poor widow
who cast two mites into the treasury is reported only by two of them,
namely, Mark and Luke. [1617] But their harmony admits of no question.
And from this point onwards to the Lord's Supper, which latter act
formed the starting-point for our discussion of all the records of the
four evangelists taken conjointly, Mark introduces nothing of a kind to
make it necessary for us to institute a special comparison between it
and any other statement, or to conduct an inquiry with the view of
dispelling any appearance of discrepancy.
__________________________________________________________________
[1616] Mark x. 1-xii. 44.
[1617] Luke xxi. 1-4.
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Chapter VIII.--Of Luke's Gospel, and Specially of the Harmony Between
Its Commencement and the Beginning of the Book of the Acts of the
Apostles.
9. Next in succession, therefore, let us now go over the Gospel of Luke
in regular order. We shall omit, however, those passages which he has
in common with Matthew and Mark. For all these have been already
handled. Luke, then, begins his narrative in the following fashion:
"Forasmuch as many have taken in hand to set forth in order a
declaration of these things which have been fulfilled [1618] among us,
even as they delivered them unto us, which from the beginning were
eye-witnesses, and ministers of the word; it seemed good to me also,
having had perfect understanding of all things from the very first, to
write unto thee in order, [1619] most excellent Theophilus, that thou
mightest know the certainty of those things, wherein thou hast been
instructed." [1620] This beginning does not pertain immediately to the
narrative presented in the Gospel. But it suggests to us to be
cognizant of the fact, that this same Luke is also the writer of the
other book which bears the name of the Acts of the Apostles. Our ground
for holding this opinion is not merely the circumstance that the name
of Theophilus occurs there as well as here. For it might quite well
happen that there was a second person with the name of Theophilus; and
even if it was one and the same person that was referred to in both
cases, still another composition might have been addressed to him by a
different individual, just as the Gospel was written in his behoof by
Luke. We base our view of the identity of authorship, however, on the
fact that this second book commences in the following strain: "The
former treatise have I made, O Theophilus, of all that Jesus began both
to do and teach, until the day in which He, [1621] through the Holy
Ghost, gave commandment unto the apostles whom He chose to preach the
gospel." [1622] This statement gives us to understand that, previous to
this, he had written one of those four books of the gospel which are
held in the loftiest authority in the Church. At the same time, when he
tells us that he had composed a treatise of all that Jesus began both
to do and teach until the day in which He gave commandment to the
apostles, we are not to take this to mean that he actually has given us
a full account in his Gospel of all that Jesus did and said when He
lived with His apostles on earth. For that would be contrary to what
John affirms when he says that there are also many other things which
Jesus did, the which, if they should be written every one, the world
itself could not contain the books. [1623] And besides, it is the
admitted fact that not a few things have been narrated by the other
evangelists, which Luke himself has not touched upon in his history.
The sense therefore is, that he wrote a treatise of all these things,
in so far as he made a selection out of the whole mass of materials for
his narrative, and introduced those facts which he judged fit and
suitable for the satisfactory discharge of the responsible duty laid
upon him. Again, when he speaks of many who had "taken in hand to set
forth in order a declaration of those things which have been fulfilled
among us," he seems to refer to certain parties who had not been able
to complete the task which they had assumed. Hence he also says that it
seemed good to him also to "write carefully in order, forasmuch as many
have taken in hand," etc. The allusion here, however, we ought to take
to be to those writers who have attained to no authority in the Church,
just because they were utterly incompetent rightly to carry out what
they took in hand. Moreover, the author at present before us has not
confined himself to the task of bringing down his narrative to the
events of the Lord's resurrection and assumption; neither has it been
his aim simply to have a place commensurate in honour with his labours
in the company of the four writers of the Gospel Scriptures. But he has
also undertaken a record of what was done subsequently by the hands of
the apostles; and relating as many of those events as he believed to be
needful and helpful to the edification of the faith of readers or
hearers, he has given us a narrative so faithful, that his is the only
book that has been reckoned worthy of acceptance in the Church as a
history of the Acts of the Apostles; while all these other writers who
attempted, although deficient in the trustworthiness which was the
first requisite, to compose an account of the doings and sayings of the
apostles, have met with rejection. And, further, Mark and Luke
certainly wrote at a time when it was quite possible to put them to the
test not only by the Church of Christ, but also by the apostles
themselves who were still alive in the flesh.
__________________________________________________________________
[1618] Completæ sunt. [So Revised Version.--R.]
[1619] [Et mihi assecuto a principio omnibus (some mss. have omnia)
diligenter ex ordine tibi scribere. Comp. Revised Version and
Augustin's explanation below.--R.]
[1620] Luke i. 1-4.
[1621] Usque in diem quo apostolis quos elegit, etc. Some editions read
quo apostolos elegit = on which He chose the apostles, giving them
commandment, etc.
[1622] Acts i. 1, 2.
[1623] John xxi. 25.
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Chapter IX.--Of the Question How It Can Be Shown that the Narrative of
the Haul of Fishes Which Luke Has Given Us is Not to Be Identified with
the Record of an Apparently Similar Incident Which John Has Reported
Subsequently to the Lord's Resurrection; And of the Fact that from This
Point on to the Lord's Supper, from Which Event Onwards to the End the
Combined Accounts of All the Evangelists Have Been Examined, No
Difficulty Calling for Special Consideration Emerges in the Gospel of
Luke Any More Than in that of Mark.
10. Luke, then, commences his Gospel in the following fashion: "There
was in the days of Herod the king of Judæa, a certain priest named
Zacharias, of the course of Abia: and his wife was of the daughters of
Aaron, and her name was Elisabeth;"and so on, down to the passage where
it is said, "Now when He had left speaking, He said unto Simon, Launch
out into the deep, and let down your nets for a draught." [1624] In
this whole section, there is nothing to stir any question as to
discrepancies. It is true that John appears to relate something
resembling the last passage. But what he gives is really something
widely different. I refer to what took place by the sea of Tiberias
after the Lord's resurrection. [1625] In that instance, not only is the
particular time extremely different, but the circumstances themselves
are of quite another character. For there the nets were cast on the
right side, and a hundred and fifty and three fishes were caught. It is
added, too, that they were great fishes. And the evangelist, therefore,
has felt it necessary to state, that "for all there were so many, yet
was not the net broken," surely just because he had in view the
previous case, which is recorded by Luke, and in connection with which
the nets were broken [1626] by reason of the multitude of fishes. As
for the rest, Luke has not recounted things like those which John has
narrated, except in relation to the Lord's passion and resurrection.
And this whole section, which comes in between the Lord's Supper and
the conclusion, has already been handled by us in a manner which has
yielded, as the result of a comparison of the testimonies of all the
evangelists conjointly, the demonstration of an entire absence of
discrepancies between them.
__________________________________________________________________
[1624] Luke i. 5-v. 4.
[1625] John xxi. 1-11.
[1626] [Rumpebantur, "were breaking," as in the Greek; comp. Revised
Version.--R.]
__________________________________________________________________
Chapter X.--Of the Evangelist John, and the Distinction Between Him and
the Other Three.
11. John remains, between whom and others there is left no comparison
to be instituted. For, however the evangelists may each have reported
some matters which are not recorded by the others, it will be hard to
prove that any question involving real discrepancy arises out of these.
Thus, too, it is a clearly admitted position that the first
three--namely, Matthew, Mark, and Luke--have occupied themselves
chiefly with the humanity of our Lord Jesus Christ, according to which
He is both king and priest. And in this way, Mark, who seems to answer
to the figure of the man in the well-known mystical symbol of the four
living creatures, [1627] either appears to be preferentially the
companion of Matthew, as he narrates a larger number of matters in
unison with him than with the rest, and therein acts in due harmony
with the idea of the kingly character whose wont it is, as I have
stated in the first book, [1628] to be not unaccompanied by attendants;
or else, in accordance with the more probable account of the matter, he
holds a course in conjunction with both [the other Synoptists]. For
although he is at one with Matthew in the larger number of passages, he
is nevertheless at one rather with Luke in some others. And this very
fact shows him to stand related at once to the lion and to the steer,
that is to say, to the kingly office which Matthew emphasizes, and to
the sacerdotal which Luke introduces, wherein also Christ appears
distinctively as man, as the figure which Mark sustains stands related
to both these. On the other hand, Christ's divinity, in virtue of which
He is equal to the Father, in accordance with which He is the Word, and
God with God, and the Word that was made flesh in order to dwell among
us, [1629] in accordance with which also He and the Father are one,
[1630] has been taken specially in hand by John with a view to its
recommendation to our minds. Like an eagle, he abides among Christ's
sayings of the sublimer order, and in no way descends to earth but on
rare occasions. In brief, although he declares plainly his own
knowledge of the Lord's mother, he nevertheless neither unites with
Matthew and Luke in recording His nativity, nor associates himself with
all the three in relating His baptism; but all that he does there is
simply to present the testimony delivered by John in a lofty and
sublime fashion, and then, quitting the company of these others, he
proceeds with Him to the marriage in Cana of Galilee. And there,
although the evangelist himself mentions His mother by that very name,
He nevertheless addresses her thus: "Woman, what have I to do with
thee?" [1631] In this, however, [it is to be understood that] He does
not repel her of whom He received the flesh, but means to convey the
conception of His divinity with special fitness at this time, when He
is about to change the water into wine; which divinity, likewise, had
made that woman, and had not itself been made in her.
12. Then, after noticing the few days spent in Capharnaum, the
evangelist comes again to the temple, where he states that Jesus spoke
of the temple of His body in these terms: "Destroy this temple, and in
three days I will raise it up:" [1632] in which declaration emphatic
intimation is given not only that God was in that temple in the person
of the Word that was made flesh, but also that He Himself raised the
said flesh to life, in the veritable exercise of that prerogative which
He has in His oneness with the Father, and according to which He does
not act separately from Him; whereas it will perhaps be found that, in
all other passages, the phrase which Scripture employs is one to the
effect that God raised Him: neither is there any such expression found
anywhere else as that, when God raised Christ, Christ also raised
Himself, because He is one God with the Father; which is the import of
the passage now before us, in which He says, "Destroy this temple, and
in three days I will raise it up."
13. Then how great and how divine are the words reported to have been
spoken with Nicodemus! From these the evangelist proceeds again to the
testimony of John, and brings before our notice the fact, that the
friend of the bridegroom cannot but rejoice because of the bridegroom's
voice. In this statement He gives us to understand that the soul of man
neither has light derivable from itself, nor can have blessing, except
by participation in the unchangeable wisdom. Thereafter he carries us
on to the case of the woman of Samaria, in connection with which
mention is made of the water, whereof if a man drinks, he shall never
thirst again. Once more, he brings us again to Cana of Galilee, where
Jesus had made the water wine. In that narrative he tells us how He
spoke to the nobleman, whose son was sick, in these terms: "Except ye
see signs and wonders ye believe not:" [1633] in which saying He aims
at lifting the mind of the believer high above all things mutable, so
that He would not have even the miracles themselves, which, however
they may bear the impression of what is divine, are yet wrought in the
instance of what is changeable in bodies, made objects of seeking on
the part of the faithful.
14. Next he brings us back to Jerusalem, and tells the story of the
healing of the man who had an infirmity of thirty-eight years'
standing. What words are spoken on this occasion, and how ample is the
discourse! Here we are met by the sentence, "The Jews sought to kill
Him, because He not only broke the Sabbath, but said also that God was
His Father, making Himself equal with God." [1634] In this passage it
is made sufficiently plain that He did not speak of God as His Father
in the ordinary sense in which holy men are in the habit of using the
phrase, but that He meant that He is His equal. For, a little before
this, He had said to those who were impeaching Him with violating the
Sabbath-day, "My Father worketh hitherto, and I work." [1635] Then
their fury flamed forth, not merely because He said that God was His
Father, but because He wished it to be understood that He was equal
with God, when He used the phrase, "My Father worketh hitherto, and I
work." In which utterance He also shows it to be matter of course that,
as the Father works, the Son should work also; because the Father does
not work without the Son. And this is in accordance with what He states
a little further on in the same passage, when these parties were
incensed at His declaration, namely, "For what things soever He doeth,
these also doeth the Son likewise." [1636]
15. Then at length John descends to bear company with the other three,
whose course is with the same Lord, but upon the earth, and joins them
in recording the feeding of the five thousand men with the five loaves.
In this narrative, however, he is the only one who mentions, that when
the people wished to make Him a king, Jesus departed into a mountain
Himself alone. [1637] And in making that statement, his intention
appears to me to have been just to communicate to the reasonable soul
the truth, that Christ reigns over our mind and reason purely in a
sphere in which He is exalted above us, in which He has no community of
nature with men, and in which He is verily by Himself alone, as He is
the Father's only fellow. This, however, is a mystical truth, which
escapes the cognizance of carnal men, whose life creeps upon the lower
soil of this earth, just because it is so sublime a mystery. Hence
Christ Himself also departs into the mountain from the men whose habit
is to seek for His kingdom with earthly conceptions of it. Thus is it
that He expresses Himself elsewhere to this effect, "My kingdom is not
of this world." [1638] And this, again, is something which is reported
only by John, who soars high over earth in a kind of ethereal flight,
and delights himself in the light of the Sun of righteousness. Then, on
passing from the narrative connected with this mountain, and from the
miracle of the five loaves, he still keeps company with the same three
for a little while, until the notice of the crossing of the sea is
reached, and the occasion on which Jesus walked upon the waters. But at
this point he at once rises again to the region of the Lord's
discourses, and relates those words, so grave, so lengthened, so
sustainedly lofty and elevated, which had their occasion in the
multiplying of the bread, when He addressed the multitudes to the
following effect: "Verily, verily, I say unto you, ye seek me, not
because ye saw the miracles, but because ye did eat of the loaves, and
were filled. Labour not for the meat which perisheth, but for that meat
which endureth unto everlasting life." [1639] After which sayings, He
continues to discourse in similar terms for a very long period, and in
the most exalted strain. At that time, some fell away from the sublime
teaching of such words, namely, those who walked no more with Him
afterwards. But there were also those who did cleave to Him; and these
were they who were able to receive the meaning of this saying, "It is
the spirit that quickeneth, but the flesh profiteth nothing." [1640]
For surely it is true, that even through the flesh it is the spirit
that profiteth, [1641] and the spirit alone that profiteth; whereas the
flesh without the spirit profiteth nothing.
16. Next we come to the passage where His brethren--that is to say, His
relations according to the flesh--urge Him to go up to the feast-day,
in order that He may have an opportunity of making Himself known to the
multitude. And here, again, how supremely elevated is the tone of His
reply! "My time is not yet come, but your time is alway ready. The
world cannot hate you; but me it hateth, because I testify of it that
the works thereof are evil." [1642] So it is the case, then, that "your
time is alway ready," because ye desire that kind of day to which the
prophet refers when he says, "But I have not laboured following Thee, O
Lord; and the day of man I have not desired, Thou knowest:" [1643] that
is to say, to soar to the light of the Word, and to desire that day
which Abraham desired to see, and which he did see, and was glad.
[1644] And again, how wonderful, how divine, how sublime are the words
which John represents Him to have spoken after He had gone up to the
temple, at the time of the feast! They are such as these: that where He
was about to go, thither they could not come; [1645] that they both
knew Him, and knew whence He was; [1646] that He who sent Him is true,
whom they knew not, [1647] which is much the same as if He had said,
"Ye both know whence I am, and know not whence I am." And what else did
He wish to be understood by such utterances, but that it was possible
for Him to be known to them according to the flesh, in respect of
lineage and country, but that, so far as regarded His divinity, He was
unknown to them? On this occasion, too, when He spoke of the gift of
the Holy Spirit, He showed them who He was, inasmuch as He could hold
the power of bestowing that highest boon.
17. Again, how weighty are the things which this evangelist reports
Jesus to have spoken, when He came back to the temple from Mount
Olivet, and after the forgiveness which He extended to the adulteress,
who had been brought before Him by His tempters, as one deserving to be
stoned: on which occasion He wrote with His finger upon the ground, as
if He would indicate that people of the character of these men would be
written on earth, and not in heaven, as He also admonished His
disciples to rejoice that their names were written in heaven! [1648]
Or, it may be that He meant to convey the idea that it was by humbling
Himself (which He expressed by bending down His head) that He wrought
signs upon the earth; or, that the time was now come when His law
should be written, not, as formerly, on the sterile stone, but on a
soil which would yield fruit. Accordingly, after these incidents, He
affirmed Himself to be the light of the world, and declared that he who
followed Him would not walk in darkness, but would have the light of
life. He said, also, that He was "the beginning which also discoursed
to them." [1649] By which designation He clearly distinguished Himself
from the light which He made, and presented Himself as the Light by
which all things have been made. Consequently, when He said that He was
the light of the world, we are not to take the words to bear simply the
sense intended when He addressed the disciples in similar terms,
saying, "Ye are the light of the world." For they are compared only to
the kindled light, which is not to be put beneath a bushel, but to be
set upon a candlestick; [1650] as He also says of John the Baptist,
that "he was a burning and shining light." [1651] But He is Himself the
beginning, of whom it is likewise declared, that "of His fulness have
all we received." [1652] On the occasion presently under review, He
asserted further that He, the Son, is the Truth, which will make us
free, and without which no man will be free. [1653]
18. Next, after telling the story of the giving of sight to the man who
was blind from his birth, John tarries for a space over the copious
discourse to which that incident gave occasion, on the subject of the
sheep, and the shepherd, and the door, and the power of laying down His
life and taking it again, wherein He gave token of the supreme might of
His divinity. Thereafter, he relates how, at the time when the feast of
the dedication was being celebrated in Jerusalem, the Jews said to Him,
"How long dost thou make us to doubt? If thou be the Christ, tell us
plainly." [1654] And then he reports the sublime words which the Lord
uttered when the opportunity thus arose for a discourse. It was on this
occasion that He said, "I and my Father are one." [1655] After this,
again, he brings before us the raising of Lazarus from the dead: in
connection with which miracle the Lord said, "I am the resurrection and
the life: he that believeth on me, though he were dead, yet shall he
live: and whosoever liveth and believeth in me shall never die." [1656]
In these words what do we recognise but the sublimity of the Godhead of
Him, in fellowship with whom we shall live for ever? Once more, John
joins Matthew and Mark in what is recorded about Bethany, where the
scene took place with the precious ointment which was poured upon His
feet and His head by Mary. [1657] And then, on to the Lord's passion
and resurrection, John keeps by the other three evangelists, but only
in so far as his narrative engages itself with the same places.
19. Moreover, so far as regards the Lord's discourses, he does not
cease to ascend to the sublimer and more extended utterances of which,
from this point also, He delivered Himself. For he inserts a lofty
address which the Lord spoke on the occasion when, through Philip and
Andrew, the Gentiles expressed their desire to see Him, and which is
introduced by none of the other evangelists. There, too, he reports the
remarkable words which were spoken again on the subject of the light
which enlightens and makes men the children of light. [1658]
Thereafter, in connection with the Supper itself, of which none of the
evangelists has failed to give us some notice, how affluent and how
lofty are those words of Jesus which John records, but which the others
have passed over in silence! I may instance not only His commendation
of humility, when He washed the disciples' feet, but also that
marvellously overpowering and pre-eminently copious discourse which the
Lord delivered to the eleven who remained with Him after His betrayer
had been indicated by the morsel of bread, and had gone out. It was in
this discourse, over which John lingers long, that He said, "He that
hath seen me, hath seen the Father also." [1659] It was in it, too,
that He expressed Himself so largely about the Holy Spirit, the
Comforter, whom He was to send to them, and about His own glory, which
He had with the Father before the world was, and about His making us
one in Himself, even as He and the Father are one,--not that He and the
Father and we should be one, but that we should be one as they are one.
And many other things of a wonderfully sublime order did He utter in
that connection. But who can fail to see that to discuss such themes in
any manner that would be worthy of them, even if we were competent to
do so, is at least not the task which we have undertaken in the present
effort? For our object is to help those who are lovers of the Word of
God and students of holy truth to understand that, in his Gospel, John
was indeed an announcer and preacher of the same Christ, the true and
truthful One of whom the other three who have composed Gospels also
testified, and to whom the rest of the apostles likewise bore witness,
who, although they did not take in hand the construction of written
narratives, did at least discharge the kindred service in officially
preaching of Him: but that, at the same time, he was borne to far
loftier heights in the doctrine of Christ from the very beginning of
his book, and that it was but on rare occasions that he kept to the
level pursued by the others. These occasions were the following in
particular, namely: first by the Jordan, in reference to the testimony
of John the Baptist; secondly, on the other side of the sea of
Tiberias, when the Lord fed the multitudes with the five loaves, and
walked upon the waters; thirdly, in Bethany, where He had the precious
ointment poured over Him by the devotion of a woman of faith. And so he
proceeds, until he meets them at the time of the Passion, which, as
matter of course, he had to relate in conjunction with them. But, even
in that section, and on the particular subject of the Lord's Supper,
which has been left unnoticed by none of them, he has presented us with
a much more affluent statement, as if he drew his materials directly
from the treasure-store of that bosom of the Lord on which it was his
wont to recline. Then, again, [John shows us how] He astonishes Pilate
with words of a sublimer import, declaring that His kingdom is not of
this world, and that He was born a King, and that He came into the
world for this purpose, that He might bear witness to the truth. [1660]
[It is in this Gospel also that] He withdraws Himself [1661] from Mary
with some deep mystical intention after His resurrection, and says to
her, "Touch me not; for I am not yet ascended to my Father." [1662] It
is here, too, that He imparts the Holy Spirit to the disciples by
breathing on them [1663] giving us thereby to understand that this
Spirit who is consubstantial and co-eternal with the Trinity, should
not be considered to be simply the Spirit of the Father, but should
also be held to be the Spirit of the Son.
20. Finally, He here commits His sheep to the care of Peter, who loves
Him, and thrice confesses that love, and then He states that He wills
this very John so to tarry until He comes. [1664] In which utterance,
again, He seems to me to have conveyed in a profound and mystical way
the fact that this [1665] evangelical stewardship of John's, in which
he is borne aloft into the most liquid light of the Word, [1666] where
it is possible to behold the equality and unchangeableness of the
Trinity, and in which, above all, we see at what a distance from all
others in respect of essential character that humanity stands by whose
assumption it occurred that the Word was made flesh, cannot be clearly
discerned and recognised until the Lord Himself comes. Consequently, it
will tarry thus until He comes. At present it will tarry in the faith
of believers, but hereafter it will be possible to contemplate it face
to face, [1667] when He, our Life, shall appear, and when we shall
appear with Him in glory. [1668] But if any one supposes that with man,
living, as he still does, in this mortal life, it may be possible for a
person to dispel and clear off every obscurity induced by corporeal and
carnal fancies, and to attain to the serenest light of changeless
truth, and to cleave constantly and unswervingly to that with a mind
thoroughly estranged from the course of this present life, that man
understands neither what he asks, nor who he is that put such a
supposition. Let such an individual rather accept the authority, at
once lofty and free from all deceitfulness, which tells us that, as
long as we are in the body, we are absent from the Lord, and that we
walk by faith and not by sight. [1669] And thus, with all perseverance
keeping and guarding his faith and hope and charity, let him look
forward to the sight which is promised, in accordance with that earnest
which we have received of the Holy Ghost, who shall teach us all truth,
[1670] when God, who raised up Jesus Christ from the dead, shall also
quicken our mortal bodies by His Spirit that dwelleth in us. [1671] But
before this body, which is dead by reason of sin, is quickened, it is
without doubt corruptible, and presseth down the soul. [1672] And if,
in the body, man is ever helped to reach beyond the cloud with which
the whole earth is covered, [1673] --that is to say, beyond this carnal
darkness with which the whole life of earth is covered,--it is simply
as if he were touched with a rapid coruscation, only to sink swiftly
into his natural infirmity, the desire surviving by which he may again
be excited (to what is evil), and the purity being insufficient to
establish him (in what is good). The more, however, any one can do
this, the greater is he; while the less he can do so, the less is he.
And if the mind of a man has as yet had no such experience--in which
mind nevertheless Christ dwells by faith--he ought to strive earnestly
to diminish the lusts of this world, and to make an end of them by the
exercise of moral virtue, walking, as it were, in the company of these
three evangelists with Christ the Mediator. And, with the joy of large
hope, let him in faith hold Him who is alway the Son of God, but who,
for our sakes, became the Son of man, in order that His eternal power
and Godhead might be united with [1674] our weakness and mortality,
and, on the basis of what is ours, make a way for us in Himself and to
Himself. That a man may be kept from sinning, he should be ruled by
Christ the King. If he happens to sin, he may obtain remission from
Christ, who is also priest. And thus, nurtured in the exercise of a
good conversation and life, and borne out of the atmosphere of earth on
the wings of a twofold love, as on a pair of strong pinions, so may he
be enlightened by the same Christ, who is also the Word, the Word who
was in the beginning, the Word who was with God, and the Word who was
God; and although that will still be through a glass darkly, it will be
a sublime kind of illumination far superior to every corporeal
similitude. Wherefore, although it is the gifts of the active virtue
that shine pre-eminent in the first three evangelists, while it is the
gift of the contemplative virtue that discerns such subjects,
nevertheless, this Gospel of John, in so far as it also is in part,
will so tarry until that which is perfect comes. [1675] And to one,
indeed, is given by the Spirit the word of wisdom, to another the word
of knowledge by the same Spirit. [1676] One man regardeth the day to
the Lord; [1677] another receives a clearer draught from the breast of
the Lord; another is caught up even to the third heaven, and hears
unspeakable words. [1678] But all, as long as they are in the body, are
absent from the Lord. [1679] And for all believers living in the good
hope, whose names are written in the book of life, there is still in
reserve that which is referred to in the words, "And I will love him,
and will manifest myself unto him." [1680] Nevertheless, the greater
the advance which a man may make in the apprehension and knowledge of
this theme during the time of this absence from the Lord, all the more
carefully should he guard against those devilish vices, pride and envy.
Let him remember that this very Gospel of John, which urges us so
pre-eminently to the contemplation of truth, gives a no less remarkable
prominence to the inculcation of the sweet grace of charity. Let him
also consider that most true and wholesome precept which is couched in
the words, "The greater thou art, the more humble thyself in all."
[1681] For the evangelist who presents Christ to us in a far loftier
strain of teaching than all the others, is also the one in whose
narrative the Lord washes the disciples' feet. [1682]
__________________________________________________________________
[1627] Apoc. iv. 6, 7.
[1628] See chap. iii.
[1629] John i. 1, 14.
[1630] John x. 30.
[1631] John ii. 1-11.
[1632] John ii. 12-22.
[1633] John iv. 48.
[1634] John v. 18.
[1635] John v. 17.
[1636] John v. 19.
[1637] John vi. 15.
[1638] John xviii. 36.
[1639] John vi. 26, 27.
[1640] John vi. 63.
[1641] The text gives: et per carnem spiritus prodest. Some editions
read et carni, etc. = the spirit profiteth even the flesh. [The
erroneous view of the term "flesh" leads to this explanation. It has
already in this passage an ethical sense, which Augustin ignores.--R.]
[1642] John vii. 6, 7.
[1643] Jer. xvii. 16.
[1644] John viii. 56.
[1645] John vii. 34.
[1646] John vii. 28.
[1647] John vii. 28.
[1648] Luke x. 20.
[1649] Se esse principium quod et loqueretur eis, as the rendering of
the ten archen ho ti kai lalo humin in John viii. 25.
[1650] Matt. v. 14, 15.
[1651] John v. 35.
[1652] John i. 16.
[1653] John viii. 36.
[1654] John x. 24.
[1655] John x. 30.
[1656] John xi. 25, 26.
[1657] John xii. 1-9; Matt. xxvi. 6-13; Mark xiv. 3-9.
[1658] John xii. 20-50.
[1659] John xiv. 9.
[1660] John xviii. 36, 37.
[1661] The text gives vitans. Many mss. and editions read visitans
=coming to Mary.
[1662] John xx. 17.
[1663] John xx. 22.
[1664] John xxi. 23.
[1665] Some mss. insert secretam = secret.
[1666] Reading, lucem liquidissimam verbi sublimiter. But various mss.
and editions give verbi sublimitate fertur, etc. = borne aloft in the
sublimity of the word into the most liquid light.
[1667] 1 Cor. xiii. 12.
[1668] Col. iii. 4.
[1669] 2 Cor. v. 6, 7.
[1670] John xvi. 13.
[1671] Rom. viii. 10, 11.
[1672] Wisd. of Sol. ix. 13.
[1673] Ecclus. xxiv. 3.
[1674] Contemperata = attempered to.
[1675] 1 Cor. xiii. 12, 9, 10.
[1676] 1 Cor. xii. 8.
[1677] Rom. xiv. 6.
[1678] 2 Cor. xii. 2-4.
[1679] 2 Cor. v. 6.
[1680] John xiv. 21.
[1681] Ecclus. iii. 18.
[1682] John xiii. 5.
__________________________________________________________________
__________________________________________________________________
__________________________________________________________________
__________________________________________________________________
St. AUGUSTIN:
sermons on selected lessons of the new testament
translated by
the rev. r. g. macmullen, m.a.,
edited by
philip schaff, d.d.
__________________________________________________________________
advertisement.
------------------------
The Sermons of St. Augustin, besides their other excellencies, furnish
a beautiful picture of perhaps the deepest and most powerful mind of
the Western Church adapting itself to the little ones of Christ. In
them, he who has furnished the mould for all the most thoughtful minds
for fourteen hundred years, is seen forming with loving tenderness the
babes in Christ. Very touching is the child-like simplicity, with which
he gradually leads them through what to them were difficulties,
watching all the while whether he made himself clear to them, keeping
up their attention, pleased at their understanding, dreading their
approbation, and leading them off from himself to some practical
result. Very touching the tenderness with which he at times reproves,
the allowance which he makes for human infirmities and for those in
secular life, if they will not make their infirmities their boast, or
in allowed duties and indulgences forget God. But his very simplicity
precludes the necessity of any preface. His Sermons explain themselves.
They appear from a passage in the Commentary on the Psalms to have been
often taken down in writing at the time by the more attentive sort of
hearers (as were those of St. Chrysostom); Possidius states that this
was done from the commencement of his presbyterate, and that "thence
[1683] through the body of Africa, excellent doctrine and the most
sweet savour of Christ was diffused and made manifest, the Church of
God beyond seas, when it heard thereof, partaking of the joy." Those on
the New Testament have been now selected, both as furnishing a comment,
and as a gradual introduction to what is found in a larger measure
elsewhere, the spiritual interpretation of Holy Scripture. It will
doubtless seem strange to some at first sight that the spiritual
meaning of numbers, for instance, should be made a part of religious
instruction. And yet, it might not require any great diffidence to
think that St. Augustin knew better than any of us, the tendency and
effects of his mode of teaching upon minds, which he evidently treated
with such tender care, and that they who have entered into that system
can estimate its value better than they who have not. It will appear
also, probably, that a system which sees a meaning everywhere in Holy
Scripture is more reverential than one which overlooks it; as, on the
other hand, as a fact, the anti-mystical interpretation has both in
ancient and modern times stood connected with a cold rationalism, and
with heresy. This is, however, a large subject, upon which this does
not seem the place to enter, since such interpretations are here only
incidental and subordinate, and it is here intended only to give a
practical warning. Those who close their eyes, of course, never see.
The eye also requires to be insensibly familiarized with what, as new,
is strange to it. But whoever will not set himself against what is in
fact the received mode of interpretation of the Church, will be
insensibly won by it, and will have his reward. The interpretations of
St. Augustin were, as he himself often says, sought by his own prayers
and the prayers of his people, and will, to those who receive them,
open a rich variety of meaning and instruction. One might instance, of
the most solemn sort, the analogy of the three dead, whom our Lord
raised, with the three stages of sin, consent, act, and habit, as an
affecting and impressive specimen of this mode of instruction, which
has been adopted, in a manner, by the spiritual perception of the
Western Church.
On his directly practical teaching, it will be borne in mind, that to
him the Church is mainly indebted for the overthrow of Pelagianism, and
the vindication of the doctrine of the free grace of God. When then he
insists, as he does so frequently, on the value of good works and
especially almsgiving, to which he seems to recur with such especial
sympathy, it will not be hastily thought that so deep and consistent a
thinker, and so imbued with Divine truth, was at variance with himself
and with it, and we may in his teaching gain more constraining motives
to encourage ourselves and others, if so one great stain of our times,
the neglect of Christ's poor, may be mitigated or effaced. On the other
hand, when he speaks of heresy, he speaks of what he had himself been;
of the nothingness of this world's pleasures and applause, of what he
had himself, when unbaptized, too miserably tasted; of Christ's power
to save out of them, what he had himself felt; of the grace of God,
what he had himself used; of the value of alms, as having himself given
up what was his; [1684] of humility, as showing it in the very language
in which he praises it; of the joys of Heaven, and the love of God, as
that for which he had abandoned freely and for ever all on earth, for
which he was daily labouring, enduring, sighing.
It remains to say, that the text used is that of the Benedictines, in
which their large resources in mss. have been so excellently employed,
and that the Editors are indebted for the translation to the Rev. R. G.
Macmullen, M.A., Fellow of Corpus Christi College.
E. B. Pusey.
Christ Church, Oxford, Feast of St. Barnabas, 1844.
__________________________________________________________________
[1683] Vit. c. 7.
[1684] This he did immediately on his conversion. Possidius says, "He
made no will, because as a poor man of God (pauper Dei) he had nothing
whereof to make one" (c. ult.). The poor, Possidius calls his
"compauperes," of whom he says "he was ever mindful, and supplied them
out of the same sources as himself and all who lived with him [his
clergy under monastic rule],--out of the returns of the possessions of
the Church, or the oblations of the faithful" (c. 23). Possidius speaks
(c. 4), how the report of "the continency and deep poverty of his
monastery" won those separated from the Church.
__________________________________________________________________
sermons on selected lessons of the new testament.
------------------------
Sermon I.
[LI. Benedictine Edition.]
Of the agreement of the evangelists Matthew and Luke in the generations
of the Lord.
1. May He, beloved, fulfil your expectation who hath awakened it: for
though I feel confident that what I have to say is not my own, but
God's, yet with far more reason do I say, what the Apostle in his
humility saith, "We have this treasure in earthen vessels, that the
excellency of the power may be of God, and not of us." [1685] I do not
doubt accordingly that you remember my promise; in Him I made it
through whom I now fulfil it, for both when I made the promise, did I
ask of the Lord, and now when I fulfil it, do I receive of Him. Now you
will remember, beloved, that it was in the matins of the festival of
the Lord's Nativity, that I put off the question which I had proposed
for resolution, because many came with us to the celebration of the
accustomed solemnities of that day to whom the word of God is usually
burdensome; but now I imagine that none have come here, but they who
desire to hear, and so I am not speaking to hearts that are deaf, and
to minds that will disdain the word, but this your longing expectation
is a prayer for me. There is a further consideration; for the day of
the public shows [1686] has dispersed many from hence, for whose
salvation I exhort you to share my great anxiety, and do you with all
earnestness of mind, entreat God for those who are not yet intent upon
the spectacles of the truth, but are wholly given up to the spectacles
of the flesh; for I know and am well assured, that there are now among
you those who have this day despised them, and have burst the bonds of
their inveterate habits; for men are changed both for the better and
the worse. By daily instances of this kind are we alternately made
joyful and sad; we joy over the reformed, are sad over the corrupted;
and therefore the Lord doth not say that he who beginneth, shall be
saved, "But he that endureth unto the end shall be saved." [1687]
2. Now what more marvellous, what more magnificent thing could our Lord
Jesus Christ, the Son of God, and also the Son of man (for this also He
vouchsafed to be), grant to us, than the gathering into His fold not
only of the spectators of these foolish shows, but even some of the
actors in them; for He hath combated [1688] unto salvation not only the
lovers of the combats of men with beasts, but even the combatants
themselves, for He also was made a spectacle Himself. Hear how. He hath
told us Himself, and foretold it before He was made a spectacle, and in
the words of prophecy announced beforehand what was to come to pass, as
if it were already done, saying in the Psalms, "They pierced My hands
and My feet, they told all My bones." [1689] Lo! how He was made a
spectacle, for His bones to be told! and this spectacle He expresseth
more plainly, "they observed and looked upon Me." He was made a
spectacle and an object of derision, made a spectacle by them who were
to show Him no favour indeed in that spectacle, but who were to be
furious against Him, just as at first He made His martyrs spectacles;
as saith the Apostle, "We are made a spectacle unto the world, and to
angels, and to men." [1690] Now two sorts of men are spectators of such
spectacles; the one, carnal, the other, spiritual men. The carnal look
on, as thinking those martyrs who are thrown to the beasts, or
beheaded, or burnt in the flames, to be wretched men, and they detest
and abhor them; but others look on, like the holy Angels, not regarding
the laceration of their bodies, but admiring the unimpaired purity of
their faith. A grand spectacle to the eyes of the heart doth a whole
mind in a mangled body exhibit! When these things are read of in the
church, you behold them with pleasure with these eyes of the heart, for
if you were to behold nothing, you would hear nothing; so you see you
have not neglected the spectacles to-day, but have made a choice of
spectacles. May God then be with you, and give you grace with gentle
persuasiveness to report your spectacles to your friends, whom you have
been pained to see this day running to the amphitheatre, and unwilling
to come to the church; that so they too may begin to contemn those
things, by the love of which themselves have become contemptible, and
may, with you, love God, of whom none who love Him can ever be ashamed,
for that they love Him who cannot be overcome: let them, as you do,
love Christ, who by that very thing wherein He seemed to be overcome,
overcame the whole world. For He hath overcome the whole world as we
see, my brethren; He hath subjected all powers, He hath subjugated
kings, not with the pride of soldiery, but by the ignominy of the
Cross: not by the fury of the sword, but by hanging on the Wood, by
suffering in the body, by working in the Spirit. [1691] His body was
lifted up on the Cross, and so He subdued souls to the Cross; and now
what jewel in their diadem is more precious than the Cross of Christ on
the foreheads of kings? In loving Him you will never be ashamed.
Whereas from the amphitheatre how many return conquered, because those
are conquered, for whom they are so madly interested! still more would
they be conquered were they to conquer. For so would they be enslaved
to the vain joy, to the exultation of a depraved desire, who are
conquered by the very circumstance of running to these shows. For how
many, my brethren, do you think have this day been in hesitation
whether they would go here or there? And they who in this hesitation,
turning their thoughts to Christ, have run to the church, have
overcome, not any man, but the devil himself, him that hunteth [1692]
after the souls of the whole world. But they who in that hesitation
have chosen rather to run to the amphitheatre, have assuredly been
overcome by him whom the others overcame--overcame in Him who saith,
"Be of good cheer, I have overcome the world." [1693] For the Captain
suffered Himself to be tried, only that He might teach His soldiers to
fight.
3. That our Lord Jesus Christ might do this He became the Son of man by
being born of a woman. But now, "would He have been any less a man, if
He had not been born of the Virgin Mary" one may say. "He willed to be
a man; well and good; He might have so been, and yet not be born of a
woman; for neither did He make the first man whom He made, of a woman."
Now see what answer I make to this. You say, Why did He choose to be
born of a woman? I answer, Why should He avoid being born of a woman?
Granted that I could not show that He chose to be born of a woman; do
you show why He need have avoided it. But I have already said at other
times, that if He had avoided the womb of a woman, it might have
betokened, as it were, that He could have contracted defilement from
her; but by how much He was in His own substance more incapable of
defilement, by so much less had He cause to fear the woman's womb, as
though He could contract defilement from it. But by being born of a
woman, He purposed to show to us some high mystery. [1694] For of a
truth, brethren, we grant too, that if the Lord had willed to become
man without being born of a woman, it were easy to His sovereign
Majesty. For as He could be born of a woman without a man, so could He
also have been born without the woman. But this hath He shown us, that
mankind of neither sex might despair of its salvation, for the human
sexes are male and female. If therefore being a man, which it behoved
Him assuredly to be, He had not been born of a woman, women might have
despaired of themselves, as mindful of their first sin, because by a
woman was the first man deceived, and would have thought that they had
no hope at all in Christ. He came therefore as a man to make special
choice of that sex, and was born of a woman to console the female sex,
as though He would address them and say; "That ye may know that no
creature of God is bad, but that [1695] unregulated pleasure perverteth
it, when in the beginning I made man, I made them male and female. I do
not condemn the creature which I made. See I have been born a Man, and
born of a woman; it is not then the creature which I made that I
condemn, but the sins which I made not." Let each sex then at once see
its honour, and confess its iniquity, and let them both hope for
salvation. The poison to deceive man was presented him by woman,
through woman let salvation for man's recovery be presented; so let the
woman make amends for the sin by which she deceived the man, by giving
birth to Christ. For the same reason again, women were the first who
announced to the Apostles the Resurrection of God. The woman in
Paradise announced death to her husband, and the women in the Church
announced salvation to the men; the Apostles were to announce to the
nations the Resurrection of Christ, the women announced it to the
Apostles. Let no one then reproach Christ with His birth of a woman, by
which sex the Deliverer could not be defiled, and to which it was in
the purpose [1696] of the Creator to do honour. [1697]
4. But, say they, "how are we to believe that Christ was born of a
woman?" I would answer, by the Gospel which hath been preached and is
still preached to all the world. But these men, blind themselves, and
aiming to blind others, seeing not what they ought to see, whilst they
try to shake what ought to be believed, endeavour to obtrude a question
on a matter which is now believed through all the earth. For they
answer and say: "Do not think to overwhelm us with the authority of the
whole world--let us look to Scripture itself, urge not arguments of
mere [1698] numbers against us, for the seduced multitude favours you."
To this I answer, in the first place, "Does the seduced multitude
favour me?" This multitude was once a scantling. Whence grew this
multitude, which in this increase was announced so long before? For
this which hath been seen to increase, is none other than the same
which was seen beforehand. I need not have said, it was a scantling;
once it was Abraham only. Consider, brethren; it was Abraham alone
throughout all the world at that time; throughout the whole world,
among all men, and all nations; Abraham alone to whom it was said, "In
thy seed shall all nations be blessed;" [1699] and what he alone
believed of his own [1700] single person, is exhibited as present now
to many in the multitude of his seed. Then it was not seen, and was
believed; now it is seen, and it is contested; and what was then said
to one man, and was by that one believed, is disputed now by some few,
when in many it is made good. He who made His disciples fishers of men,
inclosed within His nets every kind of authority. If great numbers are
to be believed, what more widely diffused over the whole world than the
Church? If the rich are to be believed, let them consider how many rich
He hath taken; if the poor, let them consider the thousands of poor; if
nobles, almost all the nobility are within the Church; if kings, let
them see all of them subjected to Christ; if the more eloquent, and
wise, and learned, let them see how many orators, and scientific [1701]
men, and philosophers of this world, have been caught by those
fishermen, to be drawn from the depth to salvation; let them think of
Him who, coming down to heal by the example of His own humility that
great evil of man's soul, pride, "chose the weak things of the world to
confound the things which are mighty, and the foolish things of the
world to confound the wise" (not the really wise, but who seemed so to
be), "and chose the base things of the world, and things which are not,
to bring to nought things that are." [1702]
5. "Whatever you may choose to say," they say, "we find that in the
place where we read that Christ was born, the Gospels disagree with one
another, and two things which disagree cannot both be true;" for, says
one, "when I have proved this disagreement, I may rightly disallow
belief in it, or, at least, do you who accept the belief in it, shew
the agreement." And what disagreement, I ask, will you prove? "A plain
one," says he, "which none can gainsay." With what security, brethren,
do you hear all this, because ye are believers! Attend, dearly beloved,
and see what wholesome advice the Apostle gives, who says, "As ye have
therefore received Christ Jesus our Lord, so walk ye in Him, rooted and
built up in Him, and established in the faith;" [1703] for with this
simple and assured faith ought we to abide stedfastly in Him, that He
may Himself open to the faithful what is hidden in Him; for as the same
Apostle saith, "In Him are hid all the treasures of wisdom and
knowledge;" [1704] and He does not hide them to refuse them, but to
stir up desire for those hidden things. This is the advantage of their
secrecy. Honour in Him then what as yet thou understandest not, and so
much the more as the veils which thou seest are more in number: for the
higher in honour any one is, the more veils are suspended in his
palace. The veils make that which is kept secret honoured, and to those
who honour it, the veils are lifted up; but as for those who mock at
the veils, they are driven away from even approaching them. Because
then we "turn unto Christ, the veil is taken away." [1705]
6. They bring forward then their cavillings, [1706] and say, "You allow
Matthew is an Evangelist." We answer: Yes indeed, with a godly
confession, and a heart devout, in neither having any doubt at all, we
answer plainly, Matthew is an Evangelist. "Do you believe him?" they
say. Who will not answer, I do? How clear an assent doth that your
godly murmur convey! So, brethren, you believe it in all assurance; you
have no cause to blush for it. I am speaking to you, who was once
deceived, when as in my early boyhood I chose to bring to the divine
Scriptures a subtlety of criticising before the godly temper of one who
was seeking truth: by my irregular [1707] life I shut the gate of my
Lord against myself: when I should have knocked for it to be opened, I
went on so as to make it more closely shut, for I dared to search in
pride for that which none but the humble can discover. How much more
blessed now are you, with what sure confidence do you learn, and in
what safety, who are still young ones in the nest of faith, and receive
the spiritual food; whereas I, wretch that I was, as thinking myself
fit to fly, left the nest, and fell down before I flew: but the Lord of
mercy raised me up, that I might not be trodden down to death by
passers by, and put me in the nest again; for those same things then
troubled me, which now in quiet security I am proposing and explaining
to you in the Name of the Lord.
7. As then I had begun to say, thus do they cavil. "Matthew," say they,
"is an Evangelist, and you believe him?" Immediately that we
acknowledge him to be an Evangelist, we necessarily believe him. Attend
then to the generations of Christ, which Matthew has set down. "The
book of the generation of Jesus Christ, the Son of David, the son of
Abraham." [1708] How the Son of David, and the Son of Abraham? He could
not be shown to be so, but by the succession of generations; for
certain it is that when the Lord was born of the Virgin Mary, neither
Abraham nor David was in this world, and dost thou say that the same
man is both the Son of David, and the Son of Abraham? Let us, as it
were, say to Matthew, Prove thy word, for I am waiting for the
succession of the generations of Christ. "Abraham begat Isaac; and
Isaac begat Jacob; and Jacob begat Judas and his brethren; and Judas
begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom
begat Aram; and Aram begat Aminadab; and Aminadab begat Naasson; and
Naasson begat Salmon; and Salmon begat Booz of Rachab; and Booz begat
Obed of Ruth; and Obed begat Jesse; and Jesse begat David the king."
[1709] Now observe how from this point the genealogy is brought down
from David to Christ, who is called the Son of Abraham, and the Son of
David. "And David begat Solomon, of her that had been the wife of
Urias; and Solomon begat Roboam; and Roboam begat Abia; and Abia begat
Asa; and Asa begat Josaphat; and Josaphat begat Joram; and Joram begat
Ozias; and Ozias begat Joatham; and Joatham begat Achaz; and Achaz
begat Ezekias; and Ezekias begat Manasses; and Manasses begat Amon; and
Amon begat Josias; and Josias begat Jechonias and his brethren, about
the time they were carried away to Babylon; and after the carrying away
into Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel;
and Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat
Azor; and Azor begat Sadoc; and Sadoc begat Achim; and Achim begat
Eliud; and Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan
begat Jacob; and Jacob begat Joseph the husband of Mary, of whom was
born Jesus, who is called Christ." Thus then by the order and
succession of fathers and forefathers, Christ is found to be the Son of
David, and the Son of Abraham.
8. Now upon this thus faithfully narrated, the first cavil they bring
is, that the same Matthew goes on to say, "All the generations from
Abraham to David are fourteen generations; and from David until the
carrying away into Babylon are fourteen generations; and from the
carrying away into Babylon unto Christ are fourteen generations." Then
in order to tell us how Christ was born of the Virgin Mary, he went on
and said, "Now the birth of Jesus Christ was on this wise;" [1710] for
by the line of the generations he had showed why Christ is called the
Son of David, and the Son of Abraham. But now it needed to be shown how
He was born and appeared among men: and so there follows immediately
that narrative, by means of which we believe that our Lord Jesus Christ
was not only born of the everlasting God, coeternal with Him who begat
Him before all times, before all creation, by whom all things were
made; but was also now born from the Holy Ghost, of the Virgin Mary,
which we confess equally with the other; for you remember and know (for
I am speaking to Catholics, to my brethren), that this is our faith,
that this we profess and confess; for this faith thousands of martyrs
have been slain in all the world.
9. This also which follows they like to laugh at, whose wish it is to
destroy the authority of the Evangelical books, that they may show as
it were that we have without any good reason believed what is said,
"When as His mother Mary was espoused to Joseph, before they came
together, she was found with Child of the Holy Ghost. Then Joseph her
husband being a just man, and not willing to make her a public example,
was minded to put her away privily;" [1711] for because he knew that
she was not with child by him, he thought that she was so to say [1712]
necessarily an adulteress. "Being a just man," as the Scripture saith,
"and not willing to make her a public example," (that is, to divulge
the matter, for so it is in many copies), "he was minded to put her
away privily." The husband indeed was in trouble, but as being a just
man he deals not severely; for so great justice is ascribed to this
man, as that he neither wished to keep an adulterous wife, nor could
bring himself [1713] to punish and expose her. "He was minded to put
her away privily," because he was not only unwilling to punish, but
even to betray her; and mark his genuine justice; for he did not wish
to spare her, because he had a desire to keep her; for many spare their
adulterous wives through a carnal love, choosing to keep them even
though adulterous, that they may enjoy them through a carnal desire.
But this just man has no wish to keep her, and so does not love in any
carnal sort; and yet he does not wish to punish her; and so in his
mercy he spares her. How truly just a man is this! He would neither
keep an adulteress, lest he should seem to spare her because of an
impure affection, and yet he would not punish or betray her. Deservedly
indeed was he chosen for the witness of his wife's virginity: and so he
who was in trouble through human infirmity, was assured by Divine
authority.
10. For the Evangelist goes on to say, "While he thought on these
things, behold, the angel of the Lord appeared unto him in sleep,
saying, Joseph, fear not to take unto thee Mary thy wife; for That
which is conceived in her is of the Holy Ghost. [1714] And she shall
bring forth a Son, and thou shalt call His name Jesus." Why Jesus? "for
He shall save His people from their sins." [1715] It is well known
then, that "Jesus" in the Hebrew tongue is in Latin interpreted
"Saviour," which we see from this very explanation of the name; for as
if it had been asked, "Why Jesus?" he subjoined immediately as
explaining the reason of the word, "for He shall save His people from
their sins." This then we religiously believe, this most firmly hold
fast, that Christ was born by the Holy Ghost of the Virgin Mary.
11. What then do our adversaries say? "If," says one, "I shall discover
a lie, surely you will not then believe it all; and such I have
discovered." Let us see: I will reckon up the generations; for by their
slanderous cavillings they invite and bring us to this. Yes, if we live
religiously, if we believe Christ, if we do not desire to fly out of
the nest before the time, they only bring us to this--to the knowledge
of mysteries. Mark then, holy brethren, [1716] the usefulness of
heretics; their usefulness, that is, in respect of the designs of God,
who makes a good use even of those that are bad; whereas, as regards
themselves, the fruit of their own designs is rendered to them, and not
that good which God brings out of them. Just as in the case of Judas;
what great good did he! By the Lord's Passion all nations are saved;
but that the Lord might suffer, Judas betrayed Him. God then both
delivers the nations by the Passion of His Son, and punishes Judas for
his own wickedness. For the mysteries which lie hid in Scripture, no
one who is content with the simplicity of the faith would curiously
sift them, and therefore as no one would sift them, no one would
discover them but for cavillers who force us. For when heretics cavil,
the little ones are disturbed; when disturbed, they make search, and
their search is, so to say, a beating of the head at the mother's
breasts, that they may yield as much milk as is sufficient for these
little ones. They search then, because they are troubled; but they who
know and have learnt these things, because they have investigated them,
and God hath opened to their knocking, they in their turn open to those
who are in trouble. And so it happens that heretics serve usefully for
the discovery of the truth, whilst they cavil to seduce men into error.
For with less carefulness would truth be sought out, if it had not
lying adversaries; "For there must be also heresies among you," and as
though we should enquire the cause, he immediately subjoined, "that
they which are approved may be made manifest among you." [1717]
12. What then is it that they say? "See; Matthew enumerates the
generations, and says, that "from Abraham to David are fourteen
generations, and from David until the carrying away into Babylon are
fourteen generations, and from the carrying away into Babylon unto
Christ are fourteen generations." Now three times fourteen make
forty-two; yet they number them, and find them forty-one generations,
and immediately they bring up their cavilling and their insulting
mockery, and say, "What means it, when in the Gospel it is said that
there are three times fourteen generations, yet when they are numbered
all together, they are found to be not forty-two, but forty-one?"
Doubtless there is a great mystery [1718] here: and glad are we, and we
give thanks unto the Lord, that by the occasion of cavillers we have
discovered something which gives us in the discovery the more pleasure,
in proportion to its obscurity when it was the object of search; for,
as I have said before, we are exhibiting a spectacle to your minds.
From Abraham then to David are fourteen generations: after that, the
enumeration begins with Solomon, for David begat Solomon; the
enumeration, I say, begins with Solomon, and reaches to Jechonias,
during whose life the carrying away into Babylon took place; and so are
there other fourteen generations, by reckoning in Solomon at the head
of the second division, and Jechonias also, with whom that enumeration
closes to fill up the number fourteen; and the third division begins
with this same Jechonias.
13. Give attention, holy brethren, to this circumstance, at once
mysterious and pleasant; for I confess to you the feeling [1719] of my
own heart, whereby I believe that when I have brought it forth, and you
have got taste of it, you will give the same report of it. Attend then.
In the third division, beginning from this Jechonias unto the Lord
Jesus Christ, are found fourteen generations; for this Jechonias is
reckoned twice, as the last of the former, and the first of the
following division. "But why is Jechonias," one may say, "reckoned
twice?" Nothing took place of old among the people of Israel, which was
not a mysterious figure of things to come: and indeed it is not without
good reason that Jechonias is reckoned twice, because if there be a
boundary between two fields, be it a stone, or any dividing wall, both
he who is on the one side measures up to that same wall, and he who is
on the other takes the beginning of his measurement again from the
same. But why this was not done in the first connecting link of the
divisions, when we number from Abraham to David fourteen generations,
and begin to reckon the fourteen others, not from David over again, but
from Solomon, a reason must be given which contains an important
mystery. [1720] Attend then. The carrying away into Babylon took place
when Jechonias was appointed king in the room of his deceased father.
The kingdom was taken from him, and another appointed in his room;
still the carrying away unto the Gentiles took place during the
lifetime of Jechonias, for no fault of Jechonias is mentioned for which
he was deprived of the kingdom; but the sins rather of those who
succeeded him are marked out. So then there follows the Captivity and
the passing away into Babylon; and the wicked do not go alone, but the
saints also go with them: for in that Captivity were the prophets
Ezekiel and Daniel, and the Three Children who were cast into the
flames, and so made famous. They all went according to the prophecy of
the prophet Jeremiah.
14. Remember then, that Jechonias, rejected without any fault of his,
ceased to reign, and passed over unto the Gentiles, when the carrying
away unto Babylon took place. Now observe the figure hereby manifested
beforehand, of things to come in the Lord Jesus Christ. For the Jews
would not that our Lord Jesus Christ should reign over them, yet found
they no fault in Him. He was rejected in His own person, and in that of
His servants also, and so they passed over unto the Gentiles as into
Babylon in a figure. For this also did Jeremiah prophesy, that the Lord
commanded them to go into Babylon: and whatever other prophets told the
people not to go into Babylon, them he reproved as false prophets.
[1721] Let those who read the Scriptures, remember this as we do; and
let those who do not, give us credit. Jeremiah then on the part of God
threatened those who would not go into Babylon, whereas to them who
should go he promised rest there, and a sort of happiness in the
cultivation of their vines, and planting of their gardens, and the
abundance of their fruits. How then does the people of Israel, not now
in figure but in verity, pass over unto Babylon? Whence came the
Apostles? Were they not of the nation of the Jews? Whence came Paul
himself? for he saith, "I also am an Israelite, of the seed of Abraham,
of the tribe of Benjamin." [1722] Many of the Jews then believed in the
Lord; from them were the Apostles chosen; of them were the more than
five hundred brethren, to whom it was vouchsafed [1723] to see the Lord
after His resurrection; [1724] of them were the hundred and twenty in
the house, [1725] when the Holy Ghost came down. But what saith the
Apostle in the Acts of the Apostles, when the Jews refused the word of
truth? "We were sent unto you, but seeing ye have rejected the word of
God, lo! we turn unto the Gentiles." [1726] The true passing over then
into Babylon, which was then prefigured in the time of Jeremiah, took
place in the spiritual dispensation of the time of the Lord's
Incarnation. But what saith Jeremiah of these Babylonians, to those who
were passing over to them? "For in their peace shall be your peace."
[1727] When Israel then passed over also into Babylon by Christ and the
Apostles, that is, when the Gospel came unto the Gentiles, what saith
the Apostle, as though by the mouth of Jeremiah of old? "I exhort
therefore, that, first of all, supplications, prayers, intercessions,
and giving of thanks be made for all men. For kings, and for all that
are in authority; that we may lead a quiet and peaceable life in all
godliness and honesty." [1728] For they were not yet Christian kings,
yet he prayed for them. Israel then praying in Babylon hath been heard;
the prayers of the Church have been heard, and the kings have become
Christian, and you see now fulfilled what was then spoken in figure;
"In their peace shall be your peace," for they have received the peace
of Christ, and have left off to persecute Christians, that now in the
secure quiet of peace, the Churches might be built up, and peoples
planted in the garden [1729] of God, and that all nations might bring
forth fruit in faith, and hope, and love, which is in Christ.
15. The carrying away into Babylon took place of old by Jechonias, who
was not permitted to reign in the nation of the Jews, as a type of
Christ, whom the Jews would not have reign over them. Israel passed
over unto the Gentiles, that is, the preachers of the Gospel passed
over unto the people of the Gentiles. What marvel then, that Jechonias
is reckoned twice? for if he were a figure of Christ passing over from
the Jews unto the Gentiles, consider only what Christ is between the
Jews and Gentiles. Is He not that Corner-stone? In a corner-stone you
see the end of one wall, and the beginning of another; up to that stone
you measure one wall, and another from it; therefore the corner-stone
which connects both walls is reckoned twice. Jechonias then as
prefiguring the Lord was, as it were, a type of the corner-stone; and
as Jechonias was not permitted to reign over the Jews, but they went
unto Babylon, so Christ, "the stone which the builders rejected, is
made the head of the corner," [1730] that the Gospel might reach unto
the Gentiles. Hesitate not then to reckon the head of the corner twice,
and you have at once the number written: and so there are fourteen in
each of the three divisions, yet altogether the generations are not
forty-two, but forty-one; for as when the order of the stones runs in a
straight line, they are all reckoned but once, but when there is a
deviation from the straight line to make an angle, that stone at which
the deviation begins must be reckoned twice, because it belongs at once
to that line which is finished at it, and to that other line which
begins from it; so as long as the order of the generations continued in
the Jewish people, it made no angle in the regular division of
fourteen; but when the line was turned that the people might pass over
into Babylon, a sort of angle as it were was made at Jechonias, so that
it was necessary to reckon him twice, as the type of that adorable
Corner-stone.
16. They have another cavil. "The generations of Christ," say they,
"are numbered through Joseph, and not through Mary." Attend awhile,
holy brethren. "It ought not to be," they say, "through Joseph." And
why not? Was not Joseph the husband of Mary? "No," they say. Who says
so? For the Scripture saith by the authority of the Angel that he was
her husband. "Fear not to take unto thee Mary thy wife, for That which
is conceived in her is of the Holy Ghost." [1731] Again, he was
commanded to name the Child, though He was not born of his seed; "She
shall bring forth a Son, and thou shalt call His name Jesus." [1732]
Now the Scripture is intent on showing, that He was not born of
Joseph's seed, when he is told in his trouble as to her being with
child, "He is of the Holy Ghost;" and yet his paternal authority is not
taken from him, forasmuch as he is commanded to name the Child; and
again the Virgin Mary herself, who was well aware that it was not by
him that she conceived Christ, yet calls him the father of Christ.
17. Consider when this was. When the Lord Jesus, as to His Human
Nature, was twelve years old [1733] (for as to His Divine Nature He is
before all times, and without time), He tarried behind them in the
temple, and disputed with the elders, and they wondered at His
doctrine; and His parents who were returning from Jerusalem sought Him
among their company, among those, that is, who were journeying with
them, and when they found Him not, they returned in trouble to
Jerusalem, and found Him disputing in the temple with the elders, when
He was, as I said, twelve years old. But what wonder? The Word of God
is never silent, though it is not always heard. He is found then in the
temple, and His mother saith to Him, "Why hast Thou thus dealt with us?
Thy father and I have sought Thee sorrowing;" and He said, "Wist ye not
that I must be about My Father's service?" [1734] This He said for that
the Son of God was in the temple of God, for that temple was not
Joseph's, but God's. See, says some one, "He did not allow that He was
the Son of Joseph." Wait, brethren, with a little patience, because of
the press of time, that it may be long enough for what I have to say.
When Mary had said, "Thy father and I have sought Thee sorrowing," He
answered, "Wist ye not that I must be about My Father's service?" for
He would not be their Son in such a sense, as not to be understood to
be also the Son of God. For the Son of God He was--ever the Son of
God--Creator even of themselves who spake to Him; but the Son of Man in
time; born of a Virgin without the operation of her husband, yet the
Son of both parents. Whence prove we this? Already have we proved it by
the words of Mary, "Thy father and I have sought Thee sorrowing."
18. Now in the first place for the instruction of the women, our
sisters, such saintly modesty of the Virgin Mary must not be passed
over, brethren. She had given birth to Christ--the Angel had come to
her, and said, "Behold, thou shall conceive in thy womb, and bring
forth a Son, and shalt call His name Jesus. [1735] He shall be great,
and shall be called the Son of the Highest." [1736] She [1737] had been
thought worthy to give birth to the Son of the Highest, yet was she
most humble; nor did she put herself before her husband, even in the
order of naming him, so as to say, "I and Thy father," but she saith,
"Thy father and I." She regarded not the high honour [1738] of her
womb, but the order of wedlock did she regard, for Christ the humble
would not have taught His mother to be proud. "Thy father and I have
sought Thee sorrowing." Thy father and I, she saith, "for the husband
is the head of the woman." [1739] How much less then ought other women
to be proud! for Mary herself also is called a woman, not from the loss
of virginity, but by a form of expression peculiar to her country; for
of the Lord Jesus the Apostle also said, "made of a woman," [1740] yet
there is no interruption hence to the order and connection of our Creed
[1741] wherein we confess "that He was born of the Holy Ghost and the
Virgin Mary." For as a virgin she conceived Him, as a virgin brought
Him forth, and a virgin she continued; but all females they called
"women," [1742] by a peculiarity of the Hebrew tongue. Hear a most
plain example of this. The first woman whom God made, having taken her
out of the side of a man, was called a woman before she "knew" her
husband, which we are told was not till after they went out of
Paradise, for the Scripture saith, "He made her a woman." [1743]
19. The answer then of the Lord Jesus Christ, "I must be about My
Father's service," does not in such sense declare God to be His Father,
as to deny that Joseph was His father also; And whence prove we this?
By the Scripture, which saith on this wise, "And He said unto them,
Wist ye not that I must be about My Father's service; but they
understood not what He spake to them: and when He went down with them,
He came to Nazareth, and was subject to them." [1744] It did not say,
"He was subject to His mother," or was "subject to her," but "He was
subject to them." To whom was He subject? was it not to His parents? It
was to both His parents that He was subject, by the same condescension
by which He was the Son of Man. A little way back women received their
precepts. Now let children receive theirs--to obey their parents, and
to be subject to them. The world was subject unto Christ, and Christ
was subject to His parents.
20. You see then, brethren, that He did not say, "I must needs be about
My Father's service," in any such sense as that we should understand
Him thereby to have said, "You are not My parents." They were His
parents in time, God was His Father eternally. They were the parents of
the Son of Man--"He," the Father of His Word, and Wisdom, and Power, by
whom He made all things. But if all things were made by that Wisdom,
"which reacheth from one end to another mightily, and sweetly ordereth
all things," [1745] then were they also made by the Son of God to whom
He Himself as Son of Man was afterwards to be subject; and the Apostle
says that He is the Son of David, "who was made of the seed of David
according to the flesh." [1746] But yet the Lord Himself proposes a
question to the Jews, which the Apostle solves in these very words; for
when he said, "who was made of the seed of David," he added, "according
to the flesh," that it might be understood that He is not the Son of
David according to His Divinity, but that the Son of God is David's
Lord; for thus in another place, when He is setting forth the [1747]
privileges of the Jewish people, the Apostle saith, "Whose are the
fathers, of whom as concerning the flesh Christ came, Who is over all,
God blessed for ever." [1748] As, "according to the flesh," He is
David's Son; but as being "God over all, blessed for ever," He is
David's Lord. The Lord then saith to the Jews, "Whose Son say ye that
Christ is?" They answered, "The Son of David." [1749] For this they
knew, as they had learnt it easily from the preaching of the Prophets;
and in truth, He was of the seed of David, "but according to the
flesh," by the Virgin Mary, who was espoused to Joseph. When they
answered then that Christ was David's Son, Jesus said to them, "How
then doth David in spirit call Him Lord, saying, The Lord said unto my
Lord, Sit Thou on My right hand, till I put Thine enemies under Thy
feet. [1750] If David then in spirit call Him Lord, how is He his Son?"
[1751] And the Jews could not answer Him. So we have it in the Gospel.
He did not deny that He was David's Son, so that they could not
understand that He was also David's Lord. For they acknowledged in
Christ that which He became in time, but they did not understand in Him
what He was in all eternity. Wherefore wishing to teach them His
Divinity, He proposed a question touching His Humanity; as though He
would say, "You know that Christ is David's Son, answer Me, how He is
also David's Lord?" And that they might not say, "He is not David's
Lord," He introduced the testimony of David himself. And what doth he
say? He saith indeed the truth. For you find God in the Psalms saying
to David, "Of the fruit of thy body will I set upon thy seat." [1752]
Here then He is the Son of David. But how is He the Lord of David, who
is David's Son? "The Lord said unto my Lord, Sit Thou on My right
hand." [1753] Can you wonder that David's Son is his Lord, when you see
that Mary was the mother of her Lord? He is David's Lord then as being
God. David's Lord, as being Lord of all; and David's Son, as being the
Son of Man. At once Lord and Son. David's Lord, "who, being in the form
of God, thought it not robbery to be equal with God;" [1754] and
David's Son, in that "He emptied Himself, taking the form of a
servant." [1755]
21. Joseph then was not the less His father, because he knew not the
mother of our Lord, as though concupiscence and not conjugal affection
constitutes the marriage bond. [1756] Attend, holy brethren; Christ's
Apostle was some time after this to say in the Church, "It remaineth
that they that have wives be as though they had none." [1757] And we
know many of our brethren bringing forth fruit through grace, who for
the Name of Christ practise an entire restraint by mutual consent, who
yet suffer no restraint of true conjugal affection. Yea, the more the
former is repressed, the more is the other strengthened and confirmed.
Are they then not married people who thus live, not requiring from each
other any carnal gratification, or exacting the satisfaction [1758] of
any bodily desire? And yet the wife is subject to the husband, because
it is fitting that she should be, and so much the more in subjection is
she, in proportion to her greater chastity; and the husband for his
part loveth his wife truly, as it is written, "In honour and
sanctification," [1759] as a coheir of grace: as "Christ," saith the
Apostle, "loved the Church." [1760] If then this be a union, and a
marriage; if it be not the less a marriage because nothing of that kind
passes between them, which even with unmarried persons may take place,
but then unlawfully; (O that all could live so, but many have not the
power!) let them at least not separate those who have the power, and
deny that the man is a husband or the woman a wife, because there is no
fleshly intercourse, but only the union of hearts between them.
22. Hence, my brethren, understand the sense of Scripture concerning
those our ancient fathers, whose sole design in their marriage was to
have children by their wives. For those even who, according to the
custom of their time and nation, had a plurality of wives, lived in
such chastity with them, as not to approach their bed, but for the
cause I have mentioned, thus treating them indeed with honour. But he
who exceeds the limits which this rule prescribes for the fulfilment of
this end of marriage, acts contrary to the very contract [1761] by
which he took his wife. The contract is read, read in the presence of
all the attesting witnesses; and an express clause is there that they
marry "for the procreation of children;" and this is called the
marriage contract. [1762] If it was not for this that wives were given
and taken to wife, what father could without blushing give up his
daughter to the lust of any man? But now, that the parents may not
blush, and that they may give their daughters in honourable marriage,
not to shame, [1763] the contract is read out. And what is read from
it?--the clause, "for the sake of the procreation of children." And
when this is heard, the brow of the parent is cleared up and calmed.
Let us consider again the feelings [1764] of the husband who takes his
wife. The husband himself would blush to receive her with any other
view, if the father would blush with any other view to give her.
Nevertheless, if they cannot contain (as I have said on other
occasions), let them require what is due, and let them not go to any
others than those from whom it is due. Let both the woman and the man
seek relief for their infirmity in themselves. Let not the husband go
to any other woman, nor the woman to any other man, for from this
adultery gets its name, as though it were "a going to another." [1765]
And if they exceed the bounds of the marriage contract, let them not at
least exceed those of conjugal fidelity. Is it not a sin in married
persons to exact from one another more than this design of the
"procreation of children" renders necessary? It is doubtless a sin,
though a venial one. The Apostle saith, "But I speak this of
allowance," [1766] when he was treating the matter thus. "Defraud ye
not one the other, except it be with consent for a time, that ye may
give yourselves to fasting and prayer; and come together again, that
Satan tempt you not for your incontinency." [1767] What does this mean?
That you do not impose upon yourselves any thing beyond your strength,
that you do not by your mutual continence fall into adultery. "That
Satan tempt you not for your incontinency." And that he might not seem
to enjoin what he only allowed (for it is one thing to give precepts to
strength of virtue, and another to make allowance to infirmity), he
immediately subjoined; "But this I speak of allowance, not of
commandment. For I would that all men were even as I myself." As though
he would say, I do not command you to do this; but I pardon you if you
do.
23. So then, my brethren, give heed. Those famous men who marry wives
only for the procreation of children, such as we read the Patriarchs to
have been, and know it, by many proofs, by the clear and unequivocal
testimony of the sacred books; whoever, I say, they are who marry wives
for this purpose only, if the means could be given them of having
children without intercourse with their wives, would they not with joy
unspeakable embrace so great a blessing? would they not with great
delight accept it? For there are two carnal operations by which mankind
is preserved, to both of which the wise and holy descend as matter of
duty, but the unwise rush headlong into them through lust; and these
are very different things. Now what are these two things by which
mankind is preserved? The first which is confined to ourselves and
relates to taking nourishment (which cannot of course be taken without
some gratification of the flesh), is eating and drinking; if you do not
this you will die. By this one support then of eating and drinking does
the race of man subsist, by a [1768] law of its nature. But by this men
are only supported as far as themselves are concerned; for they do not
provide for any succession by eating and drinking, but by marrying
wives. For so is the race of man preserved; first, by the means of
life; but because whatever care they exercise they cannot of course
live for ever, there is a second provision made, that those who are
newly born may replace those who die. For the race of man is, as it is
written, like the leaves on a tree, or an olive, that is, or a laurel,
or some tree of this sort, which is never without foliage, yet whose
leaves are not always the same. [1769] For, as it is written, "it
shooteth forth some, and casteth others," because those which sprout
afresh replace the others as they fall, for the tree is ever casting
its leaves, yet is ever clothed with leaves. So also the race of man
feels not the loss of those who die day by day, because of the supply
of those who are newly born; and thus the whole race of mankind is
according to its own laws sustained, and as leaves are ever seen on the
trees, so is the earth seen to be full of men. Whereas if they were
only to die, and no fresh ones be born, the earth would be stripped of
all its inhabitants, as certain trees are of all their leaves.
24. Seeing then that the human race subsists in such sort, as that
those two supports, of which enough has now been said, are necessary to
it, the wise, and understanding, and the faithful man descends to both
as matter of duty, and does not fall into them through lust. But how
many are there who rush greedily to their eating and drinking, and make
their whole life to consist in them, as if they were the very reason
for living. For whereas men really eat to live, they think that they
live to eat. These will every wise man condemn, and holy Scripture
especially, all gluttons, drunkards, gormandizers, "whose god is their
belly." [1770] Nothing but the lust of the flesh, and not the need of
refreshment, carries them to the table. These then fall upon their meat
and drink. But they who descend to them from the duty of maintaining
life, do not live to eat, but eat to live. Accordingly, if the offer
were made to these wise and temperate persons that they should live
without food or drink, with what great joy would they embrace the boon!
that now they might not even be forced to descend to that into which it
had never been their custom to fall, but that they might be lifted up
always in the Lord, and no necessity of repairing the wastings of their
body might make them lay aside their fixed attention towards Him. How
think ye that the holy Elias received the cruse of water, and the cake
of bread, to satisfy him for forty days? [1771] With great joy no
doubt, because he eat and drank to live, and not to serve his lust. But
try to bring this about, if you could, for a man who, like the beast in
his stall, places his whole blessedness and happiness in the table. He
would hate your boon, and thrust it from him, and look upon it as a
punishment. And so in that other duty of marriage, sensual men seek for
wives only to satisfy their sensuality, and therefore at length are
scarce contented even with their wives. And oh! I would that if they
cannot or will not cure their sensuality, they would not suffer it to
go beyond that limit which conjugal duty prescribes, I mean even that
which is granted to infirmity. Nevertheless, if you were to say to such
a man, "why do you marry?" he would answer perhaps for very shame, "for
the sake of children." But if any one in whom he could have
unhesitating credit were to say to him, "God is able to give, and yea,
and will give you children without your having any intercourse with
your wife;" he would assuredly be driven to confess that it was not for
the sake of children that he was seeking for a wife. Let him then
acknowledge his infirmity, and so receive that which he pretended to
receive only as matter of duty.
25. It was thus those holy men of former times, those men of God sought
and wished for children. For this one end--the procreation of children,
was their intercourse and union with their wives. It is for this reason
that they were allowed to have a plurality of wives. For if
immoderateness in these desires could be well-pleasing to God, it would
have been as much allowed at that time for one woman to have many
husbands, as one husband many wives. Why then had all chaste women no
more than one husband, but one man had many wives, except that for one
man to have many wives is a means to the multiplication of a family,
whereas a woman would not give birth to more children, how many soever
more husbands she might have. Wherefore, brethren, if our fathers'
union and intercourse with their wives, was for no other end but the
procreation of children, it had been great matter of joy to them, if
they could have had children without that intercourse, since for the
sake of having them they descended to that intercourse only through
duty, and did not rush into it through lust. So then was Joseph not a
father because he had gotten a son without any lust of the flesh? God
forbid that Christian chastity should entertain a thought, which even
Jewish chastity entertained not! Love your wives then, but love them
chastely. In your intercourse with them keep yourselves within the
bounds necessary for the procreation of children. And inasmuch as you
cannot otherwise have them, descend to it with regret. For this
necessity is the punishment of that Adam from whom we are sprung. Let
us not make a pride of our punishment. It is his punishment who because
he was made mortal by sin, was condemned [1772] to bring forth only a
mortal posterity. This punishment God has not withdrawn, that man might
remember from what state he is called away, and to what state he is
called, and might seek for that union, in which there can be no
corruption.
26. Among that people then, because it was necessary that there should
be an abundant increase until Christ came, by the multiplication of
that people in whom were to be prefigured all that was to be prefigured
as instruction for the Church, it was a duty to marry wives, by means
of whom that people in whom the Church should be foreshown might
increase. But when the King of all nations Himself was born, then began
the honour of virginity with the mother of the Lord, who had the
privilege [1773] of bearing a Son without any loss of her virgin
purity. As that then was a true marriage, and a marriage free from all
corruption, so why should not the husband chastely receive what his
wife had chastely brought forth? For as she was a wife in chastity, so
was he in chastity a husband; and as she was in chastity a mother, so
was he in chastity a father. Whoso then says that he ought not to be
called father, because he did not beget his Son in the usual [1774]
way, looks rather to the satisfaction of passion in the procreation of
children, and not the natural feeling of affection. What others desire
to fulfil in the flesh, he in a more excellent way fulfilled in the
spirit. For thus they who adopt children, beget them by the heart in
greater chastity, whom they cannot by the flesh beget. Consider,
brethren, the laws of adoption; how a man comes to be the son of
another, of whom he was not born, so that the choice of the person who
adopts has more right in him than the nature of him who begets him has.
Not only then must Joseph be a father, but in a most excellent manner a
father. For men beget children of women also who are not their wives,
and they are called natural children, and the children of the lawful
marriage are placed above them. Now as to the manner of their birth,
they are born alike; why then are the latter set above the other, but
because the love of a wife, of whom children are born, is the more
pure. The union of the sexes is not regarded in this case, for this is
the same in both women. Where has the wife the pre-eminence but in her
fidelity, her wedded love, her more true and pure affection? If then a
man could have children by his wife without this intercourse, should he
not have so much the more joy thereby, in proportion to the greater
chastity of her whom he loves the most?
27. See too by this how it may happen, that one man may have not two
sons only, but two fathers also. For by the mention of adoption, it may
occur to your thoughts that so it may be. For it is said; A man can
have two sons, but two fathers he cannot have. But the truth is, it is
found that he can have two fathers also, if one have begotten him of
his body, and another adopted him in love. If one man then can have two
fathers, Joseph could have two fathers also; might be begotten by one,
and adopted by another. And if this be so, what do their cavillings
mean, who insist that Matthew has followed one set of generations, and
Luke another? And in fact we find that so it is, for Matthew has given
Jacob as the father of Joseph, and Luke Heli. Now it is true it might
seem, as if one and the same man, whose son Joseph was, had two names.
But inasmuch as the grandfathers, and all the other progenitors which
they enumerate, are different, and in the very number of the
generations, the one has more, and the other fewer, Joseph is plainly
shown hereby to have had two fathers. Now having disposed of the cavil
of this question, forasmuch as clear reason has shown that it may
happen that he who has begotten a child may be one father, and he who
has adopted him another: supposing two fathers, it is nothing strange
if the grandfathers and the great grandfathers, and the rest in the
line upwards which are enumerated, should be different as coming from
different fathers.
28. And let not the law of adoption seem to you to be foreign to our
Scriptures, and that, as if it were recognised [1775] only in the
practice of human laws, it cannot fall in with the authority of the
divine books. For it is a thing established of old time, and frequently
heard of in the Ecclesiastical books [1776] --that not only the natural
way of birth, but the free choice [1777] of the will also, should give
birth to a child. For women, if they had no children of their own, used
to adopt children born of their husbands by their hand-maids, and even
oblige their husbands to give them children in this way; as Sarah,
Rachel, and Leah. [1778] And in doing this the husbands did not commit
adultery, in that they obeyed their wives in that matter which had
regard to conjugal duty, according to what the Apostle saith: "The wife
hath not power of her own body, but the husband; and likewise also the
husband hath not power of his own body, but the wife." [1779] Moses
too, who was born of a Hebrew mother and was exposed, was adopted by
Pharaoh's daughter. [1780] There were not then indeed the same forms of
law as now, but the choice of the will was taken for the rule of law,
as the Apostle saith also in another place, "The Gentiles which have
not the law, do by nature the things contained in the law." [1781] But
if it is permitted to women to make those their children to whom they
have not given birth, why should it not be allowed men to do so too
with those whom they have not begotten of their body, but of the love
of adoption. For we read that the patriarch Jacob even, the father of
so many children, made his grandchildren, the sons of Joseph, his own
children, in these words: "These too shall be mine, and they shall
receive the land with their brethren, and those which thou begettest
after them shall be thine." [1782] But it will be said, perhaps, that
this word "adoption" is not found in the Holy Scriptures. As though it
were of any importance by what name it is called, when the thing itself
is there--for a woman to have a child to whom she has not given birth,
or a man a child whom he has not begotten. And he may, without any
opposition from me, refuse to call Joseph adopted, provided he grant
that he may have been the son of a man of whose body he was not born.
Yet the Apostle Paul does continually use this very word "adoption,"
and [1783] that to express a great mystery. For though Scripture
testifies that our Lord Jesus Christ is the only Son of God, it says,
that the brethren and coheirs whom He hath vouchsafed to have, are made
so by a kind of adoption through Divine grace. "When," saith he, "the
fulness of time was come, God sent forth His Son, made of a woman, made
under the law, to redeem them that were under the law, that we might
receive the adoption of sons." [1784] And in another place: "We groan
within ourselves, waiting for the adoption, to wit, the redemption of
our body." [1785] And again, when he was speaking of the Jews, "I could
wish that myself were accursed from Christ for my brethren, my kinsmen
according to the flesh; who are Israelites, to whom pertaineth the
adoption, and the glory, and the testaments, and the giving of the law;
whose are the fathers, and of whom as concerning the flesh Christ came,
Who is over all, God blessed for ever." [1786] Where he shows, that the
word "adoption," or at least the thing which it signifies, was of
ancient use among the Jews, just as was the Testament and the giving of
the Law, which he mentions together with it.
29. Added to this; there is another way peculiar to the Jews, in which
a man might be the son of another of whom he was not born according to
the flesh. For kinsmen used to marry the wives of their next of kin,
who died without children, to raise up seed to him that was deceased.
[1787] So then he who was thus born was both his son of whom he was
born, and his in whose line of succession he was born. All this has
been said, lest any one, thinking it impossible for two fathers to be
mentioned properly for one man, should imagine that either of the
Evangelists who have narrated the generations of the Lord are to be, by
an impious calumny, charged so to say with a lie; especially when we
may see that we are warned against this by their very words. For
Matthew, who is understood to make mention of that father of whom
Joseph was born, enumerates the generations thus: "This one begat the
other," so as to come to what he says at the end, "Jacob begat Joseph."
But Luke--because he cannot properly be said to be begotten who is made
a child either by adoption, or who is born in the succession of the
deceased, of her who was his wife--did not say, "Heli begat Joseph," or
"Joseph whom Heli begat," but "Who was the son of Heli," whether by
adoption, or as being born of the next of kin in the succession of one
deceased. [1788]
30. Enough has now been said to show that the question, why the
generations are reckoned through Joseph and not through Mary, ought not
to perplex us; for as she was a mother without carnal desire, so was he
a father without any carnal intercourse. Let then the generations
ascend and descend through him. And let us not exclude him from being a
father, because he had none of this carnal desire. Let his greater
purity only confirm rather his relationship of father, lest the holy
Mary herself reproach us. For she would not put her own name before her
husband; but said, "Thy father and I have sought Thee sorrowing."
[1789] Let not then these perverse murmurers do that which the chaste
spouse of Joseph did not. Let us reckon then through Joseph, because as
he is in chastity a husband, so is he in chastity a father. And let us
put the man before the woman, according to the order of nature and the
law of God. For if we should cast him aside and leave her, he would
say, and say with reason, "Why have you excluded me? Why do not the
generations ascend and descend through me?" Shall we say to him,
"Because thou didst not beget Him by the operation of thy flesh?"
Surely he will answer, "And is it by the operation of the flesh that
the Virgin bare Him? What the Holy Spirit wrought, He wrought for
both." "Being a just man," [1790] saith the Gospel. The husband then
was just and the woman just. The Holy Spirit reposing in the justice of
them both, gave to both a Son. In that sex which is by nature fitted to
give birth, He wrought that birth which was for the husband also. And
therefore doth the Angel bid them both give the Child a name, and
hereby is the authority of both parents established. For when Zacharias
was yet dumb, the mother gave a name to her newborn son. And when they
who were present "made signs to his father what he would have him
called, he took a writing-table and wrote" [1791] the name which she
had already pronounced. So to Mary too the Angel saith, "Behold, thou
shalt conceive a Son, and shalt call His name Jesus." [1792] And to
Joseph also he saith, "Joseph, thou son of David, fear not to take unto
thee Mary thy wife; for That which is conceived in her is of the Holy
Ghost. And she shall bring forth a Son, and thou shalt call His name
Jesus, for He shall save His people from their sins." [1793] Again it
is said, "And she brought forth a Son to him," [1794] by which he is
established to be a father, not in the flesh indeed, but in love. Let
us then acknowledge him to be a father, as in truth he is. For most
advisedly and most wisely do the Evangelists reckon through him,
whether Matthew in descending from Abraham down to Christ, or Luke in
ascending from Christ through Abraham up to God. The one reckons in a
descending, the other in an ascending order; but both through Joseph.
And why? Because he is the father. How the father? Because he is the
more undeniably [1795] a father in proportion as he is more chastely
so. He was thought, it is true, to be the father of our Lord Jesus
Christ in another way: that is, as other parents are according to a
fleshly birth, and not through the fruitfulness of a wholly spiritual
love. For Luke said, "Who was supposed to be the father of Jesus."
[1796] Why supposed? Because men's thoughts and suppositions were
directed to what is usually the case with men. The Lord then was not of
the seed of Joseph, though He was supposed to be; yet nevertheless the
Son of the Virgin Mary, who is also the Son of God, was born to Joseph,
the fruit of his piety and love.
31. But why does St Matthew reckon in a descending, and Luke in an
ascending order? I pray you give attentive ear to what the Lord may
help me to say on this matter; with your minds now at ease, and
disembarrassed from all the perplexity of these cavillings. Matthew
descends through his generations, to signify our Lord Jesus Christ
descending to bear our sins, that in the seed of Abraham all nations
might be blessed. Wherefore, he does not begin with Adam, for from him
is the whole race of mankind. Nor with Noe, because from his family
again, after the flood, descended the whole human race. Nor could the
man Christ Jesus, as descended from Adam, from whom all men are
descended, bear [1797] upon the fulfilment of prophecy; nor, again, as
descended from Noe, from whom also all men are descended; but only as
descended from Abraham, who at that time was chosen, that all nations
should be blessed in his seed, when the earth was now full of nations.
But Luke reckons in an ascending order, and does not begin to enumerate
the generations from the beginning of the account of our Lord's birth,
but from that place, where he relates His Baptism by John. Now, as in
the incarnation of the Lord, the sins of the human race are taken upon
Him to be borne, so in the consecration of His Baptism are they taken
on Him to be expiated. Accordingly, St. Matthew, as representing His
descent to bear our sins, enumerates the generations in a descending
order; but the other, as representing the expiation of sins, not His
own, of course, but our sins, enumerates them in an ascending order.
Again, St. Matthew descends through Solomon, by whose mother David
sinned; St. Luke ascends through Nathan [1798] another son of the same
David, through whom he was purged from his sin. [1799] For we read,
that Nathan was sent to him to reprove him, and that he might through
repentance be healed. Both Evangelists meet together in David; the one
in descending, the other in ascending; and from David to Abraham, or
from Abraham to David, there is no difference in any one generation.
And so Christ, both the Son of David and the Son of Abraham, comes up
to God. For to God must we be brought back, when renewed in Baptism,
from the abolition of sins.
32. Now, in the generations which Matthew enumerates, the predominant
[1800] number is forty. For it is a custom of the Holy Scriptures, not
to reckon what is over and above certain round numbers. [1801] For thus
it is said to be four hundred years, after which the people of Israel
went out of Egypt, whereas it is four hundred and thirty. [1802] And so
here the one generation, which exceeds the fortieth, does not take away
the predominance of that number. Now this number signifies the life
wherein we labour in this world, as long as we are absent from the
Lord, during which the temporal dispensation of the preaching of the
truth is necessary. For the number ten, by which the perfection of
blessedness is signified, multiplied four times, because of the
fourfold divisions of the seasons, and the fourfold divisions of the
world, will make the number forty. [1803] Wherefore Moses and Elias,
and the Mediator Himself, our Lord Jesus Christ, fasted forty days,
because in the time of this life, continence from the enticements of
the body is necessary. Forty years also did the people wander in the
wilderness. [1804] Forty days the waters of the flood lasted. [1805]
Forty days after His resurrection did the Lord converse with the
disciples, persuading them of the reality [1806] of His risen body,
[1807] whereby He showed that in this life, "wherein we are absent from
the Lord" [1808] (which the number forty, as has been already said,
mystically figures), we have need to celebrate the memory of the Lord's
Body, which we do in the Church, till He come. [1809] Forasmuch, then
as our Lord descended to this life, and "the Word was made flesh, that
He might be delivered for our sins, and rise again for our
justification," [1810] Matthew followed the number forty; so that the
one generation which there exceeds that number, either does not hinder
its predominance--just as those thirty years do not hinder the perfect
number of four hundred--or that it even has this further meaning, that
the Lord Himself, by the addition of whom the forty-one is made up, so
descended to this life to bear our sins, as yet, by a peculiar and
especial excellency, whereby He is in such sense man, as to be also
God, to be found to be excepted from this life. For of Him only is that
said, which never has been or shall be able to be said of any holy man,
however perfected in wisdom and righteousness, "The Word was made
Flesh." [1811]
33. But Luke, who ascends up through the generations from the baptism
of the Lord, makes up the number seventy-seven, beginning to ascend
from our Lord Jesus Christ Himself through Joseph, and coming through
Adam up to God. And that is, because by this number is signified the
abolition of all sins, which takes place in Baptism. Not that the Lord
Himself had any thing to be forgiven Him in baptism, but that by His
humility He set forth its usefulness to us. And though that was only
the baptism of John, yet there appeared in it to outward sense the
Trinity of the Father, the Son, and the Holy Ghost; and hereby was
consecrated the Baptism of Christ Himself, whereby Christians were to
be baptized. The Father in the voice which came from heaven, the Son in
the person of the Mediator Himself, the Holy Ghost in the dove. [1812]
34. Now, why the number seventy-seven should contain all sins which are
remitted in Baptism, there occurs this probable reason, for that the
number ten implies the perfection of all righteousness, and
blessedness, when the creature denoted by seven [1813] cleaves to the
Trinity of the Creator; whence also the Decalogue of the Law was
consecrated in ten precepts. Now the "transgression" of the number ten
is signified by the number eleven; and sin is known to be
transgression, when a man, in seeking something "more," exceeds the
rule of justice. And hence the Apostle calls avarice "the root of all
evils." [1814] And to the soul which goes a-whoring from God, it is
said, in the Person of the same Lord, "Thou wast in hope, if thou didst
depart from Me, that thou wouldest have something more." Because the
sinner then has in his transgression, that is, in his sin, regard to
himself alone--in that he wishes to gratify himself by some private
good of his own (whence they are blamed "who seek their own, not the
things which are Jesus Christ's;" [1815] and charity is commended,
"which seeketh not her own" [1816] ); therefore, this number eleven, by
which transgression is signified, is multiplied, not ten times, but
seven, and so makes up seventy-seven. For transgression looks [1817]
not to the Trinity of the Creator, but to the creature, that is, to the
man himself, which creature the number seven denotes. Three, because of
the soul, in which there [1818] is a kind of image of the Trinity of
the Creator (for it is in the soul that man has been made after the
image of God); and four, because of the body. For the four elements
[1819] of which the body is made up are known by all. And if any one
know them not, he may easily remember, that this body of the world, in
which our bodies move along, has, so to say, four principal parts,
which even Holy Scripture is constantly making mention of, East, and
West, and North, and South. And forasmuch as sins are committed either
by the mind, as in the will only, or by the works of the body also, and
so visibly; therefore the Prophet Amos continually introduces [1820]
God as threatening, and saying, "For three and four iniquities I will
not turn away," that is," I will not dissemble My wrath." [1821] Three,
because of the nature of the soul; four, because of that of the body;
of which two, man consists.
35. So, then, seven times eleven, that is, as has been explained, the
transgression of righteousness, which has regard only to the sinner
himself, make up the number seventy-seven, in which it is signified,
that all sins which are remitted in Baptism are contained. And hence it
is that Luke ascends up through seventy-seven generations unto God, as
showing that man is reconciled unto God by the abolition of all sin.
Hence the Lord Himself saith to Peter, who asked Him how oft he ought
to forgive a brother, "I say not unto thee [1822] seven times, but
until seventy times and seven." [1823] Now, whatever else can be drawn
out of these recesses and treasures of God's mysteries by those who are
more diligent and more worthy than I, receive. Yet have I spoken
according to my poor ability, as the Lord hath aided and given me
power, and as I best could, considering also the little time I had. If
any one of you be capable of anything further, let him knock at Him
from whom I too receive what I am able to receive and speak. But, above
all things, remember this; not to be disturbed by the Scriptures, which
you do not yet understand, nor be puffed up by what you do understand;
but what you do not understand, with submission [1824] wait for, and
what you do understand, hold fast with charity.
__________________________________________________________________
[1685] 2 Cor. iv. 7.
[1686] Muneris.
[1687] Matt. x. 22.
[1688] Ipsos venatores venatus est ad salutem.
[1689] Ps. xxii. 16, 17.
[1690] 1 Cor. iv. 9.
[1691] Spiritaliter.
[1692] Venatorem.
[1693] John xvi. 33.
[1694] Sacramenti.
[1695] Prava.
[1696] Deberet.
[1697] Commendare.
[1698] Populariter agere.
[1699] Gen. xxii. 18.
[1700] Singularitate.
[1701] Periti.
[1702] 1 Cor. i. 27, 28.
[1703] Col. ii. 6, 7.
[1704] Col. ii. 3.
[1705] 2 Cor. iii. 16.
[1706] Calumnias.
[1707] Perversis moribus.
[1708] Matt. i. 1.
[1709] Matt. i. 2-6.
[1710] Matt. i. 7-18.
[1711] Matt. i. 19.
[1712] Velut.
[1713] Auderet.
[1714] Matt. i. 20.
[1715] Matt. i. 21.
[1716] Sanctitas vestra.
[1717] 1 Cor. xi. 19.
[1718] Sacramentum.
[1719] Gustatum.
[1720] Sacramentum.
[1721] Jer. xxvii.
[1722] Rom. xi. 1.
[1723] Meruerunt.
[1724] 1 Cor. xv. 6.
[1725] Acts i. 15.
[1726] Acts xiii. 46.
[1727] Jer. xxix. 7.
[1728] 1 Tim. ii. 1, 2.
[1729] Agricultura.
[1730] Ps. cxviii. 22.
[1731] Matt. i. 20.
[1732] Matt. i. 21.
[1733] Luke ii. 42.
[1734] Luke ii. 48, 49.
[1735] Luke i. 31.
[1736] Luke i. 32.
[1737] Meruerat.
[1738] Dignitatem.
[1739] Ephes. v. 23.
[1740] Gal. iv. 4.
[1741] Fidei.
[1742] 'sh femina mulier omnis ætatis et conditionis, sive nupta est,
sive non est. Gesenius, Lex. Heb., vide exempla, especially Gen. xxiv.
5 and Isa. iv. 1. Vid. Serm. lii. 10.
[1743] Gen. ii. 22.
[1744] Luke ii. 49, 50, 51.
[1745] Wisd. viii. 1.
[1746] Rom. i. 3.
[1747] Commendaret.
[1748] Rom. ix. 5.
[1749] Matt. xxii. 42.
[1750] Ps. cx. 1.
[1751] Matt. xxii. 43, 44, 45.
[1752] Ps. cxxxii. 11.
[1753] Ps. cx. 1.
[1754] Phil. ii. 6.
[1755] Phil. ii. 7.
[1756] Uxorem.
[1757] 1 Cor. vii. 29.
[1758] Debitum.
[1759] 1 Thess. iv. 4.
[1760] Ephes. v. 25.
[1761] Tabulas.
[1762] Tabulæ matrimoniales.
[1763] Ut sint soceri non lenones.
[1764] Frontem.
[1765] Adulterium quasi ad alterum.
[1766] 1 Cor vii. 6.
[1767] 1 Cor. vii. 5.
[1768] Modo.
[1769] Ecclus. xiv. 18.
[1770] Phil. iii. 19.
[1771] 1 Kings xix. 6.
[1772] Meruit.
[1773] Meruit.
[1774] Sic.
[1775] Animadversum.
[1776] The Scriptures.
[1777] Gratia.
[1778] Gen. xvi. 2 and xxx.
[1779] 1 Cor. vii. 4.
[1780] Exod. ii. 10.
[1781] Rom. ii. 14.
[1782] Gen. xlviii. 5, 6.
[1783] In magno sacramento.
[1784] Gal. iv. 4, 5.
[1785] Rom. viii. 23.
[1786] Rom. ix. 3, etc.
[1787] Deut. xxv. 5; Matt. xxii. 24.
[1788] Of these two solutions, (1) that Joseph may have been the
adopted son of Eli, or (2) the son of his wife who, as the next of kin,
married Jacob after his decease, the latter is stated by Africanus
(Eus. H. E. i. 7) to be traditional and derived from kinsmen of the
Lord's. It may be the more likely, in that the name of the wife of
Matthan and Malchi (Estha) is also handed down, through whom, though
half-blood, Heli and Jacob became, at all events, near kinsmen. Else in
the Jerus. Talm. (ap. Lightfoot ad loc.) St. Mary is called the
daughter of Heli, and her genealogy might be counted as his, to whom,
according to the above statement, she was nearly related. The name
Heli, indeed, is no way connected (as some have thought) with Eliachim,
i.q. Joachim; but this name of the father of the Blessed Virgin is said
by St. Augustin to have been taken by the Manichees from apocryphal
books (comp. Faust. xxiii. 9), so neither is it any hindrance. St.
Augustin remarks (Quæst. Ev. ii. 5) that any one possible explanation
is sufficient, and yet that it would be rash to say that there were
only the two that he had named. He treats it then as "madness" to
ground any charge against the evangelists thereon; inasmuch as it can
be solved, faith is indifferent to the "how," since God has not
explained it.
[1789] Luke ii. 48.
[1790] Matt. i. 19.
[1791] Luke i. 63.
[1792] Luke i. 31.
[1793] Matt. i. 20, 21.
[1794] Luke ii. 7. There seems to be no trace of any such reading
anywhere else.
[1795] Firmius.
[1796] Luke iii. 23.
[1797] Pertinere.
[1798] St. Augustin corrects this confusion of Nathan, the son of
David, with the prophet Nathan, in his Retract. B. ii. c. 16.
[1799] 2 Sam. xii. 1.
[1800] Eminet.
[1801] Certos articulos numerorum.
[1802] Gen. xv. 13; Acts vii. 6.
[1803] Deut. ix. 9; 1 Kings xix. 8; Matt. iv. 2.
[1804] Num. xxxii. 13.
[1805] Gen. vii. 4.
[1806] Veritatem.
[1807] Acts i. 3.
[1808] 2 Cor. v. 6.
[1809] 1 Cor. xi. 26.
[1810] Rom. iv. 25.
[1811] John i. 14.
[1812] Matt. iii. 16.
[1813] Septenaria.
[1814] 1 Tim. vi. 10.
[1815] Phil. ii. 21.
[1816] 1 Cor. xiii. 5.
[1817] Pertinet.
[1818] Vid. Aug. De Trin. ix. 4, 5; xiv. c. 6-16, etc.; lib. xv. 40-43.
Ep. 169 (Ben.). 6. De Civ. Dei, xi. 26 and 28. Conf. xiii. 12 (11) and
note in Oxf. ed.
[1819] Primordia.
[1820] Commemorat.
[1821] Amos i. 2, Sept.
[1822] Vide Sermon xxxiii. (Bened. lxxxiii.).
[1823] Matt. xviii. 22.
[1824] Honore.
__________________________________________________________________
Sermon II.
[LII. Ben.]
Of the words of St. Matthew's Gospel, Chap. iii. 13, "Then Jesus cometh
from Galilee to the Jordan unto John, to be baptized of him."
Concerning the Trinity.
1. The lesson of the Gospel hath set before me a subject whereof to
speak to you, beloved, as though by the Lord's command, and by His
command in very deed. For my heart hath waited for an order as it were
from Him to speak, that I might understand thereby that it is His wish
that I should speak on that which He hath also willed should be read to
you. Let your zeal and devotion then give ear, and before the Lord our
God Himself aid ye my labour. For we behold and see as it were in a
divine spectacle exhibited to us, the notice of our God in Trinity,
conveyed [1825] to us at the river Jordan. For when Jesus came and was
baptized by John, the Lord by His servant (and this He did for an
example of humility; for He showeth that in this same humility is
righteousness fulfilled, when as John said to Him, "I have need to be
baptized of Thee, and comest Thou to me?" [1826] He answered, "Suffer
it to be so now, that all righteousness may be fulfilled" [1827] ),
when He was baptized then, the heavens were opened, and the Holy Spirit
came down upon Him in the form of a Dove: and then a Voice from on high
followed, "This is My beloved Son, in whom I am well pleased." [1828]
Here then we have the Trinity in a certain sort distinguished. The
Father in the Voice,--the Son in the Man,--the Holy Spirit in the Dove.
It was only needful just to mention this, for most obvious is it to
see. For the notice of the Trinity is here conveyed to us plainly and
without leaving room for doubt or hesitation. For the Lord Christ
Himself coming in the form of a servant to John, is doubtlessly the
Son: for it cannot be said that it was the Father, or the Holy Spirit.
"Jesus," it is said, "cometh;" [1829] that is, the Son of God. And who
hath any doubt about the Dove? or who saith, "What is the Dove?" when
the Gospel itself most plainly testifieth, "The Holy Spirit descended
upon Him in the form of a dove." [1830] And in like manner as to that
voice there can be no doubt that it is the Father's, when He saith,
"Thou art My Son." [1831] Thus then we have the Trinity distinguished.
2. And if we consider the places, I say with confidence (though in fear
I say it), that the Trinity is in a manner separable. When Jesus came
to the river, He came from one place to another; and the Dove descended
from heaven to earth, from one place to another; and the very Voice of
the Father sounded neither from the earth, nor from the water, but from
heaven; these three are as it were separated in places, in offices, and
in works. But one may say to me, "Show the Trinity to be inseparable
rather. Remember that thou who art speaking art a Catholic, and to
Catholics art thou speaking." For thus doth our faith teach, that is,
the true, the right Catholic faith, gathered not by the opinion of
private [1832] judgment, but by the witness of the Scriptures, [1833]
not subject to the fluctuations of heretical rashness, but grounded on
Apostolic truth: this we know, this we believe. This though we see it
not with our eyes, nor as yet with the heart, so long as we are being
purified by faith, yet by this faith we most lightly and most
strenuously maintain--That the Father, Son, and Holy Spirit are a
Trinity inseparable; One God, not three Gods. But yet so One God, as
that the Son is not the Father, and the Father is not the Son, and the
Holy Spirit is neither the Father nor the Son, but the Spirit of the
Father and of the Son. This ineffable Divinity, abiding ever in itself,
making all things new, creating, creating anew, sending, recalling,
judging, delivering, this Trinity, I say, we know to be at once
ineffable and inseparable.
3. What am I then about? See: The Son came separately in the Man; The
Holy Spirit descended separately from heaven in the form of a Dove; The
Voice of the Father sounded separately out of heaven, "This is My Son."
Where then is this inseparable Trinity? God hath made you attentive by
my words. Pray for me, and open, as it were, the folds [1834] of your
hearts, and may He grant you wherewith your hearts so opened may be
filled. Share my travail with me. For you see what I have undertaken;
and not only what, but who I am that have undertaken it, and of what I
wish to speak, and where and what my position is, even in that "body
which is corruptible, and presseth down the soul, and the earthly
habitation weigheth down the mind that museth upon many things." [1835]
When therefore I abstract my mind from the multiplicity of things, and
gather it up into the One God, the inseparable Trinity, that so I may
see something which I may say of it, think ye that in this "body which
presseth down the soul," I shall be able to say (in order that I may
speak to you something worthy of the subject), "O Lord, I have lifted
up my soul unto Thee." [1836] May He assist me, may He lift it up with
me. For I am too infirm in respect of Him, and He in respect of me is
too mighty.
4. Now this is a question which is often proposed by the most earnest
brethren, and often has place in the conversation of the lovers of
God's word; for this much knocking is wont to be made unto God, while
men say, "Doeth the Father anything which the Son doeth not? or doeth
the Son anything which the Father doeth not?" Let us first speak of the
Father and the Son. And when He to Whom we say, "Be Thou my helper,
leave me not," [1837] shall have given good success to this essay of
ours, then shall we understand how that the Holy Spirit also is in no
way separated from the operation of the Father and the Son. As
concerning the Father and the Son, then, brethren, give ear. Doeth the
Father anything without the Son? We answer, No. Do you doubt it? For
what doeth He without Him "by Whom all things were made? All things,"
saith the Scripture, "were made by Him." [1838] And to inculcate it
fully [1839] upon the slow, and hard, and disputatious it added, And
without Him was not anything made."
5. What then, brethren? "All things were made by Him." We understand
then by this that the whole creation which was made by the Son, the
Father made by His Word--God, by His Power and Wisdom. Shall we then
say, "All things" indeed when they were created, "were made by Him,"
but now the Father doeth not all things by Him? God forbid! Be such a
thought as this far from the hearts of believers; be it driven away
from the mind of the devout; from the understanding of the godly! It
cannot be that He created by Him, and doth not govern by Him. God
forbid that what existeth should be governed without Him, when by Him
it was made, that it might have existence! But let us show by the
testimony of the same Scripture that not only were all things created
and made by Him as we have quoted from the Gospel, "All things were
made by Him, and without Him was nothing made," but that the things
which were made are also governed and ordered by Him. You acknowledge
Christ then to be the Power and Wisdom of God; acknowledge too what is
said of Wisdom, "She reacheth from one end to another mightily, and
sweetly doth she order all things." [1840] Let us not then doubt that
by Him are all things ruled, by whom all things were made. So then the
Father doeth nothing without the Son, nor the Son without the Father.
6. But so a difficulty meets us, which we have undertaken to solve in
the Name of the Lord, and by His will. If the Father doeth nothing
without the Son, nor the Son without the Father, will it not follow,
that we must say that the Father also was born of the Virgin Mary, the
Father suffered under Pontius Pilate, the Father rose again and
ascended into heaven? God forbid! We do not say this, because we do not
believe it. "For I believed, therefore have I spoken: we also believe,
and therefore speak." [1841] What [1842] is in the Creed? That the Son
was born of a Virgin, not the Father. What is in the Creed? That the
Son suffered under Pontius Pilate and was dead, not the Father. Have we
forgotten, that some, misunderstanding this, are called
"Patripassians," who say that the Father Himself was born of a woman,
that the Father Himself suffered, that the Father is the same as the
Son, that they are two names, not two things? And these hath the Church
Catholic separated from the communion of saints, that they might not
deceive any, but dispute in separation from her.
7. Let us then recall the difficulty of the question to your minds. One
may say to me, "You have said that the Father doeth nothing without the
Son, nor the Son without the Father, and testimonies you have adduced
out of the Scriptures, that the Father doeth nothing without the Son,
for that all things were made by Him;' and again, that that which was
made is not governed without the Son, for that He is the Wisdom of the
Father, reaching from one end to another mightily, and sweetly ordering
all things.' And now you tell me, as if contradicting yourself, that
the Son was born of a Virgin, and not the Father; the Son suffered, not
the Father; the Son rose again, not the Father. See then, here I see
the Son doing something which the Father doeth not. Do you therefore
either confess that the Son doeth something without the Father, or else
that the Father also was born and suffered, and died and rose again.
Say one or the other of these, choose one of the two." No: I will
choose neither, I will say neither the one nor the other. I will
neither say the Son doeth anything without the Father, for I should lie
were I to say so; nor that the Father was born, suffered, and died, and
rose again, for I should equally lie were I to say this. "How then,
saith he, will you disentangle yourself from these straits?"
8. The proposing of the question pleases you. May God grant His aid,
that its solution may please you too. See, what I am asking Him, that
He would free both me and you. For in one faith do we stand in the Name
of Christ; and in one house do we live under one Lord, and in one body
are we members under One Head, and by One Spirit are we quickened.
[1843] That the Lord then may set both me who speak, and you who hear,
free from the straits of this most perplexing question, I say as
follows: The Son indeed and not the Father was born of the Virgin Mary;
but this very birth of the Son, not of the Father, was the work both of
the Father and the Son. The Father indeed suffered not, but the Son,
yet the suffering of the Son was the work of the Father and the Son.
The Father did not rise again, but the Son, yet the resurrection of the
Son was the work of the Father and the Son. We seem then to be already
quit of this question, but peradventure it is only by words of my own;
let us see whether it is not as well by words divine. It is my place
then to prove by testimonies of the sacred books, that the birth, and
passion, and resurrection of the Son were in such sort the works of the
Father and the Son, that whereas it is the birth, and passion, and
resurrection of the Son only, yet these three things which belong to
the Son only, were wrought neither by the Father alone, nor by the Son
alone, but by the Father and the Son. Let us prove each several point,
you hear as judges; the case has been already laid open; now let the
witnesses come forth. Let your judgment say to me, as is wont to be
said to pleaders in a cause, "Establish what you promise." I will do so
assuredly, with the Lord's assistance, and will cite the books of
heavenly law. Ye have listened to me attentively while proposing the
question, listen now with still more attention while I prove my point.
9. I must first teach you concerning the birth of Christ, how it is the
work of the Father and the Son, though what the Father and the Son did
work pertains only to the Son. I will quote Paul; one competently
versed in the divine law. That Paul, I say, will I quote, who
prescribes the laws of peace, not of litigation, for lawyers at this
day also have a Paul who prescribes the laws of the courts, [1844] not
the Christian's laws. Let the holy Apostle show us then how the birth
of the Son was the work of the Father. "But," saith he, "when the
fulness of time was come, God sent forth His Son, made of a woman, made
under the Law, to redeem them that were under the Law." [1845] Thus
have ye heard him, and because it is plain and express, have
understood. See, the Father made the Son to be born of a Virgin. For
"when the fulness of time was come, God sent His Son;" the Father sent
His Christ. How sent He Him? "made of a woman, made under the Law." The
Father then made Him of a woman under the Law.
10. Doth this peradventure perplex you, that I said of a virgin, and
Paul saith of a woman? Let not this perplex you; let us not stop here,
for I am not speaking to persons without instruction. The Scripture
saith both, both "of a virgin," and "of a woman." Where saith it, "of a
virgin? Behold, a virgin shall conceive, and bear a Son." [1846] And
"of a woman," as you have just heard; here there is no contradiction.
For the peculiarity of the Hebrew tongue gives [1847] the name of
"women" not to such as have lost their virgin estate, but to females
generally. You have a plain passage in Genesis, when Eve herself was
first made, "He made her a woman." [1848] Scripture also in another
place saith, that God ordered "the women" to be separated "which had
not known man by lying with him." [1849] This then ought now to be well
established, and should not detain us, that so we may be able to
explain, by the Lord's assistance, what will deservedly detain us.
11. We have then proved that the birth of the Son was the work of the
Father; now let us prove that it was the work of the Son also. Now what
is the birth of the Son of the Virgin Mary? Surely it is His assumption
of the form of a servant in the Virgin's womb. Is the birth of the Son
ought else, but the taking of the form of a servant in the womb of the
Virgin? Now hear how that this was the work of the Son also. "Who when
He was in the form of God, thought it not robbery to be equal with God,
but emptied Himself, taking upon Him the form of a servant." [1850]
"When the fulness of time was come, God sent forth His Son, made of a
woman," [1851] who was "made [1852] His Son of the seed of David
according to the flesh." [1853] In this then we see that the birth of
the Son was the work of the Father; but in that the Son Himself
"emptied Himself, taking the form of a servant," we see that the birth
of the Son was the work also of the Son Himself. This then has been
proved; so let us pass on from this point, and receive ye with
attention that which comes next in order.
12. Let us prove that the Passion also of the Son was the work of the
Father and the Son. We may see [1854] that the Passion of the Son is
the work of the Father, since it is written, "Who spared not His own
Son, but delivered Him up for us all;" [1855] and that the Passion of
the Son was His own work also, "Who loved me, and gave Himself for me."
[1856] The Father delivered up the Son, and the Son delivered up
Himself. This Passion was wrought out for one, but by both. As
therefore the birth, so the Passion, of Christ, was not the work of the
Son without the Father, nor of the Father without the Son. The Father
delivered up the Son, and the Son delivered up Himself. What did Judas
in it, but his own sin? Let us then pass on from this point also, and
come we to the resurrection.
13. Let us see the Son indeed, and not the Father, rising again, but
both the Father and the Son working the resurrection of the Son. The
resurrection of the Son is the work of the Father; for it is written,
"Wherefore He exalted Him, and gave Him a name which is above every
name." [1857] The Father therefore raised the Son to life again, in
exalting, and awakening Him from the dead. And did the Son also raise
Himself? Assuredly He did. For He said of the temple, as the figure of
His own body, "Destroy this temple, and in three days I will raise it
again." [1858] Lastly, as the laying down of life has reference to the
Passion, so the taking it again has reference to the resurrection. Let
us see then if the Son laid down His life indeed, and the Father
restored His life to Him, and not He to Himself. For that the Father
restored it is plain. For so saith the Psalm, "Raise Thou Me up, and I
will requite them." [1859] But why do ye wait for a proof from me that
the Son also restored life to Himself? Let Him speak Himself; "I have
power to lay down My life." I have not yet said what I promised. I have
said, "to lay it down;" and you are crying out already, for you are
flying past me. For well-instructed as ye are in the school of your
heavenly teacher, as attentively listening to, and in pious affection
rehearsing, [1860] what is read, ye are not ignorant of what comes
next. "I have power," saith He,"to lay down My life, and I have power
to take it again. No man taketh it from Me, but I lay it down of
Myself, and take it again." [1861]
14. I have made good what I promised; I have established my
propositions with, as I think, the strongest proofs and testimonies.
Hold fast then what you have heard. I will recapitulate it briefly, and
entrust it to be stored up in your minds as a thing, to my thinking, of
the greatest usefulness. The Father was not born of the Virgin; yet
this birth of the Son from the Virgin was the work both of the Father
and the Son. The Father suffered not on the Cross; yet the Passion of
the Son was the work both of the Father and the Son. The Father rose
not again from the dead; yet the resurrection of the Son was the work
both of the Father and the Son. You see then a distinction of Persons,
and an inseparableness of operation. Let us not say therefore that the
Father doeth any thing without the Son, or the Son any thing without
the Father. But perhaps you have a difficulty as to the miracles which
Jesus did, lest peradventure He did some which the Father did not!
Where then is that saying, "The Father who dwelleth in Me, He doeth the
works?" [1862] All that I have now said was plain; it needed to be
barely mentioned; there was no necessity for much labour to make it
understood, but only that care should be taken, that it might be
brought to your remembrance.
15. I wish to say something further, and here ask sincerely both for
your more earnest attention, and your devotion to Godward. For none but
bodies are held or contained in places suited to the nature [1863] of
bodies. The Divinity is beyond all such places: let no one seek for it
as though it were in space. It is everywhere invisible and inseparably
present; not in one part greater, and another smaller; but whole
everywhere, and nowhere divided. Who can see? Who can comprehend this?
Let us restrain ourselves: let us remember who we are; and of Whom we
speak. Let this and that, or whatever appertains [1864] to the nature
of God, be with a pious faith embraced, with a holy respect
entertained, and as far as is allowed us, as far as is possible for us,
in an unspeakable sort understood. Let words be hushed: let the tongue
be silent, let the heart be aroused, let the heart be lifted up
thither. For it is not of such a nature as that it can ascend into the
heart of man; but the heart of man must itself ascend to it. Let us
consider the creatures ("for the invisible things of Him from the
creation of the world are clearly seen, being understood by the things
that are made" [1865] ), if haply in the things which God hath made,
with which we have some familiarity of intercourse, we may find some
resemblance, whereby we may prove that there are some three things
which may be exhibited [1866] as three separably, yet whose operation
is inseparable.
16. Come, brethren, give me your whole attention. But first of all
consider what it is that I promise; if haply I can find any resemblance
in the creature, for the Creator is too high above us. And peradventure
some one of us, whose mind the glare of truth hath, as it were,
stricken with sparks of its brightness, can say those words, "I said in
my ecstasy."--What saidst thou in thine ecstasy?--"I am cast away from
the sight of Thine eyes." [1867] For it seems to me as if he who said
this had lifted up his soul unto God, and had been carried beyond
himself, while they said daily unto him, "Where is thy God?"--had
reached by a kind of spiritual contact to that unchangeable Light, and
through the weakness [1868] of his sight had been unable to endure it,
and so had fallen back again into his own, as it were, sick and languid
state, and had compared himself with that Light, and had felt that the
eye of his mind could not yet be attempered to the light of God's
wisdom. And because he had done this in ecstasy, hurried away from his
bodily senses, and taken [1869] up into God, when he was recalled in a
manner from God to man, he said, "I said in my ecstasy." For I saw in
ecstasy I know not what, which I could not long endure, and being
restored to my mortal estate, [1870] and the manifold thoughts of
mortal things from the body which presseth down the soul, I said, what?
"I am cast away from the sight of Thine eyes." Thou art far above, and
I am far below. What then, brethren, shall we say of God? For if thou
hast been able to comprehend what thou wouldest say, it is not God; if
thou hast been able to comprehend it, thou hast comprehended something
else instead of God. If thou hast been able to comprehend Him as thou
thinkest, by so thinking thou hast deceived thyself. This then is not
God, if thou hast comprehended it; but if it be God, thou hast not
comprehended it. How therefore wouldest thou speak of that which thou
canst not comprehend?
17. Let us see then, if haply we cannot find something in the creature
whereby we may prove that some three things are exhibited [1871]
separately whose operation is yet inseparable. But whither shall we go?
To the heaven, to dispute of the sun and moon and stars? To the earth,
to dispute of shrubs, and trees, and animals which fill the earth? Or
of the heaven and the earth itself, which contain all the things that
are in heaven and earth? How long, O man, wilt thou roam over the
creation? Return unto thyself, see, consider, examine thine own self.
Thou art searching among the creatures for some three things which are
separately exhibited, whose operation is yet inseparable; if then thou
art searching for this among the creatures, search for it first in
thine own self. For thou art not other than a creature. It is a
resemblance thou art searching for. Wouldest thou search for it among
the cattle? For of God it was thou wast speaking, when thou wast in
search for this resemblance. Thou wast speaking of the Trinity of
Majesty ineffable, and because thou didst fail in contemplating [1872]
the Divine Nature, and with becoming humility didst confess thine
infirmity, thou didst come down to human nature; there then pursue
thine enquiry. Wilt thou make thy search among the cattle, in the sun,
or the stars? What of these was made after the image and likeness of
God? Thou mayest search in thine own self for something more familiar
to thee, and more excellent than all these. For God made man after His
own image and likeness. Search then in thine own self, if haply the
image of the Trinity bear not some vestige of the Trinity. And what is
this image? It is an image very different from its model; yet different
as it is, it is an image and a likeness notwithstanding, not indeed in
the same way as the Son is the Image, being the Same Which the Father
is. For an image is in one sort in a son, and in another in a mirror.
There is great difference between them. Thine image in thy son is thine
own self, for the son is by nature what thou art. In substance the same
as thou, in person other than thou. Man then is not an image as the
Only-begotten Son is, but made after a sort of image and likeness. Let
him then search for something in himself, if so be he may find it, even
for some three things which are exhibited [1873] separately, whose
operation is yet inseparable. I will search, and do ye search with me.
I will not search in you, but do ye search in yourselves, and I in
myself. Let us search in concert, and in concert discuss our common
nature and substance.
18. See, O man, and consider whether what I am saying be true. Hast
thou a body and flesh? I have, you say. For how am I in this place that
I now occupy, and how do I move from place to place? How do I hear the
words of one who is speaking, but by the ears of my body? How do I see
the mouth of him who is speaking, but by the eyes of my body? It is
plain then that thou hast a body, no need is there to trouble one's
self about so plain a matter. Consider then another point, consider
what it is that acts through this body. For thou hearest by means of
the ear, but it is not the ear that hears. There is something else
within which hears by means of the ear. Thou seest by means of the
eye--examine this eye. What! hast thou acknowledged the house, and paid
no regard to him that inhabiteth it? Doth the eye see by itself? Is it
not another that sees by means of the eye? I will not say, that the eye
of a dead man, from whose body it is plain the inhabitant hath
departed, sees not, but any man's eye who is only thinking of something
else, sees not the form of the object that is before him. Look then
into thine inner man. For there it is rather that the resemblance must
be sought for of some three things which are exhibited separately,
whose operation is yet inseparable. What then is in thy mind?
Peradventure if I search, I find many things there, but there is
something very nigh at hand, which is understood more easily. What then
is in thy soul? Call it to mind, reflect upon it. For I do not require
that credit should be given me in what I am about to say; if thou find
it not in thyself, admit it not. Look inward then; but first let us see
what had escaped me, whether man be not the image, not of the Son only,
or of the Father only, but of the Father and the Son, and so
consequently of course of the Holy Ghost also. The words in Genesis
are, "Let Us make man after Our own image and likeness." [1874] So then
the Father doth not act without the Son, nor the Son without the
Father. "Let Us make man after Our own image and likeness. Let us
make," not, "I will make," or "Make thou," or "Let him make," but, "Let
Us make after," not "thine image," or "mine," but, "after Our image."
19. I am asking, I am speaking remember of a distant [1875]
resemblance. So let no one say, See what he has compared to God! I have
advertised you of this already, and by anticipation have both put you
on your guard, and have guarded myself. The two are indeed very far
removed from each other, as the lowest from the Highest, as the
changeable from the Unchangeable, the created from the Creator, the
human nature from the Divine. Lo! I apprise you of this at first, that
no one may say ought against me, because there is so great a difference
in the things whereof I am about to speak. Lest then while I am asking
for your ears, ye should any of you be getting ready your teeth,
remember I have undertaken merely to show, that there are some three
things which are separately exhibited, whose operation is yet
inseparable. How like or how unlike these things are to the Almighty
Trinity is no concern of mine at present; but in the very creatures of
the lowest order, and subject to change, we do find three things which
may be separately exhibited, whose operation is yet inseparable. O
carnal imagination! obstinate, unbelieving conscience! Why as
concerning that ineffable Majesty dost thou doubt as to that thing,
which thou canst discover in thine own self? For I ask thee, O man,
hast thou memory? If not, how hast thou retained what I have said? But
perhaps thou hast forgotten already what I said but a little while ago.
Yet these very words, "I said"--these two syllables, thou couldest not
retain except by memory. For how shouldest thou know they were two, if
as the second sounded, thou hadst forgotten the first? But why do I
dwell longer on this? Why am I so urgent? Why do I so press conviction?
For thou hast memory; it is plain. I am searching then for something
else. Hast thou understanding? "I have," you will say. For hadst thou
not memory, thou couldest not retain what I said; and hadst thou not
understanding, thou couldest not comprehend what thou hast retained.
Thou hast then this as well as the other. Thou recallest thine
understanding unto that which thou dost retain within, and so thou
seest it, and by seeing art fashioned into that state as to be said to
know. But I am searching for a third thing. Memory thou hast, whereby
to retain what is said; and understanding thou hast, whereby to
understand what is retained; but as touching these two, I ask again of
thee, Hast thou not with thy will retained and understood? Undoubtedly,
with my will, you will say. So then thou hast will.
These are the three things which I promised I would bring home to your
ears and minds. These three things are in thee, which thou canst
number, but canst not separate. These three then, memory,
understanding, and will--these three, I say, consider how they are
separately exhibited, [1876] yet is their operation inseparable.
20. The Lord will be my present help, and I see that He is present to
help me; by your understanding what I say, I see that He is present to
help me. For I perceive by these your voices how that you have
understood me, and I surely trust that He will still assist us, that
you may comprehend the whole. I promised to show you three things which
are separately exhibited whose operation is yet inseparable. See then;
I did not know what was in thy mind, and thou showedest me by saying,
"Memory." This word, this sound, this expression came forth from thy
mind to mine ears. For before that, thou hadst the silent idea of this
memory, but thou didst not express it. It was in thee, but it had not
yet come to me. But in order that that which was in thee might be
passed on to me, thou didst express the very word, that is, "Memory." I
heard it, I heard these three syllables in the word, "Memory." It is a
noun, a word of three syllables, it sounded, and came to my ear, and
impressed [1877] a certain idea on my mind. The sound has passed away,
but the word whereby the idea was conveyed, and the idea itself,
remains. But I ask, when thou didst pronounce this word, "Memory," thou
seest certainly that it has reference to the memory only. For the other
two things have their own proper names. For one is called "the
understanding," and the other, "the will," not the "memory," but that
one alone is called "memory." Nevertheless, whereby didst thou work in
order to express this, in order to produce these three syllables? This
word which has reference to the memory only, both memory was engaged in
producing in thee, that thou mightest retain what thou saidst, and
understanding, that thou mightest know what thou retainedst, and will,
that thou mightest give expression to what thou knewest. Thanks be to
the Lord our God! He hath helped us, both you and me. For I tell you
the truth, beloved, that I undertook the examination and explanation of
this subject with exceeding fear. For I was afraid lest haply I might
gladden the spirit of the more enlarged in mind, and inflict on the
slower capacities an afflictive weariness. But now I see both by the
attention with which you have heard, and the quickness with which you
have understood me, that you have not only caught what I have said, but
that you have anticipated my words. Thanks be to the Lord!
21. See then, henceforth I speak in all security of that which you have
already understood; I am inculcating no unknown lesson, but am only
conveying to you by recapitulation what you have already received. Now,
of these three things, one only has been yet named and expressed;
"Memory" is the name of one only of those three, yet all the three
concurred in producing the name of this single one of the three. The
single word "memory" could not be expressed, but by the operation of
the will, and the understanding, and the memory. The single word
"understanding" could not be expressed, but by the operation of the
memory, the will, and the understanding; and the single word "will"
could not be expressed, but by the operation of the memory and the
understanding and the will. What I promised, then, I think has been
explained, that which I have pronounced separately, I conceived
inseparably. The three together have produced each one of these, but
yet this one which the three have produced has reference not to the
three, but to one. The three together have produced the word "memory,"
but this word has reference to none but the memory only. The three
together have produced the word "understanding," but it has reference
to none but the understanding only. The three together have produced
the word "will," but it has reference to none but the will only. So the
Trinity concurred in the formation of the Body of Christ, but it
belongs to none but Christ only. The Trinity concurred in the formation
of the Dove from heaven; but it belongs to none but the Holy Spirit
only. The Trinity formed the Voice from heaven, but this Voice belongs
to none but the Father only.
22. Let no one then say to me, no one with unfair cavils try to press
upon my infirmity, saying, "Which then of these three, which you have
shown to be in our mind or soul, which of them [1878] answers to the
Father, that is, so to say, to the likeness of the Father, which of
them to that of the Son, and which of them to that of the Holy Ghost?"
I cannot say--I cannot explain this. Let us leave somewhat to
meditation and to silence. Enter into thine own self; separate thyself
from all tumult. Look into thine inner self; see if thou have there
some sweet retiring place of conscience, where there may be no noise,
no disputation, no strife, or debatings; where there will be not a
thought of dissensions, and obstinate contention. Be meek to hear the
word, that so thou mayest understand. Perhaps thou mayest soon have to
say, "Thou wilt make me hear of joy and gladness, and my bones shall
rejoice;" [1879] the bones, that is, which are humbled, not those that
are lifted up.
23. It is enough, then, that I have shown that there are some three
things which are exhibited separately, whose operation is yet
inseparable. If thou hast discovered this in thine own self; if thou
hast discovered it in man; if thou hast discovered it in a being [1880]
that walketh on the earth, and beareth about a frail "body, which
weigheth down the soul;" believe that the Father, Son, and Holy Spirit
may be exhibited separately, by certain visible symbols, by certain
forms borrowed from the creatures, and still their operation be
inseparable. This is enough. I do not say that "memory" is the
Father,--the "understanding" the Son,--and "will" the Spirit; I do not
say this; let men understand it how they will. I do not venture to say
this. Let us reserve the greater truths for those who are capable of
them: but, infirm as I am myself, I convey to the infirm only what is
according to our powers. I do not say that these things are in any sort
to be equalled with the Holy Trinity, to be squared after an analogy;
that is, a kind of exact rule of comparison. This I do not say. But
what do I say? See. I have discovered in thee three things, which are
exhibited separately, whose operation is inseparable; and of these
three, every single name is produced by the three together; yet does
not this name belong to the three, but to some one of the three.
Believe then in the Trinity, what thou canst not see, if in thyself
thou hast heard, and seen, and retained it. For what is in thine own
self thou canst know: but what is in Him who made thee, whatever it be,
how canst thou know? And if thou shalt be ever able, thou art not able
yet. And even when thou shalt be able, wilt thou be able so to know
God, as He knoweth Himself? Let then this suffice you, beloved: I have
said all I could; I have made good my promise as ye required. As to the
rest which must be added, that your understanding may make advancement,
this seek from the Lord.
__________________________________________________________________
[1825] Commendari.
[1826] Matt. iii. 14.
[1827] Matt. iii. 15.
[1828] Matt. iii. 17.
[1829] Matt. iii. 13.
[1830] Matt. iii. 16.
[1831] Matt. iii. 17; Mark i. 11.
[1832] Præsumptionis.
[1833] Lectionis.
[1834] Aperientes sinum.
[1835] Wisd. ix. 15.
[1836] Ps. lxxxvi. 4.
[1837] Ps. xxvi. 9, Sept. (xxvii. English version).
[1838] John i. 3.
[1839] Satiate.
[1840] Wisd. viii. 1.
[1841] Ps. cxvi. 10.
[1842] Fide, i.e. Symb. fidei (Ben.).
[1843] Vegetamur.
[1844] Litigatorum.
[1845] Gal. iv. 4, 5.
[1846] Isa. vii. 14.
[1847] Vide Serm. i. (li.) 18.
[1848] Gen. ii. 22.
[1849] Num. xxxi. 18; Judg. xxi. 11.
[1850] Phil. ii. 6, 7.
[1851] Gal. iv. 4.
[1852] i.e.the term made belongs to His birth in the flesh, Who was
begotten in eternity.
[1853] Rom. i. 3.
[1854] Faciat Pater passionem Filii.
[1855] Rom. viii. 32.
[1856] Gal. ii. 20.
[1857] Phil. ii. 9.
[1858] John ii. 19.
[1859] Ps. xli. 10.
[1860] Reddentes.
[1861] John x. 18.
[1862] John xiv. 10.
[1863] Corporalibus.
[1864] Quidquid est quod Deus est.
[1865] Rom. i. 20.
[1866] Proferantur.
[1867] Ps. xxxi. 22, Sept.
[1868] See Aug Conf. B. xii. ch. 23-26.
[1869] Subreptus.
[1870] Membris.
[1871] Demonstrari.
[1872] Defecisti in divinis.
[1873] Pronuntientur.
[1874] Gen. i. 26.
[1875] Dissimilem rem.
[1876] Pronuntiari.
[1877] Insinuavit.
[1878] Pertinet.
[1879] Ps. l. 10, Sept. (li. 8, English version).
[1880] Personâ.
__________________________________________________________________
Sermon III.
[LIII. Ben.]
On the words of the Gospel, Matt. Chap. v. 3 and 8, "Blessed are the
poor in spirit:" etc., but especially on that, "Blessed are the pure in
heart: for they shall see God."
1. By the return of the commemoration of a holy virgin, who gave her
testimony to Christ, and was found worthy [1881] of a testimony from
Christ, who was put to death openly, and crowned invisibly, I am
reminded to speak to you, beloved, on that exhortation which the Lord
hath just now uttered out of the Gospel, [1882] assuring us that there
are many sources of a blessed life, which there is not a man that does
not wish for. There is not a man surely can be found, who does not wish
to be blessed. But oh! if as men desire the reward, so they would not
decline the work that leads to it! Who would not run with all alacrity,
were it told him, "Thou shalt be blessed"? Let him then also give a
glad and ready ear when it is said, "Blessed, if thou shalt do thus."
Let not the contest be declined, if the reward be loved; and let the
mind be enkindled to an eager execution of the work, by the setting
forth of the reward. What we desire, and wish for, and seek, will be
hereafter; but what we are ordered to do for the sake of that which
will be hereafter, must be now. Begin now, then, to recall to mind the
divine sayings, and the precepts and rewards of the Gospel. "Blessed
are the poor in spirit, for theirs is the kingdom of heaven." [1883]
The kingdom of heaven shall be thine hereafter; be poor in spirit now.
Wouldest thou that the kingdom of heaven should be thine hereafter?
Look well to thyself whose thou art now. Be poor in spirit. You ask me,
perhaps, "What is to be poor in spirit?" No one who is puffed up is
poor in spirit; therefore he that is lowly is poor in spirit. The
kingdom of heaven is exalted; but "he who humbleth himself shall be
exalted." [1884]
2. Mark what follows: "Blessed," saith He, "are the meek, for they
shall inherit the earth." [1885] Thou wishest to possess the earth now;
take heed lest thou be possessed by it. If thou be meek, thou wilt
possess it; if ungentle, thou wilt be possessed by it. And when thou
hearest of the proposed reward, do not, in order that thou mayest
possess the earth, unfold the lap of covetousness, whereby thou
wouldest at present possess the earth, to the exclusion even of thy
neighbour by whatever means; let no such imagination deceive thee. Then
wilt thou truly possess the earth, when thou dost cleave to Him who
made heaven and earth. For this is to be meek, not to resist thy God,
that in that thou doest well He may be well-pleasing to thee, not thou
to thyself; and in that thou sufferest ill justly, He may not be
unpleasing to thee, but thou to thyself. For no small matter is it that
thou shalt be well-pleasing to Him, when thou art displeased with
thyself; whereas if thou art well-pleased with thine own self, thou
wilt be displeasing to Him.
3. Attend to the third lesson, "Blessed are they that mourn, for they
shall be comforted." [1886] The work consisteth in mourning, the reward
in consolation; for they who mourn in a carnal sort, what consolations
have they? Miserable consolations, objects rather of fear. There the
mourner is comforted by things which make him fear lest he have to
mourn again. For instance, the death of a son causes the father sorrow,
and the birth of a son joy. The one he has carried out to his burial,
the other he has brought into the world; in the former is occasion of
sadness, in the latter of fear: and so in neither is there consolation.
That therefore will be the true consolation, wherein shall be given
that which may not be lost, so that they may rejoice for their after
consolation, who mourn that they are in [1887] exile now.
4. Let us come to the fourth work and its reward, "Blessed are they
that hunger and thirst after righteousness, for they shall be filled."
[1888] Dost thou desire to be filled? Whereby? If the flesh long for
fulness, after digestion thou wilt suffer hunger again. So He saith,
"Whosoever drinketh of this water shall thirst again." [1889] If the
remedy which is applied to a wound heal it, there is no more pain; but
that which is applied against hunger, food that is, is so applied as to
give relief only for a little while. For when the fulness is past,
hunger returns. This remedy of fulness is applied day by day, yet the
wound of weakness is not healed. Let us therefore "hunger and thirst
after righteousness, that we may be filled" with that righteousness
after which we now hunger and thirst. For filled we shall be with that
for which we hunger and thirst. Let our inner man then hunger and
thirst, for it hath its own proper meat and drink. "I," saith He, "am
the Bread which came down from heaven." [1890] Here is the bread of the
hungry; long also for the drink of the thirsty, "For with Thee is the
well of life." [1891] )
5. Mark what comes next: "Blessed are the merciful, for they shall
obtain mercy." [1892] Do this, and so shall it be done to thee; deal so
with others, that God may so deal with thee. For thou art at once in
abundance and in want--in abundance of temporal things, in want of
things eternal. The man whom thou hearest is a beggar, and thou art
thyself God's beggar. Petition is made to thee, and thou makest thy
petition. As thou hast dealt with thy petitioner, so shall God deal
with His. Thou art at once full and empty; fill the empty with thy
fulness, that thy emptiness may be filled with the fulness of God.
6. Mark what comes next: "Blessed are the pure in heart, for they shall
see God." [1893] This is the end of our love; an end whereby we are
perfected, and not consumed. For there is an end of food, and an end of
a garment; of food when it is consumed by the eating; of a garment when
it is perfected in the weaving. Both the one and the other have an end;
but the one is an end of consumption, the other of perfection.
Whatsoever we now do, whatsoever we now do well, whatsoever we now
strive for, or are in laudable sort eager for, or blamelessly desire,
when we come to the vision of God, we shall require no more. For what
need he seek for, with whom God is present? or what shall suffice him,
whom God sufficeth not? We wish to see God, we seek, we kindle with
desire to see Him. Who doth not? But mark what is said: "Blessed are
the pure in heart, for they shall see God." Provide thyself then with
that whereby thou mayest see Him. For (to speak after the flesh) how
with weak eyes desirest thou the rising of the sun? Let the eye be
sound, and that light will be a rejoicing, if it be not sound, it will
be but a torment. For it is not permitted with a heart impure to see
that which is seen only by the pure heart. Thou wilt be repelled,
driven back from it, and wilt not see it. For "blessed are the pure in
heart, for they shall see God." How often already hath he enumerated
the blessed, and the causes of their blessedness, and their works and
recompenses, their merits and rewards! But nowhere hath it been said,
"They shall see God." "Blessed are the poor in spirit, for theirs is
the kingdom of heaven." "Blessed are the meek, for they shall inherit
the earth." "Blessed are they that mourn, for they shall be comforted."
"Blessed are they that hunger and thirst after righteousness, they
shall be filled." "Blessed are the merciful, they shall obtain mercy."
In none of these hath it been said, "They shall see God." When we come
to the "pure in heart," there is the vision of God promised. And not
without good cause; for there, in the heart, are the eyes, by which God
is seen. Speaking of these eyes, the Apostle Paul saith, "The eyes of
your heart being enlightened." [1894] At present then these eyes are
enlightened, as is suitable to their infirmity, by faith; hereafter as
shall be suited to their strength, they shall be enlightened by sight.
"For as long as we are in the body we are absent from the Lord; For we
walk by faith, not by sight." [1895] Now as long as we are in this
state of faith, what is said of us? "We see now through a glass darkly;
but then face to face." [1896]
7. Let no thought be entertained here of a bodily face. For if
enkindled by the desire of seeing God, thou hast made ready thy bodily
face to see Him, thou wilt be looking also for such a face in God. But
if now thy conceptions of God are at least so spiritual as not to
imagine Him to be corporeal (of which [1897] subject I treated
yesterday at considerable length, if yet it was not in vain), if I have
succeeded in breaking down in your heart, as in God's temple, that
image of human form; if the words in which the Apostle expresses his
detestation of those, "who, professing themselves to be wise became
fools, and changed the glory of the incorruptible God into an image
made like unto corruptible man," [1898] have entered deep into your
minds, and taken possession of your inmost heart; if ye do now detest
and abhor such impiety, if ye keep clean for the Creator His own
temple, if ye would that He should come and make His abode with you,
"Think of the Lord with a good heart, and in simplicity of heart seek
for Him." [1899] Mark well who it is to whom ye say, if so be ye do say
it, and say it in sincerity, "My heart said to Thee, I will seek Thy
face." Let thine heart also say, and add, "Thy face, Lord, will I
seek." [1900] For so wilt thou seek it well, because thou seekest with
thine heart. Scripture speaks of the "face of God, the arm of God, the
hands of God, the feet of God, the seat of God," and His footstool; but
think not in all this of human members. If thou wouldest be a temple of
truth, break down the idol of falsehood. The hand of God is His power.
The face of God is the knowledge of God. The feet of God are His
presence. The seat of God, if thou art so minded, is thine own self.
But perhaps thou wilt venture to deny that Christ is God! "Not so," you
say. Dost thou grant this too, that "Christ is the power of God and the
wisdom of God? [1901] "I grant it," you say. Hear then, "The soul of
the righteous is the seat of wisdom." [1902] "Yes." For where hath God
His seat, but where He dwelleth? And where doth He dwell, but in His
temple? "For the temple of God is holy, which temple ye are." [1903]
Take heed therefore how thou dost receive God. "God is a Spirit, and
must be worshipped in spirit and in truth." [1904] Let the ark of
testimony enter now into thy heart, if thou art so minded, and let
Dagon fall. [1905] Now therefore give ear at once, and learn to long
for God; learn to make ready that whereby thou mayest see God.
"Blessed," saith He, "are the pure in heart, for they shall see God."
Why dost thou make ready the eyes of the body? If He should be seen by
them, that which should be so seen would be contained in space. But He
who is wholly everywhere is not contained in space. Cleanse that
whereby He may be seen.
8. Hear and understand, if haply through His help I shall be able to
explain it; and may He help us to the understanding of all the
above-named works and rewards, how suitable rewards are apportioned to
their corresponding duties. For where is there anything said of a
reward which does not suit, and harmonize with its work? Because the
lowly seem as it were aliens from a kingdom, He saith, "Blessed are the
poor in spirit, for theirs is the kingdom of heaven." Because meek men
are easily despoiled of their land, [1906] He saith, "Blessed are the
meek, for they shall inherit the land." [1907] Now the rest are plain
at once; they are understood of themselves, and require no one to treat
of them at length; they need only one to mention them. "Blessed are
they that mourn." Now what mourner does not desire consolation? "They,"
saith He, "shall be comforted." "Blessed are they that hunger and
thirst after righteousness." What hungry and thirsty man does not seek
to be filled? "And they," saith He, "shall be filled." "Blessed are the
merciful." What merciful man but wishes that a return should be
rendered him by God of His own work, that it may be so done to him, as
he doeth to the poor? "Blessed," saith He, "are the merciful, for they
shall obtain mercy." How in each case hath every duty its appropriate
reward: and nothing is introduced in the reward which doth not suit the
precept! For the precept is, that thou be "poor in spirit;" the reward,
that thou shalt have the "kingdom of heaven." The precept is, that thou
be "meek;" the reward, that thou shalt "possess the earth." The percept
is, that thou "mourn;" the reward, that thou shalt be "comforted." The
precept is, that thou "hunger and thirst after righteousness;" the
reward, that thou shalt "be filled." The precept is, that thou be
"merciful;" the reward, that thou shalt "obtain mercy." And so the
precept is, that thou cleanse the heart; the reward, that thou shalt
see God.
9. But do not so conceive of these precepts and rewards, as to think
when thou dost hear, "Blessed are the pure in heart, for they shall see
God," that the poor in spirit, or the meek, or they that mourn, or they
who hunger and thirst after righteousness, or the merciful, will not
see Him. Think not of those that are pure in heart, that they only will
see Him, whilst the others will be excluded from the sight of Him. For
all these several characters are the self-same persons. They shall all
see; but they shall not see in that they are poor in spirit, or meek,
or in that they mourn, and hunger and thirst after righteousness, or
are merciful, but in that they are pure in heart. Just as if bodily
works were duly assigned to the several members of the body, and one
were to say for example, Blessed are they who have feet, for they shall
walk; blessed are they that have hands, for they shall work; blessed
are they that have a voice, for they shall cry aloud; blessed are they
who have a mouth and tongue, for they shall speak; blessed are they
that have eyes, for they shall see. Even so our Lord arranging in their
order the members as it were of the soul, hath taught what is proper to
each. Humility qualifies [1908] for the possession of the kingdom of
heaven; meekness qualifies for possessing the earth; mourning for
consolation; hunger and thirst after righteousness for being filled;
mercy for the obtaining mercy; a pure heart for seeing God.
10. If then we desire to see God, whereby shall our eye be purified?
For who would not care for, and diligently seek the means of purifying
that eye whereby he may see Him whom he longeth after with an entire
affection? The Divine record has expressly mentioned this when it says,
"purifying their hearts by faith." [1909] The faith of God then
purifies the heart, the pure heart sees God. But because this faith is
sometimes so defined by men who deceive themselves, as though it were
enough only to believe (for some promise themselves even the sight of
God and the kingdom of heaven, who believe and live evilly); against
these, the Apostle James, incensed and indignant as it were with a holy
[1910] charity, saith in his Epistle, "Thou believest there is one
God." Thou applaudest thyself for thy faith, for thou markest how that
many ungodly men think there are gods many, and thou rejoicest in
thyself because thou dost believe that there is but one God; "Thou
doest well: the devils also believe, and tremble." [1911] Shall they
also see God? They shall see Him who are pure in heart. But who can say
that unclean spirits are pure in heart? And yet they also "believe and
tremble."
11. Our faith then must be different from the faith of devils. For our
faith purifies the heart; but their faith makes them guilty. For they
do wickedly, and therefore say they to the Lord, "What have we to do
with Thee?" When thou hearest the devils say this, thinkest thou that
they do not acknowledge Him? "We know," they say, "who Thou art: Thou
art the Son of God." [1912] This Peter says, and is commended; the
devil says it, and is condemned. Whence cometh this, but that though
the words be the same, the heart is different? Let us then make a
distinction in our faith, and not be content to believe. This is no
such faith as purifieth the heart. "Purifying their hearts," it is
said, "by faith." [1913] But by what, and what kind of faith, save that
which the Apostle Paul defines when he says, "Faith which worketh by
love." [1914] That faith distinguishes us from the faith of devils, and
from the infamous and abandoned conduct of men. "Faith," he says. What
faith? "That which worketh by love," and which hopeth for what God doth
promise. Nothing is more exact or perfect than this definition. There
are then in faith these three things. He in whom that faith is which
worketh by love, must necessarily hope for that which God doth promise.
Hope therefore is the associate of faith. For hope is necessary as long
as we see not what we believe, lest perhaps through not seeing, and by
despairing to see, we fail. That we see not, doth make us sad; but that
we hope we shall see, comforteth us. Hope then is here, and she is the
associate of faith. And then charity also, by which we long, and strive
to attain, and glow with desire, and hunger and thirst. This then is
taken in also; and so there will be faith, hope, and charity. For how
shall there not be charity there, since charity is nothing else but
love? And this faith is itself defined as that "which worketh by love."
Take away faith, and all thou believest perisheth; take away charity,
and all that thou dost perisheth. For it is the province of faith to
believe, of charity to do. For if thou believest without love, thou
dost not apply thyself to good works; or if thou dost, it is as a
servant, not as a son, through fear of punishment, not through love of
righteousness. Therefore I say, that faith purifieth the heart, which
worketh by love.
12. And what does this faith effect at present? What does it by so many
testimonies of Scripture, by its manifold lessons, its various and
plentiful exhortations, but make us "see now through a glass darkly,
and hereafter face to face." But return not now in thought again to
this thy bodily face. Think only of the face of the heart. Force,
compel, press thine heart to think of things divine. Whatsoever occurs
to thy mind that is like to a body, throw it off from thee. If thou
canst not yet say, "It is this," yet at least say, "It is not this."
For when wilt thou be able to say, "This is God"? Not even then, when
thou shall see Him; for what thou shalt then see is ineffable. Thus the
Apostle says, that he "was caught up into the third heaven, and heard
ineffable words." [1915] If the words are ineffable, what is He whose
words they are? Therefore as thou dost think of God, perchance there is
presented to thee the idea of some human figure of marvellous and
exceeding greatness, and thou hast set it before the eyesof thy mind as
something very great, and grand, and of vast extension. Still somewhere
thou hast set bounds to it. If thou hast, it is not God. But if thou
hast not set bounds to it, where can the face be? Thou art fancying to
thyself some huge body, and in order to distinguish the members in it,
thou must needs set bounds to it. For in no other way but by setting
bounds to this large body, canst thou distinguish the members. But what
art thou about, O foolish and carnal imagination! Thou hast made a
large bulky body, and so much the larger, as thou hast thought the more
to honour God. Another adds one cubit to it, and makes it greater than
before.
13. But "I have read," you will say. What hast thou read, who hast
understood nothing? Yet tell me, what hast thou read? Let us not thrust
back the babe in understanding with his play. Tell me, what hast thou
read? "Heaven is My throne, and the earth is My footstool." [1916] I
hear thee; I have read it also: but it may be that thou thinkest
thyself to have the advantage, in that thou hast both read and
believed. But I also believe what thou hast just said. Let us then
believe it together. What do I say? Let us search it out together. Lo!
hold fast what thou hast so read and believed; "Heaven is My throne
(that is, "my seat," for "throne," [1917] in Greek, is "seat," [1918]
in Latin), and the earth is My footstool." But hast thou not read these
words as well, "Who has meted out the heaven with the palm of His
hand?" [1919] I conclude that thou hast read them; thou dost
acknowledge them, and confess that thou believest them; for in that
book we read both the one and the other, and believe both. But now
think a while, and teach me. I make thee my teacher, and myself the
little one. Teach me, I pray thee, "Who is He that sitteth on the palm
of His hand?"
14. See, thou hast drawn the figure and lineaments of the members of
God from a human body. And perhaps it has occurred to thee to think,
that it is according to the body that we were made after the Image of
God. I will admit this idea for a time to be considered, and canvassed,
and examined, and by disputation to be thoroughly sifted. Now then, if
it please thee, hear me; for I heard thee in what thou wast pleased to
say. God sitteth in heaven, and meteth out the heaven with His palm.
What! doth the same heaven become broad when it is God's seat, and
narrow, when He meteth it out? Or is [1920] God when sitting, limited
to the measure of His palm? If this be so, God did not make us after
His likeness, for the palm of our hand is much narrower than that part
of the body whereon we sit. But if He be as broad in His palm as in His
sitting, He hath made our members quite unlike His. There is no
resemblance here. Let the Christian then blush to set up such an idol
in his heart as this. Wherefore take heaven for all saints. For the
earth also is spoken of all who are in the earth, "Let all the earth
worship Thee." [1921] If we may properly say with regard to those who
dwell on the earth, "Let all the earth worship Thee," we may with the
same propriety say also as to those who dwell in heaven, "Let all the
heaven bear Thee." For even the Saints who dwell on earth, though in
their body they tread the earth, in heart dwell in heaven. For it is
not in vain that they are reminded to "lift up their hearts," [1922]
and when they are so reminded, they answer, "that they lift them up:"
nor in vain is it said, "If ye then be risen with Christ, seek those
things which are above, where Christ sitteth on the right hand of God.
Set your affections on things above, not on things on the earth."
[1923] In so far therefore as they have their conversation there, they
do bear God, and they are heaven; because they are the seat of God; and
when they declare the words of God, "The heavens declare the glory of
God." [1924]
15. Return then with me to the face of the heart, and make it ready.
That to which God speaketh is within. The ears, and eyes, and all the
rest of the visible members, are either the dwelling place or the
instrument of some thing within. It is the inner man where Christ doth
dwell, now [1925] by faith, and hereafter He will dwell in it, by the
presence of His Divinity, when we shall have known "what is the length,
and breadth, and depth, and height; when we shall have known also the
love of Christ that surpasseth knowledge, that we may be filled with
all the fulness of God." [1926] Now then if thou wouldest enter into
the meaning of these words, summon all thy powers [1927] to comprehend
the breadth, and length, and height, and depth. Wander not in the
imagination of the thoughts through the spaces of the world, and the
yet comprehensible extent of this so vast a body. Look for what I am
speaking of in thine own self. The "breadth" is in good works; the
"length" is in long-suffering and perseverance in well-doing; the
"height" is in the expectation of rewards above, for which height's
sake thou art bidden "to lift up thy heart." Do well, and persevere in
well-doing, because of God's reward. Esteem earthly things as nothing,
lest, when this earth shall be smitten with any scourge of that wise
One, thou say that thou hast worshipped God in vain, hast done good
works in vain, hast persevered in good works in vain. For by doing good
works thou hadst as it were the "breadth," by persevering in them thou
hadst as it were the "length;" but by seeking earthly things thou hast
not had the "height." Now observe the "depth;" it is the grace of God
in the secret dispensation of His will. "For who hath known the mind of
the Lord? or who hath been His counsellor?" [1928] and, "Thy judgments
are as a great depth." [1929]
16. This conversation of well-doing, of perseverance in well-doing, of
hoping for rewards above, of the secret dispensation of the grace of
God, in wisdom not in foolishness, nor yet in finding fault, because
one man is after this manner and another after that; for "there is no
iniquity with God;" [1930] apply this, I say, if you think good, also
to the Cross of thy Lord. For it was not without a meaning [1931] that
He chose this kind of death, in whose power it was even either to die
or not. Now if it was in His power to die or not, why was it not in His
power also to die in this or the other manner! Not without a meaning
then did He select the Cross, whereby to crucify thee to this world.
For the "breadth" is the transverse beam in the cross where the hands
are fastened, to signify good works. The "length" is in that part of
the wood which reaches from this transverse beam to the ground. For
there the body is crucified and in a manner stands, and this standing
signifies perseverance. Now "the height" is in that part, which from
the same transverse beam projects upward to the head, and hereby is
signified the expectation of things above. And where is the "depth" but
in that part which is fixed in the ground? For so is the dispensation
of grace, hidden and in secret. It is not seen itself, but from thence
is projected all that is seen. After this, when thou shalt have
comprehended all these things, not in the mere understanding but in
action also ("for a good understanding have all they that do
hereafter)," [1932] then if thou canst, stretch out thyself to attain
to the knowledge of the "love of Christ which passeth knowledge." When
thou hast attained to it, thou "wilt be filled with all the fulness of
God." Then will be fulfilled the "face to face." Now thou wilt be
filled with all the fulness of God, not as if God should be full of
thee, but so that thou shalt be full of God. Seek there, if thou canst,
for any bodily face. Away with such trifles from the eye of the mind.
Let the child cast away his playthings, and learn to handle more
serious matters. And in many things we are but children; and when we
were more so than we are, we were borne with by our betters. "Follow
peace with all men, and holiness, without which no man shall see God."
[1933] For by this is the heart purified; for that in it is that faith
"which worketh by love." Hence, "Blessed are the pure in heart, for
they shall see God."
__________________________________________________________________
[1881] Meruit.
[1882] This portion of St. Matthew is the gospel during the whole
octave of All Saints, as in our own Church on All Saints' Day; the
corresponding portion of St. Luke is read in the Comm. Plur. Mart.
[1883] Matt. v. 3.
[1884] Luke xiv. 11 and xviii. 14.
[1885] Matt. v. 5 (4, Vulgate).
[1886] Matt. v. 4 (5, Vulgate).
[1887] Peregrinari.
[1888] Matt. v. 6.
[1889] John iv. 13.
[1890] John vi. 41.
[1891] Ps. xxxvi. 9.
[1892] Matt. v. 7.
[1893] Matt. v. 8.
[1894] Eph. i. 18.
[1895] 2 Cor. v. 6, 7.
[1896] 1 Cor. xiii. 12.
[1897] Probably the Sermon xxiii., on Ps. lxxiii. 23, seu de visione
Dei (Ben.).
[1898] Rom. i. 22, 23.
[1899] Wisd. i. 1.
[1900] Ps. xxvi. 8, Sept. (xxvii. English version).
[1901] 1 Cor. i. 24.
[1902] Wisd. i.
[1903] 1 Cor. iii. 17.
[1904] John iv. 24.
[1905] 1 Sam. v. 3.
[1906] Terra.
[1907] Terram.
[1908] Apta est.
[1909] Acts xv. 9.
[1910] Spiritali.
[1911] Jas. ii. 19.
[1912] Luke iv. 34; Matt. xvi. 16.
[1913] Acts xv. 9.
[1914] Gal. v. 6.
[1915] 2 Cor. xii. 2-4.
[1916] Isa. lxvi. 1.
[1917] Thronus.
[1918] Sedes.
[1919] Isa. xl. 12.
[1920] An ipse Deus tantus est in sedendo quantus in palmo.
[1921] Ps. lxv. 4, Sept. (lxvi. English version).
[1922] In the Communion Office.
[1923] Col. iii. 1, 2.
[1924] Ps. xix. 1.
[1925] Interim.
[1926] Eph. iii. 17, etc.
[1927] Si tibi intellectus hic non displicet advoca te comprehendere.
[1928] Rom. xi. 34.
[1929] Ps. xxxvi. 6.
[1930] 2 Chron. xix. 7; Rom. ix. 14.
[1931] Frustra.
[1932] Ps. cxi. 10.
[1933] Heb. xii. 14.
__________________________________________________________________
Sermon IV.
[LIV. Ben.]
On that which is written in the Gospel, Matt. v. 16, "Even so let your
light shine before men, that they may see your good works, and glorify
your Father Who is in Heaven:" and contrariwise, Chap. vi., "Take heed
that ye do not your righteousness before men, to be seen of them."
1. It is wont to perplex many persons, Dearly beloved, that our Lord
Jesus Christ in His Evangelical Sermon, after He had first said, "Let
your light so shine before men, that they may see your good works, and
glorify your Father which is in heaven;" [1934] said afterwards, "Take
heed that ye do not your righteousness [1935] before men to be seen of
them." [1936] For so the mind of him who is weak in understanding is
disturbed, is desirous to obey both precepts, and distracted by
diverse, and contradictory commandments. For a man can as little obey
but one master, if he give contradictory orders, as he can serve two
masters, [1937] which the Saviour Himself hath testified in the same
Sermon to be impossible. What then must the mind that is in this
hesitation do, when it thinks that it cannot, and yet is afraid not to
obey? For if he set his good works in the light to be seen of men, that
he may fulfil the command, "Let your light so shine before men, that
they may see your good works, and glorify your Father which is in
heaven;" he will think himself involved in guilt because he has done
contrary to the other precept which says, "Take heed that ye do not
your righteousness before men to be seen of them." And again, if
fearing and avoiding this, he conceal his good works, he will think
that he is not obeying Him who commands, saying, "Let your light shine
before men, that they may see your good works."
2. But he who is of a right understanding, fulfils both, and will obey
in both the Universal Lord of all, who would not condemn the slothful
servant, if he commanded those things which could by no means be done.
For give ear to "Paul, the servant of Jesus Christ, called to be an
Apostle, separated unto the Gospel of God," [1938] both doing and
teaching both duties. See how his "light shineth before men, that they
may see his good works. We commend ourselves," saith he, "to every
man's conscience in the sight of God." [1939] And again, "For we
provide things honest, not only in the sight of God, but also in the
sight of men." [1940] And again, "Please all men in all things, even as
I please all men in all things." [1941] See, on the other hand, how he
takes heed, that he "do not his righteousness before men to be seen of
them. Let every man," saith he, "prove his own work, and then shall he
have glorying in himself, and not in another." [1942] And again, "For
our glorying is this, the testimony of our conscience." [1943] And
that, than which nothing is plainer, "If," saith he, "I yet pleased
men, I should not be the servant of Christ." [1944] But lest any of
those who are perplexed about the precepts of our Lord Himself as
contradictory, should much more raise a question against His Apostle
and say, How sayest thou, "Please all men in all things, even as I also
please all men in all things:" and yet also sayest, "If I yet pleased
men; I should not be the servant of Christ"? May the Lord Himself be
with us, who spake also in His servant and Apostle, and open to us His
will, and give us the means of obeying it.
3. The very words of the Gospel carry with them their own explanation;
nor do they shut the mouths of those who hunger, seeing they feed the
hearts of them that knock. The intention of a man's heart, its
direction and its aim, is what is to be regarded. For if he who wishes
his good works to be seen of men, sets before men his own glory and
advantage, and seeks for this in the sight of men, he does not fulfil
either of those precepts which the Lord has given as touching this
matter; because He has at once looked to "doing his righteousness
before men to be seen of them;" and his light has not so shined before
men that they should see his good works, and glorify His Father which
is in heaven. It was himself he wished to be glorified, not God; he
sought his own advantage, and loved not the Lord's will. Of such the
Apostle says, "For all seek their own, not the things which are Jesus
Christ's." [1945] Accordingly, the sentence was not finished at the
words, "Let your light so shine before men, that they may see your good
works;" but there was immediately subjoined why this was to be done;
"that they may glorify your Father which is in heaven;" that when a man
who does good works is seen of men, he may have only the intention of
the good work in his own conscience, but may have no intention of being
known, save for the praise of God, for their advantage-sake to whom he
is thus made known; for to them this advantage comes, that God who has
given this power to man begins to be well-pleasing to them; and so they
do not despair, but that the same power might be vouchsafed to
themselves also if they would. And so He did not conclude the other
precept, "Take heed that ye do not your righteousness before men,"
otherwise than in the words, "to be seen of them;" nor did He add in
this case, "that they may glorify your Father which is in heaven," but
rather, "otherwise ye have no reward of your Father which is in
heaven." For by this He shows us, that they who are such, as He will
not have His faithful ones to be, seek a reward in this very thing,
that they are seen of men--that it is in this they place their good--in
this that they delight the vanity of their heart--in this is their
emptiness, and inflation, their swelling, and wasting away. For why was
it not sufficient to say, "Take heed that ye do not your righteousness
before men," but that he added, "that ye may be seen of them," except
because there are some who do their "righteousness before men;" not
that they may be seen of them, but that the works themselves may be
seen; and the Father which is in heaven, who hath vouchsafed to endow
with these gifts the ungodly whom He had justified, may be glorified?
4. They who are such, neither do they account their righteousness as
their own, but His, by the faith of whom they live (whence also the
Apostle says, "That I may win Christ, and be found in Him, not having
mine own righteousness which is of the law, but that which is of the
faith of Christ, the righteousness which is of God by faith;" [1946]
and in another place, "That we may be the righteousness of God in Him."
[1947] Whence also he finds fault with the Jews in these words, "Being
ignorant of God's righteousness, and wishing to establish their own
righteousness, they have not submitted themselves to the righteousness
of God" [1948] ). Whosoever then wish their good works to be so seen of
men, that He may be glorified from whom they have received those things
which are seen in them, and that thereby those very persons who see
them, may through the dutifulness [1949] of faith be provoked to
imitate the good, their light shines truly before men, because there
beams forth from them the light of charity; theirs is no mere empty
fume of pride; and in the very act they take precautions, that they do
not their righteousness before men to be seen of them, in that they do
not reckon that righteousness as their own, nor do they therefore do it
that they may be seen; but that He may be made known, who is praised in
them that are justified, that so He may bring to pass in him that
praises that which is praised in others, that is, that He may make him
that praises to be himself the object of praise. Observe the Apostle
too, how that when he had said, "Please all men in all things, as I
also please all men in all things;" [1950] he did not stop there, as if
he had placed in that, namely, the pleasing men, the end of his
intention; for else he would have said falsely, "If I yet pleased men,
I should not be the servant of Christ;" but he subjoined immediately
why it was that he pleased men; "Not seeking," saith he, "mine own
profit, but the profit of many, that they may be saved." [1951] So he
at once did not please men for his own profit, lest he should not be
"the servant of Christ;" and he did please men for their salvation's
sake, that he might be a faithful Minister of Christ; because for him
his own conscience in the sight of God was enough, and from him there
shined forth in the sight of men something which they might imitate.
__________________________________________________________________
[1934] Matt. v. 16.
[1935] Justitiam, Vulgate.
[1936] Matt. vi. 1.
[1937] Matt. vi. 24.
[1938] Rom. i. 1.
[1939] 2 Cor. iv. 2.
[1940] 2 Cor. viii. 21.
[1941] 1 Cor. x. 33.
[1942] Gal. vi. 4.
[1943] 2 Cor. i. 12.
[1944] Gal. i. 10.
[1945] Phil. ii. 21.
[1946] Phil. iii. 8, 9.
[1947] 2 Cor. v. 21.
[1948] Rom. x. 3.
[1949] Pietate.
[1950] 1 Cor. x. 33.
[1951] 1 Cor. x. 33.
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Sermon V.
[LV. Ben.]
On the words of the Gospel, Matt. v. 22, "Whosoever shall say to his
brother, thou fool, shall be in danger of the hell of fire."
1. The section of the Holy Gospel which we just now heard when it was
read, must have sorely alarmed us, if we have faith; but those who have
not faith, it alarmed not. And because it does not alarm them, they are
minded to continue in their false security, as knowing not how to
divide and distinguish the proper times of security and fear. Let him
then who is leading now that life which has an end, fear, that in that
life which is without end, he may have security. Therefore were we
alarmed. For who would not fear Him who speaketh the truth, and saith,
"Whosoever shall say to his brother, Thou fool, shall be in danger of
hell fire." [1952] Yet "the tongue can no man tame." [1953] Man tames
the wild beast, yet he tames not his tongue; he tames the lion, yet he
bridles not his own speech; he tames all else, yet he tames not
himself; he tames what he was afraid of, and what he ought to be afraid
of, in order that he may tame himself, that he does not fear. But how
is this? It is a true sentence, and came forth from an oracle of truth,
"But the tongue can no man tame."
2. What shall we do then, my brethren? I see that I am speaking indeed
to a large assembly, yet, seeing that we are one in Christ, let us take
counsel as it were in secret. No stranger heareth us, we are all one,
because we are all united in one. [1954] What shall we do then?
"Whosoever saith to his brother, Thou fool, shall be in danger of hell
fire: But the tongue can no man tame." Shall all men go into hell fire?
God forbid! "Lord, Thou art our refuge from generation to generation:"
[1955] Thy wrath is just: Thou sendest no man into hell unjustly.
"Whither shall I go from Thy Spirit?" [1956] and whither shall I flee
from Thee, but to Thee? Let us then understand, Dearly beloved, that if
no man can tame the tongue, we must have recourse to God, that He may
tame it. For if thou shouldest wish to tame it, thou canst not, because
thou art a man. "The tongue can no man tame." Observe a like instance
to this in the case of those beasts which we do tame. The horse does
not tame himself; the camel does not tame himself; the elephant does
not tame himself; the viper does not tame himself; the lion does not
tame himself; and so also man does not tame himself. But that the
horse, and ox, and camel, and elephant, and lion, and viper, may be
tamed, man is sought for. Therefore let God be sought to, that man may
be tamed.
3. Therefore, "O Lord, art Thou become our refuge." To Thee do we
betake ourselves, and with Thy help it will be well with us. For ill is
it with us by ourselves. Because we have left Thee, Thou hast left us
to ourselves. Be we then found in Thee, for in ourselves were we lost.
"Lord, Thou art become our refuge." Why then, brethren, should we doubt
that the Lord will make us gentle, if we give up ourselves to be tamed
by him? Thou hast tamed the lion which thou madest not; shall not He
tame thee, who made thee? For from whence didst thou get the power to
tame such savage beasts? Art thou their equal in bodily strength? By
what power then hast thou been able to tame great beasts? The very
beasts of burden, as they are called, are by their nature wild. For in
their untamed state they are unserviceable. But because custom has
never known them except as in the hands and under the bridle and power
of men, dost thou imagine that they could have been born in this tame
state? But now at all events mark the beasts which are unquestionably
of savage kind. "The lion roareth, who doth not fear?" [1957] And yet
wherein is it that thou dost find thyself to be stronger than he? Not
in strength of body, but in the interior reason of the mind. Thou art
stronger than the lion, in that wherein thou wast made after the image
of God. What! Shall the image of God tame a wild beast; and shall not
God tame His own image?
4. In Him is our hope; let us submit ourselves to Him, and entreat His
mercy. In Him let us place our hope, and until we are tamed, and tamed
thoroughly, that is, are perfected, let us bear our Tamer. For
oftentimes does our Tamer bring forth His scourge too. For if thou dost
bring forth the whip to tame thy beasts, shall not God do so to tame
His beasts (which we are), who of His beasts will make us His sons?
Thou tamest thine horse; and what wilt thou give thy horse, when he
shall have begun to carry thee gently, to bear thy discipline, to obey
thy rule, to be thy faithful, useful [1958] beast? How dost thou repay
him, who wilt not so much as bury him when he is dead, but cast him
forth to be torn by the birds of prey? Whereas when thou art tamed, God
reserveth for thee an inheritance, which is God Himself, and though
dead for a little time, He will raise thee to life again. He will
restore to thee thy body, even to the full number of thy hairs; and
will set thee with the Angels for ever, where thou wilt need no more
His taming hand, but only to be possessed by His exceeding [1959]
mercy. For God will then be "all in all;" [1960] neither will there be
any unhappiness to exercise us, but happiness alone to feed us. Our God
will be Himself our Shepherd; our God will be Himself our Cup; [1961]
our God will be Himself our glory; our God will be Himself our wealth.
What multiplicity of things soever thou seekest here, He alone will be
Himself all these things to thee.
5. Unto this hope is man tamed, and shall his Tamer then be deemed
intolerable? Unto this hope is man tamed, and shall he murmur against
his beneficent Tamer, if He chance to use the scourge? Ye have heard
the exhortation of the Apostle, "If ye are without chastening, ye are
bastards, and not sons; [1962] for what son is he whom the father
chasteneth not? Furthermore," he says, "we have had fathers of our
flesh which corrected us, and we gave them reverence; shall we not much
rather be in subjection to the Father of spirits, and live?" [1963] For
what could thy father do for thee, that he corrected and chastised
thee, brought out the scourge and beat thee? Could he make thee live
for ever? What he could not do for himself, how should he do for thee?
For some paltry sum of money which he had gathered together by usury
and travail, did he discipline thee by the scourge, that the fruit of
his labour when left to thee might not be squandered by thy evil
living. Yes, he beats his son, as fearing lest his labours should be
lost; forasmuch as he left to thee what he could neither retain here,
nor carry away. For he did not leave thee anything here which could be
his own; he went off, that so thou mightest come on. But thy God, thy
Redeemer, thy Tamer, thy Chastiser, thy Father, instructeth thee. To
what end? That thou mayest receive an inheritance, when thou shalt not
have to carry thy father to his grave, but shall have thy Father
Himself for thine inheritance. Unto this hope art thou instructed, and
dost thou murmur? and if any sad chance befall thee, dost thou (it may
be) blaspheme? Whither wilt thou go from His Spirit? But now He letteth
thee alone, and doth not scourge thee; or He abandoneth thee in thy
blaspheming; shalt thou not experience His judgment? Is it not better
that He should scourge thee and receive thee, than that He should spare
thee and abandon thee?
6. Let us say then to the Lord our God, "Lord, Thou art become our
refuge from generation to generation." In the first and second
generations Thou art become our refuge. Thou wast our refuge, that we
might be born, who before were not. Thou wast our refuge, that we might
be born anew, who were evil. Thou wast a refuge to feed those that
forsake Thee. Thou art a refuge to raise up and direct Thy children.
"Thou art become our refuge." We will not go back from Thee, when Thou
hast delivered us from all our evils, and filled us with Thine own good
things. Thou givest good things now, Thou [1964] dealest softly with
us, that we be not wearied in the way; Thou dost correct, and chastise,
and smite, and direct us, that we may not wander from the way. Whether
therefore Thou dealest softly with us, that we be not wearied in the
way, or chastisest us, that we wander not from the way, "Thou art
become our refuge, O Lord."
__________________________________________________________________
[1952] Matt. v. 22.
[1953] Jas. iii. 8.
[1954] In unum.
[1955] Ps. lxxxix. 1, Sept. (xc. English version).
[1956] Ps. cxxxix. 7.
[1957] Amos iii. 8.
[1958] There is a paranomasia here in the original, which it is not
possible to preserve in the translation: "Esse jumentum, hoc est
adjumentum infirmitatis suæ."
[1959] Piissimo.
[1960] 1 Cor. xv. 28.
[1961] Potus.
[1962] Heb. xii. 8.
[1963] Heb. xii. 7, 9.
[1964] Blandiris.
__________________________________________________________________
Sermon VI.
[LVI. Ben.]
On the Lord's Prayer in St. Matthew's Gospel, Chap. vi. 9, etc. to the
Competentes. [1965]
1. The blessed Apostle, to show that those times when it should come to
pass that all the nations should believe in Christ had been foretold by
the Prophets, produced this testimony where it is written, "And it
shall be, that whosoever shall call on the name of the Lord, shall be
saved." [1966] For before time the name of the Lord who made heaven and
earth was called upon amongst the Israelites only; the rest of the
nations called upon dumb and deaf idols, by whom they were not heard,
or by devils, by whom they were heard to their harm. "But when the
fulness of time came," that was fulfilled which had been foretold, "And
it shall be, that whosoever shall call upon the name of the Lord, shall
be saved." Moreover, because the Jews, even those who believed in
Christ, grudged the Gospel to the Gentiles, and said that the Gospel
ought not to be preached to them who were not circumcised; because
against these the Apostle Paul alleged this testimony, "And it shall
be, that whosoever shall call upon the Name of the Lord, shall be
saved;" [1967] he immediately subjoined, to convince those who were
unwilling that the Gospel should be preached to the Gentiles, the
words, "But how shall they call upon Him, in whom they have not
believed? or how shall they believe in Him of whom they have not heard?
or how shall they hear without a preacher? or how shall they preach
except they be sent?" Because then he said, "how shall they call upon
Him in whom they have not believed?" ye have not first learnt the
Lord's Prayer, and after that the Creed; but first the Creed, where ye
might know what to believe, and afterwards the Prayer, where ye might
know whom to call upon. The Creed then has respect to the faith, the
Lord's Prayer to prayer; because it is he who believeth, that is heard
when he calleth.
2. But many ask for what they ought not to ask, not knowing what is
expedient for them. Two things therefore must he that prays beware of;
that he ask not what he ought not; and that he ask not from whom he
ought not. From the devil, from idols, from evil spirits, [1968] must
nothing be asked. From the Lord our God Jesus Christ, God the Father of
Prophets, and Apostles, and Martyrs, from the Father of our Lord Jesus
Christ, from God who made heaven and earth, the sea, and all things in
them, from Him must we ask whatsoever we have to ask. But we must
beware that we ask not of Him that which we ought not to ask. If
because we ought to ask for life, thou ask it of dumb and deaf idols,
what doth it profit thee? So if from God the Father, who is in heaven,
thou dost wish for the death of thine enemies, what doth it profit
thee? Hast thou not heard or read in the Psalm, in which the damnable
end of the traitor Judas is foretold, how the prophecy spake of him,
"Let his prayer be turned into sin?" [1969] If then thou risest up, and
prayest for evil on thine enemies, thy "prayer will be turned into
sin."
3. You have read in the Holy Psalms, how that he who speaks in them
imprecates, as it would seem, many curses upon his enemies. And surely,
one may say, he who speaks in the Psalms is a righteous man; wherefore
then does he so wish evil upon his enemies? He does not wish, but he
foresees, it is a prophecy of one who is telling things to come, not a
vow of malediction; for the prophets knew by the Spirit to whom evil
was appointed to happen, and to whom good; and by prophecy they spake
as if they wished for what they did foresee. But how canst thou know
whether he for whom today thou art asking evil, may not to-morrow be a
better man than thyself? But you will say, I know him to be a wicked
man. Well: thou must know that thou art wicked too. Although it may be
thou takest upon thyself to judge of another's heart what thou dost not
know; but as for thine own self thou knowest that thou art wicked.
Hearest thou not the Apostle saying, "Who was before a blasphemer, and
a persecutor, and injurious: but I obtained mercy, because I did it
ignorantly in unbelief?" [1970] Now when the Apostle Paul persecuted
the Christians, binding them wherever he found them, and drew them to
the Chief Priests to be questioned and punished, what think ye,
brethren, did the Church pray against him, or for him? Surely the
Church of God which had learnt instruction from her Lord, who said as
He hung upon the Cross, "Father, forgive them, for they know not what
they do," [1971] so prayed for Paul (or rather as yet Saul), that that
might be wrought in him which was wrought. For in that he says, "But I
was unknown by face to the churches of Judæa which are in Christ: only
they heard that he who persecuted us in times past, now preacheth the
faith which once he destroyed; and they magnified God in me;" [1972]
why did they magnify God, but because they asked this of God, before it
came to pass?
4. Our Lord then first of all cut off "much speaking," that thou
mightest not bring a multitude of words unto God, as though by thy many
words thou wouldest teach Him. Therefore when thou prayest thou hast
need of piety, not of wordiness. "For your Father knoweth what is
needful for you, before ye ask Him." [1973] Be ye loth then to use many
words, for He knoweth what is needful for you. But lest peradventure
any should say here, If He know what is needful for us, why should we
use so much as a few words? why should we pray at all? He knoweth
Himself; let Him then give what He knoweth to be needful for us. Yes,
but it is His will that thou shouldest pray, that He may give to thy
longings, that His gifts may not be lightly esteemed; seeing He hath
Himself formed this longing desire in us. The words therefore which our
Lord Jesus Christ hath taught us in His prayer, are the rule and
standard of our desires. Thou mayest not ask for anything but what is
written there.
5. "Do ye therefore say," saith he, "Our Father, which art in heaven."
Where ye see ye have begun to have God for your Father. Ye will have
Him, when ye are new born. Although even now before ye are born, ye
have been conceived of His seed, as being on the eve of being brought
forth in the font, the womb as it were of the Church. "Our Father,
which art in heaven." Remember then, that ye have a Father in heaven.
Remember that ye were born of your father Adam unto death, that ye are
to be born anew of God the Father unto life. And what ye say, say in
your hearts. Only let there be the earnest affection of prayer, and
there will be the effectual [1974] answer of Him who heareth prayer.
"Hallowed be thy Name." Why dost thou ask, that God's Name may be
hallowed? It is holy. Why then askest thou for that which is already
holy? And then when thou dost ask that His Name may be hallowed, dost
thou not as it were pray to Him for Him, and not for thyself? No.
Understand it aright, and it is for thine own self thou askest. For
this thou askest, that what is always in itself holy, may be hallowed
in thee. What is "be hallowed?" "Be accounted holy," be not despised.
So then you see, that the good thou dost wish, thou wishest for thine
own self. For if thou despise the Name of God, for thyself it will be
ill, and not for God.
6. "Thy kingdom come." [1975] To whom do we speak? and will not God's
kingdom come, if we ask it not. For of that kingdom do we speak which
will be after the end of the world. For God hath a kingdom always;
neither is He ever without a kingdom, whom the whole creation serveth.
But what kingdom then dost thou wish for? That of which it is written
in the Gospel, "Come, ye blessed of My Father, receive the kingdom
which is prepared for you from the beginning of the world." [1976] Lo
here is the kingdom whereof we say, "Thy kingdom come." We pray that it
may come in us; we pray that we may be found in it. For come it
certainly will; but what will it profit thee, if it shall find thee at
the left hand? Therefore, here again it is for thine own self that thou
wishest well; for thyself thou prayest. This it is that thou dost long
for; this desire in thy prayer, that thou mayest so live, that thou
mayest have a part in the kingdom of God, which is to be given to all
saints. Therefore when thou dost say, "Thy kingdom come," thou dost
pray for thyself, that thou mayest live well. Let us have part in Thy
kingdom: let that come even to us, which is to come to Thy saints and
righteous ones.
7. "Thy will be done." [1977] What! if thou say not this, will not God
do His will? Remember what thou hast repeated in the Creed, "I believe
in God the Father Almighty." If He be Almighty, why prayest thou that
His will may be done? What is this then, "Thy will be done"? May it be
done in me, that I may not resist Thy will. Therefore here again it is
for thyself thou prayest, and not for God. For the will of God will be
done in thee, though it be not done by thee. For both in them to whom
He shall say, "Come, ye blessed of My Father, receive the kingdom
prepared for you from the beginning of the world;" [1978] shall the
will of God be done, that the saints and righteous may receive the
kingdom; and in them to whom He shall say, "Depart ye into everlasting
fire, prepared for the devil and his angels," [1979] shall the will of
God be done, that the wicked may be condemned to everlasting fire. That
His will may be done by thee is another thing. It is not then without a
cause, but that it may be well with thee, that thou dost pray that His
will may be done in thee. But whether it be well or ill with thee, it
will still be done in thee: but O that it may be done by thee also. Why
do I say then, "Thy will be done in heaven and in earth," and do not
say, "Thy will be done by heaven and earth?" Because what is done by
thee, He Himself doeth in thee. Never is anything done by thee which He
Himself doeth not in thee. Sometimes, indeed, He doeth in thee what is
not done by thee; but never is anything done by thee, if He do it not
in thee.
8. But what is "in heaven and in earth," or, "as in heaven so in
earth?" The Angels do Thy will; may we do it also. "Thy will be done as
in heaven so in earth." The mind is heaven, the flesh is earth. When
thou dost say (if so be thou do say it) with the Apostle, "With my mind
I serve the law of God, but with the flesh the law of sin;" [1980] the
will of God is done in heaven, but not yet in earth. But when the flesh
shall be in harmony with the mind, and "death shall be swallowed up in
victory," [1981] so that no carnal desires shall remain for the mind to
be in conflict with, when strife in the earth shall have passed away,
the war of the heart be over, and that be gone by which is spoken, "the
flesh lusteth against the Spirit, and the Spirit against the flesh; for
these are contrary the one to the other; so that ye cannot do the
things that ye would;" [1982] when this war, I say, shall be over, and
all concupiscence shall have been changed into charity, nothing shall
remain in the body to oppose the spirit, nothing to be tamed, nothing
to be bridled, nothing to be trodden down; but the whole shall go on
through concord unto righteousness, and the will of God will be done in
heaven and in earth. "Thy will be done in heaven and in earth." We wish
for perfection, when we pray for this. "Thy will be done as in heaven
so in earth." In the Church the spiritual are heaven, the carnal are
earth. So then, "Thy will be done as in heaven so in earth;" that as
the spiritual do serve Thee, so the carnal being reformed may serve
Thee also. "Thy will be done as in heaven so in earth." There is yet
another very spiritual [1983] meaning of it. For we are admonished to
pray for our enemies. The Church is heaven, the enemies of the Church
are earth. What then is, "Thy will be done as in heaven so in earth"?
May our enemies believe, as we also believe in Thee! may they become
friends, and end their enmities! They are earth, therefore are they
against us; may they become heaven, and they will be with us.
9. "Give us this day our daily bread." [1984] Now here it is manifest,
that it is for ourselves we pray. When thou sayest, "Hallowed be Thy
Name," it requires explanation how it is that it is for thyself thou
prayest, not for God. When thou sayest, "Thy will be done;" here again
is there need of explanation, lest thou think that thou art wishing
well to God in this prayer, that His will may be done, and not rather
that thou art praying for thyself. When thou sayest, "Thy kingdom
come;" this again must be explained, lest thou think that thou art
wishing well to God in this prayer that He may reign. But from this
place and onwards to the end of the Prayer, it is plain that we are
praying to God for our own selves. When thou sayest, "Give us this day
our daily bread," thou dost profess thyself to be God's beggar. But be
not ashamed at this; how rich soever any man be on earth, he is still
God's beggar. The beggar takes his stand before the rich man's house;
but the rich man himself stands before the door of the great rich One.
Petition is made to him, and he maketh his petition. If he were not in
need, he would not knock at the ears of God in prayer. And what doth
the rich man need? I am bold to say, the rich man needeth even daily
bread. For how is it that he hath abundance of all things? whence but
because God hath given it him? What should he have, if God withdrew His
hand? Have not many laid down to sleep in wealth, and risen up in
beggary? And that he doth not want, is due to God's mercy, not to his
own power.
10. But this bread, Dearly beloved, by which our body is filled, by
which the flesh is recruited day by day; this bread, I say, God giveth
not to those only who praise, but to those also who blaspheme Him; "Who
maketh His sun to rise upon the evil and on the good, and sendeth rain
upon the just and on the unjust." [1985] Thou praisest Him, and He
feedeth thee; thou dost blaspheme Him, He feedeth thee. He waiteth for
thee to repent; but if thou wilt not change thyself, He will condemn
thee. Because then both good and bad receive this bread from God,
thinkest thou there is no other bread for which the children ask, of
which the Lord said in the Gospel, "It is not meet to take the
children's bread, and to cast it to dogs?" [1986] Yes, surely there is.
What then is that bread? and why is it called daily? Because this is
necessary as the other; for without it we cannot live; without bread we
cannot live. It is shamelessness to ask for wealth from God; it is no
shamelessness to ask for daily bread. That which ministereth to pride
is one thing, that which ministereth to life another. Nevertheless,
because this bread which may be seen and handled, is given both to the
good and bad; there is a daily bread, for which the children pray. That
is the word of God, which is dealt out to us day by day. Our bread is
daily bread; and by it live not our bodies, but our souls. It is
necessary for us who are even now labourers in the vineyard,--it is our
food, not our hire. For he that hires the labourer into the vineyard
owes him two things; food, that he faint not, and his hire, wherewith
he may rejoice. Our daily food then in this earth is the word of God,
which is dealt out always in the Churches: our hire after labour is
called eternal life. Again, if by this our daily bread thou understand
what the faithful [1987] receive, what ye shall receive, when ye have
been baptized, it is with good reason that we ask and say, "Give us
this day our daily bread;" that we may live in such sort, as that we be
not separated from the Holy Altar.
11. "And forgive us our debts, as we forgive our debtors." [1988]
Touching this petition again we need no explanation, that it is for
ourselves that we pray. For we beg that our debts may be forgiven us.
For debtors are we, not in money, but in sins. Thou art saying
perchance at this moment, And you too. We answer, Yes, we too. What, ye
Holy Bishops, are ye debtors? Yes, we are debtors too. What you! My
Lord. [1989] Be it far from thee, do not thyself this wrong. I do
myself no wrong, but I say the truth; we are debtors: "If we say we
have no sin, we deceive ourselves, and the truth is not in us." [1990]
We have been baptized, and yet are we debtors. Not that anything then
remained, which was not remitted to us in Baptism, but because in our
lives we are contracting ever what needs daily forgiveness. They who
are baptized, and forthwith depart out of this life, come up from the
font [1991] without any debt; without any debt they leave the world.
But they who are baptized and are still kept in this life, contract
defilements by reason of their mortal frailty, by which though the ship
be not sunk, yet have they need of recourse to the pump. For otherwise
by little and little will that enter in by which the whole ship will be
sunk. And to offer this prayer, is to have recourse to the pump. But we
ought not only to pray, but to do alms also, because when the pump is
used to prevent the ship from sinking, both the voices and hands are at
work. Now we are at work with our voices, when we say, "Forgive us our
debts, as we also forgive our debtors." And we are at work with our
hands when we do this, "Break thy bread to the hungry, and bring the
houseless poor into thine house. [1992] Shut up alms in the heart of a
poor [1993] man, and it shall intercede for thee unto the Lord." [1994]
12. Although therefore all our sins were forgiven in the "laver of
regeneration," we should be driven into great straits, if there were
not given to us the daily cleansing of the Holy Prayer. Alms and
prayers purge away sins; only let not such sins be committed, for which
we must necessarily be separated from our daily Bread; avoid we all
such debts to which a severe and certain condemnation is due. Call not
yourselves righteous, as though ye had no cause to say, "Forgive us our
debts, as we also forgive our debtors." Though ye abstain from
idolatry, from the consolations [1995] of astrologers, from the cures
of enchanters, though ye abstain from the seductions of heretics, from
the divisions of schismatics; though ye abstain from murders, from
adulteries and fornications, from thefts and plunderings, from false
witnessings, and all such other sins which I do not name, as have a
ruinous consequence, for which it is necessary that the sinner be cut
off from the altar, and be so bound in earth, as to be bound in heaven,
to his great and deadly danger, unless again he be so loosed in earth,
as to be loosed in heaven; yet after all these are excepted, still
there is no want of occasions whereby a man may sin. A man sins in
seeing with pleasure what he ought not to see. Yet who can hold in the
quickness of the eye? For from this the eye is said to have received
its very name, from its quickness. [1996] Who can restrain the ear or
eye? The eyes may be shut when thou wilt, and are shut in a moment, but
the ears thou canst only with an effort close: thou must raise the hand
and reach them, and if any one hold thy hand, they are kept open, nor
canst thou close them against reviling, impure, or flattering, and
seducing words. And when thou hearest any things thou oughtest not to
hear, though thou do it not, dost thou not sin with the ear? for thou
hearest something that is bad with pleasure? How great sins doth the
deadly tongue commit! Yea, sometimes sins of such a nature, that a man
is separated from the altar for them. To the tongue pertains the whole
matter of blasphemies, and many idle words again are spoken, which are
not convenient. But let the hand do nothing wrong, let the feet run not
to any evil, nor the eye be directed to immodesty; let not the ear be
open with pleasure to filthy talk; nor the tongue move to indecent
speech; yet tell me, who can restrain the thoughts? How often do we
pray, my brethren, and our thoughts are elsewhere, as though we forgot
before whom we are standing, or before whom we are prostrating
ourselves! If all these things be collected together against us, will
they not therefore not overwhelm us, because they are small faults?
What matter is it whether lead or sand overwhelm us? The lead is all
one mass, the sand is small grains, but by their great number they
overwhelm thee. So thy sins are small. Seest thou not how the rivers
are filled, and the lands are wasted by small drops? They are small,
but they are many.
13. Let us therefore say every day; and say it in sincerity of heart,
and do what we say, "Forgive us our debts, as we also forgive our
debtors." It is an engagement, a covenant, an agreement that we make
with God. The Lord thy God saith to thee, Forgive, and I will forgive.
Thou hast not forgiven; thou retainest thy sins against thyself, not I.
I pray thee, my dearly beloved children, since I know what is expedient
for you in the Lord's Prayer, and most of all in that sentence of it,
"Forgive us our debts, as we also forgive our debtors;" hear me. Ye are
about to be baptized, forgive everything; whatsoever any man have in
his heart against any other, let him from his heart forgive it. So
enter in, and be sure, that all your sins which ye have contracted,
whether from your birth of your parents after Adam with original sin,
for which sins' sake ye run with babes to the Saviour's grace, or
whatever after sins ye have contracted in your lives, by word, or deed,
or thought, all are forgiven; and you will go out of the water as from
before the presence of your Lord, with the sure discharge of all debts.
14. Now because by reason of those daily sins of which I have spoken,
it is necessary for you to say, in that [1997] daily prayer of
cleansing as it were, "Forgive us our debts, as we also forgive our
debtors;" what will ye do? Ye have enemies. For who can live on this
earth without them? Take heed to yourselves, love them. In no way can
thine enemy so hurt thee by his violence, as thou dost hurt thyself if
thou love him not. For he may injure thy estate, or flocks, or house,
or thy man-servant, or thy maid-servant, or thy son, or thy wife; or at
most, if such power be given him, thy body. But can he injure thy soul,
as thou canst thyself? Reach forward, dearly beloved, I beseech you, to
this perfection. But have I given you this power? He only hath given it
to whom ye say, "Thy will be done as in heaven so in earth. Yet let it
not seem impossible to you. I know, I have known by experience, that
there are Christian men who do love their enemies. If it seem to you
impossible, ye will not do it. Believe then first that it can be done,
and pray that the will of God may be done in you. For what good can thy
neighbour's ill do thee? If he had no ill, he would not even be thine
enemy. Wish him well then, that he may end his ill, and he will be
thine enemy no longer. For it is not the human nature in him that is at
enmity with thee, but his sin. Is he therefore thine enemy, because he
hath a soul and body? In this he is as thou art: thou hast a soul, and
so hath he: thou hast a body, and so hath he. He is of the same
substance as thou art; ye were made both out of the same earth, and
quickened by the same Lord. In all this he is as thou art. Acknowledge
in him then thy brother. The first pair, Adam and Eve, were our
parents; the one our father, the other our mother; and therefore we are
brethren. But let us leave the consideration of our first origin. God
is our Father, the Church our Mother, and therefore are we brethren.
But you will say, my enemy is a heathen, a Jew, a heretic, of whom I
spake some time ago on the words, "Thy will be done as in heaven so in
earth." O Church, thy enemy is the heathen, the Jew, the heretic; he is
the earth. If thou art heaven, call on thy Father which is in heaven,
and pray for thine enemies: for so was Saul an enemy of the Church;
thus was prayer made for him, and he became her friend. He not only
ceased from being her persecutor, but he laboured to be her helper. And
yet, to say the truth, prayer [1998] was made against him; but against
his malice, not against his nature. So let thy prayer be against the
malice of thine enemy, that it may die, and he may live. For if thine
enemy were dead, thou hast lost it might seem an enemy, yet hast thou
not found a friend. But if his malice die, thou hast at once lost an
enemy and found a friend.
15. But still ye are saying, Who can do, who has ever done this? May
God bring it to effect in your hearts! I know as well as you, there are
but few who do it; great men are they and spiritual who do so. Are all
the faithful in the Church who approach the altar, and take the Body
and Blood of Christ, are they all such? And yet they all say, "Forgive
us our debts, as we also forgive our debtors." What, if God should
answer them, "Why do ye ask me to do what I have promised, when ye do
not what I have commanded?" What have I promised? "To forgive your
debts." What have I commanded? "That ye also forgive your debtors." How
can ye do this, if ye do not love your enemies? What then must we do,
brethren? Is the flock of Christ reduced to such a scanty number? If
they only ought to say, "Forgive us our debts, as we also forgive our
debtors," who love their enemies; I know not what to do, I know not
what to say. For must I say to you, If ye do not love your enemies, do
not pray; I dare not say so; yea, pray rather that ye may love them.
But must I say to you, If ye do not love your enemies, say not in the
Lord's Prayer, "Forgive us our debts, as we also forgive our debtors"?
Suppose that I were to say, Do not use these words. If ye do not, your
debts are not forgiven; and if ye do use them, and do not act
thereafter, they are not forgiven. In order therefore that they may be
forgiven, ye must both use the prayer, and do thereafter.
16. I see some ground on which I may comfort not some few only, but the
multitude of Christians: and I know that ye are longing to hear it.
Christ hath said, "Forgive, that ye may be forgiven." [1999] And what
do ye say in the Prayer which we have now been discussing? "Forgive us
our debts, as we also forgive our debtors." So, Lord, forgive, as we
forgive. This thou sayest, "O Father, which art in heaven, so forgive
our debts, as we also forgive our debtors." For this ye ought to do,
and if ye do it not, ye will perish. When your enemy asks pardon, at
once forgive him. And is this much for you to do? Though it were much
for thee to love thine enemy when violent against thee, is it much to
love a man who is a supplicant before thee? What hast thou to say? He
was before violent, and then thou hatedst him. I had rather thou hadst
not hated him even then: I had rather then when thou wert suffering
from his violence, thou hadst remembered the Lord, saying, "Father,
forgive them, for they know not what they do." [2000] I would have then
much wished that even at that time when thine enemy was violent against
thee, thou hadst had regard to the Lord thy God speaking thus. But
perhaps you will say, He did it, but then He did it as being the Lord,
as the Christ, as the Son of God, as the Only-Begotten, as the Word
made flesh. But what can I, an infirm and sinful man, do? If thy Lord
be too high an example for thee, turn thy thoughts upon thy
fellow-servant. The holy Stephen was being stoned, and as they stoned
him, on bended knees did he pray for his enemies, and say, "Lord, lay
not this sin to their charge." [2001] They were casting stones, not
asking pardon, yet did he pray for them. I would thou wert like him;
reach forth. Why art thou for ever trailing thy heart along the earth?
Hear, "Lift up thy heart," reach forward, love thine enemies. If thou
canst not love him in his violence, love him at least when he asks
pardon. Love the man who saith to thee, "Brother, I have sinned,
forgive me." If thou then forgive him not, I say not merely, that thou
dost blot this prayer out of thine heart, but thou shall be blotted
thyself out of the book of God.
17. But if thou then at least forgive him, or let go hatred from thy
heart, it is hatred from the heart I bid thee forego, and not proper
discipline. What if one who asks my pardon, be one who ought to be
chastised by me! Do what thou wilt, for I suppose that thou dost love
thy child even when thou dost chastise him. Thou regardest not his
cries under the rod, because thou art reserving for him his
inheritance. This I say then, that thou forego from thy heart all
hatred, when thine enemy asks pardon of thee. But perhaps you will say,
"he is playing false, he is pretending." O thou judge of another's
heart, tell me thine own father's thoughts, tell me thine own thoughts
yesterday. He asks and petitions for pardon; forgive, by all means
forgive him. If thou wilt not forgive him, it is thyself thou dost
hurt, not him, for he knows what he has to do. Thou art not willing to
forgive thine own fellow-servant; he will go then to thy Lord, and say
to Him, "Lord, I have prayed my fellow-servant to forgive me, and he
would not; do Thou forgive me." Hath not the Lord power to release his
servant's debts? So he, having obtained pardon from his Lord, returns
loosed, whilst thou remainest bound. How bound? The time of prayer will
come, the time must come for thee to say, "Forgive us our debts, as we
also forgive our debtors;" and the Lord will answer thee, Thou wicked
servant, when thou didst owe Me so great a debt, thou didst ask Me, and
I forgave thee; "shouldest not thou also have had compassion on thy
fellow-servant, even as I had pity on thee?" [2002] These words are out
of the Gospel, not of my own heart. But if on being asked, thou shall
forgive him who begs for pardon, then thou canst say this prayer. And
if thou hast not as yet the strength to love him in his violence, still
thou mayest offer this prayer, "Forgive us our debts, as we also
forgive our debtors." Let us pass on to the rest.
18. "And lead us not into temptation. Forgive us our debts, as we also
forgive our debtors," [2003] we say because of past sins, which we
cannot undo, that they should not have been done. Thou canst labour not
to do what thou hast done before, but how canst thou bring about, that
that which thou hast done should not be done? As regards those things
which have been done already, that sentence of the prayer is thy help,
"Forgive us our debts, as we also forgive our debtors." As regards
those into which thou mayest fall, what wilt thou do? "Lead us not into
temptation, but deliver us from evil." "Lead us not into temptation,
but deliver us from evil," that is, from temptation itself.
19. Now these three first petitions, "Hallowed be Thy Name, Thy kingdom
come, Thy will be done as in heaven so in earth," these three regard
the life eternal, for God's Name ought to be hallowed in us always, we
ought to be in His kingdom always, we ought to do His will always. This
will be to all eternity. But "daily bread" is necessary now. All the
rest that we pray for from this article, regards the necessities of the
present life. Daily bread is necessary in this life; the forgiveness of
our debts is necessary in this life. For when we shall arrive at the
other life, there will be an end of all debts. In this life there is
temptation, in this life the sailing is dangerous, in this life
something is ever stealing its way in through the chinks of our
frailties, which must be pumped out. But when we shall be made equal to
the Angels of God; no more need to say and pray to God to forgive us
our debts, when there will be none. Here then is the "daily bread;"
here the prayer that our "debts may be forgiven;" here that we "enter
not into temptation;" for in that life temptation does not enter; here
that we may be "delivered from evil;" for in that life there will be no
evil, but eternal and abiding good.
__________________________________________________________________
[1965] These were the last of the classes into which the catechumens
were distributed, and were so called because they were now so far
advanced as to "seek for baptism." See Serm. 216. 1 (Ad competentes,
quid enim aliud sunt competentes, quam simul petentes) and Serm. 228. 1
(Competentes dicebantur quoniam materna viscera, ut nascerentur,
petendo pulsabant). Bingham, Antiqu. B. x. ch. ii. sects. 5-12. See
Conf. B. ix. 6 (14).
[1966] Joel ii. 32.
[1967] Rom. x. 13, etc.
[1968] Dæmonibus.
[1969] Ps. cix. 7.
[1970] 1 Tim. i. 13.
[1971] Luke xxiii. 34.
[1972] Gal. i. 22, etc.
[1973] Matt. vi. 8.
[1974] Exaudientis effectus.
[1975] Matt. vi. 10.
[1976] Matt. xxv. 34.
[1977] Matt. vi. 10.
[1978] Matt. xxv. 34.
[1979] Matt. xxv. 41.
[1980] Rom. vii. 25.
[1981] 1 Cor. xv. 54.
[1982] Gal. v. 17.
[1983] Pius.
[1984] Matt. vi. 11.
[1985] Matt. v. 45.
[1986] Matt. xv. 26.
[1987] St. Augustin throughout these Sermons, as we see in other parts
of his works, speaks with great reserve of the Holy Eucharist, as
before those who were some of them unbaptized; fideles was the name of
the baptized (Serm. 113. 2),--"fidelibus dico eis quibus Christo Corpus
erogamus dico;" and in this sense it seems to be used in our Church
Catechism: "The Body and Blood of Christ, which are verily and indeed
taken and received by the faithful in the Lord's Supper." This reserve
of the ancient Church in itself implies the high doctrine of the Holy
Eucharist; modern views have nothing to reserve.
[1988] Matt. vi. 12.
[1989] Domine.
[1990] 1 John i. 8.
[1991] Ascendunt.
[1992] Isa. lviii. 7.
[1993] The LXX. is, sunkleison eleemosunen en tois tameiois sou, kai
haute exeleitai se ek pases kakoseos.
[1994] Ecclus. xxix. 12, Vulgate.
[1995] Constellationibus. (Bened.) Meliores notæ MSS. a consolationibus
mathematicorum.
[1996] Oculus a velocitate.
[1997] Velut quotidiana mundatione istâ.
[1998] Vide Sermon xl. (xc. Bened.) 9.
[1999] Luke vi. 37.
[2000] Luke xxiii. 34.
[2001] Acts vii. 60.
[2002] Matt. xviii. 32, 33.
[2003] Matt. vi. 13.
__________________________________________________________________
Sermon VII.
[LVII. Ben.]
Again, on Matt. vi. on the Lord's Prayer. To the Competentes.
1. The order established for your edification requires that ye learn
first what to believe, and afterwards what to ask. For so saith the
Apostle, "Whosoever shall call upon the Name of the Lord, shall be
saved." [2004] This testimony blessed Paul cited out of the Prophet;
for by the Prophet were those times foretold, when all men should call
upon God; "Whosoever shall call upon the Name of the Lord, shall be
saved." And he added, "How then shall they call on Him in whom they
have not believed? And how shall they believe in Him of whom they have
not heard? Or how shall they hear without a preacher? Or how shall they
preach except they be sent?" [2005] Therefore were preachers sent. They
preached Christ. As they preached, the people heard, by hearing they
believed, and by believing called upon Him. Because then it was most
rightly and most truly said, "How shall they call on Him in whom they
have not believed?" therefore have ye first learned what to believe:
and to-day have learnt to call on Him in whom ye have believed.
2. The Son of God, our Lord Jesus Christ, hath taught us a Prayer; and
though He be the Lord Himself, as ye have heard and repeated in the
Creed, the Only Son of God, yet He would not be alone. He is the Only
Son, and yet would not be alone; He hath vouchsafed to have brethren.
For to whom doth He say, "Say, Our Father, which art in heaven?" [2006]
Whom did He wish us to call our Father, save His own Father? Did He
grudge us this? Parents sometimes when they have gotten one, or two, or
three children, fear to give birth to any more, lest they reduce the
rest to beggary. But because the inheritance which He promiseth us is
such as many may possess, and no one be straitened; therefore hath He
called into His brotherhood the peoples of the nations; and the Only
Son hath numberless brethren; who say, "Our Father, which art in
heaven." So said they who have been before us; and so shall say those
who will come after us. See how many brethren the Only Son hath in His
grace, sharing His inheritance with those for whom He suffered death.
We had a father and mother on earth, that we might be born to labours
and to death: but we have found other parents, God our Father, and the
Church our Mother, by whom we are born unto life eternal. Let us then
consider, beloved, whose children we have begun to be; and let us live
so as becomes those who have such a Father. See, how that our Creator
hath condescended to be our Father!
3. We have heard whom we ought to call upon, and with what hope of an
eternal inheritance we have begun to have a Father in heaven; let us
now hear what we must ask of Him. Of such a Father what shall we ask?
Do we not ask rain of Him, to-day, and yesterday, and the day before?
This is no great thing to have asked of such a Father, and yet ye see
with what sighings, and with what great desire we ask for rain, when
death is feared, when that is feared which none can escape. For sooner
or later every man must die, and we groan, and pray, and travail in
pain, and cry to God, that we may die a little later. How much more
ought we to cry to Him, that we may come to that place where we shall
never die!
4. Therefore is it said, "Hallowed be Thy Name." This we also ask of
Him that his Name may be hallowed in us; for Holy is it always. And how
is His Name hallowed in us, except while it makes us holy. For once we
were not holy, and we are made holy by His Name; but He is always Holy,
and His Name always Holy. It is for ourselves, not for God, that we
pray. For we do not wish well to God, to whom no ill can ever happen.
But we wish what is good for ourselves, that His Holy Name may be
hallowed, that that which is always Holy, may be hallowed in us.
5. "Thy kingdom come." [2007] Come it surely will, whether we ask or
no. Indeed, God hath an eternal kingdom. For when did He not reign?
When did He begin to reign? For His kingdom hath no beginning, neither
shall it have any end. But that we may know that in this prayer also we
pray for ourselves, and not for God (for we do not say, "Thy kingdom
come," as though we were asking that God may reign); we shall be
ourselves His kingdom, if believing in Him we make progress in this
faith. All the faithful, redeemed by the Blood of His Only Son, will be
His kingdom. And this His kingdom will come, when the resurrection of
the dead shall have taken place; for then He will come Himself. And
when the dead are risen, He will divide them, as He Himself saith, "and
He shall set some on the right hand, and some on the left." [2008] To
those who shall be on the right hand He will say, "Come, ye blessed of
My Father, receive the kingdom." This is what we wish and pray for when
we say, "Thy kingdom come;" that it may come to us. For if we shall be
reprobates, that kingdom will come to others, but not to us. But if we
shall be of that number, who belong to the members of His Only-begotten
Son, His kingdom will come to us, and will not tarry. For are there as
many ages yet remaining, as have already passed away? The Apostle John
hath said, "My little children, it is the last hour." [2009] But it is
a long hour proportioned to this long day; and see how many years this
last hour lasteth. But nevertheless, be ye as those who watch, and so
sleep, and rise again, and reign. Let us watch now, let us sleep in
death; at the end we shall rise again, and shall reign without end.
6. "Thy will be done as in heaven, so in earth." [2010] The third thing
we pray for is, that His will may be done as in heaven so in earth. And
in this too we wish well for ourselves. For the will of God must
necessarily be done. It is the will of God that the good should reign,
and the wicked be damned. Is it possible that this will should not be
done? But what good do we wish for ourselves, when we say, "Thy will be
done as in heaven, so in earth"? Give ear. For this petition may be
understood in many ways, and many things are to be in our thoughts in
this petition, when we pray God, "Thy will be done as in heaven, so in
earth." As Thy Angels offend Thee not, so may we also not offend Thee.
Again, how is "Thy will be done, as in heaven, so in earth,"
understood? All the holy Patriarchs, all the Prophets, all the
Apostles, all the spiritual are as it were God's heaven; and we in
comparison of them are earth. "Thy will be done, as in heaven, so in
earth;" as in them, so in us also. Again, "Thy will be done, as in
heaven, so in earth;" the Church of God is heaven, His enemies are
earth. So we wish well for our enemies, that they too may believe and
become Christians, and so the will of God be done, as in heaven, so
also in earth. Again, "Thy will be done, as in heaven, so in earth."
Our spirit is heaven, and the flesh earth. As our spirit is renewed by
believing, so may our flesh be renewed by rising again; and "the will
of God be done, as in heaven, so in earth." Again, our mind whereby we
see truth, and delight in this truth, is heaven; as, "I delight in the
law of God, after the inward man." What is the earth? "I see another
law in my members, warring against the law of my mind?" [2011] When
this strife shall have passed away, and a full concord brought about of
the flesh and spirit, the will of God will be done as in heaven, so
also in earth. When we repeat this petition, let us think of all these
things, and ask them all of the Father. Now all these things which we
have mentioned, these three petitions, beloved, have respect to the
life eternal. For if the Name of our God is sanctified in us, it will
be for eternity. If His kingdom come, where we shall live for ever, it
will be for eternity. If His will be done as in heaven, so in earth, in
all the ways which I have explained, it will be for eternity.
7. There remain now the petitions for this life of our pilgrimage;
therefore follows, "Give us this day our daily bread." [2012] Give us
eternal things, give us things temporal. Thou hast promised a kingdom,
deny us not the means of subsistence. Thou wilt give everlasting glory
with Thyself hereafter, give us in this earth temporal support.
Therefore is it "day by day," and "to-day," that is, in this present
time. For when this life shall have passed away, shall we ask for daily
bread then? For then it will not be called, "day by day," but "to-day."
Now it is called, "day by day," when one day passes away, and another
day succeeds. Will it be called "day by day," when there will be one
eternal day? This petition for daily bread is doubtless to be
understood in two ways, both for the necessary supply of our bodily
food, and for the necessities of our spiritual support. There is a
necessary supply of bodily food, for the preservation of our daily
life, without which we cannot live. This is food and clothing, but the
whole is understood in a part. When we ask for bread, we thereby
understand all things. There is a spiritual [2013] food also which the
faithful know, which ye too will know, when ye shall receive it at the
altar of God. This also is "daily Bread," necessary only for this life.
For shall we receive the Eucharist when we shall have come to Christ
Himself, and begun to reign with Him for ever? So then the Eucharist is
our daily bread; but let us in such wise receive it, that we be not
refreshed in our bodies only, but in our souls. For the virtue which is
apprehended there, is unity, that gathered together into His body, and
made His members, we may be what we receive. Then will it be indeed our
daily bread. Again, what I am handling before you now is "daily bread;"
and the daily lessons which ye hear in church, are daily bread, and the
hymns ye hear and repeat are daily bread. For all these are necessary
in our state of pilgrimage. But when we shall have got to heaven, shall
we hear the word, [2014] we who shall see the Word Himself, and hear
the Word Himself, and eat and drink Him as the angels do now? Do the
angels need books, and interpreters, and readers? Surely not. They read
in seeing, for the Truth Itself they see, and are abundantly satisfied
from that fountain, from which we obtain some few [2015] drops.
Therefore has it been said touching our daily bread, that this petition
is necessary for us in this life.
8. "Forgive us our debts, as we forgive our debtors." [2016] Is this
necessary except in this life? For in the other we shall have no debts.
For what are debts, but sins? See, ye are on the point of being
baptized, then all your sins will be blotted out, none whatever will
remain. Whatever evil ye have ever done, in deed, or word, or desire,
or thought, all will be blotted out. And yet if in the life which is
after Baptism there were security from sin, we should not learn such a
prayer as this, "Forgive us our debts." Only let us by all means do
what comes next, "As we forgive our debtors." Do ye then who are about
to enter in to receive a plenary and entire remission of your debts, do
ye above all things see that ye have nothing in your hearts against any
other, so as to come forth from Baptism secure, as it were free and
discharged of all debts, and then begin to purpose to avenge yourselves
on your enemies, who in time past have done you wrong. Forgive, as ye
are forgiven. God can do no one wrong, and yet He forgiveth who oweth
nothing. How then ought he to forgive, who is himself forgiven, when He
forgiveth all, who oweth nothing that can be forgiven Him?
9. "Lead us not into temptation, but deliver us from evil." [2017] Will
this again be necessary in the life to come? "Lead us not into
temptation," will not be said, except where there can be temptation. We
read in the book of holy Job, "Is not the life of man upon earth a
temptation?" [2018] What then do we pray for? Hear what. The Apostle
James saith, "Let no man say when he is tempted, I am tempted of God."
[2019] He spoke of those evil temptations, whereby men are deceived,
and brought under the yoke of the devil. This is the kind of temptation
he spoke of. For there is another sort of temptation which is called a
proving; of this kind of temptation it is written, "The Lord your God
tempteth (proveth) you to know whether ye love Him." [2020] What means
"to know"? "To make you know," for He knoweth already. With that kind
of temptation, whereby we are deceived and seduced, God tempteth no
man. But undoubtedly in His deep and hidden judgment He abandons some.
And when He hath abandoned them, the tempter finds his opportunity. For
he finds in him no resistance against his power, but forthwith presents
himself to him as his possessor, if God abandon him. Therefore that He
may not abandon us, do we say, "Lead us not into temptation." "For
every one is tempted," says the same Apostle James, "when he is drawn
away of his own lust and enticed. Then lust, when it hath conceived,
bringeth forth sin; and sin, when it is finished, bringeth forth
death." [2021] What then has he hereby taught us? To fight against our
lusts. For ye are about to put away your sins in Holy Baptism; but
lusts will still remain, wherewith ye must fight after that ye are
regenerate. For a conflict with your own selves still remains. Let no
enemy from without be feared: conquer thine own self, and the whole
world is conquered. What can any tempter from without, whether the
devil or the devil's minister, do against thee? Whosoever sets the hope
of gain before thee to seduce thee, let him only find no covetousness
in thee; and what can he who would tempt thee by gain effect? Whereas
if covetousness be found in thee, thou takest fire at the sight of
gain, and art taken by the bait of this corrupt food. [2022] But if he
find no covetousness in thee, the trap remains spread in vain. Or
should the tempter set before thee some woman of surpassing beauty; if
chastity be within, iniquity from without is overcome. Therefore that
he may not take thee with the bait of a strange woman's beauty, fight
with thine own lust within; thou hast no sensible perception of thine
enemy, but of thine own concupiscence thou hast. Thou dost not see the
devil, but the object that engageth thee thou dost see. Get the mastery
then over that of which thou art sensible within. Fight valiantly, for
He who hath regenerated thee is thy Judge; He hath arranged the lists,
He is making ready the crown. But because thou wilt without doubt be
conquered, if thou have not Him to aid thee, if He abandon thee:
therefore dost thou say in the prayer, "Lead us not into temptation."
The Judge's wrath hath given over some to their own lusts; and the
Apostle says, "God gave them over to the lusts of their hearts." [2023]
How did He give them up? Not by forcing, but by forsaking them.
10. "Deliver us from evil," may belong to the same sentence. Therefore,
that thou mayest understand it to be all one sentence, it runs thus,
"Lead us not into temptation, but deliver us from evil." Therefore he
added "but," to show that all this belongs to one sentence, "Lead us
not into temptation, but deliver us from evil." How is this? I will
propose them singly. "Lead us not into temptation, but deliver us from
evil." By delivering us from evil, He leadeth us not into temptation;
by not leading us into temptation, He delivereth us from evil.
11. And truly it is a great temptation, dearly beloved, it is a great
temptation in this life, when that in us is the subject of temptation,
whereby we attain [2024] pardon, if in any of our temptations we have
fallen. It is a frightful temptation, when that is taken from us,
whereby we may be healed from the wounds of other temptations. I know
that ye have not yet understood me. Give me your attention, that ye may
understand. Suppose avarice tempts a man, and he is conquered in any
single temptation (for sometimes even a good wrestler and fighter may
get roughly handled [2025] ): avarice then has got the better of a man,
good wrestler though he be, and he has done some avaricious act. Or
there has been a passing lust; it has not brought the man to
fornication, nor reached unto adultery, for when this does take place,
the man must at all events be kept back from the criminal act. But he
"hath seen a woman to lust after her;" [2026] he has let his thoughts
dwell on her with more pleasure than was right; he has admitted the
attack; excellent combatant though he be, he has been wounded, but he
has not consented to it; he has beaten back the motion of his lust, has
chastised it with the bitterness of grief, he has beaten it back; and
has prevailed. Still in the very fact that he had slipped, has he
ground for saying, "Forgive us our debts." And so of all other
temptations, it is a hard matter that in them all there should not be
occasion for saying, "Forgive us our debts." What then is that
frightful temptation which I have mentioned, that grievous, that
tremendous temptation, which must be avoided with all our strength,
with all our resolution; what is it? When we go about to avenge
ourselves. Anger is kindled, and the man burns to be avenged. O
frightful temptation! Thou art losing that, whereby thou hadst to
attain pardon for other faults. If thou hadst committed any sin as to
other senses, and other lusts, hence mightest thou have had thy cure,
in that thou mightest say, "Forgive us our debts, as we also forgive
our debtors." But whoso instigateth thee to take vengeance, will lose
for thee the power thou hadst to say, "As we also forgive our debtors."
When that power is lost, all sins will be retained; nothing at all is
remitted.
12. Our Lord and Master, and Saviour, knowing this dangerous temptation
in this life, when He taught us six or seven petitions in this Prayer,
took none of them for Himself to treat of, and to commend to us with
greater earnestness, than this one. Have we not said, "Our Father,
which art in heaven;" and the rest which follows? Why after the
conclusion of the Prayer, did He not enlarge upon it to us, either as
to what He had laid down in the beginning, or concluded with at the
end, or placed in the middle? For why said He not, if the Name of God
be not hallowed in you, or if ye have no part in the kingdom of God, or
if the will of God be not done in you, as in heaven, or if God guard
you not, that ye enter not into temptation; why none of all these? but
what saith He? "Verily I say unto you, that if ye forgive men their
trespasses;" [2027] in reference to that petition, "Forgive us our
debts, as we also forgive our debtors." Having passed over all the
other petitions which He taught us, this He taught us with an especial
force. There was no need of insisting [2028] so much upon those sins in
which if a man offend, he may know the means whereby he may be cured:
need of it there was, with regard to that sin in which if thou sin,
there is no means whereby the rest can be cured. For this thou oughtest
to be ever saying, "Forgive us our debts." What debts? There is no lack
of them; for we are but men; I have talked somewhat more than I ought,
have said something I ought not, have laughed more than I ought, have
eaten more than I ought, have listened with pleasure to what I ought
not, have drunk more than I ought, have seen with pleasure what I ought
not, have thought with pleasure on what I ought not; "Forgive us our
debts, as we also forgive our debtors." This if thou hast lost, thou
art lost thyself.
13. Take heed, my brethren, my sons, sons of God, take heed, I beseech
you, in that I am saying to you. Fight to the uttermost of your powers
with your own hearts. And if ye shall see your anger making a stand
against you, pray to God against it, that God may make thee conqueror
of thyself, that God may make thee conqueror, I say, not of thine enemy
without, but of thine own soul within. For He will give thee His
present help, and will do it. He would rather that we ask this of Him,
than rain. For ye see, beloved, how many petitions the Lord Christ hath
taught us; and there is scarce found among them one which speaks of
daily bread, that all our thoughts may be moulded after the life to
come? For what can we fear that He will not give us, who hath promised
and said, "Seek ye first the kingdom of God and His righteousness, and
all these things shall be added unto you; for your Father knoweth that
ye have need of these things before ye ask Him. Seek ye first the
kingdom of God and His righteousness, and all these things shall be
added unto you." [2029] For many have been tried even with hunger, and
have been found gold, and have not been forsaken by God. They would
have perished with hunger, if the daily inward bread were to leave
their heart. After this let us chiefly hunger. For, "Blessed are they
who hunger and thirst after righteousness, for they shall be filled."
[2030] But He can in mercy look upon our infirmity, and see us, as it
is said, "Remember that we are dust." [2031] He who from the dust made
and quickened man, for that His work of clay's sake, gave His Only Son
to death. Who can explain, who can worthily so much as conceive, how
much He loveth us?
__________________________________________________________________
[2004] Joel ii. 32; Rom. x. 13.
[2005] Rom. x. 14, 15.
[2006] Matt. vi. 9.
[2007] Matt. vi. 10.
[2008] Matt. xxv. 33.
[2009] 1 John ii. 18, Vulgate.
[2010] Matt. vi. 10.
[2011] Rom. vii. 22, 23.
[2012] Matt. vi. 11.
[2013] See Sermon vi. (lvi. Bened.) 10 and note.
[2014] Codex.
[2015] Irroramur.
[2016] Matt. vi. 12.
[2017] Matt. vi. 13.
[2018] Job vii. 1, Sept.; peiraterion.
[2019] Jas. i. 13.
[2020] Deut. xiii. 3.
[2021] Jas. i. 14, 15.
[2022] Vitiosæ escæ laqueo.
[2023] Rom. i. 24, Vulgate.
[2024] Meremur.
[2025] Vulneratur.
[2026] Matt. v. 28.
[2027] Matt. vi. 14.
[2028] Commendanda.
[2029] Matt. vi. 53.
[2030] Matt. v. 6.
[2031] Ps. cii. 14, Sept. (ciii. English version).
__________________________________________________________________
Sermon VIII.
[LVIII. Ben.]
Again on the Lord's Prayer, Matt. vi. To the Competentes.
1. You have just repeated the Creed, where in brief summary is
contained the Faith. I have already before now told you what the
Apostle Paul says, "How shall they call on Him in whom they have not
believed?" [2032] Because then you have both heard, and learnt, and
repeated how you must believe in God; hear to-day how He must be called
upon. The Son Himself, as you heard when the Gospel was read, taught
His disciples and His faithful ones this Prayer. Good hope have we of
obtaining our cause, when such an Advocate [2033] hath dictated our
suit. The Assessor of the Father, as you have confessed, who sitteth on
the right hand of the Father; He is our Advocate who is to be our
Judge. For from thence will He come to judge the quick and dead. Learn
then, this Prayer also which you will have to repeat in eight days
time. But whosoever of you have not repeated the Creed well, have yet
time enough, let them learn it; because on the Sabbath day [2034] in
the hearing of all who shall be present, you will have to repeat it: on
the last [2035] Sabbath day, when you will be here to be baptized. But
in eight days from to-day will you have to repeat this Prayer, which
you have heard to-day.
2. Of which the first clause is, "Our Father, which art in heaven."
[2036] We have found then a Father in heaven; let us take good heed how
we live on earth. For he who hath found such a Father, ought so to live
that he may be worthy to come to his inheritance. But we say all in
common, "Our Father." How great a condescension! This the emperor says,
and this says the beggar: this says the slave, and this his lord. They
say all together, "Our Father, which art in heaven." Therefore do they
understand that they are brethren, seeing they have one Father. Now let
not the lord disdain to have his slave for a brother, seeing the Lord
Christ has vouch-safed to have him for a brother.
3. "Hallowed be Thy Name, Thy kingdom come." [2037] This hallowing of
God's Name is that whereby we are made holy. For His Name is always
Holy. We wish also for His kingdom to come; come it will, though we
wish it not; but to wish and pray that His kingdom may come, is nothing
else than to wish of Him, that He would make us worthy of His kingdom,
lest haply, which God forbid, it should come, and not come to us. For
to many that will never come, which nevertheless must come. For to them
will it come, to whom it shall be said, "Come, ye blessed of My Father,
receive the kingdom prepared for you from the foundation of the world."
[2038] But it will not come to them to whom it shall be said, "Depart
from Me, ye cursed, into everlasting fire." [2039] Therefore when we
say, "Thy kingdom come," we pray that it may come to us. What is, "may
come to us"? May find us good. This we pray for then, that He would
make us good; for then to us will His kingdom come.
4. We go on, "Thy will be done as in heaven so in earth." [2040] The
Angels serve Thee in heaven, may we serve Thee in earth! The Angels do
not offend Thee in heaven, may we not offend Thee in earth! As they do
Thy will, so may we do it also! And here what do we pray for, but that
we may be good? For when we do God's will (for He without doubt doeth
His own will), then is His will done in us. And we may understand in
another and a right sense these words, "Thy will be done as in heaven,
so in earth." We receive the commandment of God, and it is
well-pleasing to us, well-pleasing to our mind. "For we delight in the
law of God after the inward man." [2041] Then is His will done in
heaven. For our spirit is compared to heaven, but to the earth our
flesh. What then is "Thy will be done as in heaven, so in earth"? That
as Thy command is well-pleasing to our mind, so may our flesh consent
thereto; and so that strife be ended which is described by the Apostle,
"for the flesh lusteth against the Spirit, and the Spirit against the
flesh." [2042] When the Spirit lusteth against the flesh, His will is
even now done in heaven; when the flesh lusteth not against the Spirit,
His will is now done in earth. There will be harmony complete when He
will; be then the contest now, that there may be victory hereafter.
Thus again, "Thy will be done as in heaven, so in earth," may be well
understood, by making "heaven" to be the Church, because it is the
throne [2043] of God; and "earth" the unbelievers, to whom it is said,
"Earth thou art, and unto earth shalt thou go." [2044] When therefore
we pray for our enemies, for the enemies of the Church, the enemies of
the Christian name, we pray that His will may be done "as in heaven, so
in earth," that is, as in Thy faithful ones, so in Thy blasphemers
also, that they all may become "heaven."
5. There follows next, "Give us this day our daily bread." [2045] It
may be understood simply that we pour forth this prayer for daily
sustenance, that we may have abundance: or if not that, that we may
have no want. Now he said "daily," for as long as it is called
"to-day." [2046] Daily we live, and daily rise, and are daily fed, and
daily hunger. May He then give us daily bread. Why did He not say
"covering" too, for the support of our life is in meat and drink, our
covering in raiment and lodging. Man should desire nothing more than
these. Forasmuch as the Apostle saith, "We brought nothing into this
world, neither can we carry anything out: having food and covering,
[2047] let us be therewith content." [2048] Perish covetousness, and
nature is rich. Therefore if this prayer have reference to our daily
sustenance, since this is a good understanding of the words, "Give us
this day our daily bread;" let us not marvel, if under the name of
bread other necessary things are also understood. As when Joseph
invited his brethren, "These men," saith he, "will eat bread with me
to-day." [2049] Why, were they to eat bread only? No, but in the
mention of bread only, all the rest was understood. So when we pray for
daily bread, we ask for whatever is necessary for us in earth for our
bodies' sake. But what saith the Lord Jesus? "Seek ye first the kingdom
of God and His righteousness, and all these things shall be added unto
you." [2050] Again, this is a very good sense of, "Give us this day our
daily bread," thy Eucharist, our daily food. For the faithful know what
they receive, and good for them it is to receive that daily bread which
is necessary for this time present. They pray then for themselves, that
they may become good, that they may persevere in goodness, and faith,
and a holy life. This do they wish, this they pray for; for if they
persevere not in this good life, they will be separated from that
Bread. Therefore, "Give us this day our daily bread." What is this? Let
us live so, that we be not separated from Thy altar. Again, the Word of
God which is laid open to us, and in a manner broken day by day, is
"daily bread." And as our bodies hunger after that other, so do our
souls after this bread. And so we both ask for this bread simply, and
whatsoever is in this life needful both for our souls and bodies, is
included in "daily bread."
6. "Forgive us our debts," [2051] we say, and we may well say so; for
we say the truth. For who is he that lives here in the flesh, and hath
no debts? What man is there that lives so, that this prayer is not
necessary for him? He may puff himself up, justify himself he cannot.
It were well for him to imitate the Publican, and not swell as the
Pharisee, "who went up into the temple," [2052] and boasted of his
deserts, and covered up his wounds. Whereas he who said, "Lord, be
merciful to me a sinner," [2053] knew wherefore he went up. This prayer
the Lord Jesus, consider, my brethren, this prayer the Lord Jesus
taught His disciples to offer, those great first Apostles of His, the
leaders of our flock. [2054] If the leaders of the flock then pray for
the remission of their sins, what ought the lambs to do, of whom it is
said, "Bring young rams unto the Lord"? [2055] You knew then that you
have repeated this in the Creed, because amongst the rest you have
mentioned there "the remission of sins." There is one remission of sins
which is given once for all; another which is given day by day. There
is one remission of sins which is given once for all in Holy Baptism;
another which is given as long as we live here in the Lord's Prayer.
Wherefore we say, "Forgive us our debts."
7. And God has brought us into a covenant, and agreement, and a firm
bond [2056] with Him, in that we say, "as we also forgive our debtors."
He who would say it effectually, "Forgive us our debts," must say
truly, "as we also forgive our debtors." [2057] If this which is last
he either say not, or say deceitfully, the other which is first he says
in vain. We say to you then especially who are approaching to Holy
Baptism, from your hearts forgive everything. And ye faithful, who
taking advantage of this occasion are listening to this prayer, and our
exposition of it, do ye wholly and from your hearts forgive whatsoever
ye have against any. Forgive it there where God seeth. For sometimes a
man remitteth with the mouth, and in the heart retaineth; he remitteth
with the mouth for men's sake, and retaineth in the heart, as not
fearing the eyes of God. But do ye remit entirely. Whatever ye have
retained up to these holy days, [2058] in these holy days at least
remit. "The sun ought not to go down upon your wrath," [2059] yet many
suns have passed. Let then your wrath at length pass away also, now
that we are celebrating the days of the great Sun, of that Sun of which
Scripture saith, "Unto you shall the Sun of righteousness arise with
healing in His wings." [2060] What is, "in His wings"? In His
protection. Whence it is said in the Psalms, "Keep me under the shadow
of Thy wings." [2061] But as to others who in the day of judgment shall
repent, but all too late, and who shall mourn, yet unavailingly, it
hath been foretold by Wisdom what they shall then say as they repent
and groan for anguish of spirit, "What hath pride profited us, or what
good hath riches with our vaunting brought us? All these things are
passed away like a shadow." And, "Therefore have we erred from the way
of truth, and the light of righteousness hath not shined unto us, and
the Sun of righteousness rose not upon us." [2062] That Sun riseth upon
the righteous only; but this sun which we see, God "maketh," daily "to
rise upon the good and evil." [2063] The righteous attain to the seeing
of that Sun; and that Sun dwelleth now in our hearts by faith. If then
thou art angry, let not this sun go down in thine heart upon thy wrath;
"Let not the sun go down upon thy wrath;" lest haply thou be angry, and
so the Sun of righteousness go down upon thee, and thou abide in
darkness.
8. Now do not think that anger is nothing. "Mine eye was disordered
because of anger," [2064] saith the Prophet. Surely he whose eye is
disordered cannot see the sun; and if he should try to see it, it were
pain, and no pleasure to him. And what is anger? The lust of vengeance.
A man lusteth to be avenged, and Christ is not yet avenged, the holy
martyrs are not yet avenged. Still doth the patience of God wait, that
the enemies of Christ, the enemies of the martyrs, may be converted.
And who are we, that we should seek for vengeance? If God should seek
it at our hands, where should we abide? He who hath never in any matter
done us harm, doth not wish to avenge Himself of us; and do we seek to
be avenged, who are almost daily offending God? Forgive therefore; from
the heart forgive. If thou art angry, yet sin not. "Be ye angry, and
sin not." [2065] Be ye angry as being but men, if so be ye are overcome
by it; yet sin not, so as to retain anger in your heart (for if ye do
retain it, ye retain it against yourselves), lest ye enter not into
that Light. Therefore forgive. What then is anger? The lust of
vengeance. And what is hatred? Inveterate anger. If anger become
inveterate, it is then called hatred. And this he seems to acknowledge,
who when he had said, "Mine eye is disordered because of anger;" added,
"I have become inveterate among all mine enemies." [2066] What was
anger when it was new, became hatred when it was turned into long
continuance. [2067] Anger is a "mote," hatred, a "beam." We sometimes
find fault with one who is angry, yet we retain hatred in our own
hearts; and so Christ saith to us, "Thou seest the mote in thy
brother's eye, and seest not the beam in thine own eye." [2068] How
grew the mote into a beam? Because it was not at once plucked out.
Because thou didst suffer the sun to rise and go down so often upon thy
wrath, and madest it inveterate, because thou contractedst evil
suspicions, and wateredst the mote, and by watering hast nourished it,
and by nourishing it, hast made it a beam. Tremble then at least when
it is said, "Whosoever hateth his brother is a murderer." [2069] Thou
hast not drawn the sword, nor inflicted any bodily wound, nor by any
blow killed another; the thought only of hatred is in thy heart, and
hereby art thou held to be a murderer, guilty art thou before the eyes
of God. The other man is alive, and yet thou hast killed him. As far as
thou art concerned, thou hast killed the man whom thou hatest. Reform
then, and amend thyself. If scorpions or adders were in your houses,
how would ye toil to purify them, that ye might be able to dwell in
safety? Yet are ye angry, yea inveterate anger is in your hearts, and
there grow so many hatreds, so many beams, so many scorpions, so many
vipers, and will ye not then purify the house of God, your heart? Do
then what is said, "As we also forgive our debtors;" and so say
securely, "Forgive us our debts." For without debts in this earth ye
cannot live; but those great crimes which it is your blessing to have
been forgiven in Baptism, and from which we ought to be ever free, are
of one sort, and of another are those daily sins, without which a man
cannot live in this world, by reason of which this daily prayer with
its covenant and agreement is necessary; that as we say with all
cheerfulness, "Forgive us our debts;" so we may say with all truth, "As
we also forgive our debtors." So much then have we said as touching
past sins; what now for the future?
9. "Lead us not into temptation:" [2070] forgive what we have done
already, and grant that we may not commit any more sins. For whosoever
is overcome by temptation, committeth sin. Thus the Apostle James
saith, "Let no man say when he is tempted, he is tempted of God, for
God cannot be tempted with evil, neither tempteth He any man. But every
man is tempted, when he is drawn away of his own lust, and enticed.
Then lust, when it hath conceived, bringeth forth sin: and sin, when it
is finished, bringeth forth death." [2071] Therefore that thou be not
drawn away by thy lust; consent not to it. It hath no means of
conceiving, but by thee. Thou hast consented, hast as it were in thine
heart admitted [2072] her embrace. Lust has risen up, deny thyself to
her, follow her not. It is a lust unlawful, impure, and shameful, it
will alienate thee from God. Give it not then the embrace of thy
consent, lest thou have to bewail the birth; for if thou consent, that
is, when thou hast embraced her, she conceives, "and when lust hath
conceived, it bringeth forth sin." Dost thou not yet fear? "Sin
bringeth forth death;" at least, fear death. If thou fear not sin, yet
fear that whereunto it leads. Sin is sweet; but death is bitter. This
is the infelicity of men; that for which they sin, they leave here when
they die, and the sin themselves they carry with them. Thou dost sin
for money, it must be left here: or for a country seat; it must be left
here: or for some woman's sake; she must be left here; and whatsoever
it be for which thou dost sin, when thou shalt have closed thine eyes
in death, thou must leave it here; yet the sin itself which thou
committest, thou carriest with thee.
10. May sins then be forgiven; the past forgiven, and the future cease.
But without them here below thou canst not live; be they either lesser
sins, or small, or trivial. Yet let not even these small and trivial
sins be despised. With little drops is the river filled. Let not even
the lesser sins be despised. Through narrow chinks in the ship the
water oozes in, [2073] the hold keeps filling, and if it be disregarded
the ship is sunk. But the sailors are not idle; their hands are active,
[2074] --active that the water may be drained off from day to day. So
be thy hands active, that thou mayest pump from day to day. What is the
meaning of "be thy hands active"? Let them give, do good works, so be
thy hands engaged. "Break thy bread to the hungry, and bring the poor
and houseless into thine house; if thou seest the naked, clothe him."
[2075] Do all thou canst, do it with the means thou canst command, do
it cheerfully, and so put up thy prayer with confidence. It will have
two wings, a double alms. What is "a double alms"? "Forgive, and ye
shall be forgiven. Give, and it shall be given unto you." [2076] The
one alms is that which is done from the heart, when thou forgivest thy
brother his sin. The other alms is that which is done out of thy
substance, when thou dealest bread to the poor. Offer both, lest
without either wing thy prayer remain motionless.
11. Therefore when we have said, "Lead us not into temptation," there
follows, "But deliver us from evil." Now whoso wishes to be delivered
from evil, bears witness that he is in evil. And thus saith the
Apostle, "Redeeming the time, because the days are evil." [2077] But
who is there "that wisheth for life, and loveth to see good days"?
[2078] Seeing that all men in this flesh have only evil days; who doth
not wish it? Do thou what follows, "Keep thy tongue from evil, and thy
lips that they speak no guile: depart from evil, and do good, seek
peace, and ensue it;" [2079] and then thou hast got rid of evil days,
and thy prayer, "deliver us from evil," is fulfilled.
12. Therefore the three first petitions, "Hallowed be Thy Name, Thy
kingdom come, Thy will be done as in heaven, so in earth," are for
eternity. But the four following relate to this life, "Give us this day
our daily bread." Shall we ask day by day for daily bread, when we
shall have come to that fulness of blessing? "Forgive us our debts."
Shall we say this in that kingdom, when we shall have no debts? "Lead
us not into temptation." Shall we be able to say this then, when there
will be no temptation? "Deliver us from evil." Shall we say this, when
there shall be nothing from which to be delivered? Therefore these four
are necessary, because of our daily life, but the three first in
reference to the life eternal. But all things let us ask, with a view
of attaining to that life, and let us pray here, that we be not
separated from it. Every day must this prayer be said by you, when you
are baptized. For the Lord's Prayer is said daily in the Church before
the Altar of God, and the faithful hear it. We have no fear therefore
as to your not learning it carefully, because even if any of you should
be unable to get it perfectly, he will learn it by hearing it day by
day.
13. Therefore on the Saturday [2080] when by the grace of God you will
keep the Vigil, you will have to repeat not the Prayer, but the Creed.
For if you do not know the Creed now, you will not hear that every day
in the Church, and among the people. But when you have learnt it, that
you may not forget it, say it every day when you rise; when you are
preparing for sleep, rehearse your Creed, to the Lord rehearse it,
remind yourselves of it, and be not weary of repeating it. For
repetition is useful, lest forgetfulness steal over you. Do not say, "I
said it yesterday, I have said it today, I say it every day, I know it
perfectly well." Call thy faith to mind, look into thyself, let thy
Creed be as it were a mirror to thee. Therein see thyself, whether thou
dost believe all which thou professest to believe, and so rejoice day
by day in thy faith. Let it be thy wealth, let it be in a sort the
daily clothing of thy soul. Dost thou not always dress thyself when
thou risest? So by the daily repetition of thy Creed dress thy soul,
lest haply forgetfulness make it bare, and thou remain naked, and that
take place which the Apostle saith, (may it be far from thee!) "If so
be that being unclothed, [2081] we shall not be found naked." [2082]
For we shall be clothed by our faith: and this faith is at once a
garment and a breastplate; a garment against shame, a breastplate
against adversity. But when we shall have arrived at that place where
we shall reign, no need will there be to say the Creed. We shall see
God; God Himself will be our vision; the vision of God will be the
reward of our present faith.
__________________________________________________________________
[2032] Rom. x. 14.
[2033] Jurisperitus.
[2034] Easter Eve.
[2035] i.e. in Lent.
[2036] Matt. vi. 9.
[2037] Matt. vi. 9, 10.
[2038] Matt. xxv. 34.
[2039] Matt. xxv. 41.
[2040] Matt. vi. 10.
[2041] Rom. vii. 22.
[2042] Gal. v. 17.
[2043] Portat.
[2044] Gen. iii. 19, Sept.
[2045] Matt. vi. 11.
[2046] Heb. iii. 13.
[2047] Tegumentum; skepasmata.
[2048] 1 Tim. vi. 7, 8.
[2049] Gen. xliii. 16, Sept.
[2050] Matt. vi. 33.
[2051] Matt. vi. 12.
[2052] Luke xviii. 10, 11.
[2053] Luke xviii. 13.
[2054] Arietes nostros.
[2055] Ps. xxviii. 1, Sept. (xxix. English version).
[2056] Chirographum.
[2057] Matt. vi. 12.
[2058] The Feast of Easter, the great season for baptizing. See
Bingham, xi. 6, 7.
[2059] Eph. iv. 26.
[2060] Mal. iv. 2.
[2061] Ps. xvii. 8.
[2062] Wisd. v. 8, 9, 6.
[2063] Matt. v. 45.
[2064] Ps. vi. 8, Sept. (vi. 7, English version).
[2065] Ps. iv. 5, Sept. (iv. 4, English version).
[2066] Ps. vi. 8, Sept. (vi. 7, English version).
[2067] Vetustatem.
[2068] Matt. vii. 3.
[2069] 1 John iii. 15.
[2070] Matt. vi. 13.
[2071] Jas. i. 13, etc.
[2072] Concubuisti.
[2073] Insudat aqua.
[2074] Ambulant.
[2075] Isa. lviii. 7, Sept.
[2076] Luke vi. 37, 38.
[2077] Eph. v. 16.
[2078] Ps. xxxiv. 12.
[2079] Ps. xxxiv. 13, 14.
[2080] Easter Eve. See Bingham, xxi. 1, 32.
[2081] The reading of D. F. G., some mss. ap. Chrys. and Ambr. Ar.Pol.
Vet. Lat. Tert. Paulin, Macar, ap. Mill. Auct. quæstt. V. T. St.
Augustin's present text has elsewhere "induti" (see Sabat.); but the
text of the Fathers is often involuntarily conformed to the Vulgate.
[2082] 2 Cor. v. 3.
__________________________________________________________________
Sermon IX.
[LIX. Ben.]
Again, on the Lord's Prayer, Matt. vi. To the Competentes.
1. You have rehearsed what you believe, hear now what you are to pray
for. Forasmuch as you would not be able to call on Him, in whom you
should not first have believed; as saith the Apostle, "How shall they
call on Him, in whom they have not believed?" [2083] Therefore have you
first learned the Creed, where is a brief and sublime rule of your
faith; brief in the number of its words, sublime in the weight of its
contents. [2084] But the prayer which you receive to-day to be learned
by heart, and to be repeated eight days hence, was dictated (as you
heard when the Gospel was being read) by the Lord Himself to His
disciples, and came from them unto us, since "their sound went into all
the earth." [2085]
2. Ye then who have found a Father in heaven, be loth to cleave to the
things of earth. For ye are about to say, "Our Father, which art in
heaven." [2086] You have begun to belong to a great family. Under this
Father the lord and the slave are brethren; under this Father the
general and the common soldier are brethren; under this Father the rich
man and the poor are brethren. All Christian believers have divers
fathers in earth, some noble, some obscure; but they all call upon one
Father which is in heaven. If our Father be there, there is the
inheritance prepared for us. But He is such a Father, that we can
possess with Him what He giveth. For He giveth an inheritance; but He
doth not leave it to us by dying. For He doth not depart Himself, but
He abideth ever, that we may come to Him. Seeing then we have heard of
Whom we are to ask, let us know also what to ask for, lest haply we
offend such a Father by asking amiss.
3. What then hath the Lord Jesus Christ taught us to ask of the Father
which is in heaven? "Hallowed be Thy Name." [2087] What kind of
blessing is this that we ask of God, that His Name may be hallowed? The
Name of God is always Holy; why then do we pray that it may be
hallowed, except that we may be hallowed by it? We pray then that that
which is Holy always, may be hallowed in us. The Name of God is
hallowed in you when ye are baptized. Why will ye offer this prayer
after ye have been baptized, but that that which ye shall then receive
may abide ever in you?
4. Another petition follows, "Thy kingdom come." [2088] God's kingdom
will come, whether we ask it or not. Why then do we ask it, but that
that which will come to all saints may also come to us; that God may
count us also in the number of His saints, to whom His kingdom is to
come?
5. We say in the third petition, "Thy will be done as in heaven, so in
earth." [2089] What is this? That as the Angels serve Thee in heaven,
so we may serve Thee in earth. For His holy Angels obey Him; they do
not offend Him; they do His commands through the love of Him. This we
pray for then, that we too may do the commands of God in love. Again,
these words are understood in another way, "Thy will be done as in
heaven, so in earth." Heaven in us is the soul, earth in us is the
body. What then is, "Thy will be done as in heaven, so in earth"? As we
hear Thy precepts, so may our flesh consent unto us; lest, whilst flesh
and spirit strive together, we be not able to fulfil the commands of
God.
6. "Give us this day our daily bread," [2090] comes next in the Prayer.
Whether we ask here of the Father support [2091] necessary for the
body, by "bread" signifying whatever is needful for us; or whether we
understand that daily Bread, which ye are soon to receive from the
Altar; well it is that we pray that He would give it us. For what is it
we pray for, but that we may commit no evil, for which we should be
separated from that holy Bread. And the word of God which is preached
daily is daily bread. For because it is not bread for the body, it is
not on that account not bread for the soul. But when this life shall
have passed away, we shall neither seek that bread which hunger seeks;
nor shall we have to receive the Sacrament of the Altar, because we
shall be there with Christ, whose Body we do now receive; nor will
those words which we are now speaking, need to be said to you, nor the
sacred volume to be read, when we shall see Him who is Himself the Word
of God, by whom all things were made, by whom the Angels are fed, by
whom the Angels are enlightened, by whom the Angels become wise; not
requiring words of circuitous discourse; but drinking in the Only Word,
filled with whom they burst forth [2092] and never fail in praise. For,
"Blessed," saith the Psalm, "are they who dwell in Thy house; they will
be always praising Thee." [2093]
7. Therefore in this present life, do we ask what comes next, "Forgive
us our debts, as we also forgive our debtors." [2094] In Baptism, all
debts, that is, all sins, are entirely forgiven us. But because no one
can live without sin here below, and if without any great crime which
entails separation from the Altar, yet altogether without sins can no
one live on this earth, and we can only receive the one Baptism once
for all; in this Prayer we hear how we may day by day be washed, that
our sins may day by day be forgiven us; but only if we do what follows,
"As we also forgive our debtors." Accordingly, my Brethren, I advise
you, who are in the grace of God my sons, yet my Brethren under that
heavenly Father; I advise you, whenever any one offends and sins
against you, and comes, and confesses, and asks your pardon, that ye do
pardon him, and forthwith from the heart forgive him; lest ye keep off
from your own selves that pardon, which comes from God. For if ye
forgive not, neither will He forgive you. Therefore it is in this life
that we make this petition, for that it is in this life that sins can
be forgiven, where they can be done. But in the life to come they are
not forgiven, because they are not done.
8. Next after this we pray, saying, "Lead us not into temptation, but
deliver us from evil." [2095] This also, that we be not led into
temptation, it is necessary for us to ask in this life, because in this
life there are temptations; and that "we may be delivered from evil,"
because there is evil here. And thus of all these seven petitions,
three have respect to the life eternal, and four to the present life.
"Hallowed be Thy name." This will be for ever. "Thy kingdom come." This
kingdom will be for ever. "Thy will be done as in heaven, so in earth."
This will be for ever. "Give us this day our daily bread." This will
not be for ever. "Forgive us our debts." This will not be for ever.
"Lead us not into temptation." This will not be for ever. "But deliver
us from evil." This will not be for ever: but where there is
temptation, and where there is evil, there is it necessary that we make
this petition.
__________________________________________________________________
[2083] Rom. x. 14.
[2084] Sententiarum.
[2085] Ps. xviii. 5, Sept. (xix. 4, English version).
[2086] Matt. vi. 9.
[2087] Matt. vi. 9.
[2088] Matt. vi. 10.
[2089] Matt. vi. 10.
[2090] Matt. vi. 11.
[2091] Exhibitionem.
[2092] Ructuant.
[2093] Ps. lxxxiv. 4.
[2094] Matt. vi. 12.
[2095] Matt. vi. 13.
__________________________________________________________________
Sermon X.
[LX. Ben.]
On the words of the Gospel, Matt. vi. 19, "Lay not up for yourselves
treasures upon earth," etc. An exhortation to alms-deeds.
1. Every man who is in any trouble, and his own resources fail him,
looks out for some prudent person from whom he may take counsel, and so
know what to do. Let us suppose then the whole world to be as it were
one single man. He seeks to escape evil, yet is slow in doing good; and
as in this way tribulations thicken, and his own resources fail, whom
can he find more prudent to receive counsel from than Christ? By all
means, at least, let him find a better, and do what he will. But if he
cannot find a better, let him come to Him whom he may find everywhere:
let him consult, and take advice from Him, keep the good commandment,
escape the great evil. For present temporal ills of which men are so
sore afraid, under which they murmur exceedingly, and by their
murmuring offend Him who is correcting them, so that they find not His
saving Help; [2096] present ills I say without a doubt are but passing;
either they pass through us, or we pass through them; either they pass
away whilst we live, or they are left behind us when we die. Now that
is not in the matter of tribulation great, which in duration is short.
Whosoever thou art that art thinking of to-morrow, thou dost not recall
the remembrance of yesterday. When the day after to-morrow comes, this
to-morrow also will be yesterday. But now if men are so disquieted with
anxiety to escape temporal tribulations which pass, or rather fly over,
what thought ought they to take that they may escape those which abide
and endure without end?
2. A hard condition is the life of man. What else is it to be born, but
to enter on a life of toil? Of our toil that is to be, the infant's
very cry is witness. From this cup [2097] of sorrow no one may be
excused. The cup that Adam hath pledged, must be drunk. We were made,
it is true, by the hands of Truth, but because of sin we were cast
forth upon days of vanity. "We were made after the image of God,"
[2098] but we [2099] disfigured it by sinful transgression. Therefore
does the Psalm remind us how we were made, and to what a state we have
come. For it says, "Though a man walk in the image [2100] of God." See,
what he was made. Whither hath he come? Hearken to what follows, "Yet
will he be disquieted in vain." [2101] He walks in the image of truth,
and will be disquieted in the counsel of vanity. Finally, see his
disquiet, see it, and as it were in a glass, be displeased with
thyself. "Though," he says, "man walk in the image of God," and
therefore be something great, "yet will he be disquieted in vain;" and
as though we might ask, How I pray thee, how is man disquieted in vain?
"He heapeth up treasure," saith he, "and knoweth not for whom he doth
gather it." See then, this man, that is the whole human race
represented as one man, who is without resource in his own case, and
hath lost counsel and wandered out of the way of a sound mind; "Heapeth
up treasure, and knoweth not for whom he doth gather it." What is more
mad, what more unhappy? But surely he is doing it for himself? Not so.
Why not for himself? Because he must die, because the life of man is
short, because the treasure lasts, but he who gathereth it, quickly
passeth away. As pitying therefore the man who "walketh in the image of
God," who confesseth things that are true, yet followeth after vain
things, he saith, "He will be disquieted in vain." I grieve for him;
"he heapeth up treasure, and knoweth not for whom he doth gather it."
Doth he gather it for himself? No. Because the man dies whilst the
treasure endures. For whom then? If thou hast any good counsel, give it
to me. But counsel hast thou none to give me, and so thou hast none for
thyself. Wherefore if we are both without it, let us both seek it, let
us both receive it, and both consider the matter together. He is
disquieted, he heapeth up treasure, he thinks, and toils, and is kept
awake by anxiety. All day long art thou harassed by labour, all night
agitated by fear. That thy coffer may be filled with money, thy soul is
in a fever of anxiety.
3. I see it, I am grieved for thee; thou art disquieted, and as He who
cannot deceive, assures us, "Thou art disquieted in vain." For thou art
heaping up treasures: supposing that all thy undertakings succeed, to
say nothing of losses, of so great perils and deaths in the prosecution
of every several kind of gain (I speak not of deaths of the body, but
of evil thoughts, for that gold may come in, uprightness [2102] goeth
out; that thou mayest be clothed outwardly, thou art made naked
within), but to pass over these, and other such things in silence, to
pass by all the things that are against thee, let us think only of the
favourable circumstances. See, thou art laying up treasures, gains flow
into thee from every quarter, and thy money runs like fountains;
everywhere where want presseth, there doth abundance flow. Hast thou
not heard, "If riches increase, set not your heart upon them?" [2103]
Lo, thou art getting, thou art disquieted, not fruitlessly indeed,
still in vain. "How," thou wilt ask "am I disquieted in vain? I am
filling my coffers, my walls will scarce hold what I get, how then am I
disquieted in vain?" "Thou art heaping up treasure, and dost not know
for whom thou gatherest it." Or if thou dost know, I pray thee tell me.
I will listen to thee. For whom is it? If thou art not disquieted in
vain, tell me for whom thou art heaping up thy treasure? "For myself,"
thou sayest. Dost thou dare say so, who must so soon die? "For my
children." Dost thou dare say this of them who must so soon die? It is
a great duty of natural affection [2104] (it will be said) for a father
to lay up for his sons; rather it is a great vanity, one who must soon
die is laying up for those who must soon die also. If it is for
thyself, why dost thou gather, seeing thou leavest all when thou diest.
This is the case also with thy children; they will succeed thee, but
not to abide long. I say nothing about what sort of children they may
be, whether haply debauchery may not waste what covetousness hath
amassed. So another by dissoluteness [2105] squanders what thou by much
toil hast gathered together. But I pass over this. It may be they will
be good children, they will not be dissolute, they will keep what thou
hast left, will increase what thou hast kept, and will not dissipate
what thou hast heaped together. Then will thy children be equally vain
with thyself, if they do so, if in this they imitate thee their father.
I would say to them what I said just now to thee. I would say to thy
son, to him for whom thou art saving I would say, "Thou art heaping up
treasure, and knowest not for whom thou dost gather it." For as thou
knewest not, so neither doth he know. If the vanity hath continued in
him, hath the truth lost its power with respect to him?
4. I forbear to urge, that it may be even during thy life thou art but
laying up for thieves. In one night may they come and find all ready
the gathering of so many days and nights. It may be thou art laying up
for a robber, or a highwayman. I will say no more on this, lest I call
to mind and re-open the wound of past sufferings. How many things which
an empty vanity hath heaped together, hath the cruelty of an enemy
found ready to its hand. It is not my place to wish for this: but it is
the concern of all to fear it. May God avert it! May His own scourges
be sufficient. May He to whom we pray, spare us! But if He ask thee for
whom are we laying by, what shall we answer? How then, O man, whosoever
thou art, that are heaping up treasure in vain, how wilt thou answer
me, as I handle this matter with thee, and with thee seek counsel in a
common cause? For thou didst speak and make answer, "I am laying up for
myself, for my children, for my posterity." I have said already how
many grounds of fear there are, even as to those children themselves.
But I pass over the consideration, that thy children may so live as to
be a curse [2106] to thee, and as thine enemy would wish them; grant
that they live as the father himself would have them. Yet how many have
fallen into those mischances, I have declared, and reminded you of
already. Thou didst shudder at them, though thou didst not amend
thyself. For what hast thou to answer but this, "Perhaps it may not be
so"? Well, I said so too; perhaps I say thou art but laying up for the
thief, or robber, or highwayman. I did not say certainly, but perhaps.
Where there is a perhaps, there is a perhaps-not; so then thou knowest
not what will be, and therefore thou "art disquieted in vain." Thou
seest now how truly spake the Truth, how vainly vanity is disquieted.
Thou hast heard and at length learnt wisdom, because when thou sayest,
"Perhaps it is for my children," but dost not dare to say, "I am sure
that it is for my children," thou dost not in fact know for whom thou
art gathering riches. So then, as I see, and have said already, thou
art thyself without resource; thou findest nothing wherewith to answer
me, nor can I to answer thee.
5. Let us both therefore seek and ask for counsel. We have opportunity
of consulting not any wise man, but Wisdom Herself. Let us then both
give ear to Jesus Christ, "to the Jews a stumbling stone, and to the
Gentiles foolishness, but to them who are called, both Jews and Greeks,
Christ the Power of God and the Wisdom of God." [2107] Why art thou
preparing a strong defence for thy riches? Hear the Power of God,
nothing is more strong than He. Why art thou preparing wise counsel
[2108] to protect thy riches? Hear the Wisdom of God, nothing is more
Wise than He. Peradventure when I say what I have to say, thou wilt be
offended, and so thou wilt be a Jew, "because to the Jews is Christ an
offence." Or peradventure, when I have spoken, it will appear foolish
to thee, and so wilt thou be a Gentile, "for to the Gentiles is Christ
foolishness." Yet thou art a Christian, thou hast been called. "But to
them who are called, both Jews and Greeks, Christ is the Power of God
and the Wisdom of God." Be not sad then when I have said what I have to
say; be not offended; mock not my folly, as you deem it, with an air of
disdain. [2109] Let us give ear. For what I am about to say, Christ
hath said. If thou despise the herald, yet fear the Judge. What shall I
say then? The reader of the Gospel has but just now relieved me from
this embarrassment. I will not read anything fresh, but will recall
only to your recollection what has just been read. Thou wast seeking
counsel, as failing in thine own resources; see then what the Fountain
of right counsel saith, the Fountain from whose streams is no fear of
poison, fill from It what thou mayest.
6. "Lay not up for yourselves treasures on earth, where moth and rust
doth destroy, and where thieves break through and steal: But lay up for
yourselves treasures in heaven, where no thief approacheth, nor moth
corrupteth: For where your treasure is, there will your heart be also."
[2110] What more dost thou wait for? The thing is plain. The counsel is
open, but evil desire lies hid; nay, not so, but what is worse, it too
lies open. For plunder does not cease its ravages; avarice does not
cease to defraud; maliciousness does not cease to swear falsely. And
all for what? that treasure may be heaped together. To be laid up
where? In the earth, and rightly indeed, by earth for earth. For to the
man who sinned and who pledged us, as I have said, our cup of toil, was
it said, "Earth thou art, and to earth shalt thou return." [2111] With
good reason is the treasure in earth, because the heart is there. Where
then is that, "we lift them up unto the Lord?" Sorrow for your case, ye
who have understood me; and if ye sorrow truly, amend yourselves. How
long will ye be applauding and not doing? What ye have heard is true,
nothing truer. Let that then which is true be done. One God we praise,
yet we change not, that we may not in this very praise be disquieted in
vain.
7. Therefore, "Lay not up for yourselves treasures on earth;" whether
ye have found by experience how what is laid up in the earth is lost,
or whether ye have not so experienced it, yet do ye too fear lest ye
should do so. Let experience reform him whom words will not reform. One
cannot rise up now, one cannot go out, but all together with one voice
are crying, "Woe to us, the world is falling." [2112] If it be falling,
why dost thou not remove? If an architect were to tell thee, that thy
house would soon fall, wouldest thou not remove before thou didst
indulge in thy vain lamentations? The Builder of the world telleth thee
the world will soon fall, and wilt thou not believe it? Hear the voice
of Him who foretelleth it, hear the counsel of Him who giveth thee
warning. The voice of prediction is, "Heaven and earth shall pass
away." [2113] The voice of warning is, "Lay not up for yourselves
treasure on earth." [2114] If then thou dost believe God in His
prediction; if thou despise not His warning, let what He says be done.
He who has given thee such counsel doth not deceive thee. Thou shalt
not lose what thou hast given away, but shalt follow what thou hast
only sent before thee. Therefore my counsel is, "Give to the poor, and
thou shalt have treasure in heaven." [2115] Thou shalt not remain
without treasure; but what thou hast on earth with anxiety, thou shalt
possess in heaven free from care. Transport thy goods then. I am giving
thee counsel for keeping, not for losing. "Thou shalt have," saith He,
"treasure in heaven, and come, follow Me," that I may bring thee to thy
treasure. This is not a wasting, but a saving. Why do men keep silence?
Let them hear, and having at last by experience found what to fear, let
them do that which will give them no cause of fear, let them transport
their goods to heaven. Thou puttest wheat in the low ground; [2116] and
thy friend comes, who knows the nature of the corn and the land, and
instructs thy unskilfulness, and says to thee, "What hast thou done?"
Thou hast put the corn in the flat soil, in the lower land; the soil is
moist; it will all rot, and thou wilt lose thy labour. Thou answerest,
What then must I do? Remove it, he says, into the higher ground. Dost
thou then give ear to a friend who gives thee counsel about thy corn,
and despisest thou God who gives thee counsel about thine heart? Thou
fearest to put thy corn in the low earth, and wilt thou lose thy heart
in the earth? Behold the Lord thy God when He giveth thee counsel
touching thine heart, saith, "Where thy treasure is, there will thy
heart be also." [2117] Lift up, saith He, thine heart to heaven, that
it rot not in the earth. It is His counsel, who wisheth to preserve thy
heart, not to destroy it.
8. If then this be so, what must be their repentance who have not done
thereafter? How must they now reproach themselves! We might have had in
heaven what we have now lost in earth. The enemy has broken up our
house; but could he break heaven open? He has killed the servant who
was set to guard; but could he kill the Lord who would have kept them,
"where no thief approacheth, neither moth corrupteth." How many now are
saying, "There we might have had, and hid our treasures safe, where
after a little while we might have followed them securely. Why have we
not hearkened to our Lord? Why have we despised the admonitions of the
Father, and so have experienced the invasion of the enemy?" If then
this be good counsel, let us not be slow in taking heed to it; and if
what we have must be transported, let us transfer it into that place,
from whence we cannot lose it. What are the poor to whom we give, but
our [2118] carriers, [2119] by whom we convey our goods from earth to
heaven? Give then: thou art but giving to thy carrier, he carrieth what
thou givest to heaven. How, sayest thou, does he carry it to heaven?
For I see that he makes an end of it by eating. No doubt, he carries
it, not by keeping it, but by making it his food. What? Hast thou
forgotten, "Come, ye blessed of My Father, receive the kingdom; for I
was an hungred, and ye gave Me meat:" and," Inasmuch as ye did it to
one of the least of Mine, ye did it to Me." [2120] If thou hast not
despised the beggar that standeth before thee, consider to Whom what
thou gavest him hath come. "Inasmuch," saith he, "as ye did it to one
of the least of Mine, ye did it to Me." He hath received it, who gave
thee wherewith to give. He hath received it, who in the end will give
His Own Self to thee.
9. For this have I at divers times called to your remembrance, Beloved,
and I confess to you it astonishes me much in the Scriptures of God,
and I ought repeatedly to call your attention to it. I pray you to
think of what our Lord Jesus Christ Himself saith, that at the end of
the world, when He shall come to judgment, He will gather together all
nations before Him, and will divide men into two parts; that He will
place some at His right hand, and others on His left; and will say to
those on the right hand, "Come, ye blessed of My Father, receive the
kingdom prepared for you from the foundation of the world." But to
those on the left, "Depart ye into everlasting fire, prepared for the
devil and his angels." Search out the reasons either for so great a
reward, or so great a punishment. "Receive the kingdom," and "Go into
everlasting fire." Why shall the first receive the kingdom? "For I was
an hungred, and ye gave Me meat." Why shall the other depart into
everlasting fire? "For I was hungry, and ye gave Me no meat." What
meaneth this, I ask? I see touching those who are to receive the
kingdom, that they gave as good and faithful Christians, not despising
the words of the Lord, and with sure trust hoping for the promises they
did accordingly; because had they not done so, this very barrenness
would not surely have accorded with their good life. For it may be they
were chaste, no cheats, nor drunkards, and kept themselves from evil
works. Yet if they had not added good works, they would have remained
barren. For they would have kept, "Depart from evil," but they would
not have kept, "and do good." [2121] Notwithstanding, even to them He
doth not say, "Come, receive the kingdom," for ye have lived in
chastity; ye have defrauded no man, ye have not oppressed any poor man,
ye have invaded no one's landmark, ye have deceived no one by oath. He
said not this, but, "Receive the kingdom, because I was an hungred, and
ye gave Me meat." How excellent is this above all, when the Lord made
no mention of the rest, but named this only! And again to the others,
"Depart ye into everlasting fire, prepared for the devil and his
angels. How many things could He urge against the ungodly, were they to
ask, "Why are we going into everlasting fire!" Why? Do ye ask, ye
adulterers, menslayers, cheats, sacrilegious blasphemers, unbelievers.
Yet none of these did He name, but, "Because I was hungry, and ye gave
Me no meat."
10. I see that you are surprised as I am. And indeed it is a marvellous
thing. But I gather as best I can the reason of this thing so strange,
and I will not conceal it from you. It is written, "As water quencheth
fire, so alms quencheth sin." [2122] Again it is written, "Shut up alms
in the heart of a poor man, and it shall make supplication for thee
before the Lord." [2123] Again it is written, "Hear, O king, my
counsel, and redeem thy sins by alms." [2124] And many other
testimonies of the Divine oracles are there, whereby it is shown that
alms avail much to the quenching and effacing of sins. Wherefore to
those whom He is about to condemn, yea, rather to those whom He is
about to crown, He will impute alms only, as though He would say, "It
were a hard matter for me not to find occasion to condemn you, were I
to examine and weigh you accurately and with much exactness to
scrutinize your deeds; but, "Go into the kingdom, for I was hungry, and
ye gave Me meat." Ye shall therefore go into the kingdom, not because
ye have not sinned, but because ye have redeemed your sins by alms. And
again to the others, "Go ye into everlasting fire, prepared for the
devil and his angels." They too, guilty as they are, old in their sins,
late in their fear for them, in what respect, when they turn their sins
over in their mind, could they dare to say that they are undeservedly
condemned, that this sentence is pronounced against them undeservedly
by so righteous a Judge? In considering their consciences, and all the
wounds of their souls, in what respect could they dare to say, We are
unjustly condemned. Of whom it was said before in Wisdom, "Their own
iniquities shall convince them to their face." [2125] Without doubt
they will see that they are justly condemned for their sins and
wickednesses; yet it will be as though He said to them, "It is not in
consequence of this that ye think, but because I was hungry, and ye
gave Me no meat.'" For if turning away from all these your deeds, and
turning to Me, ye had redeemed all those crimes and sins by alms, those
alms would now deliver you, and absolve you from the guilt of so great
offences; for, "Blessed are the merciful, for to them shall be shown
mercy." [2126] But now go away into everlasting fire. "He shall have
judgment without mercy, who hath showed no mercy." [2127]
11. O that I may have induced you, my brethren, to give away your
earthly bread, and to knock for the heavenly! The Lord is that Bread.
He saith, "I am the Bread of life." [2128] But how shall He give to
thee, who givest not to him that is in need? One is in need before
thee, and thou art in need before Another, and since thou art in need
before Another, and another is in need before thee, that other is in
need before him who is in need himself. For He before whom thou art in
need, needeth nothing. Do then to others as thou wouldest have done to
thee. For it is not in this case as with those friends who are wont to
upbraid in a way one another with their kindnesses; as, "I did this for
thee," and the other answers, "and I this for thee," that He wishes us
to do Him some good office, because He has first done such an office
for us. He is in want of nothing, and therefore is He the very Lord. I
said unto the Lord, "Thou art my God, for Thou needest not my goods."
[2129] Notwithstanding though He be the Lord, and the Very Lord, and
needeth not our goods, yet that we might do something even for Him,
hath He vouchsafed to be hungry in His poor. "I was hungry," saith He,
"and ye gave Me meat. Lord, when saw we Thee hungry? Forasmuch as ye
did it to one of the least of Mine, ye did it to Me." [2130] To be
brief then, let men hear, and consider as they ought, how great a merit
it is to have fed Christ when He hungereth, and how great a crime it is
to have despised Christ when He hungereth.
12. Repentance for sins changes men, it is true, for the better; but it
does not appear as if even it would profit ought, if it should be
barren of works of mercy. This the Truth testifieth by the mouth of
John, who said to them that came to him, "O generation of vipers, who
hath warned you to flee from the wrath to come? Bring forth therefore
fruits worthy of repentance; And say not we have Abraham to our father;
for I say unto you, that God is able of these stones to raise up
children unto Abraham. For now is the axe laid unto the root of the
trees. Every tree therefore that bringeth not forth good fruit shall be
cut down, and cast into the fire." [2131] Touching this fruit he said
above, "Bring forth fruits worthy of repentance." Whoso then bringeth
not forth these fruits, hath no cause to think that he shall attain
[2132] pardon for his sins by a barren repentance. Now what these
fruits are, he showeth afterwards himself. For after these his words
the multitude asked him, saying, "What shall we do then?" That is, what
are these fruits, which thou exhortest us with such alarming force to
bring forth? "But he answering said unto them, he that hath two coats,
let him give to him that hath none; and he that hath meat, let him do
likewise." My brethren, what is more plain, what more certain, or
express than this? What other meaning then can that have which he said
above, "Every tree that bringeth not forth good fruit, shall be cut
down, and cast into the fire;" but that same which they on the left
shall hear, "Go ye into everlasting fire, for I was hungry, and ye gave
Me no meat." So then it is but a small matter to depart from sins, if
thou shalt neglect to cure what is past, as it is written, "Son, thou
hast sinned, do so no more." And that he might not think to be secure
by this only, he saith, "And for thy former sins pray that they may be
forgiven thee." [2133] But what will it profit thee to pray for
forgiveness, if thou shalt not make thyself meet to be heard, by not
bringing forth fruits meet for repentance, that thou shouldest be cut
down as a barren tree, and be cast into the fire? If then ye will be
heard when ye pray for pardon of your sins, "Forgive, and it shall be
forgiven you; Give, and it shall be given you." [2134]
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[2096] Salvatorem.
[2097] Convivio.
[2098] Gen. i. 27.
[2099] Detrivimus.
[2100] St. Ambrose, ad loc., observes that Dei is not in the Greek but
explains "in imagine" in the same sense, as does St. Augustin, ad loc.,
where he had not "Dei." It seems a sort of gloss. It occurs in Cassiod.
Anon. de Trin. ap. St. Ambrose.
[2101] Ps. xxxviii. 7, Sept. (xxxix. 6, English version).
[2102] Fides.
[2103] Ps. lxii. 10.
[2104] Pietas.
[2105] Fluendo.
[2106] Poenaliter.
[2107] 1 Cor. i. 23, 24.
[2108] Argumenta.
[2109] Ore torto.
[2110] Matt. vi. 19-21.
[2111] Gen. iii. 19, Sept.
[2112] From this and the preceding sections it would appear as if this
Sermon was written at a time of some great public trouble, probably
when the barbarians were ravaging Africa.
[2113] Matt. xxiv. 35.
[2114] Matt. vi. 19.
[2115] Matt. xix. 21.
[2116] In terra.
[2117] Matt. vi. 21.
[2118] Vide Sermon 18. 4, and Sermon 38. 9.
[2119] Laturarii.
[2120] Matt. xxv. 34, etc.
[2121] Ps. xxxiv. 14.
[2122] Ecclus. iii. 30.
[2123] Ecclus. xxix. 12, Vulgate.
[2124] Dan. iv. 24, Sept. (iv. 27, English version).
[2125] Wisd. iv. 20.
[2126] Matt. v. 7.
[2127] Jas. ii. 13.
[2128] John vi. 35.
[2129] Ps. xv. 2, Sept. (xvi. 2, English version).
[2130] Matt. xxv. 35, etc.
[2131] Luke iii. 7, etc.
[2132] Mereri.
[2133] Ecclus. xxi. 1.
[2134] Luke vi. 37, 38.
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Sermon XI.
[LXI. Ben.]
On the words of the Gospel, Matt. vii. 7, "Ask, 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? [2135] Or if he ask an egg, will he offer him a scorpion?
[2136] 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? [2137] 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." [2138]
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." [2139] Why
then do those vain ones [2140] 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," [2141] 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, [2142] 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." [2143] 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." [2144] 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." [2145] 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. [2146] 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." [2147] 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 [2148]
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." [2149]
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."
[2150] 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." [2151] 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 men in destruction and perdition. For
avarice is the root of all evil, which some following after, have erred
from the faith." [2152] 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 [2153]
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." [2154] 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 [2155] pride.
11. "Charge therefore the rich of this world that they be not proud in
their conceits." He hath shut out the abuse, [2156] 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 coming 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." [2157] 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." [2158] 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 [2159] 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?" [2160] 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 [2161] 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. [2162] 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.
__________________________________________________________________
[2135] Matt. vii. 7-10.
[2136] Luke xi. 12.
[2137] Matt. vii. 11.
[2138] Luke xviii. 19.
[2139] Jer. xvii. 14.
[2140] Pelagians.
[2141] Eccles. vii. 29.
[2142] Morbo.
[2143] Ps. cxii. 9.
[2144] Matt. vii. 8.
[2145] Luke xviii. 2.
[2146] Beneficio.
[2147] Luke xi. 5, etc.
[2148] Commendat.
[2149] Luke xviii. 1.
[2150] Matt. v. 6.
[2151] 1 Tim. vi. 7.
[2152] 1 Tim. vi. 8-10.
[2153] Video facultates non interrogo voluptates.
[2154] 1 Tim. vi. 17.
[2155] Sermon 35 (85, Bened.) 3.
[2156] Vitium.
[2157] 1 Tim. vi. 18, Vulgate.
[2158] 1 Tim. vi. 19.
[2159] Veram, Vulgate.
[2160] Eccles. i. 2, 3, Sept.
[2161] Possessio.
[2162] Accendit.
__________________________________________________________________
Sermon XII.
[LXII. Ben.]
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, 1
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." [2163] 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 yet 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; [2164] and though He sat
down in his house, there was no place in this heart, "where the Son of
Man could lay His Head." [2165]
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." [2166] 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." [2167] 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." [2168] 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.
Zacchæus again received the Lord both in house and heart. [2169] Yet
the centurion's faith is praised for its humility. For he said, "I am
not worthy that Thou shouldest come under my roof;" [2170] and the Lord
said, "Verily I say unto you, I have not found so great faith, no, not
in Israel;" [2171] 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." [2172] 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." [2173] 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?" [2174] 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;" [2175] and again, "But ye are the
body of Christ, and members in particular." [2176] 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 from
the east and west." [2177] 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 [2178] cup wisdom.
7. Consider then, brethren, for of these are ye; ye are of this people,
even then foretold, and now exhibited. [2179] 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." [2180] In a garment the last and least thing is
the border. The border is in appearance contemptible, yet is it touched
with saving efficacy. [2181] "Even to this hour we both hunger and
thirst, and are naked and buffeted." [2182] 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!" [2183] 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." [2184] Let them
who disregard these words, go now, and 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 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 be 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." [2185] 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 [2186] and the rags
of sins? Thy rags He cast away, thy robe impure [2187] 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 [2188] do? Seest thou, "that evil communications
corrupt good manners?" [2189] 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;" [2190] 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." [2191] 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." [2192] 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?"
[2193] the Apostle himself saith. Them we address in another way, as
being weak. With them we must [2194] 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."
[2195] 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." [2196] 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 [2197] 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." [2198]
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."
[2199] 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." [2200] 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." [2201] 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, [2202] 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. [2203] "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." [2204] 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
[2205] 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"? [2206] 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 in 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.
__________________________________________________________________
[2163] Matt. viii. 8.
[2164] Luke vii. 36.
[2165] Luke ix. 58.
[2166] Luke ix. 57.
[2167] Matt. viii. 20.
[2168] Luke ix. 59.
[2169] Luke xix. 6.
[2170] Matt. viii. 8.
[2171] Matt. viii. 10.
[2172] Matt. viii. 9.
[2173] Ps. xvii. 44, 45, Sept. (xviii. 43, 44, English version).
[2174] Luke viii. 45.
[2175] Col. i. 24.
[2176] 1 Cor. xii. 27.
[2177] Matt. viii. 11.
[2178] Potus.
[2179] Præsentato.
[2180] 1 Cor. xv. 9.
[2181] Salute.
[2182] 1 Cor. iv. 11.
[2183] 1 Cor. viii. 10, 11.
[2184] 1 Cor. viii. 12.
[2185] Ps. xlv. 10.
[2186] Luxurias.
[2187] Cilicium.
[2188] Mensæ.
[2189] 1 Cor. xv. 33.
[2190] 1 Cor. viii. 10.
[2191] Rom. ix. 5.
[2192] 1 Cor. x. 20.
[2193] 1 Cor. v. 12.
[2194] Blandiendum.
[2195] Wisd. iii. 6.
[2196] Rom. xiii. 1, 2.
[2197] Curator.
[2198] Eph. vi. 16.
[2199] Ps. li. 4, Sept. (lii. 2, English version).
[2200] Matt. x. 30.
[2201] Luke xxi. 18.
[2202] By the Donatists called Agonistici (St. Augustin, In Ps. 133.
6), and by the Catholics Circilliones, or Circumcelliones, that is,
Vagrants. Circumcelliones dicti sunt, quia circum cellas vagantur,
solent enim ire hac illac nusquam habentes pedes (In Ps. 132. 3). They
were of a very licentious and abandoned character, and in their
fanaticism they would often commit suicide, to which the text may
suppose to refer (Lib. de Hæres. c. 69; Brev. Coll. cum Donat. viii.
[14]). They exercised extreme cruelty against the Catholics (Cont.
Cresc. Don. lib. 3, xliii. [47], xlvi. [50]). Their form of salutation
was Deo laudes (Cont. lit. Petil. lib. 2, lxv. [146]), which St.
Augustin (In Ps. 133, 6) says was more feared than the roaring of a
lion. For the time of their origin see Opt. lib. 3.
[2203] A place where St. Cyprian's body was buried outside the walls of
Carthage. Macrius in his Hierolexicon (ad verb) thinks it ought to be
written Mapalia, i.e. domus rurales.
[2204] Deut. vii. 1 and xii. 3.
[2205] This refers doubtless to the laws against the Donatists. The
Emperor Honorius issued an edict against them A.D. 405, and another
A.D. 410, and A.D. 412, and again A.D 414, on occasion of the death of
Marcellinus, and to prevent any advantage which the Donatists might
derive from his death. For he had been judge in the conference between
the Catholics and Donatists, granted by the Emperor at the request of
the deputies of the council of Carthage, four years before (Fleury, H.
E. B. xxii., cxxvi.): and to him had been entrusted the execution of
the laws issued against the Donatists for the maintenance of the
Catholic religion.
[2206] Isa. lviii. 7.
__________________________________________________________________
Sermon XIII.
[LXIII. Ben.]
On the words of the Gospel, Matt. viii. 23, "And when he was entered
into a boat," etc.
1. 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." [2207] This
sleep then of Christ is a sign of a high mystery. [2208] 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?" [2209] 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." [2210] 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?" [2211] Who is
this, whom the sea obeyeth? "The sea is His, and He made it." [2212]
"All things were made by Him." [2213] 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 [2214] turn to the Lord," etc.
__________________________________________________________________
[2207] Eph. iii. 17.
[2208] Sacramenti.
[2209] Luke xxiii. 34.
[2210] Luke vi. 37, 38.
[2211] Matt. viii. 27.
[2212] Ps. xcv. 5.
[2213] John i. 3.
[2214] For the the full form, see end of Sermon xvii. (lxvii. Bened.).
__________________________________________________________________
Sermon XIV.
[LXIV. Ben.]
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.
1. 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." [2215] 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." [2216] Whoso understandeth, and holdeth to this, may die in
assurance [2217] 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 [2218] 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." [2219] And the Apostle
Paul saith to thee, "Put ye off the old man with his deeds, and put ye
on the new man." [2220] 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."
[2221] Here the Apostle also; "The Head of the man is Christ." [2222]
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 [2223] 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." [2224] 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, [2225] not [2226] 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.
__________________________________________________________________
[2215] Matt. x. 16.
[2216] Matt. x. 16.
[2217] Securus.
[2218] Tunicam.
[2219] Matt. vii. 13.
[2220] Col. iii. 9; Eph. iv. 22-24.
[2221] John xiv. 6.
[2222] 1 Cor. xi. 3.
[2223] Gemitibus amoris murmurant.
[2224] 2 Thess. iii. 14, 15.
[2225] See, as to the excesses which prevailed at the festivals of the
Martyrs, a letter of St. Augustin to Aurelius Bishop of Carthage and
Primate of Africa (Ep. 22, al. 64), urging him to use his authority to
suppress them. St Ambrose had prohibited these feasts in the Church of
Milan (Augustin, Conf. lib. 6. 2 [Am. edition i. 90, note]). Aurelius
succeeded in getting a canon (xxx.) made in the third Council of
Carthage (A.D. 397), obliging the clergy to abstain from all such
feasts in the Church, and as far as in them lay to restrain the people
from the same practice (Conc. Labbe, t. 2, p. 1171; Bingham, B. xx.
vii. § 10).
[2226] Ebrietate ventris.
__________________________________________________________________
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.
1. 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." [2227] 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." [2228] 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 entire 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." [2229] 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 be 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 this 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." [2230] 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." [2231] 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? Because 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 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." [2232] 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." [2233] 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 [2234] 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 [2235] themselves to be crowned with
God, and have left to us the celebration of these solemnities.
__________________________________________________________________
[2227] Matt. x. 28.
[2228] Prov. xiv. 26, Sept.
[2229] 1 Tim. vi. 16.
[2230] 1 Tim. v. 6.
[2231] Wisd. i. 11.
[2232] Ecclus. xxii. 12.
[2233] Isa. xxvi. 10, Sept.
[2234] Merebitur.
[2235] Meruerunt.
__________________________________________________________________
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.
1. 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 [2236] 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."
[2237] And what more? "Of His fulness," saith he, "have all we
received." [2238] 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?" [2239] Surely not; for John was not "blown about
by every wind of doctrine." [2240] "But what went ye out for to see? A
man clothed in soft raiment?" [2241] 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."
[2242] 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;" [2243] 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;" [2244] 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 [2245] 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 [2246] 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?" [2247]
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?" [2248] 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." [2249] 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.
[2250]
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. [2251] 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.
__________________________________________________________________
[2236] Officium.
[2237] John i. 27.
[2238] John i. 16.
[2239] Matt. xi. 7.
[2240] Eph. iv. 14.
[2241] Matt. xi. 8.
[2242] Matt. xi. 9.
[2243] John i. 29.
[2244] Matt. xi. 11.
[2245] He gives these two interpretations of this passage; again Cont.
adv. leg. and Prop. ii. 5 (20).
[2246] Commendavit.
[2247] Matt. xi. 3.
[2248] Matt. xi. 10.
[2249] Matt. xi. 4-7.
[2250] Matt. xi. 4-7.
[2251] Quadrigam.
__________________________________________________________________
Sermon XVII.
[LXVII. Ben.]
On the words of the Gospel, Matt. xi. 25, "I 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." [2252] Thus much to begin
[2253] 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 [2254] 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." [2255] 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," [2256]
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." [2257] 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. [2258] 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," [2259] 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?" [2260] 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." [2261] 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 [2262] the Lord said forthwith to His disciples,
"Loose him, and let him go"? [2263]
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
shalt do, the enemy will find none occasion whereby to [2264] 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;" [2265] 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." [2266] One may say
then, what have I done? Hear the Apostle, "Give not place to the
devil." [2267] 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." [2268] 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." [2269] 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?" [2270] 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." [2271] 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." [2272] 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." [2273] 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." [2274]
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
[2275] man is concerned, all is grace, singular and perfect grace. What
merit had that man [2276] 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 [2277] to this
blessedness, but because he held on that 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 [2278] for this from the Lord, and said to Him, "Lord,
remember me when Thou comest into Thy kingdom." [2279] 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." [2280] 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." [2281] 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." [2282] 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." [2283] 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." [2284] 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." [2285] 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." [2286] 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." [2287]
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.
__________________________________________________________________
[2252] Matt. xi. 25.
[2253] Interim.
[2254] Vocem.
[2255] Ecclus. xvii. 28, Sept.
[2256] Phil. ii. 9.
[2257] John ii. 19.
[2258] John xi. 17.
[2259] Ps. xiv. 1.
[2260] John xi. 43.
[2261] Matt. xvi. 19 and xviii. 18.
[2262] Vid. Serm. 48 (98, Bened.) 6.
[2263] John xi. 44.
[2264] Circumveniat.
[2265] Eph. vi. 12.
[2266] John xiii. 2.
[2267] Eph. iv. 27.
[2268] Vulgate.
[2269] Eph. v. 8.
[2270] 1 Cor. iv. 7.
[2271] Ps. xvii. 4, Sept. (xviii. 3, English version).
[2272] Ps. xlix. 23, Sept. (l. English version).
[2273] Ps. cxxxix. 6, Sept. (cxl. 5, English version).
[2274] Gal. vi. 3, Vulg.
[2275] Ipsius.
[2276] It was the doctrine of Paul of Samosata, that the man Christ was
exalted to be the Son of God (prokope, from Luke ii. 52), as if by
merit. Origen seems to hold the same, at least as regards the
(supposed) pre-existent soul of Christ (vid. Huet. Origen, ii. 3, § 6;
vid. however De la Rue's note); and the Arians, at least implicitly
(Socr. Hist. i. 6, Athan. Orat. contr. Arian, i. 35, iii. 51; and
Leporius, Cassian. Incarn. i. 3, 4). The same heresy was imputed to the
Nestorians (but falsely according to Garner, in Mar. Merc. pt. i. p.
431), and thereby connected them with the Pelagians, as if unassisted
human nature could merit grace. The Church on the other hand,
proceeding from Rom. i. 4, taught that the human nature which became
the manhood of the Word was predestined to be such by grace before its
creation, and became such in the moment of creation. St. Athanasius
touches on this subject against the Arians (Orat. i. 46); St. Augustin
enlarges on it against the Pelagians (De Prædest. Sanct. 23, 30; De
Corrept. et Grat. 30); St. Cyril, against the Nestorians (Contra Nest.
iii. p. 83); Vigilius, against the Monophysites (Contra Eutych. v. B.
P. t. 4, p. 528, ed. 1624). When St. Augustin says "that man," he is
speaking of our Lord's human nature as abstracted from that Divine
Person in whom it actually existed, and not as if it ever existed as a
separate hypostasis. This use of "homo" and anthropos is very frequent
with the Fathers; what is more startling is the expression "homo ille,"
yet vid. also Augustin, De Præd. Sanct. 30; Alcuin, De Trin. iii. 1;
Agobard, Cont. Felic. B. P. t. 9, p. 1194. However, this point is a
subject of debate among theologians (vid. Petav. De Incarn. xi. fin.).
[2277] Meruit.
[2278] Præsumpsit.
[2279] Luke xxiii. 42.
[2280] Matt. xi. 25.
[2281] Rom. i. 22.
[2282] Rom. i. 21.
[2283] Ps. xviii. 28.
[2284] John i. 8.
[2285] John i. 16.
[2286] John v. 33, etc.
[2287] Ps. xviii. 3.
__________________________________________________________________
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.
1. 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." [2288] 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?" [2289] 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 [2290] 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?" [2291] 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 [2292] of the heavenly bodies,
so as to arrive by certain [2293] 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 [2294] 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." [2295] 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." [2296] 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." [2297] 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 [2298] of godliness, and poured [2299] 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; [2300] 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" [2301] (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 [2302] 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." [2303] 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." [2304] What
then are these things? "All things are delivered unto Me of My Father."
[2305]
__________________________________________________________________
[2288] Matt. xi. 25.
[2289] 1 Cor. i. 20.
[2290] Sublimiter eminet.
[2291] Wisd. xiii. 9.
[2292] Itinera.
[2293] Vid. Conf. v. 3 (4).
[2294] Numeros.
[2295] Rom. i. 18.
[2296] Rom. i. 19.
[2297] Rom. i. 20.
[2298] Faucibus.
[2299] Ructuaverunt.
[2300] Vid. Conf. vii. 9 (13-15).
[2301] Acts xvii. 28.
[2302] Humilius apprehendendo.
[2303] Isa. lxvi. 2.
[2304] Matt. v. 45.
[2305] Matt. xi. 27.
__________________________________________________________________
Sermon XIX.
[LXIX. Ben.]
On the words of the Gospel, Matt. xix. 28, "Come unto me, all ye that
labour and are heavy laden," etc.
1. 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." [2306] 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."
[2307] 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 [2308] 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;" [2309] 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?" [2310] 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." [2311] 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." [2312] 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"? [2313] 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." [2314] 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 [2315] ) 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." [2316] 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 [2317] 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 [2318] 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." [2319] 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, [2320] 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."
[2321] 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, [2322] 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.
__________________________________________________________________
[2306] Matt. xi. 25-27.
[2307] Matt. xi. 28.
[2308] Spatia.
[2309] Matt. xi. 29.
[2310] Ps. xciii. 9, Sept. (xciv. English version).
[2311] Ps. xciii. 8, Sept. (xciv. English version).
[2312] Ps. xiv. 1.
[2313] Rom. iv. 17.
[2314] Ps. cxxxix. 8.
[2315] De proximo.
[2316] Jer. xxiii. 24.
[2317] Præsume.
[2318] Familiarius.
[2319] John i. 48.
[2320] Gen. iii. 7.
[2321] Rom. viii. 3.
[2322] Sublimiter.
__________________________________________________________________
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." [2323] 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." [2324] 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, [2325] 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," [2326] 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:" [2327] 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 priceof
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, [2328] 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 severities; 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." [2329]
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." [2330] But the things which are hard to those who
labour, lose their roughness [2331] 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,"
[2332] 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;"
[2333] 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."
[2334]
__________________________________________________________________
[2323] Matt. xi. 28-30.
[2324] 2 Tim. iii. 12.
[2325] Matt. xx. 4.
[2326] 2 Cor. vi. 4.
[2327] 2 Cor. xi. 24, etc.
[2328] Numeros.
[2329] Rom. viii. 18.
[2330] Ps. xvi. 4, Sept. (xvii. English version).
[2331] Mitescunt.
[2332] 2 Cor. iv. 16.
[2333] Luke ii. 14.
[2334] 1 Cor. x. 13.
__________________________________________________________________
Sermon XXI.
[LXXI. Ben.]
On the words of the Gospel, Matt. xii. 32, "Whosoever shall speak a
word against the Holy Spirit, it shall not be forgiven him, neither in
this world, nor in that which is to come." Or, "on the blasphemy
against the Holy Ghost."
1. There has been a great question raised touching the late lesson of
the Gospel, to the solution of which I am unequal by any power of mine
own; but "our sufficiency is of God," [2335] to whatever degree we are
capable of receiving His aid. First then consider the magnitude of the
question; that when ye see the weight of it laid upon my shoulders, ye
may pray in aid of my labours, and in the assistance which is
vouchsafed to me, may find edification for your own souls. When "one
possessed with a devil was brought to the Lord, blind and dumb, and He
had healed him so that he could speak and see, and all the people were
amazed and said, Is not this the Son of David? the Pharisees hearing it
said, This fellow doth not cast out devils but by Beelzebub the prince
of the devils. But Jesus knew their thoughts, and said unto them, Every
kingdom divided against itself shall be brought to desolation, and
every city or house divided against itself shall not stand. And if
Satan cast out Satan, he is divided against himself; how shall then his
kingdom stand?" [2336] In these words He wished it to be understood
from their own confession, that, through their not believing in Him
they had chosen to belong to the kingdom of the devil, which as being
divided against itself could accordingly not stand. Let then the
Pharisees make choice of which they will. If Satan cannot cast out
Satan, they can find nothing to say against the Lord; but if he can,
then let them much more look to themselves, and depart out of his
kingdom, which as being divided against itself cannot stand.
2. But now that they may not think that it is the prince of the devils
in whom the Lord Jesus Christ casteth out devils, let them attend to
what follows; "And if I," He saith, "by Beelzebub cast out devils, by
whom do your children cast them out? Therefore shall they be your
judges." [2337] He spoke this undoubtedly of his disciples, the
"children" of that people; who as being the disciples of the Lord Jesus
Christ were well conscious that they had learnt no evil arts from their
Good Master, that through the prince of the devils they should cast out
devils. "Therefore," He saith, "shall they be your judges." They, He
saith, the base and contemptible things of this world, in whom none of
this artificial malice, but the holy simplicity of My power [2338] is
seen; they shall be My witnesses, they shall be your judges. Then He
subjoins, "But if I by the Spirit of God cast out devils, then the
kingdom of God is come unto you." [2339] What is this? "If I by the
Spirit of God cast out devils," He saith, and your children, to whom I
have given no hurtful and deceitful doctrine but a simple faith, can in
no other way cast them out; no doubt the kingdom of God is come unto
you; whereby the kingdom of the devil is subverted, and ye also are
subverted with it.
3. And after that He had said, "By whom do your children cast them
out?" to show that in them it was His grace, not their own desert; He
saith, "Or else how can one enter into a strong man's house and spoil
his goods, except He first bind the strong man, and then He will spoil
his house?" [2340] Your children, saith He, who either have already
believed in Me, or who shall yet believe, and cast out devils, not
through the prince of the devils, but through the simplicity of
holiness, who assuredly either once were, or still are what ye are
also, sinners and ungodly; and so in the house of the devil, and the
vessels of the devil, how could they be rescued from him whom he held
so firmly through the iniquity which reigned over them, unless he were
bound by the chains of My justice, that I might take away from him his
vessels which once were vessels of wrath, and make them vessels of
mercy? This it is which the blessed Apostle also says when he rebukes
the proud, and those who boast as it were of their own deserts, "For
who maketh thee to differ?" [2341] That is, who maketh thee to differ
from the mass of perdition derived from Adam and from the vessels of
wrath. And that no man might say, "My own righteousness," he says,
"What hast thou, that thou didst not receive?" And on this point he
says of himself also, "We also once were by nature the children of
wrath, even as others." [2342] So then he himself was a vessel in the
house of that strong one, strong in evil, when he was a persecutor of
the Church, a "blasphemer, injurious, living in malice and envy," as he
confesses. But He who bound the strong one, took away from him this
vessel of perdition, and made it a vessel of election.
4. Afterwards, that the unbelievers and ungodly, the enemies of the
Christian name, might not suppose by reason of the divers heresies and
schisms of those who under the Christian name gather together flocks of
lost sheep, that the kingdom of Christ also is divided against itself,
He next adds, "He that is not with Me is against Me, and he that
gathereth not with Me, scattereth abroad." [2343] He does not say, he
who is under the outward profession [2344] of My Name; or the form of
My Sacrament; but "he who is not with Me is against Me." Nor doth He
say, he who gathereth not under the outward profession of My Name; but
"he who gathereth not with Me, scattereth abroad." Christ's kingdom
then is not divided against itself; but men try to divide that which
was bought with the price of the Blood of Christ. "For the Lord knoweth
them that are His. And, let every one that nameth the Name of Christ
depart from iniquity." [2345] For if he depart not from iniquity, he
belongeth not to the kingdom of Christ, even though he name the Name of
Christ. To give then some illustrations for example's sake, the spirit
of covetousness, and the spirit of luxuriousness, because the one heaps
together, and the other lavishes, are divided against themselves; yet
they belong both to the kingdom of the devil. Among idolaters the
spirit of Juno and the spirit of Hercules, are divided against
themselves; and both belong to the kingdom of the devil. The heathen
Christ's enemy, and the Jew Christ's enemy, are divided against
themselves; and both belong to the kingdom of the devil. Arianus and
Photinianus both are heretics, and both are divided against themselves.
The Donatist and Maximianist [2346] both are heretics, and both divided
against themselves. All men's vices and errors that are contrary to
each other are divided against themselves, and all belong to the
kingdom of the devil; therefore his kingdom shall not stand. But the
righteous and the ungodly, the believer and the unbeliever, the
Catholic and the heretic, are indeed divided against themselves, but
they do not belong all to the kingdom of Christ. "The Lord knoweth them
that are His." Let no one flatter himself upon a mere name. If he would
that the Name of the Lord should profit him, let "him that calleth upon
the Name of the Lord depart from iniquity."
5. But these words of the Gospel, though they had some obscurity, which
I think by the Lord's assistance I have explained, were yet not so
difficult, as that which follows would seem to be. "Wherefore I say
unto you, all manner of sin and blasphemy shall be forgiven unto men,
but the blasphemy against the Spirit shall not be forgiven unto men.
And whosoever speaketh a word against the Son of Man, it shall be
forgiven him; but whosoever speaketh against the Holy Ghost, it shall
not be forgiven him, neither in this world, neither in the world to
come." [2347] What then will become of those whom the Church desires to
gain? When they have been reformed and come into the Church from
whatsoever error, is the hope in the remission of all sins that is
promised them a false hope? For who is not convicted of having spoken a
word against the Holy Ghost, before he became a Christian or a
Catholic? In the first place, are not they who are called Pagans, the
worshippers of many and false gods, and the adorers of idols, forasmuch
as they say that the Lord Christ wrought miracles by magical arts, are
not they like these who said that He cast out devils through the prince
of the devils? And again, when day by day they blaspheme our
sanctification, what else blaspheme they but the Holy Ghost? What? Do
not the Jews--they who spoke concerning our Lord what gave occasion to
this very discourse--do they not even to the present day speak a word
against the Holy Ghost, by denying that He is now in Christians, just
as the others denied Him to be in Christ? For not even did they revile
the Holy Ghost, by asserting either that He existed not, or that though
He existed, yet that He was not God, but a creature; or that He had no
power to cast out devils; they did not speak thus unworthily, or
anything like it, of the Holy Ghost. For the Sadducees indeed denied
the Holy Ghost; but the Pharisees maintained His existence against
their heresy, [2348] but they denied that He was in the Lord Jesus
Christ, who they thought cast out devils through the prince of the
devils, whereas He did cast them out through the Holy Ghost. And hence,
both Jews and whatsoever heretics there are who confess the Holy Ghost,
but deny that He is in the Body of Christ, which is His One Only
Church, none other than the One Catholic Church, are without doubt like
the Pharisees who at that time although they confessed the existence of
the Holy Ghost, yet denied that He was in Christ, whose works in
casting out devils they attributed to the prince of devils. I say
nothing of the fact that some heretics either boldly maintain that the
Holy Ghost is not the Creator but a creature, as the Arians, and
Eunomians, and Macedonians, or so entirely deny His existence, as to
deny that God is Trinity, but assert that He is God the Father only,
and that He is sometimes called the Son, and sometimes the Holy Ghost;
as the Sabellians, whom some call Patripassians, because they hold that
the Father suffered; and forasmuch as they deny that He has any Son,
without doubt they deny His Holy Spirit also. The Photinians again who
say that the Father only is God, and the Son a mere man, deny
altogether that there is any third Person of the Holy Ghost.
6. It is plain then that the Holy Ghost is blasphemed both by Pagans,
and by Jews, and by heretics. Are they then to be left, and accounted
without all hope, since the sentence is fixed, "Whosoever speaketh a
word against the Holy Ghost it shall not be forgiven him, neither in
this world, neither in the world to come"? and are they only to be
deemed free from the guilt of this most grievous sin who are Catholics
from infancy? For all those who have believed the word of God, that
they might become Catholics, came surely into the grace and peace of
Christ, either from among the Pagans, or Jews, or heretics: and if
there be no pardon for them for the word which they have spoken against
the Holy Ghost, in vain do we promise and preach to men, to turn to
God, and receive peace and remission of sins, whether in Baptism or in
the Church. For it is not said, "It shall not be forgiven him except in
baptism;" but, "it shall not be forgiven, neither in this world,
neither in the world to come."
7. Some think that they only sin against the Holy Ghost, who having
been washed in the laver of regeneration in the Church, and having
received the Holy Spirit, as though unthankful for so great a gift of
the Saviour, have plunged themselves afterwards into any deadly sin; as
adultery, or murder, or an absolute apostasy, [2349] either altogether
from the Christian name, or from the Catholic Church. But how this
sense of it may be proved, I know not; since the place of repentance is
not denied in the Church to any sins whatever; and the Apostle says
that heretics themselves are to be reproved to this end, "If God
peradventure will give them repentance to the acknowledging of the
truth; And that they may recover themselves out of the snare of the
devil, who are taken captive by him at his will." [2350] For what is
the advantage of amendment without any hope of forgiveness? Finally,
The Lord did not say, "the baptized [2351] Catholic who shall speak a
word against the Holy Ghost;" but "he who," that is whosoever speaketh,
be he who he may, "it shall not be forgiven him, neither in this world,
neither in the world to come." Whether then he be a heathen, or a Jew,
or a Christian, or a heretic from among Jews or Christians, or
whatsoever other title of error he have, it is not said, this man, or
that man; but "whosoever speaketh a word against the Holy Ghost," that
is who blasphemeth the Holy Ghost, "it shall not be forgiven him,
neither in this world, neither in the world to come." But moreover if
every error contrary to truth, and inimical to Christian peace, as we
have shown before, "speaketh a word against the Holy Ghost;" and yet
the Church doth not cease to reform and gather out of every error those
who shall receive remission of sins, and the Holy Ghost Himself, whom
they have blasphemed; I think I have discovered an important secret for
the clearing up this so great a question. Let us seek then from the
Lord the light of explanation.
8. Lift up then, Brethren, lift up unto me your ears, and your hearts
unto the Lord. I tell you, my Beloved; perhaps there is not in all holy
Scripture found a more important or more difficult question. Wherefore
(that I may make you a confession about myself), I have always in my
discourses to the people avoided the difficulty and embarrassment of
this question; not because I had no ideas of any sort on the subject,
for in a matter of such great importance, I would not be negligent in
"asking," and "seeking," and "knocking;" but because I did not think I
could do justice [2352] to that understanding of it which was in some
degree opened to me, by words suggested at the moment. But as I
listened to to-day's lesson, upon which it was my duty to discourse to
you, as the Gospel was being read, there was such a beating at my
heart, that I believed that it was God's will that you should hear
something on the subject by my ministry.
9. First then, I pray you to consider and understand that the Lord did
not say, "No blasphemy of the Spirit shall be forgiven," or, "whosoever
speaketh any word whatsoever against the Holy Ghost, it shall not be
forgiven him;" but "whosoever speaketh a word;" [2353] for had he said
the former, there would have remained to us no subject of disputation
at all. Since if no blasphemy, and no word which is spoken against the
Holy Ghost, shall be forgiven unto men; the Church could not gain any
one out of all the classes of ungodly sinners who gainsay the gift of
Christ, and the sanctification of the Church, whether Jews, or
heathens, or heretics of whatsoever sort, and some even of little
[2354] knowledge in the Catholic Church itself. But God forbid that the
Lord should say this: God forbid, I say, that the Truth should say that
every blasphemy and every word which should be spoken against the Holy
Ghost, hath no forgiveness neither in this world, neither in the world
to come.
10. His will indeed was to exercise us by the difficulty of the
question, not to deceive us by a false decision. Wherefore there is no
necessity for any one to think, that every blasphemy or every word
which is spoken against the Holy Ghost hath no remission; but necessary
it plainly is, that there should be some certain blasphemy, and some
word which if it be spoken against the Holy Ghost can never attain
[2355] to pardon and forgiveness. For if we take it to mean "every
word," who then can be saved? But if again we think there is no such
"word," we contradict the Saviour. There is then without doubt some
certain blasphemy and some word which if it be spoken against the Holy
Ghost, shall not be forgiven. Now what this word is, it is the Lord's
will we should enquire; and therefore He hath not expressed it. His
will, I say, was that it should be enquired into, not denied. For the
style of the Scriptures is often such, that when anything is so
expressed as not to be limited either to a universal or particular
signification, it is not necessary that it should be understood
universally, and not particularly. This proposition then would be
expressed in its whole extent, that is, universally, if it were said,
"All blasphemy [2356] of the Spirit shall not be forgiven;" or,
"Whosoever speaketh any word whatsoever against the Holy Ghost, it
shall not be forgiven him, neither in this world, neither in the world
to come." But it would be expressed partially, that is, particularly,
if it were said, "Some certain blasphemy of the Spirit shall not be
forgiven." But because this proposition is laid down neither in a
universal, nor a particular form (for it is not said, "Every
blasphemy;" or some certain blasphemy of the Spirit; but only
indefinitely, "blasphemy of the Spirit shall not be forgiven;" neither
is it said, "Whosoever speaketh any word whatever," or "whosoever
speaketh some certain word," but indefinitely, "whosoever speaketh a
word"), there is no necessity that we should understand "every
blasphemy and every word;" but necessary it plainly is that the Lord
designed some kind of blasphemy, and some word to be understood; though
He would not express it, that, if we should receive any right
understanding of it by asking, and seeking, and knocking, we might not
entertain a low esteem of it.
11. In order to seeing this more plainly, consider that which the same
Lord also saith of the Jews, "If I had not come and spoken to them,
they had not had sin." [2357] For this again was not said with any such
meaning, as if He intended it to be understood that the Jews would have
been without any sin at all, if He had not come and spoken to them. For
indeed He found them full of and laden with sins. Wherefore He saith,
"Come unto Me, all ye that labour and are heavy laden." [2358] Laden!
with what, but with the burdens of sins and transgressions of the Law?
"For the Law entered that sin might abound." [2359] Since then He saith
Himself in another place, "I came not to call the righteous, but
sinners to repentance;" [2360] how would "they not have had sin if He
had not come"? if it be not that this proposition being expressed
neither universally, nor particularly, but indefinitely, does not
constrain us to understand it of all sin? But certainly unless we
understand that there was some sin which they would not have had if
Christ had not come and spoken unto them, we must say that the
proposition was false, which God forbid. He doth not say then, "If I
had not come and spoken unto them, they had had no sin;" lest the Truth
should lie. Nor again did He say definitely, "If I had not come and
spoken unto them, they had not had some certain sin;" lest our devout
earnestness [2361] should not be exercised. For in the full abundance
of the Holy Scriptures we feed upon the plain parts, we are exercised
by the obscure: by the one, hunger is driven away, and daintiness
[2362] by the other. Seeing then that it is not said, "they had had no
sin," we need not be disturbed, though we acknowledge that the Jews
would have been sinners, even if the Lord had not come. But yet because
it is said, "If I had not come, they had not had sin;" it must needs be
that they contracted, though not all, yet some sin which they had not
before, from the coming of the Lord. And this verily is that sin, that
they believed not in Him who was present with and spake to them, and
that counting Him as an enemy because He spake the truth, they put Him
besides to death. This sin so great and terrible it is clear they had
not had if He had not come and spoken to them. As then when we hear the
words, "They had not had sin;" we do not understand all, but some, sin;
so when we hear in to-day's lesson, "Blasphemy of the Spirit shall not
be forgiven;" we understand not all, but a certain kind of blasphemy;
and when we hear, "Whosoever speaketh a word against the Holy Ghost, it
shall not be forgiven him;" we ought not to understand every, but some
certain word.
12. For in that He saith also in this very text, "But blasphemy of the
Spirit shall not be forgiven;" surely we must needs understand not
blasphemy of every spirit, but the Holy Spirit. And though He had not
expressed this anywhere else more plainly, who could be so silly as to
understand it in any other way? According to the same rule of speech is
this expression also understood, "Except a man be born of water and of
the Spirit." [2363] For He doth not say in that place, and of the Holy
Spirit; yet this is understood. Nor because He said of water and of the
Spirit, is any one forced to understand it of every spirit. Wherefore
when you hear, "But the blasphemy of the Spirit shall not be forgiven;"
as you must not understand it of every spirit, so not of every
blasphemy against the Spirit.
13. I see that you are now wishing to hear, since it is not every
blasphemy of the Spirit, what that blasphemy is which shall not be
forgiven, and what that word is, since it is not every word which if it
shall be spoken against the Holy Ghost, shall not be forgiven neither
in this world, neither in the world to come. And for my part I should
be willing to tell you at once, what you are so very intently waiting
to hear; but bear for a while the delay which a more careful diligence
requires, till by the Lord's assistance I shall unfold the whole
meaning of the passage before us. Now the other two Evangelists, Mark
and Luke, when they spake of the same thing, did not say "blasphemy" or
"a word," that we might understand it not of every blasphemy, but of
some sort of blasphemy; not every word, but some certain word. What
then did they say? In Mark it is thus written, "Verily I say unto you,
all sins shall be forgiven unto the sons of men, and blasphemies,
where-withsoever they shall blaspheme. But he that shall blaspheme
against the Holy Ghost, hath never forgiveness, but shall be held
guilty of an eternal offence." [2364] In Luke it is thus: "And
whosoever shall speak a word against the Son of Man, it shall be
forgiven him; but unto him that blasphemeth against the Holy Ghost, it
shall not be forgiven." [2365] Is there any departure from the truth of
the same proposition because of some diversity in the expression? For
indeed there is no other reason why the Evangelists do not relate the
same things in the same way, but that we may learn thereby to prefer
things to words, not words to things, and to seek for nothing else in
the speaker, but for his intention, to convey which only the words are
used. For what real difference is there whether it is said, "Blasphemy
of the Spirit shall not be forgiven;" or "he that blasphemeth against
the Holy Ghost, it shall not be forgiven him." Except perhaps that the
same thing is declared more plainly in this last than in the other
form; and so one Evangelist does not overthrow, but explains the other.
Now "blasphemy of the Spirit" is an unevident [2366] expression;
because it is not directly said what spirit; for every spirit is not
the Holy Spirit. Thus it might be called "blasphemy of the spirit,"
when a man blasphemes with the spirit; as that may be called "prayer of
the spirit," when one prays with the spirit. Whence the Apostle says,
"I will pray with the spirit, and I will pray with the understanding
also." [2367] But when it is said, "he that shall blaspheme against the
Holy Ghost," these ambiguities are removed. So the expression, "hath
never forgiveness, but shall be held guilty of an eternal offence;"
what is it, but what according to Matthew is expressed, "it shall not
be forgiven him, neither in this world, neither in the world to come"?
The very same idea is expressed in different words and different forms
of speech. And what is in Matthew, "Whosoever speaketh a word against
the Holy Ghost," that we might not understand it of anything but
blasphemy, others have more clearly expressed, "He that shall blaspheme
against the Holy Ghost." Yet the same thing is said by all; nor did any
one of them depart from the intention of the Speaker, for the sake of
understanding which only are words spoken, and written, and read, and
heard.
14. But one may say, See I have admitted and understood that where the
word "blasphemy" is used, and neither all, nor some certain blasphemy
expressed, it may be understood either of all, or of some certain
blasphemy, but not necessarily of all; but again if it be not
understood of some, that that which is said would be untrue: so again
if it is not said every or some certain word, it is not necessary that
every word should be understood, but unless some word be understood, in
no way can what is said be true. But when we read, "He that shall
blaspheme," how can I understand any certain blasphemy, when the word
"blasphemy" is not used, or any certain word, when the word "word" is
not used, but it seems to be said as it were generally, "He that shall
blaspheme." To this objection [2368] I reply thus. If it were said in
this passage also, "He that shall blaspheme with any kind of blasphemy
whatever against the Holy Ghost," there would be no reason why we
should think that some particular blasphemy was to be sought for, when
we ought rather to understand all blasphemy; but because all blasphemy
could not be meant, lest the hope of forgiveness in case of their
amendment should be taken away from heathens, and Jews, and heretics,
and all kinds of men, who by their divers errors and contradictions
blaspheme against the Holy Ghost; it remains without a doubt, that in
the passage where it is written, "He that shall blaspheme against the
Holy Ghost hath never forgiveness," he must be meant, not who hath in
any way whatever blasphemed; but he who hath blasphemed in such a
particular way, that he can never be pardoned.
15. For as in that it is said, "God tempteth no man," [2369] it is not
to be understood that God tempteth no man with any kind, but only not
with some certain kind of temptation; lest that be false, which is
written, "The Lord your God tempteth you;" [2370] and lest we deny that
Christ is God, or say that the Gospel is false, when we read that He
asked His disciple "tempting him; but He Himself knew what He would
do." [2371] For there is a temptation which induces to sin, with which
"God tempteth no man," and there is a temptation which only proves our
faith, with which even God vouchsafes to tempt. So when we hear, "He
that shall blaspheme against the Holy Ghost," we must not take it of
every kind of blasphemy, as neither in the other place, of every kind
of temptation.
16. So again when we hear, "He that believeth and is baptized shall be
saved;" [2372] we do not of course understand it of one who believes in
such a way "as the devils believe and tremble;" [2373] nor of those who
receive baptism in such sort as Simon Magus, [2374] who though he could
be baptized, could not be saved. As then when He said, "He that
believeth and is baptized shall be saved," He had not in his view all
who believe and are baptized, but some only; those, to wit, who are
settled in that faith, which, according to the Apostle's distinction,
"worketh by love:" [2375] so when he said, "He that shall blaspheme
against the Holy Ghost hath never forgiveness," he did not intend every
kind, but a specific sin of blasphemy against the Holy Ghost, by which
whosoever shall be bound, he shall never by any remission be loosed.
17. That expression also of His, "He that eateth My Flesh and drinketh
My Blood dwelleth in Me, and I in him," [2376] how must we understand?
Can we include in these words those even of whom the Apostle says,
"that they eat and drink judgment to themselves;" [2377] when they eat
this flesh and drink this blood? What! did Judas the impious seller and
betrayer of his Master [2378] (though, as Luke the Evangelist declares
more plainly, he ate and drank with the rest of His disciples this
first Sacrament of His body and blood, consecrated [2379] by the Lord's
hands), did he "dwell in Christ and Christ in him"? Do so many, in
fine, who either in hypocrisy eat that flesh and drink that blood, or
who after they have eaten and drunk become apostate, do they "dwell in
Christ or Christ in them"? Yet assuredly there is a certain manner of
eating that Flesh and drinking that Blood, in which whosoever eateth
and drinketh, "he dwelleth in Christ and Christ in him." As then he
doth not "dwell in Christ and Christ in him," who "eateth the Flesh and
drinketh the Blood of Christ" in any manner whatsoever, but only in
some certain manner, to which He doubtless had regard when He spake
these words. So in this expression also, "He that shall blaspheme
against the Holy Ghost hath never forgiveness," he is not guilty of
this unpardonable sin, who shall blaspheme in any way whatever, but in
that particular way, which it is His will, who uttered this true and
terrible sentence, that we should seek out and understand.
18. Now as to what that mode, or immoderateness [2380] rather, of
blasphemy is, what that particular blasphemy, and what that word
against the Holy Ghost, the order of my discourse requires me to say
what I think, and not to put off any longer your expectation which has
been so long but so necessarily deferred. Ye know, Dearly beloved, that
in that invisible and incorruptible Trinity, which our faith and the
Church Catholic maintains and preaches, God the Father is not the
Father of the Holy Spirit, but of the Son; and that God the Son is not
the Son of the Holy Spirit, but of the Father; but that God the Holy
Spirit is the Spirit not of the Father only, or of the Son only, but of
the Father and the Son. And that this Trinity, although the [2381]
Property and particular [2382] Subsistence [2383] of each person is
preserved, is yet, because of the undivided and inseparable Essence or
Nature of Eternity, [2384] Truth, and Goodness, not three Gods but One
God. And by this means, according to our capacity, and as far as it is
granted us to see these things "through a glass darkly," especially
being such as we now are, there is conveyed to [2385] us the idea of
Origination [2386] in the Father, Nativity in the Son, and the
Communion of the Father and the Son in the Holy Spirit, and in the
Three Equality. By That then which is the Bond of communion [2387]
between the Father and the Son, it is Their pleasure that we should
have communion both among ourselves and with Them, and to gather us
together in one by that same Gift, which One They both have, that is,
by the Holy Spirit, at once God and the Gift of God. For in This are we
reconciled to the Divinity, and take delight in It. For what would the
knowledge of whatever good we know profit us, unless we also loved it?
But as it is by the truth that we learn, so is it by charity that we
love, that so we may attain also to a fuller knowledge, and enjoy in
blessedness what we know. "Love moreover is shed abroad in our hearts
by the Holy Ghost which is given unto us." [2388] And because it is
through sin that we are alienated from the possession of true good,
"Love covereth a multitude of sins." [2389] So then the Father is
Himself the True Origin [2390] to the Son, who is the Truth, and the
Son is the Truth, originating [2391] from the True Father, and the Holy
Spirit is Goodness, shed abroad [2392] from the Good Father and the
Good Son; but in all Three the Divinity is equal, and the Unity
Inseparable.
19. First then in order to our receiving eternal life which shall be
given at the last, there comes to us a gift from God's goodness from
the beginning of our faith, to wit, the remission of sins. For while
they remain, there remains in some sort enmity against God, and
alienation from Him, which comes from what is evil in us; since
Scripture does not speak falsely, which says, "Your sins separate
between you and God." [2393] He does not then bestow on us His good
things, except He take away our evil things. And the former increase in
proportion as the latter are diminished; nor will the one be perfected,
till the other be brought to an end. But now that the Lord Jesus
forgives sins by the Holy Ghost, just as by the Holy Ghost He casts out
devils, may be understood by this, that after His Resurrection from the
dead, when He had said to His disciples, "Receive ye the Holy Ghost,"
He immediately subjoined, "Whosesoever sins ye remit, they shall be
remitted unto them, and whosesoever sins ye retain, they shall be
retained." [2394] For that regeneration also, in which there is a
remission of all past sins, is wrought by the Holy Ghost, as the Lord
saith, "Except a man be born of water and of the Spirit, he cannot
enter into the kingdom of God." [2395] But it is one thing to be born
of the Spirit, another to be nourished by the Spirit; just as it is one
thing to be born of the flesh, which happens when the mother is
delivered of her child; another to be nourished by the flesh, which
happens when she gives suck to her infant, who turns himself that he
may drink with pleasure thither whence he was born, to have life; that
he may receive the support of life from thence, whence he received the
beginning of his birth. We must believe then that the first blessing of
God's goodness in the Holy Ghost is the remission of sins. Whence the
preaching of John the Baptist, who was sent as the forerunner of the
Lord, also begins with it. For thus it is written, "In those days came
John the Baptist preaching in the wilderness of Judæa, saying, Repent
ye, for the kingdom of heaven is at hand." [2396] Hence too the
beginning of our Lord's preaching, as we read, "From that time Jesus
began to preach and to say, Repent, for the kingdom of heaven is at
hand." [2397] Now John, amongst the other things which he spake to
those who came to be baptized by him, said, "I indeed baptize you with
water unto repentance; but He that cometh after me is mightier than I,
whose shoes I am not worthy to bear; He shall baptize you with the Holy
Ghost and with fire." [2398] The Lord also said, "John truly baptized
with water, but ye shall be baptized with the Holy Ghost not many days
hence," [2399] even at Pentecost. Now as to John's expression, "with
fire," though tribulation also might be understood, which believers
were to suffer for the name of Christ; yet may we reasonably think that
the same Holy Spirit is signified also under the name of "fire." [2400]
Wherefore when He came it is said, "And there appeared unto them cloven
tongues like as of fire, and it sat upon each of them." [2401] Hence
also the Lord Himself said, "I am come to send fire on the earth."
[2402] Hence also the Apostle saith, "Fervent in the spirit;" [2403]
for from Him comes the fervour of love. "For it is shed abroad in our
hearts by the Holy Ghost which is given unto us." [2404] And the
contrary to this fervour is what the Lord said, "The love of many shall
wax cold." [2405] Now perfect love is the perfect gift of the Holy
Spirit. But the first "gift" is that which is concerned with the
remission of sins; by which blessing "we are delivered from the power
of darkness;" [2406] and the prince of this world, [2407] who worketh
in the children of disobedience" [2408] by no other power than the
fellowship and the bond of sin, is "cast out" by our faith. For by the
Holy Spirit, by whom the people of God are gathered together into one,
is the unclean spirit who is divided against himself cast out.
20. Against this gratuitous gift, against this grace of God, does the
impenitent heart speak. This impenitence then is "the blasphemy of the
Spirit, which shall not be forgiven, neither in this world, neither in
the world to come." For against the Holy Spirit, by whom they whose
sins are all forgiven are baptized, and whom the Church hath received,
that "whosesoever sins she remits, they may be remitted," does he
speak, whether in the thought only, or also in the tongue, a very
heinous and exceedingly ungodly word, who "when the patience of God
leadeth him to repentance, after his hardness and impenitent heart
treasureth up unto himself wrath against the day of wrath, and
revelation of the righteous judgment of God, who will render to every
man according to his deeds." [2409] This impenitence then, for so by
some one general name may we call both this blasphemy and the word
against the Holy Ghost which hath no forgiveness for ever; this
impenitence, I say, against which both the herald and the Judge cried
out, saying, "Repent ye, for the kingdom of heaven is at hand;" [2410]
against which the Lord first opened the mouth of the Gospel preaching,
and against which He foretold that the same Gospel was to be preached
in all the world, when He said to His disciples after His resurrection
from the dead, "it behoved Christ to suffer, and to rise from the dead
the third day, and that repentance and remission of sins should be
preached in His Name among all nations, beginning at Jerusalem:" [2411]
this impenitence, in one word, hath no forgiveness "neither in this
world, nor in the world to come;" for that repentance only obtaineth
forgiveness in this world, that it may have its effect in the world to
come.
21. But this impenitence or impenitent heart may not be pronounced
[2412] upon, as long as a man lives in the flesh. For we are not to
despair of any so long as "the patience of God leadeth the ungodly to
repentance," and doth not hurry him out of this life; "God, who willeth
not the death of a sinner, but that he should return from his ways and
live." [2413] He is a heathen today; but how knowest thou whether he
may not be a Christian to-morrow? He is a heretic to-day; but what if
to-morrow he follow the Catholic truth? He is a schismatic to-day; but
what if to-morrow he embrace Catholic peace? What if they, whom thou
observest now in any kind of error that can be, and whom thou
condemnest as in most desperate case, what if before they end this
life, they repent and find the true life in that which is to come?
Wherefore, Brethren, let also what the Apostle says urge you to this.
"Judge nothing before the time." [2414] For this blasphemy of the
Spirit, for which there is no forgiveness (which I have understood to
be not every kind of blasphemy, but a particular sort, and that as I
have said or discovered, or even as I think clearly shown to be the
case, the persevering hardness of an impenitent heart), cannot be taken
hold of in any one, I repeat it, as long as he is still in this life.
22. And let it not seem absurd, that whereas a man who perseveres in
hardened impenitence even to the end of this life, speaks long and much
against this grace of the Holy Spirit; yet the Gospel has called this
so long contradiction of an impenitent heart, as though it were
something of short duration, "a word," saying, "Whosoever speaketh a
word against the Son of Man, it shall be forgiven him; but whosoever
speaketh against the Holy Ghost, it shall not be forgiven him, neither
in this world, neither in the world to come." For though this blasphemy
be long continued, and made up of, and drawn out at length in very many
words, yet it is the manner of Scripture to call even many words "a
word." For no prophet ever spoke one word only; yet we read, "the word
which came to such and such a prophet." And the Apostle says, "Let the
elders be counted worthy of double honour, especially they who labour
in the word and doctrine." [2415] He does not say, "in words," but, "in
the word." And St. James, "Be ye doers of the word, and not hearers
only." [2416] He again does not say, "of the words," but, "of the
word;" although so many words out of the Holy Scriptures are read, and
spoken, and heard in the Church at her celebrations and solemnities. As
therefore, how long a time soever any of us have laboured in preaching
the Gospel, he is not called a preacher of the words, but of the word;
and how long time soever any of you may have attentively and diligently
listened to our preaching, he is called a most earnest "hearer" not of
the words, but "of the word;" so after the style of the Scripture and
the custom of the Church, whoso throughout his whole life in the flesh,
to whatever length it may be extended, shall have spoken no matter how
many words, whether by mouth, or the thought only with an impenitent
heart, against that remission of sins which is granted in the Church,
he speaks "a word" against the Holy Ghost.
23. Therefore not only every word spoken against the Son of Man, but,
in fact, every sin and blasphemy shall be forgiven unto men; because
where there is not this sin of an impenitent heart against the Holy
Ghost, by whom sins are remitted in the Church, all other sins are
forgiven. But how shall that sin be forgiven, which hinders the
forgiveness of other sins also? All sins then are forgiven to them in
whom is not this sin, which shall never be forgiven; but to him in whom
it is, since this sin is never forgiven, neither are other sins
forgiven; because the remission of all is hindered by the bond of this
one. It is not then that "whosoever speaketh a word against the Son of
Man shall be forgiven," but "whoso speaketh against the Holy Ghost
shall not be forgiven," for that in the Trinity the Holy Ghost is
greater than the Son, which no heretic even has ever maintained; but
since whosoever he be that resisteth the truth and blasphemeth the
Truth, which is Christ, even after such a manifestation of Himself
among men, as that the Word who is the Son of Man and very Christ,
"became flesh and dwelt among us;" if he have not also spoken that word
of the impenitent heart against the Holy Ghost, of whom it is said,
"Except a man be born of water and of the Spirit;" [2417] and again,
"Receive ye the Holy Ghost; whosesoever sins ye remit they are remitted
unto them;" [2418] that is, if he shall repent, he shall thereby
receive the gift of the remission of all his sins, and of this also,
that he "hath spoken a word against the Son of Man," because to the sin
of ignorance, or obstinacy, or blasphemy of whatever kind, he hath not
added the sin of impenitence against the gift of God, and the grace of
regeneration or reconciliation, which is conferred in the Church by the
Holy Spirit.
24. Wherefore, neither must we imagine, as some do, that the word which
is spoken against the Son of Man is forgiven, but that which is spoken
against the Holy Ghost is not forgiven, because Christ became the Son
of Man by reason of His assuming flesh, in which respect the Holy Ghost
of course is greater, who in His Own Substance is equal to the Father
and the Only-begotten Son according to His Divinity, according to which
also the Only-begotten Son Himself is equal to the Father and the Holy
Spirit. For if this were the reason, surely nothing would have been
said of any other kind of blasphemy, that that only might appear
capable of forgiveness, which is spoken against the Son of Man,
regarded only as man. But forasmuch as it is first said, "All manner of
sin and blasphemy shall be forgiven unto men;" [2419] which in another
Evangelist is also thus expressed, "All sins shall be forgiven unto the
sons of men, and blasphemies wherewithsoever they shall blaspheme;"
[2420] without doubt, that blasphemy also which is spoken against the
Father is included in that general expression; and yet that alone is
laid down as unpardonable, which is spoken against the Holy Ghost.
What! did the Father also take the form of a servant, that in this
respect the Holy Ghost should be greater than He? No surely: but after
the universal mention of all sins and of all blasphemy, He wished to
express more prominently the blasphemy which is spoken against the Son
of Man for this reason, because although men should be even bound in
that sin which He mentioned when He said, "If I had not come and spoken
to them, they had not had sin:" [2421] which sin also in the Gospel
according to John He shows to be a very grievous one, when He says of
the Holy Spirit Himself, when He promised that He would send Him, "He
shall reprove the world of sin, and of righteousness, and of judgment:
of sin, because they believed not on Me:" [2422] yet if that hardness
of the impenitent heart have not spoken a word against the Holy Ghost,
even this which is spoken against the Son of Man shall be forgiven.
25. Here perhaps some one may ask, "whether the Holy Ghost only
forgiveth sins, and not the Father and the Son also?" I answer, Both
the Father and the Son forgive them. For the Son Himself saith of the
Father, "If ye forgive men their trespasses, your heavenly Father will
also forgive you." [2423] And we say to Him in the Lord's Prayer, "Our
Father, which art in heaven." [2424] And amongst the other petitions we
ask this, saying, "Forgive us our debts." [2425] And again of Himself
He saith, "That ye may know that the Son of Man hath power on earth to
forgive sins." [2426] "If then," you will say, "The Father, the Son,
and the Holy Spirit forgive sins, why is that impenitence which shall
never be forgiven, said to relate only to the blasphemy of the Spirit,
as though he who should be bound in this sin of impenitence should seem
to resist the gift of the Holy Spirit, because by that gift is wrought
the remission of sins?" Now on this point, I will also ask, Whether
Christ only cast out devils, or the Father and the Holy Spirit also?
For if Christ only, what means His saying, "The Father that dwelleth in
Me, He doeth the works." [2427] For so it is said, "He doeth the
works," as if the Son doeth them not, but the Father who dwelleth in
the Son. Why then in another place doth He say, "My Father worketh
hitherto, and I work." [2428] And a little after, "For what things
soever He doeth, these also doeth the Son likewise." [2429] But when in
another place He says, "If I had not done amongst them the works which
none other man did," [2430] He speaks as if He did them alone. Now if
these things are so expressed, as that nevertheless the works of the
Father and the Son are inseparable, what must we believe of the Holy
Spirit, but that He also worketh equally with them? For in that very
place, from which this question arose which we are discussing, when the
Son was casting out devils, He yet said, "If I in the Holy Spirit cast
out devils, then the kingdom of God is come unto you." [2431]
26. And here perhaps one may say, "That the Holy Spirit is rather given
by the Father and the Son, than that He worketh anything by His own
will, and that this is the scope of the words, "In the Holy Spirit I
cast out devils," because not the Spirit Himself, but Christ in the
Spirit, did it; so that the expression, "I cast out in the Holy
Spirit," might be understood as if it were said, "I cast out by the
Holy Spirit." For this is the usual style of the Scriptures, "They
killed in the sword," that is, by the sword. They "burnt in the fire,"
[2432] that is, by the fire. "And Joshua took knives of flints, in
which to circumcise," that is, by which to circumcise, "the children of
Israel." [2433] But let those who on this account take from the Holy
Spirit His proper power, look to that which we read to have been spoken
by the Lord, "The Spirit bloweth where It listeth." [2434] And as to
what the Apostle says, "But all these worketh that one and the
self-same Spirit, dividing to every man severally as He will;" [2435]
it might be feared, lest one imagine that the Father and the Son do not
work them: whereas amongst these works he has expressly mentioned both
the "gifts of healings," and the "workings of miracles," in which
surely is included also the driving out of devils. But when he adds the
words, "Dividing to every man severally as He will;" does he not
clearly show also the Power of the Holy Spirit, yet as plainly
inseparable from the Father and the Son? If then these things are so
expressed, as that notwithstanding the operation of the Trinity is
understood to be inseparable: so that when the operation of the Father
is spoken of, it is understood that He does not exercise it without the
Son, and the Holy Spirit; and when the operation of the Son is spoken
of, it is not without the Father and the Holy Spirit; and when the
operation of the Holy Spirit is spoken of, it is not without the Father
and the Son; it is sufficiently clear to those who have a sound faith,
or who even understand as they best can, both that the words, "He doeth
the works," [2436] are spoken of the Father, in that from Him is also
[2437] the first principle of the works, from whom is the existence of
the Persons who co-operate in working: for that both the Son is born of
Him, and the Holy Spirit proceedeth from Him, as the First Beginning,
of whom the Son is born, and with whom He hath one Spirit in common;
and again that when the Lord said, "If I had not done among them the
works which none other did," [2438] He did not speak in reference to
the Father and the Spirit, as that They did not co-operate with Him in
those works; but to men by whom we read of many miracles having been
done, but by none such miracles as the Son did. And what the Apostle
says of the Holy Spirit, "But all these worketh that one and the
self-same Spirit, dividing to every man severally as He will," is not
said, because the Father and the Son do not co-operate with Him; but
because in these works there are not many spirits, but One Spirit, and
in His divers operations He is not diverse from Himself.
27. [2439] And yet it is not without cause, but with reason and with
truth said, that the Father, and not the Son and the Holy Spirit, said,
"Thou art My beloved Son, in whom I am well pleased." [2440]
Nevertheless, we do not deny that the Son and the Holy Spirit
co-operated in working this miracle of the voice sounding from heaven,
though we know that it belongs to the Person of the Father only. For
though the Son bearing flesh, was there conversing with men on earth,
He was not the less on that account in the Bosom of the Father also as
the Only-Begotten Word, when that Voice came out of the cloud; nor
could it be either wisely and through the Spirit [2441] believed, that
God the Father separated the operation of these audible and passing
words from the co-operation of His Wisdom and His Spirit. In the same
way when we say most rightly, that not the Father, nor the Holy Spirit,
but the Son walked upon the sea, who only had that flesh and those feet
which rested on the waves; [2442] yet who would deny that the Father
and the Holy Spirit co-operated in the work of so great a miracle? For
so again we say most truly that the Son only took this our flesh, not
the Father, nor the Holy Spirit, and yet he hath no true wisdom who
denies that the Father, or the Holy Spirit co-operated in the work of
His Incarnation which belongeth only to the Son. So also we say that
neither the Father, nor the Son, but the Holy Spirit only appeared both
in the "form of a dove," [2443] and in "tongues as it were of fire;"
[2444] and gave to those to whom He came the power to tell in many and
various tongues "the wonderful works of God;" and yet from this miracle
which regards the Holy Spirit only, we cannot separate the co-operation
of the Father and the Only-Begotten Word. So also the Whole Trinity
work the works of each several Person in the Trinity, the Two
co-operating in the work of the Other, through a perfect harmony of
operation in the Three, and not through any deficiency of the power to
work effectually in One. And since this is so, hence it is that the
Lord Jesus cast out devils in the Holy Spirit. Not that He was not able
to accomplish this alone, or that He assumed that aid as being
insufficient for this work; but it was meet that the spirit who is
divided against himself should be driven out by that Spirit, which the
Father and the Son who are not divided in themselves have in common.
28. And thus sins, because they are not forgiven out of the Church,
must be forgiven by that Spirit, by whom the Church is gathered
together into one. In fact, if any one out of the Church repent him of
his sins, and for this so great sin whereby he is an alien from the
Church of God, has an heart impenitent, what doth that other repentance
profit him? seeing by this alone he speaketh a word against the Holy
Ghost, whereby he is alienated from the Church, which hath received
this gift, that in her remission of sins should be given in the Holy
Ghost? Which remission though it be the work of the Whole Trinity, is
yet understood specially to belong to the Holy Spirit. For He is the
Spirit of the adoption of sons, "in whom we cry Abba, Father;" [2445]
that we may be able to say to Him, "Forgive us our debts." [2446] And,
"Hereby we know" as the Apostle John says, "that Christ dwelleth in us,
by His Spirit which He hath given us." [2447] "The Spirit Itself
beareth witness with our spirit that we are the children of God."
[2448] For to Him appertains the fellowship, by which we are made the
one body of the One only Son of God. Whence it is written, "If there be
therefore any consolation in Christ, if any comfort of love, if any
fellowship of the Spirit." [2449] With a view to this fellowship they
to whom He first came spake with the tongues of all nations. Because as
by tongues the fellowship of mankind is more closely united; so it
behoved that this fellowship of the sons of God and members of Christ
which was to be among all nations should be signified by the tongues of
all nations; that as at that time he was known to have received the
Holy Ghost, who spake with the tongues of all nations; so now he should
acknowledge that he has received the Holy Ghost, who is held by the
bond of the peace of the Church, which is spread throughout all
nations. Whence the Apostle says, "Endeavouring to keep the unity of
the Spirit in the bond of peace." [2450]
29. Now that He is the Spirit of the Father, the Son Himself saith, "He
proceedeth from the Father." [2451] And in another place, "For it is
not ye that speak, but the Spirit of your Father which speaketh in
you." [2452] And that He is the Spirit of the Son also the Apostle
saith, "God hath sent the Spirit of His Son into your hearts, crying,
Abba Father;" [2453] that is, making you cry. For it is we that cry;
but in Him, that is, by His shedding abroad love in our hearts, without
which whoso crieth, crieth in vain. Whence he says again, "If any man
have not the Spirit of Christ, he is none of His." [2454] To which
Person then in the Trinity could the communion of this fellowship
peculiarly appertain, but to that Spirit which is common to the Father
and the Son?
30. That they who have separated from the Church have not this Spirit,
the Apostle Jude has declared most plainly, saying, "Who separate
themselves, natural, having not the Spirit." [2455] Whence the Apostle
Paul reproving those even in the Church itself, who by the names of
men, though having a place in her unity, were raising a kind of schism,
says amongst other things, "But the natural man perceiveth not the
things of the Spirit of God, for they are foolishness unto him, neither
can he know them, because they are spiritually discerned." [2456] This
shows his meaning, "doth not perceive," that is doth not receive the
word of knowledge. These as having a place in the Church, he speaks of
as babes, not yet spiritual, but still carnal, and such as are to be
fed with milk, not with meat. "Even," he says, "as unto babes in
Christ, have I given you milk and not meat; for hitherto ye were not
able to bear it, neither yet now are ye able." [2457] When we say, "not
yet," we must not despair, if that which is "not yet" tends to be. For
he says, "ye are yet carnal." And showing how it is that they are
carnal, he says, "For whereas there is among you envying, and strife,
and divisions, are ye not carnal, and walk as men?" And again more
plainly, "For while one saith, I am of Paul, and another, I of Apollos,
are ye not carnal? Who then is Paul, and who is Apollos, but ministers
by whom ye believed?" [2458] These then, that is, Paul and Apollos,
agreed together in the unity of the Spirit and the bond of peace; and
yet because the Corinthians began to divide them among themselves, and
"to be puffed up for one against another," they are said to be
men--carnal and natural men, not able to receive the things of the
Spirit of God; and yet because they are not separated from the Church,
they are called "babes in Christ;" for indeed he desired that they
should be either Angels, or even Gods, whom he reproved because they
were men, that is, in those contentions, "They savoured not the things
which be of God, but the things which be of men." [2459] But of those
who are separated from the Church it is not merely said, "perceiving
not the things of the Spirit of God," lest it should be referred to the
perception of knowledge; but it is said, "Having not the Spirit." For
it does not follow, that he who hath it, should also by knowledge
perceive what he hath.
31. The "babes" then "in Christ" who have yet place in the Church, who
are still natural and carnal, and cannot "perceive," that is,
understand and know what they have, have this Spirit. For how could
they be babes in Christ except they were born anew of the Holy Spirit?
Nor ought it to seem any wonder that one may have something, and yet
not know what he hath. For to say nothing of the Divinity of the
Almighty, and the Unity of the Unchangeable Trinity, who can easily
perceive by knowledge what the soul is; and yet who is there that hath
not a soul? Finally, that we may know most certainly that "babes in
Christ," who do not "perceive the things of the Spirit of God," have
notwithstanding the Spirit of God; let us look how the Apostle Paul,
when a little while after he is rebuking them, saith, "Know ye not that
ye are the temples of God, and the Spirit of God dwelleth in you?"
[2460] This surely he would in no wise say to those who are separated
from the Church, who are described as "having not the Spirit."
32. But neither can he be said to be in the Church, and to belong to
that fellowship of the Spirit, who is mixed up with Christ's sheep by a
bodily intercourse only in deceitfulness of heart. For the "Holy Spirit
of discipline will flee deceit." [2461] Wherefore whosoever are
baptized in the congregations or separations rather [2462] of
schismatics or heretics, although they have not been born again of the
Spirit, like as it were to Ishmael, who was Abraham's son after the
flesh; not like Isaac, who was his son after the Spirit, [2463] because
by promise; yet when they come to the Catholic Church, and are joined
to the fellowship of the Spirit which without the Church they beyond
doubt had not, the washing of the flesh is not repeated in their case.
For "this form of godliness" was not wanting to them even when they
were without; but there is added to them "the Unity of the Spirit in
the bond of peace," which cannot be given but within. Before they were
Catholics indeed, they were as they of whom the Apostle says, "Having a
form of godliness, but denying the power thereof." [2464] For the
visible form of the branch may exist even when separated from the vine;
but the invisible life of the root cannot be had, but in the vine.
Wherefore the bodily sacraments, which even they who are separated from
the Unity of Christ's Body bear and celebrate, may give "the form of
godliness;" but the invisible and spiritual power of godliness cannot
in any wise be in them, just as sensation does not accompany a man's
limb, when it is amputated from the body.
33. And since this is so, remission of sins, seeing it is not given but
by the Holy Spirit, can only be given in that Church which hath the
Holy Spirit. For this is the effect of the remission of sins, that the
prince of sin, the spirit who is divided against himself, should no
more reign in us, and that being delivered from the power of the
unclean spirit, we should thenceforward be made the temple of the Holy
Spirit, and receive Him, by whom we are cleansed through receiving
pardon, to dwell in us, to work, increase, and perfect righteousness.
For at His first coming, when they who had received Him spake with the
tongues of all nations, and the Apostle Peter addressed those who were
present in amazement, they were pricked in heart, and said to Peter and
to the rest of the Apostles, "Men and brethren, what shall we do?" show
us. "And Peter said to them, Repent, and be baptized every one of you
in the Name of Jesus Christ for the remission of sins, and ye shall
receive the gift of the Holy Ghost." [2465] In the Church truly in
which was the Holy Ghost, were both brought to pass, that is, both the
remission of sins, and the receiving of this gift. And therefore was it
"In the Name of Jesus Christ;" because when He promised the same Holy
Ghost; He said, "Whom the Father will send in My Name." [2466] For the
Spirit dwelleth in no man without the Father and the Son; as neither
doth the Son without the Father and the Holy Spirit, nor the Father
without them. Their indwelling is inseparable, as their operation is
inseparable; but sometimes they manifest themselves separately by
symbols [2467] borrowed from the creatures, not in their own substance;
just as they are pronounced separately by the voice in syllables which
occupy separately their own spaces, and yet they are not separated from
each other by any intervals, or moments of time. For they never can be
pronounced together, whereas they can never exist, except together. But
as I have already said, and not once only, the remission of sins,
whereby the kingdom of the spirit which is divided against himself is
overthrown and driven out, and the fellowship of the unity of the
Church of God, out of which this remission of sins is not, are regarded
as the peculiar work of the Holy Spirit, with the cooperation doubtless
of the Father and the Son, because the Holy Spirit is Himself in some
sort the fellowship of the Father and the Son. For the Father is not
possessed [2468] as Father by the Son and the Holy Spirit in common;
because He is not the Father of Both. And the Son is not possessed as
Son by the Father and the Holy Spirit in common; because He is not the
Son of Both. But the Holy Spirit is possessed as the Spirit by the
Father and the Son in common, because He is the One Spirit of Both.
34. Whosoever therefore shall be guilty of impenitence against the
Spirit, in whom the unity and fellowship of the communion of the Church
is gathered together, shall never have forgiveness; because he has
stopped the source of forgiveness against himself, and deservedly shall
he be condemned with the spirit, which is divided against himself, who
is himself also divided against the Holy Spirit which is not divided
against Himself. And of this the very testimonies of the Gospel warn
us, would we with good attention search them. For according to Luke the
Lord does not say, "That he who blasphemeth against the Holy Ghost
shall not be forgiven:" in that place where He is answering those who
said that He cast out devils by the prince of the devils. Whence it
would seem that this was not said once only by the Lord; but we must
not carelessly pass over the consideration of the occasion on which
this last also was spoken. For He was speaking of those who should have
confessed or denied Him before men, when He said, "Also I say unto you,
Whosoever shall confess Me before men, him shall the Son of Man also
confess before the Angels of God. But he that denieth Me before men,
shall be denied before the angels of God." [2469] And lest from this
the salvation of the Apostle Peter should be despaired of, he
immediately subjoined, "And whosoever shall speak a word against the
Son of Man, it shall be forgiven him; but unto him that blasphemeth
against the Holy Ghost, it shall not be forgiven; [2470] blasphemeth,"
that is, with that blasphemy of an impenitent heart, by which
resistance is made to remission of sins which is granted in the Church
by the Holy Ghost. And this blasphemy Peter had not, who presently
repented, when "he wept bitterly," [2471] and who after he had overcome
the spirit who is divided against himself, and who had desired to "have
him to harass him," [2472] and against whom the "Lord prayed for him
that his faith might not fail," even received the Very Holy Spirit whom
he resisted not, that not only his sin might be forgiven him, but that
through him remission of sins might be preached and dispensed.
35. And in the narrative of the two other Evangelists, the occasion of
speaking out this sentence of the blasphemy of the Spirit arose from
the mention of the unclean spirit, who is divided against himself. For
it had been said of the Lord, that "He cast out devils by the prince of
the devils." In that place the Lord says, that "by the Holy Spirit He
casteth out devils," that so the spirit who is not divided against
Himself may overcome and cast out him who is divided against himself;
but that that man would abide in his perdition, who refuses through
impenitence to pass over into His peace, who is not divided against
Himself. For thus runs the narrative of Mark; "Verily I say unto you,
All sins shall be forgiven unto the sons of men, and blasphemies
wherewith soever they shall blaspheme; but he that shall blaspheme
against the Holy Ghost hath never forgiveness, but shall be held guilty
of an eternal offence." [2473] When he had delivered these words of the
Lord, he then subjoined his own, saying, "Because they said He hath an
unclean spirit;" [2474] that He might show that the cause of His saying
this arose hence, because they had said that "He cast out devils by
Beelzebub the prince of the devils." Not that this was a blasphemy
which shall not be forgiven, forasmuch as even this shall be forgiven,
if a right repentance follow it; but because, as I have said, there
arose hence a cause for that sentence to be delivered by the Lord,
since mention had been made of the unclean spirit whom the Lord shows
to be divided against himself, because of the Holy Spirit who is not
only not divided against Himself, but who also makes those whom He
gathers together undivided, by forgiving those sins which are divided
against themselves, and by inhabiting those who are cleansed, that it
may be with them, as it is written in the Acts of the Apostles, "The
multitude of them that believed were of one heart and of one soul."
[2475] And this gift of forgiveness none resists, but he who has the
hardness of an impenitent heart. For in another place also the Jews
said of the Lord that He had a devil, [2476] yet He spake nothing there
of the blasphemy of the Holy Spirit; because they did not so bring
forward the mention of the unclean spirit as that he could be shown out
of their own mouths to be divided against himself, as Beelzebub, by
whom they said that devils could be cast out.
36. But in this passage according to Matthew, the Lord far more plainly
explained what he intended to be understood here; namely, that he it is
who speaks a word against the Holy Ghost, who with an impenitent heart
resists the Unity of the Church, where in the Holy Spirit is given the
remission of sins. For this spirit they have not, as has been said
already, who even though they bear and handle [2477] the sacraments of
Christ, are separated from His congregation. For when He spoke of the
division of Satan against Satan, and how that He Himself cast out
devils by the Holy Spirit, that Spirit, namely, which is not, as the
other, divided against Himself; lest any one should think because of
those who gather together their irregular assemblies [2478] under the
Name of Christ, but without His fold, that the kingdom of Christ also
was divided against itself, He immediately added, "He that is not with
Me is against Me, and he that gathereth not with Me scattereth abroad,"
[2479] that He might show that they did not belong to Him who by
gathering "without" wished not to "gather" but "to scatter abroad." And
afterwards He subjoined, "Wherefore I say unto you, All manner of sin
and blasphemy shall be forgiven unto men; but the blasphemy of the
Spirit shall not be forgiven." [2480] What is this "wherefore?" Shall
the blasphemy of the Spirit only not be forgiven, because "he who is
not with Christ is against Him, and he who gathereth not with Him
scattereth abroad?" Even so, doubtless. For he that gathereth not with
Him, howsoever he may gather under His name, hath not the Holy Ghost.
37. Thus then hath He altogether forced us to understand that the
remission of no sin nor blasphemy can be effected anywhere else, save
in the gathering together of Christ, which scattereth not abroad. For
it is gathered together in the Holy Spirit, which is not as that
unclean spirit, divided against Himself. And therefore all
congregations, or dispersions rather, which call themselves Churches of
Christ, and are divided against themselves and contrary one to the
other, and hostile to the congregation of Unity, which is His True
Church, do not therefore belong to His congregation, because they seem
to have His Name. But they might belong to it, if the Holy Spirit in
whom this congregation is joined together, were divided against
Himself. But because this is not so ("for he that is not with Christ is
against Him, and he that gathereth not with Him scattereth abroad");
therefore all manner of sin and all blasphemy shall be forgiven unto
men in this congregation, which Christ gathereth together in the Holy
Spirit, who is not divided against Himself. But that blasphemy of the
Spirit Himself, whereby in an impenitent heart resistance is made to
this so great gift of God even to the end of this present life, shall
not be forgiven. For though a man so oppose himself to the truth, as to
resist God speaking, not in the Prophets, but in His Only Son (since
for our sakes He was pleased that He should be the Son of Man, that He
might speak to us in Him), yet shall he be forgiven when in repentance
he shall have recourse to the goodness of God, who forasmuch as He
"willeth not the death of the wicked, but rather that he should turn
from his way and live," [2481] hath given the Holy Spirit to His
Church, that whosoever forgiveth sins in the Spirit, they should be
forgiven. But whoso stands out as an enemy to this gift, so as not in
repentance to seek it, but by impenitence to gainsay it, his sin
becomes unpardonable; not sin of any one specific kind, but the
contempt, or even opposing of the remission of sins itself. And so a
word is spoken against the Holy Spirit, when men never come from the
dispersion to the congregation which has received the Holy Spirit for
the remission of sins. Unto which congregation if any come without
hypocrisy, though it be through the ministry of a wicked clergyman, a
reprobate and a hypocrite, so he be a Catholic minister, he shall
receive remission of sins in this Holy Spirit. For such is the working
of this Spirit in the Holy Church, even in this present time, when the
corn [2482] is as it were being threshed with the chaff, that he
despises no man's sincere confession, and is deceived by no man's false
pretences, and so flies from the reprobate, as yet by their ministry to
gather together those that are approved. [2483] One refuge then there
is against unpardonable blasphemy, that we take heed of an impenitent
heart; and that it be not thought that repentance can avail ought,
unless the Church be kept to, in which remission of sins is given, and
the fellowship of the Spirit is preserved in the bond of peace.
38. I have through the mercy and assistance of the Lord handled, as I
best was able, this most difficult question, if indeed I have been able
to do it in any measure. Nevertheless, whatever I have not been able to
apprehend in the difficulties of it, let it not be imputed to the truth
itself, which is a healthful exercise to the godly, even when it is
hidden, but to my infirmity, who either could not see what others might
have understood, or could not explain what I did understand. But for
that which perhaps I have been able to discover by force of meditation,
and to develop in words, to Him must the thanks be given, from whom I
have sought, from whom I have asked, unto whom I have knocked, that I
might have wherewithal to be nourished myself in meditation, and to
minister to you in speaking.
__________________________________________________________________
[2335] 2 Cor. iii. 5.
[2336] Matt. xii. 22-26.
[2337] Matt. xii. 27.
[2338] Virtutis.
[2339] Matt. xii. 28.
[2340] Matt. xii. 29.
[2341] 1 Cor. iv. 7.
[2342] Eph. ii. 3.
[2343] Matt. xii. 30.
[2344] Voce.
[2345] 2 Tim. ii. 19.
[2346] Maximianus, Deacon of the Church of Carthage, of the faction of
Donatus, took offence at Primianus Bishop of Carthage, who had
excommunicated him, and induced certain of the Donatist bishops to call
Primianus to account; and when he would not acknowledge their
authority, he was, as Cæcilianus had been, condemned in his absence.
Primianus was restored by others of the Donatist bishops to communion,
and Maximianus, together with twelve bishops who had assisted at his
ordination as bishop, was condemned (Augustin, De Gest. Emerit. Donat.
9, etc., Lib. ad. Bonif.; Ep. 185 (al. 56) 17). The rest were restored
to communion on their submission. The Maximianists were afterwards
condemned by a Council of three hundred and ten bishops at the Council
of Vagaia, A.D. 394 (Ep. 108 (255) 6, and 141 (al. 152) 6). St.
Augustin frequently urges the separation of the Maximianists from the
Donatists as condemnatory on their own principles of their own schism
against the Catholic Church.
[2347] Matt. xii. 31, 32.
[2348] Acts xxiii. 8.
[2349] Ipsa discessio.
[2350] 2 Tim. ii. 25, 26.
[2351] Fidelis.
[2352] Sufficere.
[2353] This word must be supplied from the former clause in the verse,
"Whosoever speaketh a word against the Son of Man" (Matt. xii. 32). It
does not occur in the second clause of the verse in any of the
versions.
[2354] Imperitorum.
[2355] Mereatur.
[2356] he tou Pneumatos blasphemia.
[2357] John xv. 22.
[2358] Matt. xi. 28.
[2359] Rom. v. 20.
[2360] Matt. ix. 13.
[2361] Studium.
[2362] Fastidium.
[2363] John iii. 5.
[2364] Mark iii. 28, 29. Reus æterni peccati, hamartematos (for
kriseos). So also Cyprian, Ep. xvi.
[2365] Luke xii. 10.
[2366] Clause dictum.
[2367] 1 Cor. xiv. 15.
[2368] Contradictioni.
[2369] Jas. i. 13.
[2370] Deut. xiii. 3.
[2371] John vi. 5, 6.
[2372] Mark xvi. 16.
[2373] Jas. ii. 19.
[2374] Acts viii. 13.
[2375] Gal. v. 6.
[2376] John vi. 56.
[2377] 1 Cor. xi. 29.
[2378] Luke xxii. 21.
[2379] Confectum.
[2380] Blasphemandi modus, vel potius immoderatio.
[2381] Proprietate.
[2382] Substantia.
[2383] See note on the word Hypostasis in the Nicene Anathema, St. Ath.
Treatises against Arianism, part 1, p. 66, Oxford translation.
[2384] Conf. lib. vii. x. (16).
[2385] Insinuatur.
[2386] Auctoritas; St. Augustin, C. Maxim. iii. 14, guards the word
against any idea of inequality; see Pet. De Trin. v. and 5. 11-13, who
observes that the Greeks have no word exactly corresponding, although
arche, aition, are equivalent.
[2387] Commune.
[2388] Rom. v. 5.
[2389] 1 Pet. iv. 8.
[2390] Origo.
[2391] Orta.
[2392] Effusa.
[2393] Isa. lix. 2.
[2394] John xx. 22, 23.
[2395] John iii. 5.
[2396] Matt. iii. 1, 2.
[2397] Matt. iv. 17.
[2398] Matt. iii. 11.
[2399] Acts i. 5.
[2400] See note g on Tert. De Bapt. c. 10, p. 268, Oxford translation.
[2401] Acts ii. 3.
[2402] Luke xii. 49.
[2403] Rom. xii. 11.
[2404] Rom. v. 5.
[2405] Matt. xxiv. 12.
[2406] Col. i. 13.
[2407] John xii. 31.
[2408] Eph. ii. 2.
[2409] Rom. ii. 4-6.
[2410] Matt. iii. 2 and iv. 17.
[2411] Luke xxiv. 46, 47.
[2412] Judicari.
[2413] Ezek. xviii. 23.
[2414] 1 Cor. iv. 5.
[2415] 1 Tim. v. 17.
[2416] Jas. i. 22.
[2417] John iii. 5.
[2418] John xx. 22, 23.
[2419] Matt. xii. 31
[2420] Mark iii. 28.
[2421] John xv. 22.
[2422] John xvi. 8, 9.
[2423] Matt. vi. 14.
[2424] Matt. vi. 9.
[2425] Matt. vi. 12.
[2426] Matt. ix. 6.
[2427] John xiv. 10.
[2428] John v. 17.
[2429] John v. 19.
[2430] John xv. 24.
[2431] Matt. xii. 28.
[2432] Ps. lxxiii. 7, Sept. (lxxiv. 7, English version).
[2433] Josh. v. 3.
[2434] John iii. 8.
[2435] 1 Cor. xii. 11.
[2436] John xiv. 10.
[2437] Origo.
[2438] John xv. 24.
[2439] Serm. ii. (lii. Bened.) 8-13 (iv.).
[2440] Matt. xvii. 5; Luke iii. 22.
[2441] Spiritualiter.
[2442] Matt. xiv. 25.
[2443] Matt. iii. 16.
[2444] Acts ii. 3.
[2445] Rom. viii. 15.
[2446] Matt. vi. 12.
[2447] 1 John iii. 24.
[2448] Rom. viii. 16.
[2449] Phil. ii. 1.
[2450] Eph. iv. 3.
[2451] John xv. 26.
[2452] Matt. x. 20.
[2453] Gal. iv. 6.
[2454] Rom. viii. 9.
[2455] Jude 19.
[2456] 1 Cor. ii. 14.
[2457] 1 Cor. iii. 1, 2, 3, Vulgate.
[2458] 1 Cor. iii. 4, 5.
[2459] Matt. xvi. 23.
[2460] 1 Cor. iii. 16.
[2461] Wisd. i. 5.
[2462] Congregationibus vel potius segregationibus.
[2463] Gal. iv. 29.
[2464] 2 Tim. iii. 5.
[2465] Acts ii. 37, 38.
[2466] John xiv. 26.
[2467] Significationes.
[2468] Habetur.
[2469] Luke xii. 8, 9.
[2470] Luke xii. 10.
[2471] Matt. xxvi. 75.
[2472] Luke xxii. 31.
[2473] Mark iii. 28, 29.
[2474] Mark iii. 30.
[2475] Acts iv. 32.
[2476] John vii. 20 and viii. 48.
[2477] Portantes et tractantes.
[2478] Conventicula.
[2479] Matt. xii. 30.
[2480] Matt. xii. 31.
[2481] Ezek. xxxiii. 11.
[2482] Area.
[2483] Probos.
__________________________________________________________________
Sermon XXII.
[LXXII. Ben.]
On the words of the Gospel, Matt. xii. 33, "Either make the tree good,
and its fruit good," etc.
1. The Lord Jesus hath admonished us, that we be good trees, and that
so we may be able to bear good fruits. For He saith, "Either make the
tree good, and his fruit good, or else make the tree corrupt, and his
fruit corrupt, for the tree is known by his fruit." [2484] When He
says, "Make the tree good, and his fruit good;" this of course is not
an admonition, but a wholesome precept, to which obedience is
necessary. But when He saith, "Make the tree corrupt, and his fruit
corrupt;" this is not a precept that thou shouldest do it; but an
admonition, that thou shouldest beware of it. For He spoke against
those, who thought that although they were evil, they could speak good
things or have good works. This the Lord Jesus saith is impossible. For
the man himself must first be changed, in order that his works may be
changed. For if a man abide in his evil state, he cannot have good
works; if he abide in his good state, he cannot have evil works.
2. But who was found good by the Lord, since "Christ died for the
ungodly"? [2485] He found them all corrupt trees, but to those who
"believed in His Name, He gave power to become the sons of God." [2486]
Whosoever then now is a good man, that is, a good tree, was found
corrupt, and made good. And if when He came He had chosen to root up
the corrupt trees, what tree would have remained which did not deserve
to be rooted up? But He came first to impart [2487] mercy, that He
might afterwards exercise judgment, to whom it is said, "I will sing
unto Thee O Lord, of mercy and judgment." [2488] He gave then remission
of sins to those who believed in Him, He would not even take account
with them of past reckonings. [2489] He gave remission of sins, He made
them good trees. He delayed the ax, He gave [2490] security.
3. Of this ax does John speak, saying, "Now is the ax laid unto the
root of the trees; every tree which bringeth not forth good fruit shall
be hewn down, and cast into the fire." [2491] With this ax does the
Householder in the Gospel threaten, saying, "Behold these three years I
come to this tree, and find no fruit on it." Now I must clear [2492]
the ground; wherefore let it be cut down. And the husbandman
intercedes, saying, "Lord, let it alone this year also, till I shall
dig about it and dung it; and if it bear fruit, well; and if not, then
Thou shalt come and cut it down." [2493] So the Lord hath visited
mankind as it were three years, that is, at three several times. The
first time was before the Law; the second under the Law; the third is
now, which is the time of grace. For if He did not visit mankind before
the Law, whence was Abel, and Enoch, and Noe, and Abraham, and Isaac,
and Jacob, whose Lord He was pleased to be called? And He to whom all
nations belonged, as though He were the God of three men only, said, "I
am the God of Abraham, and Isaac, and Jacob." [2494] But if He did not
visit under the Law, He would not have given the Law itself. After the
Law, came the very Master of the house in person; He suffered, and
died, and rose again; He gave the Holy Spirit, He made the Gospel to be
preached throughout all the world, and yet a certain tree remained
unfruitful. Still is there a certain portion of mankind, which doth not
yet amend itself. The husbandman intercedes; the Apostle prays for the
people; "I bow my knees," he saith, "unto the Father for you, that
being rooted and grounded in love, ye may be able to comprehend with
all saints what is the breadth, and length, and depth, and height; and
to know the love of Christ which passeth knowledge, that ye might be
filled with all the fulness of God." [2495] By bowing the knees, he
intercedes with the Master of the house for us, that we be not rooted
up. Therefore since He must necessarily come, let us take care that He
find us fruitful. The digging about the tree is the lowliness of the
penitent. For every ditch is low. The dunging it, is the filthy [2496]
robe [2497] of repentance. For what is more filthy than dung; yet if
well used, what more profitable?
4. Let each one then be a good tree; let him not suppose that he can
bear good fruit, if he remain a corrupt tree. There will be no good
fruit, but from the good tree. Change the heart, and the work will be
changed. Root out desire, plant in charity. "For as desire is the root
of all evil," [2498] so is charity the root of all good. Why then do
men fret and contend one with another, saying, "What is good?" O that
thou knewest what good is! What thou dost wish to have is not very
good; this is good which thou dost not wish to be. For thou dost wish
to have health of body; it is good indeed; yet thou canst not think
that to be any great good, which the wicked have as well. Thou dost
wish to have gold and silver; I grant that these also are good things,
but then only if thou make a good use of them; and a good use of them
thou wilt not make, if thou art evil thyself. And hence gold and silver
are to the evil evil; to the good are good, not because gold and silver
make them good; but because they find them good, they are turned to a
good use. Again, thou dost wish to have honour, it is good; but this
too only if thou make a good use of it. To how many has honour been the
occasion of destruction! And again, to how many has honour been the
instrument [2499] of good works!
5. Let us then, if we can, make a distinction as to these goods; for it
is of good trees that we are speaking. And here there is nothing, which
every one ought so much to think of, as to turn his eyes upon himself,
to learn in himself, examine himself, inspect himself, search into
himself, and find out himself; and kill what is displeasing; and long
for and plant in that which is well-pleasing (to God). For when a man
finds himself so empty of better goods, why is he greedy of external
goods? And what profit is there in a coffer full of goods, with an
empty conscience? Thou wishest to have good things, and dost thou not
then wish to be good thyself? Seest thou not that thou oughtest rather
to blush for thy good things, if thy house is full of good things, and
thou its owner art evil? For what is there, tell me, thou wouldest wish
to have that is bad. Not any one thing I am sure; neither wife; nor
son; nor daughter; nor manservant; nor maidservant; nor country seat;
nor a coat; nay nor a shoe; [2500] and yet thou art willing to have a
bad life. I pray thee prefer thy way of life to thy shoes. All things
which encompass thy sight, as being of elegance and beauty, are highly
prized by thee; and art thou so lightly esteemed by thyself, and so
devoid of beauty? If the good things of which thine house is full,
which thou hast longed to possess, and feared to lose, could make
answer to thee, would they not cry out to thee, As thou wishest to have
us good, so do we also wish to have a good owner? And now in speechless
accents do they address thy Lord against thee: "Lo! thou hast given him
so many good things, and he himself is evil. What profit is there to
him in that he hath, when he hath not Him who hath given him all!"
6. One then who has been admonished, and it may be moved to compunction
by these words, may ask what is good? what is the nature of good? and
whence it comes? Well is it that thou hast understood that it is thy
duty to ask this. I will answer thy enquiries, and will say, "That is
good which thou canst not lose against thy will." For gold thou mayest
lose even against thy will; and so thou canst a house; and honours, and
even the health of the body; but the good whereby thou art truly good,
thou dost neither receive against thy will, nor against thy will dost
lose it. I enquire then, "What is the nature of this good?" One of the
Psalms teaches us an important matter, perchance it is even this that
we are seeking for. For it says, "O ye sons of men, how long will ye be
heavy in heart?" [2501] How long will that tree be in its three [2502]
years fruitlessness? "O ye sons of men, how long will ye be heavy in
heart?" What is "heavy in heart"? "Why do ye love vanity, and seek
after leasing?" And then it goes on to say what we must really seek
after; "Know ye that the Lord hath magnified His Holy One?" [2503] Now
Christ hath come, now hath He been magnified, now hath He risen again,
and ascended into heaven, now is His Name preached through the world:
"How long will ye be heavy in heart?" Let the times past suffice; now
that that Holy One hath been magnified, "How long will ye be heavy in
heart?" After the three years, what remains but the ax? "How long will
ye be heavy in heart? Why do ye love vanity, and seek after leasing?"
Vain, useless, frivolous, [2504] fleeting things are these still sought
after, now that Christ the Holy One hath been so magnified? Truth now
is crying aloud, and is vanity still sought after? "How long will ye be
heavy in heart?"
7. With good reason is this world severely scourged; for the world hath
known now its Master's words. "And the servant," He saith, "that knew
not his Master's will, and did commit things worthy of stripes, shall
be beaten with few stripes." [2505] Why? That he may seek after his
Master's will. The servant then who knew not His will, this was the
world, before "He magnified His Holy One;" it was "the servant who knew
not his Master's will," and therefore "shall be beaten with few
stripes." But the servant who now knoweth his Master's will, that is
now, since the Godhead "sanctified His Holy One," and "doeth not His
will, shall be beaten with many stripes." What marvel then, if the
world be now much beaten? "It is the servant which knew his Master's
will, and did commit things worthy of stripes." Let him then not refuse
to be beaten with many stripes; since if in unrighteousness he will not
hear his teacher, in righteousness must he feel his avenger. At least,
let him not murmur against Him that chasteneth him, when he sees that
he is worthy of stripes, that so he may attain [2506] mercy; through
Christ our Lord, who liveth and reigneth, with God the Father and the
Holy Spirit, for ever and ever. Amen.
__________________________________________________________________
[2484] Matt. xii. 33.
[2485] Rom. v. 6.
[2486] John i. 12.
[2487] Prærogare.
[2488] Ps. ci. 1.
[2489] Chartis.
[2490] Distulit securim, dedit securitatem.
[2491] Matt. iii. 10.
[2492] Evacuare.
[2493] Luke xiii. 7, etc.
[2494] Exod. iii. 15.
[2495] Eph. iii. 14, 17-19.
[2496] Sordes poenitentiæ.
[2497] Bingh, Antiq. xviii. c. 2, § 2.
[2498] 1 Tim. vi. 10. Cupiditas, Vulgate.
[2499] Ministerium.
[2500] Vide Serm. ccxxxii. (vii.) 8.
[2501] Ps. iv. 3, Sept. (iv. 2, English version).
[2502] Triennio.
[2503] Ps. iv. 4.
[2504] Pompatica.
[2505] Luke xii. 48.
[2506] Mereatur.
__________________________________________________________________
Sermon XXIII.
[LXXIII. Ben.]
On the words of the Gospel, Matt. xiii. 19, etc., where the Lord Jesus
explaineth the parables of the sower.
1. Both yesterday and to-day ye have heard the parables of the sower,
in the words of our Lord Jesus Christ. Do ye who were present
yesterday, recollect to-day. Yesterday we read of that sower, who when
he scattered seed, "some fell by the way side," [2507] which the birds
picked up; "some in stony places," which dried up from the heat; "some
among thorns, which were choked," and could not bring forth fruit; and
"other some into good ground, and it brought forth fruit, a hundred,
sixty, thirty fold." But to-day the Lord hath again spoken another
parable of the sower, "who sowed good seed in his field. While men
slept the enemy came, and sowed tares upon it." [2508] As long as it
was only in the blade, it did not appear; but when the fruit of the
good seed began to appear, "then appeared the tares also." The servants
of the householder were offended, when they saw a quantity of tares
among the good wheat, and wished to root them out, but they were not
suffered to do so; but it was said to them, "Let both grow together
until the harvest." [2509] Now the Lord Jesus Christ explained this
parable also; and said that He was the sower of the good seed, and He
showed how that the enemy who sowed the tares was the devil; the time
of harvest, the end of the world; His field the whole world. And what
saith He? "In the time of harvest I will say to the reapers, Gather ye
together first the tares, to burn them, but gather the wheat into My
barn." Why are ye so hasty, He says, ye servants full of zeal? Ye see
tares among the wheat, ye see evil Christians among the good; and ye
wish to root up the evil ones; be quiet, it is not the time of harvest.
That time will come, may it only find you wheat! Why do ye vex
yourselves? Why bear impatiently the mixture of the evil with the good?
In the field they may be with you, but they will not be so in the barn.
2. Now ye know that those three places mentioned yesterday where the
seed did not grow, "the way side," "the stony ground," and "the thorny
places," are the same as these "tares." They received only a different
name under a different similitude. For when similitudes are used, or
the literal meaning of a term is not expressed, not the truth but a
similitude of the truth is conveyed by them. I see that but few have
understood my meaning; yet it is for the benefit of all that I speak.
In things visible, a way side is a way side, stony ground is stony
ground, thorny places are thorny places; they are simply what they are,
because the names are used in their literal sense. But in parables and
similitudes one thing may be called by many names; therefore there is
nothing inconsistent in my telling you that that "way side," that
"stony ground," those "thorny places," are bad Christians, and that
they too are the "tares." Is not Christ called "the Lamb"? Is not
Christ "the Lion" too? Among wild beasts, and cattle, a lamb is simply
a lamb, and a lion, a lion: but Christ is both. The first are
respectively what they are in propriety of expression; the Latter both
together in a figurative sense. [2510] Nay much more; besides this it
may happen that under a figure, things very different from one another
may be called by one and the same name. For what is so different as
Christ and the devil? yet both Christ and the devil are called "a
lion." Christ is called "a lion:" "The Lion hath prevailed of the tribe
of Judah;" [2511] and the devil is called a lion: "Know ye not that
your adversary the Devil walketh about as a roaring lion, seeking whom
he may devour?" [2512] Both the one and the other then is a lion; the
one a lion by reason of His strength; the other for his savageness; the
one a lion for His "prevailing;" the other for his injuring. The devil
again is a serpent, "that old serpent;" [2513] are we commanded then to
imitate the devil, when our Shepherd told us, "Be ye wise as serpents,
and simple as doves"? [2514]
3. Accordingly I yesterday addressed "the way side," I addressed the
"stony ground," I addressed the "thorny places;" and I said, Be ye
changed whilst ye may: turn up with the plough the hard ground, cast
the stones out of the field, pluck up the thorns out of it. Be loth to
retain that hard heart, from which the word of God may quickly pass
away and be lost. Be loth to have that lightness of soil, where the
root of charity can take no deep hold. Be loth to choke the good seed
which is sown in you by my labours, with the lusts and the cares of
this world. For it is the Lord who sows; and we are only His labourers.
But be ye the "good ground." I said yesterday, and I say again today to
all, Let one bring forth "a hundred, another sixty, another thirty
fold." In one the fruit is more, in another less; but all will have a
place in the barn. Yesterday I said all this, to-day I am addressing
the tares; but the sheep themselves are the tares. O evil Christians, O
ye, who in filling only press the Church by your evil lives; amend
yourselves before the harvest come. "Say not, I have sinned, and what
hath befallen me?" [2515] God hath not lost His power; but He is
requiring repentance from thee. I say this to the evil, who yet are
Christians; I say this to the tares. For they are in the field; and it
may so be, that they who to-day are tares, may to-morrow be wheat. And
so I will address the wheat also.
4. O ye Christians, whose lives are good, ye sigh and groan as being
few among many, few among very many. The winter will pass away, the
summer will come; lo! the harvest will soon be here. The angels will
come who can make the separation, and who cannot make mistakes. We in
this time present are like those servants of whom it was said, "Wilt
Thou that we go and gather them up?" [2516] for we were wishing, if it
might be so, that no evil ones should remain among the good. But it has
been told us, "Let both grow together until the harvest." [2517] Why?
For ye are such as may be deceived. Hear finally; "Lest while ye gather
up the tares, ye root up also the wheat with them." [2518] What good
are ye doing? Will ye by your eagerness make a waste of My harvest? The
reapers will come, and who the reapers are He hath explained, "And the
reapers are the angels." [2519] We are but men, the reapers are the
angels. We too indeed, if we finish our course, shall be equal to the
angels of God; but now when we chafe against the wicked, we are as yet
but men. And we ought now to give ear to the words, "Wherefore let him
that thinketh he standeth, take heed lest he fall." [2520] For do ye
think, my Brethren, that these tares we read of do not get up into this
[2521] seat? [2522] Think ye that they are all below, and none above up
here? God grant we may not be so. "But with me it is a very small thing
that I should be judged of you." [2523] I tell you of a truth, my
Beloved, even in these high seats there is both wheat, and tares, and
among the laity there is wheat, and tares. Let the good tolerate the
bad; let the bad change themselves, and imitate the good. Let us all,
if it may be so, attain to God; let us all through His mercy escape the
evil of this world. Let us seek after good days, for we are now in evil
days; but in the evil days let us not blaspheme, that so we may be able
to arrive at the good days.
__________________________________________________________________
[2507] Matt. xiii. 3-8.
[2508] Matt. xiii. 24, 25.
[2509] Matt. xiii. 30.
[2510] Per similitudinem.
[2511] Rev. v. 5.
[2512] 1 Pet. v. 8.
[2513] Rev. xii. 9.
[2514] Matt. x. 16.
[2515] Ecclus. v. 4.
[2516] Matt. xiii. 28.
[2517] Matt. xiii. 30.
[2518] Matt. xiii. 29.
[2519] Matt. xiii. 39.
[2520] 1 Cor. x. 12.
[2521] Apsidas.
[2522] Apsis the higher semicircular or arched part of the chancel,
where the bishop had his throne with the presbyters. See Bing. Antiq.
B. viii. c. vi. §§ 9, 10.
[2523] 1 Cor. iv. 3.
__________________________________________________________________
Sermon XXIV.
[LXXIV. Ben.]
On the words of the Gospel, Matt. xiii. 52, "Therefore every scribe who
hath been made a disciple to the kingdom of Heaven," etc.
1. The lesson of the Gospel reminds me to seek out, and to explain to
you, Beloved, as the Lord shall give me power, who is "that Scribe
instructed in the kingdom of God, who is "like unto an householder
bringing out of his treasure things new and old." [2524] For here the
lesson ended. "What are the new and old things of an instructed
Scribe?" Now it is well known who they were, whom the ancients, after
the custom of our Scriptures, called Scribes, those, namely, who
professed the knowledge of the Law. For such were called Scribes among
the Jewish people, not such as are so called now in the service [2525]
of judges, or the custom of states. For we must not enter school to no
purpose, but we must know in what signification to take the words of
Scripture; lest when anything is mentioned out of it, which is usually
understood in another secular use of the term, the hearer mistake it,
and by thinking of its customary meaning, understand not what he has
heard. The Scribes then were they who professed the knowledge of the
Law, and to them belonged both the keeping and the studying, as well as
also the transcribing and the expounding, of the books of the Law.
2. Such were they whom our Lord Jesus Christ rebukes, because they have
the keys of the kingdom of heaven, and "would neither enter in
themselves, nor suffer others to enter in;" [2526] in these words
finding fault with the Pharisees and Scribes, the teachers of the law
of the Jews. Of whom in another place He says, "Whatsoever they say,
do, but do not ye after their works, for they say and do not." [2527]
Why is it said to you, "For they say and do not?" but that there are
some of whom what the Apostle says, is clearly exemplified, "Thou that
preachest a man should not steal, dost thou steal? Thou that sayest a
man should not commit adultery, dost thou commit adultery? Thou that
abhorrest idols, dost thou commit sacrilege? Thou that makest thy boast
of the Law, through breaking the Law dishonourest thou God? For the
name of God is blasphemed among the Gentiles through you." [2528] It is
surely plain that the Lord speaks of these, "For they say and do not."
They then are Scribes, but not "instructed in the kingdom of God."
3. Peradventure some of you may say, "And how can a bad man speak what
is good, when it is written, in the words of the Lord Himself, A good
man out of the good treasure of his heart bringeth forth good things,
and an evil man out of the evil treasure of his heart bringeth forth
evil things. Ye hypocrites, how can ye being evil speak good things?'"
[2529] In the one place He says, "How can ye being evil speak good
things?" in the other He says, "What they say, do, but do ye not after
their works. For they say, and do not." If "they say and do not," they
are evil; if they are evil, they cannot "speak good things;" how then
are we to do what we hear from them, when we cannot hear from them what
is good? Now take heed, Holy and Beloved, [2530] how this question may
be solved. Whatever an evil man brings forth from himself, is evil;
whatever an evil man brings forth out of his own heart, is evil; for
there is the evil treasure. But whatever a good man brings forth out of
his heart, is good; for there is the good treasure. Whence then did
those evil men bring forth good things? "Because they sat in Moses'
seat." [2531] Had He not first said, "They sit in Moses' seat;" He
would never have enjoined that evil men should be heard. For what they
brought forth out of the evil treasure of their own heart, was one
thing; another what they gave utterance to out of the seat of Moses,
the criers so to say of the judge. What the crier says, will never be
attributed to him if he speak in the presence of the judge. What the
crier says in his own house is one thing, what the crier says as
hearing it from the judge is another. For whether he will or no, the
crier must proclaim the sentence [2532] of punishment even of his own
friend. And so whether he will or no, must he proclaim the sentence of
the acquittal even of his own enemy. Suppose him to speak from his
heart; he acquits his friend, and punishes his enemy. Suppose him to
speak from the judge's chair; he punishes his friend, and acquits his
enemy. So with the Scribes; suppose them to speak out of their own
heart; thou wilt hear, "Let us eat and drink, for to-morrow we shall
die." [2533] Suppose them to speak from Moses' seat; thou wilt hear,
"Thou shalt not kill, Thou shalt not commit adultery, Thou shall not
steal, Thou shall not bear false witness. Honour thy father and mother;
thou shall love thy neighbour as thyself." [2534] Do then this which
the official seat [2535] proclaims by the mouth of the Scribes; not
that which their heart utters. For so embracing both judgments of the
Lord, thou wilt not be obedient in the one, and guilty of disobedience
in the other; but wilt understand that both agree together, and wilt
regard both that as true, "that a good man out of the good treasure of
his heart bringeth forth good things, and an evil man out of the evil
treasure bringeth forth evil things;" and that other also, that those
Scribes did not speak good things out of the evil treasure of their
heart, but that they were able to speak good things out of the treasure
of Moses' seat.
4. So then those words of the Lord will not disturb you, when He says,
"Every tree is known by his own fruit. Do men gather grapes of thorns,
and figs of thistles?" [2536] The Scribes and Pharisees of the Jews
therefore were thorns and thistles, and notwithstanding, "what they say
do, but do ye not after their works." So then the grape is gathered
from thorns, and the fig from thistles, as He has given thee to
understand according to the method I have just laid down. For so
sometimes in the vineyard's thorny hedge, the vines get entangled, and
clusters of grapes hang from the brambles. Thou hadst no sooner heard
the name of thorns, than thou wert on the point of disregarding the
grape. But seek for the root of the thorns, and thou wilt see where to
find it. Follow too the root of the hanging cluster, and thou wilt see
where to find it. So understand that the one refers to the Pharisee's
heart, the other to Moses' seat.
5. But why were they such as they were? "Because," says St. Paul, "the
vail is upon their heart. And they do not see that the old things are
passed away, and all things are become new." [2537] Hence it is that
they were such, and all others who even now are like them. Why are they
old things? Because they have been a long while published. Why new?
Because they relate to the kingdom of God. How the vail then is taken
away, the Apostle himself tells us. "But when thou shalt turn to the
Lord, the vail shall be taken away." [2538] So then the Jew who does
not turn to the Lord, does not carry on his mind's eye to the end. Just
as at that time the children of Israel in this figure did not carry on
the gaze of their eyes "to the end," [2539] that is, to the face of
Moses. For the shining face of Moses contained a figure of the truth;
the vail was interposed because the children of Israel could not yet
behold the glory of his countenance. "Which figure is done away."
[2540] For so said the Apostle; "which is done away." Why done away?
Because when the emperor comes, the images of him are taken away. The
image is looked upon, when the emperor is not present; but where he is,
whose image it is, there the image is removed. There were then images
borne before Him, before that our Emperor the Lord Jesus Christ came.
When the images were taken away, the glory of the Emperor's presence is
seen. Therefore, "When any one turneth to the Lord, the vail is taken
away." For the voice of Moses sounded through the vail, but the face of
Moses was not seen. And so now the voice of Christ sounds to the Jews
by the voice of the old Scriptures: they hear their voice, but they see
not the face of Him that speaketh. Would they then that the vail should
be taken away? "Let them turn to the Lord." For then the old things are
not taken away, but laid up in a treasury, that the Scribe may
henceforth be "instructed in the kingdom of God, bringing forth out of
his treasure" not "new things" only, nor "old things" only. For if he
bring forth "new things" only or "old things" only; he is not "a scribe
instructed in the kingdom of God, bringing forth out of his treasure
things new and old." If he say and do them not; he brings forth from
the official seat, not from the treasure of his heart. And (we speak
the truth, Holy Brethren) what things are brought out of the old, are
illustrated by the new. Therefore do "we turn to the Lord, that the
vail may be taken away."
__________________________________________________________________
[2524] Matt. xiii. 52.
[2525] Officiis.
[2526] Luke xi. 52.
[2527] Matt. xxiii. 3.
[2528] Rom. ii. 21, etc.
[2529] Matt. xii. 35, 34.
[2530] Sanctitas Vestra.
[2531] Matt. xxiii. 2.
[2532] Vocem.
[2533] Isa. xxii. 13.
[2534] Exod. xx. 12, etc.
[2535] Cathedra.
[2536] Luke vi. 44; Matt. vii. 16.
[2537] 2 Cor. iii. 15, v. 17.
[2538] 2 Cor. iii. 16.
[2539] 2 Cor. iii. 13. eis to telos.
[2540] tou katargoumenou. Quod evacuatur.
__________________________________________________________________
Sermon XXV.
[LXXV. Ben.]
On the words of the Gospel, Matt. xiv. 24, "But the boat was now in the
midst of the sea, distressed by the waves."
1. The lesson of the Gospel which we have just heard is a lesson of
humility to us all, that we may see and know where we are, and whither
we must tend and hasten. For that ship which carries the disciples,
which was tossed in the waves by a contrary wind, is not without its
meaning. Nor without a meaning [2541] did the Lord after He had left
the multitudes, go up into a mountain to pray alone; and then coming to
His disciples found them in danger, walking on the sea, and getting up
into the ship strengthened them, and appeased the waves. But what
marvel if He can appease all things who created all? Nevertheless after
He was come up into the ship, they who were being borne in her, came
saying, "Of a truth Thou art the Son of God." [2542] But before this
plain discovery of Himself [2543] they were troubled, saying, "It is a
phantom." [2544] But He coming up into the ship took away the
fluctuation of mind from their hearts, when they were now more
endangered in their souls by doubting, than before in their bodies by
the waves.
2. Yet in all this that the Lord did, He instructs us as to the nature
of our life here. In this world there is not a man who is not a
stranger; though all do not desire to return to their own country. Now
by this very journey we are exposed to waves and tempests; but we must
needs be at least in the ship. For if there be perils in the ship,
without the ship there is certain destruction. For whatever strength of
arm he may have who swims in the open sea, yet in time he is carried
away and sunk, mastered by the greatness of its waves. Need then there
is that we be in the ship, that is, that we be carried in the wood,
that we may be able to cross this sea. Now this Wood in which our
weakness is carried is the Cross of the Lord, by which we are signed,
and delivered from the dangerous tempests [2545] of this world. We are
exposed to the violence of the waves; but He who helpeth us is God.
3. For in that when the Lord had left the multitudes, "He went up alone
into a mountain to pray;" [2546] that mountain signifies the height of
heaven. For having left the multitudes, the Lord after His Resurrection
ascended Alone into heaven, and "there," as the Apostle says, "He
maketh intercession for us." [2547] There is some meaning then in His
"leaving the multitudes, and going up into a mountain to pray Alone."
For He Alone is as yet the First-begotten from the dead, after the
resurrection of His Body, unto the right hand of the Father, the High
Priest and Advocate of our prayers. The Head of the Church is above,
that the rest of the members may follow at the end. If then "He maketh
intercession for us," above the height of all creatures, as it were on
the mountain top, "He prayeth Alone."
4. Meanwhile the ship which carries the disciples, that is, the Church,
is tossed and shaken by the tempests of temptation; and the contrary
wind, that is, the devil her adversary, rests not, and strives to
hinder her from arriving at rest. But greater is "He who maketh
intercession for us." For in this our tossing to and fro in which we
toil, He giveth us confidence in coming to us, and strengthening us;
only let us not in our trouble throw ourselves out of the ship, and
cast ourselves into the sea. For though the ship be in trouble, still
it is the ship. She alone carrieth the disciples, and receiveth Christ.
There is danger, it is true, in the sea; but without her there is
instant perishing. Keep thyself therefore in the ship, and pray to God.
For when all counsels fail, when even the rudder is unserviceable, and
the very spreading of the sails is rather dangerous than useful, when
all human help and strength is gone, there remains only for the sailors
the earnest cry of entreaty, and pouring out of prayer to God. He then
who grants to sailors to reach the haven, shall He so forsake His own
Church, as not to bring it on to rest?
5. Yet, Brethren, this exceeding trouble is not in this ship, save only
in the absence of the Lord. What! can he who is in the Church, have his
Lord absent from him? When has he his Lord absent from him? When he is
overcome by any lust. For as we find it said in a certain place in a
figure, [2548] "Let not the sun go down upon your wrath: neither give
place to the devil:" [2549] and this is understood not of this visible
sun which holds as it were the zenith of glory among the rest of the
visible creation, and which can be seen equally by us and by the
beasts; but of that Light which none but the pure hearts of the
faithful see; as it is written, "That was the true Light, which
lighteneth every man that cometh into the world." [2550] For this light
of the visible sun "lighteneth" even the minutest and smallest animals.
Righteousness then and wisdom is that true light, which the mind ceases
to see, when it is overcome by the disordering of anger as by a cloud;
and then, as it were, the sun goes down upon a man's wrath. So also in
this ship, when Christ is absent, every one is shaken by his own
storms, and iniquities, and evil desires. For, for example, the law
tells thee, "Thou shall not bear false witness." If thou observe the
truth of witness, thou hast light in the soul; but if overcome by the
desire of filthy lucre, thou hast determined in thy mind to speak false
witness, thou wilt at once begin through Christ's absence to be
troubled by the tempest, thou wilt be tossed to and fro by the waves of
thy covetousness, thou wilt be endangered by the violent storm of thy
lusts, and as it were through Christ's absence be well nigh sunk.
6. What cause of fear is there, lest the ship be diverted from her
course, and take a backward direction; which happens when, abandoning
the hope of heavenly rewards, desire turneth the helm, and a man is
turned to those things which are seen and pass away! For whosoever is
disturbed by the temptations of lusts, and nevertheless still looks
into those things which are within, is not so utterly in a desperate
state, if he beg pardon for his faults, and exert himself to overcome
and surmount the fury of the raging sea. But he who is so turned aside
from what he was, as to say in his heart, "God does not see me; for He
does not think of me, nor care whether I sin;" he hath turned the helm,
borne away by the storm, and driven back to the point he came from. For
there are many thoughts in the hearts of men; and when Christ is
absent, the ship is tossed by the waves of this world, and by tempests
manifold.
7. Now the fourth watch of the night, is the end of the night; for each
watch consists of three hours. It signifies then, that now in the end
of the world the Lord is come to help, and is seen to walk upon the
waters. For though this ship be tossed about by the storms of
temptations, yet she sees her Glorified God walking above all the
swellings of the sea; that is, above all the principalities of this
world. For before it was said by an expression suited to the time of
His Passion, [2551] when according to the flesh He showed forth an
example of humility, that the waves of the sea vainly raged [2552]
against Him, to which He yielded voluntarily for our sakes, that that
prophecy, "I am come into the depths of the sea, and the floods
overflow Me," [2553] might be fulfilled. For He did not repel the false
witnesses, nor the savage shout of those that said, "Let Him be
crucified." He did not by His power repress the savage hearts and words
of those furious men, but in patience endured them all. They did unto
Him whatsoever they listed; because He "became obedient to death, even
the death of the Cross." [2554] But after that He was risen from the
dead, that He might pray alone for His disciples placed in the Church
as in a ship, and borne on in the faith of His Cross, as in wood, and
in peril through this world's temptations as through the waves of the
sea; His Name began to be honoured even in this world in which He was
despised, accused, and slain; that He who in the dispensation of His
suffering in the flesh, "had come into the depths of the sea, and the
floods had overwhelmed Him," might now through the glory of His Name
tread upon the necks of the proud as on the foaming waters. Just as we
now see the Lord walking as it were upon the sea, under whose feet we
behold the whole madness of this world subjected.
8. But to the perils of tempests are added also the errors of heretics;
and there are not wanting those who so try the minds of them that are
in the ship, as to say that Christ [2555] was not born of a Virgin, nor
had a real body, but seemed to the eyes what He was not. And these
opinions of heretics have sprung up now, when the Name of Christ is
already glorified throughout all nations; when Christ, that is, is as
it were now walking on the sea. The disciples in their trial said, "It
is a phantom." [2556] But He giveth us strength against these pestilent
opinions by His own voice, "Be of good cheer, it is I; be not afraid."
[2557] For men in vain fear have conceived these opinions concerning
Christ, looking at his Honour and Majesty; and they think that He could
not be so born, who hath deserved to be so Glorified, fearing Him as it
were "walking on the sea." For by this action the excellency of His
honour is figured; and so they think that He was a phantom. But when he
saith, "It is I;" what else doth He say but that there is nothing in
Him which does not really exist? Accordingly if He showeth His flesh,
it is flesh; if bones, they are bones; if scars, they are scars. For
"there was not in Him yea and nay, but in Him was yea," [2558] as the
Apostle says. Hence that expression, "Be of good cheer, it is I; be not
afraid." That is, do not so stand in awe of My Majesty, as to wish to
take away the reality of My Being from Me. Though I walk upon the sea,
though I have under My feet the elation and the pride of this world, as
the raging waves, yet have I appeared as very Man, yet does My Gospel
proclaim the very truth concerning Me, that I was born of a Virgin,
that I am the Word made flesh; that I said truly, "Handle Me, and see,
for a spirit hath not bones as ye see Me have," [2559] that they were
true impresses of My wounds which the hands of the doubting Apostle
handled. And therefore "It is I; be not afraid."
9. But this, that the disciples thought He was a phantom, does not
represent these only, does not designate them only who deny that the
Lord had human flesh, and who sometimes by their blind perverseness
disturb even those who are in the ship; but those also who think that
the Lord has in anything spoken falsely, and who do not believe that
the things which He has threatened the ungodly will come to pass. As
though He were partly true, and partly false, appearing like a phantom
in His words, as though He were something which is "yea and nay." But
they who understand His voice aright, who saith, "It is I; be not
afraid;" believe at once all the words of the Lord, so that as they
hope for the rewards He promises, so do they fear the punishments He
threatens. For as that is true which He will say to those who are set
on the right hand, "Come, ye blessed of My Father, receive the kingdom
prepared for you from the foundation of the world;" [2560] so is that
true, which they on the left hand will hear, "Depart ye into
everlasting fire, prepared for the devil and his Angels." [2561] For
this very opinion, by which men think that Christ's threatenings
against the unrighteous and the abandoned are not true, has arisen from
this, that they see many nations and multitudes innumerable subject to
His Name; so that hence Christ appears to them to be a phantom, because
He walked upon the sea; that is, He seems to speak falsely in His
threats of punishment, because, as it were, He cannot destroy such
numberless people who are subject to His Name and honour. But let them
hear Him, saying, "It is I;" let them not therefore "be afraid," who
believing Christ to be true in all things, not only seek after what He
hath promised, but avoid also what He hath threatened; because though
He walk upon the sea, that is, though all the nations of men in this
world are subject unto Him; yet is He no phantom, and therefore He doth
not speak falsely, when He saith, "Not every one that saith unto Me,
Lord, Lord, shall enter into the kingdom of heaven." [2562]
10. What then does Peter's daring to come to Him on the waters also
signify? For Peter generally stands for a figure of the Church. What
else then do we think is meant by, "Lord, if it be Thou, bid me come
unto Thee on the water;" [2563] but, Lord, if Thou art true, and in
nothing speakest falsely, let Thy Church also be glorified in this
world, because prophecy hath proclaimed this concerning Thee. Let her
walk then on the waters, and so let her come to Thee, to whom it is
said, "The rich among the people shall entreat Thy favour." [2564] But
since to the Lord the praise of men is no temptation, but men are
ofttimes in the Church disordered by human praises and honours, and
well nigh sunk by them; therefore did Peter tremble in the sea,
terrified at the great violence of the storm. For who does not fear
those words, "They who call thee blessed cause thee to err, and disturb
the ways of thy feet?" [2565] And because the soul hath much wrestling
against the eager desire of human praise, good is it in such peril to
betake one's self to prayer and earnest entreaty: lest haply he who is
charmed with praise, be overwhelmed and sunk by blame. Let Peter cry
out as he totters in the water, and say, "Lord, save me." For the Lord
will reach forth His hand, and though He chide, saying, "O thou of
little faith, wherefore didst thou doubt?" wherefore didst thou not
look straight forward upon Him to whom thou wast making thy way, and
glory only in the Lord? Nevertheless He will snatch him from the waves,
and will not suffer Him to perish, who confesses his own infirmity, and
begs His help. But when they had received the Lord into the ship, and
their faith was strengthened and all doubt removed, and the tempests of
the sea assuaged, so that they were come to a firm and secure landing,
they all worship Him, saying, "Of a truth Thou art the Son of God." For
this is that everlasting joy, where Truth made manifest, and the Word
of God, and the Wisdom by which all things were made, and the exceeding
height of His Mercy, are both known and loved.
__________________________________________________________________
[2541] Causa.
[2542] Matt. xiv. 33.
[2543] Evidentiam.
[2544] phantasma. Matt. xiv. 26.
[2545] Submersionibus.
[2546] Matt. xiv. 23.
[2547] Rom. viii. 34.
[2548] In sacramento.
[2549] Eph. iv. 26, 27.
[2550] John i. 9.
[2551] Ex voce passionis ejus.
[2552] Evanuerunt.
[2553] Ps. lxix. 2.
[2554] Phil. ii. 8.
[2555] Manichees, Conf. B. v. 9 (16), 10 (20); B. ix. 3 (6).
[2556] Matt. xiv. 26.
[2557] Matt. xiv. 27.
[2558] 2 Cor. i. 19.
[2559] Luke xxiv. 39.
[2560] Matt. xxv. 34.
[2561] Matt. xxv. 41.
[2562] Matt. vii. 21.
[2563] Matt. xiv. 28.
[2564] Ps. xlv. 12.
[2565] Isa. iii. 12, Vulgate.
__________________________________________________________________
Sermon XXVI.
[LXXVI. Ben.]
Again on Matt. xiv. 25: Of the Lord walking on the waves of the sea,
and of Peter tottering.
1. The Gospel which has just been read touching the Lord Christ, who
walked on the waters of the sea; [2566] and the Apostle Peter, who as
he was walking, tottered through fear, and sinking in distrust, rose
again by confession, gives us to understand that the sea is the present
world, and the Apostle Peter the type of the One Church. For Peter in
the order of Apostles first, and in the love of Christ most forward,
answers oftentimes alone for all the rest. Again, when the Lord Jesus
Christ asked, whom men said that He was, and when the disciples gave
the various opinions of men, and the Lord asked again and said, "But
whom say ye that I am?" Peter answered, "Thou art the Christ, the Son
of the living God." One for many gave the answer, Unity in many. Then
said the Lord to Him, "Blessed art thou, Simon Barjonas: for flesh and
blood hath not revealed it unto thee, but My Father which is in
heaven." [2567] Then He added, "and I say unto thee." As if He had
said, "Because thou hast said unto Me, Thou art the Christ the Son of
the living God;' I also say unto thee, Thou art Peter.'" For before he
was called Simon. Now this name of Peter was given him by the Lord, and
that in a figure, that he should signify the Church. For seeing that
Christ is the rock (Petra), Peter is the Christian people. For the rock
(Petra) is the original name. Therefore Peter is so called [2568] from
the rock; not the rock from Peter; as Christ is not called Christ from
the Christian, but the Christian from Christ. "Therefore," he saith,
"Thou art Peter; and upon this Rock" which thou hast confessed, upon
this Rock which thou hast acknowledged, saying, "Thou art the Christ,
the Son of the living God, will I build My Church;" that is upon
Myself, the Son of the living God, "will I build My Church." I will
build thee upon Myself, not Myself upon thee.
2. For men who wished to be built upon men, said, "I am of Paul; and I
of Apollos; and I of Cephas," [2569] who is Peter. But others who did
not wish to be built upon Peter, but upon the Rock, said, "But I am of
Christ." And when the Apostle Paul ascertained that he was chosen, and
Christ despised, he said, "Is Christ divided? was Paul crucified for
you? or were ye baptized in the name of Paul?" [2570] And, as not in
the name of Paul, so neither in the name of Peter; but in the name of
Christ: that Peter might be built upon the Rock, not the Rock upon
Peter.
3. This same Peter therefore who had been by the Rock pronounced
"blessed," bearing the figure of the Church, holding the chief place in
the Apostleship, [2571] a very little while after that he had heard
that he was "blessed," a very little while after that he had heard that
he was "Peter," a very little while after that he had heard that he was
to be "built upon the Rock," displeased the Lord when He had heard of
His future Passion, for He had foretold His disciples that it was soon
to be. He feared lest he should by death, lose Him whom he had
confessed as the fountain of life. He was troubled, and said, "Be it
far from Thee, Lord: this shall not be to Thee." [2572] Spare Thyself,
O God, I am not willing that Thou shouldest die. Peter said to Christ,
I am not willing that Thou shouldest die; but Christ far better said, I
am willing to die for thee. And then He forthwith rebuked him, whom He
had a little before commended; and calleth him Satan, whom he had
pronounced "blessed." "Get thee behind Me, Satan," he saith, "thou art
an offence unto Me: for thou savourest not the things that be of God,
but those that be of men." [2573] What would He have us do in our
present state, who thus findeth fault because we are men? Would you
know what He would have us do? Give ear to the Psalm; "I have said, Ye
are gods, and ye are all the children of the Most High." But by
savouring the things of men; "ye shall die like men." [2574] The very
same Peter a little while before blessed, afterwards Satan, in one
moment, within a few words! Thou wonderest at the difference of the
names, mark the difference of the reasons of them. Why wonderest thou
that he who was a little before blessed, is afterwards Satan? Mark the
reason wherefore he is blessed. "Because flesh and blood hath not
revealed it unto thee, but My Father which is in heaven." [2575]
Therefore blessed, because flesh and blood hath not revealed it unto
thee. For if flesh and blood revealed this to thee, it were of thine
own; but because flesh and blood hath not revealed it unto thee, but My
Father which is in heaven, it is of Mine, not of thine own. Why of
Mine? "Because all things that the Father hath are Mine." [2576] So
then thou hast heard the cause, why he is "blessed," and why he is
"Peter." But why was he that which we shudder at, and are loth to
repeat, why, but because it was of thine own? "For thou savourest not
the things which be of God, but those that be of men."
4. Let us, looking at ourselves in this member of the Church,
distinguish what is of God, and what of ourselves. For then we shall
not totter, then shall we be founded on the Rock, shall be fixed and
firm against the winds, and storms, and streams, the temptations, I
mean, of this present world. Yet see this Peter, who was then our
figure; now he trusts, and now he totters; now he confesses the
Undying, and now he fears lest He should die. Wherefore? because the
Church of Christ hath both strong and weak ones; and cannot be without
either strong or weak; whence the Apostle Paul says, "Now we that are
strong ought to bear the infirmities of the weak." [2577] In that Peter
said, "Thou art the Christ, the Son of the living God," he represents
the strong: but in that he totters, and would not that Christ should
suffer, in fearing death for Him, and not acknowledging the Life, he
represents the weak ones of the Church. In that one Apostle then, that
is, Peter, in the order of Apostles first and chiefest, in whom the
Church was figured, both sorts were to be represented, that is, both
the strong and weak; because the Church doth not exist without them
both.
5. And hence also is that which was just now read, "Lord, if it be
Thou, bid me come unto Thee on the water." [2578] For I cannot do this
in myself, but in Thee. He acknowledged what he had of himself, and
what of Him, by whose will he believed that he could do that, which no
human weakness could do. Therefore, "if it be Thou, bid me;" because
when thou biddest, it will be done. What I cannot do by taking it upon
myself, [2579] Thou canst do by bidding me. And the Lord said "Come."
[2580] And without any doubting, at the word of Him who bade him, at
the presence of Him who sustained, at the presence of Him who guided
him, without any delay, Peter leaped down into the water, and began to
walk. He was able to do what the Lord was doing, not in himself, but in
the Lord. "For ye were sometimes darkness, but now are ye light in the
Lord." [2581] What no one can do in Paul, no one in Peter, no one in
any other of the Apostles, this can he do in the Lord. Therefore well
said Paul by a wholesome despising of himself, and commending of Him;
"Was Paul crucified for you, or were ye baptized in the name of Paul?"
[2582] So then, ye are not in me, but together with me; not under me,
but under Him.
6. Therefore Peter walked on the water by the bidding of the Lord,
knowing that he could not have this power of himself. By faith he had
strength to do what human weakness could not do. These are the strong
ones of the Church. Mark this, hear, understand, and act accordingly.
For we must not deal with the strong on any other principle [2583] than
this, that so they should become weak; but thus we must deal with the
weak, that they may become strong. But the presuming on their own
strength keeps many back from strength. No one will have strength from
God, but he who feels himself weak of himself. "God setteth apart a
spontaneous rain for His inheritance." [2584] Why do you, who know what
I was about to say, anticipate me? Let your quickness be moderated,
that the slowness of the rest may follow. This I said, and I say it
again; hear it, receive it, and act on this principle. No one is made
strong by God, but he who feels himself weak of his own self. And
therefore a "spontaneous rain," as the Psalm says, "spontaneous;" not
of our deserts, but "spontaneous." "A spontaneous rain" therefore "God
setteth apart for his inheritance;" for "it was weak; but Thou hast
perfected it." Because Thou "hast set apart for it a spontaneous rain,"
not looking to men's deserts, but to Thine own grace and mercy. This
inheritance then was weakened, and acknowledged its own weakness in
itself, that it might be strong in Thee. It would not be strengthened,
if it were not weak, that by Thee it might be "perfected" in Thee.
7. See Paul a small portion of this inheritance, see him in weakness,
who said, "I am not meet to be called an Apostle, because I persecuted
the Church of God." Why then art thou an Apostle? "By the grace of God
I am what I am. I am not meet, but by the grace of God I am what I am."
Paul was "weak," but Thou hast "perfected" him. But now because by "the
grace of God he is what he is," look what follows; "And His grace in me
was not in vain, but I laboured more abundantly than they all." [2585]
Take heed lest thou lose by presumption what thou hast attained [2586]
through weakness. This is well, very well; that "I am not meet to be
called an Apostle. By His grace I am what I am, and His grace in me was
not in vain:" all most excellent. But, "I laboured more abundantly than
they all;" thou hast begun, it would seem, to ascribe to thyself what a
little before thou hadst given to God. Attend and follow on; "Yet not
I, but the grace of God with me." Well! thou weak one; thou shalt be
exalted in exceeding strength, seeing thou art not unthankful. Thou art
the very same Paul, little in thyself; and great in the Lord. Thou art
he who didst thrice beseech the Lord, that "the thorn of the flesh, the
messenger of Satan, by whom thou wast buffeted, might be taken away
from thee." [2587] And what was said to thee? what didst thou hear when
thou madest this petition? "My grace is sufficient for thee: for My
strength is made perfect in weakness." [2588] For he was "weak," but
Thou didst "perfect" him.
8. So Peter also said, "Bid me come unto Thee on the water." I who dare
this am but a man, but it is no man whom I beseech. Let the God-man
bid, that man may be able to do what man cannot do. "Come," said He.
And He went down, and began to walk on the water; and Peter was able,
because the Rock had bidden him. Lo, what Peter was in the Lord; what
was he in himself? "When he saw the wind boisterous, he was afraid; and
beginning to sink, he cried out, Lord, I perish, save me." When he
[2589] looked for strength from the Lord, he had strength from the
Lord; as a man he tottered, but he returned to the Lord. "If I said, my
foot hath slipped" [2590] (they are the words of a Psalm, the notes of
a holy song; and if we acknowledge them they are our words too; yea, if
we will, they are ours also). "If I said my foot hath slipped." How
slipped, except because it was mine own. And what follows? "Thy mercy,
Lord, helped me." Not mine own strength, but Thy mercy. For will God
forsake him as he totters, whom He heard when calling upon Him? Where
then is that, "Who hath called upon God, and hath been forsaken by
Him?" [2591] where again is that, "Whosoever shall call on the Name of
the Lord, shall be delivered." [2592] Immediately reaching forth the
help of His right hand, He lifted him up as he was sinking, and rebuked
his distrust; "O thou of little faith, wherefore didst thou doubt?"
Once thou didst trust in Me, hast thou now doubted of Me?
9. Well, brethren, my sermon must be ended. Consider the world to be
the sea; the wind is boisterous, and there is a mighty tempest. Each
man's peculiar lust is his tempest. Thou dost love God; thou walkest
upon the sea, and under thy feet is the swelling of the world. Thou
dost love the world, it will swallow thee up. It skilleth only how to
devour its lovers, not to carry them. But when thy heart is tossed
about by lust, in order that thou mayest get the better of thy lust,
call upon the Divinity of Christ. Think ye that the wind is then
contrary, when there is this life's adversity? For so when there are
wars, when there is tumult, when there is famine, when there is
pestilence, when even to every individual man his private calamity
arriveth, then the wind is thought to be contrary, then it is thought
that God must be called upon. But when the world wears her smile of
temporal happiness, it is as if there were no contrary wind. But do not
ask upon this matter the tranquil state of the times: ask only your own
lust. See if there be tranquillity within thee: see if there be no
inner wind which overturns thee; see to this. There needs great virtue
to struggle with happiness, lest this very happiness allure, corrupt,
and overthrow thee. There needs, I say, great virtue to struggle with
happiness, and great happiness not to be overcome by happiness. Learn
then to tread upon the world; remember to trust in Christ. And "if thy
foot have slipped;" if thou totter, if some things there are which thou
canst not overcome, if thou begin to sink, say, "Lord, I perish, save
me." Say, "I perish," that thou perish not. For He only can deliver
thee from the death of the body, who died in the body for thee. Let us
turn to the Lord, etc.
__________________________________________________________________
[2566] Matt. xiv. 25.
[2567] Matt. xvi. 17, etc.
[2568] Vide Sermon cclxx. 2, and ccxcv. 1.
[2569] 1 Cor. i. 12.
[2570] 1 Cor. i. 13.
[2571] Apostolatus principatum.
[2572] Matt. xvi. 22.
[2573] Matt. xvi. 23.
[2574] Ps. lxxxii. 6, 7.
[2575] Matt. xvi. 17.
[2576] John xvi. 15.
[2577] Rom. xv. 1.
[2578] Matt. xiv. 28.
[2579] Præsumendo.
[2580] Matt. xiv. 29.
[2581] Eph. v. 8.
[2582] 1 Cor. i. 13.
[2583] Alibi.
[2584] Ps. lxvii. 10, Sept. (lxviii. 9, English version).
[2585] 1 Cor. xv. 9, etc.
[2586] Meruisti.
[2587] 2 Cor. xii. 7, 8.
[2588] 2 Cor. xii. 9.
[2589] Præsumsit de Domino.
[2590] Ps. xciv. 18.
[2591] Ecclus. ii. 10, Sept.
[2592] Joel ii. 32.
__________________________________________________________________
Sermon XXVII.
[LXXVII. Ben.]
On the words of the Gospel, Matt. xv. 21,"Jesus went out thence, and
withdrew into the parts of Tyre and Sidon. And behold, a Canaanitish
woman," etc.
1. This woman of Canaan, who has just now been brought before us in the
lesson of the Gospel, shows us an example of humility, and the way of
godliness; shows us how to rise from humility unto exaltation. Now she
was, as it appears, not of the people of Israel, of whom came the
Patriarchs, and Prophets, and the parents of the Lord Jesus Christ
according to the flesh; of whom the Virgin Mary herself was, who was
the Mother of Christ. This woman then was not of this people; but of
the Gentiles. For, as we have heard, the Lord "departed into the coasts
of Tyre and Sidon, and behold, a woman of Canaan came out of the same
coasts," [2593] and with the greatest earnestness begged of Him the
mercy to heal her daughter, "who was grievously vexed with a devil."
Tyre and Sidon were not cities of the people of Israel, but of the
Gentiles; though they bordered on that people. So then, as being eager
to obtain mercy she cried out, and boldly knocked; and He made as
though He heard her not, [2594] not to the end that mercy might be
refused her, but that her desire might be enkindled; and not only that
her desire might be enkindled, but that, as I have said before, her
humility might be set forth. Therefore did she cry, while the Lord was
as though He heard her not, but was ordering in silence what He was
about to do. The disciples besought the Lord for her, and said, "Send
her away; for she crieth after us." And He said, "I am not sent, but
unto the lost sheep of the house of Israel." [2595]
2. Here arises a question out of these words; "If He was not sent but
unto the lost sheep of the house of Israel, how came we from among the
Gentiles into Christ's fold? What is the meaning of the so deep economy
[2596] of this mystery, that whereas the Lord knew the purpose of His
coming--that He might have a Church in all nations, He said that He was
not sent, but unto the lost sheep of the house of Israel'?" We
understand then by this that it behoved Him to manifest His Bodily
presence, His Birth, the exhibition of His miracles, and the power of
His Resurrection, among that people: that so it had been ordained, so
set forth from the beginning, so predicted, and so fulfilled; that
Christ Jesus was to come to the nation of the Jews, to be seen and
slain, and to gain from among them those whom He foreknew. For that
people was not wholly condemned, but sifted. There was among them a
great quantity of chaff, but there was also the hidden worth [2597] of
the grain; there was among them that which was to be burnt, there was
among them also that wherewith the barn was to be filled. For whence
came the Apostles? whence came Peter? whence the rest?
3. Whence was Paul himself, who was first called Saul? That is, first
proud, afterwards humble? For when he was Saul, his name was derived
from Saul: now Saul was a proud king; and in his reign he persecuted
the humble David. [2598] So when he who was afterwards Paul, [2599] was
Saul, he was proud, at that time a persecutor of the innocent, at that
time a waster of the Church. For he had received letters from the chief
priests (burning as he was with zeal for the synagogue, and persecuting
the Christian name), that he might show up whatever Christians he
should find, to be punished. [2600] While he is on his way, while he is
breathing out slaughter, while he is thirsting for blood, he is thrown
to the ground by the voice of Christ from heaven the persecutor, he is
raised up the preacher. In him was fulfilled that which is written in
the Prophet, "I will wound and I will heal." [2601] For that only in
man doth God wound, which lifteth itself up against God. He is no
unkind [2602] physician who opens the swelling, who cuts, or cauterizes
the corrupted part. He gives pain, it is true; but he only gives pain,
that he may bring the patient on to health. He gives pain; but if he
did not, he would do no good. Christ then by one word laid Saul low,
and raised up Paul; that is, He laid low the proud, and raised up the
humble. For what was the reason of his change of name, that whereas he
was afore called Saul, he chose afterwards to be called Paul; but that
he acknowledged in himself that the name of Saul when he was a
persecutor, had been a name of pride? He chose therefore a humble name;
to be called Paul, that is, the least. For Paul is, "the least." Paul
is nothing else but little. And now glorying in this name, and giving
us a lesson [2603] of humility, he says, "I am the least of the
Apostles." [2604] Whence then, whence was he, but of the people of the
Jews? Of them were the other Apostles, of them was Paul, of them were
they whom the same Paul mentions, as having seen the Lord after His
resurrection. For he says, "That He was seen of above five hundred
brethren at once; of whom the greater part remain unto this present,
but some are fallen asleep." [2605]
4. Of this people too, of the people of the Jews, were they, who when
Peter was speaking, setting forth the Passion, and Resurrection, and
Divinity of Christ (after that the Holy Ghost had been received, when
all they on whom the Holy Ghost had come, spake with the tongues of all
nations), being pricked in spirit as they heard him, sought counsel for
their salvation, understanding as they did that they were guilty of the
Blood of Christ; because they had crucified, and slain Him, in whose
name though slain by them they saw such great miracles wrought; and saw
the presence of the Holy Ghost. And so seeking counsel they received
for answer; "Repent, and be baptized every one of you, in the name of
our Lord Jesus Christ, and your sins shall be forgiven you." [2606] Who
should despair of the forgiveness of his sins, when the crime of
killing Christ was forgiven to those who were guilty of it? They were
converted from among this people of the Jews; were converted, and
baptized. They came to the Lord's table, and in faith drank that Blood,
which in their fury they had shed. Now in what sort they were
converted, how decidedly, [2607] and how perfectly, the Acts of the
Apostles show. "For they sold all that they possessed, and laid the
prices of their things at the Apostles' feet; and distribution was made
unto every man according as he had need; and no man said that ought was
his own, but they had all things common." [2608] And, "They were," as
it is written, "of one heart and of one soul." Lo here are the sheep of
whom He said, "I am not sent but unto the lost sheep of the house of
Israel." For to them He exhibited His Presence, for them in the midst
of their violence against Him He prayed as He was being crucified,
"Father, forgive them, for they know not what they do." [2609] The
Physician understood how those frenzied men were in their madness
putting the Physician to death, and in putting their Physician to
death, though they knew it not, were preparing a medicine for
themselves. For by the Lord so put to death are all we cured, by His
Blood redeemed, by the Bread of His Body delivered from famine. This
Presence then did Christ exhibit to the Jews. And so He said, "I am not
sent, but unto the lost sheep of the house of Israel;" that to them He
might exhibit the Presence of His body; not that He might disregard,
and pass over the sheep which He had among the Gentiles.
5. For to the Gentiles He went not Himself, but sent His disciples. And
in this was fulfilled what the Prophet said; "A people whom I have not
known hath served Me." See how deep, how clear, how express the
prophecy is; "a people whom I have not known," that is, to whom I have
not exhibited My Presence, "hath served Me." How? It goes on to say,
"By the hearing of the ear they have obeyed Me:" [2610] that is, they
have believed, not by seeing, but by hearing. Therefore have the
Gentiles the greater praise. For the others saw and slew Him; the
Gentiles heard and believed. Now it was to call and gather together the
Gentiles, that that might be fulfilled which we have just now chanted,
"Gather us from among the Gentiles, that we may confess to Thy Name,
and glory in Thy praise," [2611] that the Apostle Paul was sent. He,
the least, made great, not by himself, but by Him whom he once
persecuted, was sent to the Gentiles, [2612] from a robber become a
shepherd, from a wolf a sheep. He, the least Apostle, was sent to the
Gentiles, and laboured much among the Gentiles, and through him the
Gentiles believed. His Epistles are the witnesses.
6. Of this you have a very sacred figure in the Gospel also. A daughter
of a ruler of the synagogue was really dead, and her father besought
the Lord, that He would go to her; he had left her sick, and in extreme
danger. [2613] The Lord set out to visit and heal the sick; in the mean
time it was announced that she was dead, and it was told the father;
"Thy daughter is dead, trouble not the Master." But the Lord who knew
that He could raise the dead, did not deprive the despairing father of
hope, and said to him, "Fear not: only believe." So he set out to the
maiden; and in the way a certain woman, who had suffered from an issue
of blood, and in her lengthened illness had spent to no purpose all
that she had upon physicians, pressed herself in, how she could,
amongst the crowds. When she touched the border of His garment, she was
made whole. And the Lord said, "Who touched Me?" The disciples who knew
not what had taken place, and saw that He was thronged by the
multitudes, and that He was troubling Himself about one single woman
who had touched Him gently, answered in astonishment, "The multitudes
press Thee, and sayest Thou, Who touched Me? And He said, Somebody hath
touched Me? for the other press, she hath touched. The many [2614] then
rudely [2615] press the Body of Christ, few touch it healthfully.
"Somebody," saith He, "hath touched Me, for I perceive that virtue is
gone out of Me. And when the woman saw that she was not hid, she fell
down at His feet," and confessed what had taken place. After this He
set out again, and arrived whither He was going, and raised to life the
young daughter of the ruler of the synagogue who was found to be dead.
7. This was a literal fact, and was fulfilled as it is related; but
nevertheless these very things which were done by the Lord had some
further signification, being (if we may so say) a sort of visible and
significative words. And this is especially plain, in that place where
He sought fruit on the tree out of season, and because He found none,
dried up the tree by His curse. [2616] Unless this action be regarded
as a figure, there is no good meaning in it; first to have sought fruit
on that tree when it was not the season for fruit on any tree; and then
even if it were now the time of fruit, what fault in the tree was it to
have none? But because it signified, that He seeketh not for leaves
only, but for fruit also, that is, not for the words only, but for the
deeds of men, by drying up that tree whereon he found only leaves, he
signified their punishment who can speak good things, but will not do
them. And so it is in this place also. For surely there is a mystery in
it. He who foreknoweth all things saith, "Who touched Me?" The Creator
maketh Himself like one who is ignorant; and He asketh, who not only
knew this, but who even foreknew all other things. Doubtless there is
something which Christ would speak to us in this significant mystery.
8. That daughter of the ruler of the synagogue was a figure of the
people of the Jews, for whose sake Christ had come, who said, "I am not
sent but unto the lost sheep of the house of Israel." But the woman who
suffered from the issue of blood, figured the Church from among the
Gentiles, to which Christ was not sent in His bodily presence. He was
going to the former, He was intent on her recovery; meanwhile the
latter runs to meet Him, touches His border as though He knew it not;
that is, she is healed by Him who is in some sense absent. He saith,
"Who touched Me?" as though He would say; I do not know this people; "A
people whom I have not known hath served Me. Some one hath touched Me.
For I perceive that virtue is gone out of Me;" that is, that My Gospel
hath gone out and filled the whole world. Now it is the border that is
touched, a small and outside [2617] part of the garment. Consider the
Apostles as it were the garment of Christ. Among them Paul was the
border; that is, the last and least. For he said of himself that he was
both; "I am the least of the Apostles." [2618] For he was called after
them all, he believed after them all, he healed more than they all. The
Lord was not sent but "unto the lost sheep of the house of Israel." But
because a "people whom He had not known, was also to serve Him, and to
obey Him in the hearing of the ear," He made mention of them too when
He was among the others. For the same Lord said in a certain place,
"Other sheep I have which are not of this fold; them also I must bring,
that there may be one fold and one shepherd." [2619]
9. Of these was this woman; therefore she was not refused, but only put
off. "I am not sent," saith He, "but unto the lost sheep of the house
of Israel." And she was instant in her cries: she persevered, she
knocked, as if she had already heard, "Ask, and receive; seek, and thou
shalt find; knock, and it shall be opened unto thee." She kept on, she
knocked. For so the Lord when He spake these words, "Ask, and ye shall
receive; seek, and ye shall find; knock, and it shall be opened unto
you;" [2620] had also said before, "Give not that which is holy unto
the dogs, neither cast ye your pearls before swine, lest they trample
them under their feet, and turn again and rend you;" [2621] that is,
lest after despising your pearls, they should even ill use you. [2622]
Cast not therefore before them what they despise.
10. And how distinguish we (as might be answered) who are "swine," and
who are "dogs"? This has been shown in the case of this woman. For He
only answered to her entreaties, "It is not meet to take the children's
bread, and to cast it to dogs." [2623] Thou art a dog, thou art one of
the Gentiles, thou worshippest idols. But for dogs what is so proper
[2624] as to lick stones? "It is not" therefore "meet to take the
children's bread, and to cast it to dogs." Had she retired after these
words, she had gone away as she had come, a dog; but by knocking she
was made of a dog one of human kind. [2625] For she persevered in
asking, and from that reproach as it were she manifested her humility,
and obtained mercy. For she was not excited, nor incensed, because she
was called a dog, as she asked the blessing, and prayed for mercy, but
she said, "Truth, Lord;" [2626] "Thou hast called me a dog, and truly a
dog I am, I acknowledge my name: it is the Truth that speaks: but I
ought not on that account to be refused this blessing. Verily I am a
dog; yet the dogs eat of the crumbs which fall from their masters'
table.' It is but a moderate and a small blessing I desire; I do not
press to the table, I only seek for the crumbs."
11. See, Brethren, how the value of humility is set before us! The Lord
had called her a dog; and she did not say, "I am not," but she said, "I
am." And because she acknowledged herself to be a dog, immediately the
Lord said, "Woman, great is thy faith; be it unto thee even as thou
hast asked." [2627] Thou hast acknowledged thyself to be a dog, I now
acknowledge thee to be of human kind. "O woman, great is thy faith;"
thou hast asked, and sought, and knocked; receive, find, be it opened
unto thee. See, Brethren, how in this woman who was a Canaanite, that
is, who came from among the Gentiles, and was a type, that is a figure,
of the Church, the grace of humility has been eminently set before us.
For the Jewish nation, to the end that it might be deprived of the
grace of the Gospel, was puffed up with pride, because to them it had
been vouchsafed [2628] to receive the Law, because out of this nation
the Patriarchs had proceeded, the Prophets had sprung, Moses, the
servant of God, had done the great miracles in Egypt which we have
heard of in the Psalm, [2629] had led the people through the Red Sea,
when the waters retired, and had received the Law, which he gave to
this people. This was that whereupon the Jewish nation was lifted up,
and through this very pride it happened that they were not willing to
humble themselves to Christ the author of humility, and the restrainer
of proud swelling, to God the Physician, who, being God, for this cause
became Man, that man might know himself to be but man. O mighty remedy!
If this remedy cure not pride, I know not what can cure it. He is God,
and is made Man; He lays aside His Divinity, that is, in a manner
sequestrates, [2630] hides, that is, what was His Own, and appears only
in that He had taken to Him. Being God He is made man: and man will not
acknowledge himself to be man, that is, will not acknowledge himself to
be mortal, will not acknowledge himself to be frail, will not
acknowledge himself to be a sinner, will not acknowledge himself to be
sick, that so at least as sick he may seek the physician; but what is
more perilous still, he fancies himself in sound health.
12. So then for this reason that people did not come to Him, that is by
reason of pride; and the natural branches are said to be broken off
from the olive tree, that is from that people founded [2631] by the
Patriarchs; in other words, the Jews are for their punishment justly
barren through the spirit of pride; and the wild olive is grafted into
that olive tree. The wild olive tree is the people of the Gentiles. So
says the Apostle, "that the wild olive tree is grafted into the good
olive tree, but the natural branches are broken off." [2632] Because of
pride they were broken off: and the wild olive tree grafted in because
of humility. This humility did the woman show forth when she said,
"Truth, Lord," "I am a dog, I desire only the crumbs." In this humility
also did the Centurion please Him; who when he desired that his servant
might be healed by the Lord, and the Lord said, "I will come and heal
him," answered, "Lord, I am not worthy that Thou shouldest come under
my roof, but speak the word only, and my servant shall be healed. I am
not worthy that Thou shouldest come under my roof." [2633] He did not
receive Him into his house, but he had received Him already in his
heart. The more humble, the more capacious, and the more full. For the
hills drive back the water, but the valleys are filled by it. And what
then, what said the Lord to those who followed Him after that he had
said, "I am not worthy that Thou shouldest come under my roof"? "Verily
I say unto you, I have not found so great faith, no, not in Israel;"
that is, in that people to whom I came, "I have not found so great
faith." And whence great? Great from being the least, that is, great
from humility. "I have not found so great faith;" like a grain of
mustard seed, which by how much smaller it is, by so much the more
burning is it. Therefore did the Lord at once graft the wild olive into
the good olive tree. He did it then when He said, "Verily I say unto
you, I have not found so great faith, no, not in Israel."
13. Lastly, mark what follows. "Therefore,"--that is, because "I have
not found so great faith in Israel," that is, so great humility with
faith,--"Therefore I say unto you, that many shall come from the east
and west, and shall sit down with Abraham and Isaac and Jacob in the
kingdom of heaven." [2634] "Shall sit," that is, "shall rest." For we
must not form notions of carnal banquets there, or desire any such
thing in that kingdom, as to change not vices for virtues, but only to
make an exchange of vices. For it is one thing to desire the kingdom of
heaven for the sake of wisdom and life eternal; another, for the sake
of earthly felicity, as though there we should have it in more abundant
and greater measure. If thou think to be rich in that kingdom, thou
dost not cut off, but only changest desire; and yet rich thou wilt
really be, and in none other place but there wilt thou be rich; for
here thy want gathers together the abundance of things. Why have rich
men much? Because they want much. A greater want heaps together as it
were greater means; there want itself shall die. Then thou shalt be
truly rich, when thou shalt be in want of nothing. For now thou art not
surely rich, and an Angel poor, who has not horses, and carriages, and
servants. Why? Because he does not want any of these: because in
proportion to his greater strength, is his want the less. Therefore
there there are riches, and the true riches. Figure not to yourselves
then banquets of this earth in that place. For the banquets of this
world are daily medicines; they are necessary for a kind of sickness we
have, wherewith we are born. This sickness every one is sensible of,
when the hour for refreshment is passed. Wouldest thou see how great a
sickness this is, that as an acute fever would be fatal in seven days?
Do not fancy thyself then to be in health. Immortality will be health.
For this present is only one long sickness. Because thou dost support
thy disease by daily medicines; thou fanciest thyself in health; take
away the medicines, and then see what thou canst do.
14. For from the moment we are born, we must needs be dying. This
disease must needs bring us to death. This indeed physicians say when
they examine their patients. For instance, "This man has the dropsy, he
is dying; this disease cannot be cured. This man has the leprosy:
[2635] this disease too cannot be cured. He is in a consumption. Who
can cure this? He must needs die, he must perish." See, the physician
has now pronounced that he is in a consumption; that he cannot but die;
and yet sometimes the dropsical patient does not die of his disease,
and the leprous does not die of his, nor the consumptive patient of
his; but now it is absolutely necessary that every one who is born
should die of this. He dies of it, he cannot do otherwise. This the
physician and the unskilled both pronounce upon; and though he die
somewhat more slowly, does he on that account not die? Where then is
there true health, except where there is true immortality? But if it be
true immortality, and no corruption, no wasting, what need will there
be there of nourishment? Therefore, when you hear it said, "They shall
sit down with Abraham, Isaac, and Jacob;" [2636] get not your body, but
your soul in order. There shall thou be filled; and this inner [2637]
man has its proper food. In relation to it is it said, "Blessed are
they which do hunger and thirst after righteousness, for they shall be
filled." [2638] And so truly filled shall they be that they shall
hunger no more.
15. Therefore did the Lord graft in at once the wild olive tree, when
He said, "Many shall come from the east and west, and shall sit down
with Abraham, and Isaac, and Jacob, in the kingdom of heaven;" that is,
they shall be grafted into the good olive tree. For Abraham, and Isaac,
and Jacob, are the roots of this olive tree; "but the children of the
kingdom," that is, the unbelieving Jews, "shall go away into outer
darkness." The "natural branches shall be broken off," that the "wild
olive tree may be grafted in." Now why did the natural branches deserve
to be cut off, except for pride? why the wild olive tree to be grafted
in, except for humility? Whence also that woman said, "Truth, Lord, yet
the dogs eat of the crumbs which fall from their masters' table."
[2639] And thereupon she hears, "O woman, great is thy faith." [2640]
And so again that centurion, "I am not worthy that Thou shouldest come
under my roof." [2641] "Verily I say unto you, I have not found so
great faith, no, not in Israel." [2642] Let us then learn, or let us
hold fast, humility. If we have it not yet, let us learn it; if we have
it, let us not lose it. If we have it not yet, let us have it, that we
may be grafted in; if we have it already, let us hold it fast, that we
may not be cut off.
__________________________________________________________________
[2593] Matt. xv. 21 etc.
[2594] Dissimulabatur ab ea.
[2595] Matt. xv. 23, 24.
[2596] Dispensatio.
[2597] Dignitas.
[2598] 1 Sam. xviii. 29.
[2599] 1 Cor. i. 1.
[2600] Acts ix. 1, etc.
[2601] Deut. xxxii. 39.
[2602] Impius.
[2603] Commendans.
[2604] 1 Cor. xv. 9.
[2605] 1 Cor. xv. 6.
[2606] Acts ii. 38.
[2607] Planè.
[2608] Acts iv. 32, etc.
[2609] Luke xxiii. 34.
[2610] Ps. xvii. 44, 45 (xviii. 43, 44, English version).
[2611] Ps. cvi. 47.
[2612] Acts ix. 15.
[2613] Luke viii. 41, etc.
[2614] Serm. xii. (lxii.) 5 (4).
[2615] Molesti.
[2616] Mark xi. 13, etc.
[2617] Extrema.
[2618] 1 Cor. xv. 9.
[2619] John x. 16.
[2620] Matt. vii. 7.
[2621] Matt. vii. 6.
[2622] Molesti.
[2623] Matt. xv. 26.
[2624] Familiare.
[2625] Homo.
[2626] Matt. xv. 27.
[2627] Matt. xv. 28.
[2628] Meruisset.
[2629] Ps. cvi.
[2630] Sequestrat.
[2631] Creato.
[2632] Rom. xi. 17, etc.
[2633] Matt. viii. 7, etc.
[2634] Matt. viii. 11.
[2635] Elephantiosus.
[2636] Matt. viii. 11.
[2637] Interior venter.
[2638] Matt. v. 6.
[2639] Matt. xv. 27.
[2640] Matt. xv. 28.
[2641] Matt. viii. 8.
[2642] Matt. viii. 10.
__________________________________________________________________
Sermon XXVIII.
[LXXVIII. Ben.]
On the words of the Gospel, Matt. xvii. 1, "After six days Jesus taketh
with Him Peter, and James, and John his brother," etc.
1. We must now look into and treat of that vision which the Lord showed
on the mount. For it is this of which He had said, "Verily I say unto
you, there be some standing here which shall not taste of death till
they see the Son of Man in His Kingdom." [2643] Then began the passage
which has just been read. "When He had said this, after six days He
took three disciples, Peter, and James, and John, and went up into a
mountain." [2644] These three were those "some," of whom He had said,
"There be some here which shall not taste of death, till they see the
Son of Man in His kingdom." There is no small difficulty here. For that
mount was not the whole extent of His kingdom. [2645] What is a
mountain to Him who possesseth the heavens? Which we not only read He
doth, but in some sort see it with the eyes of the heart. He calleth
that His kingdom, which in many places He calleth the "kingdom of
heaven." Now the kingdom of heaven is the kingdom of the saints. "For
the heavens declare the glory of God." [2646] And of these heavens it
is immediately said in the Psalm, "There is no speech nor language
where their voice is not heard. Their sound is gone out through all the
earth, and their words unto the end of the world." [2647] Whose words,
but of the heavens? And of the Apostles, and all faithful preachers of
the word of God. These heavens therefore shall reign together with Him
who made the heavens. Now consider what was done, that this might be
made manifest.
2. The Lord Jesus Himself shone bright as the sun; His raiment became
white as the snow; and Moses and Elias talked with Him. [2648] Jesus
Himself indeed shone as the sun, signifying that "He is the light which
lighteth every man that cometh into the world." [2649] What this sun is
to the eyes of the flesh, that is He to the eyes of the heart; and what
that is to the flesh of men, that is He to their hearts. Now His
raiment is His Church. For if the raiment be not held together by him
who puts it on, it will fall off. Of this raiment, Paul was as it were
a sort of last border. For he says himself, "I am the least of the
Apostles." [2650] And in another place, "I am the last of the
Apostles." Now in a garment the border is the last and least part.
Wherefore as that woman which suffered from an issue of blood, when she
had touched the Lord's border was made whole, [2651] so the Church
which came from out of the Gentiles, was made whole by the preaching of
Paul. What wonder if the Church is signified by white raiment, when you
hear the Prophet Isaiah saying, "Though your sins be as scarlet, I will
make them white as snow"? [2652] Moses and Elias, that is, the Law and
the Prophets, what avail they, except they converse with the Lord?
Except they give witness to the Lord, who would read the Law or the
Prophets? Mark how briefly the Apostle expresses this; "For by the Law
is the knowledge of sin; but now the righteousness of God without the
Law is manifested:" behold the sun; "being witnessed by the Law and the
Prophets," [2653] behold the shining of the Sun.
3. Peter sees this, and as a man savouring the things of men says,
"Lord, it is good for us to be here." [2654] He had been wearied with
the multitude, he had found now the mountain's solitude; there he had
Christ the Bread of the soul. What! should he depart thence again to
travail and pains, possessed of a holy love to Godward, and thereby of
a good conversation? He wished well for himself; and so he added, "If
Thou wilt, let us make here three tabernacles; one for Thee, and one
for Moses, and one for Elias." To this the Lord made no answer; but
notwithstanding Peter was answered. "For while he yet spake, a bright
cloud came, and overshadowed them." [2655] He desired three
tabernacles; the heavenly answer showed him that we have One, which
human judgment desired to divide. Christ, the Word of God, the Word of
God in the Law, the Word in the Prophets. Why, Peter, dost thou seek to
divide them? It were more fitting for thee to join them. Thou seekest
three; understand that they are but One.
4. As the cloud then overshadowed them, and in a way made one
tabernacle for them, "a voice also sounded out of the cloud, which
said, This is My beloved Son." Moses was there; Elias was there; yet it
was not said, "These are My beloved sons." For the Only Son is one
thing; adopted sons another. He was singled out [2656] in whom the Law
and the prophets glorified. "This is My beloved Son, in whom I am well
pleased; hear Him!" Because ye have heard Him in the Prophets, and ye
have heard Him in the Law. And where have ye not heard Him? "When they
heard this, they fell" to the earth. See then in the Church is
exhibited to us the Kingdom of God. Here is the Lord, here the Law and
the Prophets; but the Lord as the Lord; the Law in Moses, Prophecy in
Elias; only they as servants and as ministers. They as vessels: He as
the fountain: Moses and the Prophets spake, and wrote; but when they
poured out, they were filled from Him.
5. But the Lord stretched out His hand, and raised them as they lay.
And then "they saw no man, save Jesus only." [2657] What does this
mean? When the Apostle was being read, you heard, "For now we see
through a glass darkly, but then face to face." [2658] And "tongues
shall cease," when that which we now hope for and believe shall come.
In then that they fell to the earth, they signified that we die, for it
was said to the flesh, "Earth thou art, and unto earth shalt thou
return." [2659] But when the Lord raised them up, He signified the
resurrection. After the resurrection, what is the Law to thee? what
Prophecy? Therefore neither Moses nor Elias is seen. He only remaineth
to thee, "Who in the beginning was the Word, and the Word was with God,
and the Word was God." [2660] He remaineth to thee, "that God may be
all in all." Moses will be there; but now no more the Law. We shall see
Elias there too; but now no more the Prophet. For the Law and the
Prophets have only given witness to Christ, that it behoved Him to
suffer, and to rise again from the dead the third day, and to enter
into His glory. And in this glory is fulfilled what He hath promised to
them that love Him, "He that loveth Me shall be loved of My Father, and
I will love him." [2661] And as if it were said, What wilt Thou give
him, seeing Thou wilt love him? "And I will manifest Myself unto him."
Great gift! great promise! God doth not reserve for thee as a reward
anything of His own, but Himself. O thou covetous one; why doth not
what Christ promiseth suffice thee? Thou dost seem to thyself to be
rich; yet if thou have not God, what hast thou? Another is poor, yet if
he hath God, what hath he not?
6. Come down, Peter: thou wast desiring to rest on the mount; come
down, "preach the word, be instant in season, out of season, reprove,
rebuke, exhort with all longsuffering and doctrine." [2662] Endure,
labour hard, bear thy measure of torture; that thou mayest possess what
is meant by the white raiment of the Lord, through the brightness and
the beauty of an upright labouring in charity. For when the Apostle was
being read we heard in praise of charity, "She seeketh not her own.
[2663] She seeketh not her own;" since she gives what she possesses. In
another place there is more danger in the expression, if you do not
understand it right. For the Apostle, charging the faithful members of
Christ after this rule of charity, says, "Let no man seek his own, but
another's." [2664] For on hearing this, covetousness is ready with its
deceits, that in a matter of business under pretence of seeking
another's, it may defraud a man, and so, "seek not his own, but
another's." But let covetousness restrain itself, let justice come
forth; so let us hear and understand. It is to charity that it is said,
"Let no man seek his own, but another's." Now, O thou covetous one, if
thou wilt still resist, and twist the precept rather to this point,
that thou shouldest covet what is another's; then lose what is thine
own. But as I know thee well, thou dost wish to have both thine own and
another's. Thou wilt commit fraud that thou mayest have what is
another's; submit then to robbery that thou mayest lose thine own. Thou
dost not wish to seek thine own, but then thou takest away what is
another's. Now this if thou do, thou doest not well. Hear and listen,
thou covetous one: the Apostle explains to thee in another place more
clearly this that he said, "Let no man seek his own, but another's." He
says of himself, "Not seeking mine own profit, but the profit of many,
that they may be saved." [2665] This Peter understood not yet when he
desired to live on the mount with Christ. He was reserving this for
thee, Peter, after death. But now He saith Himself, "Come down, to
labour in the earth; in the earth to serve, to be despised, and
crucified in the earth. The Life came down, that He might be slain; the
Bread came down, that He might hunger; the Way came down, that life
might be wearied in the way; the Fountain came down, that He might
thirst; and dost thou refuse to labour? Seek not thine own.' Have
charity, preach the truth; so shall thou come to eternity, where thou
shalt find security."
__________________________________________________________________
[2643] Matt. xvi. 28.
[2644] Matt. xvii. 1; Luke ix. 28.
[2645] Reguum comprehensum.
[2646] Ps. xix. 1.
[2647] Ps. xix. 3, 4.
[2648] Matt. xvii. 2, 3.
[2649] John i. 9.
[2650] 1 Cor. xv. 9.
[2651] Mark v. 34.
[2652] Isa. i. 18.
[2653] Rom. iii. 20, 21.
[2654] Matt. xvii. 4.
[2655] Matt. xvii. 5.
[2656] Commendabatur.
[2657] Matt. xvii. 7, 8.
[2658] 1 Cor. xiii. 12.
[2659] Gen. iii. 19, Sept.
[2660] John i. 1.
[2661] John xiv. 21.
[2662] 2 Tim. iv. 2.
[2663] 1 Cor. xiii. 5.
[2664] 1 Cor. x. 24.
[2665] 1 Cor. x. 33.
__________________________________________________________________
Sermon XXIX.
[LXXIX. Ben.]
Again on the words of the Gospel, Matt. xvii., where Jesus showed
Himself on the mount to His three disciples.
1. We heard when the Holy Gospel was being read of the great vision on
the mount, in which Jesus showed Himself to the three disciples, Peter,
James, and John. "His face did shine as the sun:" this is a figure of
the shining of the Gospel. "His raiment was white as the snow:" [2666]
this is a figure of the purity of the Church, to which it was said by
the Prophet, "Though your sins be as scarlet, I will make them white as
snow." [2667] Elias and Moses were talking with Him; because the grace
of the Gospel receives witness from the Law and the Prophets. The Law
is represented in Moses, the Prophets in Elias; to speak briefly. For
there are the mercies of God vouchsafed through a holy Martyr to be
rehearsed. Let us give ear. Peter desired three tabernacles to be made,
one for Moses, one for Elias, and one for Christ. The solitude of the
mountain had charms for him; he had been wearied with the tumult of the
world's business. But why sought he three tabernacles, but because he
knew not as yet the unity of the Law, and of Prophecy, and of the
Gospel? Lastly, he was corrected by the cloud, "While he yet spake,
behold, a bright cloud overshadowed them." Lo, the cloud hath made one
tabernacle; wherefore didst thou seek for three? "And a voice came out
of the cloud, This is My beloved Son, in whom I am well pleased, hear
ye Him." [2668] Elias speaketh; but "hear Him;" "Moses speaketh; but
"hear Him." The Prophets speak, the Law speaketh; but "hear Him," who
is the voice of the Law, and the tongue of the Prophets. He spake in
them, and when He vouchsafed so to do, He appeared in His own person.
"Hear ye Him:" let us then hear Him. When the Gospel spake, think it
was the cloud: from thence hath the voice sounded out to us. Let us
hear Him; that is, let us do what He saith, let us hope for what He
hath promised.
__________________________________________________________________
[2666] Matt. xvii. 2.
[2667] Isa. i. 18.
[2668] Matt. xvii. 5.
__________________________________________________________________
Sermon XXX.
[LXXX. Ben.]
On the words of the Gospel, Matt. xvii. 19, "Why could not we cast it
out"? etc., and on prayer.
1. Our Lord Jesus Christ reproved unbelief even in His own disciples,
as we heard just now when the Gospel was being read. For when they had
said, "Why could not we cast him out?" He answered, "Because of your
unbelief." [2669] If the Apostles were unbelievers, who is a believer?
What must the lambs do, if the rams totter? Yet the mercy of the Lord
did not disdain them in their unbelief; but reproved, nourished,
perfected, crowned them. For they themselves, as mindful of their own
weakness, said to Him, as we read in a certain place in the Gospel,
"Lord, increase our faith. [2670] Lord," say they, "increase our
faith." The knowing that they had a deficiency, was the first
advantage; a greater happiness still, to know who it was of whom they
were asking. "Lord," say they, "increase our faith." See, if they did
not bring their hearts as it were to the fountain, and knocked that
that might be opened to them, out of which they might fill them. For He
would that men should knock at Him, not that He might repel those that
knock, but that He might exercise those who long.
2. For do you think, Brethren, that God doth not know what is needful
for you? He knoweth and preventeth our desires, who knoweth our want.
And so when He taught His disciples to pray, and warned them not to use
many words in prayer, He saith, "Use not many words; for your Father
knoweth what things ye have need of before ye ask Him." [2671] Now the
Lord saith something different from this. What is this? Because He
misliked that we should use many words in prayer, He said to us, "When
ye pray, use not many words; for your Father knoweth what things ye
have need of before ye ask Him." If our "Father knoweth what things we
have need of before we ask Him," why do we use even few words? What is
the use of prayer at all, if "our Father knoweth" already "what things
we have need of"? He saith to one, Do not make thy prayer to Me at
great length; for I know what is needful for thee. If so, Lord, why
should I so much as pray at all? Thou wouldest not that I should use
long prayers, yea rather Thou dost even bid me to use near none at all.
And then what meaneth that precept in another place? For He who saith,
"Use not many words in prayer," saith in another place, "Ask, and it
shall be given you." [2672] And that thou mightest not think that this
first precept to ask was given cursorily, He added, "Seek, and ye shall
find." And that thou mightest not think that this too was cursorily
given, see what He added further, see with what He finished. "Knock,
and it shall be opened unto you:" see what He added. He would have thee
ask that thou mayest receive, and seek that thou mayest find, and knock
that thou mayest enter in. Seeing then that our Father knoweth already
what is needful for us, how and why do we ask? why seek? why knock? why
weary ourselves in asking, and seeking, and knocking, to instruct Him
who knoweth already? And in another place the words of the Lord are,
"Men ought always to pray, and not to faint." [2673] If men "ought
always to pray," how doth He say, "Use not many words"? How can I
always pray, if I so quickly make an end? Here Thou biddest me to
finish quickly; there "always to pray and not to faint:" what doth this
mean? Now that thou mayest understand this, "ask, seek, knock." For for
this cause is it closed, not to shut thee out, but to exercise thee.
Therefore, brethren, ought we to exhort to prayer, both ourselves and
you. For other hope have we none amid the manifold evils of this
present world, than to knock in prayer, to believe and to maintain the
belief firm in the heart, that thy Father only doth not give thee what
He knoweth is not expedient for thee. For thou knowest what thou dost
desire; He knoweth what is good for thee. Imagine thyself under a
physician, and in weak health, as is the very truth; for all this life
of ours is a weakness; and a long life is nothing else but a prolonged
weakness. Imagine thyself then to be sick under the physician's hand.
Thou hast a desire to ask thy physician leave to drink a draught of
fresh wine. Thou art not prohibited from asking, for it may chance to
do thee no harm, or even good to receive it. Do not then hesitate to
ask; ask, hesitate not; but if thou receive not, do not take it to
heart. Now if thou wouldest act thus in the hands of a man, the
physician of the body, how much more in the hands of God, who is the
Physician, the Creator, and Restorer, both of thy body and soul?
3. Wherefore, see how the Lord in this passage exhorted His disciples
to prayer, when He said, "Ye could not cast out this devil because of
your unbelief." [2674] For then exhorting them to prayer He ended thus;
"this kind is not cast out but by prayer and fasting." If a man must
pray, to cast out devils from another, how much more to cast out his
own covetousness? how much more to cast out his own drunkenness? how
much more to cast out his own luxuriousness? how much more to cast out
his own uncleanness? How many things in a man are there, which if they
are persevered in, allow of no admission into the kingdom of heaven!
Consider, Brethren, how a physician is entreated for the preservation
of temporal health, how, if any one is desperately ill, is he ashamed
or slow to throw himself at a man's feet? to bathe in tears the
footsteps of any very able chief physician? And what if the physician
say to him, "Thou canst not else be cured, except I bind thee, and use
the fire and knife"? He will answer," Do what thou wilt, only cure me."
With what eagerness does he long for the health of a few days, fleeting
as a vapour, that for it he is content to be bound, and submit to the
fire, and knife, and to be watched, that he neither eat nor drink what,
or when, he pleases! All this he will endure, that he may die a little
later; and yet he will not endure ever so little, that he may never
die. If God, who is the Heavenly Physician over us, saith to thee,
"Wilt thou be cured?" what wouldest thou say but "Yes." Or it may be
thou wouldest not say so, because thou fanciest thyself to be in
health, that is, because thou art more grievously sick.
4. For if we suppose two sick persons, one who implores the physician
with tears, the other, who in his sickness with infatuation derides
him; he will hold out hope to the one that weeps, and will deplore the
case of the other that laughs. Why? but because the sounder in health
he thinks himself, the more dangerous his sickness is! This was the
case with the Jews. Christ came to them that were sick; He found them
all sick. Let no one then flatter himself on his healthful state, lest
the physician give him up. [2675] He found all sick; it is the
Apostle's judgment, "For all have sinned, and come short of the glory
of God." [2676] Though He found them all sick, yet were there two sorts
of sick folk. The one came to the Physician, clave to Christ, heard,
honoured, followed Him, were converted. He received all without
disdaining any, for to heal them, who healed of free favour, who cured
by Almighty power. When then He received them, and joined them to
Himself to be healed, they rejoiced. But there was another sort of
sick, who had already become infatuated through the sickness of
iniquity, and did not know themselves to be sick; they mocked Him,
because He received the sick, and said to His disciples, "Lo, what
manner of man is your Master, who eateth with publicans and sinners."
And He who knew what and who they were answered them, "They that be
whole need not a physician, but they that are sick." And He showed them
who the "whole" were, and who the "sick." "I am not come," He saith,
"to call the righteous, but sinners." [2677] If sinners, He would say,
do not come to Me, wherefore am I come? for whose sake am I come? If
all are whole, wherefore hath so great a Physician come down from
heaven? why hath He prepared for us a medicine not out of His stores,
[2678] but of His own blood? That sort of sick then who had a milder
sickness, who felt themselves to be sick, clave to the Physician, that
they might be healed. But they whose sickness was more dangerous mocked
the Physician, and abused the sick. Whither did their frenzy proceed at
last? To seize the Physician, bind, scourge, crown Him with thorns,
hang Him upon a Tree, kill Him on the Cross! Why dost thou marvel? The
sick slew the Physician; but the Physician by being slain healed the
frantic patient.
5. For first, not forgetting on the Cross His own character, [2679] and
manifesting forth His patience to us, and giving us an example of love
to our enemies; as He saw them raging round Him, who had known their
disease, seeing He was the Physician, who had known the frenzy by which
they had become infatuated, He said at once to the Father, "Father,
forgive them; for they know not what they do." [2680] Now suppose ye
that those Jews were not malignant, cruel, bloody, turbulent, and
enemies of the Son of God? Suppose ye that that cry, "Father, forgive
them, for they know not what they do," was ineffectual and in vain? He
saw them all, but He knew amongst them those that should one day be
His. In a word, He died, because it was so expedient, that by His Death
He might kill death. God died, that an exchange might be effected by a
kind of heavenly contract, that man might not see death. For Christ is
God, but He died not in that Nature in which He is God. For the same
Person is God and man; for God and man is one Christ. The human nature
[2681] was assumed, that we might be changed for the better; He did not
degrade the Divine [2682] Nature down to the lower. For He assumed that
which He was not, He did not lose that which He was. Forasmuch then as
He is both God and man, being pleased that we should live by that which
was His, He died in that which was ours. For He had nothing Himself,
whereby He could die; nor had we anything whereby we could live. For
what was He who had nothing whereby He could die? "In the beginning was
the Word, and the Word was with God, and the Word was God." [2683] If
thou seek for anything in God whereby He may die, thou wilt not find
it. But we all die, who are flesh; men bearing about sinful flesh. Seek
out for that whereby sin may live; it hath it not. So then neither
could He have death in that which was His own, nor we life in that
which was our own; but we have life from that which is His, He death
from what is ours. What an exchange! What hath He given, and what
received? Men who trade enter into commercial intercourse for exchange
of things. For ancient commerce was only an exchange of things. A man
gave what he had, and received what he had not. For example, he had
wheat, but had no barley; another had barley, but no wheat; the former
gave the wheat which he had, and received the barley which he had not.
How [2684] simple it was that the larger quantity should make up for
the cheaper sort! So then another man gives barley, to receive wheat;
lastly, another gives lead, to receive silver, only he gives much lead
against a little silver; another gives wool, to receive a ready-made
garment. And who can enumerate all these exchanges? But no one gives
life to receive death. Not in vain then was the voice of the Physician
as He hung upon the tree. For in order that He might die for us because
the Word could not die, "The Word was made flesh, and dwelt among us."
[2685] He hung upon the Cross, but in the flesh. There was the
meanness, [2686] which the Jews despised; there the dearness, [2687] by
which the Jews were delivered. For for them was it said, "Father,
forgive them, for they know not what they do." [2688] And that voice
was not in vain. He died, was buried, rose again, having passed forty
days with His disciples, He ascended into heaven, He sent the Holy
Ghost on them, who waited for the promise. They were filled with the
Holy Ghost, whom they had received, and began to speak with the tongues
of all nations. Then the Jews who were present, amazed that unlearned
and ignorant men, whom they had known as brought up among them with one
tongue, should in the Name of Christ speak in all tongues, were in
astonishment, and learnt from Peter's words whence this gift came. He
gave it, who hung upon the tree. He gave it, who was derided as He hung
upon the tree, that from His seat in heaven He might give the Holy
Spirit. They of whom He had said, "Father, forgive them, for they know
not what they do," heard, believed. They believed, were baptized, and
their conversion was effected. What conversion? In faith they drank the
Blood of Christ, which in fury they had shed.
6. Therefore, to finish this discourse with that with which we began
it, let us pray, and let us rely on God; let us live as He enjoineth;
and when we totter in this life, let us call upon Him as the disciples
called, saying, "Lord, increase our faith." [2689] Peter both put his
trust in Him, and tottered; but notwithstanding he was not disregarded
and left to sink, but was lifted up and raised. For his trust whence
was it? Not from anything of his own; but from what was the Lord's.
How? "Lord, if it be Thou, bid me come unto Thee on the water." For on
the water was the Lord walking. "If it be Thou, bid me come unto Thee
on the water." For I know that if it be Thou, Thou biddest, and it is
done. "And He saith, Come." He went down at His bidding, but in his own
weakness he was afraid. Nevertheless when he was afraid, he cried out,
"Lord, save me." Then the Lord took him by the hand, and said, "O thou
of little faith, wherefore didst thou doubt?" [2690] He first invited
him, He delivered him, as he tottered, and stumbled; that it might be
fulfilled which was said in the Psalm, "If I said my foot hath slipped,
Thy mercy, O Lord, aided me." [2691]
7. There are then two kinds of blessings, temporal and eternal.
Temporal blessings are health, substance, honour, friends, a home,
children, a wife, and the other things of this life in which we are
sojourners. Put we up then in the hostelry of this life as travellers
passing on, and not as owners intending to remain. But eternal
blessings are, first, eternal life itself, the incorruption and
immortality of body and soul, the society of Angels, the heavenly city,
glory [2692] unfailing, Father and father-land, the former without
death, the latter without a foe. These blessings let us desire with all
eagerness, let us ask with all perseverance, not with length of words,
but with the witness of groans. Longing desire prayeth always, though
the tongue be silent. If thou art ever longing, thou art ever praying.
When sleepeth prayer? When desire groweth cold. So then let us beg for
these eternal blessings with all eager desire, let us seek for those
good things with an entire earnestness, let us ask for those good
things with all assurance. For those good things do profit him that
hath them, they cannot harm him. But those other temporal good things
sometimes profit, and sometimes harm. Poverty hath profited many, and
wealth hath harmed many; a private life hath profited many, and exalted
honour hath harmed many. And again, money hath profiled some,
honourable distinction hath profited some; profited them who use them
well; but from those who use them ill, the not withdrawing them hath
harmed them more. And so, Brethren, let us ask for those temporal
blessings too, but in moderation, being sure that if we do receive
them, He giveth them, who knoweth what is expedient for us. Thou hast
asked, and what thou hast asked, hath not been given thee? Trust thy
Father, who would give it thee, were it expedient for thee. Lo! judge
in this case by thine own self. For such as thy son who knows not the
ways of men is in regard to thee, such in regard to the Lord art thou
thyself, who knowest not the things of God. Lo, thy son cries a whole
day before thee, that thou wouldest give him a knife, or a sword; thou
dost refuse to give it him, thou wilt not give it, thou disregardest
his tears, lest thou shouldest have to bewail his death. Let him cry,
and beat himself, or throw himself upon the ground, that thou mayest
set him on horseback; thou wilt not do it, because he does not know how
to govern the horse, he may throw and kill him. To whom thou refusest a
part, thou art reserving the whole. But that he may grow up, and
possess the whole in safety, thou givest him not that little thing
which is full of peril to him.
8. And so, Brethren, we say, pray as much as ye are able. Evils abound,
and God hath willed that evils should abound. Would that evil men did
not abound, and then evils would not abound. Bad times! troublesome
times! this men are saying. Let our lives be good; and the times are
good. We make our times; such as we are, such are the times. But what
can we do? We cannot, it may be, convert the mass of men to a good
life. But let the few who do give ear live well; let the few who live
well endure the many who live ill. They are the corn, they are in the
floor; in the floor they can have the chaff with them, they will not
have them in the barn. Let them endure what they would not, that they
may come to what they would. Wherefore are we sad, and blame we God?
Evils abound in the world, in order that the world may not engage our
love. Great men, faithful saints were they who have despised the world
with all its attractions; [2693] we are not able to despise it even
disfigured as it is. The world is evil, lo, it is evil, and yet it is
loved as though it were good. But what is this evil world? For the
heavens and the earth, and the waters, and the things that are therein,
the fish, and birds, and trees, are not evil. All these are good: but
it is evil men who make this evil world. Yet as we cannot be without
evil men, let us, as I have said, whilst we live pour out our groans
before the Lord our God, and endure the evils, that we may attain to
the things that are good. Let us not find fault with the Master of the
household; for He is loving to us. He beareth us, and not we him. He
knoweth how to govern what He made; do what He hath bidden, and hope
for what He hath promised.
__________________________________________________________________
[2669] Matt. xvii. 19, 20.
[2670] Luke xvii. 5.
[2671] Matt. vi. 7, 8.
[2672] Matt. vii. 7.
[2673] Luke xviii. 1.
[2674] Matt. xvii. 19, 20.
[2675] Renuntiet ad illum.
[2676] Rom. iii. 23.
[2677] Matt. ix. 11, etc.
[2678] Armario suo.
[2679] Personam suam.
[2680] Luke xxiii. 34.
[2681] Homo.
[2682] Deum.
[2683] John i. 1.
[2684] Quanti erat.
[2685] John i. 14.
[2686] Vilitas.
[2687] Caritas.
[2688] Luke xxiii. 34.
[2689] Luke xvii. 5.
[2690] Matt. xiv. 28, etc.
[2691] Ps. xciv. 18.
[2692] Dignitas.
[2693] Speciosum.
__________________________________________________________________
Sermon XXXI.
[LXXXI. Ben.]
On the words of the Gospel, Matt. xviii. 7, where we are admonished to
beware of the offences of the world.
1. The divine lessons, which we have just heard as they were being
read, warn us to gather in a stock of virtues, to fortify a Christian
heart, against the offences which were predicted to come, and this from
the mercy of the Lord. "For what is man," saith Scripture, "saving that
Thou art mindful of him?" [2694] "Woe unto the world because of
offences," [2695] saith the Lord; the Truth says so; He alarmeth and
warneth us, He would not have us to be off our guard; for surely He
would not make us desperate. Against this "woe," against this evil,
that is, which is to be feared, and dreaded, and guarded against,
Scripture counsels, and exhorts, and instructs us in that place, where
it is said, "Great praise have they who love Thy law, and nothing is an
offence to them." [2696] He hath shown us an enemy to be guarded
against, but He hath not omitted to show us also a wall of defence.
Thou wast thinking, as thou heardest, "Woe unto the world because of
offences," whither thou mightest go beyond the world, that thou
mightest not be exposed to offences. Therefore to avoid offences,
whither wilt thou go beyond the world, unless thou fly to Him who made
the world? And how shall we be able to fly to Him who made the world,
unless we give ear to His law which is preached everywhere? And to give
ear to it is but a small matter, unless we love it. For divine
Scripture in making thee secure against offences doth not say, "Great
peace have they who" hear "Thy law. For not the hearers of the law are
just before God. [2697] But" because "the doers of the law shall be
justified," and, "faith worketh by love:" [2698] it saith, "Great peace
have they who love Thy law, and nothing is an offence to them." To this
sentiment also agrees the passage which we have chanted in course; "But
the meek shall inherit the earth, and shall delight themselves in the
abundance of peace." [2699] Because, "great peace have they who love
Thy law." For these "meek" ones are they who "love the law of God."
For, "Blessed is the man whom Thou chastenest, O Lord, and teachest him
out of Thy law, that Thou mayest give him rest from the days of
adversity, until the pit be digged for the sinner." [2700] How diverse
seem those words of Scripture, yet into one meaning do they so flow and
meet together, that whatsoever out of that most rich fountain thou
canst hear, so that thou acquiesce therein, and art in loving harmony
with the truth, thou will be at once filled with peace; glowing with
love, and fortified against offences.
2. It is our place then to see, or seek, or learn, how we must be
"meek;" and we are guided by that which I have just brought forward out
of the Scriptures, to find what we are in quest of. Be attentive then,
Beloved, for a little while; it is a weighty matter that is in hand,
that we may be meek; a necessary thing in the adversities of life. But
it is not the adverse circumstances of this life which are called
offences; but mark what "offences" are. A man, for instance, under some
hard necessity is weighed down by a press of trouble. That he is
weighed down with a press of trouble, is no offence. By such pressure
were even Martyrs pressed, but not oppressed. Of an offence beware, but
of a press of trouble not so much. The last presseth thee, an offence
oppresseth thee. What then is the difference between the two? In the
press of trouble thou didst make ready to maintain patience, to hold
fast constancy, not to abandon faith, not to consent to sin. This if
thou maintain, or shall have maintained, the trouble that presseth thee
shall not be thy fall; but that press of trouble shall avail to the
same end as in the oil press, not to destroy the olive, but to extract
the oil. In a word, if in this trouble that presseth thee thou ascribe
praise unto God, how useful will the press be to thee, whereby such oil
is pressed out! Under such a press the Apostles sat in chains, and in
that press they sang a hymn to God. What precious oil was this that was
pressed and forced out! Beneath a heavy press did Job sit on the
dunghill, without resource, without help, without substance, without
children; full, but of worms only, as far, that is, as concerned the
outward man, but because he too was full of God within, he praised God,
and that press was no "offence" to him. Where then was the "offence"?
When his wife came to him and said, "Speak a word against God, and
die." [2701] When all had been taken from him by the devil, an Eve was
reserved for the exercised sufferer, not to console but to tempt her
husband. See then where the offence was. She exaggerated his miseries,
and her miseries too with his, and began to persuade him to blaspheme.
But he who was "meek," because "God had taught him out of His law, and
given him rest from the days of adversity;" had "great peace" in his
heart as "loving the law of God, and nothing was an offence to him."
She was an offence, but not to him. In a word, behold the meek man,
behold one taught in the law of God, the eternal law of God I mean. For
that law on tables was not yet given to the Jews in the time of Job,
but in the hearts of the godly there remained still the eternal law,
from which that which was given to the people was copied. Because then
by the law of God he had "rest given him from the days of adversity,"
and "had great peace as loving the law of God," behold how "meek" he
is, and what he answers. Learn hereby what I propose to enquire; who
are the meek. "Thou speakest," he says, "as one of the foolish women
speaketh. If we have received good from the hand of the Lord, shall we
not bear the evil?" [2702]
3. We have heard by an example who the meek are: let us, if we can,
define them in words. The meek are they, to whom in all their good
deeds, in all the things they do well, nothing is pleasing but God; to
whom in all the evils they suffer, God is not displeasing. Now,
Brethren, attend to this rule, to this pattern; let us stretch
ourselves out to it, let us seek for increase, that we may fill it. For
what does it profit, that we plant, and water, except God shall give
the increase? "For neither is he that planteth anything, neither he
that watereth; but God that giveth the increase." [2703] Give ear,
whosoever thou art, that wouldest be "meek," who wouldest have "rest
from the days of adversity, who lovest the law of God," that there may
be "no offence unto thee," and that thou mayest "have great peace,"
that thou mayest "possess the earth, and delight in the multitude of
peace;" give ear, whosoever thou art that wouldest be "meek."
Whatsoever good thou doest, be not pleased with thyself. "For God
resisteth the proud, but giveth grace unto the humble." [2704] So then
whatever good thou doest, let nought but God be pleasing to thee;
whatever evil thou sufferest, let not God be displeasing to thee. What
needest thou more? Do this, and thou shalt live. The days of adversity
shall not overwhelm thee; thou shall escape that which is said, "Woe
unto the world because of offences." For to what world is there woe
because of offences, but to that of which it is said, "And the world
knew Him not?" [2705] Not to that world of which it is said, "God was
in Christ reconciling the world unto Himself." [2706] There is an evil
world, and there is a good world; the evil world, are all the evil men
in this world; and the good world, all the good in this world. As we
observe frequently with a field. This field is full: of what? Of wheat.
Yet we say also, and say truly too, This field is full of chaff. So
with a tree, it is full of fruit. Another says, it is full of leaves.
And both he who says it is full of fruit, says true; and he who says it
is full of leaves, says true. Neither has the full display of leaves
taken away the room for the fruit, nor the full display of the fruit
driven off the abundance of leaves. It is full of both; but the one the
wind searcheth out, the other the husbandman gathereth in. So therefore
when thou dost hear, "Woe unto the world because of offences," be not
afraid; "love the law of God, nothing shall be an offence to thee."
4. But thy wife comes to thee advising thee to some evil thing. Thou
dost love her as a wife should be loved; she is one of thy members.
"But if thine eye offend thee, if thine hand offend thee, if thy foot
offend thee," thou hast just heard the Gospel, "cut them off, and cast
them from thee." [2707] Whosoever he be that is dear to thee, whosoever
he be that is held in high estimation by thee, let him be so long of
high esteem with thee, so long thy beloved member, as he shall not
begin to offend thee, that is, to advise thee to any evil. Hear now how
that this is the meaning of "offence." I have brought forward the
example of Job and his wife; but there the word "offence" did not
occur. Hear the Gospel: when the Lord prophesied of His Passion, Peter
began to persuade him not to suffer. "Get thee behind Me, Satan, thou
art an offence to Me." [2708] Here undoubtedly the Lord who hath given
thee an example of life, hath taught thee both what an "offence" is,
and how an offence is to be avoided. Him to whom He had a little while
before said, "Blessed art thou, Simon Bar-jona;" [2709] He had shown to
be His member. But when he begins to be an offence, He cuts off the
member; only He restored the member, and put it into its place again.
He then will be an "offence" to thee, who shall begin to persuade thee
to any evil thing. And here, Beloved, take heed; this takes place for
the most part not through any evil will, but through a mistaken good
will. Thy friend who loves thee, and is loved by thee again, thy
father, thy brother, thy child, thy wife, sees thee in an evil case,
and would have thee do what is evil. What do I mean by "sees thee in an
evil case"? Sees thee in some press of trouble. This pressure it may be
thou art suffering for righteousness' sake; art suffering it because
thou will not give false witness. I would speak merely by way of
illustration. Examples abound; for "woe to the world, because of
offences." See, for instance, some powerful person, to cover his rapine
and plunder, asks of you the service of a false witness. You refuse:
refuse the false oath, lest thou shouldest deny Him that is true. That
I may not dwell long on this, he is angry, he is powerful, he oppresses
thee: a friend comes who would not have thee in this press of trouble,
in this evil case; "I pray thee, do what is told thee; what great
matter is it?" And then perhaps as Satan with the Lord, "It is written
of Thee, He shall give His Angels charge concerning Thee, that Thou
dash not Thy foot against a stone." [2710] Perhaps too this friend of
thine, because he sees thou art a Christian, wishes to persuade thee
out of the Law to do what he thinks you ought to do. "Do what the other
tells." "What? Do what the other wishes." "But it is a lie, it is
false." "Well, have you not read, All men are liars'?" [2711] Now is he
an "offence." He is a friend, what will you do? He is an eye, he is a
hand: "Cut it off, and cast it from thee." What is, "cut it off, and
cast it from thee"? Consent not to him. For members in our body make up
unity by consent, by consent they live, by consent are joined together
one with the other. Where there is dissent, there is disease, or a
sore. He is then one of thy members; thou wilt love him. But he is an
offence to thee; "Cut him off, and cast him from thee." Consent not to
him; drive him off from thine ears, it may be he will return amended.
5. And how wilt thou do this that I say, "Cut him off, and cast him
from thee," and so, it may be, amend him? answer me, how thou art going
to do it? He wished to persuade thee out of the Law to tell a lie. For
he said, "speak." And perhaps he did not dare to say, "speak a lie;"
but thus, "speak what the other wishes." Thou sayest, "But it is a
lie." And he to excuse it, says, "All men are liars." Then do thou, my
brother, say against this, "The mouth that lieth slayeth the soul."
[2712] Mark, it is no light thing thou hast heard, "The mouth that
lieth slayeth the soul." What can that powerful enemy, who oppresseth
me, do to me, that thou pitiest me, and my condition, and wouldest not
have me be in this evil case; whereas thou wouldest that I should be
evil? What can that powerful man do to me, and what can he oppress? The
flesh. He can oppress thy body, thou wilt say: I grant he may oppress
it to destruction. [2713] Still how much more mildly does he deal with
me, than I should with myself were I to lie! He kills my flesh; I kill
my soul. He in his power and anger slays the body; "the mouth that
lieth slayeth the soul." He slays the body; and die it must, though it
should not be slain; but the soul which iniquity slayeth not, the truth
receiveth for ever. Preserve then what thou canst preserve; and let
that perish which must perish sometime or other. Thou hast given an
answer then, but thou hast not solved the "All men are liars." Make
answer to him to this too, that he may not fancy that he has said
anything to persuade to lying, in bringing a testimony out of the Law;
so urging thee out of the Law against the Law. For it is written in the
Law, "Thou shalt not bear false witness;" [2714] and it is written in
the Law, "All men are liars." Recur then to that which I just lately
suggested, when I defined in words as best I could the "meek" man. He
is "meek" to whom in all things that he does well, nothing but God is
pleasing, and in all the evils which he suffers, God is not
displeasing. Make answer then to him who says, Lie, for it is written,
"All men are liars:" I will not lie, for it is written, "The mouth that
lieth slayeth the soul." I will not lie, because it is written, "Thou
shalt destroy them that speak lying." [2715] I will not lie, because it
is written, "Thou shalt not bear false witness." Though he whom I
displease by the truth harass my body with oppressions, I will give ear
to my Lord, "Fear not them which kill the body." [2716]
6. "How then are all men liars? What! Thou art not a man, I suppose?"
Answer quickly and truly. "And O that I may not be a man, that so I may
not be a liar." For see; "God looked down from heaven upon the children
of men, to see if there were any that did understand, and seek after
God. They are all gone out of the way, they are all together become
unprofitable: there is none that doeth good, no not even one." [2717]
Why? Because they wished to be sons of men. But in order that he might
deliver them from these iniquities, cure, heal, change, the sons of
men; "he gave them power to become the sons of God." [2718] What marvel
then! Ye were men, if we were the sons of men; ye were all men, and
were liars, for, "All men are liars." The grace of God came to you, and
"gave you power to become the sons of God." Hear the voice of My Father
saying, "I have said, Ye are gods; and ye are all the children of the
Most High." [2719] Since then they are men, and the sons of men, if
they are not the children of the Most High, they are liars, for, "all
men are liars." If they are the sons of God, if they have been redeemed
by the Saviour's grace, if purchased with His precious Blood, if born
again of water and of the Spirit, if predestinated to the inheritance
of heaven, then indeed are they children of God. And so thereby are
gods. What then would a lie have to do with thee? For Adam was a mere
man, Christ, man and God; God, the Creator of all creation. Adam a mere
man, the Man Christ, the Mediator with God, the Only Son of the Father,
the God-man. Lo, thou, O man, art far from God, and God is far above
man; between them the God-man placed Himself. Acknowledge Christ, and
by Him as Man ascend up to God.
7. Being then now reformed, and, if my words have been so blessed,
"meek," let us "hold fast our profession without wavering." Let us love
the law of God, that we may escape that which is written, "Woe unto the
world because of offences." Now I would say a few words about
"offences," of which the world is full, and how it is that offences
thicken, pressing troubles abound. The world [2720] is laid waste, the
winepress is trodden. Ah! Christians, heavenly shoot, ye strangers on
the earth, who seek a city in heaven, who long to be associated with
the holy Angels; understand that ye have come here on this condition
only, that ye should soon depart. Ye are passing on through the world,
endeavouring to reach Him who created it. Let not the lovers of the
world, who wish to remain in the world, and yet, whether they will or
no, are compelled to move from it; let them not disturb you, let them
not deceive nor seduce you. These pressing troubles are not offences.
Be ye righteous, and they will be only exercises. Tribulation comes; it
will be as ye choose it, either an exercise, or a condemnation. Such as
it shall find you to be, will it be. Tribulation is a fire; does it
find thee gold? it takes away the filth: does it find thee chaff? it
turns it into ashes. The pressing troubles then which abound are not
"offences." But what are "offences"? Those expressions, those words in
which we are thus addressed. "See what Christian times bring about;"
lo, these are the true offences. For this is said to thee, to this end,
that if thou love the world, thou mayest blaspheme Christ. And this he
saith to thee who is thy friend, and counsellor; and so "thine eye."
This he saith to thee who ministereth to thee, and shareth thy labours,
and so "thine hand." This he saith to thee it may be who supporteth
thee, who lifteth thee up from a low earthly state; and so "thy foot."
Cast them all aside, cut them off, throw them all away from thee;
consent not unto them. Answer such men, as he who was advised to give
false witness answered. So do thou answer too; say to the man who saith
to thee, "See, it is in Christian times that there are such pressing
troubles; that the whole world is laid waste;" answer him, "And this
Christ foretold me, before it came to pass."
8. For wherefore art thou disturbed? Thine heart is disturbed by the
pressing troubles of the world, as that ship was, in which Christ was
asleep. Lo! what is the cause, stout-hearted man, that thy heart is
disturbed? That ship in which Christ is asleep, [2721] is the heart in
which faith is asleep. For what new thing, what new thing, I ask, is
told thee, Christian? "In Christian times is the world laid waste, the
world is failing." Did not thy Lord tell thee, the world shall be laid
waste? Did not thy Lord tell thee, the world shall fail? Why when the
promise was made, didst thou believe, and art disturbed now, when it is
being completed? So then the tempest beats furiously against thine
heart; beware of shipwreck, awake up Christ. The Apostle says, "that
Christ may dwell in your hearts by faith." [2722] Christ dwelleth in
thee by faith. Present faith, is Christ present; waking faith, is
Christ awake; slumbering [2723] faith, is Christ asleep. Arise and stir
thyself; say, "Lord, we perish." See what the Heathen say to us; and
what is worse, what evil Christians say! Awake up, O Lord, we perish.
Let thy faith awake, and Christ begins to speak to thee. "Why art thou
troubled?' I told thee beforehand of all these things. I foretold them,
that when evils came, thou mightest hope for good things, that thou
mightest not faint in the evil." Wonderest thou that the world is
failing? Wonder that the world is grown old. It is as a man who is
born, and grows up, and waxes old. There are many complaints in old
age; the cough, the rheum, the weakness of the eyes, fretfulness, and
weariness. So then as when a man is old; he is full of complaints; so
is the world old; and is full of troubles. Is it a little thing that
God hath done for thee, in that in the world's old age, He hath sent
Christ unto thee, that He may renew thee then, when all is failing?
Dost thou not know that He notified this in the seed of Abraham? "The
seed of Abraham," says the Apostle, "which is Christ. He saith not, And
to seeds, as of many; but as of One, And to thy seed, which is Christ."
[2724] Therefore was there a son born to Abraham in his old age,
because in the old age of this world was Christ to come. He came when
all things were growing old, and made them new. As a made, created,
perishing thing, the world was now declining to its fall. It could not
but be that it should abound in troubles; He came both to console thee
in the midst of present troubles, and to promise thee everlasting rest.
Choose not then to cleave to this aged world, and to be unwilling to
grow young in Christ, who telleth thee, "The world is perishing, the
world is waxing old, the world is failing; is distressed by the heavy
breathing of old age. But do not fear, "Thy youth shall be renewed as
the eagle's." [2725]
9. See, they say, in Christian times it is that Rome perishes. Perhaps
Rome is not perishing; perhaps she is only scourged, not utterly
destroyed; perhaps she is chastened, not brought to nought. It may be
so; Rome will not perish, if the Romans do not perish. And perish they
will not if they praise God; perish they will if they blaspheme Him.
For what is Rome, but the Romans? For the question is not of her wood
and stones, of her lofty insulated [2726] palaces, and all her spacious
walls. All this was made only on this condition that it should fall
some other day. When man built it, he laid stone on stone; and when man
destroyed it, he removed stone from stone. Man made it, man destroyed
it. Is any injury done to Rome, because it is said, "She is falling"?
No, not to Rome, but to her builder perhaps. Do we then its builder any
injury, because we say, Rome is falling, which Romulus built? This
world itself will be burnt with fire, which God built. But neither does
what man has made fall to ruin, except when God wills it; nor what God
has made, except when He wills. For if the work of man fall not without
God's will, how can God's work fall by the will of man? Yet God both
made the world that was one day to fall for thee; and therefore made He
thee as one who was one day to die. Man himself, the city's ornament,
man himself, the city's inhabitant, ruler, governor, comes on this
condition that he may go, is born on this condition that he may die,
entered into the world on this condition that he may pass away; "Heaven
and earth shall pass away:" [2727] what wonder then if some time or
other there should be an end of a single city? And yet peradventure the
city's end is not come now; yet some time or other come it will. But
why does Rome perish amid the sacrifices of Christians? Why was her
mother Troy burnt amid the sacrifices of Heathens? The gods in whom the
Romans have placed all their hope, yea the Roman gods in whom the
Heathen Romans placed their hope, removed from the flames of Troy to
found Rome. These very gods of Rome were originally the gods of Troy.
Troy was burnt, and Æneas took the fugitive gods; yea rather himself a
fugitive he took away these senseless gods. For they could be carried
by the fugitive; but they could not flee away themselves. And coming
with these gods into Italy, with these false gods, he founded Rome. It
is too long to go through the whole story; yet would I briefly mention
what their own writings contain. An author of theirs well known to all
speaks thus; "As I have received the account, the Trojans who under the
guidance of Æneas were wandering about as fugitives without any settled
abode, originally built and inhabited Rome." [2728] So they had their
gods with them, they builded Rome in Latium, and there they placed the
gods to be worshipped, which before were worshipped in Troy. Juno is
introduced by their poet, incensed against Æneas and the fugitive
Trojans, saying,
"A race of wandering slaves abhorred by me,
With prosperous passage cuts the Tuscan sea,
To fruitful Italy their course they steer,
And for their vanquished gods, design new temples
there." [2729]
Now when these vanquished gods were carried into Italy, was it as a
protecting deity, or [2730] as a presage [2731] of their future fall?
"Love" therefore "the law of God, and nothing shall be an offence to
you." We pray you, we beseech you, we exhort you; be meek, sympathize
with the suffering, bear the weak; and on this occasion of the
concourse of so many strangers, and needy, and suffering people, let
your hospitality and your good works abound. Let but Christians do what
Christ enjoineth, and so will the Heathen blaspheme only to their own
hurt.
__________________________________________________________________
[2694] Ps. viii. 4.
[2695] Matt. xviii. 7.
[2696] Ps. cxix. 165.
[2697] Rom. ii. 13.
[2698] Gal. v. 6.
[2699] Ps. xxxvii. 11.
[2700] Ps. xciv. 12, 13.
[2701] Job ii. 9, Sept.
[2702] Job ii. 10, Sept.
[2703] 1 Cor. iii. 7.
[2704] Jas. iv. 6.
[2705] John i. 10.
[2706] 2 Cor. v. 19.
[2707] Matt. xviii. 8, 9.
[2708] Matt. xvi. 23.
[2709] Matt. xvi. 17.
[2710] Matt. iv. 6.
[2711] Ps. cxvi. 11.
[2712] Wisd. i. 11.
[2713] Corpus, dicis tu, premit: dico ego, perimit.
[2714] Deut. v. 20.
[2715] Ps. v. 6.
[2716] Matt. x. 28.
[2717] Ps. xiv. 2, 3.
[2718] John i. 12.
[2719] Ps. lxxxii. 6.
[2720] By the inundation of the Goths, Serm. lv. (cv. Ben.).
[2721] Matt. viii. 24.
[2722] Eph. iii. 17.
[2723] Oblita.
[2724] Gal. iii. 16.
[2725] Ps. ciii. 5.
[2726] Insulis.
[2727] Matt. xxiv. 35.
[2728] Sallust in Catil. 6.
[2729] Æn. i. 71, 2.
[2730] De Civit. Dei, lib. i. c. 3. Immo vero victos deos tanquam
præsides ac defensores colere, quid est aliud quam tenere non numina
bona sed omina mala?
[2731] Numen erat, an omen.
__________________________________________________________________
Sermon XXXII.
[LXXXII. Ben.]
On the words of the Gospel, Matt. xviii. 15, "If thy brother sin
against thee, go, shew him his fault between thee and him alone;" and
of the words of Solomon, he that winketh with the eyes deceitfully,
heapeth sorrow upon men; but he that reproveth openly, maketh peace.
1. Our Lord warns us not to neglect one another's sins, not by
searching out what to find fault with, but by looking out for what to
amend. For He said that his eye is sharp to cast out a mote out of his
brother's eye, who has not a beam in his own eye. Now what this means,
I will briefly convey to you, Beloved. A mote in the eye is anger; a
beam in the eye is hatred. When therefore one who has hatred finds
fault with one who is angry, he wishes to take a mote out of his
brother's eye, but is hindered by the beam which he carries in his own
eye. A mote is the beginning of a beam. For a beam in the course of its
growth, is first a mote. By watering the mote, you bring it to a beam;
by nourishing anger with evil suspicions, you bring it on to hatred.
2. Now there is a great difference between the sin of one who is angry,
and the cruelty of one who holds another in hatred. For even with our
children are we angry; but who is ever found to hate his children?
Among the very cattle too, the cow in a sort of weariness will
sometimes in anger drive away her sucking calf; but anon she embraces
it with all the affection of a mother. She is in a way disgusted with
it, when she butts at it; yet when she misses it, she will seek after
it. Nor do we discipline our children otherwise, than with a degree of
anger and indignation; yet we should not discipline them at all, but in
love to them. So far then is every one who is angry from hating; that
sometimes one would be rather convicted of hating, if he were not
angry. For suppose a child wishes to play in some river's stream, by
whose force he would be like to perish; if you see this, and patiently
suffer it, this would be hating; your patient suffering him, is his
death. How far better is it to be angry and correct him, than by not
being angry to suffer him to perish! Above all things then is hatred to
be avoided, and the beam to be cast out of the eye. Great is the
difference indeed between one's exceeding due limits in some words
through anger, which he afterwards wipes off by repenting of it; and
the keeping an insidious purpose shut up in the heart. Great, lastly,
the difference between these words of Scripture; "Mine eye is
disordered because of anger." [2732] Whereas of the other it is said,
"Whosoever hateth his brother is a murderer." [2733] Great is the
difference between an eye disordered, and clean put out. A mote
disorders, a beam puts clean out.
3. In order then that we may be able well to do and to fulfil what we
have been admonished of to-day, let us first persuade ourselves to
this, above all things to have no hate. For when there is no beam in
thine own eye, thou seest rightly whatever may be in thy brother's eye;
and art uneasy, till thou cast out of thy brother's eye what thou seest
to hurt it. The light that is in thee, doth not allow thee to neglect
thy brother's light. Whereas if thou hate, and wouldest correct him,
how dost thou improve his light, when thou hast lost thine own light?
For the same Scripture, where it is written, "Whosoever hateth his
brother is a murderer," hath expressly told us this also. "He that
hateth his brother is in darkness even until now." [2734] Hatred then
is darkness. Now it cannot but be, that he who hateth another, should
first injure himself. For him he endeavours to hurt outwardly, he lays
himself waste inwardly. Now in proportion as our soul is of more value
than our body, so much the more ought we to provide for it, that it be
not hurt. But he that hateth another, doth hurt his own soul. And what
would he do to him whom he hateth? What would he do? He takes away his
money, can he take his faith away? he wounds his good fame, can he
wound his conscience? Whatever injury he does, is but external; now
observe what his injury to himself is? For he who hateth another is an
enemy to himself within. But because he is not sensible of what harm he
is doing to himself, he is violent against another, and that the more
dangerously, that he is not sensible of the evil he is doing to
himself; because by this very violence he has lost the power of
perception. Thou art violent against thine enemy; by this violence of
thine he is spoiled, and thou art wicked. Great is the difference
between the two. He hath lost his money, thou thine innocence. Ask
which hath suffered the heavier loss? He hath lost a thing that was
sure to perish, and thou art become one who must now perish thyself.
4. Therefore ought we to rebuke in love; not with any eager desire to
injure, but with an earnest care to amend. If we be so minded, most
excellently do we practise that which we have been recommended to-day;
"If thy brother shall sin against thee, rebuke him between thee and him
alone." [2735] Why dost thou rebuke him? Because thou art grieved, that
he should have sinned against thee? God forbid. If from love of thyself
thou do it, thou doest nothing. If from love to him thou do it, thou
doest excellently. In fact, observe in these words themselves, for the
love of whom thou oughtest to do it, whether of thyself or him. "If he
shall hear thee, thou hast gained thy brother." Do it for his sake
then, that thou mayest "gain" him. If by so doing thou "gain" him,
hadst thou not done it, he would have been lost. How is it then that
most men disregard these sins, and say, "What great thing have I done?
I have only sinned against man." Disregard them not. Thou hast sinned
against man; but wouldest thou know that in sinning against man thou
art lost. If he, against whom thou hast sinned, have "rebuked thee
between thee and him alone," and thou hast listened to him, he hath
"gained" thee. What can "hath gained thee," mean; but that thou hadst
been lost, if he had not gained thee. For if thou wouldest not have
been lost, how hath he gained thee? Let no man then disregard it, when
he sins against a brother. For the Apostle saith in a certain place,
"But when ye sin so against the brethren, and wound their weak
conscience, ye sin against Christ;" [2736] for this reason, because we
have been all made members of Christ. How dost thou not sin against
Christ, who sinnest against a member of Christ?
5. Let no one therefore say, "I have not sinned against God, but
against a brother. I have sinned against a man, it is a trifling sin,
or no sin at all." It may be, thou sayest it is a trifling sin, because
it is soon cured. Thou hast sinned against a brother; give him
satisfaction, and thou art made whole. Thou didst a deadly thing
quickly, but quickly too hast thou found a remedy. Who of us, my
Brethren, can hope for the kingdom of heaven, when the Gospel says,
"Whosoever shall say to his brother, Thou fool, shall be in danger of
hell fire?" [2737] Exceeding terror! but behold in the same place the
remedy: "If thou bring thy gift to the altar, and there rememberest
that thy brother hath ought against thee, leave there thy gift before
the altar." [2738] God is not angry that thou deferrest to lay thy gift
upon the Altar. It is thee that God seeketh more than thy gift. For if
thou come with a gift to thy God, bearing an evil mind against thy
brother, He will answer thee, "Thou art lost, what hast thou brought
Me? Thou bringest thy gift, and thou art thyself no proper gift for
God. Christ seeketh him whom He hath redeemed with His Blood, more than
what thou hast found in thy barn." So then, "Leave there thy gift
before the altar, and go thy way, first be reconciled to thy brother,
and so thou shalt come and offer thy gift." Lo that "danger of hell
fire," how quickly dissolved it is! When thou wast not yet reconciled,
thou wast "in danger of hell fire;" once reconciled, thou offerest thy
gift before the altar in all security.
6. But men are easy and ready enough to inflict injuries, and hard to
seek for reconciliation. Ask pardon, says one, of him whom thou hast
offended, of him whom thou hast injured. He answers, "I will not so
humble myself." But now if thou despise thy brother, at least give ear
to thy God. "He that humbleth himself shall be exalted." [2739] Wilt
thou refuse to humble thyself, who hast already fallen? Great is the
difference between one who humbleth himself, and one who lieth on the
ground. Already dost thou lie on the ground, and wilt thou then not
humble thyself? Thou mightest well say, I will not descend; if thou
hadst first been unwilling to fall.
7. This then ought one to do who hath done an injury. And he who hath
suffered one, what ought he to do? What we have heard to-day, "If thy
brother shall sin against thee, rebuke him between thee and him alone."
[2740] If thou shall neglect this, thou art worse than he. He hath done
an injury, and by doing an injury, hath stricken himself with a
grievous wound; wilt thou disregard thy brother's wound? Wilt thou see
him perishing, or already lost, and disregard his case? Thou art worse
in keeping silence, than he in his reviling. Therefore when any one
sins against us, let us take great care, not for ourselves, for it is a
glorious thing to forget injuries; only forget thine own injury, not
thy brother's wound. Therefore "rebuke him between thee and him alone,"
intent upon his amendment, but sparing his shame. For it may be that
through shame-facedness he will begin to defend his sin, and so thou
wilt make him whom thou desirest to amend, still worse. "Rebuke him"
therefore "between him and thee alone. If he shall hear thee, thou hast
gained thy brother;" because he would have been lost, hadst thou not
done it. But "if he will not hear thee," that is, if he will defend his
sin as if it were a just action, "take with thee one or two more, that
in the mouth of two or three witnesses every word may be established;
and if he will not hear them, refer it to the Church; but if he will
not hear the Church, let him be unto thee as an heathen man and a
publican." [2741] Reckon him no more amongst the number of thy
brethren. But yet neither is his salvation on that account to be
neglected. For the very heathen, that is, the Gentiles and Pagans, we
do not reckon among the number of brethren; but yet are we ever seeking
their salvation. This then have we heard the Lord so advising, and with
such great carefulness enjoining, that He even added this immediately,
"Verily I say unto you, Whatsoever ye shall bind on earth, shall be
bound in heaven; and whatsoever ye shall loose on earth, shall be
loosed in heaven." [2742] Thou hast begun to hold thy brother for a
publican; "thou bindest him on earth;" but see that thou bind him
justly. For unjust bonds justice doth burst asunder. But when thou hast
corrected, and been "reconciled to thy brother," thou hast "loosed him
on earth." And when "thou shalt have loosed him on earth, he shall be
loosed in heaven also." Thus thou doest a great thing, not for thyself,
but for him; for a great injury had he done, not to thee, but to
himself.
8. But since this is so, what is that which Solomon says, and which we
heard first to-day out of another lesson, "He that winketh with the
eyes deceitfully, heapeth sorrow upon men; but he that reproveth
openly, maketh peace"? [2743] If then "he that reproveth openly, maketh
peace;" how "rebuke him between him and thee alone"? We must fear, lest
the divine precepts should be contrary to one another. But no: let us
understand that there is the most perfect agreement in them, let us not
follow the conceits of certain vain ones, [2744] who in their error
think that the two Testaments in the Old and New Books are contrary to
each other; that so we should think that there is any contradiction
here, because one is in the book of Solomon, and the other in the
Gospel. For if any one unskilful in, and a reviler of the divine
Scriptures, were to say, "See where the two Testaments contradict each
other. The Lord saith, Rebuke him between him and thee alone.' Solomon
saith, He that reproveth openly maketh peace.'" Doth not the Lord then
know what He hath commanded? Solomon would have the sinners' hard
forehead bruised: Christ spareth his shame who blushes for his sins.
For in the one place it is written, "He that reproveth openly maketh
peace;" but in the other, "Rebuke him between him and thee alone;" not
"openly," but apart and secretly. But wouldest thou know, whosoever
thou art that thinkest such things, that the two Testaments are not
opposed to each other, because the first of these passages is found in
the book of Solomon, and the other in the Gospel? Hear the Apostle. And
surely the Apostle is a Minister of the New Testament. Hear the Apostle
Paul then, charging Timothy, and saying, "Them that sin rebuke before
all, that others also may fear." [2745] So then not the book of
Solomon, but an Epistle of Paul the Apostle seems to be at issue with
the Gospel. Let us then without any [2746] prejudice to his honour lay
aside Solomon for a while; let us hear the Lord Christ and His servant
Paul. What sayest Thou, O Lord? "If thy brother sin against thee,
rebuke him between him and thee alone." What sayest thou, O Apostle?
"Them that sin rebuke before all, that others also may fear." What are
we about? Are we listening to this controversy as judges? That be far
from us. Yea, rather as those whose place is under the Judge, let us
knock, that we may obtain, that it be opened to us; let us fly beneath
the wings of our Lord God. For He did not speak in contradiction to His
Apostle, seeing that He Himself spoke "in" him also, as he says, "Would
ye receive a proof of Christ, who speaketh in me?" [2747] Christ in the
Gospel, Christ in the Apostle: Christ therefore spake both; one by His
own Mouth, the other by the mouth of His herald. For when the herald
pronounces anything from the tribunal, it is not written in the
records, "the herald said it;" but he is written as having said it, who
commanded the herald what to say.
9. Let us then so give ear to these two precepts, Brethren, as that we
may understand them, and let us settle ourselves in peace between them
both. Let us but be in agreement with our own heart, and Holy Scripture
will in no part disagree with itself. It is entirely true, both
precepts are true; but we must make a distinction, that sometimes the
one, sometimes the other must be done; that sometimes a brother must be
"reproved between him and thee alone," sometimes a brother "must be
reproved before all, that others also may fear." If we do sometimes the
one, and sometimes the other, we shall hold fast the harmony of the
Scriptures, and shall not err in fulfilling and obeying them. But a man
will say to me, "When am I to do this one, and when the other? lest I
reprove between me and him alone,' when I ought to reprove before all;'
or reprove before all,' when I ought to reprove in secret."
10. You will soon see, Beloved, what we ought to do, and when; only I
would we may not be slow to practise it. Attend and see: "If thy
brother sin against thee, rebuke him between him and thee alone." Why?
Because it is against thee that he hath sinned. What is that, "hath
sinned against thee"? Thou knowest that he hath sinned. For because it
was secret when he sinned against thee, seek for secresy, when thou
dost correct his sin. For if thou only know that he hath sinned against
thee, and thou wouldest "rebuke him before all," thou art not a
reprover, but a betrayer. Consider how that "just man" Joseph spared
his wife with such exceeding kindness, in so great a crime as he had
suspected her of, before he knew by whom she had conceived; because he
perceived that she was with child, and he knew that he had not come in
unto her. There remained then an unavoidable [2748] suspicion of
adultery, and yet because he only had perceived, he only knew it, what
does the Gospel say of him? "Then Joseph being a just man, and not
willing to make her a public example." [2749] The husband's grief
sought no revenge; he wished to profit, not to punish the sinner. "And
not willing to make her a public example, he was minded to put her away
privily." But while he thought on these things, "behold, the Angel of
the Lord appeared unto him," [2750] in sleep; and told him how it was,
that she had not defiled her husband's bed, but that she had conceived
of the Holy Ghost the Lord of them both. Thy brother then hath sinned
against thee; if thou alone know it, then hath he really sinned against
thee alone. For if in the hearing of many he hath done thee an injury,
he hath sinned against them also whom he hath made witnesses of his
iniquity. For I tell you, my dearly beloved Brethren, what you can
yourselves recognise in your own case. When any one does my brother an
injury in my hearing, God forbid that I should think that injury
unconnected with myself. Certainly he has done it to me also; yea to me
the rather, to whom he thought what he did was pleasing. Therefore
those sins are to be reproved before all, which are committed before
all; they are to be reproved with more secresy, which are committed
more secretly. Distinguish times, and Scripture is in harmony with
itself.
11. So let us act; and so must we act not only when the sin is
committed against ourselves, but when the sin is so committed by any
one as that it is unknown by the other. In secret ought we to rebuke,
in secret to reprove him; lest if we would reprove him publicly, we
should betray the man. We wish to rebuke and reform him; but what if
his enemy is looking out to hear something that he may punish? For
example, a Bishop knows of some one who has killed another, and no one
else knows of him. I wish to reprove him publicly; but thou art seeking
to prosecute him. [2751] Decidedly then I will neither betray him, nor
neglect him; I will reprove him in secret; I will set the judgment of
God before his eyes; I will alarm his bloodstained conscience; I will
persuade him to repentance. With this charity ought we to be endued.
And hence men sometimes find fault with us, as if we do not reprove; or
they think that we know what we do not know, or that we hush up what we
know. And it may be that what thou knowest, I know also but I will not
reprove in thy presence I because I wish to cure, not to act informer.
There are men who commit adultery in their own houses, they sin in
secret, sometimes they are discovered to us by their own wives,
generally through jealousy, sometimes as seeking their husband's
salvation; in such cases we do not betray them openly, but reprove them
in secret. Where the evil has happened, there let the evil die. Yet do
we not neglect that wound; above all things showing the man who is in
such a sinful state, and bears such a wounded conscience, that that is
a deadly wound which they who suffer from, sometimes by an
unaccountable perverseness despise; and seek out testimonies in their
favour, I know not whence, null certainly and void, saying, "God careth
not for sins of the flesh." [2752] Where is that then which we have
heard to-day, "Whoremongers and adulterers God will judge"? [2753] Lo!
whosoever thou art that labourest under such a disease attend. Hear
what God saith; not what thine own mind, in indulgence to thine own
sins, may say, or what thy friend, thine enemy rather and his own too,
bound in the same bond of iniquity with thee may say. Hear then what
the Apostle saith; "Marriage is honourable in all, and the bed
undefiled. But whoremongers and adulterers God will judge."
12. Come then, Brother, be reformed. Thou art afraid lest thine enemy
should prosecute thee; and art thou not afraid lest God should judge
thee? Where is thy faith? Fear whilst there is the time for fear. Far
off indeed is the day of judgment; but every man's last day cannot be
far off; for life is short. And since this shortness is ever uncertain,
thou knowest not when thy last day may be. Reform thyself today,
because of to-morrow. Let the reproof in secret be of service to thee
now. For I am speaking openly, yet do I reprove in secret. I knock at
the ears of all; but I accost [2754] the consciences of some. If I were
to say, "Thou adulterer, reform thyself;" perhaps in the first place I
might say what I had no knowledge of; perhaps suspect on a rash hearsay
report. I do not then say, "Thou adulterer, reform thyself;" but
"whosoever thou art among this people who art an adulterer, reform
thyself." So the reproof is public; the reformation secret. This I
know, that whoso feareth, will reform himself.
13. Let no one say in his heart, "God careth not for sins of the
flesh." "Know ye not," saith the Apostle, "that ye are the temple of
God, and the Spirit of God dwelleth in you? If any man defile the
temple of God, him will God destroy." [2755] "Let no man deceive
himself." But perhaps a man will say, "My soul is the temple of God,
not my body," and will add this testimony also, "All flesh is as grass,
and all the glory of man as the flower of grass." [2756] Unhappy
interpretation! conceit meet for punishment! The flesh is called grass,
because it dies; but take thou heed that that which dies for a time,
rise not again with guilt. Wouldest thou ascertain a plain judgment on
this point also? "Know ye not," says the same Apostle, "that your body
is the temple of the Holy Ghost which is in you, which ye have of God?"
[2757] Do not then any longer disregard sins of the body; seeing that
your "bodies are the temples of the Holy Ghost which is in you, which
ye have of God." If thou didst disregard a sin of the body, wilt thou
disregard a sin which thou committest against a temple? Thy very body
is a temple of the Spirit of God within thee. Now take heed what thou
doest with the temple of God. If thou wert to choose to commit adultery
in the Church within these walls, what wickedness could be greater? But
now thou art thyself the temple of God. In thy going out, in thy coming
in, as thou abidest in thy house, as thou risest up, in all thou art a
temple. Take heed then what thou doest, take heed that thou offend not
the Indweller of the temple, lest He forsake thee, and thou fall into
ruins. "Know ye not," he says, "that your bodies" (and this the Apostle
spake touching fornication, that they might not think lightly of sins
of the body) "are the temples of the Holy Ghost which is in you, which
ye have of God, and ye are not your own?" For "ye have been bought with
a great [2758] price." If thou think so lightly of thine own body, have
some consideration for thy price.
14. I know, and as I do every one knows, who has used a little more
than ordinary consideration, that no man who has any fear of God omits
to reform himself in obedience to His words, but he who thinks that he
has longer time to live. This it is which kills so many, while they are
saying, "To-morrow, To-morrow;" and suddenly the door is shut. He
remains outside with the raven's croak, [2759] because he had not the
moaning of the dove. "To-morrow, To-morrow;" is the raven's croak. Moan
plaintively as the dove, and beat thy breast; but whilst thou art
inflicting blows on thy breast, be the better for the beating; lest
thou seem not to beat thy conscience, but rather with blows to harden
it, and make an evil conscience more unyielding instead of better. Moan
with no fruitless moaning. For it may be thou art saying to thyself,
"God hath promised me forgiveness, whenever I reform myself I am
secure; I read the divine Scripture, "In the day that the wicked man
turneth away from his wickedness, and doeth that which is lawful and
right, I will forget all his iniquities." [2760] I am secure then,
whenever I reform myself, God will give me pardon for my evil deeds."
What can I say to this? Shall I lift up my voice against God? Shall I
say to God, Do not give him pardon? Shall I say, This is not written,
God hath not promised this? If I should say ought of this, I should say
falsely. Thou speakest well and truly; God hath promised pardon on thy
amendment, I cannot deny it; but tell me, I pray thee; see, I consent,
I grant, I acknowledge that God hath promised thee pardon, but who hath
promised thee a to-morrow? Where thou dost read to me that thou shalt
receive pardon, if thou reform thyself; there read to me how long thou
hast to live. Thou dost confess, "I cannot read it there." Thou knowest
not then how long thou hast to live. Reform thyself, and so be always
ready. Be not afraid of the last day, as a thief, who will break up thy
house as thou sleepest; but awake and reform thyself to-day. Why dost
thou put it off till to-morrow? If thy life is to be a long one, let it
be both long and good. No one puts off a good dinner, because it is to
be a long one, and dost thou wish to have a long evil life? Surely if
it is to be long, it will be all the better if it be good; if it is to
be short, it is well that its good be as long as possible. [2761] But
men neglect their life to such a degree, as that they are unwilling to
have anything bad except it. You buy a farm, and you look out for a
good one; you wish to marry a wife, you choose a good one; you wish for
the birth of children, and you long for good ones; you bargain for
shoes, and you do not wish for bad ones; and yet a bad life you [2762]
do love. How hath thy life offended thee, that thou art willing to have
it only bad; that amid all thy good things thou shouldest thyself alone
be evil?
15. So then, my Brethren, if I should wish to reprove any of you
individually in secret, perhaps he would listen to me. I reprove many
of you now in public; all praise me; may some give attentive heed to
me! I have no love for him who praises me with his voice, and with his
heart despises me. For when thou dost praise, and not reform thyself,
thou art a witness against thyself. If thou art evil, and thou art
pleased with what I say, be displeased with thyself; because if thou
art displeased with thyself as being evil, when thou dost reform, thou
wilt be well pleased with thyself, which if I mistake not I said the
day before yesterday. In all my words I set a mirror before you. Nor
are they my words, but I speak at the bidding of the Lord, by whose
terrors I refrain from keeping silence. For who would not rather choose
to keep silence, and not to give account for you? But now I have
undertaken the burden, and I cannot, and I ought not to shake it off my
shoulders. When the Epistle to the Hebrews was being read, my Brethren,
ye heard, "Obey them that have the rule over you, and submit
yourselves; for they watch for your souls, as they that must give
account, that they may do it with joy, and not with grief; for that is
unprofitable for you." [2763] When do we it with joy? When we see man
making progress in the words of God. When does the labourer in the
field work with joy? When he looks at the tree, and sees the fruit;
when he looks at the crop, and sees the prospect of abundance of corn
in the floor; when he sees that he has not laboured in vain, has not
bowed his back, and bruised his hands, and endured the cold and heat in
vain. This is what he says, "That they may do it with joy, and not with
grief; for that is unprofitable for you." Did he say, "unprofitable for
them"? No. He said, "unprofitable for you." For when those who are set
over you are saddened at your evil deeds, it is profitable for them;
their very sadness is profitable for them; but it is unprofitable for
you. But we do not wish that anything should be profitable for us,
which for you is unprofitable. Let us then, Brethren, do good together
in the Lord's field; that at the reward we may rejoice together.
__________________________________________________________________
[2732] Ps. vi. 8, Sept. (7, English version).
[2733] 1 John iii. 15.
[2734] 1 John ii. 9.
[2735] Matt. xviii. 15.
[2736] 1 Cor. viii. 12.
[2737] Matt. v. 22.
[2738] Matt. v. 23, 24.
[2739] Luke xiv. 11.
[2740] Matt. xviii. 15.
[2741] Matt. xviii. 16, 17.
[2742] Matt. xviii. 18.
[2743] Prov. x. 10, Sept.
[2744] The Manichees.
[2745] 1 Tim. v. 20.
[2746] Injuria.
[2747] 2 Cor. xiii. 3.
[2748] Certa.
[2749] Matt. i. 19.
[2750] Matt. i. 20.
[2751] Inscribere.
[2752] Vide Serm. ccxxiv. (2).
[2753] Heb. xiii. 4.
[2754] Convenio.
[2755] 1 Cor. iii. 16, 17.
[2756] 1 Pet. i. 24.
[2757] 1 Cor. vi. 19.
[2758] Vulgate.
[2759] Serm. ccxxiii. 4. Enarr. in Ps. cii. 16.
[2760] Ezek. xviii. 21, 22.
[2761] Bene factum est, ut bona produceretur.
[2762] Serm. xxii. (lxxii. Ben.) 5 (iv.).
[2763] Heb. xiii. 17.
__________________________________________________________________
Sermon XXXIII.
[LXXXIII. Ben.]
On the words of the Gospel, Matt. xvii. 21, "How oft shall my brother
sin against me," etc.
1. Yesterday the holy Gospel warned us not to neglect the sins of our
brethren: "But if thy brother shall sin against thee, rebuke him
between him and thee alone. If he shall hear thee, thou hast gained thy
brother. But if he shall refuse to hear thee, take with thee two or
three more; that in the mouth of two or three witnesses, every word may
be established. And if he shall neglect to hear them too, tell it to
the Church. But if he shall neglect to hear the Church, let him be unto
thee as an heathen man and a publican." [2764] To-day also the section
which follows, and which we heard when it was read, relates to the same
subject. For when the Lord Jesus had said this to Peter, he went on to
ask his Master, how often he should forgive a brother who had sinned
against him; and he enquired whether seven times would be enough. "The
Lord answered him, Not only seven times, but seventy times seven."
[2765] Then he added a parable very full of terror: That the "kingdom
of heaven is like unto an householder, which took account with his
servants; among whom he found one that owed ten thousand talents. And
when he commanded all that he had, and all his family, and himself to
be sold, and the debt to be paid, he fell down at his lord's feet,"
[2766] and prayed for delay, and obtained [2767] entire remission. For
as we have heard, "His lord was moved with compassion, and forgave him
all the debt." Then that man free from his debt, but a bondslave of
iniquity, after he had gone out from the presence of his lord, found in
his turn a debtor of his own, who owed him, not ten thousand talents,
the sum which had been remitted to him, but a hundred denarii; and "he
began to drag him by the throat, and say, Pay me that thou owest."
[2768] Then he besought his fellow-servant as he had done his lord; but
he did not find his fellow-servant such a man as the other had found
his lord. He not only would not forgive him the debt; but he did not
even grant him a delay. He hurried him along with great violence [2769]
to make him pay, he who had been but just now set free from his debt to
his lord. His fellow-servants were displeased; and "went and told their
lord what was done;" and the lord summoned his servant to his presence,
and said to him, "O thou wicked servant, when thou didst owe me so
great a debt, in pity to thee I forgave thee all. Shouldest not thou
also have had compassion on thy fellow-servant, even as I had pity on
thee?" [2770] And he commanded that all which he had forgiven him
should be paid.
2. It is then for our instruction that He put forth this parable, and
by this warning He would save us from perishing. "So," said He, "shall
My heavenly Father do also unto you, if ye from your hearts forgive not
every one his brother their trespasses." [2771] Lo, Brethren, the thing
is plain, useful is the admonition, and a wholesome obedience is by all
means due, that what hath been bidden may be fulfilled. For every man
is at once God's debtor, and hath also some brother a debtor to
himself. For who is there who is not God's debtor, but he in whom there
can be found no sin? And who is there who hath not a brother his
debtor, but he against whom no one hath sinned? Think you that any one
among mankind can be found, who is not himself bounden to his brother
by some sin? So then every man is a debtor, yet having himself his own
debtors too. The righteous God therefore appointeth a rule for thee
toward thy debtor, which He also will observe with His. For two works
of mercy are there, which deliver us, which the Lord hath Himself
briefly laid down in the Gospel: "Forgive, and ye shall be forgiven:
give, and it shall be given unto you." [2772] "Forgive, and ye shall be
forgiven," relates to pardoning. "Give, and it shall be given unto
you," relates to doing kindnesses. As to what He saith of pardoning,
thou both wishest thy sin to be pardoned thee, and thou hast another
whom thou mayest pardon. Again, as to the doing kindnesses; a beggar
asks of thee, and thou art God's beggar. For we are all when we pray
God's beggars; we stand, yea rather we fall prostrate before the door
of the Great Householder, we groan in supplication wishing to receive
something; and this something is God Himself. What does the beggar ask
of thee? Bread. And what dost thou ask of God, but Christ, who saith,
"I am the living Bread which came down from heaven"? [2773] Would you
be forgiven? Forgive. "Forgive, and it shall be forgiven you." Would
you receive? "Give, and it shall be given unto you."
3. But now hear what in so plain a precept I may cause a difficulty. In
this question of forgiveness when pardon is asked, and it is due from
him who should grant it, it may be a difficulty to us as it was to
Peter. "How often ought I to forgive? Is up to seven times sufficient?"
"It is not sufficient," saith the Lord, "I say not unto thee, Until
seven times; but, Until seventy times seven." [2774] Now reckon up how
often thy brother hath sinned against thee. If thou canst reach the
seventy-eighth fault, so as to get beyond the seventy times seven, then
set about revenge. Is this then what He really means, and is it really
so, that if he shall sin "seventy times seven," thou shouldest forgive
him; but if he shall sin seventy times and eight, it should then be
lawful for thee not to forgive? Nay I am bold to say, that if he should
even sin seventy-eight times, thou must forgive. Yea, as I have said,
if he shall sin seventy-eight times, forgive. And if he sin a hundred
times, forgive. And why need I say, so and so often? In one word,
[2775] as often as he shall sin, forgive him. Have I then taken upon me
to overpass the measure of my Lord? He fixed the limit of forgiveness
in the number seventy-seven; shall I presume to overleap this limit? It
is not so, I have not presumed to go at all beyond. I have heard the
Lord Himself speaking in His Apostle where there is no measure or
number fixed. For He says, "Forgiving one another, if any man have a
quarrel against any, as God in Christ hath forgiven you." [2776] Here
you have the rule. If Christ have forgiven thee thy sins "seventy times
and seven" only, if He have pardoned up to this point, and refused to
pardon beyond it; then do thou also fix this limit, and be loth to
forgive beyond it. But if Christ hath found thousands of sins upon
sins, and hath yet forgiven all; withdraw not then thy mercy, but ask
the forgiveness of that large number. For it was not without a meaning
that the Lord said "seventy times seven;" forasmuch as there is no
trespass whatever which thou oughtest not to forgive. See this servant
in the parable, who being a debtor was found to have a debtor, owed ten
thousand talents. And I suppose that ten thousand talents are at least
ten thousand sins. For I will not say how but one talent will include
all sins. But how much did the other servant owe him? He owed a hundred
denarii. Now is not this more than "seventy and seven"? And yet the
Lord was wroth, because he did not forgive him. For not only is a
hundred more than "seventy-seven;" but a hundred denarii, perhaps are a
thousand" asses." But what was this to ten thousand talents?
4. And so let us be ready to forgive all the trespasses which are
committed against us, if we desire to be forgiven. For if we consider
our sins, and reckon up what we do in deed, what by the eye, what by
the ear, what by thought, what by numberless movements; I know not
whether we so much as sleep without a talent. And therefore do we daily
beg, daily knock at the ears of God by prayer, daily prostrate
ourselves and say, "Forgive us our debts, as we forgive our debtors."
[2777] What debts of thine? All, or a certain part? Thou wilt answer,
All. So then do thou with thy debtor. This then is the rule thou layest
down, this the condition thou speakest of; this the covenant and
agreement thou dost mention when thou prayest, saying, "Forgive us, as
we forgive our debtors."
5. What then, Brethren, is the meaning of "seventy times seven"? Hear,
for it is a great mystery, a wonderful sacrament. When the Lord was
baptized, the Evangelist St. Luke has in that place commemorated His
generations in the regular order, series, and line in which they had
come down to that generation in which Christ was born. Matthew begins
at Abraham, [2778] and comes down to Joseph in a descending order; but
Luke begins to reckon in an ascending order. Why does the one reckon in
a descending, and the other in an ascending order? Because Matthew set
forth the generation of Christ by which He came down to us; and so he
began to reckon when Christ was born in a descending order. [2779]
Whereas, because Luke begins to reckon when Christ was baptized; in
this is the beginning of ascension, he begins to reckon in an ascending
order, and in his reckoning he has completed seventy-seven generations.
[2780] With whom did he begin his reckoning? Observe with whom? He
began to reckon from Christ up to Adam himself, who was the first
sinner, and who begat us with the bond of sin. He reckoned up to Adam,
and so there are reckoned seventy-seven generations; that is, from
Christ up to Adam and from Adam up to Christ are the aforesaid
seventy-seven generations. So then if no generation was omitted, there
is no exemption of any trespass which ought not to be forgiven. For
therefore did he reckon up his seventy-seven generations, which number
the Lord mentioned as to the forgiveness of sins; since he begins to
reckon from the baptism, wherein all sins are remitted.
6. And, Brethren, observe in this a yet greater mystery. [2781] In the
number seventy-seven is a mystery of the remission of sins. So many are
the generations found to be from Christ to Adam. Now then, ask with
somewhat more careful diligence for the secret meaning of this number,
and enquire into its hidden meaning; with more careful diligence knock,
that it may be opened unto thee. Righteousness consists in the
observance of the Law of God: true. For the Law is set forth in ten
precepts. Therefore it was that the servant in the parable "owed ten
thousand talents." This is that memorable Decalogue written by the
finger of God, and delivered to the people by Moses, the servant of
God. He "owed" then "ten thousand talents;" which signifies all sins,
with reference to the number of the Law. And the other "owed a hundred
denarii;" derived equally from the same number. For a hundred times a
hundred make ten thousand; and ten times ten make a hundred. And the
one "owed ten thousand talents," and the other ten times ten denarii.
For there was no departure from the number [2782] of the law, and in
both numbers you will find every kind of sin included. Both are
debtors, and both implore and beg for pardon; but the wicked,
ungrateful servant would not repay what he had received, would not
grant the mercy which had been undeservedly accorded to him.
7. Consider then, Brethren; every man begins from Baptism; he goes out
free, the "ten thousand talents" are forgiven him; and when he goes
out, he will soon find some fellow-servant his debtor. Let him note
then, what sin itself is; [2783] for the number eleven is the
transgression of the law. For the law is ten, sin eleven. For the law
is denoted by ten, sin by eleven. Why is sin denoted by eleven? Because
to get to eleven, there is the transgression of the ten. [2784] But the
due limit is fixed in the law; and the transgression of it is sin. Now
when you have passed beyond the ten, you come to eleven. This high
mystery was figured out when the tabernacle was commanded to be built.
There are many things mentioned there in number, which are a great
mystery. [2785] Among the rest, curtains of haircloth were ordered to
be made not ten, but eleven; [2786] because by haircloth is signified
the confession of sins. Now what do you require more? Would you know
how that all sins are contained in this number "seventy-seven"? Seven
then is usually put for a whole; because in seven days the revolution
of time is completed, and when the seventh is ended, it returns to the
first again, that the same revolution may be continued. In such
revolutions whole ages pass away: yet there is no departure from the
number seven. For He spoke of all sins, when He said "seventy times
seven;" for multiply that eleven seven times, and it makes
seventy-seven. Therefore would He have all sins forgiven, for He marked
them out by the number" seventy-seven." Let no one then retain against
himself by refusing to forgive, lest it be retained against him, when
he prayeth. For God saith, "Forgive, and thou shalt be forgiven." For I
have forgiven thee first; do thou at least forgive after that. For if
thou wilt not forgive, I will call thee back, and put upon thee again
all that I had remitted to thee. For the Truth doth not speak falsely;
Christ neither deceiveth, nor is deceived, and He hath said at the
close of the parable, "So likewise shall your Father which is in heaven
do unto you." [2787] Thou findest a Father, imitate thy Father. For if
thou wilt not imitate Him, thou art devising [2788] to be disinherited.
"So likewise" then "shall My heavenly Father do also unto you, if ye
from your hearts forgive not every one his brother their trespasses."
Say not with the tongue, "I forgive," and put off to forgive in the
heart; for by His threat of vengeance God showeth thee thy punishment.
God knoweth where thou speakest. Man can hear thy voice; God looketh
into thy conscience. If thou sayest, I forgive; forgive. Better is it
that thou shouldest be violent in words, and forgive in the heart, than
in words be soft, and in the heart relentless.
8. Now then unruly boys will beg, and take it [2789] hard to be beat
taking exception against [2790] us when we wish to chastise them after
this fashion. "I have sinned, but forgive me." Well, I have forgiven,
and he sins again. "Forgive me," he cries, and I have forgiven him. He
sins a third time. "Forgive me," he cries, and a third time I have
forgiven him. Now then the fourth time let him be beat. And he will
say, "What! have I tired you out to seventy-seven times?" Now if by
such exceptions the severity of discipline sleep, upon the suppression
of discipline wickedness will rage with impunity. What then is to be
done? Let us reprove with words, and if need be with scourges; but let
us withal forgive the sin, and cast away the remembrance of it from the
heart. For therefore did the Lord add, "from your hearts," that though
through affection discipline be exercised, gentleness might not depart
out of the heart. For what is so kind and gentle as the surgeon with
his knife? He that is to be cut cries, yet cut he is; he that is to be
cauterized cries, but cauterized he is. This is not cruelty; on no
account let that surgeon's treatment be called cruelty. Cruel he is
against the wounded part that the patient may be cured; for if the
wound be softly dealt with, the man is lost. Thus then would I advise,
my Brethren, that we love our brethren, howsoever they may have sinned
against us; that we let not affection toward them depart out of our
hearts, and that when need is, we exercise discipline toward them; lest
by the relaxation of discipline, wickedness increase, and we begin to
be accused on God's behalf, for it has been read to us, "Them that sin
rebuke before all, that others also may fear." [2791] Certainly, if
one, as is the only true way, distinguishes the times, and so solves
the question, all is true. If the sin be in secret, rebuke it in
secret. If the sin be public and open, rebuke it publicly that the
sinner may be reformed; and "that others also may fear."
__________________________________________________________________
[2764] Matt. xviii. 15-17.
[2765] Matt. xviii. 22.
[2766] Matt. xviii. 23-26.
[2767] Meruit.
[2768] Matt. xviii. 28.
[2769] Contortum.
[2770] Matt. xviii. 31-33.
[2771] Matt. xviii. 35.
[2772] Luke vi. 37, 38.
[2773] John vi. 51.
[2774] Matt. xviii. 21, 22.
[2775] Vid. Serm. lxiv. (cxiv. Ben.) 1.
[2776] Col. iii. 13; Eph. iv. 32.
[2777] Matt. vi. 12.
[2778] Matt. i. 1.
[2779] Vid. Serm. i. (li. Ben.) 31-5 (xxi.-iv.).
[2780] Luke iii. 23, etc.
[2781] Sacramentum.
[2782] Legitimo numero.
[2783] Observet ergo ipsum peccatum.
[2784] Vid. Serm. i. (li. Ben.) 34 (xxiii.).
[2785] In magno sacramento.
[2786] Exod. xxvi. 7. Cilicina; trichinas, Sept.
[2787] Matt. xviii. 35.
[2788] Disponis.
[2789] Nolunt.
[2790] Præscribunt.
[2791] 1 Tim. v. 20.
__________________________________________________________________
Sermon XXXIV.
[LXXXIV. Ben.]
On the words of the Gospel, Matt. xix. 17, "If thou wouldest enter into
life, keep the commandments."
1. The Lord said to a certain young man, "If thou wilt enter into life,
keep the commandments." [2792] He did not say, "If thou wilt enter into
life eternal," but "If thou wilt enter into life;" laying down that as
life, which is to be life eternal. Let us first then set forth the
value of the love of this life. For even this present life, under
whatever circumstances, is loved; and men fear and dread to end it of
whatever kind it be; however full of trouble and misery. Hence may we
see, hence consider, how the life eternal should be loved; when this
life so miserable, and which must sometime come to an end, is loved so
much. Consider, Brethren, how greatly should that life be loved, where
thou wilt never end life. Thou dost love, it seems, this present life,
where thou dost labour so much, hastest to and fro, art busy, sufferest
fatigue; yea scarcely to be enumerated are the necessities of this
miserable life; sowing, ploughing, clearing the ground, sailing,
grinding, cooking, weaving; and after all these things thou hast to end
thy life. See the evils thou dost suffer in this miserable life, which
thou lovest; and dost thou think that thou shalt always live, and never
die? Temples, stones, marbles, joined so strongly together with iron
and lead, fall into ruin for all their strength; and does a man suppose
that he shall never die? Learn then, Brethren, to seek for eternal
life, where you will not endure all this, but will reign with God for
ever. "For he who wisheth life," as the Prophet says, "loveth to see
good days." [2793] For in evil days death is rather wished for than
life. Do we not hear and see men when they are involved in some
tribulations and distresses, in law-suits or sicknesses and they see
that they are in travail, do we not hear them saying nothing else but,
"O God, send me death, hasten my days"? Yet when sickness comes, they
run about, and physicians are fetched, and money and rewards are
promised. Death himself says to thee, "Lo, here I am, whom but a little
while ago thou wert asking of the Lord, why wouldest thou fly from me
now? I have found thee to be a self-deceiver, and a lover of this
miserable life."
2. But as concerning these days which we are passing now, the Apostle
says, "Redeeming the time, because the days are evil." [2794] Are not
these days indeed evil which we spend in this corruptible flesh, in or
under so heavy a load of the corruptible body, amid so great
temptations, amid so great difficulties, where there is but false
pleasure, no security of joy, a tormenting fear, a greedy covetousness,
a withering sadness? Lo, what evil days! yet no one is willing to end
these same evil days, and hence men earnestly pray God that they may
live long. Yet what is it to live long, but to be long tormented? What
is it to live long, but to add evil days to evil days? When boys are
growing up, it is as if days are being added to them; whereas they do
not know that they are being diminished; and their very reckoning is
false. For as we grow in up, the number of our days rather diminishes
than increases. Appoint for any man at his birth, for instance, eighty
years; every day he lives, he diminishes somewhat of that sum. Yet
silly men rejoice at the oft-recurring birthdays, both of themselves
and their children. O sensible man! If the wine in thy bottle is
diminished, thou art sad; days art thou losing, and art thou glad?
These days then are evil; and so much the more evil, in that they are
loved. This world is so alluring, that no one is willing to finish a
life of sorrow. For the true, the blessed life is this, when we shall
rise again, and reign with Christ. For the ungodly too shall rise again
but to go into the fire. Life then is there again, but that which is
blessed. And blessed life there can be none but that which is eternal,
where are "good days;" and those not many days, but one day. They are
called "days" after the custom of this life. That day knows no rising,
it knows no setting. To that day there succeeds no to-morrow; because
no yesterday precedes it. This day, or these days, and this life, this
true life, have we in promise. It is then the reward of a certain work.
So if we love the reward, let us not fail in the work; and so shall we
reign with Christ for ever.
__________________________________________________________________
[2792] Matt. xix. 17.
[2793] Ps. xxxiv. 12, Vulgate.
[2794] Eph. v. 16.
__________________________________________________________________
Sermon XXXV.
[LXXXV. Ben.]
On the words of the Gospel, Matt. xix. 17, "If thou wouldest enter into
life, keep the commandments."
1. The Gospel lesson which has now sounded in our ears, Brethren,
requires rather an attentive hearer and a doer, than an expositor. What
is more clear than this light, "If thou wilt enter into life, keep the
commandments"? [2795] What then have I to say but, "If thou wilt enter
into life, keep the commandments"? Who is there that does not wish for
life? and yet who is there that does wish to keep the commandments? If
thou dost not wish to keep the commandments, why seekest thou after
life? If thou art slow to the work, why dost thou hasten to the reward?
The rich young man in the Gospel said that he had kept the
commandments; then he heard the greater precepts, "If thou wilt be
perfect, one thing is lacking to thee, go sell all that thou hast, and
give to the poor;" thou shalt not lose them, but "thou shalt have
treasure in heaven; and come and follow Me." [2796] For what shall it
profit thee, if thou shalt do all the rest, and yet not follow Me?" But
as ye have heard, "he went away" sad and "sorrowful; for he had great
riches." What he heard, have we heard also. The Gospel is Christ's
voice. He sitteth in heaven; but He doth not cease to speak on earth.
Let us not be deaf, for He is crying out. Let us not be dead; for He is
thundering. If thou wilt not do the greater things, do at least the
less. If the burden of the greater be too much for thee, at least take
up the less. Why art thou slow to both? why settest thyself against
both? The greater are, "Sell all that thou hast, and give to the poor,
and follow Me." The less are, "Thou shalt do no murder, Thou shalt not
commit adultery, Thou shalt not steal, Thou shall not bear false
witness. Honour thy father and thy mother; and, Thou shalt love thy
neighbour as thyself." [2797] These do; why do I call to thee, to sell
thy possessions, from whom I cannot gain, that thou wouldest keep from
plundering what is another's? Thou hast heard, "Thou shalt not steal;"
yet thou dost plunder. Before the eyes of so great a Judge, I find thee
not a thief only, but a plunderer. Spare thyself, have pity on thyself.
This life yet allows thee respite, do not refuse correction. Yesterday
thou wast a thief; be not so to-day too. Or if peradventure thou hast
been so to-day already, be not so to-morrow. Put a stop sometime to thy
evil doing, and so require good for a reward. Thou wouldest have good
things, and wouldest not be good; thy life is a contradiction to thy
desires. If to have a good country-seat, is a great good: how great an
evil must it be to have an evil soul!
2. The rich man "went away sorrowful;" and the Lord said, "How hardly
shall he that hath riches enter into the kingdom of heaven!" [2798] And
by putting forth a comparison He showed the difficulty to be such that
it was absolutely impossible. For every impossible thing is difficult;
but not every difficult thing is impossible. As to how difficult it is,
take heed to the comparison; "Verily I say unto you, It is easier for a
camel to go through the eye of a needle, than for a rich man to enter
into the kingdom of God." [2799] A camel to go through the eye of a
needle! If He had said a gnat, it would be impossible. And then when
His disciples heard it, they were grieved and said, "If this be so, who
then can be saved?" [2800] What rich man? Give ear then to Christ, ye
poor, I am speaking to the people of God. Ye are more of you poor than
rich, do ye then at least receive what I say, yet give heed. Whosoever
of you boast of your poverty, beware of pride, lest the humble rich
surpass you; beware of impiety, lest the pious rich surpass you; beware
of drunkenness, lest the sober rich surpass you. Do not glory of your
poverty, if they must not glory of their riches.
3. And let the rich give ear, if indeed they are rich; let them give
ear to the Apostle, "Charge the rich of this world," [2801] for there
are who are the rich of another world. The poor are the rich of another
world. The Apostles are the rich of another world, who said, "As having
nothing, and yet possessing all things." [2802] So that ye may know of
what poor he is speaking he added, "of this world." Let the "rich" then
"of this world" give ear to the Apostle, "Charge," he says, "the rich
of this world, that they be not proud in their conceits." The first
worm of riches is pride. [2803] A consuming moth, which gnaws the
whole, and reduces it even to dust. "Charge them," therefore, "not to
be proud in their conceits, nor to trust in the uncertainty of riches"
(they are the Apostle's words), "but in the living God." A thief may
take away thy gold; who can take away thy God? What hath the rich man,
if he hath not God? What hath the poor man not, if he have God?
Therefore he says, "Nor to trust in riches, but in the living God, who
giveth us all things richly to enjoy;" with which all things He giveth
also Himself.
4. If then they ought not to "trust in riches," not to confide in them,
"but in the living God;" what are they to do with their riches? Hear
what: "Let them be rich in good works." [2804] What does this mean?
Explain, O Apostle. For many are loth to understand what they are loth
to practise. Explain, O Apostle; give none occasion to evil works by
the obscurity of thy words. Tell us what thou dost mean by, "let them
be rich in good works." Let them hear and understand; let them not be
suffered to excuse themselves; but rather let them begin to accuse
themselves, and to say what we have just heard in the Psalm, "For I
acknowledge my sin." [2805] Tell us what this is, "let them be rich in
good works. Let them easily distribute." And what is "let them easily
distribute"? What! is this too not understood? "Let them easily
distribute, let them communicate." Thou hast, another hath not:
communicate, that God may communicate to thee. Communicate here, and
thou shalt communicate there. Communicate thy bread here, and thou
shalt receive Bread there. What bread here? That which thou dost gather
with sweat and toil, according to the curse upon the first man. What
Bread there? Even Him who said, "I am the Living Bread which came down
from heaven." [2806] Here thou art rich, but thou art poor there. Gold
thou hast, but thou hast not yet the Presence of Christ. Lay out what
thou hast, that thou mayest receive what thou hast not. "Let them be
rich in good works, let them easily distribute, let them communicate."
[2807]
5. Must they then lose all they have? He said, "Let them communicate,"
not "Let them give the whole." Let them keep for themselves as much as
is sufficient for them, let them keep more than is sufficient. Let us
give a certain portion of it. What portion? A tenth? [2808] The Scribes
and Pharisees gave tithes for whom Christ had not yet shed His Blood.
The Scribes and Pharisees gave tithes; lest haply thou shouldest think
thou art doing any great thing in breaking thy bread to the poor; and
this is scarcely a thousandth part of thy means. And yet I am not
finding fault with this; do even this. So hungry and thirsty am I, that
I am glad even of these crumbs. But yet I cannot keep back what He who
died for us said whilst He was alive. "Except your righteousness exceed
the righteousness of the Scribes and Pharisees, ye shall in no case
enter into the kingdom of heaven." [2809] He does not deal softly with
us; for He is a physician, He cuts to the quick. "Except your
righteousness exceed the righteousness of the Scribes and Pharisees, ye
shall in no case enter into the kingdom of heaven." The Scribes and
Pharisees gave the tenth. How is it with you? Ask yourselves. Consider
what you do, and with what means you do it; how much you give, how much
you leave for yourselves; what you spend on mercy, what you reserve for
luxury. So then, "Let them distribute easily, let them communicate, let
them lay up in store for themselves a good foundation against the time
to come, that they may hold on eternal life."
6. I have admonished the rich; now hear, ye poor. Ye rich, lay out your
money; ye poor, refrain from plundering. Ye rich, distribute your
means; ye poor, bridle your desires. Hear, ye poor, this same Apostle;
"Godliness with sufficiency is a great getting." [2810] Getting is the
acquiring of gain. The world is yours in common with the rich; ye have
not a house in common with the rich, but ye have the heaven in common,
the light in common. Seek only for a sufficiency, seek for what is
enough, and do not wish for more. All the rest is a weight, rather than
a help; a burden, rather than an honour. "Godliness with sufficiency is
great gain." First is Godliness. Godliness is the worship of God.
"Godliness with sufficiency. For we brought nothing into this world."
[2811] Didst thou bring anything hither? Nay, not even did ye rich
bring anything. Ye found all here, ye were born naked as the poor. In
both alike is the same bodily infirmity; the same infant crying, the
witness of our misery. "For we brought nothing into this world" (he is
speaking to the poor), "neither can we carry anything out. And having
food and covering, let us be therewith content." [2812] "For they who
wish to be rich." "Who wish to be," not who are. For they who are so,
well and good. They have heard their lesson, that they be "rich in good
works, that they distribute easily, that they communicate." They have
heard already. Do ye now hear who are not yet rich. "They who wish to
be rich, fall into temptation and a snare, and into many hurtful and
foolish lusts." Do ye not fear? Hear what follows; "which drown men in
destruction and perdition." [2813] Dost thou not now fear? "for avarice
is the root of all evil"? [2814] Avarice is the wishing to be rich, not
the being rich already. This is avarice. Dost thou not fear to be
"drowned in destruction and perdition"? Dost thou not fear "avarice the
root of all evil"? Thou pluckest up out of thy field the root of
thorns, and wilt thou not pluck up out of thy heart the root of evil
desires? Thou cleansest thy field from which thy body gets its fruit,
and wilt thou not cleanse thy heart where thy God indwelleth? "For
avarice is the root of all evil, which while some coveted after, they
have erred from the faith, and entangled themselves in many sorrows."
7. Ye have now heard what ye must do, ye have heard what ye must fear,
ye have heard how the kingdom of heaven may be purchased, ye have heard
by what the kingdom of heaven may be hindered. Be ye all of one mind in
obeying the word of God. God made both the rich and poor. Scripture
says, "The rich and the poor meet together, the Lord is the Maker of
them both." [2815] The rich and the poor meet together. In what way,
except in this present life? The rich and the poor are born alike. Ye
meet one another as ye walk on the way together. Do not thou oppress,
nor thou defraud. The one hath need, the other hath plenty. But "the
Lord is the Maker of them both." By him who hath, He helpeth him that
needeth; by him who hath not, He proveth him that hath. We have heard,
we have spoken; let us fear, let us take heed, let us pray, let us
attain.
__________________________________________________________________
[2795] Matt. xix. 17.
[2796] Matt. xix. 21.
[2797] Matt. xix. 18, 19.
[2798] Matt. xix. 23.
[2799] Matt. xix. 24.
[2800] Matt. xix. 25.
[2801] 1 Tim. vi. 17.
[2802] 2 Cor. vi. 10.
[2803] Serm. xi. (lxi. Ben.) 10 (ix.).
[2804] 1 Tim. vi. 18.
[2805] Ps. li. 3.
[2806] John vi. 51.
[2807] Vulgate.
[2808] Luke xviii. 12.
[2809] Matt. v. 20.
[2810] 1 Tim. vi. 6.
[2811] 1 Tim. vi. 7.
[2812] 1 Tim. vi. 8.
[2813] 1 Tim. vi. 9.
[2814] 1 Tim. vi. 10.
[2815] Prov. xxii. 2.
__________________________________________________________________
Sermon XXXVI.
[LXXXVI. Ben.]
On the words of the Gospel, Matt. xix. 21,"Go, sell that thou hast, and
give to the poor," etc.
1. The Gospel by the present lesson has reminded me to speak to you,
Beloved, of the heavenly treasure. For our God hath not, as unbelieving
covetous men suppose, wished us to lose what we have: if what hath been
enjoined us be properly understood, and piously believed, and devoutly
received; He hath not enjoined us to lose, but rather shown a place
where we may lay up. For no man can help thinking of his treasure, and
following his riches in a kind of journeying of the heart. If then they
are buried in the earth, his heart will seek the lowest earth; but if
they are reserved in heaven, his heart [2816] will be above. If
Christians therefore have the will to do what they know that they also
make open profession of (not that all who hear know this; [2817] and I
would that they who have known it, knew it not in vain); if then they
have the will to "lift up the heart" above, let them lay up there, what
they love; and though yet in the flesh on earth, let them dwell with
Christ in heart; and as her Head went before the Church, so let the
heart of the Christian go before him. As the members are to go where
Christ the Head hath gone before, so shall each man at his rising again
go where his heart hath now gone before. Let us go hence then by that
part of us which we may; our whole man will follow whither one part of
us is gone before. Our earthly house must fall to ruin; our heavenly
house is eternal. Let us move our goods beforehand, whither we are
ourselves getting ready to come.
2. We have just heard a certain rich man seeking counsel from the "Good
Master" as to the means of obtaining eternal life. Great was the thing
he loved, and of little value was that he was unwilling to renounce.
And so in perverseness of heart, on hearing Him whom he had but now
called "Good Master," through the overpowering love of what was
valueless, he lost the possession of what was of great price. If he had
not wished to obtain eternal life, he would not have asked counsel how
to obtain eternal life. How is it then, Brethren, that he rejected the
words of Him whom he had called "Good Master," drawn out for him as
they were from the doctrine of the faith? What? Is He a Good Master
before He teacheth, and when He hath taught, a bad one? Before He
taught, He was called "Good." He did not hear what he wished, but he
did hear what was proper for him; he had come with longing, but he went
away in sadness. What if He had told him, "Lose what thou hast"? when
he went away sad, because it was said, "Keep what thou hast securely."
"Go," saith He, "sell all that thou hast, and give to the poor." [2818]
Art thou afraid, it may be, lest thou shouldest lose it. See what
follows; "And thou shall have treasure in heaven." Before now it may be
thou hast set some young slave to guard thy treasures; thy God will be
the guardian of thy gold. He who gave them on earth, will Himself keep
them in heaven. Perhaps he would not have hesitated to commit what he
had to Christ, and was only sad because it was told him, "Give to the
poor;" as though he would say in his heart, "Hadst Thou said, Give it
to Me, I will keep it in heaven for thee; I would not hesitate to give
it to my Lord, the Good Master;' but now thou hast said, Give to the
poor.'"
3. Let no one fear to lay out upon the poor, let no one think that he
is the receiver whose hand he sees. He receives it Who bade thee give
it. And this I say not out of mine own heart, or by any human
conjecture; hear Him Himself, who at once exhorteth thee, and giveth
thee a title of security. "I was an hungred," saith He, and ye gave Me
meat." And when after the enumeration of all their kind offices, they
answered, "When saw we Thee an hungred?" He answered, "Inasmuch as ye
have done it unto one of the least of these of Mine, ye have done it
unto Me." [2819] It is the poor man who begs, but He that is Rich
receives. Thou givest to one who will make away with it, He receiveth
it Who will restore it. Nor will He restore only what He receiveth; He
is pleased to borrow upon interest, He promiseth more than thou hast
given. Give the rein now to thy avarice, imagine thyself an usurer. If
thou wert an usurer indeed, thou wouldest be rebuked by the Church,
confuted by the word of God, all thy brethren would execrate thee, as a
cruel usurer, desiring to wring gain from other's tears. But now be an
usurer, no one will hinder thee. Thou art willing to lend to a poor
man, who whenever he may repay thee will do it with grief; but lend now
to a debtor who is well able to pay, and who even exhorteth thee to
receive what he promiseth.
4. Give to God, and press God for payment. [2820] Yea rather give to
God, and thou wilt be pressed to receive payment. On earth indeed thou
hadst to seek thy debtor; and he sought too, but only to find where he
might hide himself from thy face. Thou hadst gone to the judge, and
said, "Bid that my debtor be summoned;" and he on hearing this gets
away, and cares not even to wish thee well, [2821] though to him
perhaps in his need thou hadst given wealth by thy loan. Thou hast one
then on whom thou mayest well lay out thy money. Give to Christ; He
will of His own accord press thee to receive, whilst thou wilt even
wonder that He hath received ought of thee. For to them who are placed
on His right hand He will first say, "Come, ye blessed of My Father."
"Come" whither? "Receive the kingdom prepared for you from the
foundation of the world." For what? "For I was an hundred, and ye gave
Me meat; I was thirsty, and ye gave Me drink; I was a stranger, and ye
took Me in; naked, and ye clothed Me; I was sick and in prison, and ye
visited Me." And they will say, "Lord, when saw we Thee?" [2822] What
doth this mean? The debtor presses to pay, [2823] and the creditors
make excuses. But the trusty debtor will not let them suffer loss
thereby. "Do ye hesitate to receive? I have received, and are ye
ignorant of it?" and He makes answer how He has received; "Inasmuch as
ye have done it unto one of the least of these of Mine, ye have done it
unto Me." "I received it not by Myself; but by Mine. What was given to
them came to Me; be secure, ye have not lost it. Ye looked to those who
were little able to pay on earth; ye have One who is well able to pay
in heaven. I," He saith, "have received, I will repay."
5. And what have I received, and what do I repay? "I was an hungred,'
He saith, and ye gave Me meat;' and the rest. I received earth, I will
give heaven; I received temporal things, I will restore eternal; I
received bread, I will give life." Yea, we may even say thus, "I have
received bread, I will give Bread; I have received drink, I will give
Drink; I have received houseroom, I will give a House; I was visited in
sickness, I will give Health; I was visited in prison, I will give
Liberty. The bread which ye gave to My poor is consumed; the Bread
which I will give both recruiteth [2824] the failing and doth not
fail." May He then give us Bread, He who is the living Bread which came
down from heaven. When He shall give Bread, He will give Himself. For
what didst thou intend when thou didst lend on usury? To give money,
and to receive money; but to give a smaller sum, and to receive a
larger. "I," saith God, "will give thee an exchange for the better for
all that thou hast given Me. For if thou wert to give a pound of
silver, and to receive a pound of gold, with how great joy wouldest
thou be possessed? Examine and question avarice. "I have given a pound
of silver, I receive a pound of gold!" What proportion is there between
silver and gold! Much more then, what proportion is there between earth
and heaven! And thy silver and gold thou wert to leave here below;
whereas thou wilt not abide thyself for ever here. "And I will give
thee something else, and I will give thee something more, and I will
give thee something better; I will give thee even that which will last
for ever." So then, Brethren, be our avarice restrained, that another,
which is holy, may be enkindled. Evil altogether is her counsel, who
hinders you from doing good. Ye are willing to serve an evil mistress,
not owning a Good Lord. And sometimes two mistresses occupy the heart,
and tear the slave asunder who deserves to be in slavery to such a
double yoke.
6. Yes, sometimes two opposing mistresses have possession of a man,
avarice and luxuriousness. Avarice says, "Keep;" luxuriousness, says,
"Spend." Under two mistresses bidding and exacting diverse things what
canst thou do? They have both their mode of address. And when thou dost
begin to be unwilling to obey them, and to take a step towards thy
liberty; because they have no power to command, they use caresses. And
their caresses are more to be guarded against than their commands. What
says avarice? "Keep for thyself, keep for thy children. If thou
shouldest be in want, no one will give to thee. Live not for the time
present only; consult for the future." On the other hand is
luxuriousness. Live whilst thou mayest. Do good to thine own soul. Die
thou must, and thou knowest not when; thou knowest not to whom thou
shalt leave what thou hast, or who shall possess it. Thou art taking
the bread out of thine own mouth, and perhaps after thy death thine
heir will not so much as place a cup of wine upon thy tomb; or if so be
he place a cup, he will drink himself drunk with it, not a drop [2825]
will come down to thee. Do well therefore to thine own soul, when and
whilst thou canst." Thus avarice did enjoin one thing; "Keep for
thyself, consult for the future." Luxuriousness another, "Do well to
thine own soul."
7. But O free man, called unto liberty, be weary, be weary of thy
servitude to such mistresses as these. Acknowledge thy Redeemer, thy
Deliverer. Serve Him, He enjoineth easier things, He enjoineth not
things contrary one to another. I am bold further to say; avarice and
luxuriousness did enjoin upon thee contrary things, so that thou
couldest not obey them both; and one said, "Keep for thyself, and
consult for the future;" the other said, "Spend freely, do well to
thine own soul." Now let thy Lord and thy Redeemer come forth, and He
shall say the same, and yet no contrary things. If thou wilt not, His
house hath no need of an unwilling servant. Consider thy Redeemer,
consider thy Ransom. He came to redeem thee, He shed His Blood. Dear He
held thee whom He purchased at so dear a price. Thou dost acknowledge
Him who bought thee, consider from what He redeemeth thee. I say
nothing of the other sins which lord it proudly over thee; for thou
wast serving innumerable masters. I speak only of these two,
luxuriousness and avarice, giving thee contrary injunctions, hurrying
thee into different things. Deliver thyself from them, come to thy God.
If thou wast the servant of iniquity, be now the servant of
righteousness. The words which they spake to thee, and the contrary
injunctions they gave thee, the very same thou hearest now from thy
Lord, yet are His injunctions not contrary. He doth not take away their
words, but he taketh away their power. What did avarice say to thee?
"Keep for thyself, consult for the future." The word is not changed,
but the man is changed. Now, if thou wilt, compare the counsellors. The
one is avarice, the other righteousness.
8. Examine these contrary injunctions. "Keep for thyself," says
avarice. Suppose thou art willing to obey her, ask her where thou art
to keep? Some well-defended place she will show thee, walled chamber,
or iron chest. Well, use all precautions; yet peradventure some thief
in the house will burst open the secret places; and whilst thou art
taking precautions for thy money, thou wilt be in fear of thy life. It
may be whilst thou art keeping up thy store, he whose mind is set to
plunder them, has it even in his thoughts to kill thee. Lastly, even
though by various precautions thou shouldest defend thy treasure and
thy clothes against thieves; defend them still against the rust and
moth. What canst thou do then? Here is no enemy without to take away
thy goods, but one within consuming them.
9. No good counsel then has avarice given. See she has enjoined thee to
keep, yet has not found a place where thou mayest keep. Let her give
also her next advice, "Consult for the future." For what future? for a
few and those uncertain days. She says, "Consult for the future," to a
man who, it may be, will not live even till to-morrow. But suppose him
to live as long as avarice thinks he will, not as long as she can
prove, or assure him, or have any confidence about, but suppose him to
live as long as she thinks, that he grow old and so come to his end:
when he is even now bent double with old age, and leaning on his stick
for support, still is he seeking gain, and hears avarice saying still,
"Consult for the future." For what future? When he is even at his last
breath she speaks. She says, "for thy children's sake." Would that at
least we did not find the old men who had no children avaricious. Yet
to these even, to such as these even, who cannot even excuse their
iniquity by any empty [2826] show of natural affection, she ceases not
to say, "Consult for the future." But it may be that these will soon
blush for themselves; so let us look to those who have children,
whether they are certain that their children will possess what they
shall leave? Let them observe in their lifetime the children of other
men, some losing what they had by the unjust violence of others, others
by their own wickedness consuming what they possessed; and they remain
in poor estate, who were the children of rich men. Cease then to be the
home-born slaves of avarice. But a man will say, "My children will
possess this." It is uncertain; I do not say, it is false, but at best,
it is uncertain. But now suppose it to be certain, what dost thou wish
to leave them? What thou hast gotten for thyself. Assuredly what thou
hast gotten was not left thee, yet thou hast it. If thou hast been able
to get possession of what was not left to thee, then will they also be
able to get what thou shalt not leave to them.
10. Thus have the counsels of avarice been refuted; but now let the
Lord say the same words, now let righteousness speak: the words will be
the same, but not the same the meaning. "Keep for thyself," saith the
Lord, "consult for the future." Now ask Him, "Where shall I keep?"
"Thou shalt have treasure in heaven, where no thief approacheth, nor
moth corrupteth." [2827] Against what an enduring future shalt thou
keep it! "Come, ye blessed of My Father, receive the kingdom prepared
for you from the foundation of the world." [2828] And of how many days
this kingdom is, the end of the passage shows. For after He had said of
those on the left hand, "So these shall go away into everlasting
burning;" of those on the right hand He saith, "but the righteous into
life eternal." [2829] This is "consulting for the future." A future
which has no future beyond it. Those days without an end are called
both "days," and "a day." For one when he was speaking of those days,
saith, "That I may dwell in the house of the Lord for length of days."
[2830] And they are called a day, "This day have I begotten thee."
[2831] Now those days are one day; because there is no time, in it;
that day is neither preceded by a yesterday, nor succeeded by a
to-morrow. So then let us "consult for the future:" the words indeed
which avarice said to thee are not different in terms from this, yet by
them is avarice overthrown.
11. One thing may yet be said, "But what am I to do about my children?"
Hear on this point also the counsel of thy Lord. If thy Lord should say
to thee, "The thoughts of them concern Me more who did create, than
thee who didst beget them," [2832] peradventure thou couldest have
nothing to say. Yet thou wilt look upon that rich man who went away
sorrowful, and was rebuked in the Gospel, and wilt say to thyself
perhaps, "That rich man did evil in not selling all and giving to the
poor, because he had no children; but I have children; I have those for
whom I should be keeping something. In this weakness too the Lord is
ready to advise with thee. I would be bold to speak through His mercy;
I would be bold to say something, not of mine own imagining, but of His
pity. Keep then for thy children too, but hear me. Suppose (such is
man's condition) any one should lose one of his children; mark,
Brethren, mark how that avarice has no excuse, either as respects this
world or the world to come. Such, I say, is man's condition; for it is
not that I wish it, but we see instances. Some Christian child has been
lost: thou hast lost a Christian child; not that thou hast indeed lost
him, but hast sent him before thee. For he is not gone [2833] quite
away, but gone before. Ask thine own faith: surely thou too wilt go
thither presently, where he hath gone before. It is but a short
question I ask, which yet I suppose no one will answer. Does thy son
live? Ask thy faith. If he live then, why is his portion seized upon by
his brothers? But thou wilt say, What, will he return and possess it?
Let it then be sent to him whither he is gone before; he cannot come to
his goods, his goods can go to him. Consider only with Whom he is. If
any son were serving at the Court, and became the Emperor's friend, and
were to say to thee, "Sell my portion, which is there, and send it to
me;" wouldest thou find what to answer him? Well, thy son is now with
the Emperor of all emperors, with the King of all kings, with the Lord
of all lords; send to Him. I do not say thy son is in need himself; but
his Lord with whom he is, is in need upon the earth. He vouchsafes to
receive here, what He gives in heaven. Do what some avaricious men are
wont to do, make out a conveyance, [2834] bestow upon those who are in
pilgrimage, what thou mayest receive in thine own country.
12. But now I am not speaking at all of thyself, but of thy child. Thou
art hesitating to give what is thine own, yea, rather art hesitating to
restore what is another's; surely thou art hereby convicted, that it
was not for thy children that thou wast laying up. See, thou dost not
give to thy children, seeing thou wilt even take away from thy
children. From this child at all events wilt thou take away. Why is he
unworthy to receive his part, because he is living with One worthier
than all? There would be reason in it, if he with whom thy son is
living, were unwilling to receive it. Rich shalt thou now be for thine
house, but that the house of God. So far it is then from me to say to
thee, "Give what thou hast;" that I am saying to thee, "Pay that thou
owest." But thou wilt say, "His brothers will have it." O evil maxim,
which may teach thy children to wish for their brother's death. If they
shall be enriched by the property of their deceased brother, take heed
how they may watch for [2835] one another in thine house. What then
wilt thou do? Wilt thou divide his patrimony, and so give lessons of
parricide?
13. But I am unwilling to speak of the loss of a child, lest I seem to
threaten calamities, which do befall men. Let us speak in some more
happy and auspicious tone. I do not say then, thou wilt have one less;
reckon rather that thou hast one more. Give Christ a place with thy
children, be thy Lord added to thy family; be thy Creator added to thy
offspring, be thy Brother added to the number of thy children. For
though there is so great a distance, yet hath He condescended to be a
Brother. And though He be the Father's Only Son, He hath vouchsafed to
have coheirs. Lo, how bountifully hath He given! why wilt thou give in
such barren sort? Thou hast two children; reckon Him a third: thou hast
three, let Him be reckoned as a fourth: thou hast five, let Him be
called a sixth; thou hast ten, let Him be the eleventh. I will say no
more; keep the place of one child for thy Lord. For what thou shalt
give to thy Lord, will profit both thee and thy children; whereas, what
thou dost keep for thy children wrongly, will hurt both thee and them.
Now thou wilt give one portion, which thou hast reckoned as one child's
portion. Reckon that thou hast got one child more.
14. What great demand is this, my Brethren? I give you counsel only; do
I use violence? [2836] As saith the Apostle, "This I speak for your own
profit, not that I may cast a snare upon you." [2837] I imagine,
Brethren, that it is a light and easy thought for a father of children
to suppose that he has one child more, and thereby to procure such an
inheritance as thou mayest possess for ever, both thou and thy
children. Avarice can say nothing against it. Ye have cried out in
acclamation at these words. Turn your words rather against her; let her
not overcome you; let her not have greater power in your hearts, than
your Redeemer. Let her not have greater power in your hearts, than He
who exhorteth us to "lift up our hearts." And so now let us dismiss
her.
15. What says luxuriousness? What? "Do well to thine own soul." See
also the Lord says the same, "Do well to thine own soul." What
luxuriousness was saying to thee, the same saith Righteousness to thee.
But consider here again in what sense the words are used. If thou
wouldest do well to thine own soul, consider that rich man who wished
to do well to his soul, after the counsel of luxuriousness and avarice.
His "ground brought forth plentifully, and he had no room where to
bestow his fruits; and he said, What shall I do?" I have no room where
to bestow my fruits; I have found out what to do; "I will pull down my"
old "barns, and build new," and will fill them, "and say to my soul,
Thou hast much goods; take thy pleasure." Hear the counsel against
luxuriousness; "Thou fool, this night thy soul shall be required of
thee; and whose shall those things be which thou hast provided?" [2838]
And whither must that soul which shall be required of him go? This
night it shall be required, and shall go he knows not whither.
16. Consider that other luxurious, proud, rich man. He "feasted
sumptuously every day, and was clothed in purple and fine linen;" and
"the poor man laid at his gate full of sores, and desired" in vain "the
crumbs from the rich man's table;" [2839] he fed the dogs with his
sores, but he was not fed by the rich man. They both died; one of them
was buried; of the other what is said? "He was carried by the Angels
into Abraham's bosom." The rich man sees the poor man; yea rather it is
now the poor man sees the rich; he longs for a drop of water on his
tongue from his finger, from him who once longed for a crumb from his
table. Indeed their lot was changed. The dead rich man asks for this in
vain: O let not us who are alive hear it in vain. For he wished to
return again to the world, [2840] and was not permitted; he wished one
of the dead to be sent to his brethren, neither was this granted him.
But what was said to him? "They have Moses and the Prophets;" and he
said, "They will not hear except one go from the dead." Abraham said to
him, "If they hear not Moses and the Prophets, neither will they
believe though one go from the dead."
17. What luxuriousness then said in a perverted sense concerning the
giving of alms, and procuring rest for our souls against the time to
come, that so we may "do well to our souls," Moses also and the
Prophets have spoken. Let us give ear while we are alive. Because there
he will desire in vain to hear, who has despised these words when he
heard them here. Are we expecting that one should rise even from the
dead, and tell us to do well to our own souls? It has been done
already: thy father hath not risen again, but thy Lord hath risen. Hear
Him, and accept good counsel. Spare not thy treasures, spend as freely
as thou canst. This was the voice of luxuriousness: it has become the
Lord's Voice. Spend as freely as thou canst, do well to thy soul, lest
this night thy soul be required. Here then ye have in Christ's Name a
discourse as I think on the duty of almsgiving. This your voice now
applauding, is then only well-pleasing to the Lord, if He see withal
your hands active in works of mercy.
__________________________________________________________________
[2816] Sursum cor.
[2817] But communicants only, as alone hearing the words in the Office.
[2818] Matt. xix. 21.
[2819] Matt. xxv. 40.
[2820] Conveni Deum.
[2821] Necsalutare te quærit, cui forte egenti salutem commodando
præstiteras?
[2822] Matt. xxv. 34, etc.
[2823] Convenit.
[2824] Et reficit et non deficit.
[2825] See, on the custom of festivals at the funeral of the dead, St.
Augustin, Ep. 22 (al. 64) to Aurelius Bishop of Carthage and Primate of
Africa, calling for their abolition. He gives an account of his having
abolished them at Hippo, where he was only a Priest, in the 29th (167)
Letter, to his friend Alypius Bishop of Thagaste. See also Conf. vi. 2.
[2826] Imagine.
[2827] Matt. xix. 21; Luke xii. 33.
[2828] Matt. xxv. 34.
[2829] Matt. xxv. 46.
[2830] Ps. xxiii. 6.
[2831] Ps. ii. 7.
[2832] Vide Serm. ix. 20, 21 (Ben.).
[2833] Neque enim ille decessit sed præcessit.
[2834] Fac trajectitium.
[2835] Attendant.
[2836] Guttur ligo.
[2837] 1 Cor. vii. 35.
[2838] Luke xii. 16, etc.
[2839] Luke xvi. 19, etc.
[2840] Superos.
__________________________________________________________________
Sermon XXXVII.
[LXXXVII. Ben.]
Delivered on the Lord's Day, on that which is written in the Gospel,
Matt. xx. 1, "The kingdom of heaven is like unto a man that was a
householder, who went out early in the morning to hire labourers into
his vineyard."
1. Ye have heard out of the Holy Gospel a parable well suited to the
present season, concerning the labourers in the vineyard. For now is
the time of the material [2841] vintage. Now there is also a spiritual
vintage, wherein God rejoiceth in the fruit of His vineyard. For we
cultivate God, and God cultivateth us. [2842] But we do not so
cultivate God as to make Him any better thereby. For our cultivation is
the labour of the heart, not of the hands. [2843] He cultivateth us as
the husbandman doth his field. In then that He cultivateth us, He
maketh us better; because so doth the husbandman make his field better
by cultivating it, and the very fruit He seeketh in us is, that we may
cultivate Him. The culture He exerciseth on us is, that He ceaseth not
to root out by His Word the evil seeds from our hearts, to open our
heart, as it were, by the plough of His Word, to plant the seed of His
precepts, to wait for the fruit of piety. For when we have so received
that culture into our heart, as to cultivate Him well, we are not
ungrateful to our Husbandman, but render the fruit wherein He
rejoiceth. And our fruit doth not make Him the richer, but us the
happier.
2. See then; hear how, as I have said, "God cultivateth us." For that
we cultivate God, there is no need to be proved to you. For all men
have this on their tongue, that men cultivate God, but the hearer feels
a kind of awe, when he hears that God cultivates man; because it is not
after the ordinary usage of men to say, that God cultivateth men, but
that men cultivate God. We ought therefore to prove to you, that God
also doth cultivate men; lest perchance we be thought to have spoken a
word contrary to sound doctrine, [2844] and men dispute in their heart
against us, and as not knowing our meaning, find fault with us. I have
determined therefore to show you, that God doth also cultivate us; but
as I have said already, as a field, that He may make us better. Thus
the Lord saith in the Gospel, "I am the Vine, ye are the branches, My
Father is the Husbandman." [2845] What doth the Husbandman do? I ask
you who are husbandmen. I suppose he cultivates his field. If then God
the Father be a Husbandman, He hath a field; and His field He
cultivateth, and from it He expecteth fruit.
3. Again, He "planted a vineyard," as the Lord Jesus Christ Himself
saith, "and let it out to husbandmen, who should render Him the fruit
in the proper season. And He sent His servants to them to ask for the
hire of the vineyard. But they treated them despitefully, and killed
some," [2846] and contemptuously refused to render the fruits. "He sent
others also," they suffered the like treatment. And then the
Householder, the Cultivator of His field, and the Planter, and Letter
out of His vineyard, said; "I will send Mine Only Son, it may be they
will at least reverence Him." And so He saith, "He sent His Own Son
also. They said among themselves, This is the heir, come, let us kill
Him, and the inheritance shall be ours. And they killed Him, and cast
Him out of the vineyard. When the Lord of the vineyard cometh, what
will He do to those wicked husbandmen? They answered, He will miserably
destroy those wicked men, and will let out His vineyard unto other
husbandmen, which shall render Him the fruits in their seasons." The
vineyard was planted when the law was given in the hearts of the Jews.
The Prophets were sent, seeking fruit, even their good life: the
Prophets were treated despitefully by them, and were killed. Christ
also was sent, the Only Son of the Householder; and they killed Him who
was the Heir, and so lost the inheritance. Their evil counsel turned
out contrary to their designs. They killed Him that they might possess
the inheritance; and because they killed Him, they lost it.
4. Ye have just heard too the parable out of the Holy Gospel; that "the
kingdom of heaven is like unto a householder, which went out to hire
labourers into His vineyard. He went out in the morning," and hired
those whom he found, and agreed with them for a denarius as their hire.
He "went out again at the third hour, and found others," and brought
them to the labour of the vineyard. "And the sixth and ninth hour he
did likewise. He went out also at the eleventh hour," near the end of
the day, "and found some idle and standing still, and he said to them,
Why stand ye here?" Why do ye not work in the vineyard? They answered,
"Because no man hath hired us." "Go ye also," said He, "and whatsoever
is right I will give you." [2847] His pleasure was to fix their hire at
a denarius. How could they who had only to work one hour dare hope for
a denarius? Yet they congratulated themselves in the hope that they
should receive something. So then these were brought in even for one
hour. At the end of the day he ordered the hire to be paid to all, from
the last to the first. Then he began to pay at those who had come in at
the eleventh hour, and he commanded a denarius to be given them. When
they who had come at the first hour saw that the others had received a
denarius, which he had agreed for with themselves "they hoped that they
should have received more:" and when their turn came, they also
received a denarius. "They murmured against the good man of the house,
saying, Behold, thou hast made us who have borne the burning and heat
of the day, equal and like to those who have laboured but one hour in
the vineyard." And "the good man," returning a most just answer to one
of them, said, "Friend, I do thee no wrong;" that is, "I have not
defrauded thee, I have paid thee what I agreed for with thee. "I have
done thee no wrong," for I have paid thee what I agreed for. To this
other it is my will not to render a payment, but to bestow a gift. "Is
it not lawful for me to do what I will with mine own? Is thine eye
evil, because I am good?" If I had taken from any one what did not
belong to me, rightly I might be blamed, as fraudulent and unjust: if I
had not paid any one his due, rightly might I be blamed as fraudulent,
and as withholding what belonged to another; but when I pay what is
due, and give besides to whom I will, neither can he to whom I owed
find fault, and he to whom I gave ought to rejoice the more." They had
nothing to answer; and all were made equal; "and the last became first,
and the first last;" by equality [2848] of treatment, not by inverting
their order. For what is the meaning of, "the last were first, and the
first last"? That both the first and last received the same.
5. How is it that he began to pay at the last? Are not all, as we read,
to receive together? For we read in another place of the Gospel, that
He will say to those whom He shall set on the right hand, "Come, ye
blessed of My Father, receive the kingdom prepared for you from the
beginning of the world." [2849] If all then are to receive together,
how do we understand in this place, that they received first who began
to work at the eleventh hour, and they last who were hired at the first
hour? If I shall be able so to speak, as to reach your understanding,
God be thanked. For to Him ought ye to render thanks, who distributeth
to you by me; for nought of my own do I distribute. If ye ask me, for
example, which of the two has received first, he who has received after
one hour, or he who after twelve hours; every man would answer that he
who has received after one hour, has received before him who received
after twelve hours. So then though they all received at the same hour,
yet because some received after one hour, others after twelve hours,
they who received after so short a time are said to have received
first. The first righteous men, as Abel, and Noe, called as it were at
the first hour, will receive together with us the blessedness of the
resurrection. Other righteous men after them, Abraham, Isaac, Jacob,
and all of their age, called as it were at the third hour, will receive
together with us the blessedness of the resurrection. Other righteous
men, as Moses, and Aaron, and whosoever with them were called as it
were at the sixth hour, will receive together with us the blessedness
of the resurrection. After them the Holy Prophets, called as it were at
the ninth hour, will receive together with us the same blessedness. In
the end of the world all Christians, called as it were at the eleventh
hour, will receive with the rest the blessedness of that resurrection.
All will receive together; but consider those first men, after how long
a time do they receive it? If then those first receive after a long
time, we after a short time; though we all receive together, yet we
seem to have received first, because our hire will not tarry long in
coming.
6. In that hire then shall we be all equal, and the first as the last,
and the last as the first; because that denarius is life eternal, and
in the life eternal all will be equal. For although through diversity
of attainments [2850] the saints will shine, some more, some less; yet
as to this respect, the gift of eternal life, it will be equal to all.
For that will not be longer to one, and shorter to another, which is
alike everlasting; that which hath no end will have no end either for
thee or me. After one sort in that life will be wedded chastity, after
another virgin purity; in one sort there will be the fruit of good
works, in another sort the crown of martyrdom. [2851] One in one sort,
and another in another; yet in respect to the living for ever, this man
will not live more than that, nor that than this. For alike without end
will they live, though each shall live in his own brightness: and the
denarius in the parable is that life eternal. Let not him then who has
received after a long time murmur against him who has received after a
short time. To the first, it is a payment; to the other, a free gift;
yet the same thing is given alike to both.
7. There is also something like this in this present life, and besides
that solution of the parable, by which they who were called at the
first hour are understood of Abel and the righteous men of his age, and
they at the third, of Abraham and the righteous men of his age, and
they at the sixth, of Moses and Aaron and the righteous men of their
age, and they at the eleventh, as in the end of the world, of all
Christians; besides this solution of the parable, the parable may be
seen to have an explanation in respect even of this present life. For
they are as it were called at the first hour, who begin to be
Christians fresh from their mother's womb; boys are called as it were
at the third, young men at the sixth, they who are verging toward old
age, at the ninth hour, and they who are called as if at the eleventh
hour, are they who are altogether decrepit; yet all these are to
receive the one and the same denarius of eternal life.
8. But, Brethren, hearken ye and understand, lest any put off to come
into the vineyard, because he is sure, that, come when he will, he
shall receive this denarius. And sure indeed he is that the denarius is
promised him; but this is no injunction to put off. For did they who
were hired into the vineyard, when the householder came out to them to
hire whom he might find, at the third hour for instance, and did hire
them, did they say to him, "Wait, we are not going thither till the
sixth hour"? or they whom he found at the sixth hour, did they say, "We
are not going till the ninth hour"? or they whom he found at the ninth
hour, did they say, "We are not going till the eleventh? For he will
give to all alike; why should we fatigue ourselves more than we need?"
What He was to give, and what He was to do, was in the secret of His
own counsel: do thou come when thou art called. For an equal reward is
promised to all; but as to this appointed hour of working, there is an
important question. For if, for instance, they who are called at the
sixth hour, at that age of life that is, in which as in the full heat
of noon, is felt the glow of manhood's years; if they, called thus in
manhood, were to say, "Wait, for we have heard in the Gospel that all
are to receive the same reward, we will come at the eleventh hour, when
we shall have grown old, and shall still receive the same. Why should
we add to our labour?" it would be answered them thus, "Art not thou
willing to labour now, who dost not know whether thou shalt live to old
age? Thou art called at the sixth hour; come. The Householder hath it
is true promised thee a denarius, if thou come at the eleventh hour,
but whether thou shalt live even to the seventh, no one hath promised
thee. I say not to the eleventh, but even to the seventh hour. Why then
dost thou put off him that calleth thee, certain as thou art of the
reward, but uncertain of the day? Take heed then lest peradventure what
he is to give thee by promise, thou take from thyself by delay." Now if
this may rightly be said of infants as belonging to the first hour, if
it may be rightly said of boys as belonging to the third, if it may be
rightly said of men in the vigour of life, as in the full-day heat of
the sixth hour; how much more rightly may it be said of the decrepit?
Lo, already is it the eleventh hour, and dost thou yet stand still, and
art thou yet slow to come?
9. But perhaps the Householder hath not gone out to call thee? If he
hath not gone out, what mean our addresses to you? For we are servants
of his household, we are sent to hire labourers. Why standest thou
still then? Thou hast now ended the number of thy years; hasten after
the denarius. For this is the "going out" of the Householder, the
making himself known; forasmuch as he that is in the house is hidden,
he is not seen by those who are without; but when he "goeth out" of the
house, he is seen by those without. So Christ is in secret, as long as
He is not known and acknowledged; but when He is acknowledged, He hath
gone out to hire labourers. For now He hath come forth from a hidden
place, to be known of men: everywhere Christ is known, Christ is
preached; all places whatsoever under the heaven proclaim aloud the
glory of Christ. He was in a manner the object of derision and contempt
among the Jews, He appeared in low estate and was despised. For He hid
His Majesty, and manifested His infirmity. That in Him which was
manifested was despised, and that which was hidden was not known. "For
had they known it, they would not have crucified the Lord of glory."
[2852] But is He still to be despised now that He sitteth in heaven, if
He were despised when He was hanging on the tree? They who crucified
Him wagged their head, and standing before His Cross, as though they
had attained the fruit of their cruel rage, they said in mockery, "If
He be the Son of God, let Him come down from the Cross. He saved
others, Himself He cannot save." [2853] He came not down, because He
lay hid. For with far greater ease could He have come down from the
Cross, who had power to rise again from the grave. He showed forth an
example of patience for our instruction. He delayed His power, and was
not acknowledged. For He had not then gone out to hire labourers, He
had gone out, He had not made Himself known. On the third day He rose
again, He showed Himself to His disciples, ascended into heaven, and
sent the Holy Ghost on the fiftieth day after the resurrection, the
tenth after the ascension. The Holy Ghost who was sent filled all who
were in one room, one hundred and twenty men. [2854] They "were filled
with the Holy Ghost, and began to speak with the tongues of all
nations;" [2855] now was the calling manifest, now He went out to hire.
For now the power of truth began to be made known to all. For then even
one man having received the Holy Ghost, spake by himself with the
tongues of all nations. But now in the Church oneness itself, as one
man speaks in the tongues of all nations. For what tongue has not the
Christian religion reached? to what limits does it not extend? Now is
there no one "who hideth himself from the heat thereof;" [2856] and
delay is still ventured by him who stands still at the eleventh hour.
10. It is plain then, my Brethren, it is plain to all, do ye hold it
fast, and be sure of it, that whensoever any one turns himself to the
faith of our Lord Jesus Christ, from a useless [2857] or abandoned way
of life, all that is past is forgiven him, and as though all his debts
were cancelled, a new account is entered into with him. All is entirely
forgiven. Let no one be anxious in the thought that there remains
anything which is not forgiven him. But on the other hand, let no one
rest in a perverse security. For these two things are the death of
souls, despair, and perverse hope. For as a good and right hope saveth,
so doth a perverse hope deceive. First, consider how despair deceiveth.
There are men, who when they begin to reflect on the evils they have
done, think they cannot be forgiven; and whilst they think they cannot
be forgiven, forthwith they give up their souls to ruin, and perish
through despair, saying in their thoughts, "Now there is no hope for
us; for such great sins as we have committed cannot be remitted or
pardoned us; why then should we not satisfy our lusts? Let us at least
fill up the pleasure of the time present, seeing we have no reward in
that which is to come. Let us do what we list, though it be not lawful;
that we may at least have a temporal enjoyment, because we cannot
[2858] attain to the receiving an eternal." In saying such things they
perish through despair, either before they believe at all, or when
Christians already, they have fallen by evil living into any sins and
wickednesses. The Lord of the vineyard goeth forth to them, and by the
Prophet Ezekial knocketh, and calleth to them in their despair, and as
they turn their backs to Him that calleth them. "In whatsoever day a
man shall turn from his most wicked way, I will forget all his
iniquities." [2859] If they hear and believe this voice, they are
recovered from despair, and rise up again from that very deep and
bottomless gulf, wherein they had been sunk.
11. But these must fear, lest they fall into another gulf, and they die
through a perverse hope, who could not die through despair. For they
change their thoughts, which are far different indeed from what they
were before, but not less pernicious, and begin again to say in their
hearts, "If in whatever day I turn from my most evil way, the merciful
God, as He truly promiseth by the Prophet, will forget all my
iniquities, why should I turn to-day and not to-morrow? Let this day
pass as yesterday, in excess of guilty pleasure, in the full flow of
licentiousness, let it wallow in deadly delights; to-morrow I shall
turn myself,' and there will be an end to it." One may answer thee, An
end of what? Of mine iniquities, thou wilt say. Well, rejoice indeed,
that to-morrow there will be an end of thine iniquities. But what if
before to-morrow thine own end shall be? So then thou dost well indeed
to rejoice that God hath promised thee forgiveness for thine
iniquities, if thou art converted; but no one has promised thee
to-morrow. Or if perchance some astrologer hath promised it, it is a
far different thing from God's promise. Many have these astrologers
deceived, in that they have promised themselves advantages, and have
found only losses. Therefore for the sake of these again whose hope is
wrong, doth the Householder go forth. As He went forth to those who had
despaired wrongly, and were lost in their despair, and called them back
to hope; so doth He go forth to these also who would perish through an
evil hope; and by another book He saith to them, "Make no tarrying to
turn to the Lord." [2860] As He had said to the others, "In whatsoever
day a man shall turn from his most wicked way, I will forget all his
iniquities," and took despair away from them, because they had now
given up their soul to perdition, despairing of forgiveness by any
means; so doth He go forth to these also who have a mind to perish
through hope and delay; and speaketh to them, and chideth them, "Make
no tarrying to turn to the Lord, and put not off from day to day; for
suddenly shall the wrath of the Lord come forth, and in the day of
vengeance He will destroy thee." Therefore put not off, shut not
against thyself what now is open. Lo, the Giver of forgiveness openeth
the door to thee; why dost thou delay? Thou oughtest to rejoice, were
He to open after ever so long a time to thy knocking; thou hast not
knocked, yet doth He open, and dost thou remain outside? Put not off
then. Scripture saith in a certain place, as touching works of mercy,
"Say not, Go, and come again, and to-morrow I will give; [2861] when
thou canst do the kindness at once; for thou knowest not what may
happen on the morrow." Here then is a precept of not putting off being
merciful to another, and wilt thou by putting off be cruel against
thine own self? Thou oughtest not to put off to give bread, and wilt
thou put off to receive forgiveness? If thou dost not put off in
showing pity towards another, "pity thine own soul also in pleasing
God." [2862] Give alms to thine own soul also. Nay I do not say, give
to it, but thrust not back His Hand that would give to thee.
12. But men continually injure themselves exceedingly in their fear to
offend others. For good friends have much influence for good, and evil
friends for evil. Therefore it was not the Lord's will to choose first
senators, but fishermen, to teach us for our own salvation to disregard
the friendship of the powerful. O signal mercy of the Creator! For He
knew that had He chosen the senator, he would say, "My rank has been
chosen." If He had first made choice of the rich man, he would say, "My
wealth has been chosen." If He had first made choice of an emperor, he
would say, "My power has been chosen." If the orator he would say, "My
eloquence has been chosen." If of the philosopher, he would say, "My
wisdom has been chosen." Meanwhile He says, let these proud ones be put
off awhile, they swell too much. Now there is much difference between
substantial size and swelling; both indeed are large, but both are not
alike sound. Let them then, He says, be put off, these proud ones, they
must be cured by something solid. First give Me, He says, this
fisherman. "Come, thou poor one, follow Me; thou hast nothing, thou
knowest nothing, follow Me. Thou poor and ignorant [2863] one, follow
Me. There is nothing in thee to inspire awe, but there is much in thee
to be filled." To so copious a fountain an empty vessel should be
brought. So the fisherman left his nets, the fisherman received grace,
and became a divine orator. See what the Lord did, of whom the Apostle
says, "God hath chosen the weak things of the world to confound the
things which are mighty, and base things of the world hath God chosen,
yea and things which are not, as if they were, that those things which
are may be brought to nought." [2864] And so now the fishermen's words
are read, and the necks of orators are brought down. Let all empty
winds then be taken away, let the smoke be taken away which vanishes as
it mounts; let them be utterly despised when the question is of this
salvation.
13. If any one in a city had some bodily sickness, and there was in
that place some very skilful physician who was an enemy to the sick
man's powerful friends; if any one, I say, in a city were labouring
under some dangerous bodily sickness; and there was in the same city a
very skilful physician, an enemy as I said, of the sick man's powerful
friends, and they were to say to their friend, "Do not call him in, he
knows nothing;" and they were to say this not from any judgment of
their mind, but through dislike of him; would he not for his own
safety's sake remove from him the groundless assertions [2865] of his
powerful friends, and with whatever offence to them, in order that he
might live but a few days longer, call that physician in, whom common
report had given out as most skilful to drive away the disease of his
body? Well, the whole race of mankind is sick, not with diseases of the
body, but with sin. There lies one great patient from East to West
throughout the world. To cure this great patient came the Almighty
Physician down. He humbled Himself even to mortal flesh, as it were to
the sick man's bed. Precepts of health He gives, and is despised; they
who do observe them are delivered. He is despised, when powerful
friends say, "He knows nothing." If He knew nothing, His power would
not fill the nations. If He knew nothing, He would not have been,
before He was with us. If He knew nothing, He would not have sent the
Prophets before Him. Are not those things which were foretold of old,
fulfilled now? Does not this Physician prove the power of His art by
the accomplishment of His promises? Are not deadly errors overturned
throughout the whole world; and by the threshing of the world lusts
subdued? Let no one say, "The world was better aforetime than now; ever
since that Physician began to exercise His art, many dreadful things we
witness here." Marvel not at this? Before that any were in course of
healing, the Physician's residence [2866] seemed clean of blood; but
now rather as seeing what thou dost, shake off all vain delights, and
come to the Physician, it is the time of healing, not of pleasure.
14. Let us then think, Brethren, of being cured. If we do not yet know
the Physician, yet let us not like frenzied men be violent against Him,
or as men in a lethargy turn away from Him. For many through this
violence have perished, and many have perished through sleep. The
frenzied are they who are made mad for want of sleep. The lethargic are
they who are weighed down by excessive sleep. Men are to be found of
both these kinds. Against this Physician it is the will of some to be
violent, and forasmuch as He is Himself sitting in heaven, they
persecute His faithful ones on earth. Yet even such as these He cureth.
Many of them having been converted from enemies have become friends,
from persecutors have become preachers. Such as these were the Jews,
whom, though violent as men in frenzy against Him while He was here, He
healed, and prayed for them as He hung upon the Cross. For He said,
"Father, forgive them, for they know not what they do." [2867] Yet many
of them when their fury was calmed, their frenzy as it were got under,
came to know God, and Christ. When the Holy Ghost was sent after the
Ascension, they were converted to Him whom they crucified, and as
believers drunk in the Sacrament His Blood, which in their violence
they shed.
15. Of this we have examples. Saul persecuted the members of Jesus
Christ, who is now sitting in heaven; grievously did he persecute them
in his frenzy, in the loss of his reason, in the transport of his
madness. But He with one word, calling to him out of heaven, "Saul,
Saul, why persecutest thou Me?" [2868] struck down the frantic one,
raised him up whole, killed the persecutor, quickened the preacher. And
so again many lethargic ones are healed. For to such are they like, who
are not violent against Christ, nor malicious against Christians, but
who in their delay are only dull and heavy with drowsy words, are slow
to open their eyes to the light, and are annoyed with those who would
arouse them. "Get away from me," says the heavy, lethargic man, "I pray
thee, get away from me." Why? "I wish to sleep." But you will die in
consequence. He through love of sleep will answer, "I wish to die." And
Love from above calls out "I do not wish it." Often does the son
exhibit this loving affection to an aged father, though he must needs
die in a few days; and is now in extreme old age. If he sees that he is
lethargic, and knows from the physician that he is oppressed with a
lethargic complaint, who tells him "Arouse your father, do not let him
sleep, if you would save his life"! Then will the son come to the old
man, and beat, and squeeze, or pinch, or prick him, or give him any
uneasiness, and all through his dutiful affection to him; and will not
allow him to die at once, die though he soon must from very age; and if
his life is thus saved, the son rejoices that he has now to live some
few days more with him who must soon depart to make way for him. With
how much greater affection then ought we to be importunate [2869] with
our friends, with whom we may live not a few days in this world, but in
God's presence for ever! Let them then love us, and do what they hear
us say, and worship Him, whom we also worship, that they may receive
what we also hope for. "Let us turn to the Lord," etc.
__________________________________________________________________
[2841] Corporalis.
[2842] Colit nos Deus et colimus Deum. Conf. B. xiii. 1.
[2843] Colimus enim eum adorando non arando.
[2844] Indisciplinatum.
[2845] John xv. 1, 5.
[2846] Matt. xxi. 33, etc.
[2847] Matt. xx. 1, etc.
[2848] Æquando non præposterando.
[2849] Matt. xxv. 34.
[2850] Meritorum.
[2851] Passionis.
[2852] 1 Cor. ii. 8.
[2853] Matt. xxvii. 40, 42.
[2854] Acts i. 15.
[2855] Acts ii. 4.
[2856] Ps. xix. 6.
[2857] Superflua.
[2858] Meremur.
[2859] Ezek. xviii. 21.
[2860] Ecclus. v. 7.
[2861] Prov. iii. 28.
[2862] Ecclus. xxx. 23, Vulgate.
[2863] Idiota.
[2864] 1 Cor. i. 27, 28.
[2865] Fabulas.
[2866] Statio.
[2867] Luke xxiii. 34.
[2868] Acts ix. 4.
[2869] Molesti.
__________________________________________________________________
Sermon XXXVIII.
[LXXXVIII. Ben.]
On the words of the Gospel, Matt. xx. 30, about the two blind men
sitting by the way side, and crying out, "Lord, have mercy on us, Thou
Son of David."
1. Ye know, Holy Brethren, full well as we do, that our Lord and
Saviour Jesus Christ is the Physician of our eternal health; and that
to this end He took the weakness of our nature, that our weakness might
not last for ever. For He assumed a mortal body, wherein to kill death.
And, "though He was crucified through weakness," as the Apostle saith,
"yet He liveth by the power of God." [2870] They are the words too of
the same Apostle; "He dieth no more, and death shall have no more
dominion over Him." [2871] These things, I say, are well known to your
faith. And there is also this which follows from it, that we should
know that all the miracles which He did on the body, avail to our
instruction, that we may from them perceive that which is not to pass
away, nor to have any end. He restored to the blind those eyes which
death was sure sometime to close; He raised Lazarus to life who was to
die again. And whatever He did for the health of bodies, He did it not
to this end that they should be for ever; whereas at the last He will
give eternal health even to the body itself. But because those things
which were not seen, were not believed; by means of these temporal
things which were seen, He built up faith in those things which were
not seen.
2. Let no one then, Brethren, say that our Lord Jesus Christ doeth not
those things now, and on this account prefer the former to the present
ages of the Church. In a certain place indeed the same Lord prefers
those who "do not see, and yet believe," [2872] to them who see and
therefore believe. For even at that time so irresolute was the
infirmity of His disciples, that they thought that He whom they saw to
have risen again must be handled, in order that they might believe. It
was not enough for their eyes that they had seen Him, unless their
hands also were applied to His limbs, and the scars of His recent
wounds were touched; that that disciple who was in doubt, might cry out
suddenly when he had touched and recognised the scars, "My Lord and my
God." [2873] The scars manifested Him who had healed all wounds in
others. Could not the Lord have risen again without the scars? Yes, but
He knew the wounds which were in the hearts of His disciples, and to
heal them He had preserved the scars on His own Body. And what said the
Lord to him who now confessed and said, "My Lord and my God"? "Because
thou hast seen," He said, "thou hast believed; blessed are they who do
not see, and yet believe." Of whom spake He, Brethren, but of us? Not
that He spake only of us, but of those also who shall come after us.
For after a little while when He had departed from the sight of men,
that faith might be established in their hearts, whosoever believed,
believed, though they saw Him not, and great has been the merit of
their faith; for the procuring of which faith they brought only the
movement of a pious heart, and not the touching of their hands.
3. These things then the Lord did to invite us to the faith. This faith
reigneth now in the Church, which is spread throughout the whole world.
And now He worketh greater cures, on account of which He disdained not
then to exhibit those lesser ones. For as the soul is better than the
body, so is the saving health of the soul better than the health of the
body. The blind body doth not now open its eyes by a miracle of the
Lord, but the blinded heart openeth its eyes to the word of the Lord.
The mortal corpse doth not now rise again, but the soul doth rise again
which lay dead in a living body. The deaf ears of the body are not now
opened; but how many have the ears of their heart closed, which yet fly
open at the penetrating word of God, so that they believe who did not
believe, and they live well, who did live evilly, and they obey, who
did not obey; and we say, "Such a man is become a believer;" and we
wonder when we hear of them whom once we had known as hardened. Why
then dost thou marvel at one who now believes, who is living
innocently, and serving God; but because thou dost behold him seeing,
whom thou hadst known to be blind; dost behold him living, whom thou
hadst known to be dead; dost behold him hearing, whom thou hadst known
to be deaf? For consider that there are who are dead in another than
the ordinary sense, of whom the Lord spake to a certain man who delayed
to follow the Lord, because he wished to bury his father; "Let the
dead," said He, "bury their dead." [2874] Surely these dead buriers are
not dead in body; for if this were so, they could not bury dead bodies.
Yet doth he call them dead; where, but in the soul within? For as we
may often see in a household, itself sound and well, the master of the
same house lying dead; so in a sound body do many carry a dead soul
within; and these the Apostle arouses thus, "Awake, thou that sleepest,
and arise from the dead, and Christ shall give thee light." [2875] It
is the Same who giveth light to the blind, that awakeneth the dead. For
it is with His voice that the cry is made by the Apostle to the dead,
"Awake, thou that sleepest." And the blind will be enlightened with
light, when he shall have risen again. And how many deaf men did the
Lord see before His eyes, when He said, "He that hath ears to hear, let
him hear." [2876] For who was standing before Him without his bodily
ears? What other ears then did He seek for, but those of the inner man?
4. Again, what eyes did He look for when He spake to those who saw
indeed, but who saw only with the eyes of the flesh? For when Philip
said to Him, "Lord, show us the Father, and it sufficeth us;" [2877] he
understood indeed that if the Father were shown him, it might well
suffice him; but how would the Father suffice him whom He that was
equal to the Father sufficed not? And why did He not suffice? Because
He was not seen. And why was He not seen? Because the eye whereby He
might be seen was not yet whole. For this, namely, that the Lord was
seen in the flesh with the outward eyes, not only the disciples who
honoured Him saw, but also the Jews who crucified Him. He then who
wished to be seen in another way, sought for other eyes. And therefore
it was that to him who said, "Show us the Father, and it sufficeth us;"
He answered, "Have I been so long time with you; and yet hast thou not
known Me, Philip? He who hath seen Me, hath seen the Father also."
[2878] And that He might in the mean while heal the eyes of faith, he
has first of all instructions given him regarding faith, that so he
might attain to sight. And lest Philip should think that he was to
conceive of God under the same form in which he then saw the Lord Jesus
Christ in the body, he immediately subjoined; "Believest thou not that
I am in the Father, and the Father in Me?" [2879] He had already said,
"He who hath seen Me, hath seen the Father also." But Philip's eye was
not yet sound enough to see the Father, nor consequently to see the Son
who is Himself Coequal with the Father. And so Jesus Christ took in
hand to cure, and with the medicines and salve of faith to strengthen
the eyes of his mind, which as yet were weak and unable to behold so
great a light, and He said, "Believest thou not that I am in the
Father, and the Father in Me?" Let not him then who cannot yet see what
the Lord will one day show him, seek first to see what he is to
believe; but let him first believe that the eye by which he is to see
may be healed. For it was only the form of the servant which was
exhibited to the eyes of servants; because if "He who thought it not
robbery to be equal with God," [2880] could have been now seen as equal
with God by those whom He wished to be healed, He would not have needed
to "empty Himself, and to take the form of a servant." But because
there was no way whereby God could be seen, but whereby man could be
seen, there was; therefore He who was God was made man, that that which
was seen might heal that whereby He was not seen. For He saith Himself
in another place, "Blessed are the pure in heart, for they shall see
God." [2881] Philip might of course have answered and said, "Lord, lo,
I see Thee; is the Father such as I see Thee to be? forasmuch as Thou
hast said, He who hath seen Me, hath seen the Father also'?" But before
Philip answered thus, or perhaps before he so much as thought it, when
the Lord had said, "He who hath seen Me, hath seen the Father also;" He
immediately added, "Believest thou not that I am in the Father, and the
Father in Me?" For with that eye he could, not yet see either the
Father, or the Son who is equal with the Father; but that his eye might
be healed for seeing, he was to be anointed unto believing. So then
before thou seest what thou canst not now see, believe what as yet thou
seest not. "Walk by faith," that thou mayest attain to sight. Sight
will not gladden him in his home whom faith consoleth not by the way.
For so says the Apostle, "As long as we are in the body, we are in
pilgrimage from the Lord." [2882] And he subjoins immediately why we
are still "in pilgrimage," though we have now believed; "For we walk by
faith," He says, "not by sight."
5. Our whole business then, Brethren, in this life is to heal this eye
of the heart whereby God may be seen. To this end are celebrated the
Holy Mysteries; to this end is preached the word of God; to this end
are the moral exhortations of the Church, those, that is, that relate
to the correction of manners, to the amendment of carnal lusts, to the
renouncing the world, not in word only, but in a change of life: to
this end is directed the whole aim of the Divine and Holy Scriptures,
that that inner man may be purged of that which hinders us from the
sight of God. For as the eye which is formed to see this temporal
light, a light though heavenly, yet corporeal, and manifest, not to men
only, but even to the meanest animals (for for this the eye is formed,
to see this light); if anything be thrown or fall into it, whereby it
is disordered, is shut out from this light; and though it encompass the
eye with its presence, yet the eye turns itself away from, and is
absent from it; and through its disordered condition is not only
rendered absent from the light which is present, but the light to see
which it was formed, is even painful to it. So the eye of the heart too
when it is disordered and wounded turns away from the light of
righteousness, and dares not and cannot contemplate it.
6. And what is it that disorders the eye of the heart? Evil desire,
covetousness, injustice, worldly concupiscence, these disorder, close,
blind the eye of the heart. And yet when the eye of the body is out of
order, how is the physician sought out, what an absence of all delay to
open and cleanse it, that that may be healed whereby this outward light
is seen! There is running to and fro, no one is still, no one loiters,
if even the smallest straw fall into the eye. And God it must be
allowed made the sun which we desire to see with sound eyes. Much
brighter assuredly is He who made it; nor is the light with which the
eye of the mind is concerned of this kind at all. That light is eternal
Wisdom. God made thee, O man, after His own image. Would He give thee
wherewithal to see the sun which He made, and not give thee wherewithal
to see Him who made thee, when He made thee after His own image? He
hath given thee this also; both hath He given thee. But much thou dost
love these outward eyes, and despisest much that interior eye; it thou
dost carry about bruised and wounded. Yea, it would be a punishment to
thee, if thy Maker should wish to manifest Himself unto thee; it would
be a punishment to thine eye, before that it is cured and healed. For
so Adam in paradise sinned, and hid himself from the face of God. As
long then as he had the sound heart of a pure conscience, he rejoiced
at the presence of God; when that eye was wounded by sin, he began to
dread the Divine light, he fled back into the darkness, and the thick
covert of the trees, flying from the truth, and anxious for the shade.
7. Therefore, my Brethren, since we too are born of him, and as the
Apostle says, "In Adam all die;" [2883] for we were all at first two
persons if we were loth to obey the physician, that we might not be
sick; let us obey Him now, that we may be delivered from sickness. The
physician gave us precepts, when we were whole; He gave us precepts
that we might not need a physician. "They that are whole," He saith,
"need not a physician, but they that are sick." [2884] When whole we
despised these precepts, and by experience have felt how to our own
destruction we despised His precepts. Now we are sick, we are in
distress, we are on the bed of weakness; yet let us not despair. For
because we could not come to the Physician, He hath vouchsafed to come
Himself to us. Though despised by man when he was whole, He did not
despise him when he was stricken. He did not leave off to give other
precepts to the weak, who would not keep the first precepts, that he
might not be weak; as though He would say, "Assuredly thou hast by
experience felt that I spake the truth when I said, Touch not this. Be
healed then now at length, and recover the life thou hast lost. Lo, I
am bearing thine infirmity; drink thou the bitter cup. For thou hast of
thine own self made those my so sweet precepts which were given to thee
when whole, so toilsome. They were despised and so thy distress began;
cured thou canst not be, except thou drink the bitter cup, the cup of
temptations, wherein this life abounds, the cup of tribulation,
anguish, and sufferings. Drink then," He says, "drink, that thou mayest
live." And that the sick man may not make answer, "I cannot, I cannot
bear it, I will not drink;" the Physician, all whole though he be,
drinketh first, that the sick man may not hesitate to drink. For what
bitterness is there in this cup, which He hath not drunk? If it be
contumely; He heard it first when He drove out the devils, "He hath a
devil, and by Beelzebub He casteth out devils." [2885] Whereupon in
order to comfort the sick, He saith, "If they have called the Master of
the house Beelzebub, how much more shall they call them of His
household?" [2886] If pains are this bitter cup, He was bound and
scourged and crucified. If death be this bitter cup, He died also. If
infirmity shrink with horror from any particular kind of death, none
was at that time more ignominious than the death of the cross. For it
was not in vain that the Apostle, when setting forth His obedience,
added, "Made obedient unto death, even the death of the cross." [2887]
8. But because He designed to honour His faithful ones at the end of
the world, He hath first honoured the cross in this world; in such wise
that the princes of the earth who believe in Him have prohibited any
criminal from being crucified; and that cross which the Jewish
persecutors with great mockery prepared for the Lord, even kings His
servants at this day bear with great confidence on their foreheads.
Only the shameful nature of the death which our Lord vouchsafed to
undergo for us is not now so apparent, Who, as the Apostle says, "was
made a curse for us." [2888] And when as He hung, the blindness of the
Jews mocked Him, surely He could have come down from the Cross, who if
He had not so willed, had not been on the Cross; but it was a greater
thing to rise from the grave than to come down from the Cross. Our Lord
then in doing these Divine, and in suffering these human things,
instructs us by His Bodily miracles and Bodily patience, that we may
believe, and be made whole to behold those things invisible which the
eye of the body hath no knowledge of. With this intent then He cured
these blind men of whom the account has just now been read in the
Gospel. And consider what instruction He has by their cure conveyed to
the man who is sick within.
9. Consider the issue of the thing, and the order of the circumstances.
Those two blind men sitting by the way side cried out as the Lord
passed by, that He would have mercy upon them. But they were restrained
from crying out by the multitude which was with the Lord. Now do not
suppose that this circumstance is left without a mysterious meaning.
But they overcame the crowd who kept them back by the great
perseverance of their cry, that their voice might reach the Lord's
ears; as though He had not already anticipated their thoughts. So then
the two blind men cried out that they might be heard by the Lord, and
could not be restrained by the multitudes. The Lord "was passing by,"
and they cried out. The Lord "stood still," and they were healed. For
"the Lord Jesus stood still, and called them, and said, What will ye
that I shall do unto you? They say unto Him, That our eyes may be
opened." [2889] The Lord did according to their faith, He recovered
their eyes. If we have now understood by the sick, the deaf, the dead,
the sick, and deaf, and dead, within; let us look out in this place
also for the blind within. The eyes of the heart are clossd; "Jesus
passeth by" that we may cry out. What is, "Jesus passeth by"? Jesus is
doing things which last but for a time. What is "Jesus passeth by"?
Jesus doeth things which pass by. Mark and see how many things of His
have "passed by." He was born of the Virgin Mary; is He being born
always? As an infant was He suckled; is He suckled always? He ran
through the successive ages of life unto man's full estate; doth He
grow in body always? Boyhood succeeded to infancy, to boyhood youth, to
youth man's full stature in several passing successions. Even the very
miracles which He did are "passed by," they are read and believed. For
because these miracles are written that so they might be read, they
"passed by" when they were being done. In a word, not to dwell long on
this, He was Crucified: is He hanging on the Cross always? He was
Buried, He Rose again, He Ascended into heaven; "now He dieth no more,
death shall no more have dominion over Him." [2890] And His Divinity
abideth ever, yea, the Immortality of His Body now shall never fail.
But nevertheless all those things which were wrought by Him in time
have "passed by;" and they are written to be read, and they are
preached to be believed. In all these things then, "Jesus passeth by."
10. And what are "the two blind men by the way side," but the two
people to cure whom Jesus came? Let us show those two people in the
Holy Scriptures. It is written in the Gospel, "Other sheep I have which
are not of this fold; them also must I bring, that there may be one
fold and One Shepherd." [2891] Who then are the two people? One the
people of the Jews, and the other of the Gentiles. "I am not sent," He
saith, "but unto the lost sheep of the house of Israel." [2892] To whom
did He say this? To the disciples; when that woman of Canaan who
confessed herself to be a dog, cried out that she might be found worthy
of the crumbs from the master's [2893] table. And because she was found
worthy, now were the two people to whom He had come made manifest: the
Jewish people, to wit, of whom He said, "I am not sent but unto the
lost sheep of the house of Israel;" and the people of the Gentiles,
whose type this woman exhibited whom He had first rejected, saying, "It
is not meet to cast the children's bread to the dogs;" and to whom when
she said, "Truth, Lord, yet the dogs eat of the crumbs which fall from
their master's table;" He answered, "O woman, great is thy faith, be it
unto thee even as thou wilt." [2894] For of this people also was that
centurion of whom the same Lord saith, "Verily I say unto you, I have
not found so great faith, no, not in Israel." Because he had said, "I
am not worthy that Thou shouldest come under my roof, but speak the
word only, and my servant shall be healed." [2895] So then the Lord
even before His Passion and Glorification pointed out two people, the
one to whom He had come because of the promises to the Fathers; and the
other whom for His mercy's sake He did not reject; that it might be
fulfilled which had been promised to Abraham, "In thy seed shall all
nations be blessed." [2896] Wherefore also the Apostle after the Lord's
Resurrection and Ascension, when He was despised by the Jews, went to
the Gentiles. Not that he was silent however towards the Churches which
consisted of Jewish believers; "I was unknown," he says, "by face unto
the Churches of Judæa which were in Christ. But they heard only that he
which persecuted us in times past, now preacheth the faith which once
he destroyed, and they glorified God in me." [2897] So again Christ is
called the "Corner Stone who made both one." [2898] For a corner joins
two walls which come from different sides together. And what was so
different as the circumcision and uncircumcision, having one wall from
Judæa, the other from the Gentiles? But they are joined together by the
corner stone. "For the stone which the builders rejected, the same is
become the head of the corner." [2899] There is no corner in a
building, except when two walls coming from different directions meet
together, and are joined in a kind of unity. The "two blind men" then
crying out unto the Lord were these two walls according to the figure.
11. Attend now, dearly Beloved. The Lord was "passing by," and the
blind men "cried out." What is "was passing by"? As we have already
said, He was doing works which "passed by." Now upon [2900] these
passing works is our faith built up. For we believe on the Son of God,
not only in that He is the word of God, by whom all things were made;
for if He had always continued "in the form of God, equal with God,"
and had not "emptied Himself in taking the form of a servant," the
blind men would not even have perceived Him, that they might be able to
cry out. But when He wrought passing works, that is, "when He humbled
Himself, having become obedient unto death, even the death of the
cross," the "two blind men cried out, Have mercy on us, thou Son of
David." For this very thing that He David's Lord and Creator, willed
also to be David's Son, He wrought in time, He wrought "passing by."
12. Now what is it, Brethren, "to cry out" unto Christ, but to [2901]
correspond to the grace of Christ by good works? This I say, Brethren,
lest haply we cry aloud with our voices, and in our lives be dumb. Who
is he that crieth out to Christ, that his inward blindness may be
driven away by Christ as He is "passing by," that is, as He is
dispensing to us those temporal sacraments, whereby we are instructed
to receive the things which are eternal? Who is he that crieth out unto
Christ? Whoso despiseth the world, crieth out unto Christ. Whoso
despiseth the pleasures of the world, crieth out unto Christ. Whoso
saith not with his tongue, but with his life, "The world is crucified
unto me, and I unto the world," [2902] crieth out unto Christ. Whoso
"disperseth abroad and giveth to the poor, that his righteousness may
endure for ever," [2903] crieth out unto Christ. For let him that
hears, and is not deaf to the sound, "sell that ye have, and give to
the poor; provide yourselves bags which wax not old, a treasure in the
heavens that faileth not;" [2904] let him as he hears the sound as it
were of Christ's footsteps "passing by," cry out in response to this in
his blindness, that is, let him do these things. Let his voice be in
his actions. Let him begin to despise the world, to distribute to the
poor his goods, to esteem as nothing worth what other men love, let him
disregard injuries, not seek to be avenged, let him give his "cheek to
the smiter," let him pray for his enemies; if any "one have taken away
his goods," let "him not ask for them again;" [2905] if he "have taken
anything from any man, let him restore fourfold." [2906]
13. When he shall begin to do all this, all his kinsmen, relations, and
friends will be in commotion. They who love this world, will oppose
him. What madness this! you are too extreme: [2907] what! are not other
men Christians? This is folly, this is madness. And other such like
things do the multitude cry out to prevent the blind from crying out.
The multitude rebuked them as they cried out; but did not overcome
their cries. Let them who wish to be healed understand what they have
to do. Jesus is now also "passing by;" let them who are by the way side
cry out. These are they "who know God with their lips, but their heart
is far from Him." [2908] These are by the way side, to whom as blinded
[2909] in heart Jesus gives His precepts. For when those passing things
which Jesus did are recounted, Jesus is always represented to us as
"passing by." For even unto the end of the world there will not be
wanting "blind men sitting by the way side." Need then there is that
they who sit by the way side should cry out. The multitude that was
with the Lord would repress the crying of those who were seeking for
recovery. Brethren, do ye see my meaning? For I know not how to speak,
but still less do I know how to be silent. I will speak then, and speak
plainly. For I fear "Jesus passing by" and "Jesus standing still;" and
therefore I cannot keep silence. Evil and lukewarm Christians hinder
good Christians who are truly earnest, [2910] and wish to do the
commandments of God which are written in the Gospel. This multitude
which is with the Lord hinders those who are crying out, hinders those
that is who are doing well, that they may not by perseverance be
healed. But let them cry out, and not faint; let them not be led away
as if by the authority of numbers; let them not imitate those who
became Christians before them, who live evil lives themselves, and are
jealous of the good deeds of others. Let them not say, "Let us live as
these so many live." Why not rather as the Gospel ordains? Why dost
thou wish to live according to the remonstrances of the multitude who
would hinder thee, and not after the steps of the Lord, "who passeth
by"? They will mock, and abuse, and call thee back; do thou cry out
till thou reach the ears of Jesus. For they who shall persevere in
doing such things as Christ hath enjoined, and regard not the
multitudes that hinder them, nor think much of their appearing to
follow Christ, that is of their being called Christians; but who love
the light which Christ is about to restore to them, more than they fear
the uproar of those who are hindering them; they shall on no account be
separated from Him, and Jesus will "stand still," and make them whole.
14. For how are our eyes made whole? That as by faith we perceive
Christ "passing by" in the temporal economy, [2911] so we may attain to
the knowledge of Him as "standing still" in His unchangeable Eternity.
For then is the eye made whole when the knowledge of Christ's Divinity
is attained. Let your love apprehend this; attend ye to the great
mystery [2912] which I am to speak of. All the things which were done
by our Lord Jesus Christ in time, graft faith in us. We believe on the
Son of God, not on the Word only, "by which all things were made;" but
on this very Word, "made flesh that He might dwell among us," who was
born of the Virgin Mary, and the rest which the Faith contains, and
which are represented to us that Christ might "pass by," and that the
blind, hearing His footsteps as He "passeth by," might by their works
"cry out," by their life exemplifying the profession of their faith.
But now in order that they who cry out may be made whole, "Jesus
standeth still." For he saw Jesus now "standing still" who says,
"Though we have known Christ after the flesh, yet now henceforth know
we Him no more." [2913] For he saw Christ's Divinity as far as in this
life is possible. There is then in Christ the Divinity and the
Humanity. The Divinity "standeth still," the Humanity "passeth by."
What means, The Divinity "standeth still"? It changeth not, is not
shaken, doth not depart away. For He did not so come to us, as to
depart from the Father; nor did He so ascend as to change His place.
When He assumed Flesh, it changed place; but God assuming Flesh, seeing
He is not in place, doth not change His place. Let us then be touched
by Christ "standing still," and so our eyes be made whole. But whose
eyes? The eyes of those who "cry out" when He is "passing by;" that is,
who do good works through that faith, which hath been dispensed in
time, to instruct us in our infancy.
15. Now what thing more precious can we have than the eye made whole?
They rejoice who see this created light which shines from heaven, or
even that which is given out from a lamp. And how wretched do they
seem, who cannot see this light? But wherefore do I speak, and talk of
all these things, but to exhort you all to "cry out," when Jesus
"passeth by." I hold up this light which perhaps ye do not see as an
object of love to you, Holy Brethren. Believe, whilst as yet ye see
not; and "cry out" that ye may see. How great is thought to be the
unhappiness of men, who do not see this bodily light? Does any one
become blind; immediately it is said; "God is angry with him, he has
committed some wicked deed." So said Tobias' wife to her husband. He
cried out because of the kid, lest it had come of theft; he did not
like to hear the sound of any stolen thing in his house; and she,
maintaining what she had done, reproached her husband; and when he
said, "Restore it if it be stolen;" she answered insultingly, "Where
are thy righteous deeds?" [2914] How great was her blindness who
maintained the theft; and how clear a light he saw, who commanded the
stolen thing to be restored! She rejoiced outwardly in the light of the
sun; he inwardly in the light of Righteousness. Which of them was in
the better light?
16. It is to the love of this light that I would exhort you, Beloved;
that ye would cry out by your works, when the Lord "passeth by;" let
the voice of faith sound out, that "Jesus standing still," that is, the
Unchangeable, Abiding Wisdom of God, and the Majesty of the Word of
God, "by which all things were made," may open your eyes. The same
Tobias in giving advice to his son, instructed him to this, to cry out;
that is, he instructed him to good works. He told him to give to the
poor, charged him to give alms to the needy, and taught him, saying,
"My son, alms suffereth not to come into darkness." [2915] The blind
gave counsel for receiving and gaining light. "Alms," saith he,
"suffereth not to come into darkness." Had his son in astonishment
answered him, "What then, father, hast thou not given alms, that thou
now speakest to me in blindness; art not thou in darkness, and yet thou
dost say to me, "Alms suffereth not to come into darkness." But no, he
knew well what the light was, concerning which he gave his son
instruction, he knew well what he saw in the inner man. The son held
out his hand to his father, to enable him to walk on earth; and the
father to the son, to enable him to dwell in heaven.
17. To be brief; that I may conclude this Sermon, Brethren, with a
matter which touches me very nearly, and gives me much pain, see what
crowds there are which "rebuke the blind as they cry out." But let them
not deter you, whosoever among this crowd desire to be healed; for
there are many Christians in name, and in works ungodly; let them not
deter you from good works. Cry out amid the crowds that are restraining
you, and calling you back, and insulting you, whose lives are evil. For
not only by their voices, but by evil works, do wicked Christians
repress the good. A good Christian has no wish to attend the public
shows. In this very thing, that he bridles his desire of going to the
theatre, he cries out after Christ, cries out to be healed. Others run
together thither, but perhaps they are heathens or Jews? Ah! indeed, if
Christians went not to the theatres, there would be so few people
there, that they would go away for very shame. So then Christians run
thither also, bearing the Holy Name only to their condemnation. Cry out
then by abstaining from going, by repressing in thy heart this worldly
[2916] concupiscence; hold on with a strong and persevering cry unto
the ears of the Saviour, that Jesus may "stand still" and heal thee.
Cry out amidst the very crowds, despair not of reaching the ears of the
Lord. For the blind men in the Gospel did not cry out in that quarter,
where no crowd was, that so they might be heard in that direction,
where there was no impediment from persons hindering them. Amidst the
very crowds they cried out; and yet the Lord heard them. And so also do
ye even amidst sinners, and sensual then, amidst the lovers of the
vanities of the world, there cry out that the Lord may heal you. Go not
to another quarter to cry out unto the Lord, go not to heretics, and
cry out unto Him there. Consider, Brethren, how in that crowd which was
hindering them from crying out, even there were they who cried out made
whole.
18. For observe this too, Holy Brethren, what it is to persevere in
crying out. I will speak of what many as well as myself have
experienced in Christ's name; for the Church does not cease to give
birth to such as these. When any Christian has begun to live well, to
be fervent in good works, and to despise the world; in this newness of
his life he is exposed to the animadversions and contradictions of cold
Christians. But if he persevere, and get the better of them by his
endurance, and faint not in good works; those very same persons who
before hindered will now respect him. [2917] For they rebuke, and
hinder, and withstand him so long as they have any hope that he will
yield to them. But if they shall be overcome by their perseverance who
make progress, they turn round and begin to say, "He is a great man, a
holy man, happy he to whom God hath given such grace." Now do they
honour him, they congratulate and bless and laud him; just as that
multitude did which was with the Lord. They first hindered the blind
men that they might not cry out; but when they continued to cry so as
to attain to be heard, and to obtain the Lord's mercy, that same
multitude now says, "Jesus calleth you." And they who a little before
"rebuked them that they should hold their peace," use now the voice of
exhortation. Now he only is not called by the Lord who is not in labour
in this world. But who is there in this life who is not in labour
through his sins and iniquities? But if all labour, it is said to all,
"Come unto Me, all ye that labour." [2918] Now if this is said to all,
why ascribest thou thy miscarriage [2919] to Him that so inviteth thee?
Come. His house is not too narrow for thee; the kingdom of God is
possessed equally by all, and wholly by each one; it is not diminished
by the increasing number of those who possess it, because it is not
divided. And that which is possessed by many with one heart, is whole
and entire for each one.
19. Yet in the mysterious sense of this passage, Brethren, we recognise
what is expressed most plainly in other places of the sacred books,
that there are within the Church both good and bad, as I often express
it, wheat and chaff. Let no one leave the floor before the time, let
him bear with the chaff in the time of threshing, let him bear with it
in the floor. For in the barn he will have none of it to bear with. The
Winnower will come, who shall divide the bad from the good. There will
then be a bodily separation too, which a spiritual separation now
precedes. In heart be always separated from the bad, in body be united
with them for a time, only with caution. Yet be not negligent in
correcting those who belong to you, who in any way appertain to your
charge, by admonition, or instruction, by exhortation, or by threats.
Do it, in whatsoever way ye can. And because ye find in Scripture and
in the examples of Saints, whether of those who lived before or after
the coming of the Lord in this life, that the bad do not defile the
good in unity with them, do not on this account become slow in the
correction of the bad. In two ways the bad will not defile thee; if
thou consent not to him, and if thou reprove him; this is, not to
communicate with him, not to consent to him. For there is a
communication, when an agreement either of the will or of the
approbation is joined to his deed. This the Apostle teaches us, when he
says, "Have no communication with the unfruitful works of darkness."
[2920] And because it was a small matter not to consent, if negligence
in correction accompanied it, he says, "But rather reprove them." See
how he comprehended both at once, "Have no communication, but rather
reprove them." What is, "Have no communication"? Do not consent to
them, do not praise them, do not approve them. What is, "But rather
reprove them"? Find fault with, rebuke, repress them.
20. But then in the correction and repressing of other men's sins, one
must take heed, that in rebuking another he do not lift up himself; and
that sentence of the Apostle must be thought of, "Wherefore let him
that thinketh he standeth, take heed lest he fall." [2921] Let the
voice of chiding sound outwardly in tones of terror, let the spirit of
love and gentleness be maintained within. "If a man be overtaken in a
fault," as the same Apostle says, "ye which are spiritual restore such
an one in the spirit of meekness; considering thyself, lest thou also
be tempted. Bear ye one another's burdens, and so shall ye fulfil the
law of Christ." [2922] And again in another place, "The servant of the
Lord must not strive, but be gentle unto all men, apt to teach,
patient, in meekness instructing those that oppose themselves; if God
peradventure will give them repentance to the acknowledging of the
truth; and that they may recover themselves out of the snare of the
devil, who are held captive by him at his will." [2923] So then be
neither consenting to evil, so as to approve of it; nor negligent so as
not to reprove it; nor proud so as to reprove it in a tone of insult.
21. But whoso forsaketh unity, violateth charity; and whosoever
violateth charity, how great gifts soever he have, he is nothing. "If
he speak with the tongues of men and of angels; if he knew all
mysteries, if he have all faith, so as to remove mountains, if he
distribute all his goods to the poor, if he give his body to be burned,
and have not charity; it is nothing; it profiteth him nothing." [2924]
He possesseth all things to no useful end, who hath not that one thing
by which he may use all these things well. So then let us embrace
charity, "studying to keep the unity of the Spirit in the bond of
peace." [2925] Let not those seduce us who understand the Scriptures in
a carnal manner, and who in making a bodily separation, are separated
themselves by a spiritual sacrilege from the good corn of the Church
which is spread over the whole world. For throughout the whole world
hath the good seed been sown. That good Sower, the Son of Man, hath
scattered the good seed not in Africa only, but everywhere. But the
enemy hath sown tares upon it. Yet what saith the Householder? "Let
both grow together until the harvest." [2926] Grow where? In the field,
of course. What is the field? Is it Africa? No! What is it then? Let us
not interpret it ourselves, let the Lord speak; let us not suffer any
one to make his guess at his own pleasure. For the disciples said to
the Master, "Declare unto us the parable of the tares." And the Lord
declared it: "The good seed," said He, "are the children of the
Kingdom. But the tares are the children of the wicked one." Who sowed
them? "The enemy that sowed them," said He," is the devil." What is the
field? "The field," said He, "is this world." What is the harvest? "The
harvest," said He, "is the end of the world." Who are the reapers? "The
reapers," said He, "are the Angels." Is Africa the world? Is this
present time the harvest? Is Donatus the reaper? Look then for the
harvest throughout the whole world, throughout the whole world "grow
unto the harvest," throughout the whole world bear with the tares even
until the harvest. Let not perverse men seduce you, that chaff so
light, which flies out of the floor before the coming of the Winnower;
let them not seduce you. Hold them fast even to this single parable of
the tares, and suffer them not to speak of anything else. This man, one
will say, surrendered [2927] the Scriptures; no, not so: but this other
man surrendered them. Whosoever it might be who has surrendered them,
has their faithlessness made void the faithfulness of God? What is "the
faithfulness of God"? That which He promised to Abraham, saying, "In
thy seed shall all nations be blessed." [2928] What is the faithfulness
of God? "Let both grow together until the harvest." Grow where?
Throughout the field. What is throughout the field? Throughout the
world.
22. Here they say; "It is true both kinds did once grow throughout the
world, but the good wheat is diminished, and confined to this our
country, and our small communion." [2929] But the Lord doth not allow
thee to interpret as thou wilt. He who explaineth this parable Himself,
shutteth thy mouth, thy sacrilegious, profane, and ungodly mouth, that
is counter to thine own interests, while thou runnest counter to the
testator, even as he calleth thee to the inheritance. How doth He shut
thy mouth? by saying, "Let both grow together until the harvest."
[2930] If the harvest hath come already, let us believe that the wheat
has been diminished. Though not even then shall it be diminished, but
gathered up into the barn. For so He saith, "Gather ye together first
the tares, and bind them in bundles to burn them, but gather the wheat
into My barn." If then they grow until the harvest, and after the
harvest are gathered in, how are they diminished, thou wicked, thou
ungodly one? I grant that in comparison with the tares and chaff the
wheat is less in quantity; still "both grow together until the
harvest." For "when iniquity aboundeth, the love of many waxeth cold;"
[2931] the tares and the chaff multiply. But because throughout the
whole world wheat cannot be wanting, which "by enduring unto the end
shall be saved, both grow together until the harvest." And if because
of the abundance of the wicked it is said, "When the Son of Man cometh,
thinkest thou, shall He find faith on the earth?" [2932] and by this
denomination are signified all those who by transgression of the law
imitate him to whom it was said," Earth thou art, and unto earth shalt
thou return;" [2933] yet because of the abundance of the good also, and
because of him to whom it was said, "Thy seed shall be as the stars of
heaven, and as the sand of the sea;" [2934] is that also written, "Many
shall come from the East and West, and shall sit down with Abraham, and
Isaac, in the kingdom of God." [2935] "Both" then "grow together until
the harvest," and both the tares or chaff have their passages in the
Scriptures, and the wheat theirs. And they who do not understand them,
confound them and are themselves confounded; and in their blind desire
they make such an uproar, that they will not be silenced even by the
clear manifestation of the truth.
23. See, they say, the Prophet says, "Depart ye, go ye out from thence,
and touch no unclean thing;" [2936] how then for peace sake should we
bear with the wicked, from whom we are commanded to "go out and depart
that we touch not the unclean thing"? We understand that "departure"
spiritually, they corporally. For I also cry out with the Prophet (for
however mean a vessel I am, God maketh use of me to minister to you); I
also cry out and say to you, "Depart ye, go ye out from thence, and
touch not the unclean thing;" but with the touch of the heart, not of
the body. For what is it to "touch the unclean thing," but to consent
to sin. And what is it to "go out from thence," but to do what
appertaineth to the rebuking of the wicked, as far as can be done,
according to each one's grade and condition, [2937] with the
maintenance of peace? Thou art displeased at a man's sin, thou hast not
"touched the unclean thing." Thou hast reproved, rebuked, admonished
him, hast administered, if the case required it, a suitable discipline,
and such as doth not violate unity; then thou hast "gone out from
thence." Now consider the actions of the Saints, lest perhaps this
should seem to be an interpretation of my own. As Saints have
understood these words, so surely ought they to be understood. "Go ye
out from them," says the Prophet. I will first maintain this meaning of
the words from their customary use, and will afterwards show that that
meaning is not my own. It often happens that men are accused; and when
they are accused they defend themselves, and when the accused defends
himself with good reason and justice, the hearers say, "He has got out
of this." Got out; whither has he gone? He abides still in the place
where he was, yet has he "got out of this." How has he got out of it?
By the good account he has rendered, and by his most satisfactory
defence. This is what the holy Apostles did when they "shook off the
dust from their feet" [2938] against those who did not receive the
message of peace which was sent to them. That watchman, "got out from
thence," to whom it was I said, "I have made thee a watchman unto the
house of Israel." [2939] For it was told him "If thou warn the wicked,
and he turn not from his wickedness, nor from his way, that wicked one
shall die in his iniquity, and thou shalt deliver thy soul." [2940]
This if he do, he "goes out from him," not by a bodily separation, but
by the defence of his own work. For he did what it was his duty to do;
though the other, whose duty it was to obey, obeyed not. This then is
that, "Go ye out from thence."
24. So cried Moses and Isaiah, Jeremiah and Ezekiel. Let us see then if
they acted thus, if they left the people of God, and betook themselves
to other nations. How many and vehement rebukes did Jeremiah utter
against the sinners, and wicked ones of his people. Yet he lived
amongst them, he entered into the same temple with them, celebrated the
same mysteries; [2941] he lived in that congregation of wicked men, but
by his crying out "he went out from them." This is "to go out from
them;" this is not "to touch the unclean thing," the not consenting to
them in will, and the not sparing them in word. What shall I say of
Jeremiah, of Isaiah, of Daniel, and Ezekiel, and the rest of the
prophets, who did not retire from the wicked people, lest they should
desert the good who were mingled with that people, among whom
themselves were able to be such as they were? When Moses himself,
Brethren, was receiving the law in the mount, the people below made an
idol. [2942] The people of God, the people who had been led through the
waves of the Red Sea which gave way to them, and overwhelmed their
enemies who followed after, after so many signs and miracles displayed
in plagues upon the Egyptians even unto death, and for "their"
protection unto deliverance, yet demanded an idol, obtained an idol by
force, made an idol, adored an idol, sacrificed unto an idol. God
showeth His servant what the people had done, and saith that He will
destroy them from before His Face. Moses maketh intercession for them
as he was about to return to this people; yet had he a good opportunity
of retiring and "going out from them," as these persons understand it,
that he might "not touch the unclean thing," might not live among them;
but he did not so. And that he might not seem to have acted thus from
necessity rather than from love, God offered him another people; so
that He might destroy these: "I will make of thee," He said, "a great
nation." [2943] But he did not accept it; he cleaveth to the sinners,
he prayeth for the sinners. And how does he pray? O signal proof of
love, my Brethren! How does he pray? Mark that, as it were, mother's
fondness, of which I have often spoken. When God threatened the
sacrilegious people, Moses' tender heart trembled, and on their behalf
he opposed himself to the wrath of God. "Lord," he says, "if Thou wilt
forgive their sin, forgive; but if not, blot me out of Thy book which
Thou hast written." [2944] With what a father's and mother's [2945]
fondness, yet with what assurance said he this, as he considered at
once the justice and the mercy of God; that in that He is just, He
would not destroy the righteous man; and that in that He is merciful,
He would pardon the sinners.
25. It is now surely plain to your discernment, [2946] in what manner
all such testimonies of the Scriptures are to be received; so that when
Scripture says, that we must depart from the wicked, we are bid to
understand this in no other sense, but that we depart in heart; lest by
the separation from the good, we commit a greater evil than we shrink
from in the union of the wicked, as these Donatists have done. But if
they were truly good, and so had reproved the wicked, and not rather
being themselves wicked, had defamed [2947] the good, they would for
peace sake bear with any, be they who they might, seeing they have
received the Maximianists [2948] as sound, whom they condemned before
as lost. Undoubtedly the Prophet has said plainly, "Depart ye, go ye
out from thence, and touch not the unclean thing." But that I may
understand what he said, I pay attention to what he did. By his own
deeds he explains his words. He said, "Depart ye." To whom did he say
so? To the righteous of course. From whom did he bid them depart? From
sinners and wicked men of course. I ask then, did he depart from such
himself? I find that he did not. So then he understood it in another
sense. For surely he would be the first to do what he enjoined. He
departed from them in heart, he rebuked and reproved them. By keeping
himself from consenting to them, he "did not touch the unclean thing;"
but by rebuking them he "went out" free in the sight of God; and to him
God neither imputeth his own sins, because he sinned not; nor the sins
of others, because he approved them not; nor negligence, because he
kept not silence; nor pride, because he continued in unity. So then, my
Brethren, how many soever ye have among you, who are still weighed down
by the love of the world, covetous, or perjured persons, adulterers,
spectacle hunters, consulters of astrologers, of fanatics, of
soothsayers, of augurs and diviners, drunkards, sensualists, whatever
there is of bad that ye know ye have among you; show your
disapprobation of it all as far as ye are able, that ye may in heart
"depart;" and reprove them, that ye may "go out from them;" and consent
not to them, that "ye touch not the unclean thing."
__________________________________________________________________
[2870] 2 Cor. xiii. 4.
[2871] Rom. vi. 9.
[2872] John xx. 29.
[2873] John xx. 28.
[2874] Matt. viii. 22.
[2875] Eph. v. 14.
[2876] Matt. xi. 15.
[2877] John xiv. 8.
[2878] John xiv. 9.
[2879] John xiv. 10.
[2880] Phil. ii. 6.
[2881] Matt. v. 8.
[2882] 2 Cor. v. 6.
[2883] 1 Cor. xv. 22.
[2884] Matt. ix. 12.
[2885] Mark iii. 22.
[2886] Matt. x. 25.
[2887] Phil. ii. 8.
[2888] Gal. iii. 13.
[2889] Matt. xx. 32, 33.
[2890] Rom. vi. 9.
[2891] John x. 16.
[2892] Matt. xv. 24.
[2893] Mereretur.
[2894] Matt. xv. 26-28.
[2895] Matt. viii. 10, 8.
[2896] Gen. xxii. 18.
[2897] Gal. i. 22-24.
[2898] Eph. ii. 14, 20.
[2899] Ps. cxviii. 22.
[2900] Secundum.
[2901] Congruere.
[2902] Gal. vi. 14.
[2903] Ps. cxii. 9.
[2904] Luke xii. 33.
[2905] Luke vi. 30.
[2906] Luke xix. 8.
[2907] Nimius.
[2908] Isa. xxix. 13; Matt. xv. 8.
[2909] Obtritis.
[2910] Studiosos.
[2911] Dispensatione.
[2912] Sacramentum.
[2913] 2 Cor. v. 16.
[2914] Tob. ii. 14.
[2915] Tob. iv. 10.
[2916] Temporalem.
[2917] Obsequentur.
[2918] Matt. xi. 28.
[2919] Culpam.
[2920] Eph. v. 11.
[2921] 1 Cor. x. 12.
[2922] Gal. vi. 1, 2.
[2923] 2 Tim. ii. 24, etc.
[2924] 1 Cor. xiii. 1-3.
[2925] Eph. iv. 3.
[2926] Matt. xiii. 24, etc.
[2927] The occasion of the Donatist schism was a charge brought against
Cecilianus, Bishop of Carthage, and Felix, Bishop of Aptunga, who had
ordained him, of being traditors, that is, of having surrendered such
copies of the Holy Scriptures as they had in their possession in times
of persecution.
[2928] Gen. xxvi. 4.
[2929] Paucitatem.
[2930] Matt. xiii. 30.
[2931] Matt. xxiv. 12.
[2932] Luke xviii. 8, Vulgate.
[2933] Gen. iii. 19, Sept.
[2934] Gen. xv. 5 and xxii. 17.
[2935] Matt. viii. 11.
[2936] Isa. lii. 11.
[2937] Persona.
[2938] Luke x. 11.
[2939] Ezek. iii. 17.
[2940] Ezek. iii. 19.
[2941] Sacramenta.
[2942] Exod. xxxii.
[2943] Exod. xxxii. 10.
[2944] Exod. xxxii. 32.
[2945] Visceribus.
[2946] Prudentiæ.
[2947] By their false accusations against Cecilian of being a traditor,
of which they were themselves convicted. Ep. 43 (162), etc. Aug. Serm.
cxiv. (clxiv Ben).
[2948] See Serm. xxi. (lxxi. Ben.) 4 (ii.), note.
__________________________________________________________________
Sermon XXXIX.
[LXXXIX. Ben.]
On the words of the Gospel, Matt. xxi. 19, where Jesus dried up the
fig-tree; and on the words, Luke xxiv. 28, where He made a pretence as
though He would go further.
1. The lesson of the Holy Gospel which has just been read, has given us
an alarming warning, lest we have leaves only, and have no fruit. That
is, in few words, lest words be present and deeds be wanting. Very
terrible! Who does not fear when in this lesson he sees with the eyes
of the heart the withered tree, withered at that word being spoken to
it, "Let no fruit grow on thee henceforward for ever"? [2949] Let the
fear work amendment, and the amendment bring forth fruit. For without
doubt, the Lord Christ foresaw that a certain tree would deservedly
become withered, because it would have leaves, and would have no fruit.
That tree is the synagogue, not that which was called, but that which
was reprobate. For out of it also was called the people of God, who in
sincerity and truth waited in the Prophets for the salvation of God,
Jesus Christ. And forasmuch as it waited in faith, it was thought
worthy [2950] to know Him when He was present. For out of it came the
Apostles, out of it came the whole multitude of those who went before
the ass of the Lord, and said, "Hosanna to the Son of David, blessed is
He that cometh in the Name of the Lord." [2951] There was a great
company then of believing Jews, a great company of those who believed
in Christ before He shed His Blood for them. For it was not in vain
that the Lord Himself had come to none "but to the lost sheep of the
house of Israel." [2952] But in others, after He was crucified, and was
now exalted into heaven, He found the fruit of repentance; and these He
did not make to wither, but cultivated them in His field, and watered
them with His word. Of this number were those four thousand Jews who
believed, after that the disciples and those who were with them, filled
with the Holy Ghost, spake with the tongues of all nations, [2953] and
in that diversity of tongues announced in a way beforehand, that the
Church should be throughout all nations. They believed at that time,
and "they were the lost sheep of the house of Israel;" but because "the
Son of Man had come to seek and to save that which was lost," [2954] He
found these also. But they lay hid here and there among thorns, as
though wasted and dispersed by the wolves; and because they lay hid
among thorns, He did not come to find them, save when torn by the
thorns of His Passion; yet come He did, He found, He redeemed them.
They had slain, not Him so much, as themselves. They were saved by Him
who was slain for them. For, as the Apostles spake, they were pricked;
[2955] they were pricked in conscience, who had pricked Him with the
spear; and being pricked they sought for counsel, received it when it
was given, repented, found grace, and believing drunk that Blood which
in their fury they had shed. But they who have remained in this bad and
barren race, even unto this day, and shall remain unto the end, were
figured in that tree. You come to them at this day, and find with them
all the writings of the Prophets. But these are but leaves; Christ is
an hungred, and He seeketh for fruit; but findeth no fruit among them,
because He doth not find Himself among them. For He hath no fruit, who
hath not Christ. And he hath not Christ, who holdeth not to Christ's
unity, who hath not charity. And so by this chain he hath no fruit who
hath not charity. Hear the Apostle, "Now the fruit of the Spirit is
charity;" so setting forth the praise of this cluster, that is, of this
fruit; "The fruit of the Spirit," he says, "is charity, [2956] joy,
peace, long-suffering." Do not wonder at what follows, when charity
leads the way.
2. Accordingly, when the disciples marvelled at the withering of the
tree, He set forth to them the value of faith, and said to them, "If ye
have faith, and doubt not;" [2957] that is, if in all things ye have
trust in God; and do not say, "God can do this, this He cannot do;" but
rely on the omnipotence of the Almighty; "ye shall not only do this,
but also if ye shall say to this mountain, Be thou removed, and be thou
cast into the sea, it shall be done. And all things whatsoever ye shall
ask in prayer, believing, ye shall receive." [2958] Now we read that
miracles were wrought by the disciples, yea rather by the Lord through
the disciples; for, "without Me," He says, "ye can do nothing." [2959]
The Lord could do many things without the disciples, but the disciples
nothing without the Lord. He who could make [2960] even the disciples
themselves, was not certainly assisted by them to make them. We read
then of the Apostles' miracles, but we nowhere read of a tree being
withered by them, nor of a mountain removed into the sea. Let us
enquire therefore where this was done. For the words of the Lord could
not be without effect. If ye are thinking of "trees" and "mountains" in
their ordinary and familiar sense, it has not been done. But if ye
think of that tree of which He spake, and of that mountain of the Lord
of which the Prophet said, "In the last days the mountain of the Lord's
house shall be manifest;" [2961] if ye think of it, and understand it
thus, it has been done, and done by the Apostles. The tree is the
Jewish nation, but I say again, that part of it which was reprobate,
not that which was called; that tree which we have spoken of is the
Jewish nation. The mountain, as the prophetic testimony hath taught us,
is the Lord Himself. The withered tree is the Jewish nation reft of the
honour of Christ; the sea is this world with all the nations. Now see
the Apostles speaking to this tree which was about to be withered away,
and casting the mountain into the sea. In the Acts of the Apostles they
speak to the Jews who gainsay and resist the word of truth, that is,
who have leaves and have no fruit, and they say to them, "It was
necessary that the word of God should first have been spoken to you:
but seeing ye have put it from you" (for ye use the words of the
Prophets, yet do not acknowledge Him whom the Prophets foretold, that
is, ye have leaves only), "lo, we turn to the Gentiles." For this also
was foretold by the Prophets; "Behold, I have given Thee for a light of
the Gentiles, that Thou mayest be My salvation unto the end of the
earth." [2962] See then, the tree hath withered away; and Christ hath
been removed unto the Gentiles, the mountain into the sea. For how
should not the tree wither away which is planted in that vineyard, of
which it was said, "I will command my clouds that they rain no rain
upon it"? [2963]
3. Now that in order to convey this truth the Lord acted prophetically,
I mean that, as concerning this tree, it was not His will merely to
exhibit a miracle, but that by the miracle He conveyed the intimation
of something to come, there are many things which teach and persuade
us, yea even against our wills force us to believe. In the first place,
what fault in the tree was it that it had no fruit, when even if it had
no fruit at the proper season, that is, the season of its fruit, it
would not assuredly be any fault in the tree; for the tree as being
without sense and reason could not be to blame. But to this is added,
that as we read it in the narrative of the other Evangelist who
expressly mentions this, "it was not the time for that fruit." [2964]
For that was the time when the fig-tree shoots forth its tender leaves,
which come, we know, before the fruit; and this we prove, because the
day of the Lord's Passion was at hand, and we know at what time He
suffered; and if we did not know it, we ought of course to give credit
to the Evangelist who says, "The time of figs was not yet." So then if
it was only a miracle that was to have been set forth, and not
something to be prophetically figured, it would have been much more
worthy of the clemency and mercy of the Lord, to have made green again
any tree He might find withered; as He healed the sick, as He cleansed
the lepers, as He raised the dead. But then contrariwise, as though
against the ordinary rule of His clemency, He found a green tree, not
yet bearing fruit out of its proper season, but still not refusing the
hope of fruit to its dresser, and He withered it away; as though He
would say to us, "I have no delight in the withering away of this tree,
but thus I would convey to you, that I have not designed to do this
without any cause for it, but only because I desired thereby to convey
to you a lesson you might the more regard. It is not this tree that I
have cursed, it is not on a tree without sense that I have inflicted
punishment, but I have made thee fear, whosoever thou art that dost
consider the matter, that thou mightest not despise Christ when He is
an hungered, that thou mightest love rather to be enriched with fruit,
than to be overshadowed by leaves."
4. This one thing is that which the Lord intimates that He designed to
signify by what He did. What else is there? He cometh to the tree being
hungry, and seeketh fruit. Did He not know that it was not the time for
it? What the cultivator of the tree knew, did not its Creator know? He
seeketh on the tree then for fruit which it had not yet. Doth He really
seek for it, or rather make a pretence of seeking it? For if He really
sought it, He was mistaken. But this be far from Him, to be mistaken!
He made then a pretence of seeking it. Fearing to allow this, that he
maketh a pretence, thou dost confess that He was mistaken. Again, thou
dost turn away from the idea of His being mistaken, and so run into
that of His making a pretence. We are parched up between the two. If we
are parched, let us beg for rain, that we may grow green, lest in
saying anything unworthy of the Lord, we rather wither away. The
Evangelist indeed says, "He came to the tree, and found no fruit on
it." [2965] "He found none," would not be said of Him, unless He had
either really sought for it, or made a pretence of seeking, though He
knew that there was none there. Wherefore we do not hesitate, let us by
no means say that Christ was mistaken. What then? shall we say He made
a pretence? Shall we say this? How shall we get out of this difficulty?
Let us say what, if the Evangelist had not said of the Lord in another
place, we should not of ourselves dare to say. Let us say what the
Evangelist has written, and when we have said, let us understand it.
But in order that we may understand it, let us first believe. For,
"unless ye believe," says the Prophet, "ye shall not understand."
[2966] The Lord Christ after His Resurrection, was walking in the way
with two of His disciples, by whom He was not yet recognised, and with
whom He joined company as a third traveller. They came to the place
whither they were going, and the Evangelist says, "But He made a
pretence as though He would have gone further." [2967] But they kept
Him, saying, in the spirit of a courteous kindness, [2968] that it was
already drawing toward evening, and praying Him to tarry there with
them; being received and entertained by them, He breaketh Bread, and is
known of them in blessing and breaking of the Bread. So then, let us
not now fear to say, that He made a pretence of seeking, if He made a
pretence of going further. But here there arises another question.
Yesterday [2969] I insisted [2970] at some length on the truth which is
in the Apostles; how then do we find any "pretence" in the Lord
Himself? Therefore, Brethren, I must tell you, and teach you according
to my poor abilities, which the Lord giveth me for your benefit, and
must convey to you what ye may hold as a rule [2971] in the
interpretation of all Scripture. Everything that is said or done is to
be understood either in its literal signification, or else it signifies
something figuratively; or at least contains both of these at once,
both its own literal interpretation, [2972] and a figurative
signification also. Thus I have set forth three things, examples of
them must now be given; and from whence, but from the Holy Scriptures?
It is said in its literal acceptation, that the Lord suffered, that He
rose again, and ascended into heaven; that we shall rise again at the
end of the world, that we shall reign with Him for ever, if we do not
despise Him. Take all this as spoken literally, and look not out for
figures; as it is expressed, so it really is. And so also with divers
actions. The Apostle went up to Jerusalem to see Peter, the Apostle
actually did this, it actually took place, it was an action peculiar to
himself. It is a fact which he tells you; a simple fact according to
its literal meaning. "The stone which the builders refused, is become
the Head of the corner," [2973] is spoken in a figure. If we take "the
stone" literally, what "stone did the builders refuse, which became the
Head of the corner"? If we take "the stone" literally, of what corner
is this "stone" become the Head? If we admit that it was figuratively
expressed, and take it figuratively, the Corner-stone is Christ: the
head of the corner, is the Head of the Church. Why is the Church the
Corner? Because she has called the Jews from one side, and the Gentiles
from another, and these two walls as it were coming from different
quarters, and meeting together in one, she has bound together by the
grace of her peace. For, "He is our peace, who hath made both one."
[2974]
5. Ye have heard instances of a literal expression, and a literal
action, and of a figurative expression; ye are waiting for an instance
of a figurative action. There are many such, but meanwhile, as is
suggested by this mention of the corner-stone, when Jacob anointed the
stone which he had placed at his head as he slept, and in his sleep saw
a mysterious [2975] dream, ladders rising from the earth to heaven, and
Angels ascending and descending, and the Lord standing upon the ladder,
[2976] he understood what it was designed to figure, and took the stone
for a figure of Christ, to prove to us thereby that he was no stranger
to the understanding of that vision and revelation. Do not wonder then
that he anointed it, for Christ received His Name from "the anointing."
Now this Jacob was said in the Scripture to be "a man without guile."
[2977] And this Jacob ye know was called Israel. Accordingly in the
Gospel, when the Lord saw Nathanael, He said, "Behold an Israelite
indeed, in whom is no guile." And that Israelite not yet knowing who it
was that talked with him, answered, "Whence knewest Thou me?" And the
Lord said to him, "When thou wast under the fig-tree I saw thee;"
[2978] as though he would say, When thou wast in the shadow of sin, I
predestinated thee. And Nathanael, because he remembered that he had
been under the fig-tree, where the Lord was not, acknowledged His
Divinity, and answered, "Thou art the Son of God, Thou art the King of
Israel." He who had been under the fig-tree was not made a withered
fig-tree; he acknowledged Christ. And the Lord said unto him, "Because
I said, When thou wast under the fig-tree I saw thee, believest thou?
thou shall see greater things than these." What are these "greater
things"? "Verily I say unto you" (for he "is an Israelite in whom is no
guile;" remember Jacob in whom was no guile; and recollect of what he
is speaking, the stone at his head, the vision in his sleep, the ladder
from earth to heaven, the Angels ascending and descending; and so see
what it is that the Lord would say to "the Israelite without guile");
"Verily I say unto you, Ye shall see heaven opened" (hear, thou
guileless Nathanael, what guileless Jacob saw); "ye shall see heaven
opened, and Angels ascending and descending" (unto whom?) "unto the Son
of Man." Therefore was He, as the Son of Man, anointed on the head; for
"the head of the woman is the man, and the Head of the man is Christ."
[2979] Now observe, He did not say, "ascending from the Son of Man, and
descending to the Son of Man," as if He were only above; but "ascending
and descending unto the Son of Man." Hear the Son of Man crying out
from above, "Saul, Saul." Hear the Son of Man from below, "Why
persecutest thou Me?" [2980]
6. Ye have heard an instance of a literal expression, as "that we shall
rise again;" of a literal action, as that, according as it is said,
"Paul went up to Jerusalem to see Peter." [2981] "The stone which the
builders refused," is a figurative expression; "the anointed stone"
which was at Jacob's head, is a figurative action. There is now due to
your expectation an example made out of both together, something which
is at once a literal fact, and which also signifies something else
figured by it. "We know that Abraham had two sons, the one by a
bondmaid, the other by a free-woman;" [2982] this was literally a fact,
not only a story, but a fact; are ye looking for that which was figured
in it? "These are the two Testaments." That then which is spoken
figuratively, is a sort of fiction. But since it has some real event
represented by it, and the very figure itself has its ground of truth,
it escapes all imputation of falsehood. "The sower went out to sow his
seed; and as he sowed, some fell by the way side, some fell upon stony
places, some fell among thorns, and some fell upon good ground." [2983]
Who went out "to sow," or when went he out, or upon what "thorns," or
"stones" or "way side" or in what field did he sow? If we receive this
as a fictitious story, we understand it in a figurative sense; it is
fictitious. For if any sower really went out, and did cast the seed in
these different places, as we have heard, it were no fiction, and so no
falsehood. But now though it be a fiction, yet it is no falsehood. Why?
Because the fiction has some further signification, it deceives thee
not. It requires only one to understand it, and does not lead any one
into error. And thus Christ wishing to convey this lesson to us, sought
for fruit, and hereby set forth to us a figurative, and no deceiving
fiction; a fiction therefore worthy of praise, not of blame; not one by
the examination of which we might run into what was false; but by the
diligent investigation of which we might discover what is true.
7. I see that one may say, Explain to me; what did that signify, that
"He made a pretence of going further"? For if it had no further
meaning, it is a deceit, a lie. We must then according to our rules of
exposition, and distinctions, tell you what this "pretence of going
further," signified; "He made a pretence of going further," and is kept
back from going further. In so far then as the Lord Christ being as
they supposed absent in respect of His Bodily presence, was thought to
be really absent, He will as it were "go further." But hold Him fast by
faith, hold Him fast at the breaking of Bread. What shall I say more?
Have ye recognised Him? If so, then have ye found Christ. I must not
speak [2984] any longer on this Sacrament. They who put off the
knowledge of this Sacrament, Christ goeth further from them. Let them
then hold It fast, let them not let Him go; let them invite Him to
their home, and so they are invited to heaven.
__________________________________________________________________
[2949] Matt. xxi. 19.
[2950] Meruit.
[2951] Matt. xxi. 9.
[2952] Matt. xv. 24.
[2953] Acts ii. 4.
[2954] Luke xix. 10.
[2955] Acts ii. 37.
[2956] Gal. v. 22.
[2957] Matt. xxi. 21.
[2958] Matt. xxi. 22.
[2959] John xv. 5.
[2960] The meaning of "facio" as "to do," and "to make," cannot be
expressed in our language.
[2961] Isa. ii. 2.
[2962] Acts xiii. 46, etc.; Isa. xlix. 6.
[2963] Isa. v. 6.
[2964] Mark xi. 13.
[2965] Matt. xxi. 19.
[2966] Isa. vii. 9, Sept.
[2967] Luke xxiv. 28.
[2968] More humanitatis.
[2969] Probably in that Sermon which is marked as next before this in
Posidonius' Catalogue, ch. 9, namely, "From the Epistle to the
Galatians, where Paul reproved Peter." Ben ed. note.
[2970] Commendavimus.
[2971] Regulariter.
[2972] Cognitionem.
[2973] Matt. xxi. 42; Ps. cxviii. 22.
[2974] Eph. ii. 14.
[2975] Magnum.
[2976] Gen. xxviii. 11, etc.
[2977] Gen. xxv. 27.
[2978] John i. 47, etc.
[2979] 1 Cor. xi. 3.
[2980] Acts ix. 4.
[2981] Gal. i. 18.
[2982] Gal. iv. 22.
[2983] Matt. xiii. 3, etc.
[2984] See Serm. vi. (lvi. Ben.) 10 (vi.) note.
__________________________________________________________________
Sermon XL.
[XC. Ben.]
On the words of the Gospel, Matt. xxii. 2, etc., about the marriage of
the king's son; against the Donatists, on charity. Delivered at
Carthage in the Restituta. [2985]
1. All the faithful [2986] know the marriage of the king's son, and his
feast, and the spreading [2987] of the Lord's Table is open to them all
[2988] who will. But it is of importance to each one to see how he
approaches, even when he is not forbidden to approach It. For the Holy
Scriptures teach us that there are two feasts of the Lord; one to which
the good and evil come, the other to which the evil come not. So then
the feast, of which we have just now heard when the Gospel was being
read, has both good and evil guests. All who excused themselves from
this feast are evil; but not all those who entered in are good. You
therefore who are the good guests at this feast do I address, who have
in your minds the words, "He that eateth and drinketh unworthily,
eateth and drinketh judgment to himself." [2989] All you who are such
do I address, that ye look not for the good without, that ye bear with
the evil within.
2. I do not doubt that ye wish to hear, Beloved, who they are of whom I
have spoken in my address, that they should not look for the good
without, and should bear with the evil within. If all within are evil,
whom do I address? If all within are good, whom did I advise them to
bear with being evil? Let me first then with the Lord's assistance get
out of this difficulty as best I can. If you consider good perfectly
and strictly [2990] speaking, none is good but God Alone. Ye have the
Lord saying most plainly, "Why callest thou Me good? there is none Good
but One, that is, God." [2991] How then can that marriage feast have
good and bad guests, if "none is good but God Alone"? In the first
place ye ought to know, that after a certain sort we are all evil. Yes,
doubtless after a certain sort are we all evil; but after no sort are
we all good. For can we compare ourselves with the Apostles, to whom
the Lord Himself said, "If ye then being evil know how to give good
gifts unto your children?" [2992] If we consider the Scriptures, there
was but one evil one among the twelve Apostles, with reference to whom
the Lord said in a certain place, "And ye are clean, but not all."
[2993] But yet in addressing them all together, He said, "If ye being
evil." Peter heard this, John heard this, Andrew heard this, all the
rest of the eleven Apostles heard it. What did they hear? "If ye being
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?" When they heard that they were evil, they were in despair; but
when they heard that God in heaven was their Father, they revived. "Ye
being evil;" what then is due to the evil, but punishment? "How much
more shall your Father which is in heaven?" What is due to children but
reward. In the name of "evil" is the dread of punishment; in the name
of "children" is the hope of heirs.
3. According to a certain respect then they were evil, who after
another respect were good. For to them to whom it is said, "Ye being
evil know how to give good gifts unto your children;" is added
immediately, "How much more shall your Father which is in heaven?" He
is then the Father of the evil, but not of those who are to be left so;
because He is the Physician of them who are to be cured. According to a
certain sort then they were evil. And yet those guests of the
Householder at the King's marriage, were not I suppose of that number
of whom it was said, "they invited good and bad," [2994] that they
should be reckoned among the number of the bad, who we have heard were
shut out in his person who was found not to have a wedding garment.
According to a certain respect, I repeat they were bad, who yet were
good; and according to a certain respect they were good, who yet were
bad. Hear John according to what respect they were bad: "If we say that
we have no sin, we deceive ourselves, and the truth is not in us."
[2995] Behold after what respect they were bad: because they had sin.
According to what respect were they good? "If we confess our sins, He
is faithful and just to forgive us our sins, and to cleanse us from all
unrighteousness." [2996] If then we should say, on the principle of
this interpretation which ye have now heard me bring, as I think, out
of the sacred Scriptures, viz. that the same men are both after a
certain manner, good, and after a certain manner bad; if we should wish
to receive according to this sense the words, "they invited good and
bad," the same persons, that is, at once good and bad; if we should
wish so to receive them, we are not permitted so to do, by reason of
that one who was found "not having a wedding garment," and who was not
merely "cast forth," so as to be deprived of that feast, but so as to
be condemned in the punishment of everlasting darkness.
4. But one will say, What of one man? what strange, what great matter
is it, if one among the crowd "not having a wedding garment" crept in
unperceived to the servants of the Householder? Could it be said
because of that one, "they invited good and bad"? Attend therefore, my
Brethren, and understand. That one man represented one class; for they
were many. Here some diligent hearer may answer me, and say, "I have no
wish for you to tell me your guesses; I wish to have it proved to me
that that one represented many." [2997] By the Lord's present help, I
will prove it clearly; nor will I search far, that I may be able to
prove it. God will assist me in His own words in this place, and will
furnish you by my ministry with a plain proof of it. "The Master of the
house came in to see the guests." [2998] See, my Brethren, the
servants' business was only to invite and bring in the good and bad;
see that it is not said, that the servants took notice of the guests,
and found among them a man which had not on a wedding garment, and
spoke to him. This is not written. The Master of the house saw him, the
Master of the house discovered, the Master of the house inspected, the
Master of the house separated him out. It was not right to pass over
this. But I have undertaken to establish another point, how that that
one signifies many. "The Master of the house" then "came in to see the
guests, and He found there a man which had not on a wedding garment.
And He saith unto him, Friend, how camest thou in hither not having a
wedding garment? And he was speechless." [2999] For He who questioned
him was One, to whom he could give no feigned reply. The garment that
was looked for is in the heart, not on the body; for had it been put on
externally, it could not have been concealed even from the servants.
Where that wedding garment must be put on, hear in the words, "Let thy
priests be clothed with righteousness." [3000] Of that garment the
Apostle speaks, [3001] "If so be that we shall be found clothed, and
not naked." [3002] Therefore was he discovered by the Lord, who escaped
the notice of the servants. Being questioned, he is speechless: he is
bound, cast out, and condemned one by many. I have said, Lord, that
Thou teachest us that in this Thou dost give warning to all. Recollect
then with me, my Brethren, the words which ye have heard, and ye will
at once discover, at once determine, that that one was many. True it
was one man whom the Lord questioned, to one He said, "Friend, how
camest thou in hither?" It was one who was speechless, and of that same
one was it said, "Bind him hand and foot, and cast him into outer
darkness; there shall be weeping and gnashing of teeth." [3003] Why?
"For many are called, but few chosen." [3004] How can any one gainsay
this manifestation of the truth? "Cast him," He saith, "into outer
darkness." "Him," that one man assuredly, of whom the Lord saith, "for
many are called, but few chosen." So then it is the few who are not
cast out. He was it is true but one man "who had not the wedding
garment. Cast him out." But why is he cast out? "For many are called,
but few chosen." Leave alone the few, cast out the many. It is true,
that man was but one. Yet undoubtedly that one not only was many, but
those many in numbers far surpassed the number of the good. For the
good are many also; but in comparison of the bad, they are few. In the
crop there is much wheat; compare it with the chaff, and the grains of
corn are few. The same persons considered in themselves are many, in
comparison with the bad are few. How do we prove that in themselves
they are many? "Many shall come from the East and from the West."
Whither shall they come? To that feast, into which both good and bad
enter. But speaking of another feast, He subjoined, "and shall sit down
with Abraham, and Isaac, and Jacob in the kingdom of heaven." [3005]
That is the feast to which the bad shall not approach. Be that feast
which now is, received worthily, that we may attain to the other. The
same then are many, who are also few; in themselves many; in comparison
with the bad few. Therefore what saith the Lord? He found one, and
said, "Let the many be cast out, the few remain." For to say, "many are
called, but few chosen," is nothing else than to show plainly who in
this present feast are accounted to be such, as to be brought to that
other feast, where no bad men shall come.
5. What is it then? I would not that ye all who approach the Lord's
Table which is in this life, should be with the many who are to be shut
out, but with the few who are to be reserved. And how shall ye be able
to attain to this? Take "the wedding garment." Ye will say, "Explain
this wedding garment' to us." Without a doubt, that is the garment
which none but the good have, who are to be left at the feast, reserved
unto that other feast to which no bad man approaches, who are to be
brought safely thither by the grace of the Lord; these have "the
wedding garment." Let us then, my Brethren, seek for those among the
faithful who have something which bad men have not, and this will be
"the wedding garment." If we speak of sacraments, ye see how that these
are common to the bad and good. Is it Baptism? Without Baptism it is
true no one attaineth to God; but not every one that hath Baptism
attaineth to Him. I cannot therefore understand Baptism, the Sacrament
itself that is, to be "the wedding garment;" for this garment I see in
the good, I see in the bad. Peradventure it is the Altar, or That which
is received at the Altar. But no; we see that many eat, and "eat and
drink judgment to themselves." What is it then? Is it fasting? The
wicked fast also. Is it running together to the Church? The wicked run
thither also. Lastly, is it miracles? Not only do the good and bad
perform them, but sometimes the good perform them not. See, among the
ancient people Pharaoh's magicians wrought miracles, the Israelites did
not; among the Israelites, Moses only and Aaron wrought them; the rest
did not, but saw, and feared, and believed. [3006] Were the magicians
of Pharaoh who did miracles, better men than the people of Israel who
could not do them, and yet that people were the people of God. In the
Church itself, hear the Apostle, "Are all prophets? Have all the gifts
of healing? Do all speak with tongues?" [3007]
6. What is that "wedding garment" then? This is the wedding garment:
"Now the end of the commandment," says the Apostle, "is charity out of
a pure heart, and of a good conscience, and of faith unfeigned." [3008]
This is "the wedding garment." Not charity of any kind whatever; for
very often they who are partakers together of an evil conscience seem
to love one another. They who commit robberies together, who love the
hurtful arts of sorceries, and the stage together, who join together in
the shout of the chariot race, or the wild beast fight; these very
often love one another; but in these there is no "charity out of a pure
heart, and of a good conscience, and of faith unfeigned. The wedding
garment" is such charity as this. "Though I speak with the tongues of
men and of Angels, and have not charity, I am become as sounding brass,
and a tinkling cymbal." [3009] Tongues have come in alone, and it is
said to them, "How came ye in hither not having a wedding garment?"
"Though," said he, "I have the gift of prophecy, and understand all
mysteries, and all knowledge, and though I have all faith, so that I
could remove mountains, and have not charity, I am nothing." See, these
are the miracles of men who very often have not "the wedding garment."
"Though," he says, "I have all these, and have not Christ, I am
nothing." Is then "the gift of prophecy" nothing? is then "the
knowledge of mysteries" [3010] nothing? It is not that these are
nothing; but "I," if I have them, "and have not charity, am nothing."
How many good things profit nothing without this one good thing! If
then I have not charity, though I bestow alms freely upon the poor,
though I have come to the confession of Christ's Name even unto blood
and fire, these things may be done even through the love of glory, and
so are vain. Because then they may be done even from the love of glory,
and so be vain, and not through the rich charity of a godly affection,
he names them all also in express terms, and do thou give ear to them;
"though I distribute all my goods for the use of the poor, and though I
give my body to be burned, and have not charity, it profiteth me
nothing." [3011] This then is "the wedding garment." Question
yourselves; if ye have it, ye may be without fear in the Feast of the
Lord. In one and the same man there exist two things, charity and
desire. Let charity be born in thee, if it be yet unborn, and if it be
born, be it nourished, fostered, increased. But as to that desire,
though in this life it cannot be utterly extinguished; "for if we say
that we have no sin we deceive ourselves, and the truth is not in us;"
[3012] but in so far as desire is in us, so far we are not without sin:
let charity increase, desire decrease; that the one, that is, charity,
may one day be perfected, and desire be consumed. Put on "the wedding
garment:" you I address, who as yet have it not. Ye are already within,
already do ye approach to the Feast, and still have ye not yet the
garment to do honour to the Bridegroom; "Ye are yet seeking your own
things, not the things which are Jesus Christ's." [3013] For "the
wedding garment" is taken in honour of the union, the union, that is,
of the Bridegroom to the Bride. Ye know the Bridegroom; it is Christ.
Ye know the Bride; it is the Church. Pay honour [3014] to the Bride,
pay honour to the Bridegroom. If ye pay due honour to them both, ye
will be their children. Therefore in this make progress. Love the Lord,
and so learn to love yourselves; that when by loving the Lord ye shall
have loved yourselves, ye may securely love your neighbour as
yourselves. For when I find a man that does not love himself, how shall
I commit his neighbour whom he should love as himself to him? And who
is there, you will say, who does not love himself? Who is there? See,
"He that loveth iniquity hateth his own soul." [3015] Does he love
himself, who loves his body, and hates his soul to his own hurt, to the
hurt of both his body and soul? And who loves his own soul? He that
loveth God with all his heart and with all his mind. To such an one I
would at once entrust his neighbour. "Love your neighbour as
yourselves."
7. One may say, "Who is my neighbour?" Every man is your neighbour. Had
we not all the same two parents? Animals of every species are
neighbours one to the other, the dove to the dove, the leopard to the
leopard, the asp to the asp, the sheep to the sheep, and is not man
neighbour to man? Call to mind the ordering of the creation. God spake,
the waters brought forth swimming creatures, great whales, fish, birds,
and such like things. Did all the birds come of one bird? Did all
vultures come of one vulture? Did all doves come of one dove? Did all
snakes come of one snake? or all gilt-heads of one gilt-head? [3016] or
all sheep of one sheep? No, the earth assuredly brought forth all these
kinds together. But when it came to man, the earth did not bring forth
man. One father was made for us; not even two, father and mother: one
father, I say, was made for us, not even two, father and mother; but
out of the one father came the one mother; the one father came from
none, but was made by God, and the one mother came out of him. Mark
then the nature of our race: we flowed out of one fountain; and because
that one was turned to bitterness, we all became from a good, a wild
olive tree. And so grace came also. One begat us unto sin and death,
yet as one race, yet as neighbours one to another, yet as not merely
like, but related to each other. There came One against one; against
the one who scattered, One who gathereth. Thus against the one who
slayeth, is the One who maketh alive. "For as in Adam all die, even so
in Christ shall all be made alive." [3017] Now as whosoever is born of
the first, dieth; so whosoever believeth in Christ is made alive.
Provided, that is, that he have "the wedding garment," and be invited
as one who is to remain, and not to be cast out.
8. So then, my Brethren, have charity. I have explained it to be this
garment, this "wedding garment." Faith is praised, it is plain, it is
praised: but what kind of faith this is, the Apostle distinguishes. For
certain who boasted of faith, and had not a good conversation, the
Apostle James rebukes and says, "Thou believest there is one God, thou
doest well; the devils also believe and tremble." [3018] Call to mind
with me whereupon Peter was praised, whereupon called blessed. Was it
because he said, "Thou art the Christ, the Son of the living God"?
[3019] He who pronounced Him blessed, regarded not the sound of the
words, but the affection of the heart. For would ye know that Peter's
blessedness lay not in these words? The devils also said the same. "We
know Thee who Thou art, the Son of God." [3020] Peter confessed Him to
be "the Son of God;" the devils confessed Him to be "the Son of God."
"Distinguish, my lord, distinguish between the two." I do make a plain
distinction. Peter spake in love, the devils from fear. And again Peter
says, "I am with Thee, even unto death." [3021] The devils say, "What
have we to do with Thee?" So then thou who art come to the feast, glory
not of faith only. Distinguish well the nature of this faith; and then
in thee is recognised "the wedding garment." Let the Apostle make the
distinction, let him teach us; "neither circumcision availeth anything,
nor uncircumcision, but faith." [3022] Tell us, what faith? do not even
the devils believe and tremble? I will tell thee, he says, and listen,
I will now draw the distinction, "But faith which worketh by love."
What faith, then, and of what kind? "That which worketh by love."
"Though I have all knowledge," he says, "and all faith, so that I could
remove mountains, and have not charity, I am nothing." Have faith with
love; for love without faith ye cannot have. This I warn, this I
exhort, this in the name of the Lord I teach you, Beloved, that ye have
faith with love; for ye may possibly have faith without love. I do not
exhort you to have faith, but love. For ye cannot have love without
faith; the love I mean of God and your neighbour; whence can it come
without faith? How doth he love God, who doth not believe on God? How
doth the fool love God, "who saith in his heart, there is no God"?
[3023] Possible it is that ye may believe that Christ hath come and not
love Christ. But it is not possible that ye should love Christ, and yet
say that Christ hath not come.
9. So then, have faith with love. This is the "wedding garment." Ye who
love Christ, love one another, love your friends, love your enemies.
Let not this be hard to you. What then do ye lose thereby, when ye gain
so much? What? dost thou ask of God as some great favour, that thine
enemy may die? This is not "the wedding garment." Turn thy thoughts to
the Bridegroom Himself hanging upon the Cross for thee, and praying to
His Father for His enemies; "Father," saith He, "forgive them, for they
know not what they do." [3024] Thou hast seen the Bridegroom speaking
thus; see too the friend of the Bridegroom, a guest "with the wedding
garment." Look at the blessed Stephen, how he rebukes the Jews as
though in rage and resentment, "Ye stiffnecked and uncircumcised in
heart and ears, ye have resisted the Holy Ghost. Which of the Prophets
have not your fathers killed?" [3025] Thou hast heard how severe he is
with his tongue. And at [3026] once thou art prepared to speak against
any one; and I would it were against him who offendeth God, and not who
offendeth thee. One offendeth God, and thou dost not rebuke him; he
offendeth thee, and thou criest out; where is that "wedding garment"?
Ye have heard therefore how Stephen was severe; now hear how he loved.
He offended those whom he was rebuking, and was stoned by them. And as
he was being overwhelmed and bruised to death by the hands of his
furious persecutors on every side, and the blows of the stones, he
first said, "Lord Jesus Christ, receive my spirit." [3027] Then after
he had prayed for himself standing, he bent the knee for them who were
stoning him, and said, "Lord, lay not this sin to their charge; let me
die in my body, but let not these die in their souls. And when he had
said this, he fell asleep." [3028] After these words he added no more;
he spake them and departed; his last prayer was for his enemies. Learn
ye hereby to have "the wedding garment." So do thou too bend the knee,
and beat thy forehead against the ground, and as thou art about to
approach the Table of the Lord, the Feast of the Holy Scriptures, do
not say, "O that mine enemy might die! Lord, if I have deserved ought
of Thee, slay mine enemy." Because if so be that thou sayest so, dost
thou not fear lest He should answer thee, "If I should choose to slay
thine enemy, I should first slay thee. What! dost thou glory because
thou hast now come invited hither? Think only what thou wast but a
little while ago. Hast thou not blasphemed Me? hast thou not derided
Me? didst thou not wish to wipe out My Name from off the earth? Yet now
thou dost applaud thyself because thou hast come invited hither! If I
had slain thee when thou wast Mine enemy, how could I have made thee My
friend? Why, by thy wicked prayers dost thou teach Me to do, what I did
not in thine own case?" Yea rather God saith to thee, "Let me teach
thee to imitate Me. When I was hanging on the Cross, I said, Forgive
them, for they know not what they do.' [3029] This lesson I taught My
brave soldier. Be thou My recruit against the devil. In no other way
wilt thou fight at all unconquerably, unless thou dost pray for thine
enemies. Yet by all means ask this, yea ask this very thing, ask that
thou mayest persecute thine enemy; but ask it with discernment;
distinguish well what thou askest. See, a man is thine enemy; answer
me, what is it in him which is at enmity with thee? Is it in this, that
he is a man, that he is at enmity with thee? No. What then? That he is
evil. In that he is a man, in that he is that I made him, he is not at
enmity with thee." He saith to thee, "I did not make man evil; he
became evil by disobedience, who obeyed the devil [3030] rather than
God. What he has made himself, is at enmity with thee; in that he is
evil, he is thine enemy; not in that he is a man. For I hear the word
"man," and "evil;" the one is the name of nature, the other of sin; the
sin I cure; and the nature I preserve." And so thy God saith to thee,
"See, I do avenge thee, I do slay thine enemy; I take away that which
makes him evil, I preserve that which constitutes him a man: now if I
shall have made him a good man, have I not slain thine enemy, and made
him thy friend?" So ask on what thou art asking, not that the men may
perish, but that these their enmities may perish. For if thou pray for
this, that the man may die; it is the prayer of one wicked man against
another; and when thou dost say, "Slay the wicked one," God answereth
thee, "Which of you?"
10. Extend your love then, and limit it not to your wives and children.
Such love is found even in beasts and sparrows. Ye know the sparrows
and the swallows how they love their mates, how together they hatch
their eggs, and nourish their young together, by a sort of free [3031]
and natural kindliness, and with no thought of a return. For the
sparrow does not say, "I will nourish my young, that when I am grown
old, they may feed me." He has no such thought; he loves and feeds
them, for the love of them; displays the affection of a parent, and
looks for no return. And so, I know, I am sure, do ye love your
children. "For the children ought not to lay up for the parents, but
the parents for the children." [3032] Yea upon this plea it is that
many of you excuse your covetousness, that ye are getting for your
children, and are laying by for them. [3033] But I say, extend your
love, let this love grow; for to love wives and children, is not yet
that "wedding garment." Have faith to Godward. First love God. Extend
yourselves out to God; and whomsoever ye shall be able, draw on to God.
There is thine enemy: let him be drawn to God. There is a son, a wife,
a servant; let them be all drawn to God. There is a stranger; let him
be drawn to God. There is an enemy; let him be drawn to God. Draw, draw
on thine enemy; by drawing him on he shall cease to be thine enemy. So
let charity be advanced, so be it nourished, that being nourished it
may be perfected; so be "the wedding garment" put on; so be the image
of God, after which we were created, by this our advancing, engraven
anew in us. For by sin was it bruised, and worn away. How is it
bruised? how worn away? When it is rubbed against the earth? And what
is, "When it is rubbed against the earth"? When it is worn by earthly
lusts. For "though man [3034] walketh in this image, yet is he
disquieted in vain." [3035] Truth is looked for in God's image, not
vanity. By the love of the truth then be that image, after which we
were created, engraven anew, and His Own tribute rendered to our Cæsar.
For so ye have heard from the Lord's answer, when the Jews tempted Him,
as He said, "Why tempt ye Me, ye hypocrites; show Me the tribute
money," [3036] that is, the impress and superscription of the image.
Show me what ye pay, what ye get ready, what is exacted of you. And
"they showed Him a denarius;" and "He asked whose image and
superscription it had." They answered, "Cæsar's." So Cæsar looks for
his own image. It is not Cæsar's will that what he ordered to be made
should be lost to him, and it is not surely God's will that what He
hath made should be lost to Him. Cæsar, my Brethren, did not make the
money; the masters of the mint [3037] make it; the workmen have their
orders, he issues his commands to his ministers. His image was stamped
upon the money; on the money was Cæsar's image. And yet he requires
what others have stamped; he puts it in his treasures; he will not have
it refused him. Christ's coin is man. In him is Christ's image, in him
Christ's Name, Christ's gifts, Christ's rules of duty. [3038]
__________________________________________________________________
[2985] The great Church in Carthage where the bodies of the Martyr Sts.
Perpetua and Felicitas lay. See Ben. ed. in Sermon xix. note.
[2986] Baptized fideles.
[2987] Apparatus.
[2988] Voluntati omnium.
[2989] 1 Cor. xi. 29.
[2990] Liquido.
[2991] Matt. xix. 17.
[2992] Matt. vii. 11.
[2993] John xiii. 10.
[2994] Matt. xxii. 10.
[2995] 1 John i. 8.
[2996] 1 John i. 9.
[2997] Serm. xlv. (xcv. Ben.) 6.
[2998] Matt. xxii. 11.
[2999] Matt. xxii. 12.
[3000] Ps. cxxxii. 9.
[3001] See note, Serm. viii. (lviii. Ben.) 13 (xi.).
[3002] 2 Cor. v. 3.
[3003] Matt. xxii. 13.
[3004] Matt. xxii. 14.
[3005] Matt. viii. 11.
[3006] Exod. vii.
[3007] 1 Cor. xii. 29, etc.
[3008] 1 Tim. i. 5.
[3009] 1 Cor. xiii. 1.
[3010] Sacramentorum.
[3011] 1 Cor. xiii. 3.
[3012] 1 John i. 8.
[3013] Phil. ii. 21.
[3014] Deferte.
[3015] Ps. x. 5, Sept. (xi. 5, English version).
[3016] Aurata.
[3017] 1 Cor. xv. 22.
[3018] Jas. ii. 19.
[3019] Matt. xvi. 16.
[3020] Matt. viii. 29; Mark i. 24.
[3021] Matt. xxvi. 35.
[3022] Gal. v. 6.
[3023] Ps. liii. 1.
[3024] Luke xxiii. 34.
[3025] Acts vii. 51, 52.
[3026] Adhuc.
[3027] Acts vii. 59.
[3028] Acts vii. 60.
[3029] Luke xxiii. 34.
[3030] Zabulo; Lactant. De Mort. Pers. 16.
[3031] Grata.
[3032] 2 Cor. xii. 14.
[3033] Vid. Serm. xxxvi. (lxxxvi. Ben.) 11 (ix., x.).
[3034] Serm. x. (lx. Ben.) 2, etc.
[3035] Ps. xxxviii. 7, Sept. (xxxix. 6 English version).
[3036] Matt. xxii. 18, 19.
[3037] Monetarii.
[3038] Officia.
__________________________________________________________________
Sermon XLI.
[XCI. Ben.]
On the words of the Gospel, Matt. xxii. 42, where the Lord asks the
Jews whose son they said David was.
1. When the Jews were asked (as we have just now heard out of the
Gospel when it was being read), how our Lord Jesus Christ, whom David
himself called his Lord was David's Son, they were not able to answer.
For what they saw in the Lord, that they knew. For He appeared to them
as the Son of man; but as the Son of God He was hidden. Hence it was,
that they believed that He could be overcome, and that they derided Him
as He hung upon the Tree, saying, "If He be the Son of God, let Him
come down from the Cross, and we will believe on Him." [3039] They saw
one part of what He was, they knew not the other, "For had they known
Him, they would not have crucified the Lord of glory." [3040] Yet they
knew that the Christ was to be the Son of David. For even now they hope
that He will come. They know not that He is come already, but this
their ignorance is voluntary. For even if they did not acknowledge Him
on the tree, they ought not to have failed to acknowledge Him on His
Throne. For in whose Name are all nations called and blessed, but in
His whom they think not to have been the Christ? For this Son of David,
that is, "of the seed of David according to the flesh," is the Son of
Abraham. Now if it was said to Abraham, "In thy seed shall all nations
be blessed;" [3041] and they see now that in our Christ are all nations
blessed, why wait they for what is already come, and fear not that
which is yet to come? for our Lord Jesus Christ, making use of a
prophetic testimony to assert His authority, called Himself "the
Stone." Yea such a stone, "that whosoever shall stumble against it
shall be shaken; but on whomsoever it shall fall, it shall grind him to
powder." [3042] For when this stone is stumbled against, it lieth low;
by lying low, it "shaketh" him that stumbleth against it; being lifted
on high, by its coming down it "grindeth" the proud "to powder."
Already therefore are the Jews "shaken" by that stumbling; it yet
remains that by His Glorious Advent they should be "ground to powder"
also, unless peradventure whilst they are yet alive, they acknowledge
Him that they die not. For God is patient, and inviteth them day by day
to the Faith.
2. But when the Jews could not answer the Lord proposing a question,
and asking "whose Son they said Christ was;" and they answered, "the
Son of David;" [3043] He goes on with the further question put to them,
"How then doth David in spirit call Him Lord, saying, The Lord said
unto my Lord, Sit thou on My right hand till I make Thine enemies My
footstool. If David then," He saith, "in spirit call Him Lord, how is
He his Son?" [3044] He did not say, "He is not his Son, but how is He
his son?" When he saith "How," it is a word not of negation, but of
enquiry; as though He should say to them, "Ye say well indeed that
Christ is David's Son, but David himself doth call Him Lord; whom he
then calleth Lord, how is He his Son?" Had the Jews been instructed in
the Christian faith, which we hold; had they not closed their hearts
against the Gospel, had they wished to have spiritual life in them,
they would, as instructed in the faith of the Church, have made answer
to this question and said, "Because in the beginning was the Word, and
the Word was with God and the Word was God:" [3045] see how He is
David's Lord. But because "The Word was made flesh, and dwelt among
us;" [3046] see how He is David's Son. But as being ignorant, they were
silent, nor when they shut their mouths did they open their ears, that
what they could not answer when questioned, they might after
instruction know.
3. But seeing that is a great thing to know the mystery how He is
David's Son and David's Lord: how one Person is both Man and God; how
in the form of Man He is less than the Father, in the form of God equal
with the Father; how again He saith, on the one hand, "The Father is
greater than I;" [3047] and on the other, "I and My Father are one;"
[3048] seeing this is a great mystery, [3049] our conduct must be
fashioned, that it may be comprehended. For to the unworthy is it
closed up, it is opened to those who are meet for it. It is not with
stones, or clubs, or the fist, or the heel, that we knock unto the
Lord. It is the life which knocks, it is to the life that it is opened.
The seeking is with the heart, the asking is with the heart, the
knocking is with the heart, the opening is to the heart. Now that heart
which asks rightly, and knocks and seeks rightly, must be godly. Must
first love God for His Own sake (for this is godliness); and not
propose to itself any reward which it looks for from Him other than God
Himself. For than Him is there nothing better. And what precious thing
can he ask of God, in whose sight God Himself is lightly esteemed? He
giveth earth, and thou rejoicest, thou lover of the earth, who art
thyself become earth. If when He giveth earthly goods, thou dost
rejoice, how much more oughtest thou to rejoice when He giveth thee
Himself, who made heaven and earth? So then God must be loved for His
own sake. For the Devil not knowing what was passing in the heart of
holy Job, brought this as a great charge against him, saying, "Doth Job
worship God for His Own sake." [3050]
4. So then if the adversary brought this charge, we ought to fear lest
it be brought against us. For with a very slanderous accuser have we to
deal. If he seek to invent what is not, how much more will he seek to
object what really is. Nevertheless let us rejoice, that ours is such a
Judge, as cannot be deceived by our accuser. For if we had a man for
our judge, the enemy might invent for him what he would. For none is
more subtle in invention than the devil. For he it is who at this time
also invents all false accusations against the saints. He knows his
accusations can have no avail with God, and so He scatters them among
men. Yet what does this profit him, seeing the Apostle says, "Our
glorying is this, the testimony of our conscience?" [3051] Yet think ye
that he does not invent these false charges with aught of subtlety?
Yes, well he knows what evil he shall work thereby, if the watchfulness
of faith resist him not. For for this reason scatters he his evil
charges against the good, that the weak may think that there are no
good, and so may give themselves up to be hurried along, and made a
prey of by their lusts, whilst they say within themselves, "For who is
there that keeps the commandments of God, or who is there that
preserves chastity?" and whilst he thinks that no one does, he himself
becomes that no one. This then is the devil's art. But such a man was
Job, that he could not invent any such charge against him; for his life
was too well known and manifest. But because he had great riches, he
brought that against him, which if it had any existence, might lie in
the heart, and not appear in the conduct. He worshipped God, he gave
alms; and with what heart he did this none knew, no not the Devil
himself; but God had known. God giveth His testimony to His own
servant; the Devil calumniates the servant of God. He is allowed to be
tried, Job is proved, the Devil is confounded. Job is found to worship
God for His Own sake, to love Him for His Own sake; not because He gave
him ought, but because He did not take away Himself. For he said, "The
Lord gave, the Lord hath taken away; as it seemed good to the Lord, so
is it done, blessed be the Name of the Lord." [3052] The fire of
temptation approached him; but it found him gold, not stubble; it
cleared away the dross from it, but did not reduce it to ashes.
5. Because then, in order to understand the mystery [3053] of God, how
Christ is both man and God, the heart must be cleansed: and it is
cleansed by a good conversation, by a pure life, [3054] by chastity,
and sanctity, and love, and by "faith, which worketh by love" [3055]
(now all this that I am speaking of, is, as it were, the tree which
hath its root in the heart; for it is only from the root of the heart
that actions proceed; in which if thou plant desire, thorns spring
forth; if thou plant charity, good fruit): the Lord, after that
question which He had proposed to the Jews, when they were not able to
answer it, immediately went on to speak of good actions, that He might
show why they were unworthy to understand what He asked them. For when
those proud and wretched men were not able to answer, they ought of
course to have said, "we do not know; Master, tell us." But no: they
were speechless at the proposing of the question, and they opened not
their mouth to seek instruction. And so the Lord in reference to their
pride said immediately, "Beware of the Scribes which love the chief
seats in the synagogues, and the first rooms at feasts." [3056] Not
because they hold them, but because they love them. For in these words
he accused their heart. Now none can accuse the heart, but He who can
inspect it. For meet it is that to the servant of God, who holds some
post of honour in the Church, the first place should be assigned;
because if it were not given him, it were evil for him who refuses to
give it; but yet it is no good to him to whom it is given. It is meet
and right then that in the congregation of Christians their Prelates
[3057] should sit in eminent place, that by their very seat they may be
distinguished, and that their office may be duly marked; yet not so
that they should be puffed up for their seat; but that they should
esteem it a burden, for which they are to render an account. But who
knows whether they love this, or do not love it? This is a matter of
the heart, it can have no other judge but God. Now the Lord Himself
warned His disciples, that they should not fall into this leaven; as He
calls it in another place, "Beware ye of the leaven of the Pharisees
and of the Sadducees." [3058] And when they supposed that He said this
to them because they had brought no bread; He answered them, "Have ye
forgotten how many thousands were filled with the five loaves? Then
understood they," it is said, "that He called their doctrine leaven."
[3059] For these present temporal good things they loved, but they
neither feared the evil things eternal, nor loved the good things
eternal. And so their hearts being closed, they could not understand
what the Lord asked them.
6. But what then has the Church of God to do, that it may be able to
understand what it has first obtained [3060] grace to believe? It must
make the mind capacious for receiving what shall be given it. And that
this may be done, that the mind, that is, may be capacious, our Lord
God suspends His promises, He has not taken them away. Therefore does
He suspend them, that we may stretch out ourselves; and therefore do we
stretch ourselves out, that we may grow; and therefore do we grow, that
we may reach them. Behold the Apostle Paul stretching himself out unto
these suspended promises: "Not as though I had already attained, either
were already perfect. Brethren, I count not myself to have apprehended:
but this one thing I do; forgetting those things which are behind, and
stretching forth unto those things which are before, I press earnestly
toward the mark for the prize of the high calling of God in Christ
Jesus." [3061] He was running on the earth; the prize hung suspended
from heaven. He ran then on the earth; but in spirit he ascended.
Behold him thus stretching himself out, behold him hanging forth after
the suspended prize. "I press on," he says, "for the prize of the high
calling of God in Christ Jesus."
7. We must journey on then, yet for this no need of anointing the feet,
or looking out for beasts, or providing a vessel. Run with the heart's
affection, journey on with love, ascend by charity. Why seekest thou
for the way? Cleave unto Christ, who by Descending and Ascending hath
made Himself the Way. Dost thou wish to ascend? Hold fast to Him that
ascendeth. For by thine own self thou canst not rise. "For no man hath
ascended up to heaven, but He that came down from heaven, even the Son
of Man which is in heaven." [3062] If no one ascendeth but He that
descended, that is, the Son of Man, our Lord Jesus, dost thou wish to
ascend also? Be then a member of Him who Only hath ascended. For He the
Head, with all the members, is but One Man. And since no one can
ascend, but he who in His Body is made a member of Him; that is
fulfilled, "that no man hath ascended, but He that descended." For thou
canst not say, "Lo, why hath Peter, for instance, ascended, why hath
Paul ascended, why have the Apostles ascended, if no one hath ascended,
but He that descended?" The answer to this is, "What do Peter, and
Paul, and the rest of the Apostles, and all the faithful, what do they
hear from the Apostle? Now ye are the Body of Christ, and members in
particular.' [3063] If then the Body of Christ and His members belong
to One, do not thou make two of them. For He left father and mother,
and clave to his wife, that two might be one flesh.' [3064] He left His
Father, in that here He did not show Himself as equal with the Father;
but emptied Himself, taking the form of a servant.' [3065] He left His
mother also, the synagogue of which He was born after the flesh. He
clave to His Wife, that is, to His Church. Now in the place where
Christ Himself brought forward this testimony, He showed that the
marriage bond might not be dissolved: Have ye not read,' said He, that
God which made them at the beginning, made them male and female; and
said, They twain shall be in one flesh? What therefore God hath joined
together, let not man put asunder.' [3066] And what is the meaning of
They twain shall be in one flesh'? He goes on to say; Wherefore they
are no more twain but one flesh.' Thus no man hath ascended, but He
that descended.'" [3067]
8. For that ye may know, that the Bridegroom and the Bride are One
according to the Flesh of Christ, not according to His Divinity (for
according to His Divinity we cannot be what He is; seeing that He is
the Creator, we the creature; He the Maker, we His work; He the Framer,
we framed by Him; but in order that we might be one with Him in Him, He
vouchsafed to be our Head, by taking of us flesh wherein to die for
us); that ye may know then that this whole is One Christ, He said by
Isaiah, "He hath bound a mitre on me as a bridegroom, and clothed me
with ornaments as a bride." [3068] He is then at once the Bridegroom
and the Bride. That is, the Bridegroom in Himself as the Head, the
Bride in the body. "For they twain," saith He, "shall be in one flesh;
so now they are no more twain, but one flesh."
9. Seeing then that we are of His members, in order that we may
understand this mystery as I have said, Brethren, let us live holily,
let us love God for His Own sake. Now He who showeth to us while in our
pilgrimage the form of a servant, reserveth for those that reach their
country the form of God. With the form of a servant hath He laid down
the way, with the form of God He hath prepared the home. Seeing then
that it is a hard matter for us to comprehend this, but no hard matter
to believe it; for Isaiah says, "Unless ye believe ye shall not
understand;" [3069] let us "walk by faith as long as we are in
pilgrimage from the Lord, till we come to sight where we shall see face
to face." [3070] As walking by faith, let us do good works. In these
good works, let there be a free love of God for His Own sake, and an
active [3071] love of our neighbour. For we have nothing we can do for
God; but because we have something we may do for our neighbour, we
shall by our good offices to the needy, gain His favour who is the
source of all abundance. [3072] Let every one then do what he can for
others; let him freely bestow upon the needy of his superfluity. One
has money; let him feed the poor, let him clothe the naked, let him
build a church, let him do with his money all the good he can. Another
has good counsel; let him guide his neighbour, let him by the light of
holiness drive away the darkness of doubting. Another has learning; let
him draw out of this store of the Lord, let him minister food to his
fellow-servants, strengthen the faithful, recall the wandering, seek
the lost, do all the good he can. Something there is, which even the
poor may deal out to one another; let one lend feet to the lame,
another give his own eyes to guide the blind; another visit the sick,
another bury the dead. These are things which all may do, so that in a
word it would be hard to find one who has not some means of doing good
to others. And last of all comes that important duty which the Apostle
speaks of; "Bear ye one another's burdens, and so shall ye fulfil the
law of Christ." [3073]
__________________________________________________________________
[3039] Matt. xxvii. 42.
[3040] 1 Cor. ii. 8.
[3041] Gen. xxii. 18.
[3042] Ps. cxviii. 22; Luke xx. 17, 18.
[3043] Matt. xxii. 42.
[3044] Matt. xxii. 43-45.
[3045] John i. 1.
[3046] John i. 14.
[3047] John xiv. 28.
[3048] John x. 30.
[3049] Sacramentum.
[3050] Job i. 9. Gratis.
[3051] 2 Cor. i. 12.
[3052] Job i. 21, Sept.
[3053] Sacramentum.
[3054] Vita.
[3055] Gal. v. 6.
[3056] Matt. xxiii. 6; Mark xii. 39.
[3057] Prepositi plebis.
[3058] Matt. xvi. 6.
[3059] Matt. xvi. 9, 12.
[3060] Meruit.
[3061] Phil. iii. 12, etc.
[3062] John iii. 13.
[3063] 1 Cor. xii. 27.
[3064] Eph. v. 31.
[3065] Phil. ii. 7.
[3066] Matt. xix. 4, etc.
[3067] John iii. 13.
[3068] Isa. lxi. 10, Sept.
[3069] Isa. vii. 9, Sept.
[3070] 2 Cor. v. 6, 7.
[3071] Benefica.
[3072] Promerebimur abundantem.
[3073] Gal. vi. 2.
__________________________________________________________________
Sermon XLII.
[XCII. Ben.]
On the same words of the Gospel, Matt. xxii. 42
1. The question which was proposed to the Jews, Christians ought to
solve. For the Lord Jesus Christ, who proposed it to the Jews, did not
solve it Himself, to the Jews, I mean, He did not, but to us He hath
solved it. I will put you in remembrance, Beloved, and ye will find
that He hath solved it. But first consider the knot of the question. He
asked the Jews what they "thought of Christ, whose Son He was to be;"
for they too look for the Christ. They read of Him in the Prophets,
they expected Him to come, when He was come they killed Him; for where
they read that Christ would come, there did they read that they should
kill Christ. But His future coming they hoped for in the Prophets; for
they did not see their future crime. He therefore so questioned them
about the Christ, not as if about One who was unknown to them, or whose
Name they had never heard, or whose coming they had never hoped for.
For they err in that even yet they hope for Him. And we indeed hope for
Him too; but we hope for Him as One who is to come as Judge, not to be
judged. For the Holy Prophets prophesied both, that He should come
first to be judged unrighteously, that He should come afterwards to
judge with righteousness. "What think ye," then, saith he, "of Christ?
whose Son is He? They answered Him, The Son of David." [3074] And this
was entirely according to the Scriptures. But He said, "How then doth
David in spirit call Him Lord, saying, The Lord said unto My Lord, Sit
Thou on My right hand, till I make Thine enemies Thy footstool. If
David then in spirit call Him Lord, how is He his Son?" [3075]
2. Here then is need of a caution, lest Christ be thought to have
denied that He was the Son of David. He did not deny that He was the
Son of David, but He enquired the way. "Ye have said that Christ is the
Son of David, I do not deny it; but David calls Him Lord; tell me how
is He his Son, who is also his Lord; tell me how?" They did not tell
Him, but were silent. Let us then tell by the explanation of Christ
Himself. Where? By His Apostle. But first, whereby do we prove that
Christ hath Himself explained it? The Apostle says, "Would ye receive a
proof of Christ who speaketh in me?" [3076] So then in the Apostle hath
He vouchsafed to solve this question. In the first place, what said
Christ speaking by the Apostle to Timothy? "Remember that Jesus Christ
of the seed of David was raised from the dead according to my Gospel."
[3077] See, Christ is the Son of David. How is He also David's Lord?
Tell us, O Apostle: "who being in the form of God, thought it not
robbery to be equal with God." Acknowledge David's Lord. If thou
acknowledge David's Lord, our Lord, the Lord of heaven and earth, the
Lord of the Angels, equal with God, in the form of God, how is He
David's Son? Mark what follows. The Apostle shows thee David's Lord by
saying, "Who being in the form of God, thought it not robbery to be
equal with God." And how is He David's Son? "But He emptied Himself,
taking the form of a servant, being made in the likeness of men; and
being found in fashion as a man, He humbled Himself, having become
obedient unto death, even the death of the cross. Wherefore God also
hath highly exalted Him." [3078] Christ "of the seed of David," the Son
of David, rose again because "He emptied Himself." How did He "empty
Himself"? By taking that which He was not, not by losing that which He
was. He "emptied Himself," He "humbled himself." Though He was God, He
appeared as man. He was despised as He walked on earth, He who made the
heaven. He was despised as though a mere man, as though of no power.
Yea, not despised only, but slain moreover. He was that stone that lay
on the ground, the Jews stumbled against it, and were shaken. And what
doth He Himself say? "Whosoever shall fall on this stone shall be
shaken, but on whomsoever it shall fall, it shall grind him to powder."
[3079] First, He lay low, and they stumbled against Him; He shall come
from above, and He will "grind" them that have been shaken "to powder."
3. Thus have ye heard that Christ is both David's Son, and David's
Lord: David's Lord always, David's Son in time: David's Lord, born of
the substance of His Father, David's Son, born of the Virgin Mary,
conceived by the Holy Ghost. Let us hold fast both. The one of them
will be our eternal habitation, the other is our deliverance from our
present exile. For unless our Lord Jesus Christ had vouchsafed to
become man, man had perished. He was made that which He made, that what
He made might not perish. Very Man, Very God; God and man whole Christ.
This is the Catholic faith. Whoso denieth that Christ is God is a
Photinian; [3080] whoso denieth that Christ is man is a Manichæan.
[3081] Whoso confesseth that Christ is God equal with the Father and
very man, that He truly suffered, truly shed His blood (for the Truth
would not have set us free, if He had given a false price for us);
whoso confesseth both, is a Catholic. He hath the country, he hath the
way. He hath the country, "In the beginning was the Word;" [3082] He
hath the country, "Being in the form of God, He thought it not robbery
to be equal with God." [3083] He hath the way, "The Word was made
flesh;" [3084] He hath the way, "He emptied Himself, taking the form of
a servant." [3085] He is the home whither we are going, He is the way
whereby we go. Let us by Him go unto Him, and we shall not go astray.
__________________________________________________________________
[3074] Matt. xxii. 42.
[3075] Matt. xxii. 43-45.
[3076] 2 Cor. xiii. 3.
[3077] 2 Tim. ii. 8.
[3078] Phil. ii. 6, etc.
[3079] Matt. xxi. 44.
[3080] Vinc. Lirinens. Commonit. xii.; Conf. vii. 26 (xx.), Oxf.
transl, and note f.
[3081] Conf. v. 16 (ix.), 20 (x.), 25 (xix.), vii. 25 (xix.), Oxf.
trans. and note A, p. 325. De Dono Perseverant, c. 67 (xxiv.), Serm.
lxvi. (cxvi. Ben.) 1-5 (i.-iv.), Epist. 236 (al. 74) 2.
[3082] John i. 1.
[3083] Phil. ii. 6.
[3084] John i. 14.
[3085] Phil. ii. 7.
__________________________________________________________________
Sermon XLIII.
[XCIII. Ben.]
On the words of the Gospel, Matt. xxv. 1, "then shall the kingdom of
heaven be likened unto ten virgins."
1. Ye who were present yesterday remember my promise; which with the
Lord's assistance is to be made good to-day, not to you only, but to
the many others also who have come together. It is no easy question,
who the ten virgins are, of whom five are wise, and five foolish.
Nevertheless, according to the context of this passage which I have
wished should be read again to you to-day, Beloved, I do not think, as
far as the Lord vouchsafes to give me understanding, that this parable
or similitude relates to those women only who by a peculiar and more
excellent sanctity are called Virgins in the Church, whom by a more
usual term we are wont also to call, "The Religious;" [3086] but if I
mistake not this parable relates to the whole Church. [3087] But though
we should understand it of those only who are called "the Religious,"
are they but ten? God forbid that so great a company of virgins should
be reduced to so small a number! But perhaps one may say, "But what if
though they be so many in outward profession, yet in truth they are so
few, that scarce ten can be found!" It is not so. For if he had meant
that the good virgins only should be understood by the ten, He would
not have represented five foolish ones among them. For if this is the
number of the virgins which are called, why are the doors of the great
house shut against five?
2. So then let us understand, dearly Beloved, that this parable relates
to us all, that is, to the whole Church together, not to the Clergy
[3088] only of whom we spoke yesterday; nor to the laity only; but
generally to all. Why then are the Virgins five and five? These five
and five virgins are all Christian souls together. But that I may tell
you what by the Lord's inspiration I think, it is not souls of every
sort, but such souls as have the Catholic faith, and seem to have good
works in the Church of God; and yet even of them, "five are wise, and
five are foolish." First then let us see why they are called "five,"
and why "virgins," and then let us consider the rest. Every soul in the
body is therefore denoted [3089] by the number five, because it makes
use of five senses. For there is nothing of which we have perception by
the body, but by the five folded gate, either by the sight, or the
hearing, or the smelling, or the tasting, or the touching. Whoso then
abstaineth from unlawful seeing, unlawful hearing, unlawful smelling,
unlawful tasting, and unlawful touching, by reason of his uncorruptness
[3090] hath gotten the name of virgin.
3. But if it be good to abstain from the unlawful excitements of the
senses, and on that account every Christian soul has gotten the name of
virgin; why are five admitted and five rejected? They are both virgins,
and yet are rejected. It is not enough that they are virgins; and that
they have lamps. They are virgins, by reason of abstinence from
unlawful indulgence of the senses; they have lamps, by reason of good
works. Of which good works the Lord saith, "Let your works shine before
men, that they may see your good works, and glorify your Father which
is in heaven." [3091] Again He saith to His disciples, "Let your loins
be girded and your lamps burning." [3092] In the "girded loins" is
virginity; in the "burning lamps" good works.
4. The title of virginity is not usually applied to married persons:
yet even in them there is a virginity of faith, which produces wedded
chastity. For that you may know, Holy Brethren, that every one, every
soul, as touching the soul, and that uncorruptness of faith by which
abstinence from things unlawful is practised, and by which good works
are done, is not unsuitably called "a virgin;" the whole Church which
consists of virgins, and boys, and married men and married women, is by
one name called a Virgin. Whence prove we this? Hear the Apostle
saying, not to the religious women only but to the whole Church
together; "I have espoused you to One Husband, that I may present you
as a chaste virgin to Christ." [3093] And because the devil, the
corrupter of this virginity, is to be guarded against, after the
Apostle had said, "I have espoused you to one husband, that I may
present you as a chaste virgin to Christ;" he subjoined, "But I fear,
lest as the serpent beguiled Eve through his subtilty, so your minds
should be corrupted from the simplicity that is in Christ." [3094] Few
have virginity in the body; in the heart all ought to have it. If then
abstinence from what is unlawful be good, whereby it has received the
name of virginity, and good works are praiseworthy, which are signified
by the lamps; why are five admitted and five rejected? If there be a
virgin, and one who carries lamps, who yet is not admitted; where shall
he see himself, who neither preserveth a virginity from things
unlawful, and who not wishing to have good works walketh in darkness?
5. Of these then, my Brethren, yea, of these let us the rather treat.
He who will not see what is evil, he who will not hear what is evil, he
that turneth away his smell from the unlawful fumes, and his taste from
the unlawful food of the sacrifices, he who refuseth the embrace of
another man's wife, breaketh his bread to the hungry, bringeth the
stranger into his house, clotheth the naked, reconcileth the litigious,
visiteth the sick, burieth the dead; he surely is a virgin, surely he
hath lamps. What seek we more? Something yet I seek. What seekest thou
yet, one will say? Something yet I seek; the Holy Gospel hath set me on
the search. It hath said that even of these, virgins, and carrying
lamps, some are wise and some foolish. By what do we see this? By what
make the distinction? By the oil. Some great, some exceedingly great
thing doth this oil signify. Thinkest thou that it is not charity? This
we say as searching out what it is; we hazard no precipitate judgment.
I will tell you why charity seems to be signified by the oil. The
Apostle says, "I show unto you a way above the rest." [3095] Though I
speak with the tongues of men and of Angels, and have not charity, I am
become as sounding brass, or a tinkling cymbal." [3096] This, that is
"charity," is "that way above the rest," which is with good reason
signified by the oil. For oil swims above all liquids. Pour in water,
and pour in oil upon it, the oil will swim above. Pour in oil, pour in
water upon it, the oil will swim above. If you keep the usual order, it
will be uppermost; [3097] if you change the order, it will be
uppermost. "Charity never falleth." [3098]
6. What is it then, Brethren? Let us treat now of the five wise and the
five foolish virgins. They wished to go to meet the Bridegroom. What is
the meaning of "to go and meet the Bridegroom"? To go with the heart,
to be waiting for his coming. But he tarried. "While he tarries, they
all slept." What is "all"? Both the foolish and the wise, "all
slumbered and slept." Think we is this sleep good? What is this sleep?
Is it that at the tarrying of the Bridegroom, "because iniquity
aboundeth, the love of many waxeth cold"? Are we to understand this
sleep so? I like it not. I will tell you why. Because among them are
the wise virgins; and certainly when the Lord said, "Because iniquity
shall abound, the love of many shall wax cold;" He went on to say, "But
he that shall endure unto the end, the same shall be saved." [3099]
Where would ye have those wise virgins be? Are they not among those
that "shall endure unto the end"? They would not be admitted within at
all, Brethren, for any other reason, than because they have "endured
unto the end." No coldness of love then crept over them, in them love
did not wax cold; but preserves its glow even unto the end. And because
it glows even unto the end, therefore are the gates of the Bridegroom
opened to them; therefore are they told to enter in, as that excellent
servant, "Enter thou into the joy of thy Lord." [3100] What then is the
meaning of they "all slept"? [3101] There is another sleep which no one
escapes. Remember ye not the Apostle saying, "But I would not have you
to be ignorant, brethren, concerning them which are asleep," [3102]
that is, concerning them which are dead? For why are they called "they
which are asleep," but because they are in their own day? Therefore
"they all slept." Thinkest thou that because one is wise, he has not
therefore to die? Be the virgin foolish, or be she wise, all suffer
equally the sleep of death.
7. But men continually say to themselves, "Lo, the day of judgment is
coming now, so many evils are happening, so many tribulations thicken;
behold all things which the Prophets have spoken, are well-nigh
fulfilled; the day of judgment is already at hand." They who speak
thus, and speak in faith, go out as it were with such thoughts to "meet
the Bridegroom." But, lo! war upon war, tribulation upon tribulation,
earthquake upon earthquake, famine upon famine, nation against nation,
and still the Bridegroom comes not yet. Whilst then He is expected to
come, all they who are saying, "Lo, He is coming, and the Day of
Judgment will find us here," fall asleep. Whilst they are saying this,
they fall asleep. Let each one then have an eye to this his sleep, and
persevere even unto his sleep in love; let sleep find him so waiting.
For suppose that he has fallen asleep. "Will not He who falls asleep
afterwards rise again?" [3103] Therefore "they all slept;" both of the
wise and the foolish virgins in the parable, it is said, "they all
slept."
8. "Lo, at midnight there was a cry made." [3104] What is, "at
midnight"? When there is no expectation, no belief at all of it. Night
is put for ignorance. A man makes as it were a calculation with
himself: "Lo, so many years have passed since Adam, and the six
thousand years are being completed, and then immediately according to
the computation of certain expositors, the Day of Judgment will come;"
yet these calculations come and pass away, and still the coming of the
Bridegroom is delayed, and the virgins who had gone to meet him sleep.
And, lo, when He is not looked for, when men are saying, "The six
thousand years were waited for, and, lo, they are gone by, how then
shall we know when He will come?" He will come at midnight. What is,
"will come at midnight"? Will come when thou art not aware. Why will He
come when thou art not aware of it? Hear the Lord Himself, "It is not
for you to know the times or the seasons which the Lord hath put in His
own power." [3105] "The day of the Lord," says the Apostle, "will come
as a thief in the night." [3106] Therefore watch thou by night that
thou be not surprised by the thief. For the sleep of death--will ye, or
nill ye--it will come.
9. "But when that cry was made at midnight." What cry was this, but
that of which the Apostle says, "In the twinkling of an eye, at the
last trump"? "For the trumpet shall sound, and the dead shall be raised
incorruptible, and we shall be changed"? [3107] And so when the cry was
made at midnight, "Behold, the Bridegroom cometh;" what follows? "Then
all those virgins arose." What is, "they" all arose? "The hour will
come," said the Lord Himself, "when all that are in the graves shall
hear His voice, and shall come forth." [3108] Therefore at the last
trumpet they all arose. "Now those wise virgins had brought oil with
them in their vessels; but the foolish brought no oil with them."
[3109] What is the meaning of "brought no oil with them in their
vessels"? What is "in their vessels"? In their hearts. Whence the
Apostle says, "Our glorying is this, the testimony of our conscience."
[3110] There is the oil, the precious oil; this oil is of the gift of
God. Men can put oil into their vessels, but they cannot create the
olive. See, I have oil; but didst thou create the oil? It is of the
gift of God. Thou hast oil. Carry it with thee. What is "carry it with
thee"? Have it within, there please thou God.
10. For, lo, those "foolish virgins, who brought no oil with them,"
wish to please men by that abstinence of theirs whereby they are called
virgins, and by their good works, when they seem to carry lamps. And if
they wish to please men, and on that account do all these praiseworthy
works, they do not carry oil with them. Do you then carry it with thee,
carry it within where God seeth; there carry the testimony of thy
conscience. For he who walks to gain the testimony of another, does not
carry oil with him. If thou abstain from things unlawful, and doest
good works to be praised of men; there is no oil within. And so when
men begin to leave off their praises, the lamps fail. Observe then,
Beloved, before those virgins slept, it is not said that their lamps
were extinguished. The lamps of the wise virgins burned with an inward
oil, with the assurance of a good conscience, with an inner glory, with
an inmost charity. Yet the lamps of the foolish virgins burned also.
Why burnt they then? Because there was yet no want of the praises of
men. But after that they arose, that is in the resurrection from the
dead, they began to trim their lamps, that is, began to prepare to
render unto God an account of their works. And because there is then no
one to praise, every man is wholly employed in his own cause, there is
no one then who is not thinking of himself, therefore were there none
to sell them oil; so their lamps began to fail, and the foolish betook
themselves to the five wise, "give us of your oil, for our lamps are
going out." [3111] They sought for what they had been wont to seek for,
to shine that is with others' oil, to walk after others' praises. "Give
us of your oil, for our lamps are going out."
11. But they say, "Not so, lest there be not enough for us and you, but
go ye rather to them that sell, and buy for yourselves." [3112] This
was not the answer of those who give advice, but of those who mock. And
why mock they? Because they were wise, because wisdom was in them. For
they were not wise by ought of their own; but that wisdom was in them,
of which it is written in a certain book, she shall say to those that
despised her, when they have fallen upon the evils which she threatened
them; "I will laugh over your destruction." [3113] What wonder then is
it, that the wise mock the foolish virgins? And what is this mocking?
12. "Go ye to them that sell, and buy for yourselves:" [3114] ye who
never were wont to live well, but because men praised you, who sold you
oil. What means this, "sold you oil"? "Sold praises." Who sell praises,
but flatterers? How much better had it been for you not to have
acquiesced in flatterers, and to have carried oil within, and for a
good conscience-sake to have done all good works; then might ye say,
"The righteous shall correct me in mercy, and reprove me, but the oil
of the sinner shall not fatten [3115] my head." [3116] Rather, he says,
let the righteous correct me, let the righteous reprove me, let the
righteous buffet me, let the righteous correct me, than the "oil of the
sinner fatten mine head." What is the oil of the sinner, but the
blandishments of the flatterer?
13. "Go ye" then "to them that sell," this have ye been accustomed to
do. But we will not give to you. Why? "Lest there be not enough for us
and you." What is, "lest there be not enough"? This was not spoken in
any lack of hope, but in a sober and godly humility. For though the
good man have a good conscience; how knows he, how He may judge who is
deceived by no one? He hath a good conscience, no sins conceived in the
heart solicit [3117] him, yet, though his conscience be good, because
of the daily sins of human life, he saith to God, "forgive us our
debts;" seeing he hath done what comes next, "as we also forgive our
debtors." [3118] He hath broken his bread to the hungry from the heart,
from the heart hath clothed the naked; out of that inward oil he hath
done good works, and yet in that judgment even his good conscience
trembleth.
14. See then what this, "Give us oil," is. They were told "Go ye rather
to them that sell." In that ye have been used to live upon the praises
of men, ye do not carry oil with you; but we can give you none; "lest
there be not enough for us and you." For scarcely do we judge of
ourselves, how much less can we judge of you? What is "scarcely do we
judge of ourselves"? Because, "When the righteous King sitteth on the
throne, who will glory that his heart is pure?" [3119] It may be thou
dost not discover anything in thine own conscience; but He who seeth
better, whose Divine glance penetrateth into deeper things, discovereth
it may be something, He seeth it may be something, He discovereth
something. How much better mayest thou say to Him, "Enter not into
judgment with Thy servant"? [3120] Yea, how much better, "Forgive us
our debts"? Because it shall be also said to thee because of those
torches, because of those lamps; "I was hungry, and ye gave Me meat."
What then? did not the foolish virgins do so too? Yea, but they did it
not before Him. How then did they do it? As the Lord forbiddeth, who
said, "Take heed that ye do not your righteousness before men to be
seen of them, otherwise ye have no reward of your Father which is in
heaven: and when ye pray, be not as the hypocrites, for they love to
pray, standing in the streets, that they may be seen of men. Verily I
say unto you, they have received their reward." [3121] They have bought
oil, they have given the price; they have bought it, they have not been
defrauded of men's praises, they have sought men's praises, and have
had them. These praises of men aid them not in the judgment day. But
the other virgins, how have they done? "Let your works shine before
men, that they may see your good works, and glorify your Father which
is in heaven." [3122] He did not say, "may glorify you." For thou hast
no oil of thine own self. Boast thyself and say, I have it; but from
Him, "for what hast thou that thou hast not received?" [3123] So then
in this way acted the one, and in that the other.
15. Now it is no wonder, that "while they are going to buy," while they
are seeking for persons by whom to be praised, and find none; while
they are seeking for persons by whom to be comforted, and find none;
that the door is opened, that "the Bridegroom cometh," [3124] and the
Bride, the Church, glorified then with Christ, that the several members
may be gathered together into their whole. "And they went in with Him
into the marriage, and the door was shut." Then the foolish virgins
came afterwards; but had they bought any oil, or found any from whom
they might buy it? Therefore they found the doors shut; they began to
knock, but too late.
16. It is said, and it is true, and no deceiving saying, "Knock, and it
shall be opened unto you;" [3125] but now when it is the time of mercy,
not when it is the time of judgment. For these times cannot be
confounded, since the Church sings to her Lord of "mercy and judgment."
[3126] It is the time of mercy; repent. Canst thou repent in the time
of judgment? Thou wilt be then as those virgins, against whom the door
was shut. "Lord, Lord, open to us." What! did they not repent, that
they had brought no oil with them? Yes, but what profiteth them their
late repentance, when the true wisdom mocked them? Therefore "the door
was shut." And what was said to them? "I know you not." Did not He know
them, who knoweth all things? What then is, "I know you not?" [3127] I
refuse, I reject you. In my art I do not acknowledge you, my art
knoweth not vice; now this is a marvellous thing, it doth not know
vice, and it judgeth vice. It doth not know it in the practice of it;
it judgeth by reproving it. Thus then, "I know you not."
17. The five wise virgins came, and "went in." How many are ye, my
Brethren, in the profession of Christ's Name! let there be among you
the five wise, but be not five such persons only. Let there be among
you the five wise, belonging to this wisdom of the number five. For the
hour will come, and come when we know not. It will come at midnight,
Watch ye. Thus did the Gospel close; "Watch, for ye know neither the
day nor the hour." [3128] But if we are all to sleep, how shall we
watch? Watch with the heart, watch with faith, watch with hope, watch
with charity, watch with good works; and then, when thou shalt sleep in
thy body, the time will come that thou shalt rise. And when thou shalt
have risen, make ready the lamps. Then shall they go out no more, then
shall they be renewed [3129] with the inner oil of conscience; then
shall that Bridegroom fold thee in His spiritual [3130] embrace, then
shall He bring thee into His House where thou shall never sleep, where
thy lamp can never be extinguished. But at present we are in labour,
and our lamps flicker [3131] amid the winds and temptations of this
life; but only let our flame burn strongly, that the wind of temptation
may increase the fire, rather than put it out.
__________________________________________________________________
[3086] Sancti moniales.
[3087] Bing. Antiq. B, vii. c. iv. sect. 8.
[3088] Præpositos.
[3089] Censetur.
[3090] Integritatem.
[3091] Matt. v. 16.
[3092] Luke xii. 35.
[3093] 2 Cor. xi. 2.
[3094] 2 Cor. xi. 3.
[3095] Supereminentiorem. 1 Cor. xii. 31.
[3096] 1 Cor. xiii. 1.
[3097] Vincit.
[3098] 1 Cor. xiii. 8. Cadit.
[3099] Matt. xxiv. 12, 13.
[3100] Matt. xxv. 21.
[3101] Matt. xxv. 5.
[3102] 1 Thess. iv. 13.
[3103] Ps. xl. 9, Sept. (xli. 8, English version).
[3104] Matt. xxv. 6.
[3105] Acts i. 7.
[3106] 1 Thess. v. 2.
[3107] 1 Cor. xv. 52.
[3108] John v. 28, 29.
[3109] Matt. xxv. 4, 3.
[3110] 2 Cor. i. 12.
[3111] Matt. xxv. 8.
[3112] Matt. xxv. 9.
[3113] Prov. i. 26.
[3114] Matt. xxv. 9.
[3115] Impinguabit.
[3116] Ps. cxl. 5, Sept. (cxli. English version).
[3117] Titillant.
[3118] Matt. vi. 12.
[3119] Prov. xx. 8, 9, Sept.
[3120] Ps. cxliii. 2.
[3121] Matt. vi. 1, etc.
[3122] Matt. v. 16.
[3123] 1 Cor. iv. 7.
[3124] Matt. xxv. 10.
[3125] Matt. vii. 7.
[3126] Ps. ci. 1.
[3127] Matt. xxv. 12.
[3128] Matt. xxv. 13.
[3129] Vegetentur.
[3130] Incorporeis.
[3131] Fluctuant.
__________________________________________________________________
Sermon XLIV.
[XCIV. Ben.]
On the words of the Gospel, Matt. xxv. 24, etc., where the slothful
servant who would not put out the talent he had received, is condemned.
1. My lords, my brethren, and fellow bishops have deigned to visit us
and gladden us by their presence; but I know not why they are unwilling
to assist me, when wearied. I have said this to you, Beloved, in their
hearing, that your hearing may in a manner intercede for me with them,
that when I ask them they also may discourse unto you in their turn.
Let them dispense what they have received, let them vouchsafe to work
rather than excuse themselves. Be pleased, however, to hear from me,
fatigued though I be and have difficulty in speaking, a few words only.
For we have besides a record of God's mercies vouchsafed through a holy
Martyr, which we must give willing audience to altogether. [3132] What
is it then? what shall I say unto you? Ye have heard in the Gospel both
the due recompense [3133] of the good servants, and the punishment of
the bad. And the whole wickedness of that servant who was reprobate and
severely condemned, was that he would not put out his money to use. He
kept the entire sum he had received; but the Lord looked for profit
from it. God is coveteous with regard to our salvation. If he who did
not put out to use is so condemned, what must they look for who lose
what they have received? We then are the dispensers, we put out, ye
receive. We look for profit; do ye live well. For this is the profit in
our dealings with you. But do not think that this office of putting out
to use does not belong to you also. Ye cannot execute it indeed from
this elevated seat, but ye can wherever ye chance to be. Wherever
Christ is attacked, defend Him; answer murmurers, rebuke blasphemers,
from their fellowship keep yourselves apart. So do ye put out to use,
if ye make gain of any. Discharge our office in your own houses. A
bishop is called from hence, because he superintends, because he takes
care and attends to others. To every man then, if he is the head of his
own house, ought the office of the Episcopate to belong, to take care
how his household believe, that none of them fall into heresy, neither
wife, nor son, nor daughter, nor even his slave, because he has been
bought at so great a price. The Apostolic teaching has set the master
over the slave, and put the slave under the master; [3134] nevertheless
Christ gave the same price for both. Do not neglect then the least of
those belonging to you, look after the salvation of all your household
with all vigilance. This if ye do, ye put out to use; ye will not be
slothful servants, ye will not have to fear so horrible a condemnation.
__________________________________________________________________
[3132] Vid. Serm. xxix. (lxxix. Ben.).
[3133] Meritum.
[3134] Eph. vi. 5; Tit. ii. 9.
__________________________________________________________________
Sermon XLV.
[XCV. Ben.]
On the words of the Gospel, Mark viii. 5, etc., where the miracle of
the seven loaves is related.
1. In expounding to you the Holy Scriptures, I as it were break bread
for you. Do ye in hunger receive it, and break [3135] forth with a
fulness of phrase from the heart; and ye who are rich in your banquet,
be not meagre in good works and deeds. What I deal out to you is not
mine own. What ye eat, I eat; what ye live upon, I live upon. We have
in heaven a common store-house; for from thence comes the Word of God.
2. The "seven loaves" [3136] signify the seven-fold operation of the
Holy Spirit; the "four thousand men," the Church established on the
four Gospels; "the seven baskets of fragments," the perfection of the
Church. For by this number very constantly is perfection figured. For
whence is that which is said, "seven times in a day will I praise
thee"? [3137] Does a man sin who does not praise the Lord so often?
What then is "seven times will I praise," but "I will never cease from
praise"? For he who says "seven times," signifies all time. Whence in
this world there are continual revolutions of seven days. What then is
"seven times in a day will I praise Thee," but what is said in another
place, "His praise shall always be in my mouth"? [3138] With reference
to this perfection, John writes to seven Churches. The Apocalypse is a
book of St. John the Evangelist; and he writes "to seven Churches."
[3139] Be ye hungered; [3140] own ye these baskets. For those fragments
were not lost; but seeing that ye too belong to the Church, they have
surely profited you. In that I explain this to you, I minister to
Christ; and when ye hear peaceably, ye "sit down." [3141] I in my body
sit, but in my heart I am standing, and ministering to you in anxiety;
lest peradventure, not the food, but the vessel offend any of you. Ye
know the feast of God, ye have often heard it, that it is for the
heart, not for the belly.
3. Of a truth four thousand men were filled by seven loaves; what is
more wonderful than this! Yet even this were not enough, had not seven
baskets also been filled with the fragments that remained. O great
mysteries! they were works, and the works spake. If thou understand
these doings, they are words. And ye too belong to the four thousand,
because ye live under the fourfold Gospel. To this number the children
and women did not belong. For so it is said, "And they that did eat
were four thousand men, excepting women and children." [3142] As though
the void of understanding, and the effeminate were without number. Yet
let even these eat. Let them eat: it may be the children will grow, and
will be children no more; it may be the effeminate will be amended, and
become chaste. Let them eat; we dispense, we deal out to them. But who
these are, God inspecteth His feast, and if they do not amend
themselves, He who knew how to invite them thither, knoweth also how to
separate them from the rest.
4. Ye know it, dearly Beloved; call to mind the parable of the Gospel,
how that the Lord came in to inspect the guests at a certain feast of
His. The Master of the house who had invited them, as it is written,
"found there a man which had not on a wedding garment." [3143] For to
the marriage had that Bridegroom invited them who is "fair in beauty
above the children of men." That Bridegroom became deformed because of
His deformed spouse, that he might make her fair. How did the Fair One
become deformed? If I do not prove it, I am blaspheming. The testimony
of his fair beauty the Prophet gives me, who saith, "Thou art fair in
beauty above the children of men." [3144] The testimony of his
deformity another Prophet gives me, who saith, "We saw Him, and He had
no grace, nor beauty; but His countenance was marred, and His whole
look [3145] deformed." [3146] O Prophet, who saidst, "Thou art fair in
beauty above the children of men;" thou art contradicted; another
Prophet cometh out against thee, and saith, "Thou speakest falsely. We
have seen Him. What is this that thou sayest, Thou art fair in beauty
above the children of men? We have seen Him, and He had no grace nor
beauty.'" Are then these two Prophets at disagreement in the
Corner-stone of peace? Both spake of Christ, both spake of the
Cornerstone. In the corner the walls unite. If they do not unite, it is
not a building, but a ruin. No, the Prophets agree, let us not leave
them in strife. Yea, rather let us understand their peace; for they
know not how to strive. O Prophet, who saidst, "Thou art fair in beauty
above the children of men;" where didst thou see Him? Answer me, answer
where didst thou see Him? "Being in the form of God, He thought it not
robbery to be equal with God." [3147] There I saw Him. Dost thou doubt
that He who is "equal with God" is "fair in beauty above the children
of men"? Thou hast answered; now let him answer who said, "We saw Him,
and He had no grace, nor beauty." Thou hast said so; tell us where
didst thou see Him? He begins from the other's words; where the other
ended, there he begins. Where did he end? "Who being in the form of
God, thought it not robbery to be equal with God." Lo, where he saw Him
who was "fair in beauty above the children of men;" do thou tell us,
where thou sawest that "He had no grace nor beauty. But He emptied
Himself, taking the form of a servant, being made in the likeness of
men, and found in fashion as a man." [3148] Of His deformity he still
further says; "He humbled Himself, having become obedient unto death
even the death of the cross." Lo, where I saw Him. Therefore are they
both in peaceful concord, both are at peace together. What is more
"fair" than God? What more "deformed" than the Crucified?
5. So then this Bridegroom, "fair in beauty above the children of men,"
became deformed that He might make His Spouse fair to whom it is said,
"O thou beauteous among women," [3149] of whom it is said, "Who is this
that cometh up, whitened" [3150] with the brightness of light, not the
colouring of falsehood! He then who called them to the wedding, found a
man who had not a wedding garment, and He said unto him, "Friend, how
camest thou in hither, not having a wedding garment? And he was
speechless." For he found not what to answer. And the Master of the
house Who had invited him said, "Bind him hands and feet, and cast him
into outer darkness; there shall be weeping and gnashing of teeth."
[3151] For so small a fault, so great a punishment? For great it is. It
is called a small fault not to have "the wedding garment;" small, but
only by those who do not understand. How would He have been so
incensed, how would He have so judged, to cast him, on account of the
wedding garment which he had not, "bound hands and feet into outer
darkness, where was weeping and gnashing of teeth," unless it had been
a very grievous fault, not to have "the wedding garment"? I say this;
seeing ye have been invited through me; for though He invited you, He
invited you by my ministry. Ye are all at the feast, have the wedding
garment. I will explain what it is, that ye may all have it, and if any
one now hears me who has it not, let him, before the Master of the
house comes and inspects His guests, be changed for the better, let him
receive "the wedding garment," and so sit down in all assurance.
6. For in truth, dearly Beloved, he who was cast forth from the feast,
does not signify one man; far from it. They are many. And the Lord
Himself who put forth this parable, the Bridegroom Himself, who calleth
together to the feast, and quickeneth whom He calleth, He hath Himself
explained to us, that that man does not denote one man, but many,
there, in that very place, in the same parable. I do not go far for
this, I find the explanation there, there I break the bread, and set it
before you to be eaten. For He said, when he who had not "the wedding
garment was cast out thence into outer darkness," He said and added
immediately, "for many are called, but few chosen." [3152] Thou hast
cast forth one man from hence, and Thou sayest, "for many are called,
but few chosen." Without doubt the chosen are not cast forth; and they
were the few guests who remained; and the "many" were represented in
that one, because that one who hath not "the wedding garment" is the
body of the wicked.
7. What is "the wedding garment"? Let us search for it in the Holy
Scriptures. What is "the wedding garment"? Without doubt it is
something which the bad and good have not in common; let us discover
this, and we shall discover "the wedding garment." Among the gifts of
God, what have not the good and bad in common? [3153] That we are men
and not beasts, is a gift of God; but this is common to good and bad.
That the light from heaven rises upon us, that the rain descends from
the cloud, the fountains flow, the fields yield their fruit; these are
gifts, but common to the good and bad. Let us go to the marriage feast,
let us leave the others without, who being called come not. Let us
consider the guests themselves, that is, Christians. Baptism is a gift
of God, the good and bad have it. The Sacraments of the Altar the good
and bad receive together. Saul prophesied for all his wickedness, and
in his rage against a holy and most righteous man, even while he was
persecuting him, he prophesied. Are the good only said to believe? "The
devils also believe and tremble." [3154] What shall I do? I have sifted
all, and have not yet come to "the wedding garment." I have unfolded my
envelopings, I have considered all, or almost all, and have not yet
come to that garment. The Apostle Paul in a certain place has brought
me a great collection [3155] of excellent things; he has laid them open
before me, and I have said to him, "Show me, if so be thou hast found
among them that wedding garment.'" He begins to unfold them one by one,
and to say, "Though I speak with the tongues of men and of Angels,
though I have all knowledge, and the gift of prophecy, and all faith,
so that I could remove mountains; though I distribute all my goods to
the poor, and give my body to be burned." [3156] Precious garments!
nevertheless, there is not yet here that "wedding garment." Now bring
out to us "the wedding garment." Why dost thou keep us in suspense, O
Apostle? Peradventure prophecy is a gift of God which both good and bad
have not. "If," says He, "I have not charity, nothing profiteth me."
See "the wedding garment;" put it on, ye guests, that ye may sit down
securely. Do not say; "we are too poor to have that garment." Clothe
others, and ye are clothed yourselves. It is winter, clothe the naked.
Christ is naked; and He will give you that "wedding garment" whosoever
have it not. Run to Him, beseech Him; He knoweth how to sanctify His
faithful ones, He knoweth how to clothe His naked ones. That ye may be
able as having "the wedding garment" to be free from the fear of the
outer darkness, and the binding of your members and hands and feet; let
not your works fail. If they fail, with hands bound what canst thou do?
with feet bound, whither wilt thou fly? Keep then that "wedding
garment," put it on, and so sit down in security, when He comes to
inspect. The Day of Judgment will come; He is now giving a long space,
let him who erewhile was naked now be clothed.
__________________________________________________________________
[3135] Saginam laudis eructuate.
[3136] Mark viii. 6.
[3137] Ps. cxix. 164.
[3138] Ps. xxxiv. 1.
[3139] Rev. i. 4.
[3140] Voraces, Edd. ant.; veraces, B from 1Ms. 2da manu.
[3141] Mark viii. 6.
[3142] Matt. xv. 38.
[3143] Matt. xxii. 11.
[3144] Ps. xliv. 3 (xlv. 2, English version).
[3145] Positio.
[3146] Isa. liii. 2, Sept.
[3147] Phil. ii. 6.
[3148] Phil. ii. 7, 8.
[3149] Cant. i. 8.
[3150] Cant. viii. 5, Sept. Dealbata, "not as women whiten themselves,
who would appear what they are not; not as a whitened wall,--not thus
whitened, but enlightened, because not of itself white.--Grace came
illumining and whitening; first thou wert black, but hast been made
white by His grace. For ye were darkness, but now are ye light in the
Lord." St. Aug. In Ps. 103, s. 1, § 6.
[3151] Matt. xxii. 12, etc.
[3152] Matt. xxii. 14.
[3153] Vid. Serm. xl. (xc. Ben.) 5, etc.
[3154] Jas. ii. 19.
[3155] Involucrum.
[3156] 1 Cor. xiii. 1, etc.
__________________________________________________________________
Sermon XLVI.
[XCVI. Ben.]
On the words of the Gospel, Mark viii. 34, "If any man would come after
me, let him deny himself," etc. And on the words 1 John ii. 15, "if any
man love the world, the love of the Father is not in him."
1. Hard and grievous does that appear which the Lord hath enjoined,
that "whosoever will come after Him, must deny himself." [3157] But
what He enjoineth is not hard or grievous, who aideth us that what He
enjoineth may be done. For both is that true which is said to Him in
the Psalm, "Because of the words of Thy lips I have kept hard ways."
[3158] And that is true which He said Himself, "My yoke is easy, and My
burden is light." [3159] For whatsoever is hard in what is enjoined us,
charity makes easy. We know what great things love itself can do. Very
often is this love even abominable and impure; but how great hardships
have men suffered, what indignities and intolerable things have they
endured, to attain to the object of their love? whether it be a lover
of money who is called covetous; or a lover of honour, who is called
ambitious; or a lover of beautiful women, who is called voluptuous. And
who could enumerate all sorts of loves? Yet consider what labour all
lovers undergo, and are not conscious of their labours; and then does
any such one most feel labour, when he is hindered from labour. Since
then the majority of men are such as their loves are, and that there
ought to be no other care for the regulation of our lives, than the
choice of that which we ought to love; why dost thou wonder, if he who
loves Christ, and who wishes to follow Christ, for the love of Him
denies himself? For if by loving himself man is lost, surely by denying
himself he is found.
2. The first destruction of man, was the love of himself. For if he had
not loved himself, if he had preferred God to himself, he would have
been willing to be ever subject unto God; and would not have been
turned to the neglect of His will, and the doing his own will. For this
is to love one's self, to wish to do one's own will. Prefer to this
God's will; learn to love thyself by not loving thyself. For that ye
may know that it is a vice to love one's self, the Apostle speaks thus,
"For men shall be lovers of their own selves." [3160] And can he who
loves himself have any sure trust in himself? No; for he begins to love
himself by forsaking God, and is driven away from himself to love those
things which are beyond himself; to such a degree that when the
aforesaid Apostle had said," Men shall be lovers of their own selves,"
he subjoined immediately, "lovers of money." Already thou seest that
thou art without. Thou hast begun to love thyself: stand in thyself if
thou canst. Why goest thou without? Hast thou, as being rich in money,
become a lover of money? Thou hast begun to love what is without thee,
thou hast lost thyself. When a man's love then goes even away from
himself to those things which are without, he begins to share the
vanity of his vain desires, and prodigal as it were to spend his
strength. He is dissipated, exhausted, without resource or strength, he
feeds swine; and wearied with this office of feeding swine, he at last
remembers what he was, and says, "How many hired servants of my
Father's are eating bread, and I here perish with hunger!" [3161] But
when the son in the parable says this, what is said of him, who had
squandered all he had on harlots, who wished to have in his own power
what was being well kept for him with his father; he wished to have it
at his own disposal, he squandered all, he was reduced to indigence:
what is said of him? "And when he returned to himself." If "he returned
to himself," he had gone away from himself. Because he had fallen from
himself, had gone away from himself, he returns first to himself, that
he may return to that state from which he had fallen away by falling
from himself. For as by falling away from himself, he remained in
himself; so by returning to himself, he ought not to remain in himself,
lest he again go away from himself. Returning then to himself, that he
might not remain in himself, what did he say? "I will arise and go to
my Father." [3162] See, whence he had fallen away from himself, he had
fallen away from his Father; he had fallen away from himself, he had
gone away from himself to those things which are without. He returns to
himself, and goes to his Father, where he may keep himself in all
security. If then he had gone away from himself, let him also in
returning to himself, from whom he had gone away, that he may "go to
his Father," deny himself. What is "deny himself"? Let him not trust in
himself, let him feel that he is a man, and have respect to the words
of the prophet, "Cursed is every one that putteth his hope in man."
[3163] Let him withdraw himself from himself, but not towards things
below. Let him withdraw himself from himself, that he may cleave unto
God. Whatever of good he has, let him commit to Him by whom he was
made; whatever of evil he has, he has made it for himself. The evil
that is in him God made not; let him destroy what himself has done, who
has been thereby undone. "Let him deny himself," He saith, "and take up
his cross, and follow Me."
3. And whither must the Lord be followed? Whither He is gone, we know;
but a very few days since we celebrated the solemn memorial of it. For
He has risen again, and ascended into heaven; thither must He be
followed. Undoubtedly we must not despair of it, because He hath
Himself promised us, not because man can do anything. Heaven was far
away from us, before that our Head had gone into heaven. But now why
should we despair, if we are members of that Head? Thither then must He
be followed. And who would be unwilling to follow Him to such an abode?
Especially seeing that we are in so great travail on earth with fears
and pains. Who would be unwilling to follow Christ thither, where is
supreme felicity, supreme peace, perpetual security? Good is it to
follow Him thither: but we must see by what way we are to follow. For
the Lord Jesus did not say the words we are engaged in, when He had now
risen from the dead. He had not yet suffered, He had still to come to
the Cross, had to come to His dishonouring, to the outrages, the
scourging, the thorns, the wounds, the mockeries, the insults, Death.
Rough as it were is the way; it makes thee to be slow; thou hast no
mind to follow. But follow on. Rough is the way which man has made for
himself, but what Christ hath trodden in His passage is worn smooth.
For who would not wish to go to exaltation? Elevation is pleasing to
all; but humility is the step to it. Why dost thou put out thy foot
beyond thee? Thou hast a mind to fall, not to ascend. Begin by the
step, and so thou hast ascended. This step of humility those two
disciples were loth to have an eye to, who said, "Lord, bid that one of
us may sit at Thy right hand, and the other at the left in Thy
kingdom." [3164] They sought for exaltation, they did not see the step.
But the Lord showed them the step. For what did He answer them? "Ye who
seek the hill of exaltation, can ye drink the cup of humiliation?" And
therefore He does not say simply, "Let him deny himself, and follow Me"
howsoever: but He said more, "Let him take up his cross, and follow
Me."
4. What is, "Let him take up his cross"? Let him bear whatever trouble
he has; so let him follow Me. For when he shall begin to follow Me in
conformity to My life and precepts, he will have many to contradict
him, he will have many to hinder him, he will have many to dissuade
him, and that from among those who are even as it were Christ's
companions. They who hindered the blind men from crying out were
walking with Christ. [3165] Whether therefore they be threats or
caresses, or whatsoever hindrances there be, if thou wish to follow,
turn them into thy cross, bear it, carry it, do not give way beneath
it. There seems to be an exhortation to martyrdom in these words of the
Lord. If there be persecution, ought not all things to be despised in
consideration of Christ? The world is loved; but let Him be preferred
by whom the world was made. Great is the world; but greater is He by
whom the world was made. Fair is the world; but fairer is He by whom
the world was made. Sweet is the world; but sweeter is He by whom the
world was made. Evil is the world; and good is He by whom the world was
made. How shall I be able to explain and unravel what I have said? May
God help me? For what have I said? what have ye applauded? See, it is
but a question, and yet ye have already applauded. How is the world
evil, if He by whom the world was made is good? Did not God make all
things, "and behold they were very good"? Does not Scripture at each
several work of creation testify that God made it good, by saying, "And
God saw that it was good," and at the end summed them all up together
thus how that God had made them, "And behold they were very good"?
[3166]
5. How then is the world evil, and He good by whom the world was made?
How? "Since the world was made by Him, and the world knew Him not."
[3167] The world was made by Him, the heaven and earth and all things
that are in them: "the world knew Him not," the lovers of the world;
the lovers of the world and the despisers of God; this "world knew Him
not." So then the world is evil, because they are evil who prefer the
world to God. And He is good who made the world, the heaven, and earth,
and sea, and themselves who love the world. For this only, that they
love the world and do not love God, He made not in them. But
themselves, all that appertains to their nature He made; what
appertains to guiltiness, He made not. This is that I said a little
while ago, "Let man efface what he has made, and so will he be
well-pleasing to Him who made Him."
6. For there is among men themselves a good world also; but one that
has been made good from being evil. For the whole world if you take the
word "world" for men, putting aside (what we call the world) the heaven
and earth and all things that in them are; if you take the world for
men, the whole world did he who first sinned make evil. The whole mass
was corrupted in the root. God made man good; so runs the Scripture,
"God made man upright; and men themselves found out many cogitations."
[3168] Run from these "many" to One, gather up thy scattered things
into one: flow on together, fence thyself in, abide with One; go not to
many things. There is blessedness. But we have flowed away, have gone
on to perdition: we were all born with sin, and to that sin wherein we
were born have we too added by our evil living, and the whole world has
become evil. But Christ came, and He chose that which He made, not what
He found; for He found all evil, and by His grace He made them good.
And so was made another "world;" and the "world" now persecutes the
"world."
7. What is the "world" which persecutes? That of which it is said to
us, "Love not the world, neither the things that are in the world. If
any man love the world, the love of the Father is not in him. For all
that is in the world, is the lust of the flesh, and the lust of the
eyes, and the pride of life, which is not of the Father, but of the
world. And the world passeth away, and the lust thereof: but he that
doeth the will of God abideth for ever," [3169] even as God abideth for
ever. Lo! I have spoken of two "worlds," the "world" which persecutes,
and that which it persecutes. What is the "world" which persecutes?
"All that is the world, the lust of the flesh, and the lust of the
eyes, and the pride of life, which is not of the Father, but of the
world;" and "the world passeth away." Lo, this is the "world" which
persecutes. What is the "world" which it persecutes? "He that doeth the
will of God abideth for ever," even as God abideth for ever.
8. But see, that which persecutes is called the "world;" let us prove
whether that also which suffers persecution is called "the world."
What! Art thou deaf to the voice of Christ who speaketh, or rather to
Holy Scripture which testifieth, "God was in Christ reconciling the
world unto Himself." [3170] "If the world hate you, know ye that it
first hated Me." [3171] See, the "world" hates. What does it hate but
the "world"? What "world"? "God was in Christ reconciling the world
unto Himself." The condemned "world" persecutes; the reconciled "world"
suffers persecution. The condemned "world" is all that is without the
Church; the reconciled "world" is the Church. For He says, "The Son of
Man came not to judge the world, but that the world through Him may be
saved." [3172]
9. Now in this world, holy, good, reconciled, saved, or rather to be
saved, and now saved in hope, "for we are saved in hope;" [3173] in
this world, I say, that is in the Church which wholly follows Christ,
He hath said as of universal application, "Whosoever will follow Me,
let him deny himself." For it is not that the virgins ought to give ear
to this, and the married women ought not; or that the widows ought, and
the women who still have their husbands ought not; or that monks ought,
and the married men ought not; or that the clergy ought, and the laymen
ought not: but let the whole Church, the whole body, all the members,
distinguished and distributed throughout their several offices, follow
Christ. Let the whole Church follow Him, that only Church, let the dove
follow Him, let the spouse follow Him, let her who has been redeemed
and endowed with the Bridegroom's blood, follow Him. There virgin
purity hath its place; there widowed continence hath its place; married
chastity there hath its place; but adultery hath no place of its own
there; and no place there hath lasciviousness, unlawful and meet for
punishment. But let these several members which have their place there,
in their kind and place and measure, "follow Christ;" let them "deny
themselves;" that is, let them presume nothing of themselves: let them
"take up their cross," that is, let them in the world endure for
Christ's sake whatever the world may bring upon them. Let them love
Him, who Alone doth not deceive, who Alone is not deceived, Alone
deceiveth not; let them love Him, for that is true which He doth
promise. But because He doth not give at once, faith wavers. Hold on,
persevere, endure, bear delay and thou hast borne the cross.
10. Let not the virgin say, "I shall alone be there." For Mary shall
not be there alone but the widow Anna shall be there also. Let not the
woman which hath an husband say, "The widow will be there, not I;" for
it is not that Anna will be there, and Susanna not be there. But by all
means let them who would be there prove themselves hereby, that they
who have here a lower place envy not, but love in others the better
place. For, for instance, my Brethren, that ye may understand me; one
man has chosen a married life, another a life of continence; if he who
has chosen the married life, has adulterous lusts, he has "looked
back;" he has lusted after that which is unlawful. He too who would
wish afterwards to return from continence to a married life, has
"looked back;" he has chosen what is in itself lawful, yet he has
"looked back." Is marriage then to be condemned? No. Marriage is not to
be condemned; but see whither he had come who has chosen it. He had
already got before it. When he was living as a young man in
voluptuousness, marriage was before him; he was making his way towards
it; but when he had chosen continence, marriage was behind him.
"Remember," saith the Lord, "Lot's wife." [3174] Lot's wife, by looking
behind, remained motionless. To whatever point then any one has been
able to reach, let him fear to "look back" from thence; and let him
walk in the way, let him "follow Christ." "Forgetting those things
which are behind, and stretching forth unto those things which are
before, let him by an earnest inward intention press on toward the
prize of the calling of God in Christ Jesus." [3175] Let those that are
married regard the unmarried as above themselves; let them acknowledge
that they are better; let them in them love what themselves have not;
and let them in them love Christ.
__________________________________________________________________
[3157] Mark viii. 34.
[3158] Ps. xvi. 4, Sept. (xvii. English version).
[3159] Matt. xi. 30.
[3160] 2 Tim. iii. 2.
[3161] Luke xv. 17.
[3162] Luke xv. 18.
[3163] Jer. xvii. 5.
[3164] Mark x. 37.
[3165] Vid. Serm. xxxviii. (lxxxviii. Ben.) 13 (xiv). Matt. xx. 31.
[3166] Gen. i.
[3167] John i. 10.
[3168] Eccles. vii. 30, Sept. (vii. 29, English version).
[3169] 1 John ii. 15, etc.
[3170] 2 Cor. v. 19.
[3171] John xv. 18.
[3172] John iii. 17.
[3173] Rom. viii. 24.
[3174] Luke xvii. 32.
[3175] Phil. iii. 13, 14.
__________________________________________________________________
Sermon XLVII.
[XCVII. Ben.]
On the words of the Gospel, Mark xiii. 32, "But of that day or that
hour knoweth no one, not even the angels in heaven, neither the Son,
but the Father."
1. The advice, Brethren, which ye have just heard Scripture give, when
it tells us to watch for the last day, every one should think of as
concerning his own last day; lest haply when ye judge or think the last
day of the world to be far distant, ye slumber with respect to your own
last day. Ye have heard what Jesus said concerning the last day of this
world, "That neither the Angels of heaven, nor the Son knew it, but the
Father." [3176] Where indeed there is a great difficulty, lest
understanding this in a carnal way, we think that the Father knoweth
anything which the Son knoweth not. For indeed when He said, "the
Father knoweth it;" He said this because in the Father the Son also
knoweth it. For what is there in a day which was not made by the Word,
by whom the day was made? Let no one then search out for the last Day,
when it is to be; but let us watch all by our good lives, lest the last
day of any one of us find us unprepared, and such as any one shall
depart hence on his last day, such he be found in the last day of the
world. Nothing will then assist thee which thou shalt not have done
here. His own works will succour, or his own works will overwhelm every
one.
2. And how have we in the Psalm sung unto the Lord, "Lord, have mercy
on me, for man hath trodden me down"? [3177] He is called a man who
lives after the manner of men. For it is said to them who live after
God, "Ye are gods, and ye are all the children of the Most High."
[3178] But to the reprobate, who were called to be the sons of God, and
who wished rather to be men, that is, to live after the manner of men,
he says, "But ye shall die like men, and fall as one of the princes."
[3179] For that man is mortal, ought to avail for his instruction, not
for boasting. Whereupon does a worm that is to die on the morrow boast
himself? I speak to your love, Brethren; proud mortals ought to be made
blush by the devil. For he, though proud, is yet immortal; he is a
spirit, though a malignant one. The last day is kept in store for him
at the end as his punishment; nevertheless he is not subject to the
death to which we are subject. But man heard the sentence, "Thou shalt
surely die." [3180] Let him make a good use of his punishment. What is
that I have said, "Let him make a good use of his punishment"? Let him
not by that from which he received his punishment fall into pride; let
him acknowledge that he is mortal, and let it break down his elation.
Let him hear it said to him, "Why is earth and ashes proud?" [3181]
Even if the devil is proud, he is not "earth and ashes." Therefore was
it said, "But ye shall die like men, and shall fall as one of the
princes." [3182] Ye do not consider that ye are mortals, and ye are
proud as the devil. Let man then make a good use of his punishment,
Brethren; let him make a good use of his evil, that he may make
advancement to his good. Who does not know, that the necessity of our
dying is a punishment; and the more grievous, that we know not when?
The punishment is certain, the hour uncertain; and of that punishment
alone are we certain in the ordinary course of human affairs.
3. All else of ours, both good and evil, is uncertain; death alone is
certain. What is this that I say? A child is conceived, perhaps it will
be born, perhaps it will be an untimely birth. So it is uncertain:
Perhaps he will grow up, perhaps he will not grow up; perhaps he will
grow old, perhaps he will not grow old; perhaps he will be rich,
perhaps poor; perhaps he will be distinguished, perhaps abased; perhaps
he will have children, perhaps he will not; perhaps he will marry,
perhaps not; and so on, whatever else among good things you may name.
Now look too at the evils of life: Perhaps he will have sickness,
perhaps he will have not; perhaps he will be stung by a serpent,
perhaps not; perhap he will be devoured by a wild beast, perhaps he
will not. And so look at all evils; everywhere is there a "perhaps it
will be," and "perhaps it will not." But canst thou say, "Perhaps he
will die," and "perhaps he will not die"? [3183] As when medical men
examine an illness, and ascertain that it is fatal, they make this
announcement; "He will die, he will not get over this." So from the
moment of a man's birth, it may be said, "He will not get over this."
When he is born he begins to be ailing. When he dies, he ends indeed
this ailment: but he knows not whether he does not fall into a worse.
The rich man in the Gospel had ended his voluptuous ailment, he came to
a tormenting one. But the poor man ended his ailment, and arrived at
perfect health. [3184] But he made choice in this life of what he was
to have hereafter; and what he reaped there, he sowed here. Therefore
while we live we ought to watch, and to make choice of that which we
may possess in the world to come.
4. Let us not love the world. It overwhelms its lovers, it conducts
them to no good. We must rather labour in it that it seduce us not,
than fear lest it should fall. Lo, the world falleth; the Christian
standeth firm; because Christ doth not fall. For wherefore saith the
Lord, "Rejoice, for that I have overcome the world"? [3185] We might
answer Him if we pleased, "Rejoice,' yes do Thou rejoice. If Thou hast
overcome,' do thou rejoice. Why should we?" Why doth He say to us,
"Rejoice;" but because it is for us that He hath overcome, for us hath
fought? For wherein fought He? In that He took man's nature upon Him.
Take away His birth of a virgin, take away that He emptied Himself,
"taking the form of a servant, being made in the likeness of men, and
found in fashion as a man;" [3186] take away this, and where is the
combat, where the contest? where the trial? where the victory, which no
battle has preceded? "In the beginning was the Word, and the Word was
with God, and the Word was God. All things were made by Him, and
without Him was nothing made." [3187] Could the Jews have crucified
this Word? Could those impious men have mocked this Word? Could this
Word have been buffeted? Could this Word have been crowned with thorns?
But that He might suffer all this, "the Word was made flesh;" [3188]
and after He had suffered all this, by rising again He "overcame." So
then He hath "overcome" for us, to whom He hath shown the assurance of
His resurrection. Thou sayest then to God, "Have mercy upon me, O Lord,
for man hath trodden me down." [3189] Do not "tread down" thyself, and
man will not overcome thee. For, lo, some powerful man alarms thee. By
what does he alarm thee? "I will spoil thee, will condemn, will
torture, will kill thee." And thou criest, "Have mercy upon me, O Lord,
for man hath trodden me down." If thou say the truth, and mark thyself
well, one dead "treads thee down," because thou art afraid of the
threats of a man; and man "treads thee down," because thou wouldest not
be afraid, unless thou wert a man. What is the remedy then? O man,
cleave to God, by whom thou wast made a man; cleave fast to Him, put
thy affiance in Him, call upon Him, let Him be thy strength. Say to
Him, "In Thee, O Lord, is my strength." And then thou shalt sing at the
threatenings of men; and what thou shalt sing hereafter, the Lord
Himself telleth thee, "I will hope in God, I will not fear what man can
do unto me." [3190]
__________________________________________________________________
[3176] Mark xiii. 32.
[3177] Ps. lv. 2, Sept. (lvi. 1, English version).
[3178] Ps. lxxxii. 6.
[3179] Ps. lxxxii. 7.
[3180] Gen. ii. 17.
[3181] Ecclus. x. 9.
[3182] Ps. lxxxii. 7.
[3183] Vid. Serm. xxvii (lxxvii. Ben.) 14 (x.).
[3184] Luke xvi. 22.
[3185] John xvi. 33.
[3186] Phil. ii. 7.
[3187] John i. 1, 3.
[3188] John i. 14.
[3189] Ps. lv. 2, Sept. (lvi. 1, English version).
[3190] Ps. lvi. 11.
__________________________________________________________________
Sermon XLVIII.
[XCVIII. Ben.]
On the words of the Gospel, Luke vii. 2, etc.; on the three dead
persons whom the Lord raised.
1. The miracles of our Lord and Saviour Jesus Christ make indeed an
impression on all who hear of, and believe them; but on different men
in different ways. For some amazed at His miracles done on the bodies
of men, have no knowledge to discern the greater; whereas some admire
the more ample fulfilment in the souls of men at the present time of
those things which they hear of as having been wrought on their bodies.
The Lord Himself saith, "For as the Father raiseth up the dead, and
quickeneth them; even so the Son quickeneth whom He will." [3191] Not
of course that the Son "quickeneth" some, the Father others; but the
Father and the Son "quicken" the same; for the Father doeth all things
by the Son. Let no one then who is a Christian doubt, that even at the
present time the dead are raised. Now all men have eyes, wherewith they
can see the dead rise again in such sort, as the son of that widow
rose, of whom we have just read out of the Gospel; [3192] but those
eyes wherewith men see the dead in heart rise again, all men have not,
save those who have risen already in heart themselves. It is a greater
miracle to raise again one who is to live for ever, than to raise one
who must die again.
2. The widowed mother rejoiced at the raising again of that young man;
of men raised again in spirit day by day does Mother Church rejoice. He
indeed was dead in the body but they in soul. His visible death was
bewailed visibly; their death invisible was neither enquired into nor
perceived. He sought them out who had known them to be dead; He Alone
knew them to be dead, who was able to make them alive. For if the Lord
had not come to raise the dead, the Apostle would not have said, "Rise,
thou that sleepest, and arise from the dead, and Christ shall give thee
light." [3193] You hear of one asleep in the words, "Rise, thou that
sleepest;" but understand it of one dead when you hear, "And arise from
the dead." Thus they who are even dead in the body [3194] are often
said to be asleep. And certainly they all are but asleep, in respect of
Him who is able to awaken them. For in respect of thee, a dead man is
dead indeed, seeing he will not awake, beat or prick or tear him as
thou wilt. But in respect of Christ, he was but asleep to whom it was
said, "Arise," [3195] and he arose forthwith. No one can as easily
awaken another in bed, as Christ can in the tomb.
3. Now we find that three dead persons were raised by the Lord
"visibly," thousands "invisibly." Nay, who knows even how many dead He
raised visibly? For all the things that He did are not written. John
tells us this, "Many other things Jesus did, the which if they should
be written, I suppose that the whole world could not contain the
books." [3196] So then there were without doubt many others raised: but
it is not without a meaning that the three are expressly recorded. For
our Lord Jesus Christ would that those things which He did on the body
should be also spiritually understood. For He did not merely do
miracles for the miracles' sake; but in order that the things which He
did should inspire wonder in those who saw them, and convey truth to
them who understand. As he who sees letters in an excellently written
manuscript, and knows not how to read, praises indeed the transcriber's
[3197] hand, and admires the beauty of the characters; [3198] but what
those characters mean or signify he does not know; and by the sight of
his eyes he is a praiser of the work, but in his mind has no
comprehension of it; whereas another man both praises the work, and is
capable of understanding it; such an one, I mean, who is not only able
to see what is common to all, but who can read also; which he who has
never learned cannot. So they who saw Christ's miracles, and understood
not what they meant, and what they in a manner conveyed to those who
had understanding, wondered only at the miracles themselves; whereas
others both wondered at the miracles, and attained to the meaning of
them. Such ought we to be in the school of Christ. For he who says that
Christ only worked miracles, for the miracles' sake, may say too that
He was ignorant that it was not the time for fruit, when He sought figs
upon the fig-tree. [3199] For it was not the time for that fruit, as
the Evangelist testifies; and yet being hungry He sought for fruit upon
the tree. Did not Christ know, what any peasant knew? What the dresser
of the tree knew, did not the tree's Creator know? So then when being
hungry He sought fruit on the tree, He signified that He was hungry,
and seeking after something else than this; and He found that tree
without fruit, but full of leaves, and He cursed it, and it withered
away. What had the tree done in not bearing fruit? What fault of the
tree was its fruitlessness? No; but there are those who through their
own will are not able to yield fruit. And barrenness is "their" fault,
whose fruitfulness is their will. The Jews then who had the words of
the Law, and had not the deeds, were full of leaves, and bare no fruit.
This have I said to persuade you, that our Lord Jesus Christ performed
miracles with this view, that by those miracles He might signify
something further, that besides that they were wonderful and great, and
divine in themselves, we might learn also something from them.
4. Let us then see what He would have us learn in those three dead
persons whom He raised. He raised again the dead daughter of the ruler
of the synagogue, for whom when she was sick petition was made to Him,
that He would deliver her from her sickness. And as He is going, it is
announced that she is dead; and as though He would now be only wearying
Himself in vain, word was brought to her father, "Thy daughter is dead,
why weariest thou the Master any further?" [3200] But He went on, and
said to the father of the damsel, "Be not afraid, only believe." [3201]
He comes to the house, and finds the customary funeral obsequies
already prepared, and He says to them, "Weep not, for the damsel is not
dead, but sleepeth." [3202] He spake the truth; she was asleep; asleep,
that is, in respect of Him, by whom she could be awakened. So awakening
her, He restored her alive to her parents. So again He awakened that
young man, the widow's son, [3203] by whose case I have been now
reminded to speak with you, Beloved, on this subject, as He Himself
shall vouchsafe to give me power. Ye have just heard how he was
awakened. The Lord "came nigh to the city; and behold there was a dead
man being carried out" already beyond the gate. Moved with compassion,
for that the mother, a widow and bereaved of her only son, was weeping,
He did what ye have heard, saying, "Young man, I say unto thee, Arise.
He that was dead arose, and began to speak, and He restored him to his
mother." [3204] He awakened Lazarus likewise from the tomb. And in that
case when the disciples with whom He was speaking knew that he was
sick, He said (now "Jesus loved him"), "Our friend Lazarus sleepeth."
They thinking of the sick man's healthful sleep; say, "Lord, if he
sleep he is well." "Then said Jesus," speaking now more plainly, I tell
you, "our friend Lazarus is dead." [3205] And in both He said the
truth; "He is dead in respect of you, he is asleep in respect of Me."
5. These three kinds of dead persons, are three kinds of sinners whom
even at this day Christ doth raise. For that dead daughter of the ruler
of the synagogue was within in the house, she had not yet been carried
out from the secresy of its walls into public view. There within was
she raised, and restored alive to her parents. But the second was not
now indeed in the house, but still not yet in the tomb, he had been
carried out of the walls, but not committed to the ground. He who
raised the dead maiden who was not yet carried out, raised this dead
man who was now carried out, but not yet buried. There remained a third
case, that He should raise one who was also buried; and this He did in
Lazarus. There are then those who have sin inwardly in the heart, but
have it not yet in overt act. A man, for instance, is disturbed by any
lust. For the Lord Himself saith, "Whosoever looketh on a woman to lust
after her, hath committed adultery with her already in his heart."
[3206] He has not yet in body approached her, but in heart he has
consented; he has one dead within, he has not yet carried him out. And
as it often happens, as we know, as men daily experience in themselves,
when they hear the word of God, as it were the Lord saying, "Arise;"
the consent unto sin is condemned, they breathe again unto saving
health and righteousness. The dead man in the house arises, the heart
revives in the secret of the thoughts. This resurrection of a dead soul
takes place within, in the retirement of the conscience, as it were
within the walls of the house. Others after consent proceed to overt
act, carrying out the dead as it were, that that which was concealed in
secret, may appear in public. Are these now, who have advanced to the
outward act, past hope? Was it not said to the young man in the Gospel
also, "I say unto thee, Arise"? Was he not also restored to his mother?
So then he too who has committed the open act, if haply admonished and
aroused by the word of truth, he rise again at the Voice of Christ, is
restored alive. Go so far he could, perish for ever he could not. But
they who by doing what is evil, involve themselves even in evil habit,
so that this very habit of evil suffers them not to see that it is
evil, become defenders of their evil deeds; are angry when they are
found fault with; to such a degree, that the men of Sodom of old said
to the righteous man who reproved their abominable design, "Thou art
come to sojourn, not to give laws." [3207] So powerful in that place
was the habit of abominable filthiness, that profligacy now passed for
righteousness, and the hinderer of it was found fault with rather than
the doer. Such as these pressed down by a malignant habit, are as it
were buried. Yea, what shall I say, Brethren? In such sort buried, as
was said of Lazarus, "By this time he stinketh." [3208] That heap
placed upon the grave, is this stubborn force of habit, whereby the
soul is pressed down, and is not suffered either to rise, or breathe
again.
6. Now it was said, "He hath been dead four days." [3209] So in truth
the soul arrives at that habit, of which I am speaking by a kind of
four-fold progress. For there is first the provocation as it were of
pleasure in the heart, secondly consent, thirdly the overt act,
fourthly the habit. For there are those who so entirely throw off
things unlawful from their thoughts, as not even to feel any pleasure
in them. There are those who do feel the pleasure, and do not consent
to them; death is not yet perfected, but in a certain sort begun. To
the feeling of pleasure is added consent; now at once is that
condemnation incurred. After the consent, progress is made unto the
open act; the act changes into a habit; and a sort of desperate
condition is produced, so as that it may be said, "He hath been dead
four days, by this time he stinketh." Therefore, the Lord came, to whom
of course all things were easy; yet He found in that case as it were a
kind of difficulty. He "groaned" [3210] in the spirit, He showed that
there is need of much and loud remonstrance to raise up those who have
grown hard by habit. Yet at the voice of the Lord's cry, the bands of
necessity were burst asunder. The powers of hell trembled, and Lazarus
is restored alive. For the Lord delivers even from evil habits those
who "have been dead four days;" for this man in the Gospel, "who had
been dead four days," was asleep only in respect of Christ whose will
it was to raise him again. But what said He? Observe the manner of his
arising again. He came forth from the tomb alive, but he could not
walk. And the Lord said to the disciples; "Loose him, and let him go."
[3211] "He" raised him from death, "they" loosed him from his bonds.
Observe how there is something which appertaineth to the special
Majesty of God who raiseth up. A man involved in an evil habit is
rebuked by the word of truth. How many are rebuked, and give no ear!
Who is it then who deals within with him who does give ear? Who
breathes life into him within? Who is it who drives away the unseen
death, gives the life unseen? After rebukes, after remonstrances, are
not men left alone to their own thoughts, do they not begin to turn
over in their minds how evil a life they are living, with how very bad
a habit they are weighed down? Then displeased with themselves, they
determine to change their life. Such have risen again; they to whom
what they have been is displeasing have revived: but though reviving,
they are not able to walk. These are the bands of their guilt. Need
then there is, that whoso has returned to life should be loosed, and
let go. This office hath He given to the disciples to whom He said,
"Whatsoever ye shall bind on earth, shall be bound in heaven also."
[3212]
7. Let us then, dearly Beloved, in such wise hear these things, that
they who are alive may live; they who are dead may live again. Whether
it be that as yet the sin has been conceived in the heart, and not come
forth into open act; let the thought be repented of, and corrected, let
the dead within the house of conscience arise. Or whether he has
actually committed what he thought of; let not even thus his case be
despaired of. The dead within has not arisen, let him arise when "he is
carried out." Let him repent him of his deed, let him at once return to
life; let him not go to the depth of the grave, let him not receive the
load of habit upon him. But peradventure I am now speaking to one who
is already pressed down by this hard stone of his own habit, who is
already laden with the weight of custom, who "has been in the grave
four days already, and who stinketh." Yet let not even him despair; he
is dead in the depth below, but Christ is exalted on high. He knows how
by His cry to burst asunder the burdens of earth, He knows how to
restore life within by Himself, and to deliver him to the disciples to
be loosed. Let even such as these repent. For when Lazarus had been
raised again after the four days, no foul smell remained in him when he
was alive. So then let them who are alive, still live; and let them who
are dead, whosoever they be, in which kind soever of these three deaths
they find themselves, see to it that they rise again at once with all
speed.
__________________________________________________________________
[3191] John v. 21.
[3192] Luke vii. 12.
[3193] Eph. v. 14.
[3194] Visibiliter.
[3195] Luke vii. 14.
[3196] John xxi. 25.
[3197] Antiquarii.
[3198] Apicum.
[3199] Vid. Serm. xxxix. (lxxxix. Ben.). Mark xi. 13.
[3200] Mark v. 35.
[3201] Mark v. 36.
[3202] Mark v. 39.
[3203] Luke vii. 12.
[3204] Luke vii. 14, 15.
[3205] John xi. 11, etc.
[3206] Matt. v. 28.
[3207] Gen. xix. 9.
[3208] John xi. 39.
[3209] John xi. 39.
[3210] John xi. 38.
[3211] John xi. 44.
[3212] Matt. xviii. 18.
__________________________________________________________________
Sermon XLIX.
[XCIX. Ben.]
On the words of the Gospel, Luke vii. 37, "And behold, a woman who was
in the city, a sinner," etc. On the remission of sins, against the
Donatists.
1. Since I believe that it is the will of God that I should speak to
you on the subject whereof we are now reminded by the words of the Lord
out of the Holy Scriptures, I will by His assistance deliver to you,
Beloved, a Sermon touching the remission of sins. For when the Gospel
was being read, ye gave most earnest heed, and the story was reported,
and represented before the eyes of your heart. For ye saw, not with the
body, but with the mind, the Lord Jesus Christ "sitting at meat in the
Pharisee's house," [3213] and when invited by him, not disdaining to
go. Ye saw too a "woman" famous in the city, famous indeed in ill fame,
"who was a sinner," without invitation force her way into the feast,
where her Physician was at meat, and with an holy shamelessness seek
for health. She forced her way then, as it were unseasonably as
regarded the feast, but seasonably as regarded her expected blessing;
for she well knew under how severe a disease she was labouring, and she
knew that He to whom she had come was able to make her whole; she
approached then, not to the Head of the Lord, but to His Feet; and she
who had walked long in evil, sought now the steps of Uprightness. First
she shed tears, the heart's blood; and washed the Lord's Feet with the
duty of confession. She wiped them with her hair, she kissed, she
anointed them: she spake by her silence; she uttered not a word, but
she manifested her devotion.
2. So then because she touched the Lord, in watering, kissing, washing,
anointing His feet; the Pharisee who had invited the Lord Jesus Christ,
seeing He was of that kind of proud men of whom the Prophet Isaiah
says, "Who say, Depart far from me, touch me not, for I am clean;"
[3214] thought that the Lord did not know the woman. This he was
thinking with himself, and saying in his heart, "This man if He were a
prophet, would have known what woman this is that" hath approached His
feet. He supposed that He did not know her, because He repelled her
not, because He did not forbid her to approach Him, because He suffered
Himself to be touched by her, sinner as she was. For whence knew he,
that He did not know her? But what if He did know, O thou Pharisee,
inviter and yet derider of the Lord! Thou dost feed the Lord, yet by
whom thou art to be fed thyself, thou dost not understand. Whereby
knowest thou, that the Lord did not know what that woman had been, save
because she was permitted to approach Him, save because by His
sufferance she kissed His Feet, save because she washed, save because
she anointed them? For these things a woman unclean ought not to be
permitted to do with the Feet that are clean? So then had such a woman
approached that Pharisee's feet, he would have been sure to say what
Isaiah says of such; "Depart from me, touch me not, for I am clean."
But she approached the Lord in her uncleanness, that she might return
clean: she approached sick, that she might return whole: she approached
Him, confessing, that she might return professing Him.
3. For the Lord heard the thoughts of the Pharisee. Let now the
Pharisee understand even by this, whether He was not able to see her
sins, who could hear his thoughts. So then He put forth to the man a
parable concerning two men, who owed to the same creditor. For He was
desirous to heal the Pharisee also, that He might not eat bread at his
house for nought; He hungered after him who was feeding Him, He wished
to reform him, to slay, to eat him, to pass him over into His Own Body;
just as to that woman of Samaria, He said, "I thirst." What is, "I
thirst"? I long for thy faith. Therefore are the words of the Lord in
this parable [3215] spoken; and there is this double object in them,
both that that inviter might be cured together with those who ate at
the table with Him, who alike saw the Lord Jesus Christ, and were alike
ignorant of Him, and that that woman might have the assurance her
confession merited, and not be pricked any more with the stings of her
conscience. "One," said He, "owed five hundred denarii, and the other
fifty; He forgave them both: which loved him most?" He to whom the
parable was proposed answered, what of course common reason obliged him
to answer. "I suppose, Lord, he to whom he forgave most. Then turning
to the woman he said unto Simon, Seest thou this woman? I entered into
thine house, thou gavest Me no water for My feet: she hath washed My
feet with tears, and wiped them with her hairs. Thou gavest Me no kiss:
this woman since the time she came in, hath not ceased to kiss My feet.
My head with oil thou didst not anoint: but this woman hath anointed My
feet with ointment. Therefore I say, her many sins are forgiven her,
for she loved much. But to whom little is forgiven, the same loveth
little." [3216]
4. Here arises a difficulty which must in real truth be resolved, and
which requires your fixed attention, Beloved, lest haply my words may
not be equal to the removing and clearing of the whole obscurity of it
by reason of the stress of time; especially as this flesh of mine
exhausted by its heat, now longs to be recruited, and demanding its
due, and clogging the eagerness of the soul gives proof of that which
is said, "The spirit indeed is willing, but the flesh is weak." [3217]
Cause there is for fear, yea great cause for fear, lest by these words
of the Lord, there steal over the minds of those who understand them
not aright, who indulge their fleshly lusts, and are loth to be brought
away from them into liberty, that sentiment which, even as the Apostles
preached, sprung up in the tongues of slanderous men, of whom the
Apostle Paul says, "And as some affirm that we say, Let us do evil that
good may come." [3218] For a man may say, "If he to whom little is
forgiven, loveth little;' and he to whom more is forgiven, loveth more;
and it is better to love more, than to love less; it is right that we
should sin much, and owe much which we may desire to be forgiven us,
that so we may love Him the more who forgiveth us our large debts. For
that woman in the Gospel who was a sinner, in the same proportion as
she owed more, loved the more Him who forgave her her debts, as the
Lord Himself saith, Her many sins are forgiven her, for she loved
much.' Now why did she love much, but because she owed much? And
afterwards He added and subjoined, But to whom little is forgiven, the
same loveth little.' Is it not better," he may say, "that much should
be forgiven me, than less, that thereupon I may love my Lord the more"?
Ye see no doubt the great depth of this difficulty; ye see it, I am
sure. Ye see too my stress of time; yes, this also do ye see and feel.
5. Accept then a few words. If I shall not do justice to the magnitude
of the question, lay up for a time [3219] what I shall say at present,
and hold me a debtor for some future time. Suppose now two men, that by
the clearer force of examples ye may think upon what I have proposed to
you. One of them is full of sins, has lived most wickedly for a length
of time; the other of them has committed but few sins; they come both
to grace, are both baptized, they enter debtors, they go out free; more
has been forgiven to one, less to the other. I ask, how much does each
love? If I shall find that he loves most, to whom the most sins have
been forgiven, it is to his greater advantage that he has sinned much,
his much iniquity was to his greater advantage, that so his love might
not be lukewarm. I ask the other how much he loves, I find less; for if
I find that he too loves, as much as the other, to whom much has been
forgiven, how shall I make answer to the words of the Lord, how shall
that be true which the Truth hath said, "To whom little is forgiven,
the same loveth little"? "See," a man says, "but little has been
forgiven me, I have not sinned much; yet I love as much as he, to whom
much has been forgiven." Dost thou speak truth, or Christ? Has thy lie
been forgiven thee to this end, that thou shouldest fix the charge of
lying on Him who forgave thee? If little has been forgiven thee, thou
lovest little. For if but little has been forgiven thee, and thou
lovest very much, thou contradictest Him who said, "To whom little is
forgiven, the same loveth little." Therefore I give the more credit to
Him, who knoweth thee better than thou dost know thyself. If thou dost
suppose that but little hath been forgiven thee, it is certain that
thou lovest but little. "What then," says he, "ought I to do? Ought I
to commit many sins, that there may be many which He shall be able to
forgive me, that I may be able to love more?" It presses me sore, but
may the Lord, who hath proposed this saying of truth to us, deliver me
out of this strait.
6. This was spoken on account of that Pharisee who thought that he had
either no sins, or but few. Now unless he had had some love, he would
not have invited the Lord. But how little was it! He gave Him no kiss,
not so much as water for His Feet, much less tears; he did not honour
Him with any of those offices of respect, with which that woman did,
who well knew what need she had of being cured, and by whom she might
be cured. O Pharisee, therefore dost thou love but little, because thou
dost fondly think that but little is forgiven thee; not because little
really is forgiven thee, but because thou thinkest that that which is
forgiven is but little. "What then?" he says; "Am I who have never
committed murder, to be reckoned a murderer? Am I who have never been
guilty of adultery, to be punished for adultery? Or are these things to
be forgiven me, which I have never committed?" See: once more suppose
two persons, and let us speak to them. One comes with supplication, a
sinner covered over with thorns as a hedgehog, and timid exceedingly as
a hare. But the rock is the hedgehog's and the hare's refuge. [3220] He
comes then to the Rock, he finds refuge, he receives succour. The other
has not committed many sins; what shall we do for him that he may love
much? what shall we persuade him? Shall we go against the words of the
Lord, "To whom little is forgiven, the same loveth little"? Yes, most
truly so, to whom little is really forgiven. But O thou who sayest that
thou hast not committed many sins: why hast thou not? by whose
guidance? God be thanked, that by your movement and voice ye have made
signs that ye have understood me. Now then, as I think, the difficulty
has been solved. The one has committed many sins, and so is made a
debtor for many; the other through God's guidance has committed but
few. To Him to whom the one ascribes what He hath forgiven, does the
other also ascribe what he hath not committed. Thou hast not been an
adulterer in that past life of thine, which was full of ignorance, when
as yet thou wast not enlightened, as yet discerned not good and evil,
as yet believed not on Him, who was guiding thee though thou didst not
know Him. Thus doth thy God speak to thee: "I was guiding thee for
Myself, I was keeping thee for Myself. That thou mightest not commit
adultery, no enticers were near thee; that no enticers were near thee,
was My doing. Place and time were wanting; that they were wanting
again, was My doing. Or enticers were nigh thee, and neither place nor
time was wanting; that thou mightest not consent, it was I who alarmed
thee. Acknowledge then His grace, to whom thou also owest it, that thou
hast not committed the sin. The other owes me what was done, and thou
hast seen forgiven him; and thou owest to me what thou hast not done."
For there is no sin which one man commits, which another man may not
commit also, if He be wanting as a Director, by whom man was made.
7. Now then seeing I have resolved this profound difficulty, as best I
could in so short a space of time (or if I have not resolved it yet,
let me be held, as I have already said, a debtor for the rest); let us
now rather consider briefly that question of the remission of sins.
Christ was supposed to be but a man both by him who invited Him, and by
them who sat as guests at the table with Him. But that woman who was a
sinner had seen something more than this in the Lord. For why did she
all those things, but that her sins might be forgiven her? She knew
then that He was able to forgive sins; and they knew that no man was
able to forgive them. And we must believe that they all, they who were
at the table, that is, and that woman who approached to the Feet of the
Lord, all knew that no man could forgive sins. Forasmuch then as they
all knew this; she who believed that He could forgive sins, understood
Him to be more than man. So when He had said to the woman, "Thy sins
are forgiven thee;" they immediately said, "Who is this that forgiveth
sins also?" Who is this, whom the woman who was a sinner already knew?
Thou who sittest at the table as if in sound health, knowest not thy
Physician; because it may be through a stronger fever thou hast even
lost thy reason. For thus the frantic patient as he laughs is bewailed
by those who are in health. Nevertheless, ye do well to know, and hold
fast that truth; yea, hold it fast, that no man is able to forgive
sins. This woman who believed that she could be forgiven by Christ,
believed Christ not to be man only, but God also. "Who," say they, "is
this that forgiveth sins also?" And the Lord did not tell them as they
said, "Who is this?" "It is the Son of God, the Word of God;" He did
not tell them this, but suffering them to abide for a while still in
their former opinion, He really solved the question which had excited
them. For He who saw them at the table, heard their thoughts, and
turning to the woman, He said, "Thy faith hath made thee whole." Let
these who say, "Who is this that forgiveth sins also?" who think me to
be but a man, think me but a man. For thee "thy faith hath made thee
whole."
8. The Good Physician not only cured the sick then present, but
provided also for them who were to be hereafter. There were to be men
in after times, who should say, "It is I [3221] who forgive sins, I who
justify, I who sanctify, I who cure whomsoever I baptize." Of this
number are they who say, "Touch me not." [3222] Yes, so thoroughly are
they of this number, that lately, in our conference, [3223] as ye may
read in the records of it, when a place was offered them by the
commissary, [3224] that they should sit with us, they thought it right
to answer, "It is told us in Scripture with such not to sit," lest of
course by the contact of the seats, our contagion (as they think)
should reach to them. See if this is not, "Touch me not, for I am
clean." But on another day, when I had a better opportunity, I
represented to them this most wretched vanity, when there was a
question concerning the Church, how that the evil in it do not
contaminate the good: I answered them, because they would not on this
account sit with us, and said that they had been so advised by the
Scripture of God, seeing forsooth that it is written, "I have not sat
in the council of vanity;" [3225] I said, "If ye will not sit with us,
because it is written, I have not sat in the council of vanity;' why
have ye entered this place with us, since it is written in the
following words, And with them that do iniquity I will not enter in'?"
So then in that they say, "Touch me not, for I am clean," they are like
to that Pharisee, who had invited the Lord, and who thought that He did
not know the woman, simply because He did not hinder her from touching
His Feet. But in another respect the Pharisee was better, because
whereas he supposed Christ to be but a man, he did not believe that by
a man sins could be forgiven. There was shown then a better
understanding in Jews than heretics. What said the Jews? "Who is this
that forgiveth sins also?' Does any man dare to usurp this to himself?"
What on the other hand says the heretic? "It is I who forgive, I
cleanse, I sanctify." Let not me, but Christ, answer him: "O man, when
I was thought by the Jews to be but a man, I gave forgiveness of sins
to faith. (It is not I, but Christ who answereth thee.) And thou, O
heretic, mere man as thou art, dost say, "Come, O woman, I will make
thee whole." Whereas when I was thought to be but a man, I said, "Go,
woman, thy faith hath made thee whole."
9. They answer, "knowing not," as the Apostle says, "either what they
speak, or whereof they affirm:" [3226] they answer and say, "If men do
not forgive sins, then that is false which Christ saith, Whatsoever ye
shall loose on earth, shall be loosed in heaven also.'" [3227] But thou
dost not know why this is said, and in what sense this is said. The
Lord was about to give to men the Holy Spirit, and He wished it to be
understood that sins are forgiven to His faithful by His Holy Spirit,
and not by men's deserts. For what art thou, O man, but an invalid who
hast need of healing. Wouldest thou make thyself my physician? Together
with me, seek the Physician. For that the Lord might show this more
plainly, that sins are forgiven by the Holy Spirit, which He hath given
to His faithful ones, and not by men's deserts, after He had risen from
the dead, He saith in a certain place, "Receive ye the Holy Ghost;"
[3228] and when He had said, "Receive ye the Holy Ghost," He subjoined
immediately, "Whosesoever sins ye remit, they are remitted unto them;"
[3229] that is, the Spirit remits them, not ye. Now the Spirit is God.
God therefore remits, not ye. But what are ye in regard to the Spirit?
"Know ye not that ye are the temple of God, and the Spirit of God
dwelleth in you?" [3230] And again, "Know ye not that your bodies are
the temples of the Holy Ghost which is in you, which ye have of God?"
[3231] So then God dwelleth in His holy temple, that is in His holy
faithful ones, in His Church; by them doth He remit sins; because they
are living temples.
10. But He who remitteth by man, can also remit even without man. For
He who is able to give by another, hath no less the power to give by
Himself. To some He gave by the ministry of John. By whom did He give
to John himself? With good reason, as God wished to show this, and to
attest this truth, when certain in Samaria had had the Gospel preached
to them, [3232] and had been baptized, and baptized by Philip the
Evangelist, one of the seven deacons that were first chosen, they did
not receive the Holy Ghost, though they had been baptized. Tidings were
brought to the disciples who were at Jerusalem, and they came to
Samaria, [3233] in order that they who had been baptized, might by
imposition of their hands receive the Holy Ghost. And so it was; "They
came and laid their hands on them, and they received the Holy Ghost."
[3234] For the Holy Ghost was at that time given in such sort, that He
even visibly showed Himself to have been given. For they who received
Him spake with the tongues of all nations; to signify that the Church
among the nations was to speak in the tongues of all. So then they
received the Holy Ghost, and He appeared evidently to be in them. Which
when Simon saw, supposing that this power was of men, he wished it
might be his also. What he thought to be of men, he wished to buy of
men. "How much money," says he, "will ye take of me, that by imposition
of my hands the Holy Ghost may be given?" Then Peter says to him with
execration, "Thou hast neither part nor lot in this faith. For thou
hast thought that the gift of God may be purchased with money. Thy
money perish with thee; [3235] and the rest which he spake in the same
place suitably to the occasion.
11. Now why I have wished to bring this subject before you, give heed,
Dearly Beloved. It was meet that God should first show that He worketh
by the ministry of men; but afterwards by Himself, lest men should
think, as Simon thought, that it was man's gift, and not God's. Though
the disciples themselves knew this well already. For there were one
hundred and twenty [3236] men collected together, when without the
imposition of any hand the Holy Ghost came upon them. For who had laid
hands on them at that time? And yet He came, and filled them first.
After that offence of Simon, what did God do? See Him teaching, not by
words but by things. That same Philip, who had baptized the men, and
the Holy Ghost had not come upon them, unless the Apostles had met
together and laid their hands upon them, baptized the officer, that is,
the eunuch of queen Candace, who had worshipped in Jerusalem, and
returning thence was reading in his chariot Isaiah the Prophet, [3237]
and understood it not. Philip being admonished went up to his chariot,
explained the Scripture, unfolded the faith, preached Christ. [3238]
The eunuch believed on Christ, and said when they came unto a certain
water, "See water, who doth hinder me to be baptized? Philip said to
him, Dost thou believe on Jesus Christ? He answered, I believe that
Jesus Christ is the Son of God. Immediately he went down with him into
the water." [3239] When the mystery and sacrament of Baptism had been
accomplished, that the gift of the Holy Ghost might not be thought to
be of men, there was no waiting, as in the other case, for the Apostles
to come, but the Holy Ghost [3240] came forthwith. Thus was Simon's
thought destroyed, lest in such a thought he might have followers.
12. Again, another more wonderful example. Peter came to Cornelius the
centurion, [3241] to a Gentile man, uncircumcised: he began to preach
Christ Jesus both to him, and to those who were with him. "While Peter
was yet speaking," [3242] I do not say, when as yet he had not laid on
his hands, but when he had not even yet baptized them, and when they
who were with Peter were in doubt whether the uncircumcised ought to be
baptized (for there had arisen an offence between the Jews who
believed, and those who had been brought to the faith from among the
Gentiles, between the Jews, that is, and the Christians who were
baptized though uncircumcised), that God might take away this question,
"while Peter was speaking, the Holy Ghost came," filled Cornelius,
filled them who were with him. And by this very attestation of so great
a thing, as it were a loud voice came to Peter, "Why dost thou doubt of
water? Already I am here."
13. So then let every soul which is to be delivered from her manifold
wickedness by the grace of the Lord, to be cleansed as it were in the
Church from her filthy prostitution, believe with all assurance,
approach the Feet of the Lord, seek His Footsteps, confess in pouring
out tears upon them, and wipe them with her hair. The Feet of the Lord
are the preachers of the Gospel. The woman's hair is all superfluous
possessions. Let her wipe the Feet with her hair, yea by all means wipe
them, let her do works of mercy; and when she has wiped them, let her
kiss them, let her receive peace, that she may have love. She has
approached to such an one, has been baptized by such an one as the
Apostle Paul: from him let her hear, "Be ye followers of me, even as I
also am of Christ." [3243] But she has been baptized by another, by one
"who seeks his own things, not the things which are Jesus Christ's:"
[3244] let her hear from the Lord, "Do what they say, but do not what
they do." [3245] So let her assurance be in Him, whether she meet with
a good Evangelist, or with one who acts not as he speaks. For she hears
from the Lord with firm assurance, "O woman, go thy way, thy faith hath
made thee whole."
__________________________________________________________________
[3213] Luke vii. 36.
[3214] Isa. lxv. 5, Sept.
[3215] John iv. 7.
[3216] Luke vii. 41, etc.
[3217] Matt. xxvi. 41.
[3218] Rom. iii. 8.
[3219] Interim.
[3220] Ps. ciii. 18, choirogrulliois, Sept. (civ. English version).
[3221] The Donatists, holding the validity of Baptism to depend on the
holiness of the minister, made it, in fact, man's act, man's gift. St.
Augustin answers, Baptism is Christ's, not man's, and that "as His, it
availeth equally to whom, however unequal they through whom, it is
given." Ep. 93, ad Vinc. Don § 47. See other passages, Tract. 67, on
Holy Baptism, p. 192 sqq.
[3222] Isa. lxv. 5.
[3223] The Collatio Carthag. of which part of the acts remain. See also
St. Augustin, Brev. Coll. c. Don. and Ad Don. post Collat. In it the
Donatists being entirely confuted by St. Augustin, larger numbers than
before joined the Church. Poss. Vit. c. 13.
[3224] Cognitore. Marcellinus, see Serm. xiii. (lxiii. Ben) 18 (xii.)
note.
[3225] Ps. xxvi. 4, Sept.
[3226] 1 Tim. i. 7.
[3227] Matt. xviii. 18.
[3228] John xx. 22.
[3229] John xx. 23.
[3230] 1 Cor. iii. 16.
[3231] 1 Cor. vi. 19.
[3232] Acts viii. 5.
[3233] Acts viii. 14.
[3234] Acts viii. 17.
[3235] Acts viii. 19-21.
[3236] Acts i. 15.
[3237] Acts viii. 28.
[3238] Acts viii. 29.
[3239] Acts viii. 36, etc.
[3240] St. Augustin probably conceives of the presence of the Holy
Ghost, which "caught away Philip," as sanctifying the Eunich. "He went
on his way rejoicing," his Baptism being perfected. St Augustine is
followed by the Gloss Ord.
[3241] Acts x. 25.
[3242] Acts x. 44.
[3243] 1 Cor. iv. 16, xi. 1.
[3244] Phil. ii. 21.
[3245] Matt. xxiii. 3.
__________________________________________________________________
Sermon L.
[C. Ben.]
On the words of the Gospel, Luke ix. 57, etc., where the case of the
three persons is treated of, of whom one said, "I will follow thee
whithersoever thou goest," and was disallowed: another did not dare to
offer himself, and was aroused; the third wished to delay, and was
blamed.
1. Give ye ear to that which the Lord hath given me to speak on the
lesson of the Gospel. For we have read, that the Lord Jesus acted
differently, when one man offered himself to follow Him, and was
disallowed; another did not dare this, and was aroused; a third put
off, and was blamed. For the words, "Lord, I will follow Thee
whithersoever Thou goest," [3246] what is so prompt, what so active,
what so ready, and what so fitly disposed to so great a good, as this
"following the Lord whithersoever He should go"? Thou wonderest at
this, saying, "How is this, that one so ready found no favour with the
Good Master and Lord Jesus Christ, though He was inviting disciples to
give them the kingdom of Heaven?" But inasmuch as He was such a Master
as could see beforehand things to come, we understand, Brethren, that
this man, if he had followed Christ, would have been sure to "seek his
own things, not the things which are Jesus Christ's." [3247] For He
hath said Himself, "Not every one that saith unto Me, Lord, Lord, shall
enter into the kingdom of heaven." [3248] And of such was this man, nor
did he know himself so well as the Physician knew him. For if he saw
himself to be a dissembler now, if he had known himself at this time to
be full of duplicity and guile, then he did not know with Whom he was
speaking. For He it is of whom the Evangelist says, "He had no need
that any one should testify to Him of man, for He Himself knew what was
in man." [3249] What then did He answer? "Foxes have holes, and the
birds of the air have nests, but the Son of Man hath not where to lay
His Head." [3250] But where hath He not? In thy faith. For in thy heart
foxes have holes, thou art full of guile; in thy heart birds of the air
have nests; thou art lifted up. Full of guile and self-elation as thou
art, thou shalt not follow Me. How can a guileful man follow
Simplicity?
2. And then forthwith to another who was silent, and said nothing, and
promised nothing, He saith, "Follow Me!" As much evil as He saw in the
other, so much good saw He in this man. "Follow Me," [3251] Thou sayest
to one who hath no wish for it. Lo, here is a man quite ready, "I will
follow Thee whithersoever Thou goest;" and yet Thou sayest to another
who hath no such wish, "Follow thou Me." "The first," saith He, "I
decline, because I see in him holes, I see nests." "But then why dost
Thou press this other, whom Thou dost challenge to follow Thee, and he
makes excuses? Lo, Thou dost even force him, and he doth not come; Thou
dost exhort him, and he doth not follow. For what doth he say? I will
go first to bury my father.'" The faith of his heart showed itself to
the Lord; but his dutiful affection made him delay. But the Lord Christ
when He is preparing men for the Gospel, will have no excuse from this
carnal and temporal affection interfere. It is true that both the law
of God prescribes these duties, and the Lord Himself reproves the Jews,
because they destroyed this very commandment of God. And the Apostle
Paul has in his Epistle laid it down, and said, "This is the first
commandment with promise." What? "Honour thy father and thy mother."
[3252] God of a surety spake it. This young man then wished to obey
God, and to bury his father; but it is place, and time, and
circumstance, which is in this case to give way to place, and time, and
circumstance. A father must be honoured, but God must be obeyed. He
that begat us must be loved, but He that created us must be preferred.
"I am calling thee," saith He, "to My Gospel; I have need of thee for
another work: this is a greater work than that which thou wishest to be
doing. Let the dead bury their dead.' [3253] Thy father is dead: there
are other dead men to bury the dead." Who are the dead who bury the
dead? Can a dead man be buried by dead men? How can they lay him out,
if they are dead? How can they carry him, if they are dead? How can
they bewail him, if they are dead? Yet they do lay him out, and carry,
and bewail him, and they are dead; because they are unbelievers. That
which is written in the Song of Songs is a lesson to us, when the
Church says, "Set in order love in me." [3254] What is, "Set in order
love in me"? Make the proper degrees, and render to each what is his
due. Do not put what should come before, below that which should come
after it. Love your parents, but prefer God to them. Mark the mother of
the Maccabees, "My sons, I know not how ye appeared in my womb.' [3255]
Conceive you I could, give you birth I could; but form you I could
not:' hear Him therefore, prefer Him to me: trouble not yourselves,
that I must remain here without you." Thus she commanded them, and they
followed her. What this mother taught her children, did the Lord Jesus
Christ teach him to whom He said, "Follow Me."
3. See now how another disciple presented himself, to whom no one said
anything: he said, "Lord, I will follow Thee, but I will first go to
bid them farewell which are at my house." [3256] I suppose this is his
meaning, "Let me tell my friends, lest haply they seek me as usual."
And the Lord said, "No man putting his hand on the plough, and looking
back, is fit for the kingdom of God." [3257] The East calls thee, and
thou art looking toward the west. In this lesson we learn this, that
the Lord chooses whom He will. But He chooses them, as the Apostle
says, both according to His Own grace, and according to their
righteousness. For such are the words of the Apostle; "Attend," he
says, "to what Elias saith: Lord, they have killed Thy Prophets, they
have overthrown Thine altars, and I am left alone, and they seek my
life. But what saith the answer of God to him? I have reserved to
Myself seven thousand men, who have not bowed the knee before Baal."
[3258] Thou thinkest that thou art the only servant who is working
faithfully: there are others too who fear Me, and they not few. For I
have "seven thousand" there. And then he added, "Even so then at this
present time also." For some Jews believed, though the most were
reprobate; like him who carried holes for foxes in his heart. "Even so
then," saith he, "at this present time also, there is a remnant saved
through the election of grace:" that is, there is the same Christ even
now, as then, who also then said to that Elias, "I have reserved to
Myself." What is, "I have reserved to Myself"? I have chosen them,
because I saw their hearts that they trusted in Me, and not in
themselves, nor in Baal. They are not changed, they are as they were
made by Me. And thou who art speaking, except thou hadst placed thy
trust in Me, where wouldest thou be? Except thou wert replenished by My
grace, wouldest not thou too be bowing the knee before Baal? But thou
art replenished by My grace; because thou hast not put thy trust at all
in thine own strength, but wholly in My grace. Do not therefore glory
in this, as to suppose thou hast no fellow-servants in thy service;
there are others whom I have chosen, as I have chosen thee, those,
namely, who put their trust in Me; as the Apostle says, "Even now also
a remnant is saved through the election of grace."
4. Beware, O Christian, beware of pride. For though thou art a follower
of the saints, ascribe it always wholly to grace; for that there should
be any "remnant" in thee, the grace of God hath brought to pass, not
thine own deserts. For the Prophet Isaiah again having this remnant in
view, had said already, "Except the Lord of Hosts had left us a seed,
we should have become as Sodom, and should have been like unto
Gomorrah." [3259] "So then," says the Apostle, "at this present time
also a remnant is saved through the election of grace. But if by
grace," says he, "then is it no more of works" (that is, "be now no
more lifted up upon thine own deserts"); "otherwise grace is no more
grace." [3260] For if thou dost build [3261] on thine own work; then is
a reward rendered unto thee, not grace freely bestowed. But if it be
grace, it is gratuitously given. I ask thee then, O sinner, "Dost thou
believe in Christ?" Thou sayest, "I do believe." "What dost thou
believe? That all thy sins may be forgiven thee freely through Him?"
Then hast thou what thou hast believed. O grace gratuitously given! And
thou, righteous man, what dost thou believe, that thou canst not keep
thy righteousness without God? That thou art righteous then, impute it
wholly to His mercy; but that thou art a sinner, ascribe it to thine
own iniquity. Be thou thine own accuser, and He will be thy gracious
Deliverer. For every crime, wickedness, or sin comes of our own
negligence, and all virtue and holiness come of God's gracious
goodness. "Let us turn to the Lord."
__________________________________________________________________
[3246] Luke ix. 57.
[3247] Phil. ii. 21.
[3248] Matt. vii. 21.
[3249] John ii. 25.
[3250] Luke ix. 58.
[3251] Luke ix. 59.
[3252] Eph. vi. 2.
[3253] Luke ix. 60.
[3254] Cant. ii. 4, Sept.
[3255] 2 Macc. vii. 22.
[3256] Luke ix. 61.
[3257] Luke ix. 62.
[3258] Rom. xi. 3, etc.
[3259] Isa. i. 9.
[3260] Rom. xi. 5, 6.
[3261] Præsumis.
__________________________________________________________________
Sermon LI.
[CI. Ben.]
On the words of the Gospel, Luke x. 2, "The harvest truly is
plenteous," etc.
1. By the lesson of the Gospel which has just been read, we are
reminded to search what that harvest is of which the Lord says, "The
harvest truly is great, but the labourers are few. Pray ye the Lord of
the harvest, that He would send forth labourers into His harvest."
[3262] Then to His twelve disciples, whom He also named Apostles, He
added other seventy-two, and sent them all, as appears from His words,
to the harvest then ready. What then was that harvest? For that harvest
was not among these Gentiles, among whom there had been nothing sown.
It remains therefore that we understand that this harvest was among the
people of the Jews. It was to that harvest that the Lord of the harvest
came, to that harvest He sent reapers; but to the Gentiles He sent not
reapers, but sowers. Understand we then that it was harvest among the
people of the Jews, sowing time among the peoples of the Gentiles. For
out of that harvest were the Apostles chosen, where now that the
harvest was, the corn was already ripe; for there had the Prophets
sown. Delightful it is to take a view of God's husbandry, and to feel
delight in His gifts, and the labourers in His field. For in this
husbandry did he labour, who said, "I laboured more than they all."
[3263] But the strength to labour was given him by the Lord of the
harvest. Therefore he added, "Yet it is not I, but the grace of God
which is with me." For that he was employed in this husbandry he
clearly enough shows, where he says, "I have planted, Apollos watered."
[3264] But this Apostle, from Saul, becoming Paul, that is, from being
proud, the least of all (for the name of Saul is derived from Saul; but
Paul is little; whence in a way interpreting his own name, he says, "I
am the least of the Apostles" [3265] : this Paul I say, the little, and
the least, sent unto the Gentiles, says that he was sent particularly
to the Gentiles. He himself so writes, we read, believe, preach it. He
then in his Epistle to the Galatians says, that having been now called
by the Lord Jesus, he came to Jerusalem, and "communicated the Gospel"
[3266] unto the Apostles, that their right hands were given to him, the
sign of harmony, the sign of agreement, that what they had learnt from
him differed in no respect from them. Afterwards he says that it was
agreed between him and them, that he should go to the Gentiles, and
they unto the circumcision, he as a sower, they as reapers. So also
with good reason, though they knew it not, did the Athenians give him
his name. For as they heard the word from him, they said, "Who is this
sower of words?" [3267]
2. Attend then and be it your delight with me to take a view of the
husbandry of God and the two harvests in it, the one already past, the
other yet to come; the one already past among the people of the Jews,
the one yet to come among the peoples of the Gentiles. Let us prove
this; and whereby, but by the Scripture of God, the Lord of the
harvest? See we have it said there in this present lesson, "The harvest
is great, but the labourers are few. Pray ye the Lord of the harvest,
that He would send forth labourers into His harvest." [3268] But
because in that harvest there were to be gainsaying and persecuting
Jews, He says, "Behold, I send you forth as lambs among wolves." [3269]
Let us show something clearer still touching this harvest in the Gospel
according to John, where the Lord sat as He was wearied at the well,
great mysteries [3270] indeed were transacted, but the time is too
short to treat of them all. But give ye ear to that which relates to
the present subject. For we have undertaken to show a harvest among the
people, among whom the Prophets preached; for therefore were they
sowers, that the Apostles might be reapers. A woman of Samaria talks
with the Lord Jesus, and when the Lord among other things had told her
how God ought to be worshipped, she says, "We know that Messias cometh
who is called Christ, and He will teach us all things. And the Lord
saith to her, I that speak with thee am He." [3271] Believe what thou
hearest; why dost thou make search for what thou seest? "I that speak
with thee am He." But as to what she had said, "We know that the
Messias will come," whom Moses and the Prophets have announced, "who is
called Christ." The harvest was already in the ear. When it had yet to
grow it had received the Prophets as sowers, now that it was come to
ripeness it waited for the Apostles as reapers. Presently as she heard
this she believed and left her water-pot, and ran in haste, and began
to announce the Lord. The disciples at that time had gone to buy bread;
who on their return found the Lord talking with the woman, and they
marvelled. Yet did they not dare to say to Him, "What or why talkest
Thou with her?" [3272] They had astonishment in themselves, they
repressed their boldness in their heart. To this Samaritan woman then
the Name of Christ was nothing new, she was already waiting for His
coming, already did she believe that He would come. Whence had she
believed it, if Moses had not sown? But hear this more expressly noted.
The Lord then said to His disciples, "Ye say that the summer is yet far
distant, lift up your eyes, and see the fields white already to
harvest" [3273] And then He adds, "Others have laboured, and ye are
entered into their labours." [3274] Abraham laboured, Isaac, Jacob,
Moses, the Prophets laboured in sowing; at the Lord's coming the
harvest was found ripe. The reapers sent with the scythe of the Gospel,
carried the sheaves into the Lord's floor, where Stephen was to be
threshed.
3. But here comes in that Paul, and he is sent to the Gentiles. And
this he does not conceal in setting forth the grace, which he had
specially and peculiarly received. For he says in his Scriptures, that
he was sent to preach the Gospel where Christ had not been named.
[3275] But because that first harvest was past already, and all the
Jews who remained are no harvest, let us consider that harvest which we
ourselves are. For it has been sown by Apostles and Prophets. The Lord
Himself sowed it. For He was in the Apostles, seeing that Christ also
Himself reaped it. For they are nothing without Him; He is perfect
without them. For He saith Himself to them, "For without Me, ye can do
nothing." [3276] What then doth Christ from henceforth sowing among the
Gentiles say? "A sower went out to sow." [3277] "There" are reapers
"sent out" to reap, "here" an unwearied sower "went out" to sow. For
what fear did it cause him, that "some seed fell on the way side, and
some on rocky places, and some among thorns"? If he had been afraid of
these unmanageable [3278] grounds, he would never have got to the good
ground. What is it to us, what affair of ours is it to be disputing now
of the Jews, and talking of the chaff? this only concerns us, that we
be not "the way side," nor "the rock," nor "the thorns," but "the good
ground." Be our heart well-prepared, that from it may come the
"thirty," or the "sixty fold," or the thousand, and the "hundred fold;"
some more, some less; but all is wheat. Let it not be "the way side,"
where the enemy as a bird may take away the seed trodden down by the
passers by. Let it not be "the rock," where the shallow soil makes it
spring up immediately, so that it cannot bear the sun. Let it not be
the "thorns," the lusts of this world, the anxieties of an ill-ordered
[3279] life. For what is worse than that anxiety of life, which doth
not suffer one to attain unto Life? What more miserable, than by caring
for life, to lose Life? What more unhappy, than by fearing death, to
fall into death? Let the thorns be rooted up, the field prepared, the
seeds put in, let them grow unto the harvest, let the barn be longed
for, not the fire feared.
4. My place accordingly it is, whom with all my unworthiness the Lord
hath appointed to be a labourer in His field, to say these things to
you, to sow, to plant, to water, yea to dig round about some trees, and
to apply the basket of [3280] dung; belongeth it to me to do these
things faithfully; to you to receive them faithfully; to the Lord to
aid me in my labour, and you in your belief, all of us labouring, but
in Him overcoming the world. What then belongs to your place I have
already said; now I wish to say what belongs to ours. But peradventure
it seems to some of you, that it is something superfluous which I have
declared that I wish to say, and speaking within themselves they are
saying in thought, "O that he would now let us go! He has said already
what belongs to our place, as to that which belongs to his, what is
that to us?" I think it is better that in a reciprocal and mutual love,
we should belong to you. Ye are now indeed of one family, we of the
same family are dispensers, it is true, but we all belong to one Lord.
Nor what I give, do I give of mine own; but of His from whom I also
receive. For if I should give of mine own, I shall give a lie. "For he
that speaketh a lie, speaketh of his own." [3281] So then ye ought to
give ear to that which belongs to the duty of the dispenser, whether it
be that ye may have joy in yourselves, if ye find yourselves to be
such, or whether it be that ye may be even in this very thing
instructed. For how many are there among this people who shall some day
be dispensers! I too was once where ye now are; and I who am seen now
to be measuring out to my fellowservants their food from this higher
place, a few years since in a lower place was receiving food with my
fellow-servants. I am speaking now a Bishop to lay-men; but I know that
in speaking to them I am speaking to many who will some day be bishops
also.
5. Let us see then how we must understand what the Lord enjoined on
them whom He sent to preach the Gospel, and let us consider in our mind
this prepared harvest. "Carry," He saith, "neither purse, nor scrip,
nor shoes; and salute no man by the way. And into whatsoever house ye
enter, say, Peace be to this house. If the Son of peace be there, your
peace shall rest upon it; if not, it shall return to you again." [3282]
If it hath "rested," hath the other lost it? This be far from the mind
of Saints! So then this is not to be taken in a carnal sense; and hence
it may be neither are the "purse," nor "shoes," nor "scrip;" nor above
all that, where if we take it simply without examination, pride seems
to be enjoined us, that we "salute no man by the way."
6. Let us give heed to our Lord, our True Example and Succour. Let us
prove that He is our Succour; "Without Me ye can do nothing." [3283]
Let us prove that He is our Example; "Christ," says Peter, "suffered
for us, leaving us an example that we should follow His steps." [3284]
Our Lord Himself had bags in the way, and these bags He entrusted to
Judas. It is true He suffered from the thief; but I as desiring to
learn of my Lord say, "O Lord, Thou didst suffer from the thief, whence
hadst Thou that of which he could take away? Me, a wretched and infirm
man Thou hast admonished not even to carry a purse; Thou didst carry
bags, and hadst that in which Thou couldest suffer from the thief. If
Thou hadst not carried them, neither could he have found anything to
take away." What remains, but that he here saith to me, "Understand
what that thou hearest, Carry no purse,' means? What is a purse? Money
shut up, that is, concealed wisdom. What is, Carry no purse? Be not
wise within your own selves only. [3285] Receive ye the Holy Ghost.' It
should be a fountain in thee, not a purse; from whence distribution is
made to others, not where it is itself shut in." And the scrip is the
same as the purse.
7. What are "the shoes"? The shoes which we use, are the skins of dead
beasts, the coverings of our feet. By this then are we bidden to
renounce dead works. This Moses was admonished of in a figure, when the
Lord speaking to him said, "Loose thy shoes from off thy feet; for the
place wherein thou standest is holy ground." [3286] What ground is so
holy as the Church of God? In it therefore let us stand, let us loose
our shoes, let us, that is, renounce dead works. For as touching these
shoes, wherewith we walk, the same my Lord again assures me. For if He
had not been shod Himself, John would not have said of Him, "I am not
worthy to unloose the latchet of His shoes." [3287] Be there obedience
then, let not a haughty severity steal over us. "I," says one, "fulfil
the Gospel, because I walk with naked feet." Well, thou canst do it, I
cannot. But let us both keep that which we both receive together. How?
Let us glow with charity, let us love one another; and so it shall be,
that I will love your strength, and thou shall bear my weakness.
8. But what thinkest thou, who dost not choose to understand in what
sense these words are used, and who art forced by thy [3288] perverse
interpretation to slander even the Lord Himself as to the "bags" and
"shoes;" what thinkest thou? Does it please thee then, that as we meet
our friends in the way, we should neither pay them our salutations if
they are our betters, nor return the salutations of our inferiors?
What, dost thou fulfil the Gospel, because thou art saluted, and art
silent? But thus thou wilt not be like to the traveller going on the
way, but to the milestone pointing out the way. Let us then lay aside
this coarse [3289] interpretation, and understand aright the words of
the Lord, "and salute no man by the way." For it is not without a cause
that we are enjoined this, nor would He mislike us to do what He
enjoined. What then is, "Salute no man by the way"? It might indeed be
even simply taken thus, that He has commanded us to do what He enjoins
with all speed; and that His words "Salute no man by the way," are as
though He had said, "Put all other things by, till ye accomplish what
has been enjoined you;" according to that style of speaking by which
expressions are wont to be exaggerated in the custom of conversation.
Nor need we go far; in the same discourse a little while afterwards He
says, "And thou, Capernaum, which art exalted to heaven, shall be
thrust down to hell." [3290] What is, "exalted to heaven"? Did the
walls of that city touch the clouds, or reach to the stars? But what is
"exalted to heaven"? Thou seemest thyself to be surpassing happy,
surpassing powerful, thou art exceeding proud. As then for the sake of
exaggeration this was said, "Thou art exalted unto heaven" to that
city, which was not exalted, nor rose up unto heaven; so to express
haste hyperbolically was it said, "So run, so do what I have enjoined
you, that travellers by the way may not in the least retard you; but
disregarding all things else, hasten to the end set before you."
9. But there is another more recondite meaning in these words which it
is not difficult to understand, which respects more particularly myself
and all dispensers, and you too who are hearers. He that salutes,
wishes salvation. [3291] For so the ancients in their letters wrote
thus, "Such a one sends salvation to another." Salutation derives its
name from this salvation. What then is, "Salute no man by the way"?
They who "salute by the way," do so "by occasion." I see that ye have
quickly understood me, yet for all that I must not finish yet. For ye
have not all understood so quickly. I have seen that some understand by
their voice, I see more asking for something further by their silence.
But seeing that we are talking of the way, let us walk as it were in
the way: ye quick ones, wait for the slow, and walk evenly. What then
did I say, He "who salutes by the way," salutes only by occasion? He
was not going to him whom he salutes. He was about one thing, another
came in his way; he was seeking one thing, he found across his path
some other thing to do. What then is it to "salute by occasion"? "By
occasion" to announce salvation. Now what else is it to announce
salvation, but to preach the Gospel? If then thou dost preach, do it by
love, and not "by occasion." There are men then, who though "they seek
their own things," yet preach no other Gospel; of whom the Apostle says
with sighing, "For all seek their own, not the things which are Jesus
Christ's." [3292] And these "saluted," that is announced salvation,
they preached the Gospel; but they sought some other thing, and
therefore they saluted only "by occasion." And what is this? If thou
art such an one, whosoever thou art, thou doest it; nay not all of you
who do it are such, but it may be that some of you who do it are. But
if thou art such, it is not that thou doest it, but it is done by thee.
10. For such as these did the Apostle suffer; yet did he not enjoin
them so to be. And these do something, or something is done by them;
they seek something else, yet they preach the word. Care not what the
preacher seeks after; be it thy will to hold fast what he preaches; but
let his intention be no concern of thine. Hear the word of salvation
from his mouth, from his mouth hold fast this salvation. Be not thou
the judge of his heart. If thou seest that he is seeking after other
things, what is that to thee? Hear Him who is Salvation; [3293] "What
they say, do." [3294] He has given thee assurance who hath said, "What
they say, do." Do they evil? "Do not what they do." Do they good. They
do not "salute by the way," they do not preach the Gospel by occasion;
"be ye followers of them, even as they also are of Christ." [3295] A
good man preaches to thee; pluck the grape from the vine. A bad man
preaches to thee, pluck the grape as it hangs in the hedge. The cluster
has grown on the vine-branch entangled among the thorns, but it has not
grown from the thorns. By all means when thou seest any such thing as
this and art hungry, be careful as thou pluckest it, lest when thou
puttest forth thy hand to the grape, thou be torn by the thorns. This
is what I say; in such wise hear what is good, as that thou imitate not
the evil of the character. Let him preach "by occasion," salute by the
way; it will injure him because he has not given ear to the precept of
Christ, "Salute no man by the way;" it will not injure thee, who,
whether thou dost hear of salvation [3296] from a passer by, or from
one who comes direct to thee, dost hold fast that salvation. Hear the
Apostle, who as I have said already gives us to understand this. "What
then?" "So that in every way, whether by occasion or in truth, Christ
is preached; and herein I do rejoice, yea, and will rejoice. For I know
that this shall turn to my salvation through your prayer." [3297]
11. Let then such as these, the Apostles of Christ, the preachers of
the Gospel, who "salute not by the way," that is, who do not seek or do
any other thing, but who in genuine charity preach the Gospel, let them
come into the house, and say, "Peace to this house." They speak not
with the mouth only; they pour out that of which they are full; they
preach peace, and they have peace. They are not as those of whom it was
said, "Peace, Peace, and there is no peace." [3298] What is, "Peace,
Peace, and there is no peace"? They preach it, but they have it not;
they praise it and they love it not; they say, and do not. But yet do
thou receive the peace, "whether by occasion or in truth Christ be
preached." Whoso then is full of peace, and salutes, saying, "Peace to
this house, if the son of peace be there, his peace shall rest upon
him; if not," for peradventure there is no one of peace there, yet he
who saluted has lost nothing, "it shall return," says he, "to you
again." It shall return to thee, though it never departed from thee.
For this He would mean to say, It profiteth thee that thou hast
declared it, it hath not profited him at all who hath not received it;
thou hast not lost thy reward, because he hath remained empty; it is
rendered thee for thy good will, it is rendered thee for the charity
which thou hast bestowed, He will render it to thee who hath given thee
assurance of it by that Angelic voice, "Peace on earth to men of good
will." [3299]
__________________________________________________________________
[3262] Luke x. 2.
[3263] 1 Cor. xv. 10.
[3264] 1 Cor. iii. 6.
[3265] 1 Cor. xv. 9.
[3266] Gal. ii. 1, etc.
[3267] Acts xvii. 18. spermologos.
[3268] Luke x. 2.
[3269] Luke x. 3.
[3270] Sacramenta.
[3271] John iv. 25, 26.
[3272] John iv. 27.
[3273] John iv. 35.
[3274] John iv. 38.
[3275] Rom. xv. 20.
[3276] John xv. 5.
[3277] Luke viii. 5.
[3278] Difficiles.
[3279] Vitiosæ.
[3280] i.e. to appoint the exercises of penance; see Sermon lx. (cx.
Ben) (i.).
[3281] John viii. 44.
[3282] Luke x. 4-6.
[3283] John xv. 5.
[3284] 1 Pet. ii. 21.
[3285] Rom. xii. 16.
[3286] Exod. iii. 5.
[3287] Luke iii. 16.
[3288] Praviter.
[3289] Stoliditatem.
[3290] Luke x. 15.
[3291] Salutem.
[3292] Phil. ii. 21.
[3293] Salutem.
[3294] Matt. xxiii. 3.
[3295] 1 Cor. iv. 16, xi. 1; Sermon xxiv. (lxxiv. Ben.) 4.
[3296] Salutem.
[3297] Phil i. 18, 19. prophasei; per occasionem, Vulgate.
[3298] Jer. viii. 11.
[3299] Luke ii. 14, Vulg.
__________________________________________________________________
Sermon LII.
[CII. Ben.]
On the words of the Gospel, Luke x. 16, "He that rejecteth you
rejecteth me."
1. What our Lord Jesus Crist at that time spake to His disciples was
put in writing, and prepared for us to hear. And so we have heard His
words. For what profit would it be to us if He were seen, and were not
heard? And now it is no hurt, that He is not seen, and yet is heard. He
saith then, "He that despiseth you, despiseth Me." [3300] If to the
Apostles only He said, "He that despiseth you, despiseth Me;" do ye
despise us. But if His word reach to us, and He hath called us, and set
us in their place, see that ye despise not us, lest the wrong ye shall
do unto us reach to Him. For if ye fear not us, fear Him who said, "He
that despiseth you, despiseth Me." But why do we, who are unwilling to
be despised by you, speak to you, except that we may have joy of your
good conversation? Let your good works be the solace of our perils.
Live well, that ye may not die ill.
2. And in these words which I have spoken, "Live well, that ye may not
die ill," do not think of those who it may be have lived evilly, and
have died in their beds; and the pomp of their funeral has been
displayed, and they have been laid in costly coffins, in sepulchres
prepared with exceeding beauty and labour; nor because each one of you
perhaps is saying, "I should wish so to die," do ye think that it is a
vain thing I have chosen to say; when I said that I would that ye
should live well, that ye may not die ill? On the other hand, the case
of some one, it may be, occurs to you, who has both lived well, and
according to the opinion of men has died ill; perhaps he has died from
the fall of a house, has died by shipwreck, has died by wild beasts;
and each carnal man is saying in his heart, "What good is it to live
well? See this man has so lived, and in this wise has he died." "Return
therefore to your heart;" and if ye are faithful ones, ye will find
Christ there; He speaketh to you there. For I cry aloud, but He in
silence giveth more instruction. I speak by the sound of words; He
speaketh within by the fear of the thoughts. May He then engraft my
word in your heart; for I have taken upon me to say, "Live well, that
ye may not die ill." See, for faith is in your hearts, and Christ
dwelleth there, and it is His place to teach what I desire to give
utterance to.
3. Remember that rich and that poor man in the Gospel; "the rich man
clothed in purple and fine linen," and crammed with daily feastings;
and the poor man "lying before" the rich man's gate, hungry, and
looking for "the crumbs from his table, full of sores, licked" by
"dogs." [3301] Remember, I say; and whence do ye remember, but because
Christ is there in your hearts? Tell me, what have ye asked Him within,
and what hath He answered. For he goes on to say, "It came to pass that
that poor man died, and was carried by the Angels into Abraham's bosom.
The rich man also died, and was buried in hell. And being in torments
he lifted up his eyes, and saw Lazarus resting in Abraham's bosom. Then
he cried, saying, Father Abraham, have mercy on me, and send Lazarus
that he may dip his finger in water, and drop it on my tongue, for I am
tormented in this flame." [3302] Proud in the world, [3303] in hell a
beggar! For that poor man did attain to his crumbs; but the other
attained not to the drop of water. Of these two then, tell me, which
died well, and which died ill? Do not ask the eyes, return to the
heart. For if ye ask the eyes, they will answer you falsely. For vastly
splendid, and disguised with much worldly show, are the honours which
could be paid to that rich man in his death. What crowds of mourning
slaves and handmaids might there be! what pompous train of dependants!
what splendid funeral obsequies! what costliness of burial! I suppose
he was overwhelmed with spices. What shall we say then, Brethren, that
he died well, or died ill? If ye ask the eyes, he died very well; if ye
enquire of your inner Master, he died most ill.
4. If then those haughty men who keep their own goods to themselves,
and bestow none of them upon the poor, die in this way; how do they die
who plunder the goods of others? Therefore have I said with true
reason, "Live well, that ye die not ill," that ye die not as that rich
man died. Nothing proves an evil death, but the time after death. On
the other hand, look at that poor man; not with the eyes, for so ye
will err; let faith look at him, let the heart see him. Set him before
your eyes lying on the ground, "full of sores, and the dogs" coming and
"licking his sores." Now when ye recall him before your eyes in this
guise, immediately ye loathe him, ye turn your face away, and stop your
nostrils: see then with the eyes of the heart. "He died, and was
carried by the Angels into Abraham's bosom." The rich man's family was
seen bewailing him; the Angels were not seen rejoicing. What then did
Abraham answer the rich man? "Son, remember that thou in thy lifetime
receivedst good things." [3304] Thou thoughtest nothing good, but what
thou hadst in this life. Thou hast received them; but those days are
past; and thou hast lost the whole; and thou hast remained behind to be
tormented in hell."
5. Opportune then was it, Brethren, that those words should be spoken
to you. Have respect unto the poor, whether lying on the ground, or
walking; have respect unto the poor, do good works. Ye who are wont so
to do, do it still and ye who are not wont to do so, do it now. Let the
number of those who do good works increase; since the number of the
faithful increases also. Ye do not yet see how great is the good ye do;
for so the husbandman also sees not the crop when he sows, but he
trusts the ground. Wherefore dost thou not trust God? Our harvest will
come. Think, that we are busy in travail now, are working in travail
now, but sure to receive, as it is written, "They went on and wept as
they cast their seed; but they shall surely come with exultation,
bringing their sheaves with them." [3305]
__________________________________________________________________
[3300] Luke x. 16.
[3301] Luke xvi. 19, etc.
[3302] Luke xvi. 22-24.
[3303] Temporis.
[3304] Luke xvi. 25.
[3305] Ps. cxxv. 6, Sept. (cxxvi. English version).
__________________________________________________________________
Sermon LIII.
[CIII. Ben.]
On the words of the Gospel, Luke x. 38, "And a certain woman named
Martha received him into her house," etc.
1. The words of our Lord Jesus Christ which have just been read out of
the Gospel, give us to understand, that there is some one thing for
which we must be making, when we toil amid the manifold engagements of
this life. Now we make for this as being yet in pilgrimage, and not in
our abiding place; as yet in the way, not yet in our country; as yet in
longing, not yet in enjoyment. Yet let us make for it, and that without
sloth and without intermission, that we may some time be able to reach
it.
2. Martha and Mary were two sisters, true kinswomen both, not only in
blood, but in religion also; both clave to the Lord, both with one
heart served the Lord when He was present in the flesh. Martha received
Him, as strangers are usually received. Yet it was the handmaid
received her Lord, the sick her Saviour, the creature her Creator. And
she received Him to be fed in the body, herself to be fed in spirit.
For the Lord was pleased to "take on Him the form of a servant," [3306]
and "having taken the form of a servant" in it to be fed by servants,
by reason of His condescension, not His condition. For this truly was
condescension, to allow Himself to be fed by others. He had a body,
wherein He might hunger indeed and thirst; but do ye not know that when
He hungered in the wilderness Angels ministered to Him? [3307] So then,
in that He was pleased to be fed, He showed favour to them that fed
Him. And what marvel is this, seeing He showed this same favour to the
widow as touching the Holy Elias, whom He had before fed by the
ministry of a raven? [3308] Did He fail in His power of feeding him,
when He sent him to the widow? By no means. He did not fail in His
power of feeding him, when He sent him to the widow; but He designed to
bless the religious widow, by means of her pious office paid to His
servant. Thus then was the Lord received as a guest, "who came unto His
own, and His own received Him not: but as many as received Him, to them
gave He power to become the sons of God:" [3309] adopting servants, and
making them brethren; redeeming captives, and making them co-heirs. Yet
let none of you, as perhaps may be the case, say, "O blessed they who
obtained the grace [3310] to receive Christ into their own house!" Do
not grieve, do not murmur, that thou wert born in times when thou seest
the Lord no more in the flesh; He has not taken this blessedness from
thee. "Forasmuch," says He, "as ye have done it unto the least of Mine,
ye have done unto Me." [3311]
3. These few words, as the shortness of the time allowed me, would I
speak concerning the Lord who was pleased to be fed in the flesh, while
He feedeth in the spirit: let us now come to the subject which I have
proposed concerning unity. Martha, who was arranging and preparing to
feed the Lord, was occupied about much serving. Mary her sister chose
rather to be fed by the Lord. She in a manner deserted her sister who
was toiling about much serving, and she sat herself at the Lord's feet,
and in stillness heard His word. Her most faithful ear had heard
already; "Be still, and see that I am the Lord." [3312] Martha was
troubled, Mary was feasting; the one was arranging many things, the
other had her eyes upon the One. Both occupations were good; but yet as
to which was the better, what shall we say? We have One whom we may
ask, let us give ear together. Which was the better, we heard now when
the lesson was read, and let us hear again as I repeat it. Martha
appeals to her Guest, lays the request of her pious complaints before
the Judge, that her sister had deserted her, and neglected to assist
her when she was so busied in her serving. Without any answer from
Mary, yet in her presence, the Lord gives judgment. Mary preferred as
in repose to commit her cause to the Judge, and had no mind to busy
herself in making answer. For if she were to be getting ready words to
answer, she must remit her earnest attention to hear. Therefore the
Lord answered, who was in no difficulty for words, in that He was the
Word. What then did He say? "Martha, Martha." [3313] The repetition of
the name is a token of love, or perhaps of exciting attention; she is
named twice, that she might give the more attentive heed. "Martha,
Martha," hear: "Thou art occupied about many things: but one thing is
needful;" [3314] for so meaneth unum opus est, not "one work," that is,
one single work, but one is needful, is expedient, is necessary, which
one thing Mary had chosen. [3315]
4. Consider, Brethren, this "one thing," and see if even in multitude
itself anything pleases, but "this oneness." See how great a number,
through God's mercy, ye are: who could bear you, if ye did not mind
"one thing"? Whence in this many is this quiet? Give oneness, and it is
a people; take oneness away, and it is a crowd. For what is a crowd,
but a disordered multitude? But give ear to the Apostle: "Now I beseech
you, brethren." He was speaking to a multitude; but he wished to make
them all "one." "Now I beseech you, brethren, that ye all speak the
same thing, and that there be no schisms among you; but that ye be
perfected in the same mind, and in the same knowledge." [3316] And in
another place, "That ye be of one mind, thinking one thing, doing
nothing through strife or vainglory." [3317] And the Lord prays to the
Father touching them that are His: "that they may be one even as We are
One." [3318] And in the Acts of the Apostles; "And the multitude of
them that believed were of one soul, and of one heart." [3319]
Therefore, "Magnify the Lord with me, and let us exalt His Name in one
together." [3320] For one thing is necessary, that celestial [3321]
Oneness, the Oneness in which the Father, and the Son, and Holy Spirit
are One. See how the praise of Unity is commended to us. Undoubtedly
our God is Trinity. The Father is not the Son the Son is not the
Father, the Holy Spirit is neither the Father, nor the Son, but the
Spirit of both; and yet these Three are not Three Gods, nor Three
Almighties; but One God, Almighty, the whole Trinity is one God;
because One thing is necessary. To this one thing nothing brings us,
except being many we have one heart.
5. Good are ministrations done to the poor, and especially the due
services and the religious offices done to the saints of God. For they
are a payment, not a gift, as the Apostle says, "If we have sown unto
you spiritual things, is it a great thing if we shall reap your carnal
things?" [3322] Good are they, we exhort you to them, yea by the word
of the Lord we build you up, "be not slow to entertain" the saints.
Sometimes, they who were not aware of it, by entertaining those whom
they knew not, have entertained angels. [3323] These things are good;
yet better is that thing which Mary hath chosen. For the one thing hath
manifold trouble from necessity; the other hath sweetness from charity.
A man wishes when he is serving, to meet with something; and sometimes
he is not able: that which is lacking is sought for, that which is at
hand is got ready; and the mind is distracted. For if Martha had been
sufficient for these things, she would not have demanded her sister's
help. These things are manifold, are diverse, because they are carnal,
because they are temporal; good though they be, they are transitory.
But what said theLord to Martha? "Mary hath chosen that better part."
Not thou a bad, but she a better. Hear, how better; "which shall not be
taken away from her." [3324] Some time or other, the burden of these
necessary duties shall be taken from thee: the sweetness of truth is
everlasting. "That which she hath chosen shall not be taken away from
her." It is not taken away, but yet it is increased. In this life, that
is, is it increased, in the other life it will be perfected, never
shall it be "taken away."
6. Yea, Martha, blessed in thy good serving, even thou (with thy leave
would I say it) seekest this reward for all thy labour--quiet. Now thou
art occupied about much serving, thou hast pleasure in feeding bodies
which are mortal, though they be the bodies of Saints; but when thou
shalt have got to that country, wilt thou find there any stranger whom
thou mayest receive into thine house? wilt thou find the hungry, to
whom thou mayest break thy bread? or the thirsty, to whom thou mayest
hold out thy cup? the sick whom thou mayest visit? the litigious, whom
thou mayest set at one? the dead, whom thou mayest bury? None of all
these will be there, but what will be there? What Mary hath chosen;
there shall we be fed, and shall not feed others. Therefore there will
that be in fulness and perfection which Mary hath chosen here; from
that rich table, from the word of the Lord did she gather up some
crumbs. For would ye know what will be there? The Lord Himself saith of
His servants: "Verily I say unto you, that He will make them to sit
down to meat, and will pass by [3325] and serve them." [3326] What is
"to sit down to meat," but to "be still"? What is, "to sit down to
meat," but to rest? What is, "He will pass by and serve them"? First,
He passeth by, and so serveth. And where? In that heavenly Banquet, of
which he saith, "Verily I say unto you, Many shall come from the East
and West, and shall sit down with Abraham, and Isaac, and Jacob, in the
kingdom of heaven." [3327] There will the Lord feed us, but first He
passeth on from hence. For (as ye should know) the Pasch is by
interpretation Passing-over. The Lord came, He did divine things, He
suffered human things. Is He still spit upon? Is He still struck with
the palm of the hand? Is He still crowned with thorns? Is He still
scourged? Is He still crucified? Is He still wounded with a spear? "He
hath passed by." And so too the Gospel tells us, when He kept the
Paschal feast with His disciples. What says the Gospel? "But when the
hour was come that Jesus should pass out of this world unto the
Father." [3328] Therefore did He pass, [3329] that He might feed us;
let us follow, that we may be fed.
__________________________________________________________________
[3306] Phil. ii. 7.
[3307] Matt. iv. 11.
[3308] 1 Kings xvii. 6.
[3309] John i. 11, 12.
[3310] Meruerunt.
[3311] Matt. xxv. 40.
[3312] Ps. xlvi. 10.
[3313] Luke x. 41.
[3314] Luke x. 42.
[3315] St. Augustin is explaining the words unum opus est, which in
themselves might mean, "there is one work," or as in the text.
[3316] 1 Cor. i. 10.
[3317] Phil. ii. 2, 3.
[3318] John xvii. 22.
[3319] Acts iv. 32.
[3320] Ps. xxxiv. 3.
[3321] Supernum.
[3322] 1 Cor. ix. 11.
[3323] Heb. xiii. 2.
[3324] Luke x. 42.
[3325] parelthon; transiens, Vulgate.
[3326] Luke xii. 37.
[3327] Matt. viii. 11.
[3328] John xiii. 1.
[3329] metabe; transeat, Vulgate.
__________________________________________________________________
Sermon LIV.
[CIV. Ben.]
Again, on the words of the Gospel, Luke x. 38, etc., about Martha and
Mary.
1. When the holy Gospel was being read, we heard that the Lord was
received by a religious woman into her house, and her name was Martha.
And while she was occupied in the care of serving, her sister Mary was
sitting at the Lord's Feet, and hearing His Word. The one was busy, the
other was still; one was giving out, the other was being filled. Yet
Martha, all busy as she was in that occupation and toil of serving,
appealed to the Lord, and complained of her sister, that she did not
help her in her labour. But the Lord answered Martha for Mary; and He
became her Advocate, who had been appealed to as Judge. "Martha," He
saith, "thou art occupied about many things, when one thing is
necessary. Mary hath chosen the better part, which shall not be taken
from her." [3330] For we have heard both the appeal of the appellant,
and the sentence of the Judge. Which sentence answered the appellant,
defended the other's cause. For Mary was intent on the sweetness of the
Lord's word. Martha was intent, how she might feed the Lord; Mary
intent how she might be fed by the Lord. By Martha a feast was being
prepared for the Lord, in whose feast Mary was even now delighting
herself. As Mary then was listening with sweet pleasure to His most
sweet word, and was feeding with the most earnest affection, when the
Lord was appealed to by her sister, how, think we, did she fear, lest
the Lord should say to her, "Rise and help thy sister"? For by a
wondrous sweetness was she held; a sweetness of the mind which is
doubtless greater than that of the senses. [3331] She was excused, she
sat in greater confidence. And how excused? Let us consider, examine,
investigate it thoroughly as we can, that we may be fed also.
2. For what, do we imagine that Martha's serving was blamed, whom the
cares of hospitality had engaged, who had received the Lord Himself
into her house? How could she be rightly blamed, who was gladdened by
so great a guest? If this be true, let men give over their
ministrations to the needy; let them choose for themselves "the better
part, which shall not be taken from" them; let them give themselves
[3332] wholly to the word, let them long after the sweetness of
doctrine; be occupied about the saving knowledge; let it be no care to
them, what stranger is in the street, who there is that wants bread, or
clothing, or to be visited, to be redeemed, to be buried; let works of
mercy cease, earnest heed be given to knowledge only. If this be "the
better part," why do not all do this, when we have the Lord Himself for
our defender in this behalf? For we do not fear in this matter, lest we
should offend His justice, when we have the support of His judgment.
3. And yet it is not so; but as the Lord spake so it is. It is not as
thou understandest; but it is as thou oughtest to understand it. So
mark; "Thou art occupied about many things, when one thing is needful.
Mary hath chosen the better part." Thou hast not chosen a bad part; but
she a better. And how better? Because thou art "about many things," she
about "one thing." One is preferred to many. For one does not come from
many, but many from one.
The things which were made, are many, He who made them is One. The
heaven, the earth, the sea, and all things that in them are, how many
are they! Who could enumerate them? who conceive their vast number? Who
made all these? God made them all. Behold, "they are very good." [3333]
Very good are the things He made; how much better is He who made them!
Let us consider then our "occupations about many things." Much serving
is necessary for the refreshment of our bodies. Wherefore is this?
Because we hunger, and thirst. Mercy is necessary for the miserable.
Thou breakest bread to the hungry; because thou hast found an hungry
man; take hunger away; to whom dost thou break bread? Take houseless
wandering [3334] away; to whom dost thou show hospitality? Take
nakedness away; to whom dost thou furnish clothes? Let there be no
sickness; whom dost thou visit? No captivity; whom dost thou redeem? No
quarrelling; whom dost thou reconcile? No death; whom dost thou bury?
In that world to come, these evils will not be; therefore these
services will not be either. Well then did Martha, as touching the
bodily--what shall I call it, want, or will, of the Lord?--minister to
His mortal flesh. But who was He in that mortal flesh? "In the
beginning was the Word, and the Word was with God, and the Word was
God:" [3335] see what Mary was listening to! "The Word was made flesh,
and dwelt among us:" [3336] see to whom Martha was ministering!
Therefore "hath Mary chosen the better part, which shall not be taken
from her." For she chose that which shall abide for ever; "it shall not
be taken from her." She wished to be occupied about "one thing." She
understood already, "But it is good for me to cleave to the Lord."
[3337] She sat at the feet of our Head. The more lowlily she sat, the
more amply did she receive. For the water flows together to the low
hollows of the valley, runs down from the risings of the hill. The Lord
then did not blame Martha's work, but distinguished between their
services. "Thou art occupied about many things; yet one thing is
needful." Already hath Mary chosen this for herself. The labour of
manifoldness passeth away, and the love of unity abideth. Therefore
what she hath chosen, "shall not be taken from her." But from thee,
that which thou hast chosen (of course this follows, of course this is
understood) from thee, that which thou hast chosen shall be taken away.
But to thy blessedness shall it be taken away, that that which is
better may be given. For labour shall be taken away from thee, that
rest may be given. Thou art still on the sea, she is already in port.
4. Ye see then, dearly Beloved, and, as I suppose, ye understand
already, that in these two women, who were both well pleasing to the
Lord, both objects of His love, both disciples; ye see, I say (and an
important thing it is which whosoever understand, understand hereby, a
thing which, even those of you who do not understand ought to give ear
to, and to know), that in these two women the two lives are figured,
the life present, and the life to come, the life of labour, and the
life of quiet, the life of sorrow, and the life of blessedness, the
life temporal, and the life eternal. These are the two lives: do ye
think of them more fully. What this life contains, I speak not of a
life of evil, or iniquity, or wickedness, or luxuriousness, or
ungodliness; but of labour, and full of sorrows, by fears subdued, by
temptations disquieted: even this harmless life I mean, such as was
suitable for Martha: this life I say, examine as best ye can; and as I
have said, think of it more fully than I speak. But a wicked life was
far from that house, and was neither with Martha nor with Mary; and if
it ever had been, it fled at the Lord's entrance. There remained then
in that house, which had received the Lord, in the two women the two
lives, both harmless, both praiseworthy; the one of labour, the other
of ease; neither vicious, neither slothful. Both harmless, both, I say,
praiseworthy: but one of labour, the other of ease: neither vicious,
which the life of labour must beware of; neither slothful, which the
life of ease must beware of. There were then in that house these two
lives, and Himself, the Fountain of life. In Martha was the image of
things present, in Mary of things to come. What Martha was doing, that
we are now; what Mary was doing, that we hope for. Let us do the first
well, that we may have the second fully. For what of it have we now?
How far have we it? As long as we are here, how much of it is there
that we have? For in some measure are we employed in it now, and ye too
when removed from business, and laying aside domestic cares, ye meet
together, stand, listen. In so far as ye do this, ye are like Mary. And
with greater facility do ye do that which Mary doeth, than I who have
to distribute. Yet if I say ought, it is Christ's; therefore doth it
feed you, because it is Christ's. For the Bread is common to us all, of
which I too live as well as you. "But now we live, if ye, Brethren,
stand fast in the Lord." [3338] I would not that ye should stand fast
in us, but in the Lord. "For neither is he that planteth anything,
neither he that watereth; but God that giveth the increase." [3339]
__________________________________________________________________
[3330] Luke x. 41, 42.
[3331] Ventris.
[3332] Vacent.
[3333] Gen. i. 31.
[3334] Peregrinationem.
[3335] John i. 1.
[3336] John i. 14.
[3337] Ps. lxxiii. 28.
[3338] 1 Thess. iii. 8.
[3339] 1 Cor. iii. 7.
__________________________________________________________________
Sermon LV.
[CV. Ben.]
On the words of the Gospel, Luke xi. 5, "Which of you shall have a
friend, and shall go unto him at midnight," etc.
1. We have heard our Lord, the Heavenly Master, and most faithful
Counsellor exhorting us, who at once exhorteth us to ask, and giveth
when we ask. We have heard Him in the Gospel exhorting us to ask
instantly, and to knock even after the likeness of intrusive
importunity. For He has set before us, for the sake of example, "If any
of you had a friend, and were to ask of him at night for three loaves,
[3340] when a friend out of his way had come to him, and he had nothing
to set before him; and he were to answer that he was now at rest, and
his servants with him, and that he must not be disturbed by his
entreaties; but the other were to be instant and persevering in
knocking, and not being alarmed in modesty to depart, but compelled by
necessity to continue on; that he would rise, though not for
friendship's sake, at least for the other's importunity, and would give
him as many as he wished." And how many did he wish? He wished for no
more than three. To this parable then, the Lord adjoined an
exhortation, and urged us earnestly to ask, seek, knock, till we
receive what we ask, and seek, and knock for, making use of an example
from a contrary case; as of that "judge who neither feared God, nor
regarded man," [3341] and yet when a certain widow besought him day by
day, overcome by her importunity, he gave her that which he could not
in kindness give her, against his will. But our Lord Jesus Christ, who
is in the midst of us a Petitioner, with God a Giver, would not surely
exhort us so strongly to ask, if He were not willing to give. Let then
the slothfulness of men be put to shame; He is more willing to give,
than we to receive; He is more willing to show mercy, than we to be
delivered from misery; and doubtless if we shall not be delivered, we
shall abide in misery. For the exhortation He giveth us, He giveth only
for our own sakes.
2. Let us awake, and believe Him who exhorteth us, obey Him who
promiseth us, and rejoice in Him who giveth unto us. For peradventure,
some time or other some friend out of his way has come to us too, and
we have found nothing to set before him; and under the experience of
this necessity, we have received both for ourselves and him. For it
cannot be, but that some one of us hath fallen in with a friend who
asked him something, which he could not answer; and then he has
discovered that he has it not, when he is pressed to give it. A friend
has come to thee "out of the way," out, that is, of the life of this
world, in which all men are passing along as strangers, and no one
abides here as possessor; but to every man it is said, "Thou hast been
refreshed, pass on, go on thy way, give place to the next comer."
[3342] Or perhaps from an evil "way," that is, from an evil life, some
friend of thine wearied out, and not finding the truth, by the hearing
and perceiving of which he may be made happy, but exhausted amid all
the lust and poverty of the world, comes to thee, as to a Christian,
and says, "Give me an account of this, make me a Christian." And he
asks what it may be thou didst not know through the simplicity of thy
faith; and so thou hast not whereby to recruit him in his hunger, and
reminded thus thou discoverest thine own indigence; and when thou
wishest to teach thou art forced to learn; and whilst thou dost blush
before him who asked thee, as not finding in thyself what he was
seeking for, thou art compelled to seek, that thou mayest be thought
worthy [3343] to find.
3. And where shouldest thou seek. Where but in the books of the Lord?
Peradventure what he has asked is contained in the book, but it is
obscure. Perhaps the Apostle has declared it in some Epistle: declared
it in such wise, that thou canst read, but canst not understand it:
thou art not permitted to pass on. For the interrogator urges thee;
Paul himself, or Peter, or any of the Prophets thou art not allowed to
ask. For this family is now at rest with their Lord, and intense is the
ignorance of this life, that is, it is midnight, and thy hungry friend
is urgent upon thee. A simple faith haply sufficed thee, him it
suffices not. Is he then to be abandoned? Is he to be cast out of thy
house? Therefore unto the Lord Himself, unto Him with whom the family
is at rest, knock by prayer, ask, be instant. He will not, as that
friend in the parable, arise and give thee as overcome by importunity.
He wisheth to give; thou for thy knocking hast not yet received; knock
on; He wisheth to give. And what He wisheth to give, He deferreth, that
thou mayest long the more for it when deferred, lest if given quickly
it should be lightly esteemed.
4. But when thou hast gotten the three loaves, that is, to feed on and
understand the Trinity, thou hast that whereby thou mayest both live
thyself, and feed others. Now thou needest not fear the stranger who
comes out of his way to thee, but by taking him in mayest make him a
citizen of the household: nor needest thou fear lest thou come to the
end of it. That Bread will not come to an end, but it will put an end
to thine indigence. It is Bread, God the Father, and it is Bread, God
the Son, and it is Bread, God the Holy Ghost. The Father Eternal, the
Son Coeternal with Him, and the Holy Ghost Coeternal. The Father
Unchangeable, the Son Unchangeable, the Holy Ghost Unchangeable. The
Father Creator, and the Son, and the Holy Ghost. The Father the
Shepherd and the Giver of life, and the Son, and the Holy Ghost. The
Father the Food and Bread eternal, and the Son, and the Holy Ghost.
Learn, and teach; live thyself, and feed others. God who giveth to
thee, giveth thee nothing better than Himself. O thou greedy one, what
else wast thou seeking for? Or if thou seek for aught else, what will
suffice thee whom God doth suffice not?
5. But necessary it is that thou have charity, that thou have faith,
that thou have hope; that that which is given may be sweet unto thee.
And these same, faith, hope, charity, are three. And these too are
gifts of God. For faith we have received from Him; "As God," saith he,
"hath distributed to every one the measure of faith." [3344] And hope
we have received from Him, to whom it is said, "Wherein Thou hast
caused me to hope." [3345] And charity we have received from Him, of
whom it is said, "The charity of God is shed abroad in our hearts by
the Holy Ghost, which hath been given to us." [3346] Now these three
are likewise in some measure different; but all gifts of God. For
"there abide these three, faith, hope, charity; but the greatest of
these is charity." [3347] In those loaves it is not said that any one
loaf was greater than the others; but simply that three loaves were
asked for, and were given.
6. See other three things: "Who is there of you, whom if his son ask a
loaf, will he give him a stone? Or who is there of you of whom if his
son ask a fish, will he give him a serpent? or if he ask an egg, will
he offer him a scorpion? If ye then, being 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!" [3348] Let us then again
consider these three things, if haply there be not here those three,
"faith, hope, charity; but the greatest of these is charity." Set down
then these three things, a loaf, a fish, an egg; the greatest of these
is a loaf. Therefore in these three things do we well understand
charity by "the loaf." On which account He has opposed a stone to a
loaf; because hardness is contrary to charity. By "a fish" we
understand faith. A certain holy man has said, and we are glad to say
it too; "The good fish' is a godly faith." It lives amidst the waves,
and is not broken or dissolved by the waves. Amidst the temptations and
tempests of this world, liveth godly faith; the world rages, yet it is
uninjured. Observe only that serpent is contrary to faith. For My faith
is she betrothed to whom it is said in the Song of Songs, "Come from
Lebanon, My spouse, coming and passing over to Me from the beginning of
faith." [3349] Therefore betrothed too, because faith is the beginning
of betrothal. For something is promised by the bridegroom, and by this
plighted faith is he held bound. Now to the fish the Lord opposed the
serpent, to faith the devil. Wherefore to this betrothed one does the
Apostle say, "I have betrothed you to One Husband, to present you a
chaste virgin to Christ." And, "I fear lest as the serpent beguiled Eve
through his subtilty, so your minds also should be corrupted from the
purity which is in Christ;" [3350] that is, which is in the faith of
Christ. For he says, "That Christ may dwell in your hearts by faith."
[3351] Therefore let not the devil corrupt our faith, let him not
devour the fish.
7. There remains hope, which, as I think, is compared to an egg. For
hope has not yet arrived at attainment; and an egg is something, but
not yet the chicken. So then quadrupeds give birth to young ones, but
birds to the hope of young. Hope therefore exhorts us to this, to
despise things present, to wait for things to come; "forgetting those
things which are behind," let us, with the Apostle," reach forth unto
those things which are before." [3352] For so he says; "But one thing I
do, forgetting those things which are behind, reaching forth unto those
things which are before, I follow on earnestly unto the prize of the
high calling of God in Christ Jesus." Nothing then is so hostile to
hope, as to "look back," to place hope, that is, in those things which
flit by and pass away; but in those things should we place it, which
are not yet given, but which sometime will be given, and will never
pass away. But when the world is deluged by trials, [3353] as it were
the sulphureous rain of Sodom, the example of Lot's wife must be
feared. For she "looked behind;" [3354] and in the spot where she
looked behind, there did she remain. She was turned into salt, that she
might season the wise by her example. Of this hope the Apostle Paul
speaketh thus; "For we are saved in hope; but hope that is seen is not
hope; for what a man seeth, why doth he yet hope for: but if we hope
for that we see not, then do we with patience wait for it. For what a
man seeth, why doth he yet hope for." [3355] It is an egg, and not as
yet the chicken. And it is covered with a shell; it is not seen because
it is covered; let it be with patience waited for; let it feel the
warmth, that it may come to life. Press on, "reach forth unto the
things which are before, forget the past. For the things which are
seen, are temporal. Not looking back," says he, "at the things which
are seen, but at the things which are not seen. For the things which
are seen are temporal; but the things which are not seen are eternal."
[3356] Unto those things which are not seen then extend thy hope, wait,
endure. Look not back. Fear "the scorpion" for thine "egg." See how he
wounds with the tail, which he has behind him. Let not then the
"scorpion" crush thine "egg," let not this world crush thy hope (so to
say) with its poison, therefore against thee, because behind. How
loudly does the world talk to thee, what an uproar does it make behind
thy back, that thou mayest look back! that is, that thou mayest place
thy hope in present things (and yet not even present, for they cannot
be called present which have no fixedness), and mayest turn thy mind
away from that which Christ hath promised, and not yet given, but who,
seeing He is faithful, will give it, and mayest be content to look for
rest in a perishing world.
8. For this cause does God mingle bitternesses with the felicities of
earth, that another felicity may be sought, in whose sweetness there is
no deceit; yet by these very bitternesses does the world endeavour to
turn thee away from thy longing pursuit after the things "which are
before," and to turn thee back. For these bitternesses, for these
tribulations dost thou murmur and say, "See, all things are perishing
in Christian times." What complaint is this! God hath not promised me
that these things shall not perish; Christ hath not promised me this.
The Eternal hath promised things eternal: if I believe, from a mortal,
I shall be made eternal. What noise is this, O world [3357] impure!
what murmuring is this! Why art thou trying to turn me back? Perishing
as thou art, thou wishest to detain me; what wouldest thou do, if thou
hadst any permanence? Whom wouldest thou not beguile by thy sweetness,
if with all thy bitternesses thou dost impose thy false nourishment
[3358] upon us? For me, if I have hope, if I hold fast my hope, my
"egg" has not been wounded by the "scorpion." "I will bless the Lord at
all times, His praise shall be ever in my mouth." [3359] Be the world
prosperous, or be the world turned upside down; "I will bless the
Lord," who made the world. Yes, verily, I will bless Him. Be it well
with me according to the flesh, or be it ill according to the flesh, "I
will bless the Lord at all times, His praise shall be ever in my
mouth." For if I bless when it is well, and blaspheme when it is ill
with me; I have received the "scorpion's" sting, being pricked "I have
looked back;" which be far from us. "The Lord gave, the Lord hath taken
away: it is done, as the Lord pleased; blessed be the name of the
Lord." [3360]
9. The city which has given us birth according to the flesh still
abideth, God be thanked. O that it may receive a spiritual birth, and
together with us pass over unto eternity! If the city which has given
us birth according to the flesh abide not, yet that which has given us
birth according to the Spirit abides for ever. "The Lord doth build up
Jerusalem." [3361] Has He by sleeping brought His building to ruin, or
by not keeping it, let the enemy into it? "Except the Lord keep the
city, he that keepeth it waketh but in vain." [3362] And what "city"?
"He that keepeth Israel shall neither slumber nor sleep." [3363] What
is Israel, but the seed of Abraham? What the seed of Abraham, but
Christ? "And to thy seed," he says, "which is Christ." [3364] And to us
what says he? "But ye are Christ's, therefore Abraham's seed, heirs
according to the promise." [3365] "In thy seed," saith He, "shall all
nations be blessed." [3366] The holy city, the faithful city, the city
on earth a sojourner, hath its foundation in heaven. O faithful one, do
not corrupt thy hope, do not lose thy charity, "gird up thy loins,"
light, and hold out thy lamps before thee; "wait for the Lord, when He
will return from the wedding." [3367] Why art thou alarmed, because the
kingdoms of the earth are perishing? Therefore hath a heavenly kingdom
been promised thee, that thou mightest not perish with the kingdoms of
the earth. For it was foretold, foretold distinctly, that they should
perish. For we cannot deny that it was foretold. Thy Lord for whom thou
art waiting, hath told thee, "Nation shall rise up against nation, and
kingdom against kingdom." [3368] The kingdoms of the earth have their
changes; He will come of whom it is said, "and of His kingdom there
shall be no end." [3369]
10. They who have promised this to earthly kingdoms have not been
guided by truth, but have lied through flattery. A certain poet of
theirs has introduced Jupiter speaking, and he says of the Romans;
To them no bounds of empire I assign,
Nor term of years to their immortal line. [3370]
Most certainly truth makes no such answer. This empire which thou hast
given "without term of years," is it on earth, or in heaven? On earth
assuredly. And even if it were in heaven, yet "heaven and earth shall
pass away." [3371] Those things shall pass away which God hath Himself
made; how much more rapidly shall that pass away which Romulus founded!
Perhaps if we had a mind to press Virgil on this point, and tauntingly
to ask him why he said it; he would take us aside privately, and say to
us, "I know this as well as you, but what could I do who was selling
words to the Romans, if by this kind of flattery I did not promise
something which was false? And yet even in this very instance I have
been cautious, when I said, I assigned to them an empire without term
of years,' I introduced their Jupiter to say it. I did not utter this
falsehood in my own person, but put upon Jupiter the character of
untruthfulness: as the god was false, the poet was false. For would ye
know that I well knew the truth of it? In another place, when I did not
introduce this stone, called Jupiter, but spoke in my own person, I
said,
Th' impending ruin of the Roman state.' [3372]
See how I spoke of the impending ruin of the state. I spoke of its
impending ruin. I did not suppress it." When he spoke in truth he was
not silent as to its ruin; when in flattery, he promised that it should
abide for ever.
11. Let us not then faint, my Brethren: an end there will be to all
earthly kingdoms. If that end be now, God knoweth. For peradventure it
is not yet, and we, through some infirmity, or mercifulness, or misery,
are wishing that it may not be yet; nevertheless will it not therefore
some day be? Fix your hope in God, desire the things eternal, wait for
the things eternal. Ye are Christians, Brethren, we are all Christians.
Christ did not come down into the flesh that [3373] we might live
softly; let us endure rather than love the things present; manifest is
the harm of adversity, deceitful is the soft blandishment of
prosperity. Fear the sea, even when it is a calm. On no account let us
hear in vain, "Let us lift up our hearts." Why place we our hearts in
the earth, when we see that the earth is being turned upside down? We
cannot but exhort you, that ye may have something to say and answer in
defence of your hope against the deriders and blasphemers of the
Christian name. Let no one by his murmuring turn you back from waiting
for the things to come. All who by reason of these adversities
blaspheme our Christ, are the "scorpion's" tail. Let us put our egg
under the wings of that Hen of the Gospel, which crieth out to that
false and abandoned city, "O Jerusalem, Jerusalem, how often would I
have gathered thy children together, even as a hen her chickens, and
thou wouldest not!" [3374] Let it not be said to us, "How often would
I, and thou wouldest not!" For that hen is the Divine Wisdom; but
assumed flesh to accommodate Itself to its chickens. See the hen with
feathers bristling, with wings hanging down, with voice broken, and
tremulous, and faint, and languid, accommodating herself to her little
ones. Our egg then, that is, our hope, let us place beneath the wings
of this Hen.
12. Ye have noticed, it may be, how a hen will tear a scorpion in
pieces. O then that the Hen of the Gospel would tear in pieces and
devour these blasphemers, creeping out of their holes, and inflicting
hurtful stings, would pass them over into Her Body, and turn them into
an egg. Let them not be angry; we seem to be excited; but we do not
return curses for curses. "We are cursed, and we bless, being defamed,
we entreat." [3375] But "let him not speak of Rome, it is said of me: O
that he would hold his tongue about Rome;" as though I were insulting
it, and not rather entreating the Lord for it, and exhorting you all,
unworthy as I am. Be it far from me to insult it! The Lord avert this
from my heart, and from the grief of my conscience. Have we not had
many brethren there? have we not still? Does not a large portion of the
pilgrim city Jerusalem live there? has it not endured there temporal
afflictions? but it has not lost the things eternal. What can I say
then, when I speak of Rome, but that is false, which they say of our
Christ, that He is Rome's destroyer, and that the gods of wood and
stone were her defenders? Add what is more costly, "gods of brass." Add
what is costlier still, "of silver and gold:" the "idols of the nations
are silver and gold." [3376] He did not say, "stone;" he did not say,
"wood;" he did not say, "clay;" but, what they value highly, "silver
and gold." Yet these silver and golden idols "have eyes, and see not."
[3377] The gods of gold, of wood, are as regards their costliness
unequal; but as to "having eyes, and seeing not," they are equal. See
to what sort of guardians learned men have entrusted Rome, to those
"who have eyes, and see not." Or if they were able to preserve Rome,
why did they first perish themselves? They say; "Rome perished at the
same time." Nevertheless they perished. "No," they say, "they did not
perish themselves, but their statues." Well, how then could they keep
your houses, who were not able to keep their own statues? Alexandria
once lost such gods as these. Constantinople some time since, ever
since it was made a grand city, for it was made so by a Christian
Emperor, lost its false gods; and yet it has increased, and still
increases, and remains. And remain it will, as long as God pleases. For
we do not to this city either promise an eternal duration because we
say this. Carthage remains now in its possession of the Name of Christ,
yet once on a time its goddess Cælestis [3378] was overthrown; because
celestial she was not, but terrestrial.
13. And that which they say is not true, that immediately on losing her
gods Rome has been taken [3379] and ruined. It is not true at all;
their images were overthrown before; and even so were the Goths with
Rhadagaisus [3380] conquered. Remember, my Brethren, remember; it is no
long time since, but a few years, call it to mind. When all the images
in the city of Rome had been overthrown, Rhadagaisus king of the Goths
came with a large army, much more numerous than that of Alaric was.
Rhadagaisus was a Pagan; he sacrificed to Jupiter every day. Everywhere
it was announced, that Rhadagaisus did not cease from sacrificing. Then
said they all, "Lo, we do not sacrifice, he does sacrifice, we, who are
not allowed to sacrifice must be conquered by him who does sacrifice."
But God making proof that not even temporal deliverance, nor the
preservation of these earthly kingdoms, consist in these sacrifices,
Rhadagaisus, by the Lord's help, was marvellously overcome. Afterwards
came other Goths who did not sacrifice, they came, who though they were
not Catholics in the Christian faith, were yet hostile and opposed to
idols, and they took Rome; they conquered those who put their trust in
idols, who were still seeking after the idols they had lost, and
desiring still to sacrifice to the lost gods. And amongst them too were
some of our brethren, and these were afflicted also: but they had
learnt to say, "I will bless the Lord at all times." [3381] They were
involved in the afflictions of their earthly kingdom: but they lost not
the kingdom of heaven; yea, rather, they were made the better for
obtaining it through the exercise of tribulations. And if they did not
in their tribulations blaspheme, they came out as sound vessels from
the furnace, and were filled with the blessing of the Lord. Whereas
those blasphemers, who follow and long after earthly things, who place
their hope in earthly things, when these they have lost, whether they
will or no, what shall they retain? where shall they abide? Nothing
without, nothing within; an empty coffer, an emptier conscience. Where
is their rest? where their salvation? where their hope? Let them then
come, let them give over blaspheming, let them learn to adore; let the
scorpions with their stings be devoured by the Hen, let them be turned
into His body who makes them pass over into it; let them on earth be
exercised, in heaven be crowned.
__________________________________________________________________
[3340] Luke xi. 5.
[3341] Luke xviii. 2.
[3342] Ecclus. xxix. 27.
[3343] Merearis.
[3344] Rom. xii. 3.
[3345] Ps. cxix. 49.
[3346] Rom. v. 5.
[3347] 1 Cor. xiii. 13.
[3348] Luke xi. 11-13.
[3349] Cant. iv. 8, Sept. See on St. Cyprian, Ep. p. 278, note n.
[3350] 2 Cor. xi. 2, 3.
[3351] Eph. iii. 17.
[3352] Phil. iii. 13.
[3353] As by the irruption of the barbarian tribes.
[3354] Gen. xix. 26.
[3355] Rom. viii. 24, 25.
[3356] 2 Cor. iv. 18.
[3357] Munde immunde.
[3358] Alimenta mentiris.
[3359] Ps. xxxiv. 1.
[3360] Job i. 21, Sept.
[3361] Ps. cxlvii. 2.
[3362] Ps. cxxvii. 1.
[3363] Ps. cxxi. 4.
[3364] Gal. iii. 16.
[3365] Gal. iii. 29.
[3366] Gen. xii. 3 and xxii. 18.
[3367] Luke xii. 35, 36.
[3368] Mark xiii. 8.
[3369] Luke i. 33.
[3370] Virg. Æneid, i. 282-283 (Dryden).
[3371] Luke xxi. 33.
[3372] Georg. ii. 489.
[3373] Ad delicias.
[3374] Matt. xxiii. 37.
[3375] 1 Cor. iv. 12, 13.
[3376] Ps. cxv. 4.
[3377] Ps. cxv. 5.
[3378] Tutelary goddess of Carthage. De Civit. Dei, ii. 4 and 26; Ps.
62, § 7, 98, § 14. Tert. Apol. i. 12, 24.
[3379] By Alaric, Gibbon, vol. 4, 109, etc.
[3380] King of the Goths, who invaded Italy, A.D. 406, four years
before the taking of Rome by Alaric, 410, Gibbon, Rom. Emp. vol. 4,
31-38.
[3381] Ps. xxxiv. 1.
__________________________________________________________________
Sermon LVI.
[CVI. Ben.]
On the words of the Gospel, Luke xi. 39, "Now do ye Pharisees cleanse
the outside of the cup and the platter," etc.
1. Ye have heard the holy Gospel, how the Lord Jesus in that which He
said to the Pharisees, conveyed doubtless a lesson to His own
disciples, that they should not think that righteousness consists in
the cleansing of the body. For every day did the Pharisees wash
themselves in water before they dined; as if a daily washing could be a
cleansing of the heart. Then He showed what sort of persons they were.
He told them who saw them; for He saw not their faces only but their
inward parts. For that ye may know this, that Pharisee, to whom Christ
made answer, thought within himself, he uttered nothing aloud, yet the
Lord heard him. For within himself he blamed the Lord Christ, because
He had so come to his feast without having washed. He was thinking, the
Lord heard, therefore He answered. What then did He answer? "Now do ye
Pharisees wash the outside of the platter; but within ye are full of
guile and ravening." [3382] What! is this to come to a feast! how did
He not spare the man by whom He had been invited? Yea rather by
rebuking He did spare him, that being reformed He might spare him in
the judgment. And what is it that He showeth to us? That Baptism also
which is conferred once for all, cleanses by faith. Now faith is
within, not without. Wherefore it is said and read in the Acts of the
Apostles, "Cleansing their hearts by faith." [3383] And the Apostle
Peter thus speaks in his Epistle; "So too hath He given you a
similitude from Noah's ark, how that eight souls were saved by water."
And then he added, "So also in a like figure will baptism save us, not
the putting away of the filth of the flesh, but the answer of a good
conscience." [3384] "This answer of a good conscience" did the
Pharisees despise, and washed "that which was without;" within they
continued full of pollution.
2. And what did He say to them after this? "But rather give alms, and
behold all things are clean unto you." [3385] See the praise of alms,
do, and prove it. But mark awhile; this was said to the Pharisees.
These Pharisees were Jews, the choice men as it were of the Jews. For
those of most consideration and learning were then called Pharisees.
They had not been washed by Christ's Baptism; they had not yet believed
on Christ, the Only-begotten Son of God, who walked among them, yet was
not acknowledged by them. How then doth He say to them, "Give alms, and
behold all things are clean unto you"? If the Pharisees had paid heed
to Him, and given alms, at once according to His word "all things would
have been clean to them;" what need then was there for them to believe
on Him? But if they could not be cleansed, except by believing on Him,
who "cleanseth the heart by faith;" what means, "Give alms, and behold
all things are clean unto you"? Let us carefully consider this, and
peradventure He Himself explains it.
3. When He had spoken thus, doubtless they thought that they did give
alms. And how did they give them? They tithed all they had, they took
away a tenth of all their produce, and gave it. It is no easy matter to
find a Christian who doth as much. See what the Jews did. Not wheat
only, but wine, and oil; nor this only, but even the most trifling
things, cummin, rue, mint, and anise, [3386] in obedience to God's
precept, they tithed all; put aside, that is, a tenth part, and gave
alms of it. I suppose then that they recalled this to mind, and thought
that the Lord Christ was speaking to no purpose, as if to those who did
not give alms; whereas they knew their own doings, how that they
tithed, and gave alms of the minutest and most trifling of their
produce. They mocked Him within themselves as He spake thus, as if to
men who did not give alms. The Lord knowing this, immediately
subjoined, "But woe unto you, Scribes and Pharisees, who tithe mint,
and cummin, and rue, and all herbs." [3387] That ye may know, I am
aware of your alms. Doubtless these tithes are your alms; yea even the
minutest and most trifling of your fruits do ye tithe; "Yet ye leave
the weightier matters of the law, judgment and charity." Mark. Ye have
"left judgment and charity," and ye tithe herbs. This is not to do
alms. "These," saith He, "ought ye to do, and not to leave the other
undone." Do what? "Judgment and charity, justice and mercy;" and "not
to leave the other undone." Do these; but give the preference to the
others.
4. If this be so, why did He say to them, "Do alms, and behold all
things are clean unto you"? What is, "Do alms"? Do mercy. What is, "Do
mercy"? If thou understand, begin with thine own self. For how
shouldest thou be merciful to another, if thou art cruel to thyself?
"Give alms, and all things are clean unto you." Do true alms. What is
alms? Mercy. Hear the Scripture; "Have mercy on thine own soul,
pleasing God." [3388] Do alms, "Have mercy on thine own soul, pleasing
God." Thine own soul is a beggar before thee, return to thy conscience.
Whosoever thou art, who art living in wickedness or unbelief, return to
thy conscience; and there thou findest thy soul in beggary, thou
findest it needy, thou findest it poor, thou findest it in sorrow, nay
perhaps thou dost not find it in need, but dumb through its neediness.
For if it beg, it "hungereth after righteousness." Now when thou
findest thy soul in such a state (all this is within, in thy heart),
first do alms, give it bread. What bread? If the Pharisee had asked
this question, the Lord would have said to him, "Give alms to thine own
soul." For this He did say to him; but he did not understand it, when
He enumerated to them the alms which they were used to do, and which
they thought were unknown to Christ; and He saith to them, "I know that
ye do this, ye tithe mint and anise, cummin and rue;' but I am speaking
of other alms; ye despise judgment and charity.' In judgment and
charity give alms to thine own soul." What is "in judgment"? Look back,
and discover thyself; mislike thyself, pronounce a judgment against
thyself. And what is charity? "Love the Lord God with all thy heart,
and with all thy soul, and with all thy mind; love thy neighbour as
thyself:" [3389] and thou hast done alms first to thine own soul,
within thy conscience. Whereas if thou neglect this alms, give what
thou wilt, give how much thou wilt; reserve of thy goods not a tenth,
but a half; give nine parts, and leave but one for thine own self: thou
doest nothing, when thou doest not alms to thine own soul, and art poor
in thyself. Let thy soul have its food, that it perish not by famine.
Give her bread. What bread, thou wilt say? He speaketh with thee
Himself. If thou wouldest hear, and understand, and believe the Lord,
He would say to thee Himself, "I am the Living Bread which came down
from heaven. [3390] Wouldest thou not first give this Bread to thine
own soul, and do alms unto it? If then thou believest, thou oughtest so
to do, that thou mayest first feed thine own soul. Believe in Christ,
and the things which are within shall be cleansed; and what is without
shall be clean also. "Let us turn to the Lord," etc.
__________________________________________________________________
[3382] Luke xi. 39.
[3383] Acts xv. 9.
[3384] 1 Pet. iii. 20, 21.
[3385] Luke xi. 41.
[3386] Matt. xxiii. 23.
[3387] Luke xi. 42.
[3388] Ecclus. xxx. 23, Vulgate.
[3389] Matt. xxii. 37, etc.
[3390] John vi. 41.
__________________________________________________________________
Sermon LVII.
[CVII. Ben.]
On the words of the Gospel, Luke xii. 15, "And he said unto them, take
heed, and keep yourselves from all covetousness." [3391]
1. I doubt not but that ye who fear God, do hear His word with awe, and
execute it with cheerfulness; that what He hath promised, ye may at
present hope for, hereafter receive. We have just now heard the Lord
Christ Jesus, the Son of God, giving us a precept. The Truth, who
neither deceiveth, nor is deceived, hath given us a precept; let us
hear, fear, beware. What is this precept then: "I say unto you, Beware
of all covetousness"? [3392] What is, "of all covetousness"? What is,
"of all"? Why did He add, "of all"? For He might have spoken thus,
"Beware of covetousness." It suited Him to add, "of all;" and to say,
"Beware of all covetousness."
2. Why He said this, the occasion as it were out of which these words
arose, is shown to us in the holy Gospel. A certain man appealed to Him
against his brother, who had taken away all his patrimony, and gave not
back his proper portion to his brother. Ye see then how good a case
this appellant had. For he was not seeking to take by violence
another's, but was seeking only for his own which had been left him by
his parents; these was he demanding back by his appeal to the judgment
of the Lord. He had an unrighteous brother; but against an unrighteous
brother had he found a righteous Judge. Ought he then in so good a
cause to lose that opportunity? Or who would say to his brother,
"Restore to thy brother his portion," if Christ would not say it? Would
that judge be likely to say it, whom perhaps his richer and
extortionate brother might corrupt by a bribe? Forlorn then as he was,
and despoiled of his father's goods, when he had found such and so
great a Judge he goes up to Him, he appeals to, he beseeches Him, he
lays his cause before Him in few words. For what occasion was there to
set forth his cause at length, when he was speaking to Him who could
even see the heart? "Master," he says, "speak to my brother, that he
divide the inheritance with me." [3393] The Lord did not say to him,
"Let thy brother come." No, He neither sent for him to be present, nor
in his presence did He say to him who had appealed to Him, "Prove what
thou wast saying." He asked for half an inheritance, he asked for half
an inheritance on earth; the Lord offered him a whole inheritance in
heaven. The Lord gave more than asked for.
3. "Speak to my brother, that he divide the inheritance with me." Just
case, short case. But let us hear Him who at once gives judgment and
instruction. "Man," He saith. "O man;" for seeing thou valuest this
inheritance so highly, what art thou but a man? He wished to make him
something more than man. What more did He wish to make him, from whom
He wished to take covetousness away? What more did He wish to make him?
I will tell you, "I have said, Ye are gods, and all of you are children
of the Most High." [3394] Lo, what He wished to make him, to reckon him
that hath no covetousness among the "gods." "Man, who made Me a divider
among you?" [3395] So the Apostle Paul His servant, when he said, "I
beseech you, brethren, that ye all speak the same thing, and that there
be no schisms among you," [3396] was unwilling to be a divider. And
afterwards he thus admonished them who were running after his name, and
dividing Christ: "Every one of you saith, I am of Paul, and I of
Apollos, and I of Cephas, and I of Christ. Is Christ divided? Was Paul
crucified for you? or were ye baptized in the name of Paul?" [3397]
Judge then, how wicked are those men, who would have Him to be divided,
who would not be a divider. "Who," saith He, "hath made Me a divider
among you?"
4. Thou hast petitioned for a kindness; hear counsel. "I say unto you,
Beware of all covetousness." [3398] "Perhaps," he would say, "thou
wouldest call him covetous and greedy, if he were seeking another's
goods; but I say, seek not even thine own greedily or covetously." This
is "Of all, beware of all covetousness." A heavy burden this! If by any
chance this burden be imposed on them that are weak; let Him be sought
unto, that He who imposes it, may vouchsafe to give us strength. For it
is not a thing to be lightly regarded, my Brethren, when our Lord, our
Redeemer, our Saviour, who died for us, who gave His Own Blood as our
ransom, to redeem us, our Advocate and Judge; it is no light matter
when He saith, "Beware." He knoweth well how great the evil is; we know
it not, let us believe Him. "Beware," saith He. Wherefore? of what? "of
all covetousness." I am but keeping what is mine own, I am not taking
away another's; "Beware of all covetousness." Not only is he covetous,
who plunders the goods of others; but he is covetous too, who greedily
keeps his own. But if he is so blamed who greedily keeps his own; how
is he condemned who plunders what is another's! "Beware," He saith, "of
all covetousness: For a man's life consisteth not in the abundance of
the things which he possesseth." He that stores up great abundance, how
much does he take therefrom to live? When he has taken it, and in a way
separated in thought sufficient to live upon from it, let him consider
for whom the rest remains; lest haply when thou keepest wherewith to
live, thou art gathering only wherewith to die. Behold Christ, behold
truth, behold severity. "Beware," saith truth: "Beware," saith
severity. If thou love not the truth, fear severity. "A man's life
consisteth not in the abundance of the things which he possesseth."
Believe Him, He doth not deceive thee. On the other hand, thou sayest,
"Yea, a man's life' does consist in the abundance of the things which
he possesses.'" He doth not deceive thee; thou deceivest thyself.
5. Out of this occasion then, when that appellant was seeking his own
portion, not desiring to plunder another's, arose that sentence of the
Lord, wherein He said not, "Beware of covetousness;" but added, "of all
covetousness." Nor was this all: He giveth another example of a certain
rich man, "whose ground had turned out well." [3399] "There was," He
saith, "a certain rich man, whose ground had turned [3400] out well."
What is, "had turned out well"? The ground which he possessed had
brought forth a great produce. How great? So that he could not find
where to bestow it: suddenly, through his abundance he became
straitened--this old covetous man. For how many years had already
passed away, and yet those barns had been enough? So great then was the
produce, that the accustomed places were not sufficient. And the
wretched man sought counsel, not as to how he should lay the additional
produce out, but how he should store it up; and in thinking he
discovered an expedient. He seemed as it were wise in his own eyes, by
the discovery of this expedient. Knowingly did he think of it, wisely
hit upon it. What was this he wisely hit upon? "I will destroy," he
says, "my" old "barns, and will build new ones greater, and will fill
them; and I will say to my soul." What wilt thou say to thy soul?
"Soul, thou hast much goods laid up for many years, take thine ease,
eat, drink, be merry." [3401] This did the wise discoverer of this
expedient say to his soul.
6. "And God," who doth not disdain to speak even with fools, "said unto
him." [3402] Some of you may peradventure say, And how did God speak
with a fool? O, my Brethren, with how many fools does He speak here,
when the Gospel is read! When it is read, are not they who hear and do
not, fools? What then did the Lord say? For he, I repeat, thought
himself wise by the discovery of his expedient. "Thou fool," He saith;
"Thou fool," who seemest wise unto thyself; "Thou fool," who hast said
to thy soul, "Thou hast much goods laid up for many years: to-day is
thy soul required of thee!" Thy soul to which thou hast said, "Thou
hast much goods," to-day is "required," and hath no good at all. Let it
then despise these goods, and be herself good, that when she is
"required," she may depart in assured hope. For what is more perverse
[3403] than a man [3404] who wishes to have "much goods," and does not
wish to be good himself? Unworthy art thou to have them, who dost not
wish to be what thou dost wish to have. For dost thou wish to have a
bad country house? No indeed, but a good one. Or a bad wife? No, but a
good one. Or a bad hood? [3405] Or even a bad shoe? And why a bad soul
only? He did not in this place say to this fool who was thinking on
vain things, building barns, and who had no regard to the wants [3406]
of the poor; He did not say to him, "To-day shall thy soul be hurried
away to hell:" He said no such thing as this, but "is required of
thee." "I do not tell thee whither thy soul shall go; yet hence, where
thou art laying up for it such store of things, must it depart, whether
thou wilt or no." Lo, "thou fool," thou hast thought to fill thy new
and greater barns, as if there was nothing to be done with what thou
hast.
7. But peradventure he was not yet a Christian. Let us hear then,
Brethren, to whom as believers the Gospel is read, by whom He who spake
these things, is worshipped, whose mark is borne by us on our forehead,
and is held in the heart. For of very great concernment is it where a
man hath the mark of Christ, whether in the forehead, or both in the
forehead and the heart. Ye have heard to-day the words of the holy
prophet Ezekiel, how that before God sent one to destroy the ungodly
people, He first sent one to mark them, and said to him, "Go and set a
mark upon the foreheads of the men that sigh and moan for the sins of
my people that are done in the midst of them." [3407] He did not say,
"which [3408] are done without them;" but "in the midst of them." Yet
they "sigh and moan;" and therefore are they "marked on the forehead:"
in the forehead of the inner man, not the outer. For there is a
forehead in the face, there is a forehead in the conscience. So it
happens that when the inner forehead is stricken, the outer grows red;
either red with shame, or pale with fear. So then there is a forehead
of the inner man. There were they "marked" that they might not be
destroyed; because though they did not correct the sins which were
"done in the midst of them," yet they sorrowed for them, and by that
very sorrow separated themselves; and though separated in God's sight,
they were mixed with them in the eyes of men. They are "marked"
secretly, are not hurt openly. Afterwards the Destroyer is sent, and to
him it is said, "Go, lay waste, spare neither young nor old, male nor
female, but come not near those who have the mark on their forehead."
[3409] How great security is granted to you, my Brethren, who among
this people are sighing, and moaning for the iniquities which are being
done in the midst of you, and who do them not!
8. But that ye may not commit iniquities, "beware of all covetousness."
I will tell you in its full extent, what is "of all covetousness." In
matter of lust he is covetous, whom his own wife suffices not. And
idolatry itself is called covetousness; because again in matter of
divine worship [3410] he is covetous, whom the one and true God
suffices not. What but the covetous soul makes for itself many gods?
What but the covetous soul makes to itself false [3411] martyrs?
"Beware of all covetousness." Lo, thou lovest thine own goods, and dost
boast thyself in that thou seekest not the goods of others; see what
evil thou doest in not hearing Christ, who saith, "Beware of all
covetousness." See thou dost love thine own goods, thou dost not take
away the goods of others; thou hast the fruits of thy labour, they are
justly thine; thou hast been left an heir, some one whose good graces
thou hast attained has given it to thee; thou hast been on the sea, and
in its perils, hast committed no fraud, hast sworn no lie, hast
acquired what it hath pleased God thou shouldest; and thou art keeping
it greedily as in a good conscience, because thou dost not possess it
from evil sources, and dost not seek what is another's. Yet if thou
give not heed to Him who hath said, "Beware of all covetousness," hear
how great evils thou wilt be ready to do for thine own goods' sake. Lo,
for example, it hath chanced to thee to be made a judge. Thou wilt not
be corrupted, because thou dost not seek the goods of others; no one
giveth thee a bribe and says, "Give judgment against my adversary."
This be far from thee, a man, who seekest not the things of others, how
couldest thou be persuaded to do this? Yet see what evil thou wilt be
ready to do for thine own goods' sake. Peradventure he that wishes thee
to judge evilly, and pronounce sentence for him against his adversary
is a powerful man, and able to bring up false accusation against thee,
that thou mayest lose what thou hast. Thou dost reflect, and think upon
his power, think of thine own goods thou art keeping, which thou dost
love: not which thou hast possessed, but in whose power [3412] rather
thou art thyself unhappily fixed. This thy bird-lime, by reason of
which thou hast not the wings of virtue free, thou dost look to; and
thou sayest within thine own self, "I am offending this man, he has
much influence in the world; he will suggest evil accusations against
me, and I shall be outlawed, [3413] and lose all I have." Thus thou
wilt give unrighteous judgment, not when thou seekest another's, but
when thou keepest thine own.
9. Give me a man who has given ear to Christ, give me a man who has
heard with fear "Beware of all covetousness;" and let him not say to
me, "I am a poor man, a plebeian of mean estate, one of the common
people, how can I hope ever to be a judge? I am in no fear of this
temptation, the peril of which thou hast placed before mine eyes." Yet
lo, even this poor man I will tell what he ought to fear. Some rich and
powerful person calls thee to give false witness for him. What wilt
thou be doing now? Tell me. Thou hast a good little property of thine
own; thou hast laboured for it, hast acquired, and kept it. That person
requires of thee; "Give false witness for me, and I will give thee so
and so much." Thou who seekest not the things of others, sayest, "That
be far from me: I do not seek for what it has not pleased God to give
me, I will not receive it; depart from me." "Hast thou no wish to
receive what I give? I will take away what thou hast already." See now
prove thyself, question now thine own self. Why dost thou look at me?
Look inward on thine own self, look at thine own self within, examine
thine own self within; sit down before thine own self, and summon thine
own self before thee, and stretch thyself upon the rack of God's
commandment, and torment thyself with His fear, and deal not softly
with thyself; answer thine own self. Lo, if any one were to threaten
thee with this, what wouldest thou do? "I will take away from thee what
with so great labour thou hast acquired, if thou wilt not give false
witness for me." Give him that; "Beware of all covetousness." "O my
servant," He will say to thee, "whom I have redeemed and made free,
whom from a servant I have adopted to be a brother, whom I have set as
a member in My Body, give ear to Me: He may take away what thou hast
acquired, Me he shall not take away from thee. Art thou keeping thine
own goods, that thou mayest not perish? What, have I not said unto
thee, Beware of all covetousness'?"
10. Lo, thou art in confusion, tossed to and fro; thy heart as a ship
is shaken about by tempests. Christ is asleep: awake Him, that
sleepeth, and thou shalt be exposed no more to the raging of the storm.
Awake Him, who was pleased to have nothing here, and thou hast all, who
came even to the Cross for thee, whose "Bones" as He was naked and
hanging "were numbered" by them that mocked Him; and "beware of all
covetousness." Covetousness of money is not all; "beware of
covetousness" of life. A dreadful covetousness, covetousness much to be
feared. Sometimes a man will despise what he has, and say, "I will not
give false witness; I will not. You tell me, I will take away what thou
hast. Take away what I have; you do not take away what I have within.
For he was not left a poor man, who said, The Lord gave, the Lord hath
taken away; it is done as it pleased the Lord; blessed' therefore be
the Name of the Lord. Naked came I out of my mother's womb, naked shall
I return to the earth.' [3414] Naked outwardly, well-clothed within.
Naked as regards these rags, these corruptible rags outwardly, clothed
within. With what? Let thy priests be clothed with righteousness.'"
[3415] But what if he say to thee, when thou hast despised the things
which thou possessest, what if he say to thee, "I will kill thee"? If
thou have given ear to Christ, answer him, "Wilt Thou kill me? Better
that thou shouldest kill my body, than that I by a false tongue should
kill my soul! What canst thou do to me? Thou wilt kill my body; my soul
will depart at liberty, to receive again at the end of the world even
this very body she hath despised. What canst thou do to me then?
Whereas if I should give false witness for thee, with thy tongue do I
kill myself; and not in my body do I kill myself; For the mouth that
lieth killeth the soul.'" [3416] But peradventure thou dost not say so.
And why dost thou not say so? Thou wishest to live; thou wishest to
live longer than God hath appointed for thee? Dost thou then "beware of
all covetousness"? So long was it God's will that thou shouldest live,
till this person came to thee. It may be that he will kill thee, to
make a martyr of thee. Entertain then no undue desire of life; and so
thou wilt not have an eternity of death. Ye see how that covetousness
everywhere, when we wish for more than is necessary, causes us to sin.
Beware we of all covetousness, if we would enjoy eternal wisdom.
__________________________________________________________________
[3391] pases, for tes, pleonexias--A. B. D. K. L. M. Q. X., etc.,
Verss. ap. Scholz. Griesbach regards it as the more probable reading.
[Tischendorf, Westcott and Hort read pases with ' and B.]
[3392] Luke xii. 15.
[3393] Luke xii. 13.
[3394] Ps. lxxxii. 6.
[3395] Luke xii. 14.
[3396] 1 Cor. i. 10.
[3397] 1 Cor. i. 12, 13.
[3398] Luke xii. 15.
[3399] Luke xii. 16.
[3400] Successerat.
[3401] Luke xii. 18, 19.
[3402] Luke xii. 20.
[3403] Iniquius.
[3404] Vid. Serm. xxii. (lxxii. Ben.) 4 (iii.); xxxii. (lxxxii. Ben.)
14 (xi.); xxxv. (lxxxv. Ben).
[3405] Casulam.
[3406] Ventres.
[3407] Ezek ix. 4.
[3408] Against the Donatists.
[3409] Ezek. ix. 6.
[3410] Divinitate.
[3411] In allusion to the Circumcelliones amongst the Donatists. See
ab. p. 305, note.
[3412] Quibus male inhæsisti.
[3413] Proscribor.
[3414] Job i. 21.
[3415] Ps. cxxxii. 9.
[3416] Wisd. i. 11.
__________________________________________________________________
Sermon LVIII.
[CVIII. Ben.]
On the words of the Gospel, Luke xii. 35, "Let your loins be girded
about, and your lamps burning; and be ye yourselves like," etc. And on
the words of the 34th Psalm, v. 12, "what man is he that desireth
life," etc.
1. Our Lord Jesus Christ both came to men, and went away from men, and
is to come to men. And yet He was here when He came, nor did He depart
when He went away, and He is to come to them to whom He said, "Lo, I am
with you, even unto the end of the world." [3417] According to the
"form of a servant" then, which He took for our sakes, was He born at a
certain time, and was slain, and rose again, and now "dieth no more,
neither shall death have any more dominion over Him;" [3418] but
according to His Divinity, wherein He was equal to the Father, was He
already in this world, and "the world was made by Him, and the world
knew Him not." [3419] On this point ye have just heard the Gospel, what
admonition it has given us, putting us on our guard, and wishing us to
be unencumbered and prepared to await the end; that after these last
[3420] things, which are to be feared in this world, that rest may
succeed which hath no end. Blessed are they who shall be partakers of
it. For then shall they be in security, who are not in security now;
and again then shall they fear, who will not fear now. Unto this
waiting, and for this hope's sake, have we been made Christians. Is not
our hope not of this world? Let us then not love the world. From the
love of this world have we been called away, that we may hope for and
love another. In this world ought we to abstain from all unlawful
desires, to have, that is, "our loins girded;" and to be fervent and to
shine in good works, that is, to have "our lights burning." For the
Lord Himself said to His disciples in another place of the Gospel, "No
man lighteth a candle and putteth it under a bushel, but on a
candlestick, that it may give light unto all that are in the house."
[3421] And to show of what He was speaking, He subjoined and said, "Let
your light so shine before men, that they may see your good works, and
glorify your Father which is in heaven." [3422]
2. Therefore He would that "our loins should be girded, and our lights
burning." [3423] What is, "our loins girded"? "Depart from evil."
[3424] What is to "burn"? What is to have our "lights burning"? It is
this, "And do good." What is that which He said afterwards, "And ye
yourselves like unto men that wait for their Lord, when He will return
from the wedding:" [3425] except that which follows in that Psalm,
"Seek after peace, and ensue it"? [3426] These three things, that is,
"abstaining from evil, and doing good," and the hope of everlasting
reward, are recorded in the Acts of the Apostles, where it is written,
that Paul taught them of "temperance and righteousness," [3427] and the
hope of eternal life. To temperance belongs, "let your loins be
girded." To righteousness, "and your lights burning." To the hope of
eternal life, the waiting for the Lord. So then, "depart from evil,"
this is temperance, these are the loins girded: "and do good," this is
righteousness, these are the "lights burning;" "seek peace, and ensue
it," this is the waiting for the world to come: therefore, "Be ye like
unto men that wait for their Lord, when He will come from the wedding."
3. Having then these precepts and promises, why seek we on earth for
"good days," where we cannot find them? For I know that ye do seek
them, when ye are either sick, or in any of the tribulations, which in
this world abound. For when life draws towards its close, the old man
is full of complaints, and with no joys. Amid all the tribulations by
which mankind is worn away, men seek for nothing but "good days," and
wish for a long life, which here they cannot have. For even a man's
long life is narrowed within so short a span to the wide extent of all
ages, as if it were but one drop to the whole sea. What then is man's
life, even that which is called a long one? They call that a long life,
which even in this world's course is short; and as I have said, groans
abound even unto the decrepitude of old age. This at the most is but
brief, and of short duration; and yet how eagerly is it sought by men,
with how great diligence, with how great toil, with how great
carefulness, with how great watchfulness, with how great labour do men
seek to live here for a long time, and to grow old. And yet this very
living long, what is it but running to the end? Thou hadst yesterday,
and thou dost wish also to have to-morrow. But when this day and
to-morrow are passed, thou hast them not. Therefore thou dost wish for
the day to break, that that may draw near to thee whither thou hast no
wish to come. Thou makest some annual festival with thy friends, and
hearest it there said to thee by thy well-wishers, "Mayest thou live
many years," thou dost wish that what they have said, may come to pass.
What? Dost thou wish that years and years may come, and the end of
these years come not? Thy wishes are contrary to one another; thou dost
wish to walk on, and dost not wish to reach the end.
4. But if, as I have said, there is so great care in men, as to desire
with daily, great and perpetual labours, to die somewhat later: with
how great cause ought they to strive, that they may never die? Of this,
no one will think. Day by day "good days" are sought for in this world,
where they are not found; yet no one wishes so to live, that he may
arrive there where they are found. Therefore the same Scripture
admonishes us, and says, "Who is the man that wisheth for life, and
loveth to see good days?" [3428] Scripture so asked the question, as
that It knew well what answer would be given It; knowing that all men
would "seek for life and good days." In accordance with their desire It
asked the question, as if the answer would be given It from the heart
of all, "I wish it;" It said thus, "Who is the man that wisheth for
life, and loveth to see good days?" Just as even at this very hour in
which I am speaking to you, when ye heard me say, "Who is the man that
wisheth for life, and loveth to see good days?" ye all answered in your
heart, "I." For so do I too, who am speaking with you, "wish for life
and good days;" what ye seek, that do I seek also.
5. Just as if gold were necessary for us all, and we all, I as well as
you, were wishing to get at the gold, and there was some anywhere in a
field of yours, in a place subject to your power, and I were to see you
searching for it, and were to say to you, "What are ye searching for?"
ye were to answer me, "Gold." And I were to say to you, "Ye are
searching for gold, and I am searching for gold too: what ye are
searching for, I am searching for; but ye are not searching for it
where we can find it. Listen to me then, where we can find it; I am not
taking it away from you, I am showing you the spot;" yea, let us all
follow Him, who knows where what we are seeking for, is. So now too
seeing that ye desire "life and good days," we cannot say to you, "Do
not desire life and good days;'" but this we say, "Do not seek for life
and good days' here in this world, where good days' cannot be." Is not
this life itself like unto death? Now these days here hasten and pass
away: for to-day has shut out yesterday; tomorrow only rises that it
may shut out to-day. These days themselves have no abiding; wherefore
wouldest thou abide with them? Your desire then whereby ye wish for
"life and good days," I not only do not repress, but I even more
strongly inflame. By all means "seek" for "life, seek for good days;"
but let them be sought there, where they can be found.
6. For would ye with me hear His counsel, who knoweth where "good days"
and where "life" is? Hear it not from me, but together with me. For One
says to us, "Come, ye children, hearken unto Me." And let us run
together, and stand, and prick up our ears, and with our hearts
understand the Father, who hath said, "Come, ye children, hearken unto
Me, I will teach you the fear of the Lord." [3429] And then follows
what he would teach us, and to what end the fear of the Lord is useful.
"Who is the man that wisheth life, and loveth to see good days?" We all
answer, "We wish it." Let us listen then to what follows, "Refrain thy
tongue from evil, and thy lips that they speak no guile." [3430] Now
say, "I wish it." Just now when I said, "Who is the man that wisheth
for life, and loveth to see good days?" we all answered, "I." Come
then, let some one now answer "I." So then, "Refrain thy tongue from
evil, and thy lips that they speak no guile." Now say, "I." Wouldest
thou then have "good days" and "life," and wouldest thou not "refrain
thy tongue from evil, and thy lips that they speak no guile"? Alert to
the reward, slow to the work! And to whom if he does not work is the
reward rendered? I would that in thy house thou wouldest render the
reward even to him that does work! For to him that works not, I am sure
thou dost not render it. And why? Because thou owest nothing to him
that does not work! And God hath a reward proposed. What reward? "Life
and good days," which life we all desire, and unto which days we all
strive to come. The promised reward He will give us. What reward? "Life
and good days." And what are "good days"? Life without end, rest
without labour.
7. Great is the reward He hath set before us: in so great a reward as
is set before us, let us see what He hath commanded us. For enkindled
by the reward of so great a promise, and by the love of the reward, let
us make ready at once our strength, our sides, our arms, to do His
bidding. Is it as if He were to command us to carry heavy burdens, to
dig something it may be, or to raise up some machine? No, no such
laborious thing hath He enjoined thee, but hath enjoined thee only to
"refrain" that member which amongst all thy members thou dost move so
quickly. "Refrain thy tongue from evil." It is no labour to erect a
building, and is it a labour to hold in the tongue? "Refrain thy tongue
from evil." Speak no lie, speak no revilings, speak no slanders, speak
no false witnesses, speak no blasphemies. "Refrain thy tongue from
evil." See how angry thou art, if any one speaks evil of thee. As thou
art angry with another, when he speaks evil of thee; so be thou angry
with thyself, when thou speakest evil of another. "Let thy lips speak
no guile." What is in thine heart within, be that spoken out. Let not
thy breast conceal one thing, and thy tongue utter another. "Depart
from evil, and do good." For how should I say, "Clothe the naked," to
him who up to this time would strip him that is clothed? For he that
oppresses his fellow-citizen, how can he take in the stranger? So then
in proper order, first "depart from evil," and "do good;" first "gird
up thy loins," and then "light the lamp." And when thou hast done this,
wait in assured hope for "life and good days." "Seek peace, and ensue
it;" and then with a good face wilt thou say unto the Lord, "I have
done what Thou hast bidden, render me what Thou hast promised."
__________________________________________________________________
[3417] Matt. xxviii. 20.
[3418] Rom. vi. 9.
[3419] John i. 10.
[3420] The troubles through the incursions of the barbarian tribes, as
heralds of the end. See St. Cyprian, Ad Demetr. 2, p. 201, Oxf. tr.; De
Mort. v. 2, p. 216, 7.
[3421] Matt. v. 15.
[3422] Matt. v. 16.
[3423] Luke xii. 35.
[3424] Ps. xxxiv. 14.
[3425] Luke xii. 36.
[3426] Ps. xxxiv. 14.
[3427] Acts xxiv. 25.
[3428] Ps. xxxiv. 12.
[3429] Ps. xxxiv. 11.
[3430] Ps. xxxiv. 13.
__________________________________________________________________
Sermon LIX.
[CIX. Ben.]
On the words of the Gospel, Luke xii. 56, 58, "Ye know how to interpret
the face of the Earth and the Heaven," etc.; and of the words, "for as
thou art going with thine adversary before the magistrate, on the way
give diligence to be quit of him," etc.
1. We have heard the Gospel, and in it the Lord reproving those who
knew how to discern the face of the sky, and know not how to discover
the time of faith, the kingdom of heaven which is at hand. Now this He
said to the Jews; but His words reach even unto us. Now the Lord Jesus
Christ Himself began the preaching of His Gospel in this way; "Repent
ye, for the kingdom of heaven is at hand." [3431] In like manner too
John the Baptist and His forerunner began thus; "Repent ye, for the
kingdom of heaven is at hand." [3432] And now the Lord rebuketh those
who would not repent, when "the kingdom of heaven was at hand." "The
kingdom of heaven," as He saith Himself, "will not come with
observation." [3433] And again He saith, "The kingdom of heaven is
within you." [3434] Let every one then wisely receive the admonitions
of the Master, [3435] that he may not lose the season of the mercy of
the Saviour, which is now being dealt out, as long as the human race is
spared. For to this end is man spared, that he may be converted, and
that he may not be to be condemned. God only knoweth when the end of
the world shall come: nevertheless now is the time of faith. Whether
the end of the world shall find any of us here, I know not; and perhaps
it will not find us. Our time is very near to each one of us, seeing we
are mortal. We walk in the midst of chances. If we were made of glass,
we should have to fear chances less than we have. What is more fragile
than a vessel of glass? And yet it is kept, and lasts for ages. For
though the chances of a fall are feared for the vessel of glass, yet
there is no fear of fever or old age for it. We then are more fragile
and more infirm; because all the chances which are incessant in human
things, we doubtless through our frailness are in daily dread of; and
if these chances come not, yet time goes on; a man avoids this stroke,
can he avoid his end? he avoids accidents which happen from without,
can that which is born within be driven away? Again, now the entrails
engender worms, now some other disease attacks on a sudden; lastly, let
a man be spared ever so long, at last when old age comes, there is no
way of putting off that.
2. Wherefore let us give ear to the Lord, let us do within ourselves
what He hath enjoined. Let us see who that adversary is, of whom He
hath put us in fear, saying, "If thou goest with thine adversary to the
magistrate, give diligence in the way to be delivered from him; lest
haply he deliver thee to the magistrate, and the magistrate to the
officer, and thou be cast into prison, from whence thou shalt not come
out, till thou payest the very last farthing." [3436] Who is this
"adversary"? If the devil; we have been delivered from him already.
What a price was given for us that we might be redeemed from him! Of
which the Apostle says, speaking of this our redemption, "Who hath
delivered us from the power of darkness, and hath translated us into
the kingdom of the Son of his love." [3437] We have been redeemed, we
have renounced the devil; how shall we "give diligence to be delivered
from him," that he make us not, as sinners, his captives again? But
this is not the "adversary" of whom the Lord gives us warning. For in
another place another Evangelist has so expressed it, that if we join
both expressions together, and compare both expressions of the two
Evangelists with each other, we shall soon understand who this
adversary is. For see, what did Luke say here? "When thou goest with
thine adversary to the magistrate, give diligence in the way to be
delivered from him." [3438] But the other Evangelist has expressed this
same thing thus: "Agree with thine adversary quickly, whiles thou art
in the way with him." All the rest is alike: "Lest haply the adversary
deliver thee to the judge, and the judge deliver thee to the officer,
and thou be cast into prison." [3439] Both Evangelists have explained
this alike. One said, "Give diligence in the way to be delivered from
him;" the other said, "Agree with him." For thou wilt not be able to
"be delivered from him," unless thou "agree with him." Wouldest thou
"be delivered from him? Agree with him." But what? is it the devil with
whom the Christian ought to "agree"?
3. Let us then seek out this "adversary," with whom we ought to "agree,
lest he deliver us to the judge, and the judge to the officer;" let us
seek him out, "and agree with him." If thou sin, the word of God is
thine adversary. [3440] For example, it is a delight to thee perchance
to be drunken; it says to thee, "Do it not." It is a delight to thee to
frequent the spectacles, and such triflings; it says to thee, "Do it
not." It is a delight to thee to commit adultery; the word of God saith
to thee, "Do it not." In what sins soever thou wouldest do thine own
will, it saith to thee, "Do it not." It is the adversary of thy will,
till it become the author of thy salvation. O how goodly, how useful an
"adversary"! It does not seek our will, but our advantage. It is our
"adversary," as long as we are our own adversaries. As long as thou art
thine own enemy, thou hast the word of God thine enemy; be thine own
friend, and thou art in agreement with it. "Thou shalt do no murder;"
give ear, and thou hast "agreed" with it. "Thou shalt not steal;" give
ear, and thou hast "agreed" with it. "Thou shalt not commit adultery;"
give ear, and thou hast "agreed" with it. "Thou shalt not give false
witness;" give ear, and thou hast "agreed" with it. "Thou shalt not
covet thy neighbour's wife;" give ear, and thou hast agreed with it.
"Thou shalt not covet thy neighbour's goods;" [3441] give ear, and thou
hast "agreed" with it. In all these things thou hast agreed with this
"thine adversary," and what hast thou lost to thyself? Not only hast
thou lost nothing; but thou hast even found thyself, who hadst been
lost. "The way," is this life; if we shall "agree with the adversary,"
if we shall come to terms with him; when "the way" is ended, we shall
not fear the "judge, the officer, the prison.
4. When is "the way" ended? It is not ended at the same hour to all.
Each several man hath his hour when he shall end his "way." This life
is called "the way;" when thou hast ended this life, thou hast ended
"the way." We are going on, and the very living is advancing. Unless
peradventure ye imagine that time advances, and we stand still! It
cannot be. As time advances, we too advance; and years do not come to
us, but rather go away. Greatly are men mistaken when they say, "This
boy has little good sense yet, but years will come on him, and he will
be wise." Consider what thou sayest. "Will come on him," thou hast
said; "I will show that they go away," whereas thou sayest, "they come
on." And hear how easily I prove it. Let us suppose that we have known
the number of his years from his birth; for instance (that we may wish
him well) he has to live fourscore years, he is to arrive at old age.
Write down fourscore years. One year he has lived; how many hast thou
in the total? how many hast thou down? Fourscore! Deduct one. He has
lived ten; seventy remain. He has lived twenty; sixty remain. Yet
surely, it will be said, they did come; what can this mean? Our years
come that they may depart; they come, I say that they may go. For they
do not come, that they may abide with us, but as they pass through us,
they wear us out, and make us less and less strong. Such is "the way"
into which we have come. What then have we to do with that "adversary,"
that is, with the word of God? "Agree with him." For thou knowest not
when "the way" may be ended. When "the way" is ended, there remain "the
judge," and "the officer," and "the prison." But if thou maintain a
good will to "thine adversary," and "agree with him;" instead of a
"judge," shalt thou find a father, instead of a cruel "officer," an
Angel taking thee away into Abraham's bosom, instead of a "prison,"
paradise. How rapidly hast thou changed all things "in the way,"
because thou hast "agreed with thine adversary"!
__________________________________________________________________
[3431] Matt. iv. 17.
[3432] Matt. iii. 2.
[3433] Luke xvii. 20.
[3434] Luke xvii. 21.
[3435] Præceptoris.
[3436] Luke xii. 58, 59.
[3437] Col. i. 13.
[3438] Luke xii. 58.
[3439] Matt. v. 25.
[3440] Serm. ix. 3. De decem chordis.
[3441] Exod. xx. 13, etc.
__________________________________________________________________
Sermon LX.
[CX. Ben.]
On the words of the Gospel, Luke xiii. 6, where we are told of the
fig-tree, which bare no fruit for three years; and of the woman which
was in an infirmity eighteen years; and on the words of the ninth
Psalm, v. 19, "Arise, O Lord; let not man prevail: let the nations be
judged in thy sight."
1. Touching "the fig-tree" which had its three years' trial, and bare
no fruit, and "the woman which was in an infirmity eighteen years,"
hearken to what the Lord may grant me to say. The fig-tree is the human
race. And the three years are the three times; one before the Law, the
second under the Law, the third under grace. Now there is nothing
unsuitable in understanding by "the fig-tree" the human race. For when
the first man sinned, he covered his nakedness with fig-leaves; [3442]
covered those members, from which we derive our birth. For what before
his sin should have been his glory, after sin became his shame. So
before that, "they were naked, and were not ashamed." [3443] For they
had no reason to blush, when no sin had gone before; nor could they
blush for their Creator's works, because they had not yet mingled any
evil work of their own with the good works of their Creator. For they
had not yet eaten of the tree of knowledge of good and evil, of which
they had been forbidden to eat. After then that they had eaten and
sinned, the human race sprang from them; that is, man from man, debtor
from debtor, mortal from mortal, sinner from sinner. In this "tree"
then he entitles those, who through the whole range of time would not
bear fruit; and for this cause the axe was hanging over the unfruitful
tree. The gardener intercedes for it, punishment is deferred, that help
may be administered. Now the gardener who intercedes, is every saint
who within the Church prays for those who are without the Church. And
what does he pray? "Lord, let it alone this year also;" that is, in
this time of grace, spare the sinners, spare the unbelievers, spare the
barren, spare the unfruitful. "I will dig about it, and put a basket of
dung about it; if it bear fruit, well; but if not, thou shalt come and
cut it down." [3444] "Thou shalt come:" When? Thou shalt come in
judgment, when Thou shalt come to judge the quick and dead. Meanwhile
they are spared. But what is the "digging"? What is the "digging about
it," but the teaching lowliness and repentance? For a ditch is low
ground. The basket of dung understand in its good effects. It is
filthy, but it produces fruit. The gardener's filth is the sinner's
sorrows. They who repent, repent in filthy robes; if, that is, they
understand aright, and repent in truth. To this tree then is it said,
"Repent ye, for the kingdom of heaven is at hand." [3445]
2. What is that "woman who was in an infirmity eighteen years"? In six
days God finished His works. Three times six are eighteen. What the
"three years" then in "the tree" signified, that do the "eighteen
years" in this woman. She was bent down, she could not look up; because
in vain did she hear, "Up with your hearts." But the Lord made her
straight. There is hope then, for the children, that is, even until the
day of judgment come. Man ascribes much to himself. Yet what is man? A
righteous man is something great. But yet a righteous man is righteous
only by the grace of God. "For what is man, save that thou art mindful
of him?" [3446] Wouldest thou see what man is? "All men are liars."
[3447] We have chanted, "Arise, Lord; let not man prevail." [3448] What
is, "let not man prevail"? Were not the Apostles men? Were not Martyrs
men? The Lord Jesus Himself, without ceasing to be God, vouchsafed to
be Man. What then is, "Arise, Lord; let not man prevail"? If "all men
are liars; arise," Truth, "let not" falsehood "prevail." If man then
would be anything good, it must not be of anything of his own. For if
he should wish to be anything of his own he will be "a liar." If he
would wish to be true, he must be so of that which is from God, not of
anything of his own.
3. Therefore, "Arise, Lord; let not man prevail." So much did lying
prevail before the flood, that after the flood only eight men remained.
[3449] By them the earth was again replenished with lying men, and out
of them was elected the people of God. Many miracles were wrought,
divine benefits imparted. They were brought right through to the land
of promise, delivered from Egyptian bondage: Prophets were raised up
among them, they received the temple, they received the priesthood,
they received the anointing, they received the Law. Yet of this very
people was it said afterwards, "The strange children have lied unto
me." [3450] At last He was sent who had been promised afore by the
Prophets. "Let not man prevail," even the more, because that God was
made Man. But even He, though He did divine works, was despised, though
He showed forth so many acts of mercy, He was apprehended, He was
scourged, He was hanged. Thus far "did man prevail," to apprehend the
Son of God, to scourge the Son of God, to crown the Son of God with
thorns, to hang the Son of God upon the tree. So far "did man prevail:"
how far, but up to the time that having been taken down from the tree,
He was laid in the sepulchre? If He had remained there, man would have
"prevailed" indeed. But this prophecy addresses the very Lord Jesus
Himself, saying, "Arise, Lord, let not man prevail." O Lord, Thou hast
vouchsafed to come in the flesh, the Word made Flesh. The Word above
us, the Flesh among us, the Word-flesh [3451] between God and Man: Thou
didst choose a virgin to be born from according to the flesh, when Thou
wast to be conceived, Thou didst find a Virgin; when Thou wast born,
Thou didst leave a Virgin. But Thou wast not acknowledged; Thou wast
Seen, and yet wast hidden. Infirmity was seen, Power was hidden. All
this was done, that Thou mightest shed that Blood, which is our Price.
Thou didst so great miracles, didst give health to the weaknesses of
the sick, didst show forth many acts of mercy, and receivedst evil for
good. They mocked Thee, Thou didst hang upon the tree; the ungodly
wagged their heads before Thee, and said, "If Thou be the Son of God,
come down from the cross." [3452] Hadst Thou then lost Thy power, or
rather wast Thou showing forth Thy Patience? and yet they mocked Thee,
and yet they derided Thee, yet, when Thou wast slain, they went away as
if victorious. Lo, Thou art laid in the sepulchre: "Arise, Lord, let
not man prevail." "Let not" the ungodly enemy "prevail, let not" the
blind Jew "prevail." For when Thou wert crucified, the Jew in his
blindness seemed to himself to have "prevailed." "Arise, Lord, let not
man prevail." It is done, yea, it is done. And now what remains, but
that "the nations be judged in thy sight"? For He hath risen again, as
ye know, and ascended into heaven; and from thence He shall come to
judge the quick and the dead.
4. Ah! unfruitful tree, mock not, because thou art yet spared; the axe
is delayed, be not [3453] thou secure; He will come and thou shalt be
cut down. Believe that He will come. All these things which now ye see,
once were not. Once the Christian people were not over the whole world.
It was read of in prophecy, not seen in the earth; now it is both read
and seen. Thus was the Church herself completed. It was not said to
her, "See, O daughter, and hear;" but, "Hear and see." [3454] Hear the
predictions, see the completions. As then, my beloved Brethren, Christ
had once not been born of a Virgin, but His birth was promised, and He
was born; He had once not done His miracles, they were promised, and He
did them: He had not yet suffered, it was promised, and so it came to
pass: He had not risen again, it was foretold, and so fulfilled: His
Name was not throughout the world, it was foretold, and so fulfilled:
the idols were not destroyed and broken down, it was foretold, and so
fulfilled: heretics had not assailed the Church, it was foretold, and
so fulfilled. So also the Day of Judgment is not yet, but seeing it
hath been foretold, it shall be fulfilled. Can it be that He who in so
many things hath shown Himself true, should be false touching the Day
of Judgment? He hath given us a bond [3455] of His promises. For God
hath made Himself a debtor, not by owing ought, that is, not by
borrowing; but by promising. We cannot therefore say to Him, "Give back
what Thou hast received." Since "who hath first given to Him, and it
shall be recompensed unto him again?" [3456] We cannot say to Him,
"Give what Thou hast received;" but we say without [3457] scruple,
"Give what Thou hast promised."
5. For hence it is that we are bold to say, day by day, "Thy kingdom
come;" [3458] that when His kingdom comes, we too may reign with Him.
Which hath been promised to us in these words; "Then will I say unto
them, Come, ye blessed of My Father, receive the kingdom prepared for
you from the beginning of the world." [3459] But assuredly only if we
shall have done what follows in that place. "For I was an hungred, and
ye gave Me meat," etc. He made these promises to our fathers; but He
hath given us a security, [3460] for us too to read. If He who hath
vouchsafed to give us this security, were to make a reckoning with us
and say, "Read my debts, the debts, that is, of my promises, and reckon
up what I have already paid, and reckon also what I still owe; see how
many I have paid already; and what I owe is but little; will ye for
that little that remains, think Me an untrustworthy promiser?" What
should we have to answer against this most evident truth? Let him then
who is barren repent, and bear "fruit worthy of repentance." He that is
bent down, who looks only on the earth, rejoices in earthly happiness,
who thinks this the only happy life, where he may be happy, and who
believes no other can be; whosoever he be that is so bent down, let him
be made straight; if he cannot by himself, let him call upon God. For
was that woman made straight by herself? Woe had it been for her, if He
had not stretched out His Hand.
__________________________________________________________________
[3442] Gen. iii. 7.
[3443] Gen. ii. 25.
[3444] Luke xiii. 8, 9.
[3445] Matt. iii. 2.
[3446] Ps. viii. 4.
[3447] Ps. cxvi. 11.
[3448] Ps. ix. 19.
[3449] 1 Pet. iii. 20.
[3450] Ps. xvii. 45, Sept. (cxliv. 11).
[3451] Conf. B. x. 67-70 (42, 43).
[3452] Matt. xxvii. 40.
[3453] A paranomasia not to be preserved in the original, dilata est
securis, noli esse secura.
[3454] Ps. xliv. 11, Sept. (xlv. 10, English version).
[3455] Chirographum.
[3456] Rom. xi. 35.
[3457] Planè.
[3458] Matt. vi. 10.
[3459] Matt. xxv. 34.
[3460] Cautionem.
__________________________________________________________________
Sermon LXI.
[CXI. Ben.]
On the words of the Gospel, Luke xiii. 21 and 23, where the kingdom of
God is said to be "like unto leaven, which a woman took and hid in
three measures of meal;" and of that which is written in the same
chapter, "Lord, are they few that are saved?"
1. "The three measures of meal" [3461] of which the Lord spake, is the
human race. Recollect the deluge; three only remained, from whom the
rest were to be re-peopled. Noe had three sons, by them was repaired
the human race. That holy "woman who hid the leaven," is Wisdom. Lo,
the whole world crieth out in the Church of God, "I know that the Lord
is great." [3462] Yet doubtless there are but few who are saved. Ye
remember a question which was lately set before us out of the Gospel,
"Lord," it was said, "are there few that be saved?" [3463] What said
the Lord to this? He did not say, "Not few, but many are they who are
saved." He did not say this. But what said He, when He had heard, "Are
there few that be saved? Strive to enter by the strait gate." [3464]
When thou hearest then, "Are there few that be saved?" the Lord
confirmed what He heard. Through the "strait gate" but "few" can
"enter." In another place He saith Himself, "Strait and narrow is the
way which leadeth unto life, and few there be that go thereby: but
broad and spacious is the way that leadeth to destruction, and many
there be which walk thereby." [3465] Why rejoice we in great numbers?
Give ear to me, ye "few." I know that ye are "many," who hear me, yet
but "few" of you hear to obey. I see the floor, I look for the corn.
And hardly is the corn seen, when the floor is being threshed; but the
time is coming, that it shall be winnowed. But few then are saved in
comparison of the many that shall perish. For these same "few" will
constitute in themselves a great mass. When the Winnower shall come
with His fan in His Hand, "He will cleanse His floor, and lay up the
wheat into the garner; but the chaff He will burn with unquenchable
fire." [3466] Let not the chaff scoff at the wheat; in this He speaketh
truth, and deceiveth no one. Be ye then in yourselves among many a
many, few though ye be in comparison of a certain many. So large a mass
is to come out of this floor, as to fill the garner of heaven. For the
Lord Christ would not contradict Himself, who hath said, "Many there
are who enter in by the narrow gate, many who go to ruin through the
wide gate;" contradict Himself, who hath in another place said, "Many
shall come from the East and West." [3467] "Many" then are the "few;"
both "few" and "many." Are the "few" one sort, and the "many" another?
No. But the "few" are themselves the "many;" "few" in comparison of the
lost, "many in the society of the Angels. Hearken, dearly Beloved. The
Apocalypse hath this written; "After this I beheld of all languages,
and nations, and tribes, a great multitude, which no man can number,
coming with white robes and palms." [3468] This is the mass of the
saints. With how much clearer voice will the floor say, when it has
been fanned, separated from the crowd of ungodly, and evil, and false
Christians, when those who "press" and do not "touch" (for a certain
woman in the Gospel "touched," the crowd "pressed" Christ), shall have
been severed unto everlasting fire; when all they then, who are to be
damned shall have been separated off, with how great assurance will the
purified mass, standing at the Right Hand, fearing now for itself the
admixture of no evil men, nor the loss of any of the good, now about to
reign with Christ, say, "I know that the Lord is great"! [3469]
2. If then, my Brethren (I am speaking to the corn), if they
acknowledge what I say, predestined unto life eternal, let them speak
by their works, not by their voices. I am constrained to speak to you,
what I ought not. For I ought to find in you matter of praise, not to
seek subjects for admonition. Yet see I will say but a few words, I
will not dwell upon it. Acknowledge the duty of hospitality, thereby
some have attained unto God. Thou takest in some stranger, whose
companion in the way thou thyself also art; for strangers are we all.
He is a Christian who, even in his own house and in his own country,
acknowledges himself to be a stranger. For our country is above, there
we shall not be strangers. For every one here below, even in his own
house, is a stranger. If he be not a stranger, let him not pass on from
hence. If pass on he must, he is a stranger. Let him not deceive
himself, a stranger he is; whether he will or not, he is a stranger.
And he leaves that house to his children, one stranger to other
strangers. Why? If thou wert at an inn, wouldest thou not depart when
another comes? The same thou doest even in thine own house. Thy father
left a place to thee, thou wilt some day leave it to thy children.
Neither dost thou abide here, as one who is to abide always, nor to
those who are so to abide, wilt thou leave it. If we are all passing
away, let us do something which cannot pass away, that when we shall
have passed away, and have come thither whence we may not pass away, we
may find our good works there. Christ is the keeper, why dost thou fear
lest thou shouldest lose what thou spendest on the poor? "Let us turn
to the Lord," etc.
And after the Sermon.
I suggest to you, Beloved, what ye know already. To-morrow breaks the
anniversary day of the venerable [3470] lord Aurelius' ordination; he
asks and admonishes you, dear Brethren, by my humble ministry, that ye
would be so good [3471] as to meet together with all devotion at the
basilica of Faustus. Thanks be to God.
__________________________________________________________________
[3461] Luke xiii. 21.
[3462] Ps. cxxxv. 5.
[3463] Luke xiii. 23.
[3464] Luke xiii. 24.
[3465] Matt. vii. 13, 14.
[3466] Luke iii. 17.
[3467] Matt. viii. 11.
[3468] Rev. vii. 9.
[3469] Ps. cxxxv. 5.
[3470] Senis.
[3471] Dignemini.
__________________________________________________________________
Sermon LXII.
[XCII. Ben.]
On the words of the Gospel, Luke xiv. 16, "A certain man made a great
supper," etc.
Delivered in the basilica Restituta. [3472]
1. Holy lessons have been set forth before us, to which we should both
give ear, and upon which by the Lord's help I would deliver some
observations. In the Apostolic lesson thanks are rendered unto the Lord
for the faith of the Gentiles, of course, because it was His work. In
the Psalm we have said, "O God of hosts, turn us, and show us Thy Face,
and we shall be saved." [3473] In the Gospel we have been called to a
supper; yea, rather others have been called, we not called, but led;
not only led, but even forced. For so have we heard, that "a certain
Man made a great supper." [3474] Who is this Man, but "the Mediator
between God and men, the Man Christ Jesus"? [3475] He sent that those
who had been invited might come, for the hour was now come, that they
should come. Who are they who had been invited, but those who had been
called by the Prophets who were sent before? When? Of old, ever since
the Prophets were sent, they invited to Christ's supper. They were sent
then to the people of Israel. Often were they sent, often did they call
men, to come at the hour of supper. But they received those who invited
them, refused the supper. What means "they received those who invited
them, refused the supper"? They read the Prophets and killed Christ.
But when they killed Him, then though they knew it not, they prepared a
Supper for us. When the Supper was now prepared, when Christ had been
offered up, when the Supper of the Lord, which the faithful know, had
been set forth after the resurrection of Christ, and established by His
Hands and Mouth, were the Apostles sent to them, to whom the Prophets
had been sent before. "Come ye to the supper."
2. They who would not come made excuses. And how did they excuse
themselves? There were three excuses: "One said, I have bought a farm,
[3476] and I go to see it; have me excused. Another said, I have bought
five pairs of oxen, and I go to prove them; I pray thee have me
excused. A third said, I have married a wife, have me excused; I cannot
come." [3477] Do we suppose that these are not the excuses, which
hinder all men, who decline to come to this supper? Let us look into
them, discuss, find them out; but only that we may beware. In the
purchase of the farm, the spirit of domination is marked out; therefore
pride is rebuked. For men are delighted to have a farm, to hold, to
possess it, to have men in it under them, to have dominion. An evil
vice, the first vice. For the first man wished to have dominion, in
that he would not that any should have dominion over him. What is to
have dominion, but to take pleasure in one's own power? There is a
greater power, let us submit ourselves to it, that we may be able to be
safe. "I have bought a farm, have me excused." Having discovered pride,
he would not come.
3. "Another said, I have bought five pairs of oxen." Would it not have
been enough, "I have bought oxen"? Something beyond doubt there is,
which by its very obscurity challenges us to seek out, and understand;
and in that it is shut, He exhorteth us to knock. The five pairs of
oxen are the senses of this body. There are numbered five senses of
this body, as is known to all; and they who, it may be, do not consider
it, will doubtless perceive it on being reminded of it. There are then
found to be five senses of this body. In the eyes is the sight, the
hearing in the ears, the smell in the nose, the taste in the mouth, the
touch in all the members. We have perception of white and black, and
things coloured in whatever way, light and dark, by the sight. Harsh
and musical sounds, we have perception of by the hearing. Of sweet and
offensive smells, we have perception by the smell. Of things sweet and
bitter by the taste. Of things hard and soft, smooth and rough, warm
and cold, heavy and light, by the touch. They are five, and they are
pairs. Now that they are pairs, is seen most easily in the case of the
three first senses. There are two eyes, two ears, two nostrils; see
three pairs. In the mouth, that is in the sense of taste, a certain
doubling is found, because nothing affects the taste, unless it is
touched by the tongue and the palate. The pleasure of the flesh which
pertains to the touch, has this doubling in a less obvious way. For
there is both an outer and an inner touch. And so it too is double. Why
are they called pairs of oxen? Because by these senses of the body,
earthly things are sought for. For oxen turn up the earth. So there are
men far off from faith, given up to earthly things, occupied in the
things of the flesh; who will not believe anything but what they attain
to by the five senses of their body. In those five senses do they lay
down for themselves the rules of their whole will. "I will not
believe," says one, "anything but what I see. See, here is what I know,
and am sure of. Such a thing is white, or black, or round, or square,
or coloured so and so; this I know, am sensible of, have a hold of;
nature itself teaches it me. I am not forced to believe what you cannot
show me. Or it is a voice: I perceive that it is a voice; it sings
well, it sings ill, it is sweet, it is harsh. I know, I know this, it
has come to me. There is a good or a bad smell: I know, I perceive it.
This is sweet, this is bitter; this is salt, this insipid. I know not
what you would tell me more. By the touch I know what is hard, what is
soft; what is smooth, what is rough; what is warm, and what cold. What
more would you show me?"
4. By such an impediment was our Apostle Thomas held back, who as to
the Lord Christ, the resurrection that is of Christ, would not believe
even his own eyes only. "Unless," says he, "I put my fingers into the
places of the nails and wounds, and unless I put my hand into His side,
I will not believe." [3478] And the Lord who could have risen again
without any vestige of a wound, kept the scars, that they might be
touched by the doubting Apostle, and the wounds of his heart be healed.
And yet as designing to call to His supper others, against the excuse
of "the five pairs of oxen," He said, "Blessed they who do not see, and
believe." [3479] We, my Brethren, who have been called to this supper,
have not been kept back by "these five pairs." For we have not in this
age desired to see the Face of the Lord's Body, nor have we longed to
hear the Voice proceeding out of the mouth of that Body; we have not
sought in Him for any passing [3480] odour. A certain "woman anointed
Him with most costly ointment," that "house was filled with the odour;"
[3481] but we were not there; lo, we did not smell, yet we believe. He
gave to the disciples the Supper consecrated by His Own Hands; but we
did not sit down at that Feast, and yet we daily eat this same Supper
by faith. And do not think it strange that in that supper which He gave
with His Own Hand, one was present without faith: the faith that
appeared, afterwards was more than a compensation for that
faithlessness then. Paul was not there who believed, Judas was there
who betrayed. How many now too in this same Supper, though they saw not
then that table, nor beheld with their eyes, nor tasted with their
mouths, the bread which the Lord took in His Hands, yet because it is
the same as is now prepared, how many now also in this same Supper,
"eat and drink judgment to themselves"? [3482]
5. But whence arose an occasion, so to say, to the Lord, to speak of
this supper? One of them that sat at meat with Him (for He was at a
feast, whither He had been invited), had said, "Blessed are they who
eat bread in the kingdom of God." [3483] He sighed as though after
distant things, and the Bread Himself was sitting down before him. Who
is the Bread of the kingdom of God, but He who saith, "I am the Living
Bread which came down from heaven"? [3484] Do not get thy mouth ready,
but thine heart. On this occasion it was that the parable of this
supper was set forth. Lo, we believe in Christ, we receive Him with
faith. In receiving Him we know what to think of. We receive but
little, and we are nourished in heart. It is not then what is seen, but
what is believed, that feeds us. Therefore we too have not sought for
that outward sense; nor have we said, "Let them believe who have seen
with their eyes, and handled with their hands the Lord Himself after
His resurrection, if what is said be true; we do not touch Him, why
should we believe?" If we were to entertain such thoughts, we should be
kept back from the supper by those "five pairs of oxen." That ye may
know, Brethren, that not the gratification of these five senses, which
softens and ministers pleasure, but a kind of curiosity was denoted, He
did not say, "I have bought five pairs of oxen,' and I go to feed
them;" but, "I go to prove them." He who wishes to "prove" by "the
pairs of oxen," does not wish to be in doubt, just as St. Thomas by
these "pairs" did not wish to be in doubt. "Let me see, let me touch,
let me put in my fingers." "Behold,' saith the Lord, put in thy fingers
along My Side, and be not unbelieving.' [3485] For thy sake have I been
slain; at the place which thou wishest to touch, have I shed My Blood,
that I might redeem thee; and dost thou still doubt of Me, unless thou
touch Me? Behold, this too I grant; behold, this too I show thee;
touch, and believe; find out the place of My wound, heal the wound of
thy doubting."
6. "The third said, I have married a wife." This is the pleasure of the
flesh, which is a hindrance to many: and I would that it were so only
without, and not within! There are men who say, "There is no happiness
for a man, if he have not the pleasures of the flesh." These are they
whom the Apostle censures, saying, "Let us eat and drink, for to-morrow
we shall die.' [3486] Who hath risen to this life from the other? Who
hath ever told us what goes on there? We take away with us, what in the
time present makes our happiness." He that speaks thus, "has married a
wife," attaches himself to the flesh, places his delight in the
pleasures of the flesh, excuses himself from the supper; let him look
well to it that he die not by an inward famine. Attend to John, the
holy Apostle and Evangelist; "Love not the world, neither the things
that are in the world." [3487] O ye who come to the Supper of the Lord,
"Love not the world, neither the things that are in the world." He did
not say, "Have not;" but, "Love not." Thou hast had, possessed, loved.
The love of earthly things, is the bird-lime of the spirit's wings. Lo,
thou hast desired, thou hast stuck fast. "Who will give thee wings as
of a dove?" [3488] When wilt thou fly, whither thou mayest in deed,
seeing thou hast perversely wished to rest here, where thou hast to thy
hurt stuck fast? "Love not the world," is the divine trumpet. By the
voice of this trumpet unceasingly is it proclaimed to the compass of
the earth, and to the whole world, "Love not the world, neither the
things that are in the world. Whosoever loveth the world, the love of
the Father is not in him. For all that is in the world, is the lust of
the flesh, and the lust of the eyes, and the ambition of life." [3489]
He begins at the last with which the Gospel ends. He begins at that, at
which the Gospel made an end. "The lust of the flesh, I have married a
wife. The lust of the eyes, I have bought five pairs of oxen. The
ambition of life, I have bought a farm."
7. Now these senses are denoted by the mention of the eyes only, the
whole by a part, because the pre-eminence in the five senses belongs to
the eyes. Wherefore though sight belongs peculiarly to the eyes, we are
accustomed to use the word "seeing" through all the five senses. How?
In the first place, in relation to the eyes themselves we say; "See how
white it is, look and see how white it is:" this has relation to the
eyes. Hear and see how musical it is! Could we say conversely, "Hear
and see how white it is"? This expression, "see," runs through all the
senses; whereas the distinguishing expression [3490] of the other
senses does not in its turn run through it. "Mark and see how musical;
smell and see how agreeable it is; taste and see how sweet it is; touch
and see how soft it is." And yet surely since they are senses, we
should rather say thus; "Hear and be sensible how musical it is; smell
and be sensible how agreeable it is; taste and be sensible how sweet it
is; touch and be sensible how hot it is; handle and be sensible how
smooth it is; handle and be sensible how soft it is." But we say none
of these. For thus the Lord Himself after His resurrection when He
appeared to His disciples, and when though they saw Him they still
wavered in faith supposing that they saw a spirit, said, "Why do ye
doubt, and why do thoughts arise in your hearts? See My Hands and My
Feet." It is not enough to say, "See;" He saith, "Touch, and handle,
and see." [3491] "Look and see, handle and see; with the eyes alone
see, and see by all the senses." Because He was looking for the inner
sense of faith, He offered Himself to the outward senses of the body.
We have made no attainment [3492] in the Lord by these outward senses,
we have heard with our ears, have believed with our heart; and this
hearing not from His mouth, but from the mouth of His preachers, from
their mouths who were already at the supper, and who by the pouring
forth of what they there drunk in invited us.
8. Let us away then with vain and evil excuses, and come we to the
supper by which we may be made fat within. Let not the puffing up of
pride keep us back, let it not lift us up, nor unlawful curiosity scare
us, and turn us away from God; let not the pleasure of the flesh hinder
us from the pleasure of the heart. Let us come, and be filled. And who
came but the beggars, the "maimed," the "halt," the "blind"? But there
came not thither the rich, and the whole, who walked, as they thought,
well, and saw acutely; who had great confidence in themselves, and were
therefore in the more desperate case, in proportion as they were more
proud. Let the beggars come, for He inviteth them, "who, though He was
rich, for our sakes became poor, that we beggars through His poverty
might be enriched." [3493] Let the maimed come, "for they that are
whole need not a physician, but they that are in evil case." [3494] Let
the halt come who may say to Him, "Set in order my steps in Thy paths."
[3495] Let the blind come who may say, "Enlighten mine eyes, that I may
never sleep in death." [3496] Such as these came at the hour, when
those who had been first invited, had been rejected for their own
excuses: they came at the hour, they entered in from the streets and
lanes of the city. And the servant "who had been sent," brought answer,
"Lord, it is done as Thou hast commanded, and yet there is room." "Go
out," saith He, "into the highways and hedges, and compel those whom
thou shalt find to come in." [3497] Whom thou shalt find wait not till
they choose to come, compel them to come in. I have prepared a great
supper, a great house, I cannot suffer any place to be vacant in it.
The Gentiles came from the streets and lanes: let the heretics come
from the hedges, here they shall find peace. For those who make hedges,
their object is to make divisions. Let them be drawn away from the
hedges, let them be plucked up from among the thorns. They have stuck
fast in the hedges, they are unwilling to be compelled. [3498] Let us
come in, they say, of our own good will. This is not the Lord's order,
"Compel them," saith he, "to come in." Let compulsion be found outside,
the will arise within.
__________________________________________________________________
[3472] See Serm. xl. (xc. Ben.).
[3473] Ps. lxxx. 7.
[3474] Luke xiv. 16.
[3475] 1 Tim. ii. 5.
[3476] Villam, Vulgate.
[3477] Luke xiv. 18-20.
[3478] John xx. 25.
[3479] John xx. 29.
[3480] Temporalem.
[3481] John xii. 3.
[3482] 1 Cor. xi. 29.
[3483] Luke xiv. 15.
[3484] John vi. 51.
[3485] John xx. 27.
[3486] 1 Cor. xv. 32.
[3487] 1 John ii. 15.
[3488] Ps. liv. 7, Sept. (lv. 6, English version).
[3489] 1 John ii. 15, 16, Vulgate.
[3490] Proprietas.
[3491] Luke xxiv. 38, 39.
[3492] Carpsimus.
[3493] 2 Cor. viii. 9.
[3494] Matt. ix. 12, Vulgate.
[3495] Ps. xvii. 5.
[3496] Ps. xiii. 3.
[3497] Luke xiv. 22, 23.
[3498] This alludes to the laws made against the Donatists by the
Christian Emperors. See St. Augustin's Epis. 195, and especially § 24.
__________________________________________________________________
Sermon LXIII.
[CXIII. Ben.]
On the words of the Gospel, Luke xvi. 9, "Make to yourselves friends by
means of the mammon of unrighteousness," etc.
1. Our duty is to give to others the admonitions we have received
ourselves. The recent lesson of the Gospel has admonished us to make
friends of the mammon of iniquity, that they too may "receive" those
who do so "into everlasting habitations." But who are they that shall
have everlasting habitations, but the Saints of God? And who are they
who are to be received by them into everlasting habitations, but they
who serve their need, and minister cheerfully to their necessities?
Accordingly let us remember, that in the last judgment the Lord will
say to those who shall stand on His right hand, "I was an hungred, and
ye gave Me meat;" and the rest which ye know. And upon their enquiring
when they had afforded these good offices to Him, He answered, "When ye
did it to one of the least of Mine, ye did it unto Me." [3499] These
least are they who receive into everlasting habitations. This He said
to them on the right hand, because they did so: and the contrary He
said to them on the left, because they would not. But what have they on
the right hand who did so, received, or rather, what are they to
receive? "Come," says He, "ye blessed of My Father, possess the kingdom
prepared for you from the foundation of the world. For I was an
hungred, and ye gave Me meat. When ye did it to one of the least of
Mine, ye did it unto Me." [3500] Who then are these least ones of
Christ? They are those who have left all they had, and followed Him,
and have distributed whatever they had to the poor; that unencumbered
and without any worldly fetter they might serve God, and might lift
their shoulders free from the burdens of the world, and winged as it
were aloft. These are the least. And why the least? Because lowly,
because not puffed up, not proud. Yet weigh them in the scales, these
least ones, and thou wilt find them a heavy weight.
2. But what means it, that He says they are "friends of the mammon of
iniquity"? What is "the mammon of iniquity"? First, what is "mammon"?
For it is not a Latin word. It is a Hebrew word, and cognate to the
Punic language. For these languages are allied to one another by a kind
of nearness of signification. What the Punics call mammon, is called in
Latin, "lucre." [3501] What the Hebrews call mammon, is called in
Latin, "riches." That we may express the whole then in Latin, our Lord
Jesus Christ says this, "Make to yourselves friends of the riches of
iniquity." Some, by a bad understanding of this, plunder the goods of
others, and bestow some of that upon the poor, and so think that they
do what is enjoined them. For they say, "To plunder the goods of
others, is the mammon of iniquity; to spend some of it, especially on
the poor saints, this is to make friends with the mammon of iniquity.
This understanding of it must be corrected, yea, must be utterly
effaced from the tablets of your heart. I would not that ye should so
understand it. Give alms of your righteous labours: give out of that
which ye possess rightfully. For ye cannot corrupt Christ your Judge,
that He should not hear you together with the poor, from whom ye take
away. For if thou wert to despoil any one who was weak, thyself being
stronger and of greater power, and he were to come with thee to the
judge, any man you please on this earth, who had any power of judging,
and he were to wish to plead his cause with thee; if thou wert to give
anything of the spoil and plunder of that poor man to the judge, that
he might pronounce judgment in thy favour; would that judge please even
thee? True, he has pronounced judgment in thy favour, and yet so great
is the force of justice, that he would displease even thee. Do not then
represent God to thyself as such an one as this. Do not set up such an
idol in the temple of thine heart. Thy God is not such as thou oughtest
not to be thyself. If thou wouldest not judge so, but wouldest judge
justly; even so thy God is better than thou: He is not inferior to
thee: He is more just, He is the fountain of justice. Whatsoever good
thou hast done, thou hast gotten from Him; and whatsoever good thou
hast given vent to, [3502] thou hast drunk in from Him. Dost thou
praise the vessel, because it hath something from Him, and blame the
fountain? Do not give alms out of usury and increase. I am speaking to
the faithful, am speaking to those to whom we distribute the body of
Christ. Be in fear and amend yourselves: that I may not have hereafter
to say, Thou doest so, and thou too doest so. Yet I trow, that if I
should do so, ye ought not to be angry with me, but with yourselves,
that ye may amend yourselves. For this is the meaning of the expression
in the Psalm, "Be ye angry, and sin not." [3503] I would have you be
angry, but only that ye may not sin. Now in order that ye may not sin,
with whom ought ye to be angry but with yourselves? For what is a
penitent man, but a man who is angry with himself? That he may obtain
pardon, he exacts punishment from himself; and so with good right says
to God, "Turn Thine eyes from my sins, for I acknowledge my sin."
[3504] If thou acknowledgest it, then He will pardon it. Ye then who
have done so wrongly, do so no more: it is not lawful.
3. But if ye have done so already, and have such money in your
possession, and have filled your coffers thereby, and were heaping up
treasure by these means: what ye have comes of evil, now then add not
evil to it, and make to yourselves friends of the mammon of iniquity.
Had Zacchaeus what he had from good sources? [3505] Read and see. He
was the chief of the publicans, that is, he was one to whom the public
taxes were paid in: by this he had his wealth. He had oppressed many,
had taken from many, and so had heaped much together. Christ entered
into his house, and salvation came upon his house; for so said the Lord
Himself, "This day is salvation come to this house." [3506] Now mark
the method of this salvation. First he was longing to see the Lord,
because he was little in stature: but when the crowd hindered him, he
got up into a sycamore tree, and saw Him as He passed by. But Jesus saw
him, and said, "Zacchaeus, come down, I must abide at thy house." Thou
art hanging there, but I will not keep thee in suspense. I will not,
that is, put thee off. Thou didst wish to see Me as I passed by, to-day
shalt thou find Me dwelling at thy house. So the Lord went in unto him,
and he, filled with joy, said, "The half of my goods I give to the
poor." Lo, how swiftly he runs, who runs to make friends of the mammon
of iniquity. And lest he should be held guilty on any other account, he
said, "If I have taken anything from any man, I" will "restore
fourfold." He inflicted sentence of condemnation on himself, that he
might not incur damnation. So then, ye who have anything from evil
sources, do good therewith. Ye who have not, wish not to acquire by
evil means. Be thou good thyself, who doest good with what is evilly
acquired: and when with this evil thou beginnest to do any good, do not
remain evil thyself. Thy money is being converted to good, and dost
thou thyself continue evil?
4. There is indeed another way of understanding it; and I will not
withhold it too. The mammon of iniquity is all the riches of this
world, from whatever source they come. For howsoever they be heaped
together, they are the mammon of iniquity, that is, the riches of
iniquity. What is, "they are the riches of iniquity"? It is money which
iniquity calls by the name of riches. For if we seek for the true
riches, they are different from these. In these Job abounded, naked as
he was, when he had a heart full to Godward, and poured out praises
like most costly gems to his God, when he had lost all he had. [3507]
And from what treasure did he this, if he had nothing? These then are
the true riches. But the other sort are called riches by iniquity. Thou
dost possess these riches. I blame it not: an inheritance has come to
thee, thy father was rich, and he left it to thee. Or thou hast
honestly acquired them: thou hast a house full of the fruit of just
labour; I blame it not. Yet even thus do not call them riches. For if
thou dost call them riches, thou wilt love them: and if thou love them,
thou wilt perish with them. Lose, that thou be not lost: give, that
thou mayest gain: sow, that thou mayest reap. Call not these riches,
for "the true" they are not. They are full of poverty, and liable ever
to accidents. What sort of riches are those, for whose sake thou art
afraid of the robber, for whose sake thou art afraid of thine own
servant, lest he should kill thee, and take them away, and fly? If they
were true riches, they would give thee security.
5. So then those are the true riches, which when we have them, we
cannot lose. And lest haply thou shouldest fear a thief because of
them, they will be there where none can take them away. Hear thy Lord,
"Lay up for yourselves treasures in heaven, where no thief
approacheth." [3508] Then will they be riches, when thou hast removed
them hence. As long as they are in the earth, they are not riches. But
the world calls them riches, iniquity calls them so. God calls them
therefore the mammon of iniquity, because iniquity calls them riches.
Hear the Psalm, "O Lord, deliver me out of the hand of strange
children, whose mouth hath spoken vanity, and their right hand is a
right hand of iniquity. Whose sons are as new plants, firmly rooted
from their youth. Their daughters decked out, adorned round about after
the similitude of a temple. Their storehouses full, flowing out from
this into that. Their oxen fat, their sheep fruitful, multiplying in
their goings forth. There is no breach of wall, nor going forth, no
crying out in their streets." [3509] Lo, what sort of happiness the
Psalmist has described: but hear what is the case with them whom he has
set forth as children of iniquity. "Whose mouth hath spoken vanity, and
their right hand is a right hand of iniquity." Thus has he set them
forth, and said that their happiness is only upon the earth. And what
did he add? "They are happy the people that hath these things." But who
called them so? "Strange children," aliens from the race, and belonging
not to the seed of Abraham: they "called the people happy that hath
these things." Who called them so? "They whose mouth hath spoken
vanity." It is a vain thing then to call them happy who have these
things. And yet they are called so by them, "whose mouth hath spoken
vanity." By them the "mammon of iniquity" of the Gospel is called
riches.
6. But what sayest thou? Seeing that these "strange children" that they
"whose mouth hath spoken vanity," have "called the people happy that
hath these things," what sayest thou? These are false riches, show me
the true. Thou findest fault with these, show me what thou praisest.
Thou wishest me to despise these, show me what to prefer. Let the
Psalmist speak himself. For he who said, "they called the people happy
that hath these things," gives us such an answer, as if we had said to
him, that is, to the Psalmist [3510] himself, "Lo, this thou hast taken
away from us, and nothing hast thou given us: lo, these, lo, these we
despise; whereby shall we live, whereby shall we be happy? For they who
have spoken, they will undertake to answer [3511] for themselves. For
they have called' men who have' riches happy.' But what sayest thou?"
As if he had been thus questioned, he makes answer and says, They call
the rich happy: but I say, "Happy are the people whose is the Lord
their God." Thus then thou hast heard of the true riches, make friends
of the mammon of iniquity, and thou shalt be "a happy people, whose is
the Lord their God." At times we go along the way, and see very
pleasant and productive estates, and we say, "Whose estate is that?" We
are told, "such a man's;" and we say, "Happy man!" We "speak vanity."
Happy he whose is that house, happy he whose that estate, happy he
whose that flock, happy he whose that servant, happy he whose is that
household. Take away vanity if Thou wouldest hear the truth. "Happy he
whose is the Lord" his "God." For not he who has that estate is happy:
but he whose is that "God." But in order to declare most plainly the
happiness of possessions, thou sayest that thy estate has made thee
happy. And why? Because thou livest by it. For when thou dost highly
praise thine estate, thou sayest thus, "It finds me food, I live by
it." Consider whereby thou dost really live. He by whom thou livest, is
He to whom thou sayest, "With Thee is the fountain of life." [3512]
"Happy is the people whose God is the Lord." O Lord my God, O Lord our
God, make us happy by Thee, that we may come unto Thee. We wish not to
be happy from gold, or silver, or land, from these earthly, and most
vain, and transitory goods of this perishable life. Let not "our mouth
speak vanity." Make us happy by Thee, seeing that we shall never lose
Thee. When we shall once have gotten Thee, we shall neither lose Thee,
nor be lost ourselves. Make us happy by Thee, because "Happy is the
people whose is the Lord their God." Nor will God be angry if we shall
say of Him, He is our estate. For we read that "the Lord is the portion
of my inheritance." [3513] Grand thing, Brethren, we are both His
inheritance, and He is ours, seeing that we both cultivate His service
[3514] and He cultivateth us. [3515] It is no derogation [3516] to His
honour that He cultivateth us. Because if we cultivate Him as our God,
He cultivateth us as His field. And, (that ye may know that He doth
cultivate us) hear Him whom He hath sent to us: "I," saith He, "am the
vine, ye are the branches, My Father is the Husbandman." [3517]
Therefore He doth cultivate us. But if we yield fruit, He prepares for
us His garner. But if under the attention of so great a hand we will be
barren, and for good fruit [3518] bring forth thorns, I am loth to say
what follows. [3519] Let us make an end with a theme of joy. "Let us
turn then to the Lord," etc.
__________________________________________________________________
[3499] Matt. xxv. 35, etc.
[3500] Matt. xxv. 40.
[3501] Lucrum.
[3502] Eructuasti.
[3503] Ps. iv. 4, Sept.
[3504] Ps. li. 9.
[3505] Luke xix. 2, etc.
[3506] Luke xix. 9.
[3507] Job i. 21.
[3508] Matt. vi. 20; Luke xii. 33.
[3509] Ps. cxliv. 11, etc., Sept.
[3510] Psalmo.
[3511] Recipient.
[3512] Ps. xxxvi. 9.
[3513] Ps. xvi. 5.
[3514] Colimus.
[3515] Colit. Quia et colimus eum, et colit nos. Vide Serm. xlvii.,
xxix., xxvii., ii.; Conf. B. xiii. 1.
[3516] Injuria.
[3517] John xv. 1.
[3518] Frumento.
[3519] See John xv. 2 and 6.
__________________________________________________________________
Sermon LXIV.
[CXIV. Ben.]
On the words of the Gospel, Luke xvii. 3, "If thy brother sin, rebuke
him," etc., touching the remission of sins.
Delivered at the Table of St. Cyprian, in the presence of Count
Boniface.
1. The Holy Gospel which we heard just now as it was being read, has
admonished touching the remission of sins. And on this subject must ye
be admonished now by my discourse. For we are ministers of the word,
not our own word, but the word of our God and Lord, whom no one serves
without glory, whom no one despises without punishment. He then the
Lord our God, who abiding with the Father made us, and having been made
for us, re-made us, He the Lord our God Jesus Christ Himself says to us
what we have heard just now in the Gospel. "If," He saith, "thy brother
shall sin against thee, rebuke him, and if he shall repent, forgive
him; and if he shall sin against time seven times in a day, and shall
come and say, I repent, forgive him." [3520] He would not have "seven
times in a day" otherwise understood than "as often as may be," lest
haply he sin eight times, and thou be unwilling to forgive. What then
is "seven times"? Always, as often as he shall sin and repent. For
this, "Seven times in a day will I praise thee," [3521] is the same as
in another Psalm, "His praise shall always be in my mouth." [3522] And
there is the strongest reason why seven times should be put for that
which is always: for the whole course of time revolves in a circle of
seven coming and returning days.
2. Whosoever then thou art that hast thy thoughts on Christ, and
desirest to receive what He hath promised, be not slow to do that which
He hath enjoined. Now what hath He promised? "Eternal life." And what
hath He enjoined? That pardon be given to thy brother. As if He had
said to thee, "Do thou, O man, give pardon to a man, that I, who am
God, may come unto thee." But that I may pass over, or rather pass by
for a while, those more exalted divine promises in which our Creator
engages to make us equal with His Angels, that we may with Him, and in
Him, and by Him, live without end; not to speak of this just now, dost
thou not wish to receive of thy God this very thing, which thou art
commanded to give thy brother? This very thing, I say, which thou art
commanded to give thy brother, dost thou not wish to receive from thy
Lord? Tell me if thou wishest it not; and so give it not. What is this,
but that thou shouldest forgive him that asks thee, if thou require to
be forgiven? But if thou have nothing to be forgiven thee, I dare to
say, be unwilling to forgive. Though I ought not even to say this.
Though thou have nothing to be forgiven thee, forgive.
3. Thou art just on the point of saying to me, "But I am not God, I am
a man, a sinner." God be thanked that thou dost confess thou hast sins.
Forgive then, that they may be forgiven thee. Yet the Lord Himself our
God exhorteth us to imitate Him. In the first place God Himself,
Christ, exhorteth us, of whom the Apostle Peter said, "Christ hath
suffered for us, leaving you an example that ye should follow His
steps, who did no sin, neither was guile, found in His mouth." [3523]
He then verily had no sin, yet did He die for our sins, and shed His
Blood for the remission of sins. He took upon Him for our sakes what
was not His due, that He might deliver us from what was due to us.
Death was not due to Him, nor life to us. Why? Because we were sinners.
Death was not due to Him, nor life to us; He received what was not due
to Him, He gave what was not due to us. But since we are speaking of
the remission of sins, lest ye should think it too high a thing to
imitate Christ, hear the Apostle saying, "Forgiving one another, even
as God in Christ hath forgiven you." [3524] "Be ye therefore imitators
of God." They are the Apostle's words, not mine. Is it indeed a proud
thing to imitate God? Hear the Apostle, "Be ye imitators of God as
dearly beloved children." [3525] Thou art called a child: if thou
refuse to imitate Him, why seekest thou His inheritance?
4. This would I say even if thou hadst no sin which thou mightest
desire to be forgiven thee. But as it is, whosoever thou art, thou art
a man; though thou be righteous, thou art a man; be thou layman, or
monk, or clerk, or Bishop, or Apostle, thou art a man. Hear the
Apostle's voice, "If we shall say that we have no sin, we deceive
ourselves." [3526] He, that famous John and an Evangelist, he whom the
Lord Christ loved beyond all the rest, who lay on His breast, he says,
"If we shall say." He did not say, "If ye shall say that ye have no
sin," but "if we shall say that we have no sin, we deceive ourselves,
and the truth is not in us." He joined himself in the guilt, that he
might be joined in the pardon also. "If we shall say." Consider who it
is that says, "If we shall say that we have no sin, we deceive
ourselves, and the truth is not in us. But if we shall confess our
sins, He is faithful and just to forgive us our sins, and to cleanse us
from all iniquity." [3527] How does He cleanse? By forgiving, not as
though He found nothing to punish, but as finding something to forgive.
So then, Brethren, if we have sins, let us forgive them that ask us.
Let us not retain enmities in our heart against another. For the
retaining of enmities more than anything corrupts this heart of ours.
5. I would then that thou shouldest forgive, seeing that I find thee
asking forgiveness. Thou art asked, forgive: thou art asked, and thou
wilt ask thyself; thou art asked, forgive; thou wilt ask to be
forgiven; for, lo, the time of prayer will come: I have thee fast in
the words thou wilt have to speak. Thou wilt say, "Our Father, which
art in heaven." For thou wilt not be in the number of children, if thou
shalt not say, "Our Father." So then thou wilt say, "Our Father, which
art in heaven." Follow on; "Hallowed be Thy Name." Say on, "Thy kingdom
come." Follow still on, "Thy will be done, as in heaven, so in earth."
See what thou addest next, "Give us this day our daily bread." [3528]
Where are thy riches? So thou art a beggar. Nevertheless in the mean
while (it is the point I am speaking of), say what is next after, "Give
us this day our daily bread." Say what follows this: "Forgive us our
debts." Now thou hast come to my words, "Forgive us our debts." By what
right? by what covenant? on what condition? on what express
stipulation? "As we also forgive our debtors." It is but a small thing
that thou dost not forgive; yea thou dost more, thou liest unto God.
The condition is laid down, the law fixed. "Forgive as I forgive."
Therefore He does not forgive, unless thou forgivest. "Forgive as I
forgive." Thou wishest to be forgiven when thou askest, forgive him
that asks of thee. He that is skilled in heaven's laws [3529] has
dictated these prayers: He does not deceive thee; ask according to the
tenor of His heavenly voice: say, "Forgive us, as we also forgive," and
do what thou sayest. He that lies in his prayers, loses the benefit he
seeks: he that lies in his prayers, both loses his cause, and finds his
punishment. And if any one lies to the emperor, he is convicted of his
lie at his coming: but when thou liest in prayer, thou by thy very
prayer art convicted. For God does not seek for witness as regards thee
to convict thee. He who dictated the prayers to thee, is thine
Advocate: if thou liest, He is a witness against thee: if thou dost not
amend thyself, He will be thy Judge. So then both say it, and do. For
if thou say it not, thou wilt not obtain making thy requests contrary
to the law; but if thou say it and do it not, thou wilt be further
guilty of lying. There is no means of evading that verse, save by
fulfilling what we say. Can we blot this verse out of our prayer? Would
ye that clause, "Forgive us our debts," should be there, and that we
should blot out what follows, "As we also forgive our debtors"? Thou
shalt not blot it out, lest thou be first blotted out thyself. So then
in this prayer thou sayest, "Give," and thou sayest, "Forgive:" that
thou mayest receive what thou hast not, and may be forgiven what thou
hast done amiss. So then thou wishest to receive, give; thou wishest to
be forgiven, forgive. It is a brief summary. Hear Christ Himself in
another place, "Forgive, and ye shall be forgiven." What will ye
forgive? What others have sinned against you. What shall ye be
forgiven? What ye have sinned yourselves. "Forgive." "Give, and there
shall be given you what ye desire," [3530] eternal life. Support the
temporal life of the poor man, sustain the poor man's present life, and
for this so small and earthly seed ye shall receive for harvest life
eternal. Amen.
__________________________________________________________________
[3520] Luke xvii. 4.
[3521] Ps. cxix. 164.
[3522] Ps. xxxiv. 1.
[3523] 1 Pet. ii. 21, 22.
[3524] Col. iii. 13; Eph. iv. 32.
[3525] Eph. v. 1.
[3526] 1 John i. 8.
[3527] 1 John i. 9.
[3528] Matt. vi. 9, etc.
[3529] Jurisperitus.
[3530] Luke vi. 37, 38.
__________________________________________________________________
Sermon LXV.
[CXV. Ben.]
On the words of the Gospel, Luke xviii. 1,"They ought always to pray,
and not to faint," etc. And on the two who went up into the temple to
pray: and of the little children who were presented unto Christ.
1. The lesson of the Holy Gospel builds us up unto the duty of praying
and believing, and of not putting our trust in ourselves, but in the
Lord. What greater encouragement to prayer than the parable which is
proposed to us of the unjust judge? For an unjust judge, who feared not
God, nor regarded man, yet gave ear to a widow who besought him,
overcome by her importunity, not inclined thereto by kindness. [3531]
If he then heard her prayer, who hated to be asked, how must He hear
who exhorts us to ask? When therefore by this comparison from a
contrary case the Lord had taught that "men ought always to pray and
not to faint," [3532] He added and said, "Nevertheless, when the Son of
Man shall come, thinkest thou that He shall find faith on the earth?"
[3533] If faith fail, prayer perishes. For who prays for that which he
does not believe? Whence also the blessed Apostle, when he exhorted to
prayer, said, "Whosoever shall call upon the Name of the Lord, shall be
saved." [3534] And in order to show that faith is the fountain of
prayer, he went on and said, "How then shall they call on Him in whom
they have not believed?" [3535] So then that we may pray, let us
believe; and that this same faith whereby we pray fail not, let us
pray. Faith pours out prayer, and the pouring out of prayer obtains the
strengthening of faith. Faith, I say, pours out prayer, the pouring out
of prayer obtains strengthening even for faith itself. For that faith
might not fail in temptations, therefore did the Lord say," Watch and
pray, lest ye enter into temptation." [3536] "Watch," He saith, "and
pray, lest ye enter into temptation." What is to "enter into
temptation," but to depart from faith? For so far temptation advances
as faith gives way: and so far temptation gives way, as faith advances.
For that you may know, Beloved, more plainly, that the Lord said,
"Watch and pray, lest ye enter into temptation," as touching faith lest
it should fail and perish; He said in the same place of the Gospel,
"This night hath Satan desired to sift [3537] you as wheat, and I have
prayed for thee, Peter, that thy faith fail not." [3538] He that
defendeth prayeth, and shall not he pray who is in peril? For in the
words of the Lord, "when the Son of Man shall come, thinkest thou that
He shall find faith on the earth?" He spoke of that faith, which is
perfect. For it is scarce found on the earth. Lo! this Church of God is
full: and who would come hither, if there were no faith? But who would
not remove mountains, if there were full faith? Look at the very
Apostles: they would not have left all they had, have trodden under
foot this world's hope, and followed the Lord, if they had not had
great faith; and yet if they had full faith, they would not have said
to the Lord, "Increase our faith." [3539] See again, that man
confessing both of himself (behold faith, yet not full faith), who when
he had presented to the Lord his son to be cured of an evil spirit, and
was asked whether he believed, answered and said, "Lord, I believe,
help Thou mine unbelief." [3540] "Lord," says he, "I believe," I
believe; therefore there was faith. But "help Thou mine unbelief,"
therefore there was not full faith.
2. But inasmuch as faith belongs not to the proud, but to the humble,
"He spake this parable unto certain who seemed to themselves to be
righteous, and despised others. Two men went up into the temple to
pray, the one a Pharisee, and the other a publican. The Pharisee said,
God, I thank Thee that I am not as the rest of men." [3541] He might at
least have said, "as many men." What does, "as the rest of men," mean,
but all except himself? "I," he says, "am just, the rest are sinners."
"I am not as the rest of men, unjust, extortioners, adulterers." And,
lo, from thy neighbour, the publican, thou takest occasion of greater
pride. "As," he says, "this publican." "I," he says, "am alone, he is
of the rest." "I am not," says he, "such as he is, through my righteous
deeds, whereby I have no unrighteousness." "I fast twice in the week, I
give tithes of all that I possess." [3542] In all his words seek out
for any one thing that he asked of God, and thou wilt find nothing. He
went up to pray: he had no mind to pray to God, but to laud himself.
Nay, it is but a small part of it, that he prayed not to God, but
lauded himself. More than this he even mocked him that did pray. "But
the Publican stood afar off;" [3543] and yet he was in deed near to
God. The consciousness of his heart kept him off, piety brought him
close. "But the Publican stood afar off:" yet the Lord regarded him
near. "For the Lord is high, yet hath He respect unto the lowly."
[3544] But "those that are high" as was this Pharisee, "He knoweth afar
off." "The high" indeed "God knoweth afar off," but He doth not pardon
them. Hear still more the humility of the Publican. It is but a small
matter that he stood afar off; "he did not even lift up his eyes unto
heaven." He looked not, that he might be looked upon. He did not dare
to look upwards, his conscience pressed him down: but hope lifted him
up. Hear again, "he smote his breast." He punished himself: wherefore
the Lord spared him for his confession. "He smote his breast, saying,
Lord, be merciful to me a sinner." See who he is that prays. Why dost
thou marvel that God should pardon, when he acknowledges his own sin?
Thus thou hast heard the case [3545] of the Pharisee and Publican; now
hear the sentence; thou hast heard the proud accuser, thou hast heard
the humble criminal; hear now the Judge. "Verily I say unto you." The
Truth saith, God saith, the Judge saith it. "Verily I say unto you,
That Publican went down from the temple justified rather than that
Pharisee." [3546] Tell us, Lord, the cause. Lo! I see that the publican
goes down from the temple justified rather than the Pharisee. I ask
why? Dost thou ask why? Hear why. "Because every one that exalteth
himself shall be abased, and he that humbleth himself shall be
exalted." [3547] Thou hast heard the sentence, beware of its evil
cause. In other words, thou hast heard the sentence, beware of pride.
3. Let now those ungodly babblers, whosoever they be, who presume on
their own strength, let them hear and see these things: let them hear
who say, God made me a man, I make myself just. O thou who art worse
and more detestable than the Pharisee! The Pharisee in the Gospel did
indeed call himself just, but yet he gave thanks to God for it. He
called himself just, but yet he gave God thanks. "I thank Thee, O God,
that I am not as the rest of men." "I thank Thee, O God." He gives God
thanks, that he is not as the rest of men: and yet he is blamed as
being proud and puffed up; not in that he gave God thanks, but in that
he desired as it were no more to be added unto him. "I thank thee that
I am not as the rest of men, unjust." So then thou art just; so then
thou askest for nothing; so then thou art full already; so then the
life of man is not a trial upon earth; [3548] so then thou art full
already; so then thou aboundest already, so then thou hast no ground
for saying, "Forgive us our debts!" What must his case be then who
impiously impugns grace, if he is blamed who give thanks proudly?
4. And, lo, after the case had been stated, and the sentence
pronounced, little children also came forth, yea, rather, are carried
and presented to be touched. To be touched by whom, but the Physician?
Surely, it will be said, they must be whole. To whom are the infants
presented to be touched? To whom? To the Saviour. If to the Saviour,
they are brought to be saved. To whom, but to Him "who came to seek and
to save what was lost." [3549] How were they lost? As far as concerns
them personally, I see that they are without fault, I am seeking for
their guiltiness. Whence is it? I listen to the Apostle, "By one man
sin entered into the world. By one man," he says, "sin entered into the
world, and death by sin, and so death passed upon all men by him in
whom all sinned." [3550] Let then the little children come, let them
come: let the Lord be heard. "Suffer little children to come unto Me."
[3551] Let the little ones come, let the sick come to the Physician,
the lost to their Redeemer: let them come, let no man hinder them. In
the branch they have not yet committed any evil, but they are ruined in
their root. "Let the Lord bless the small with the great." [3552] Let
the Physician touch both small and great. The cause of the little ones
we commend to their elders. Speak ye for them who are mute, pray for
them who weep. If ye are not their elders to no purpose, be ye their
guardians: defend them who are not able yet to manage their own cause.
Common is the loss, let the finding be common: we were lost all
together, together be we found in Christ. Uneven is the desert, but
common is the grace. They have no evil but what they have drawn from
the source: they have no evil but what they have derived from the first
original. Let not them keep them off from salvation, who to what they
have so derived have added much more evil. The elder in age is the
elder in iniquity too. But the grace of God effaces what thou hast
derived, effaces too what thou hast added. For, "where sin abounded,
grace hath superabounded." [3553]
__________________________________________________________________
[3531] Pietate.
[3532] Luke xviii. 1.
[3533] Luke xviii. 8, Vulgate.
[3534] Rom. x. 13.
[3535] Rom. x. 14.
[3536] Luke xxii. 46.
[3537] Vexare.
[3538] Luke xxii. 31, 32.
[3539] Luke xvii. 5.
[3540] Mark ix. 24.
[3541] Luke xviii. 9-11.
[3542] Luke xviii. 12.
[3543] Luke xviii. 13.
[3544] Ps. cxxxviii. 6.
[3545] Controversiam.
[3546] Luke xviii. 14.
[3547] Luke xviii. 14.
[3548] Job vii. 1, Sept.
[3549] Luke xix. 10.
[3550] Rom. v. 12.
[3551] Luke xviii. 16.
[3552] Ps. cxv. 13.
[3553] Rom. v. 20.
__________________________________________________________________
Sermon LXVI.
[CXVI. Ben.]
On the words of the Gospel, Luke xxiv. 36, "He himself stood in the
midst of them, and saith unto them, peace be unto you," etc.
1. The Lord appeared to His disciples after His resurrection, as ye
have heard, and saluted them, saying, "Peace be unto you." [3554] This
is peace indeed, and the salutation of salvation: for the very word
salutation has received its name from salvation. [3555] And what can be
better than that Salvation Itself should salute man? For Christ is our
Salvation. He is our Salvation, who was wounded for us, and fixed by
nails to the tree, and being taken down from the tree, was laid in the
sepulchre. And from the sepulchre He arose, with His wounds healed, His
scars kept. For this He judged expedient for His disciples, that His
scars should be kept, where by the wounds of their hearts might be
healed. What wounds? The wounds of unbelief. For He appeared to their
eyes, exhibiting real flesh, and they thought they saw a spirit. It is
no light wound, this wound of the heart. Yea, they have made a
malignant heresy who have abided in this wound. But do we suppose that
the disciples had not been wounded, because they were so quickly
healed? Only, Beloved, suppose, if they had continued in this wound, to
think that the Body which had been buried, could not rise again, but
that a spirit in the image of a body, deceived the eyes of men: if they
had continued in this belief, yea, rather in this unbelief, not their
wounds, but their death would have had to be bewailed.
2. But what said the Lord Jesus? "Why are ye troubled, and why do
thoughts ascend into your hearts?" [3556] If thoughts ascend into your
heart, the thoughts come from the earth. But it is good for a man, not
that a thought should ascend into his heart, but that his heart should
itself ascend upwards, where the Apostle would have believers place
their hearts, to whom he said, "If ye be risen with Christ, mind those
things which are above, where Christ is sitting at the right hand of
God. Seek those things which are above, not the things which are upon
the earth. For ye are dead, and your life is hid with Christ in God.
When Christ your life shall appear, then shall ye also appear with Him
in glory." [3557] In what glory? The glory of the resurrection. In what
glory? Hear the Apostle saying of this body, "It is sown in dishonour,
it shall rise in glory." [3558] This glory the Apostles were unwilling
to assign to their Master, their Christ, their Lord: they did not
believe that His Body could rise from the sepulchre: they thought Him
to be a Spirit, though they saw His flesh, and they believed not their
very eyes. Yet we believe them who preach but do not show Him. Lo, they
believed not Christ who showed Himself to them. Malignant wound! Let
the remedies for these scars come forth. "Why are ye troubled, and why
do thoughts ascend into your hearts? See My hands and My feet," where I
was fixed with the nails. "Handle and see." But ye see, and yet do not
see. "Handle and see." What? "That a spirit hath not flesh and bones,
as ye see me have. When He had thus spoken," so it is written, "He
showed them His hands and His feet." [3559]
3. "And while they were yet in hesitation, and wondered for joy."
[3560] Now there was joy already, and yet hesitation continued. For a
thing incredible had taken place, yet taken place it had. Is it at this
day a thing incredible, that the Body of the Lord rose again from the
sepulchre? The whole cleansed world [3561] has believed it; whoso has
not believed it, has remained in his uncleanness. Yet at that time it
was incredible: and persuasion was addressed not to the eyes only, but
to the hands also, that by the bodily senses faith might descend into
their heart, and that faith so descending into their heart might be
preached throughout the world to them who neither saw nor touched, and
yet without doubting believed. "Have ye," saith He, "anything to eat?"
How much doeth the good Builder still to build up the edifice of faith?
He did not hunger, yet He asked to eat. And He ate by an act of His
power, not through necessity. So then let the disciples acknowledge the
verity of His body, which the world has acknowledged at their
preaching.
4. If haply there be any heretics who still in their hearts maintain
that Christ exhibited Himself to sight, but that Christ's was not very
flesh; let them now lay aside that error, and let the Gospel persuade
them. We do but blame them for entertaining this conceit: He will damn
them if they shall persevere in it. Who art thou who dost not believe
that a body laid in the sepulchre could rise again? If thou art a
Manichee, who dost not believe that He was crucified either, because
thou dost not believe that He was even born, thou declarest that all
that He showed was false. He showed what was false, and dost thou speak
the truth? Thou dost not lie with thy mouth, and did He lie in His
body? Lo thou dost suppose that He appeared unto the eyes of men what
He really was not, that He was a spirit, not flesh. Hear Him: He loves
thee, let Him not condemn thee. Hear Him speaking: lo, He speaks to
thee, thou unhappy one, He speaks to thee, "Why art thou troubled, and
why do thoughts ascend into thine heart?" "See," saith He, "My hands
and My feet. Handle and see, because a spirit hath not flesh and bones
as ye see Me have." This spake the Truth, and did He deceive? It was a
body then, it was flesh; that which had been buried, appeared. Let
doubting perish, and meet praise ensue.
5. He showed himself then to the disciples. What is "Himself"? The Head
of His Church. The Church was foreseen by Him as in thee to be
throughout the world, by the disciples it was not yet seen. He showed
the Head, He promised the Body. For what did He add next? "These are
the words which I spake to you, while I was yet with you." [3562] What
is this, "While I was yet with you"? Was He not with them then when He
was speaking to them? What is, "when I was yet with you"? was with you
as mortal, which now I am not. I was with you when I had yet to die.
What is, "with you"? With you who were to die, Myself to die. Now I am
no more with you: for I am with those who are to die, Myself to die no
more for ever. This then is what I said to you. What? "That all things
must be fulfilled which are written in the Law, and in the Prophets,
and in the Psalms concerning Me." [3563] I told you that all things
must be fulfilled. "Then opened He their understanding." [3564] Come
then, O Lord, employ Thy keys, open, that we may understand. Lo, Thou
dost tell all things, and yet are not believed. Thou art thought to be
a spirit, art touched, art rudely handled, [3565] and yet they who
touch Thee hesitate. Thou dost admonish them out of the Scriptures, and
yet they understand Thee not. Their hearts are closed, open, and enter
in. He did so. "Then opened He their understanding." Open, O Lord, yea,
open the heart of him who is in doubt concerning Christ. Open "his"
understanding who believes that Christ was a phantom. "Then opened He
their understanding, that they might understand the Scriptures."
6. And "He said unto them." What? "That thus it behoved. That thus it
is written, and thus it behoved." What? "That Christ should suffer, and
rise from the dead the third day." [3566] And this they saw, they saw
Him suffering, they saw Him hanging, they saw Him with them alive after
His resurrection. What then did they not see? The Body, that is, the
Church. Him they saw, her they saw not. They saw the Bridegroom, the
Bride yet lay hid. Let him promise her too. "Thus it is written, and
thus it behoved Christ to suffer, and to rise from the dead the third
day." This is the Bridegroom, what of the Bride? "And that repentance
and remission of sins should be preached in His Name among all nations,
beginning at Jerusalem." [3567] This the disciples did not yet see:
they did not yet see the Church throughout all nations, beginning at
Jerusalem. They saw the Head, and they believed the Head touching the
Body. By this which they saw, they believed that which they saw not. We
too are like to them: we see something which they saw not, and
something we do not see which they did see. What do we see, which they
saw not? The Church throughout all nations. What do we not see, which
they saw? Christ present in the flesh. As they saw Him, and believed
concerning the Body, so do we see the Body; let us believe concerning
the Head. Let what we have respectively seen help us. The sight of
Christ helped them to believe the future Church: the sight of the
Church helps us to believe that Christ has risen. Their faith was made
complete, and ours is made complete also. Their faith was made complete
from the sight of the Head, ours is made complete by the sight of the
Body. Christ was made known to them "wholly," and to us is He so made
known: but He was not seen "wholly" by them, nor by us has He been
"wholly" seen. By them the Head was seen, the Body believed. By us the
Body has been seen, the Head believed. Yet to none is Christ lacking:
in all He is complete, though to this day His Body remains imperfect.
The Apostles believed; through them many of the inhabitants of
Jerusalem believed; Judæa believed. Samaria believed. Let the members
be added on, the building added on to the foundation. "For no other
foundation can any man lay," says the Apostle, "than that which is
laid, which is Christ Jesus." [3568] Let the Jews rage madly, and be
filled with jealousy: Stephen be stoned, Saul keep the raiment of them
who stone him, Saul, one day to be the Apostle Paul. [3569] Let Stephen
be killed, the Church of Jerusalem dispersed in confusion: out of it go
forth burning brands, and spread themselves and spread their flame. For
in the Church of Jerusalem, as it were burning brands were set on fire
by the Holy Spirit, when they had all one soul, and one heart to
God-ward. [3570] When Stephen was stoned, that pile suffered
persecution: the brands were dispersed, and the world was set on fire.
7. And then intent on his furious schemes, that Saul received letters
from the chief of the priests, and began his journey in his cruel rage,
breathing out slaughter, thirsting for blood, to drag bound and to
hurry off to punishment whomsoever he could, and from every quarter
that he could, and to satiate himself with the shedding of their blood.
But where was God, where was Christ, where He that had crowned Stephen?
Where, but in heaven? Let Him now look on Saul, and mock him in his
fury, and call from heaven, "Saul, Saul, why persecutest thou Me?'
[3571] I am in heaven, and thou in earth, and yet thou persecutest Me.
Thou dost not touch the body, but my members thou art treading down.
Yet what art thou doing? What art thou gaining? It is hard for thee to
kick against the pricks.' Kick as thou wilt, thou only distressest
thyself. Lay aside thy fury then, recover soundness. Lay aside evil
counsel, seek after good succour." By that voice he was struck to the
earth. Who was struck to the earth? The persecutor. Lo, by that one
word was he overcome. After what wast thou going, after what was thy
fury carrying thee? Those whom thou wast seeking out, now thou
followest; whom thou wast persecuting, now for them thou sufferest
persecution. He rises up the preacher, who was struck to the earth, the
persecutor. He heard the Lord's voice. He was blinded, but in the body
only, that he might be enlightened in heart. He was brought to Ananias,
catechised on sundry points, baptized, and so came forth an Apostle.
Speak then, preach, preach Christ, spread His doctrine, O thou goodly
leader of the flock, [3572] but lately a wolf. See him, mark him, who
once was raging. "But for me, God forbid that I should glory, save in
the Cross of our Lord Jesus Christ, by whom the world has been
crucified to me and I to the world." [3573] Spread the Gospel: scatter
with thy mouth what thou hast conceived in thine heart. Let the nations
hear, let the nations believe; let the nations multiply, let the Lord's
empurpled spouse spring forth from the blood of Martyrs. And from her
how many have come already, how many members have cleaved to the Head,
and cleave to Him still and believe! They were baptized, and others
shall be baptized, and after them shall others come. Then I say, at the
end of the world shall the stones be joined to the foundation, living
stones, holy stones, that at the end the whole edifice may be built by
that Church, yea by this very Church which now sings the new song,
while the house is in building. For so the Psalm itself says, "When the
house was in building after the captivity;" and what says it, "Sing
unto the Lord a new song, sing unto the Lord all the earth." [3574] How
great a house is this! But when does it sing the new song? When it is
in building. When is it dedicated? At the end of the world. Its
foundation has been already dedicated, because He hath ascended into
heaven, and dieth no more. When we too shall have risen to die no more,
then shall we be dedicated.
__________________________________________________________________
[3554] Luke xxiv. 36.
[3555] Salutatio a salute.
[3556] Luke xxiv. 38.
[3557] Col. iii. 1, etc.
[3558] 1 Cor. xv. 43.
[3559] Luke xxiv. 38-40.
[3560] Luke xxiv. 41.
[3561] Totus hoc credidit mundus, qui non credidit remansit immundus.
[3562] Luke xxiv. 44.
[3563] Luke xxiv. 44.
[3564] Luke xxiv. 45.
[3565] Ulsaris.
[3566] Luke xxiv. 46.
[3567] Luke xxiv. 47.
[3568] 1 Cor. iii. 11.
[3569] Acts vii. 58.
[3570] Acts iv. 32.
[3571] Acts ix. 4.
[3572] Aries.
[3573] Gal. vi. 14.
[3574] Ps. xcv. 1, Sept. (xcvi. 1, English version).
__________________________________________________________________
Sermon LXVII.
[CXVII. Ben.]
On the words of the Gospel, John i. 1, "In the beginning was the word,
and the word was with God, and the word was God," etc. Against the
Arians.
1. The section of the Gospel which has been read, most dearly beloved
brethren, looketh for the pure eye of the heart. For from John's Gospel
we have understood our Lord Jesus Christ according to His Divinity for
the creating of the whole creation, and according to His Humanity for
the recovery of the creature fallen. Now in this same Gospel we find
what sort and how great a man was John, that from the dignity of the
dispenser it may be understood of how great a price is the Word which
could be announced by such a man; yea, rather how without price is That
which surpasseth all things. For any purchasable thing is either equal
to the price, or it is below it, or it exceeds it. When any one
procures a thing for as much as it is worth, the price is equal to the
thing which is procured; when for less, it is below it; when for more,
it exceeds it. But to the Word of God nothing can either be equalled,
or to exchange can anything be below It, or above It. For all things
can be below the Word of God, for that "all things were made by Him;"
[3575] yet are they not in such wise below, as if they were the price
of the Word, that any one should give something to receive That. Yet if
we may say so, and if any principle or custom of speaking admit this
expression, the price for procuring the Word, is the procurer himself,
who will have given himself for himself to This Word. Accordingly when
we buy anything we look out for something to give, that for the price
we give we may have the thing we wish to buy. And that which we give is
without us; and if it was with us before, what we give becomes without
us, that that which we procure may be with us. Whatever price the
purchaser may find it, it must needs be such as that he gives what he
has, and receives what he has not; yet so that he from whom the price
goes himself remains, and that for which he gives the price is added to
him. But whoso would procure this Word, whoso would have it, let him
not seek for anything without himself to give, let him give himself.
And when he shall have done this, he doth not lose himself, as he
loseth the price when he buys anything.
2. The Word of God then is set forth before all men; let them who can,
procure It, and they can who have a godly will. For in That Word is
peace; and "peace on earth is to men of good will." [3576] So then
whoso will procure it, let him give himself. This is as it were the
price of the Word, if so it may in any way be said, when he that giveth
doth not lose himself, and gaineth the Word for which he giveth
himself, and gaineth himself too in the Word to whom he giveth himself.
And what giveth he to the Word? Not ought that is any other's than His,
for whom he giveth himself; but what by the Same Word was made, that is
given back to Him to be remade; "All things were made by Him." If all
things, then of course man too. If the heaven, and earth, and sea, and
all things that are therein, if the whole creation; of course more
manifestly he, who being made after the image of God by the Word was
made man.
3. I am not now, brethren, discussing how the words, "In the beginning
was the Word, and the Word was with God, and the Word was God," [3577]
can be understood. After an ineffable sort it may be understood; it
cannot by the words of man he made to be understood. I am treating of
the Word of God, and telling you why It is not understood. I am not now
speaking to make It understood, but I tell you what hinders It from
being understood. For He is a certain Form, a Form not formed, but the
Form of all things formed; a Form unchangeable, without failure,
without decay, without thee, without place, surpassing all things,
being in all things, as at once a kind of foundation in which they are,
and a Head-stone under which they are. If you say that all things are
in Him, you lie not. For This Word is called the Wisdom of God; and we
have it written, "In Wisdom hast Thou made all things." [3578] Lo, then
in Him are all things: and yet in that He is God, under Him are all
things. I am showing how incomprehensible is what has been read; yet it
has been read, not that it should be comprehended by man, but that man
should sorrow that he comprehends it not, and find out whereby he is
hindered from comprehending, and remove those hindrances, and, himself
changed from worse to better, aspire after the perception of the
unchangeable Word. For the Word doth not advance or increase by the
addition of those who know It; but is Entire, if thou abide; Entire, if
thou depart; Entire, when thou dost return; abiding in Itself, and
renewing all things. It is then the Form of all things, the Form
unfashioned, without thee, as I have said, and without space. For
whatsoever is contained in space, is circumscribed. Every form is
circumscribed by bounds; it hath limits wherefrom and whereunto it
reaches. Again, what is contained in place, and has extension in a sort
of bulk and space, is less in its parts than in the whole. God grant
that ye may understand.
4. Now from the bodies which are day by day before our eyes, which we
see, which we touch, among which we live, we are able to judge how that
every body hath a form in space. Now everything which occupies a
certain space, is less in its parts than in its whole. The arm, for
instance, is a part of the human body; of course the arm is less than
the whole body. And if the arm be less, it occupies a smaller space. So
again the head, in that it is a part of the body, is contained in less
space, and is less than the whole body of which it is the head. So all
things which are in space, are less in their several parts than in the
whole. Let us entertain no such idea, no such thought concerning That
Word. Let us not form our conceptions of spiritual things from the
suggestion of the flesh. That Word, That God, is not less in part than
in the whole.
5. But thou art not able to conceive of any such thing. Such ignorance
is more pious than presumptuous knowledge. For we are speaking of God.
It is said, "And the Word was God." [3579] We are speaking of God; what
marvel, if thou do not comprehend? For if thou comprehend, He is not
God. Be there a pious confession of ignorance, rather than a rash
profession of knowledge. To reach to God in any measure by the mind, is
a great blessedness; but to comprehend Him, is altogether impossible.
God is an object for the mind, He is to be understood; a body is for
the eyes, it is to be seen. But thinkest thou that thou comprehendest a
body by the eye? Thou canst not at all. For whatever thou lookest at,
thou dost not see the whole. If thou seest a man's face, thou dost not
see his back at the time thou seest the face; and when thou seest the
back, thou dost not at that time see the face. Thou dost not then so
see, as to comprehend; but when thou seest another part which thou
hadst not seen before, unless memory aid thee to remember that thou
hast seen that from which thou dost withdraw, thou couldest never say
that thou hadst comprehended anything even on the surface. Thou
handlest what thou seest, turnest it about on this side and that, or
thyself dost go round it to see the whole. In one view then thou canst
not see the whole. And as long as thou turnest it about to see it, thou
art but seeing the parts; and by putting together that thou hast seen
the other parts, thou dost fancy that thou seest the whole. But this
must not be understood as the sight of the eyes, but the activity of
the memory. What then can be said, Brethren, of that Word? Lo, of the
bodies which are before our eyes we say they cannot comprehend them by
a glance; what eye of the heart then comprehendeth God? Enough that it
reach to Him if the eye be pure. But if it reach, it reacheth by a sort
of incorporeal and spiritual touch, yet it doth not comprehend; and
that, only if it be pure. And a man is made blessed by touching with
the heart That which ever abideth Blessed; and that is this Very
Everlasting Blessedness, and that Everlasting Life, whereby man is made
to live; that Perfect Wisdom, whereby man is made wise; that
Everlasting Light, whereby man becomes enlightened. And see how by this
touch thou art made what thou wast not, thou dost not make that thou
touchest be what it was not before. I repeat it, there grows no
increase to God from them that know Him, but to them that know Him,
from the knowledge of God. Let us not suppose, dearly beloved Brethren,
that we confer any benefit on God, because I have said that we give Him
in a manner a price. For we do not give Him aught whereby He can be
increased, Who when thou fallest away, is Entire, and when thou
returnest, abideth Entire, ready to make Himself seen that He may bless
those who turn to Him, and punish those with blindness who turn away.
For by this blindness, as the beginning of punishment, doth He first
execute vengeance on the soul that turns away from Him. For whoso turns
away from the True Light, that is from God, is at once made blind. He
is not yet sensible of his punishment, but he hath it already.
6. Accordingly, dearly beloved brethren, let us understand that the
Word of God is incorporeally, inviolably, unchangeably, without
temporal nativity, yet born of God. Do we think that we can any how
persuade certain unbelievers that that is not it, consistent with the
truth, which is said by us according to the Catholic faith, which is
contrary to the Arians, by whom the Church of God hath been often
tried, forasmuch as carnal men receive with greater ease what they have
been accustomed to see? For some have dared to say, "The Father is
greater than the Son, and precedes Him in thee;" that is, the Father is
greater than the Son, and the Son is less than the Father, and is
preceded by the Father in thee. And they argue thus; "If He was born,
of course the Father was before His Son was born to Him." Attend; may
He be with me, whilst your prayers assist me, and with godly heed
desire to receive what He may give, what He may suggest to me; may He
be with me, that I may be able in some sort to explain what I have
begun. Yet, brethren, I tell you before I begin, if I shall not be able
to explain it, do not suppose that it is the failure of the proof, but
of the man. Accordingly I exhort and entreat you to pray; that the
mercy of God may be with me, and make the matter be so explained by me,
as is meet for you to hear, and for me to speak. They then say thus;
"If He be the Son of God, He was born." This we confess. For He would
not be a Son, if He were not born. It is plain, the faith admits it,
the Catholic Church approves it, it is truth. They then go on; "If the
Son was born to the Father, the Father was before the Son was born to
Him." This the faith rejects, Catholic ears reject it, it is
anathematized, whoso entertains this conceit is without, he belongs not
to the fellowship and society of the saints. Then says he, "Give me an
explanation, how the Son could be born to the Father, and yet be coeval
with Him of whom He was born?"
7. And what can we do, brethren, when we are conveying lessons of
spiritual things to carnal men; even if so be we ourselves too are not
carnal, when we intimate these spiritual truths to carnal men, to men
accustomed to the idea of earthly nativities, and seeing the order of
these creatures, where succession and departure separates off in age
them that beget and them that are begotten? For after the father the
son is born, to succeed the father, who in time of course must die.
This do we find in men, this in other animals, that the parents are
first, the children after them in time. Through this custom of
observation they desire to transfer carnal things to spiritual, and by
their intentness on carnal things are more easily led into error. For
it is not the reason of the hearers which follows those who preach such
things, but custom which even entangles themselves, that they do preach
such things. And what shall we do? Shall we keep silence? Would that we
might! For perchance by silence something might be thought of worthy of
the unspeakable subject. For whatsoever cannot be spoken, is
unspeakable. Now God is unspeakable. For if the Apostle Paul saith,
that he "was caught up even unto the third heaven, and that he heard
unspeakable words;" [3580] how much more unspeakable is He, who showed
such things, which could not be spoken by him to whom they were shown?
So then, brethren, it were better if we could keep silence, and say,
"This the faith contains; so we believe; thou art not able to receive
it, thou art but a babe; thou must patiently endure till thy wings be
grown, lest when thou wouldest fly without wings, it should not be the
free [3581] course of liberty, but the fall of temerity." What do they
say against this? "O if he had anything to say, he would say it to me.
This is the mere excuse of one who is at fault. He is overcome by the
truth, who does not choose to answer." He to whom this is said, if he
make no answer, though he be not conquered in himself is yet conquered
in the wavering brethren. For the weak brethren hear it, and they think
that there is really nothing to be said; and perhaps they think right
that there is nothing to be said, yet not that there is nothing to be
felt. For a man can express nothing which he cannot also feel; but he
may feel something which he cannot express.
8. Nevertheless, saving the unspeakableness of that Sovereign Majesty,
lest when we shall have produced certain similitudes against them, any
one should think that we have by them arrived at that which cannot be
expressed or conceived by babes (and if it can be at all even by the
more advanced, it can only be in part, only in a riddle, only "through
a glass;" but not as yet, "face to face" [3582] ), let us too produce
certain similitudes against them, whereby they may be refuted, not "it"
comprehended. For when we say that it may very possibly happen, that it
may be understood, that He may both be born, and yet Coeternal with Him
of whom He was born, in order to refute this, and prove it as it were
to be false, they bring forth similitudes against us. From whence? From
the creatures, and they say to us, "Every man of course was before he
begat a son, he is greater in age than his son; and so a horse was
before he begat his foal, and a sheep, and the other animals." Thus do
they bring similitudes from the creatures.
9. What! must we labour too, that we may find resemblances of those
things which we are establishing? And what if I should not find any,
might I not rightly say, "The Nativity of the Creator hath, it may be,
no resemblance of itself among the creatures? For as far as He
surpasseth the things which are here, in that He is there, so far doth
He surpass the things which are born here, in that He was born there.
All things here have their being from God; and yet what is to be
compared with God? So all things which are born here, are born by His
agency. And so perhaps there is no resemblance of His Nativity found,
as there is none found whether of His Substance, Unchangeableness,
Divinity, Majesty. For what can be found here like these? If then it
chance that no resemblance of His Nativity either be found, am I
therefore overwhelmed, because I have not found resemblances to the
Creator of all things, when desiring to find in the creature what is
like the Creator?"
10. And in very truth, Brethren, I am not likely to discover any
temporal resemblances which I can compare to eternity. But as to those
which thou hast discovered, what are they? What hast thou discovered?
That a father is greater in time than his son; and therefore thou
wouldest have the Son of God to be less in time than the Eternal
Father, because thou hast found that a son is less than a father born
in time. Find me an eternal father here, and thou hast found a
resemblance. Thou findest a son less than a father in time, a temporal
son less than a temporal father. Hast thou found me a temporal son
younger than eternal father? Seeing then that in Eternity is stability,
but in time variety; in Eternity all things stand still, in time one
thing comes, another succeeds; thou canst find a son of lesser age
succeeding his father in the variety of time, for that he himself
succeeded to his father also, not a son born in time to a father
eternal. How then, Brethren, can we find in the creature aught
coeternal, when in the creature we find nothing eternal? Do thou find
an eternal father in the creature, and I will find a coeternal son. But
if thou find not an eternal father, and the one surpasses the other in
thee; it is sufficient, that for a resemblance I find something coeval.
For what is coeternal is one thing what is coeval another. Every day we
call them coeval who have the same measure of times; the one is not
preceded by the other in time, yet they both whom we call coeval once
began to "be." Now if I shall be able to discover something which is
born coeval with that of which it is born; if two coeval things can be
discovered, that which begets, and that which is begotten; we discover
in this case things coeval, let us understand in the other things
coeternal. If here I shall find that a thing begotten hath begun to be
ever since that which begets began to be, we may understand at least
that the Son of God did not begin to be, ever since He that begat Him
did not begin to be. Lo, brethren, perhaps we may discover something in
the creature, which is born of something else, and which yet began to
be at the same time as that of which it is born began to be. In the
latter case, the one began to be when the other began to be; in the
former the one did not begin to be, ever since the other began not to
be. The first then is coeval, the second coeternal.
11. I suppose that your holiness has understood already what I am
saying, that temporal things cannot be compared to eternal; but that by
some slight and small resemblance, things coeval may be with things
coeternal. Let us find accordingly two coeval things; and let us get
our hints as to these resemblances from the Scriptures. We read in the
Scriptures of Wisdom, "For she is the Brightness of the Everlasting
Light." Again we read, "The unspotted Mirror of the Majesty of God."
[3583] Wisdom Herself is called, "The Brightness of the Everlasting
Light," is called, "The Image of the Father;" from hence let us take a
resemblance, that we may find two coeval things, from which we may
understand things coeternal. O thou Arian, if I shall find that
something that begets does not precede in time that which it begat,
that a thing begotten is not less in time than that of which it is
begotten; it is but just that thou concede to me, that these coeternals
may be found in the Creator, when coevals can be found in the creature.
I think that this indeed occurs already to some brethren. For some
anticipated me as soon as I said, "For She is the Brightness of the
Everlasting Light." For the fire throws out light, light is thrown out
from the fire. If we ask which comes from which, every day when we
light a candle are we reminded of some invisible and indescribable
thing, that the candle as it were of our understanding may be lighted
in this night of the world. Observe him who lights a candle. While the
candle is not lighted, there is as yet no fire, nor any brightness
which proceedeth from the fire. But I ask, saying, "Does the brightness
come from the fire, or the fire from the brightness?" Every soul
answers me (for it has pleased God to sow the beginnings of
understanding and wisdom in every soul); every soul answers me, and no
one doubts, that that brightness comes from the fire, not the fire from
the brightness. Let us then look at the fire as the father of that
brightness; for I have said before that we are looking for things
coeval, not coeternal. If I desire to light a candle, there is as yet
no fire there, nor yet that brightness; but immediately that I have
lighted it, together with the fire comes forth the brightness also.
Give me then here a fire without brightness, and I believe you that the
Father ever was without the Son.
12. Attend; The matter has been explained by me as so great a matter
could be, by the Lord helping the earnestness of your prayers, and the
preparation of your heart, ye have taken in as much as ye were able to
receive. Yet these things are ineffable. Do not suppose that anything
worthy of the subject has been spoken, if it only be for that things
carnal are compared with coeternal, things temporal with things abiding
ever, things subject to extinction to things immortal. But inasmuch as
the Son is said also to be the Image of the Father, let us take from
this too a sort of resemblance, though in things very different, as I
have said before. The image of a man looking into a glass is thrown out
from the glass. But this cannot assist us for the clearing of that
which we are endeavouring in some sort to explain. For it is said to
me, "A man who looks into a glass of course, was' already, and was born
before that. The image came out only as soon as he looked at himself.
For a man who looks in a glass, was' before he came to the glass." What
then shall we find, from which we may be able to draw out such a
resemblance, as we did from the fire and the brightness? Let us find
one from a very little thing. You know without any difficulty how water
often throws out the images of bodies. I mean, when any one is passing,
or standing still along the water, he sees his own image there. Let us
suppose then something born on the water's side, as a shrub, or an
herb, is it not born together with its image? As soon as ever it begins
to be, its image begins to be with it, it does not precede in its birth
its own image; it cannot be showed to me that anything is born upon the
water's side, and that its image has appeared afterwards, whereas it
first appeared without its image; but it is born together with its
image; and yet the image comes from it, not it from the image. It is
born then together with its image, and the shrub and its image begin to
be together. Dost thou not confess that the image is begotten of that
shrub, not the shrub of the image? So then thou dost confess that the
image is from that shrub. Accordingly that which begets and that which
is begotten began to "be" together. Therefore they are coeval. If the
shrub had been always, the image from the shrub would have been always
too. Now that which has its being from something else, is of course
born of it. It is possible then that one that begets might always be,
and always be together with that which was born of him. For here it was
that we were in perplexity and trouble, how the Eternal Nativity might
be understood. So then the Son of God is so called on this principle,
that there is the Father also, that He hath One from whom He derives
His Being; not on this, that the Father is first in time, and the Son
after. The Father always was, the Son always from the Father. And
because whatever "is" from another thing, is born, therefore the Son
was always born. The Father always was, the image from Him always was;
as that image of the shrub was born of the shrub, and if the shrub had
always been, the image would also have always been born from the shrub.
Thou couldest not find things begotten coeternal with the eternal
begetters, but thou hast found things born coeval with those that begat
them in time. I understand the Son coeternal with the Eternal who begat
Him. For what with regard to things of time is coeval, with regard to
things eternal is coeternal.
13. Here there is somewhat for you to consider, Brethren, [3584] as a
protection against blasphemies. For it is constantly said, "See thou
hast produced certain resemblances; but the brightness which is thrown
out from the fire, shines less brilliantly than the fire itself, and
the image of the shrub has less proper [3585] subsistence, than that
shrub of which it is the image. These instances have a resemblance, but
they have not a thorough equality: wherefore they do not seem to be of
the same substance." What then shall we say, if any one say, "The
Father then is to the Son, such as the brightness is to the fire, and
the image to the shrub"? See I have understood the Father to be
eternal; and the Son to be coeternal with Him; nevertheless say we that
He is as the brightness which is thrown out from and is less brilliant
than the fire, or as the image which is reflected from and has less
real existence than the shrub? No, but there is a thorough equality. "I
do not believe it," he will say, "because thou hast not discovered a
resemblance." Well then, believe the Apostle, because he was able to
see what I have said. For he says, "He thought it not robbery to be
equal with God." [3586] Equality is [3587] perfect likeness in every
way. And what said he? "Not robbery." Why? Because that is robbery
which belongs to another.
14. Yet from these two comparisons, these two kinds, we may perhaps
find in the creature a resemblance whereby we may understand how the
Son is both coeternal with the Father, and in no respect less than He.
But this we cannot find in one kind of resemblances singly: let us join
both kinds together. How both kinds? One, of which they themselves give
instances of resemblances, and the other, of which we gave. For they
gave instances of resemblances from those things which are born in
time, and are preceded in time by them of whom they are born, as man of
man. He that is born first is greater in time; but yet man and man,
that is of the same substance. For man begets a man, and a horse a
horse, and a sheep a sheep. These beget after the same substance, but
not after the same time. They are diverse in time, but not in nature
diverse. What then do we praise here in this nativity? The equality of
nature surely. But what is wanting? The equality of time. Let us retain
the one thing which is praised here, that is, the equality of nature.
But in the other kind of resemblances, which we gave from the
brightness of the fire and the image of the shrub, you find not an
equality of nature, you do find an equality of time. What do we praise
here? Equality of time. What is wanting? Equality of nature. Join the
things which you praise together. For in the creatures there is wanting
something which you praise, in the Creator nothing can be wanting:
because what you find in the creature, came forth from the Hand of the
Creator. What then is there in things coeval? Must not that be given to
God which you praise here in? But what is wanting must not be
attributed to that Sovereign Majesty, in the which there is no defect.
See I offer to you things begetting coeval with things begotten: in
these you praise the equality of time, but find fault with the
inequality [3588] of nature. What you find fault with, do not attribute
to God; what you praise, attribute to Him; so from this kind of
resemblances you attribute to Him instead of a cotemporaneousness a
coeternity, that the Son may be coeternal with Him of whom He was born.
But from the other kind of resemblances, which itself too is a creature
of God, and ought to praise the Creator, what do you praise in them?
Equality of nature. You had before assigned coeternity by reason of the
first distinction; by reason of this last, assign equality; and the
nativity of the same substance is complete. For what is more mad, my
brethren, than that I should praise the creature in anything which does
not exist in the Creator? In man I praise equality of nature, shall I
not believe it in Him who made man? That which is born of man is man;
shall not that which is born of God, be That which He is of whom He was
born? Converse have I none with works which God hath not made. Let then
all the works of the Creator praise Him. I find in the one case a
cotemporaneousness, I get at the knowledge of a coeternity in the
other. In the first I find an equality of nature, I understand an
equality of substance in the other. In this then that is "wholly,"
which in the other case is found in the several parts, and several
things. It is then "wholly" here altogether, and not only what is in
the creature; I find it wholly here, but as being in the Creator, in so
much higher a way, in that the one is visible, the Other Invisible; the
one temporal, the Other Eternal; the one changeable, the Other
Unchangeable; the one corruptible, the Other Incorruptible. Lastly, in
the case of men themselves, what we find, man and man, are two men;
here the Father and the Son are One God.
15. I render unspeakable thanks to our Lord God, that He hath
vouchsafed, at your prayers, to deliver my infirmity from this most
perplexed and difficult place. Yet above all things remember this, that
the Creator transcends indescribably whatever we could gather from the
creature, whether by the bodily senses, or the thought of the mind. But
wouldest thou with the mind reach Him? Purify thy mind, purify thine
heart. Make clean the eye whereby That, whatever It be, may be reached.
For "blessed are the clean in heart, for they shall see God." [3589]
But whilst the heart was not cleansed, what could be provided and
granted more mercifully by Him, than that That Word of whom we have
spoken so great and so many things, and yet have spoken nothing worthy
of Him; that That Word, "by whom all things were made," should become
that which we are, that we might be able to attain to That which we are
not? For we are not God; but with the mind or the interior eye of the
heart we can see God. Our eyes dulled by sins, blinded, enfeebled by
infirmity, desire to see; but we are in hope, not yet in possession. We
are the children of God. This saith John, who says, "In the beginning
was the Word, and the Word was with God, and the Word was God;" [3590]
he who lay on the Lord's Breast, who drew in these secrets from the
Bosom of His Heart; he says, "Dearly beloved, we are the children of
God, and it doth not yet appear what we shall be; we know that, when He
shall appear, we shall be like Him, for we shall see Him as He is."
[3591] This is promised us.
16. But in order that we may attain, if we cannot yet see God the Word,
let us hear the Word made Flesh; seeing we are carnal, let us hear the
Word Incarnate. For for this cause came He, for this cause took upon
Him our infirmity, that thou mightest be able to receive the strong
words of a God bearing thy weakness. And He is truly called "milk." For
He giveth milk to infants, that He may give the meat of wisdom to them
of riper years. Suck then now with patience, that thou mayest be fed to
thy heart's most [3592] eager wish. For how is even the milk, wherewith
infants are suckled, made? Was it not solid meat on the table? But the
infant is not strong enough to eat the meat which is on the table; what
does the mother do? She turns the meat [3593] into the substance of her
flesh, and makes milk of it. Makes for us what we may be able to take.
So the Word was made Flesh, that we little ones, who were indeed as
infants with respect to food, might be nourished by milk. But there is
this difference; that when the mother makes the food turned into flesh
milk, the food is turned into milk; whereas the Word abiding Itself
unchangeably assumed Flesh, that there might be, as it were, a tissue
of the two. What He is, He did not corrupt or change, that in thy
fashion, He might speak to thee, not transformed and turned into man.
For abiding unalterable, unchangeable, and altogether inviolable, He
became what thou art in respect of thee, what He is in Himself in
respect of the Father.
17. For what doth He say Himself to the infirm, to the end that
recovering that sight, they may be able in some measure to reach the
Word by whom all things were made? "Come unto Me, all ye that labour
and are heavy laden, and I will refresh you. Take My yoke upon you, and
learn of Me, that I am meek and lowly in heart." [3594] What doth the
Master, the Son of God, the Wisdom of God, by whom all things were
made, proclaim? He calleth the human race, and saith, "Come unto Me,
all ye that labour, and learn of Me." Thou wast thinking haply that the
Wisdom of God would say, "Learn how I have made the heavens and the
stars; how all things also were numbered in Me before they were made,
how by virtue of unchangeable principles [3595] your very hairs were
numbered." Didst thou think that Wisdom would say these things, and
such as these? No. But first that. "That I am meek and lowly in heart."
Lo, see here what ye can comprehend, brethren; it is surely a little
thing. We are making our way to great things, let us receive the little
things, and we shall be great. Wouldest thou comprehend the height of
God? First comprehend the lowliness of God. Condescend to be humble for
thine own sake, seeing that God condescended to be humble for thy sake
too; for it was not for His own. Comprehend then the lowliness of
Christ, learn to be humble, be loth to be proud. Confess thine
infirmity, lie patiently before the Physician; when thou shalt have
comprehended His lowliness, thou risest with Him; not as though He
should rise Himself in that He is the Word; but thou rather, that He
may be more and more comprehended by thee. At first thou didst
understand falteringly and hesitatingly; afterwards thou wilt
understand more surely and more clearly. He doth not increase, but thou
makest progress, and He seemeth as it were to rise with thee. So it is,
brethren. Believe the commandments of God, and do them, and He will
give you the strength of understanding. Do not put the last first,
[3596] and, as it were, prefer knowledge to the commandments of God;
lest ye be only the lower, and none the more firmly rooted. Consider a
tree; first it strikes downwards, that it may grow up on high; fixes
its root low in the ground, that it may extend its top to heaven. Does
it make an effort to grow except from humiliation? And wouldest thou
without charity comprehend these transcendent matters, shoot toward the
heaven without a root? This were a ruin, not a growing. With "Christ"
then "dwelling in your hearts by faith, be ye rooted and grounded in
charity, that ye may be filled with all the fulness of God." [3597]
__________________________________________________________________
[3575] John i. 3.
[3576] Luke ii. 14.
[3577] John i. 1.
[3578] Ps. civ. 24.
[3579] John i. 1.
[3580] 2 Cor. xii. 4.
[3581] Aura.
[3582] 1 Cor. xiii. 12.
[3583] Wisd. vii. 26.
[3584] Propter.
[3585] Proprietatem.
[3586] Phil. ii. 6.
[3587] Conjungitur.
[3588] Disparilitatem.
[3589] Matt. v. 8.
[3590] John i. 1.
[3591] 1 John iii. 2.
[3592] Avidè.
[3593] Incarnat.
[3594] Matt. xi. 28, 29.
[3595] Rationum.
[3596] Præsumatis.
[3597] Eph. iii. 17 and 19.
__________________________________________________________________
Sermon LXVIII.
[CXVIII. Ben.]
On the same words of the Gospel, John i., "In the beginning was the
word," etc.
1. All ye who are looking for a man's many words, understand the One
Word of God, "In the beginning was the Word." [3598] Now, "In the
beginning God made the heaven and the earth." [3599] But, "The Word
was," since we have heard, "In the beginning God made." Acknowledge we
in Him the Creator; for Creator is He who made; and the creature what
He made. For no creature which was made "was," as God the Word "was,"
by whom it was made, always. Now when we heard "The Word was," with
whom was It? We understand the Father who did not make nor create the
Same Word, but begat Him. For, "In the beginning God made the heaven
and the earth." Whereby made He them? "The Word was, and the Word was
with God;" [3600] but what kind of Word? Did it sound and so pass away?
Was it a mere thought, and motion [3601] of the mind? No. Was it
suggested by memory, and uttered? No. What kind of Word then? Why dost
thou look for many words from me? "The Word was God." When we hear,
"The Word was God," we do not make a second God; but we understand the
Son. For the Word is the Son of God. Lo, the Son, and What but God? For
"The Word was God." What the Father? God of course. If the Father is
God and the Son God, do we make two Gods? God forbid. The Father is
God, the Son God; but the Father and the Son One God. For the Only Son
of God was not made, but born. "In the beginning God made the heaven
and the earth;" but the Word was of the Father. Was the Word therefore
made by the Father? No. "All things were made by Him." [3602] If by Him
all things were made, was He too made by Himself? Do not imagine that
He by whom thou hearest all things were made was Himself made among all
things. For if He were made Himself, all things were not made by Him,
but Himself was made among the rest. You say, "He was made;" what, by
Himself? Who can make himself? If then He was made, how by Him were all
things made? See, Himself too was made, as you say, not I, for that He
was begotten, I do not deny. If then you say that He was made, I ask by
what, by whom? By Himself? Then He "was," before He was made, that He
might make Himself. But if all things were made by Him, understand that
He was not Himself made. If thou art not able to understand, believe,
that thou mayest understand. Faith goes before; understanding follows
after; since the Prophet says, "Unless ye believe, ye shall not
understand. [3603] The Word was." Look not for time in Him, by whom
times were made. "The Word was." But you say, "There was a time that
the Word was not." You say falsely; nowhere do you read this. But I do
read for you, "In the beginning was the Word." What look you for before
the beginning? But if you should be able to find anything before the
beginning, this will be the beginning. He is mad who looks for anything
before the beginning. What then doth he say was before the beginning?
"In the beginning was the Word."
2. But you will say, "The Father both was,' and was before the Word."
What are you looking for? "In the beginning was the Word." What you
find, understand; seek not for what you are not able to find. Nothing
is before the beginning. "In the beginning was the Word." The Son is
the Brightness of the Father. Of the Wisdom of the Father, which is the
Son, it is said, "For He is the brightness of the Everlasting Light."
[3604] Are you seeking for a Son without a Father? Give me a light
without brightness. If there was a time when the Son was not, the
Father was a light obscure. For how was He not an obscure Light, if It
had no brightness? So then the Father always, the Son always. If the
Father always, the Son always. Do you ask of me, whether the Son were
born? I answer, "born." For He would not be a Son if not born. So when
I say, the Son always was, I say in fact was always born. And who
understands, "Was always born"? Give me an eternal fire, and I will
give thee an eternal brightness. We bless God who hath given to us the
holy Scriptures. Be ye not blind in the brightness of the light.
Brightness is engendered of the Light, and yet the Brightness is
Coeternal with the Light that engenders It. The Light always, its
Brightness always. It begat Its Own Brightness; but was it ever without
Its Brightness? Let God be allowed to beget an eternal Son. I pray you
hear of whom we are speaking; hear, mark, believe, understand. Of God
are we speaking. We confess and believe the Son coeternal with the
Father. But you will say, "When a man begets a Son, he that begets is
the elder, and he that is begotten the younger." It is true; in the
case of men, he that begets is the elder, and he that is begotten, the
younger, and he arrives in time to his father's strength. But why, save
that whilst the one grows, the other grows old? Let the father stand
still a while, and in his growing the son will follow on him, and you
will see him equal. But see, I give you whereby to understand this.
Fire engenders a coeval brightness. Among men you only find sons
younger, fathers older; you do not find them coeval: but as I have
said, I show you brightness coeval with its parent fire. For fire
begets brightness, yet is it never without brightness. Since then you
see that the brightness is coeval with its fire, suffer God to beget a
Coeternal Son. Whoso understandeth, let him rejoice: but whoso
understandeth not, let him believe. For the word of the Prophet cannot
be disannulled; "Unless ye believe, ye shall not understand." [3605]
__________________________________________________________________
[3598] John i. 1.
[3599] Gen. i. 1.
[3600] John i. 1.
[3601] Volvebatur.
[3602] John i. 3.
[3603] Isa. vii. 9, Sept.
[3604] Wisd. vii. 26.
[3605] Isa. vii. 9, Sept.
__________________________________________________________________
Sermon LXIX.
[CXIX. Ben.]
On the same words, John i. "In the beginning was the word," etc.
1. That our Lord Jesus Christ in seeking lost man was made Man, our
preaching has never withholden, and your faith has ever retained; and
moreover, that this our Lord, who for our sakes was made Man, was
always God with the Father, and always will be, yea rather always Is;
for where there is no succession of time, there is no "hath been" and
"will be." For that of which it is said, "it hath been," is now no
more; that of which it is said, "it will be," is not yet; but He always
is, because He truly "is," that is, is unchangeable. For the Gospel
lesson has just now taught us a high and divine mystery. For this
beginning of the Gospel St. John poured forth [3606] for that he drank
it in from the Lord's Breast. For ye remember, that it has been very
lately read to you, how that this St. John the Evangelist lay in the
Lord's Bosom. [3607] And wishing to explain this clearly, he says, "On
the Lord's Breast;" [3608] that we might understand what he meant, by
"in the Lord's bosom." For what, think we, did he drink in who was
lying on the Lord's Breast? Nay, let us not think, but drink; [3609]
for we too have just now heard what we may drink in.
2. "In the beginning was the Word, and the Word was with God, and the
Word was God." [3610] O glorious preaching! O [3611] the result of the
full feast of the Lord's Breast! "In the beginning was the Word." Why
seekest thou for what was before It? "In the beginning was the Word."
If the Word had been made (for made indeed that was not by which all
things were made); if the Word had been made, the Scripture would have
said, "In the beginning God made the Word;" as it is said in Genesis,
"In the beginning God made the heaven and the earth." [3612] God then
did not in the beginning make the Word; because, "In the beginning was
the Word." This Word which was in the beginning, where was It? Follow
on, "And the Word was with God." But from our daily hearing the words
of men we are wont to think lightly of this name of "Word." In this
case do not think lightly of the Name of "Word;" "The Word was God. The
same," that is the Word, "was in the beginning with God. All things
were made by Him, and without Him was nothing made."
3. Extend your hearts, help the poverty of my words. What I shall be
able to express, give ear to; on what I shall not be able to express,
meditate. Who can comprehend the abiding Word? All our words sound, and
pass away. Who can comprehend the abiding Word, save He who abideth in
Him? Wouldest thou comprehend the abiding Word? Do not follow the
current of the flesh. For this flesh is indeed a current; for it has
none abiding. As it were from a kind of secret fount of nature men are
born, they live, they die; or whence they come, or whither they go, we
know not. It is a hidden water, till it issue from its source; it flows
on, and is seen in its course; and again it is hidden in the sea. Let
us despise this stream flowing on, running, disappearing, let us
despise it. "All flesh is grass, and all the glory of flesh is as the
flower of grass. The grass withereth, the flower falleth away."
Wouldest thou endure? "But the word of the Lord endureth for ever."
[3613]
4. But in order to succour us, "The Word was made Flesh, and dwelt
among us." [3614] What is, "The Word was made Flesh"? The gold became
grass. It became grass for to be burned; the grass was burned, but the
gold remained; in the grass It perisheth not, yea, It changed the
grass. How did It change it? It raised it up, quickened it, lifted it
up to heaven, and placed it at the right Hand of the Father. But that
it might be said, "And the Word was made Flesh, and dwelt among us,"
let us recollect awhile what went before. "He came unto His Own, and
His Own received Him not. But as many as received Him, to them gave He
power to become the sons of God." "To become," for they "were" not; but
He "was" Himself in the beginning. "He gave them" then "power to become
the sons of God, to them that believe in His Name; who were born not of
blood, nor of the will of the flesh, nor of the will of man, but of
God." [3615] Lo, born they are, in whatever age of the flesh they may
be; ye see infants; see and rejoice. Lo, they are born; but they are
born of God. Their mother's womb is the water of baptism.
5. Let no man in poorness of soul entertain this conceit, and turn over
such most beggarly thoughts in his mind, and say to himself, "How in
the beginning was the Word, and the Word was with God, and the Word was
God: all things were made by Him;' and lo, the Word was made flesh, and
dwelt among us?'" Hear why it was done. "To those" we know "who
believed on Him He hath given power to become the sons of God." Let not
those then to whom He hath given power to become the sons of God, think
it impossible to become the sons of God. "The Word was made flesh, and
dwelt among us." Do not imagine that it is too great a thing for you to
become the sons of God; for your sakes He became the Son of man, who
was the Son of God. If He was made, that He might be less, who was
more; can He not bring it to pass, that of that less which we were, we
may be something more? He descended to us, and shall not we ascend to
Him? For us He accepted our death, and shall He not give us His Life?
For thee He suffered thy evil things, and shall He not give thee His
good things?
6. "But how," one will say, "can it be, that the Word of God, by whom
the world is governed, by whom all things both were, and are created,
should contract Himself into the womb of a Virgin; should abandon the
world, and leave the Angels, and be shut up in one woman's womb?" Thou
skillest not to conceive of things divine. The Word of God (I am
speaking to thee, O man, I am speaking to thee of the omnipotence of
the Word of God) could surely do all, seeing that the Word of God is
omnipotent, at once remain with the Father, and come to us; at once in
the flesh come forth to us, and lay concealed in Him. For He would not
the less have been, if He had not been born of flesh. He "was" before
His own flesh; He created His Own mother. He chose her in whom He
should be conceived, He created her of whom He should be created. Why
marvellest thou? It is God of whom I am speaking to thee: "The Word was
God."
7. I am treating of the Word, and perchance the word of men may furnish
somewhat like; though very unequal, far distant, in no way comparable,
yet something which may convey a hint to you by way of resemblance. Lo,
the word which I am speaking to you, I have had previously in my heart:
it came forth to thee, yet it has not departed from me; that began to
be in thee, which was not in thee; it continued with me when it went
forth to thee. As then my word was brought forth to thy sense, yet did
not depart from my heart; so That Word came forth to our senses, yet
departed not from His Father. My word was with me, and it came forth
into a voice: the Word of God was with the Father, and came forth into
Flesh. But can I do with my voice that which He could do with His
Flesh? For I am not master [3616] of my voice as it flies; He is not
only master of His Flesh, that It should be born, live, act; but even
when dead He raised It up, and exalted unto the Father the Vehicle as
it were in which He came forth to us. You may call the Flesh of Christ
a Garment, you may call It a Vehicle, and as perchance Himself
vouchsafed to teach us, you may call It His Beast; for on this beast He
raised him who had been wounded by robbers; [3617] lastly, as He said
Himself more expressly, you may call It a Temple; This Temple knows
death no more, Its seat is at the right Hand of the Father: in This
Temple shall He come to judge the quick and dead. What He hath by
precept taught, He hath by example manifested. What He hath in His own
Flesh shown, that oughtest thou to hope for in thy flesh. This is
faith; hold fast what as yet thou seest not. Need there is, that by
believing thou abide firm in that thou seest not; lest when thou shalt
see, thou be put to shame.
__________________________________________________________________
[3606] Ructuavit.
[3607] John xiii. 23.
[3608] John xiii. 25.
[3609] Non putemus sed potemus.
[3610] John i. 1.
[3611] Saginam Dominici pertoris eructuare.
[3612] Gen. i. 1.
[3613] Isa. xl. 6, 7, Sept.; 1 Pet. i. 24, 25.
[3614] John i. 14.
[3615] John i. 11-14.
[3616] Tenere.
[3617] Luke x. 30.
__________________________________________________________________
Sermon LXX.
[CXX. Ben.]
On the same words of John i., "In the beginning was the word," etc.
1. The beginning of John's Gospel, "In the beginning was the Word."
[3618] Thus he begins, this he saw, and transcending the whole
creation, mountains, air, the heavens, the stars, Thrones, Dominions,
Principalities, Powers, all Angels, and Archangels, transcending all;
he saw the Word in the beginning, and drank It in. He saw above every
creature, he drank in from the Lord's breast. For this same St. John
the Evangelist is he whom Jesus specially loved; insomuch that he lay
on His Breast at supper. There was this secret, that therefrom might be
drunk in, what in the Gospel was to be poured forth. Happy they who
hear and understand. Of the next degree of blessedness are they who
though they understand not, believe. For how great a thing it is to see
This Word of God, who can explain in human words?
2. Lift up your hearts, my Brethren, lift them up as best ye can;
whatsoever occurs to you from the idea of any body whatsoever, reject.
If the Word of God occurs to you under the idea of the light of this
sun, expand, extend how you will, set no bounds in your thought to that
light; it is nothing to the Word of God. Whatsoever of this sort the
mind conceives, is less in one part than in the whole. Of theWord
conceive as Whole everywhere. Understand ye what I say; because of my
stress of time I am limiting myself as much as I can for your sakes.
Understand ye what I say. Lo, this light from heaven, which is called
by the name of the sun, when it comes forth, it enlightens the earth,
unfolds the day, develops forms, distinguishes colours. Great blessing
it is, great gift of God to all mortal men; let His works magnify Him.
If the sun is so beauteous, what more beauteous than the sun's Maker?
And yet look, Brethren; lo, he pours his rays through the whole earth;
penetrates open places, the closed resist him; he sends his light
through windows; can he also through a wall? To the Word of God all is
open, from the Word of God nothing is hid. Observe another difference,
how far from the Creator is the creature, especially the bodily
creature. When the sun is in the East, it is not in the West. Its light
indeed shed from that vast body reaches even to the West; but itself is
not there. When it begins to set, then it will be there. When it rises,
it is in the East; when it sets it is in the West. By these operations
of his, it has given name to those quarters. Because it is in the East
when it rises at the East, it has made it be called the Rising Sun;
because it is at the West when it sets at the West, it has made it be
called the Setting Sun. At night it is nowhere seen. Is the Word of God
so? When It is in the East, is It not in the West; or when It is in the
West, is It not in the East? or does It ever leave the earth, and go
under or behind the earth? It is Whole everywhere. Who can in words
explain this? Who see it? By what means of proof shall I establish to
you what I say? I am speaking as a man, it is to men I speak; I am
speaking as one weak, to men weaker am I speaking. And yet, my
brethren, I am bold to say that I do in some sort see what I am saying
to you, though "through a glass," or "darkly," I do in some sort
understand even within my heart a word touching this thing. But it
seeks to go forth to you, and finds no meet vehicle. The vehicle of the
word is the sound of the voice. What I am saying within mine own self I
seek to say to you, and words fail. For I wish to speak of the Word of
God. How great a Word, what kind of Word? "All things were made by
Him." [3619] See the works, and stand in awe of the Worker. "All things
were made by Him."
3. Return with me, O human infirmity, return, I say. Let us comprehend
these human things if we can. We are men, I who speak, I am a man, and
to men I speak, and utter the sound of my voice. I convey the sound of
my voice to men's ears, and by the sound of my voice I somehow through
the ear lay up understanding also in the heart. Let us then speak on
this point what and how we can, let us comprehend it. But if we have
not ability to comprehend even this, in respect of the Other what are
we? Lo, ye are listening to me; I am speaking a word. If any one goes
out from us, and is asked outside what is being done here, he answers,
"The Bishop is speaking a word." I am speaking a word of the Word. But
what a word, of what a Word? A mortal word, of the Word Immortal; a
changeable word, of the Word Unchangeable; a passing word of the Word
Eternal. Nevertheless, consider my word. For I have told you already,
the Word of God is Whole everywhere. See, I am speaking a word to you;
what I say reaches to all. Now that what I am saying might come to you
all, did ye divide what I say? If I , were to feed you, to wish to fill
not your minds, but your bodies, and to set loaves before you to be
satisfied therewith; would ye not divide my loaves among you? Could my
loaves come to every one of you? If they came to one only, the rest
would have none. But now see, I am speaking, and ye all receive. Nay,
not only all receive, but all receive it whole. It comes whole to all,
to each whole. O the marvels of my word! What then is the Word of God?
Hear again. I have spoken; what I have spoken, has gone forth to you,
and has not gone away from me. It has reached to you, and has not been
separated from me. Before I spake, I had it, and ye had not; I spake,
and ye began to have, and I lost nothing. O the marvel of my word! What
then is the Word of God? From little things form conjectures of things
great. Consider earthly things, laud the heavenly. I am a creature, ye
are creatures; and such great miracles are done with my word in my
heart, in my mouth, in my voice, in your ears, in your hearts. What
then is the Creator? O Lord, hear us. Make us, for that Thou hast made
us. Make us good, for that Thou hast made us enlightened men. These
white-robed, enlightened ones hear Thy word by me. For enlightened by
Thy grace they stand before Thee. "This is the day which the Lord hath
made." [3620] Only let them labour, let them pray for this, that when
these days shall have gone by, they may not become darkness, who have
been made the light of the wonders and the blessings of God.
__________________________________________________________________
[3618] John i. 1.
[3619] John i. 3.
[3620] Ps. cxviii. 24.
__________________________________________________________________
Sermon LXXI.
[CXXI. Ben.]
On the words of the Gospel, John i. 10, "The world was made through
him," etc.
1. By the Lord "was the world made, and the world knew Him not." [3621]
What world was made by Him, what world knew Him not? For it is not the
same world that was made by Him, which knew Him not. What is the world
that was made by Him? The heaven and earth. How did not the heaven know
Him, when at His Passion the sun was darkened? How did not the earth
know Him, when as He hung upon the Cross, it quaked? But "the world
knew Him not," whose Prince he is, of whom it is said, "Behold, the
prince of this world cometh, and findeth nothing in me." [3622] Wicked
men are called the world; unbelieving men are called the world. They
have gotten their name from that they love. By the love of God we are
made gods; so by the love of the world, we are called the world. But
"God was in Christ reconciling the world unto Himself." [3623] "The
world" then "knew Him not." What? "all men?"
2. "He came unto His Own, and His Own received Him not." [3624] All
things are His, but they are called His Own, from among whom His mother
was, among whom He had taken Flesh, to whom He had sent before the
heralds of His advent, to whom He had given the law, whom He had
delivered from the Egyptian bondage, whose father Abraham according to
the flesh He elected. For He said truth, "Before Abraham was, I am."
[3625] He did not say, "Before Abraham was," or "before Abraham was
made, I was made." For "in the beginning the Word was," not, "was
made." So then "He came unto His Own," He came to the Jews. "And His
Own received Him not."
3. "But as many as received Him." [3626] For of course the Apostles
were there, who "received Him." There were they who carried branches
before His beast. They went before and followed after, and spread their
garments, and cried with a loud voice, "Hosanna to the Son of David,
Blessed is He That cometh in the Name of the Lord." [3627] Then said
the Pharisees unto Him, "Restrain the children, that they cry not out
so unto Thee." And He said, "If these shall hold their peace, the
stones will cry out." [3628] Us He saw when He spake these words; "If
these shall hold their peace, the stones will cry out." Who are stones,
but they who worship stones? If the Jewish children shall hold their
peace, the elder and the younger Gentiles shall cry out. Who are the
stones, but they of whom speaketh that very John, who came "to bear
witness of the Light"? [3629] For when he saw these self-same Jews
priding themselves on their birth from Abraham, he said to them, "O
generation of vipers." [3630] They called themselves the children of
Abraham; and he addressed them, "O generation of vipers." Did he do
Abraham wrong? God forbid! He gave them a name from their character.
For that if they were the children of Abraham, they would imitate
Abraham; as He too telleth them who say to Him, "We be free, and were
never in bondage to any man; we have Abraham for our father." And He
said, "If ye were Abraham's children, ye would do the deeds of Abraham.
Ye wish to kill Me, because I tell you the truth. This did not
Abraham." [3631] Ye were of his stock, but ye are a degenerate stock.
So then what said John? "O generation of vipers, who hath warned you to
flee from the wrath to come?" Because they came to be baptized with the
baptism of John unto repentance. "Who hath warned you to flee from the
wrath to come? Bring forth therefore fruits worthy of repentance. And
say not in your hearts, We have Abraham to our father. For God is able
of these stones to raise up children unto Abraham." [3632] For God is
able of these stones which he saw in the Spirit; to them he spake; he
foresaw us; "For God is able of these stones to raise up children unto
Abraham." Of what stones? "If these shall hold their peace, the stones
will cry out." Ye have just now heard, and cried out. It is fulfilled,
"The stones shall cry out." For from among the Gentiles we came, in our
forefathers we worshipped stones. Therefore are we called dogs too.
Call to mind what that woman heard who cried out after the Lord, for
she was a Canaanitish woman, a worshipper of idols, the handmaid of
devils. What said Jesus to her? "It is not good to take the children's
bread, and to cast it to dogs." [3633] Have ye never noticed, how dogs
will lick the greasy stones? So are all the worshippers of images. But
grace has come to you. "But as many as received Him, to them gave He
power to become the sons of God." See ye have here some just now born:
to them hath He "given power to become the sons of God." To whom hath
He given it? "To them that believe in His Name."
4. And how do they become the sons of God? "Who were born, not of
blood, nor of the will of man, nor of the will of the flesh, but of
God." [3634] Having received power to become the sons of God, they are
born of God. Mark then: They are born of God, "not of blood," like
their first birth, like that wretched birth, issuing out of
wretchedness. But they who are born of God, what were they? whereby
were they first born? Of blood; of the joint blood of the male and
female, of the carnal union of male and female, from this were they
born. From whence now? They are born of God. The first birth of the
male and female; the second birth of God and the Church.
5. Lo, they are born of God; whereby is it brought to pass that they
should be born of God, who were first born of men? Whereby is it
brought to pass, whereby? "And the Word was made Flesh, that It might
dwell among us." [3635] Wondrous exchange; He made Flesh, they spirit.
What is this? What condescension is here, my brethren! Lift up your
minds to the hope and comprehension of better things. Give not
yourselves up to worldly desires. "Ye have been bought with a Price;"
[3636] for your sakes the Word was made Flesh; for your sakes He who
was the Son of God, was made the Son of man: that ye who were the sons
of men, might be made sons of God. What was He, what was He made? What
were ye, what were ye made? He was the Son of God. What was He made?
The Son of man. Ye were the sons of men. What were ye made? The sons of
God. He shared with us our evil things, to give us His good things. But
even in that He was made the Son of man, He is different much from us.
We are the sons of men by the lust of the flesh; He the Son of man by
the faith of a virgin. The mother of any other man whatever conceives
by a carnal union; and every one is born of human parents, his father
and his mother. But Christ was born of the Holy Ghost, and the Virgin
Mary. He came to us, but from Himself departed not far; yea from
Himself as God He departed never; but added what He was to our nature.
For He came to that which He was not, He did not lose what He was. He
was made the Son of man; but did not cease to be the Son of God. Hereby
the Mediator, in the middle. What is, "in the middle"? Neither up
above, nor down below. How neither up above, nor down below? Not above,
since He is Flesh; not below, since He is not a sinner. But yet in so
far as He is God, above always. For He did not so come to us, as to
leave the Father. From us He went, and did not leave us; to us will He
come again, and will not leave Him.
__________________________________________________________________
[3621] John i. 10.
[3622] John xiv. 30.
[3623] 2 Cor v. 19.
[3624] John i. 11.
[3625] John viii. 58.
[3626] John i. 12.
[3627] Matt. xxi. 9.
[3628] Luke xix. 39, 40.
[3629] John i. 8.
[3630] Matt. iii. 7.
[3631] John viii. 39, 40.
[3632] Luke iii. 7, 8.
[3633] Matt. xv. 26.
[3634] John i. 13.
[3635] John i. 14.
[3636] 1 Cor. vi. 20.
__________________________________________________________________
Sermon LXXII.
[CXXII. Ben.]
On the words of the Gospel, John i. 48,"When thou wast under the fig
tree, I saw thee," etc.
1. What we have heard said by the Lord Jesus Christ to Nathanael, if we
understand it aright, does not concern him only. For our Lord Jesus saw
the whole human race under the fig-tree. For in this place it is
understood that by the fig-tree He signified sin. Not that it always
signifies this, but as I have said in this place, in that fitness of
significancy, in which ye know that the first man, when he sinned,
covered himself with fig leaves. For with these leaves they covered
their nakedness when they blushed for their sin; [3637] and what God
had made them for members, they made for themselves occasions of shame.
For they had no need to blush for the work of God; but the cause of sin
preceded shame. If iniquity had not gone before, nakedness would never
have been put to the blush. For "they were naked, and were not
ashamed." [3638] For they had committed nothing to be ashamed for. But
why have I said all this? That we may understand that by the fig-tree
sin is signified. What then is, "when thou wast under the fig-tree, I
saw thee"? [3639] When thou wast under sin, I saw thee. And Nathanael
looking back upon what had occurred, remembered that he had been under
a fig-tree, where Christ was not. He was not there, that is, by His
Bodily Presence; but by His knowledge in the Spirit where is He not?
And because he knew that he was under the fig-tree alone, where the
Lord Christ was not; when He said to him, "When thou wast under the
fig-tree, I saw thee;" he both acknowledged the Divinity in Him, and
cried out, "Thou art the King of Israel." [3640]
2. The Lord said, "Because I said unto thee, I saw thee when thou wast
under the fig-tree, marvellest thou? thou shalt see greater things than
these." [3641] What are these greater things? And He said, "Ye shall
see heaven open, and the Angels of God ascending and descending upon
the Son of Man." [3642] Let us call to mind the old story written in
the sacred Book. I mean in Genesis. [3643] When Jacob slept at a
certain place, he put a stone at his head; and in his sleep he saw a
ladder reaching from earth even unto heaven; and the Lord was resting
upon it; and Angels were ascending and descending by it. This did Jacob
see. A man's dream would not have been recorded, had not some great
mystery been figured in it, had not some great prophecy been to be
understood in that vision. Accordingly, Jacob himself, because he
understood what he had seen, placed a stone there, and anointed it with
oil. Now ye recognise the anointing; recognise The Anointed also. For
He is "the Stone which the builders rejected; He was made the Head of
the corner." [3644] He is the Stone of which Himself said, "Whosoever
shall stumble against This Stone shall be shaken; but on whomsoever
That Stone shall fall, It will crush him." [3645] It is stumbled
against as It lies on the earth; but It will fall on him, when He shall
come from on high to judge the quick and dead. Woe to the Jews, for
that when Christ lay low in His humility, they stumbled against Him.
"This Man," say they, "is not of God, because He breaketh the sabbath
day." [3646] "If He be the Son of God, let Him come down from the
cross." [3647] Madman, the Stone lies on the ground, and so thou
deridest It. But since thou dost deride It, thou art blind; since thou
art blind, thou stumblest; since thou stumblest, thou art shaken; since
thou hast been shaken by It as It now lies on the ground, hereafter
shall thou be crushed by It as It fails from above. Therefore Jacob
anointed the stone. Did he make an idol of it? He showed [3648] a
meaning in it, but did not adore it. Now then give ear, attend to this
Nathanael, by the occasion of whom the Lord Jesus hath been pleased to
explain to us Jacob's vision.
3. Ye that are well instructed in the school of Christ, know that this
Jacob is Israel too. They are two names; for they are one man. His
first name Jacob, which is by interpretation supplanter, he received
when he was born. For when those twins were born, his brother Esau was
born first; and the hand of the younger was found on the elder's foot.
[3649] He held his brother's foot who preceded him in his birth, and
himself came after. And because of this occurrence, because he held his
brother's heel, [3650] he was called Jacob, that is, Supplanter. And
afterwards, when he was returning from Mesopotamia, the Angel wrestled
with him in the way. [3651] What comparison can there be between an
Angel's and a man's strength? Therefore it is a mystery, a sacrament, a
prophecy, a figure; let us therefore understand it. For consider the
manner of the struggle too. While he wrestleth, Jacob prevailed against
the Angel. Some high meaning is here. And when the man had prevailed
against the Angel, he kept hold of Him; yes, the man kept hold of Him
whom he had conquered. And said to Him, "I will not let Thee go, except
Thou bless me." [3652] When the conqueror was blessed by the Conquered,
Christ was figured. So then that Angel, who is understood to be the
Lord Jesus, saith to Jacob, "Thou shalt not be any more called Jacob,
but Israel shall thy name be," [3653] which is by interpretation,
"Seeing God." After this He touched the sinew of his thigh, the broad
part, that is, of the thigh, and it dried up; and Jacob became lame.
Such was He who was conquered. So great power had this Conquered One,
as to touch the thigh, and make lame. It was then with His Own will
that He was conquered. For He "had power to lay down" His strength,
"and He had power to take It up." [3654] He is not angry at being
conquered, for He is not angry at being crucified. For He even blessed
him, saying, "Thou shalt not be called Jacob, but Israel." Then the
"supplanter" was made "the seer of God." And He touched, as I have
said, his thigh, and made him lame. Observe in Jacob the people of the
Jews, those thousands who followed and went before the Lord's beast,
who in concert with the Apostles worshipped the Lord, and cried out,
"Hosanna to the Son of David, Blessed is He that cometh in the Name of
the Lord." [3655] Behold Jacob blessed. He has continued lame until now
in them who are at this day Jews. For the broad part of the thigh
signifies the multitude of increase. Of whom the Psalm, when it
prophesied that the Nations should believe, speaketh, saying, "A people
whom I have not known, hath served Me; by the hearing of the ear it
hath obeyed Me." [3656] I was not there, and I was heard; here I was,
and I was killed. "A people whom I have not known, hath served Me; by
the hearing of the ear it hath obeyed Me." Therefore, "faith cometh by
hearing, and hearing by the word of Christ." [3657] And it goes on,
"The strange children have lied unto Me;" concerning the Jews. "The
strange children have lied unto Me, the strange children have faded
away and have halted from their paths." I have pointed out Jacob to
you, Jacob blessed and Jacob lame.
4. But as arising out of this occasion, this must not be passed over,
which may haply of itself perplex some of you; with what design is it,
that when this Jacob's grandfather Abraham's name was changed (for he
too was first called Abram, and God changed his name, and said, "Thou
shall not be called Abram, but Abraham" [3658] ); from that time he was
not called Abram. Search in the Scriptures, and you will see that
before he received another name, he was called only Abram; after he
received it, he was called only Abraham. But this Jacob, when he
received another name, heard the same words, "Thou shalt not be called
Jacob, but Israel shalt thou be called." [3659] Search the Scriptures,
and see how that he was always called both, both Jacob and Israel.
Abram after he had received another name, was called only Abraham.
Jacob after he had received another name, was called both Jacob and
Israel. The name of Abraham was to be developed in this world; for here
he was made the father of many nations, whence he received his name.
But the name of Israel relates to another world, where we shall see
God. Therefore the people of God, the Christian people in this present
time, is both Jacob and Israel, Jacob in fact, Israel in hope. For the
younger people is called the Supplanter of its brother the elder
people. What! have we supplanted the Jews? No, but we are said to be
their supplanters, for that for our sakes they were supplanted. If they
had not been blinded, Christ would not have been crucified; His
precious Blood would not have been shed; if that Blood had not been
shed, the world would not have been redeemed. Because then their
blindness hath profited us, therefore hath the elder brother been
supplanted by the younger, and the younger is called the Supplanter.
But how long shall this be?
5. The time will come, the end of the world will come, and all Israel
shall believe; not they who now are, but their children who shall then
be. For these present walking in their own ways, will go to their own
place, will pass on to everlasting damnation. But when they shall have
been made all one people, that shall come to pass which we sing, "I
shall be satisfied when Thy glory shall be manifested." [3660] When the
promise which is made to us, that we "see face to face," shall come.
"Now we see through a glass darkly," and "in part;" [3661] but when
both people, now purified, now raised again, now crowned, now changed
into an immortal form, and into everlasting incorruption, shall see God
face to face, and Jacob shall be no more, but there shall be Israel
only; then shall the Lord see him in the person of this holy Nathanael,
and shall say, "Behold an Israelite indeed, in whom is no guile."
[3662] When thou dost hear, "Behold an Israelite indeed;" let Israel
come into thy mind; when Israel shall come into thy mind, let his dream
come into thy mind, in which he saw a ladder from earth even to heaven,
the Lord standing upon it, the Angels of God ascending and descending.
This dream did Jacob see. But after this he was called Israel; that is,
some little time after as he came from Mesopotamia, and on his journey.
If then Jacob saw the ladder, and he is also called Israel; and this
Nathanael is an "Israelite indeed in whom is no guile;" therefore when
he wondered because the Lord. said to him, "I saw thee under the
fig-tree;" [3663] did He say to him, "Thou shalt see greater things
than these." [3664] And so He announced to him Jacob's dream. To whom
did He announce it? To him whom He called "an Israelite, in whom was no
guile." As if He had said, "His dream, by whose name I have called
thee, shall be manifested in thee; make no haste to wonder, "thou shalt
see greater things than these. Ye shall see heaven open, and the Angels
of God ascending and descending unto the Son of Man." [3665] See what
Jacob saw; see why Jacob anointed the stone with oil; see why Jacob
prophetically signified and prefigured the Anointed One. For that
action was a prophecy.
6. Now I know what you are waiting for; I understand what you would
hear from me. This too will I briefly declare, as the Lord enableth me;
"ascending and descending unto the Son of Man." How--if they descend to
Him, He is here; if they ascend to Him, He is above. But if they ascend
to Him, and descend toHim, He is at once above and here. It cannot any
way possibly be, that they should ascend to Him, and descend to Him,
unless He be both there whither they ascend, and here whither they
descend--How do we prove that He is both there, and that He is here?
Let Paul, who was first Saul, answer us. He found it by experience,
when he was first a persecutor, and afterwards became a preacher; first
Jacob, afterwards Israel; who was himself too "of the stock of Israel,
of the tribe of Benjamin." [3666] In him let us see Christ above,
Christ below. First, the very Voice of the Lord from heaven shows this;
"Saul, Saul, why persecutest thou me?" [3667] What! had Paul ascended
into heaven? Had Paul so much as cast a stone into heaven? He was
persecuting the Christians, binding them, haling them to be put to
death, searching them out in every place where they lay hid, when they
were found on no consideration sparing them. To whom the Lord Christ
saith, "Saul, Saul." Whence crieth He? From heaven. Therefore He is
above. "Why persecutest thou Me?" Therefore He is below. Thus have I
explained all, though briefly, yet as well as I could to you, Beloved.
I have ministered to you according to my duty, and now for your duty,
do ye think upon the poor. Let us turn to the Lord, etc.
__________________________________________________________________
[3637] Gen. iii. 7.
[3638] Gen. ii. 25.
[3639] John i. 48.
[3640] John i. 49.
[3641] John i. 50.
[3642] John i. 51.
[3643] Gen. xxviii. 11.
[3644] Ps. cxviii. 22.
[3645] Matt. xxi. 44.
[3646] John ix. 16.
[3647] Matt. xxvii. 40.
[3648] Significavit.
[3649] Gen. xxv. 25, 26.
[3650] Plantam.
[3651] Gen. xxxii. 24.
[3652] Gen. xxxii. 26.
[3653] Gen. xxxv. 10.
[3654] John x. 18.
[3655] Matt. xxi. 9.
[3656] Ps. xvii. 43, 44, Sept. (xviii. 43, 44, English version).
[3657] Rom. x. 17.
[3658] Gen. xvii. 5.
[3659] Gen. xxxii. 28, xxxv. 10.
[3660] Ps. xvi. 15, Sept. (xvii. 15, English version).
[3661] 1 Cor. xiii. 12.
[3662] John i. 47.
[3663] John i. 48.
[3664] John i. 50.
[3665] John i. 51.
[3666] Phil. iii. 5.
[3667] Acts ix. 4.
__________________________________________________________________
Sermon LXXIII.
[CXXIII. Ben.]
On the words of the Gospel, John ii. 2, "and Jesus also was bidden, and
his disciples, to the marriage."
1. Ye know, Brethren, for ye have learnt it as believing in Christ, and
continually too do we by our ministry impress it upon you, that the
humility of Christ is the medicine of man's swollen pride. For man
would not have perished, had he not been swollen up through pride. For
"pride," as saith the Scripture, "is the beginning of all sin." [3668]
Against the beginning of sin, the beginning of righteousness was
necessary. If then pride be the beginning of all sin, whereby should
the swelling of pride be cured, had not God vouchsafed to humble
Himself? Let man blush to be proud, seeing that God hath humbled
Himself. For when man is told to humble himself, he disdains it; and
when men are injured, it is pride that makes them wish to be avenged.
Forasmuch as they disdain to humble themselves, they wish to be
avenged; as if another's punishment could be any profit to any man. One
who has been hurt and suffered wrong wishes to be avenged; he seeks his
own remedy from another's punishment, and gains a great torment. The
Lord Christ therefore vouchsafed to humble Himself in all things,
showing us the way; if we but think meet to walk thereby.
2. Among His other acts, lo, the Virgin's Son comes to the marriage;
who being with the Father instituted marriage. As the first woman, by
whom came sin, was made of a man without a woman; so the Man by whom
sin was done away, was made of a woman without a man. By the first we
fell, by the other we rise. And what did He at this marriage? Of water
He made wine. What greater sign of power? He who had power to do such
things, vouchsafed to be in need. He who made of water wine could also
have of stones made bread. The power was the same; but then the devil
tempted Him, therefore Christ did it not. For ye know that when the
Lord Christ was tempted, the devil suggested this to Him. For He was an
hungred, since this too He vouchsafed to be, since this too made part
of His Humiliation. The Bread was hungry, as the Way fainted, as saving
Health was wounded, as the Life died. When then He was an hungred as ye
know, the tempter said to Him, "If Thou be the Son of God, command that
these stones be made bread." [3669] And He made answer to the tempter,
teaching thee to answer the tempter. For to this end does the general
fight, that the soldiers may learn. What answer did He make? "Man doth
not live by bread alone, but by every word of God." [3670] And He did
not make bread of the stones, who of course could as easily have done
it, as He made of water wine. For it is an exercise of the same power
to make bread of stone; but He did it not, that He might despise the
tempter's will. For no otherwise is the tempter overcome, but by being
despised. And when He had overcome the devil's temptation, "Angels came
and ministered to Him." [3671] He then who had so great power, why did
He not do the one, and do the other? Read, yea, recollect what thou
hast just heard, when He did this, when, that is, He made of the water
wine; what did the Evangelist add? "And His disciples believed on Him."
[3672] Would the devil on the other occasion have believed on Him?
3. He then who could do so great things, was hungry, and athirst, was
wearied, slept, was apprehended, beaten, crucified, slain. This is the
way; walk by humility, that thou mayest come to eternity. Christ-God is
the Country whither we go; Christ-Man is the Way whereby we go. To Him
we go, by Him we go; why fear we lest we go astray? He departed not
from the Father; and came to us. He sucked the breasts, and He
contained the world. He lay in the manger, and He fed the Angels. God
and Man, the same God who is Man, the same Man who is God. But not God
in that wherein He is Man, God, in that He is the Word; Man, in that
the Word was made Flesh; by at once continuing to be God, and by
assuming man's Flesh; by adding what He was not, not losing what He
was. Therefore henceforward, having now suffered in this His
humiliation, dead, and buried, He has now risen again, and ascended
into heaven, there He is, and sitteth at the right Hand of the Father:
and here He is needy in His poor. Yesterday too I set this forth to
your Affection by occasion of what He said to Nathanael, "Thou shalt
see a greater thing than this. For I say unto you, Ye shall see Heaven
open, and the Angels of God ascending and descending unto the Son of
Man." [3673] We searched out what this meant, and spake at some length;
must we recapitulate the same to-day? Let those who were present
remember; yet I will briefly run over it.
4. He would not say, "ascending unto the Son of Man," unless He were
above; He would not say, "descending unto the Son of Man," unless He
were also below. He is at once above, and below; above in Himself,
below in His; above with the Father, below in us. Whence also was that
Voice to Saul, "Saul, Saul, why persecutest thou Me?" [3674] He would
not say, "Saul, Saul," unless that He was above. But Saul was not
persecuting Him above. He then who was above would not have said, "Why
persecutest thou me?" unless He were below also. Fear Christ above;
recognise Him below. Have Christ above bestowing His bounty, recognise
Him here in need. Here He is poor, there He is rich. That Christ is
poor here, He tells us Himself for me, "I was an hungred, I was
thirsty, I was naked, I was a stranger, I was in prison." [3675] And to
some He said, "Ye have ministered unto Me," and to some He said, "Ye
have not ministered unto Me." Lo, we have proved Christ poor; that
Christ is Rich, who knows not? And even here it was a property of these
riches to turn the water into wine. If he who has wine is rich, how
rich is He who maketh wine? So then Christ is rich and poor; as God,
rich; as Man, poor. Yea rich too now as Very Man He hath ascended into
heaven, sitteth at the right Hand of the Father; yet still He is poor
and hungry here, thirsty, and naked.
5. What art thou? Rich, or poor? Many tell me, I am poor; and they tell
the truth. I recognise some poor having something, and some having
want. But some have much gold and silver. O that they would acknowledge
themselves poor! Poor they will acknowledge themselves, if they
acknowledge the poor about them. For how is it? How much soever thou
hast, thou rich man whosoever thou art, thou art God's beggar. The hour
of prayer comes, and there I prove thee. Thou makest thy petition. How
art thou not poor, who makest thy petition? I say more, Thou makest
petition for bread. Wilt thou not have to say, "Give us our daily
bread"? [3676] Thou, who askest for daily bread, art thou poor, or
rich? And yet Christ saith to thee, "Give Me of that which I have given
thee. For what didst thou bring here, when thou camest hither? All
things that I created, thyself created hast found here; nothing didst
thou bring, nothing shalt thou take away. Why wilt thou not give Me of
Mine Own? For thou art full, and the poor man is empty. Look at your
first origin; naked were ye both born. Thou too then wast born naked.
Great store hast thou found here; didst thou bring ought with thee? I
ask for Mine Own; give, and I will repay. Thou hast found Me a
bountiful giver, make Me at once thy debtor. It is not enough to say,
Thou hast found Me a bountiful giver, make Me at once thy debtor;' let
Me regard thee as lending upon interest. Thou givest me but little, I
will repay more. Thou givest me earthly things, I will repay heavenly.
Thou givest me temporal things, I will restore eternal. I will restore
thee to thyself, when I shall have restored thee unto Me."
__________________________________________________________________
[3668] Ecclus. x. 13.
[3669] Matt. iv. 3.
[3670] Matt. iv. 4.
[3671] Matt. iv. 11.
[3672] John ii. 11.
[3673] John i. 50, 51.
[3674] Acts ix. 4.
[3675] Matt. xxv. 35, etc.
[3676] Matt. vi. 11.
__________________________________________________________________
Sermon LXXIV.
[CXXIV. Ben.]
On the words of the Gospel, John v. 2, "Now there is in Jerusalem by
the Sheep Gate a pool," etc.
1. The lesson of the Gospel has just sounded in our ears, and made us
intent to know what is the meaning of what has been read. This, I
suppose, is looked for from me, this I promise, by the Lord's
assistance, to explain as well as I can. For without doubt it is not
without a meaning, that those miracles were done, and something they
figured out to us bearing on eternal saving [3677] health. For the
health of the body which was restored to this man, of how long duration
was it? "For what is your life?" saith Holy Scripture; "it is a vapour
that appeareth for a little time, and then vanisheth away." [3678]
Therefore in that health was restored to this man's body for a time,
some enduringness was restored to a vapour. So then this is not to be
valued much; "Vain is the health of man." [3679] And, brethren,
recollect that Prophetical and Evangelical testimony, for it is read in
the Gospel; "All flesh is grass, and all the glory of flesh as the
flower of grass; the grass withereth, the flower falleth away, the Word
of the Lord endureth for ever." [3680] The Word of the Lord
communicateth glory even to the grass, and no transitory glory; for
even to flesh He giveth immortality.
2. But first passeth away the tribulation of this life, out of which He
giveth us help, to whom we have said, "Give us help from tribulation."
[3681] And all this life is indeed a tribulation to the understanding.
For there are two tormentors of the soul, torturing it not at once, but
alternating their tortures. These two tormentors' names are, Fear and
Sorrow. When it is well with thee, thou art in fear; when it is ill,
thou art in sorrow. This world's prosperity, whom doth it not deceive,
its adversity not break? In this grass, and in the days of grass, the
surer way must be kept to, the Word of God. For when it had been said,
"All flesh is grass, and all the glory of flesh as the flower of grass,
the grass withereth, the flower falleth away;" as though we should ask,
"What hope has grass? what stability the flower of grass?" it is said,
"but the Word of the Lord endureth for ever." And whence, you will say,
is that Word to me? "The Word was made Flesh, and dwelt among us."
[3682] For the Word of the Lord saith to thee, "Do not reject My
promise, for I have not rejected thy grass." This then that the Word of
the Lord hath granted to us, that we might hold to Him, that we might
not pass away with the flower of grass; this, I say, that He hath
granted to us, that the Word should be made Flesh, taking Flesh, not
changed into flesh, abiding, and assuming, abiding what He was,
assuming what He was not; this, I say, that He hath granted to us, that
pool also signifies. [3683]
3. I am speaking briefly. That water was the Jewish people; the five
porches were the Law. For Moses wrote five books. Therefore was the
water enclosed by five porches as that people was held in by the Law.
The troubling of the water is the Lord's Passion among that people. He
who descended was healed, and only one; for this is unity. Whosoever
are offended at the Passion of Christ are proud; they will not descend,
they are not healed. And, say they, "Am I to believe that God was
Incarnate, that God was born of a woman, that God was crucified,
scourged, dead, wounded, buried?" Be it far from me to believe this of
God, it is unworthy of Him. Let the heart speak, not the neck. To the
proud the humiliation of the Lord seems unworthy of Him, therefore is
saving health from such far off. Lift not thyself up; if thou wouldest
be made whole, descend. Well might piety be alarmed, if Christ in the
flesh subject to change were only spoken of. But now the truth sets
forth to thee, Christ Unchangeable in His Nature as the Word. For, "In
the beginning was the Word, and the Word was with God;" not a word to
sound, and so pass away; for "the Word was God." [3684] So then thy God
endureth unchangeable. O true piety; thy God endureth, fear not; He
doth not perish, and through Him, thou too dost not perish. He
endureth, He is born of a woman, but in the Flesh. The Word made even
His Mother. He who was before He was made, made her in whom He was to
be made Himself. He was an infant, but in the Flesh. He sucked, He
grew, He took nourishment, He ran through the several stages of life,
He came to man's estate, but in the Flesh. He was wearied, and He
slept, but in the Flesh. He suffered hunger and thirst, but in the
Flesh. He was apprehended, bound, scourged, assailed with railings,
crucified finally, and killed, but in the Flesh. Why art thou alarmed?
"The Word of the Lord endureth for ever." Whoso rejecteth this
humiliation of God, doth not wish for healing from the deadly swelling
of pride.
4. So then by His Flesh did the Lord Jesus Christ grant hope to our
flesh. For He took on Him what we knew well in this earth, what
aboundeth here, to be born, and to die. To be born and to die, abounded
here; to rise again and to live for ever, was not here. Poor earthly
merchandize found He here, He brought here strange and heavenly. If
thou art alarmed at death, love the resurrection. He hath given thee
help out of tribulation; for vain thy health had ever been. Let us
acknowledge therefore and love the saving health in this world strange,
that is, health everlasting, and live we in this world as strangers.
Let us think that we are but passing away, so shall we be sinning less.
Let us rather give thanks to our Lord God, that He hath been pleased
that the last day of this life should be both near and uncertain. From
the earliest infancy even to decrepit old age, it is but a short span.
If Adam had died to-day, what would it have profited him, that he had
lived so long? What "long time" is there in that in which there is an
end? No one recalleth yesterday; to-day is pressed on by to-morrow,
that it may pass away. In this little span let us live well, that we
may go whence we may not pass away. And now even as we are talking, we
are indeed passing away. Our words run on, and the hours fly by; so
does our age, so our actions, so our honours, so our misery, so our
happiness here below. All passeth away, but let us not be alarmed; "The
Word of God endureth for ever." Let us turn to the Lord, etc.
__________________________________________________________________
[3677] Throughout this chapter there is the double meaning in the
original of salus for "health" and "salvation."
[3678] Jas. iv. 14.
[3679] Ps. lx. 11.
[3680] Isa. xl. 6, 7; Jas. i. 10; 1 Pet. i. 24, 25.
[3681] Ps. lx. 11.
[3682] John i. 14.
[3683] John v.
[3684] John i. 1.
__________________________________________________________________
Sermon LXXV.
[CXXV. Ben.]
Again in John v. 2, etc., on the five porches, where lay a great
multitude of impotent folk, and of the pool of Siloa.
1. Subjects strange neither to your ears nor hearts are now repeated:
yet do they revive the affections of the hearer, and by repetition in
some sort renew us: nor is it wearisome to hear what is well known
already, for the words of the Lord are always sweet. The exposition of
the sacred Scriptures is as the sacred Scriptures themselves: though
they be well known, yet are they read to impress the remembrance of
them. And so the exposition of them, though it be well known, is
nevertheless to be repeated, that they who have forgotten it may be
reminded, or they who chanced not to hear it may hear; and that with
those who do retain what they are used to hear, it may by the
repetition be brought to pass that they shall not be able to forget it.
For I remember that I have already spoken to you, Beloved, on this
lesson of the Gospel. Yet to repeat the same explanation to you is not
wearisome, even as it was not wearisome to repeat the same Lesson to
you. The Apostle Paul saith in a certain Epistle, "To write the same
things to you, to me indeed is not wearisome, but for you it is
necessary." [3685] So too with myself to say the same things to you, to
me is not wearisome, but for you it is safe.
2. The five porches in which the infirm folk lay signify the Law, which
was first given to the Jews and to the people of Israel by Moses the
servant of God. For this Moses the minister of the Law wrote five
books. In relation therefore to the number of the books which he wrote,
the five porches figured the Law. But because the Law was not given to
heal the infirm, but to discover and to manifest them; for so saith the
Apostle, "For if there had been a law given which could have given
life, verily righteousness should have been by the Law; But the
Scripture hath concluded all under sin, that the promise by faith of
Jesus Christ might be given to them that believe;" [3686] therefore in
those porches the sick folk lay, but were not cured. For what saith he?
"If there had been a law given which could have given life." Therefore
those porches which figured the Law could not cure the sick. Some one
will say to me, "Why then was it given?" The Apostle Paul hath himself
explained: "Scripture," saith he, "hath concluded all under sin, that
the promise by faith of Jesus Christ might be given to them that
believe." For these folk who were sick, thought themselves to be whole.
They received the Law, which they were not able to fulfil; they learnt
in what disease they were, and they implored the Physician's aid; they
wished to be cured because they came to know they were in distress,
which they would not have known if they had not been unable to fulfil
the Law which had been given. For man thought himself innocent, and
from this very pride of false innocence became more mad. To tame this
pride then and to lay it bare, the Law was given; not to deliver the
sick, but to convince the proud. Attend then, Beloved; to this end was
the Law given, to discover diseases, not to take them away. And so then
those sick folk who might have been sick in their own houses with
greater privacy, if those five porches had not existed, were in those
porches set forth to the eyes of all men, but were not by the porches
cured. The Law therefore was useful to discover sins, because that man
being made more abundantly guilty by the transgression of the Law,
might, having tamed his pride, implore the help of Him That pitieth.
Attend to the Apostle; "The Law entered that sin might abound; but
where sin abounded, grace hath much more abounded." [3687] What is,
"The Law entered that sin might abound"? As in another place he saith,
"For where there is no law, there is no transgression." [3688] Man may
be called a sinner before the Law, a transgressor he cannot. But when
he hath sinned, after that he hath received the Law, he is found not
only a sinner, but a transgressor. Forasmuch then as to sin is added
transgression, therefore "hath sin abounded." And when sin abounds,
human pride learns at length to submit itself, and to confess to God,
and to say "I am weak." To say to those words of the Psalm which none
but the humbled soul saith, "I said, Lord, be merciful unto me; heal my
soul, for I have sinned against thee." [3689] Let the weak soul then
say this that is at least convinced by transgression, and not cured,
but manifested by the Law. Hear too Paul himself showing thee, both
that the Law is good, and yet that nothing but the grace of Christ
delivereth from sin. For the Law can prohibit and command; apply the
medicine, that that which doth not allow a man to fulfil the Law, may
be cured, it cannot, but grace only doeth that. For the Apostle saith,
"For I delight in the Law of God after the inner man." [3690] That is,
I see now that what the Law blames is evil, and what the Law commands
is good. "For I delight in the Law of God after the inner man. I see
another law in my members resisting the law of my mind, and bringing me
into captivity in the law of sin." This derived from the punishment of
sin, from the propagation of death, from the condemnation of Adam,
"resists the law of the mind, and brings it into captivity in the law
of sin which is in the members." He was convinced; he received the Law,
that he might be convinced: see now what profit it was to him that he
was convinced. Hear the following words, "Wretched man that I am, who
shall deliver me from the body of this death? The grace of God through
Jesus Christ our Lord." [3691]
3. Give heed then. Those five porches were significative of the Law,
bearing the sick, not healing them; discovering, not curing them. But
who did cure the sick? He that descended into the pool. And when did
the sick man descend into the pool? When the Angel gave the sign by the
moving of the water. For thus was that pool sanctified, for that the
Angel came down and moved the water. Men saw the water; and from the
motion of the troubled water they understood the presence of the Angel.
If any one then went down, he was cured. Why then was not that sick man
cured? Let us consider his own words; "I have no man," he says, "when
the water is moved, to put me into the pool, but while I am coming,
another steppeth down." [3692] Couldest not thou then step down
afterwards, if another step down before thee? Here it is shown us, that
only one was cured at the moving of the water. Whosoever stepped down
first, he alone was cured: but whoever stepped down afterwards, at that
moving of the water was not cured, but waited till it was moved again.
What then does this mystery [3693] mean? For it is not without a
meaning. Attend, Beloved. Waters are put in the Apocalypse for a figure
of peoples. For when in the Apocalypse John saw many waters, he asked
what it meant, and it was told him that they were peoples. [3694] The
water then of the pool signified the people of the Jews. For as that
people was held in by the five books of Moses in the Law, so that water
too was enclosed by five porches. When was the water troubled? When the
people of the Jews was troubled. And when was the people of the Jews
troubled, but when the Lord Jesus Christ came? The Lord's Passion was
the troubling of the water. For the Jews were troubled when the Lord
suffered. See, what was just now read had relation to this troubling.
"The Jews wished to kill Him, not only because He did these things on
the sabbaths, but because He called Himself the Son of God, making
Himself equal with God." [3695] For Christ called Himself the Son after
one manner, in another was it said to men, "I said, Ye are Gods, and ye
are all children of the Most High." [3696] For if He had made Himself
the Son of God in such sort as any man whatever may be called the son
of God (for by the grace of God men are called sons of God); the Jews
would not have been enraged. But because they understand Him to call
Himself the Son of God in another way, according to that, "In the
beginning was the Word, and the Word was with God, and the Word was
God;" [3697] and according to what the Apostle saith, "Who being in the
form of God, thought it not robbery to be equal with God;" [3698] they
saw a man, and they were enraged, because He made Himself equal with
God. But He well knew that He was equal, but wherein they saw not. For
that which they saw they wished to crucify; by That which they saw not,
they were judged. What did the Jews see? What the Apostles also saw,
when Philip said, "Show us the Father, and it sufficeth us." [3699] But
what did the Jews not see? What not even the Apostles saw, when the
Lord answered, "Have I been so long time with you, and yet have ye not
known Me? He that seeth Me, seeth the Father also." [3700] Because then
the Jews were not able to see This in Him, they held Him for a proud
and ungodly man, making Himself equal with God. Here was a troubling,
the water was troubled, the Angel had come. For the Lord is called also
the "Angel of the Great Counsel," [3701] in that He is the messenger of
the Father's will. For Angel in Greek is in Latin "messenger". So you
have the Lord saying that He announces to us the kingdom of Heaven. He
then had come, the "Angel of the Great Counsel," but the Lord of all
the Angels. "Angel" on this account, because He took Flesh; the "Lord
of Angels," in that by "Him all things were made, and without Him was
nothing made." [3702] For if all things, Angels too. And therefore
Himself was not made, because by Him all things were made. Now what was
made, was not made without the operation of the Word. But the flesh
which became the mother of Christ, could not have been born, if it had
not been created by the Word, which was afterwards born of it.
4. The Jews then were troubled. What is this? "Why doeth He these
things on the sabbath days?" And especially at those words of the Lord,
"My Father worketh hitherto, and I work." [3703] Their carnal
understanding of this, that God rested on the seventh day from all His
works, [3704] "troubled them." For this is written in Genesis, and most
excellently written it is, and on the best reasons. But they thinking
that God as it were rested from fatigue on the seventh day after all,
and that He therefore blessed it, because on it He was refreshed from
His weariness, did not in their foolishness understand, that He who
made all things by the Word, could not be wearied. Let them read, and
tell me how could God be wearied, who said, "Let it be made, and it was
made." To-day if a man could so do, as God did, how would he be
wearied? He said, "Let there be light, and the light was made." Again,
"Let there be a firmament, and it was made:" [3705] if indeed He said,
and it was not done, He was wearied. In another place briefly, "He
spake, and they were made; He commanded, and they were created." [3706]
He then who worketh thus, how doth He labour? But if He labour not, how
doth He rest? But in that sabbath, in which it is said that God rested
from all His works, in the Rest of God our rest was signified; because
the sabbath of this world shall be, when the six ages shall have passed
away. The six days as it were of the world are passing away. One day
hath passed away, from Adam unto Noe; another from the deluge unto
Abraham; the third from Abraham unto David; the fourth from David unto
the carrying away into Babylon; the fifth from the carrying away into
Babylon unto the advent of our Lord Jesus Christ. Now the sixth day is
in passing. We are in the sixth age, in the sixth day. Let us then be
reformed after the image of God, because that on the sixth day man was
made after the image of God. [3707] What formation did then, let
reformation do in us, and what creation did there, let creating-anew do
in us. After this day in which we now are, after this age, the rest
which is promised to the saints and prefigured in those days, shall
come. Because in very truth too, after all things which He made in the
world, He hath made nothing new in creation afterwards. The creatures
themselves shall be transformed and changed. For since the creatures
were fashioned, nothing more has been added. But nevertheless, if He
who made did not rule the world, what is made would fall to ruin: He
cannot but administer that which He hath made. Because then nothing
hath been added to the creation, He is said to have rested from all His
works; but because He doth not cease to govern what He made, rightly
did the Lord say, "My Father worketh even hitherto." Attend, Beloved.
He finished, He is said to have rested; for He finished His works, and
hath added no more. He governeth what He hath made; therefore He doth
not cease to work. But with the same facility that He made, with the
same doth He govern. For do not suppose, brethren, that when He created
He did not labour, and that He laboureth in that He governeth: as in a
ship, they labour who build the ship, and they who manage it labour
too; for they are men. For with the same facility wherewith "He spake
and they were made," with the same facility and judgment doth He govern
all things by the Word.
5. Let us not, because human affairs seem to be in disorder, fancy that
there is no governance of human affairs. For all men are ordered in
their proper places; but to every man it seems as though they have no
order. Do thou only look to what thou wouldest wish to be; for as thou
shalt wish to be, the Master [3708] knoweth where to place thee. Look
at a painter. Before him are placed various colours, and he knows where
to set each colour on. Questionless the sinner hath chosen to be the
black colour; does not then the Artist [3709] know where to place him?
How many parts does the painter finish off with the colour of black?
how many ornaments does he make of it? With it he makes the hair, the
beard, the eye-brows; he makes the face of white only. Look then to
that which thou wouldest wish to be; take no care where He may order
thee who cannot err, He knoweth where to place thee. For so we see it
happen by the common laws of the world. Some man, for instance, has
chosen to be a house-breaker: the law of the judge knows that he has
acted contrary to the law: the law of the judge knows where to place
him; and orders him most properly. He indeed has lived evilly; but not
evilly has the law ordered him. From a house-breaker he will be
sentenced to the mines; from the labour of such how great works are
constructed? That condemned man's punishment is the city's ornament. So
then God knoweth where to place thee. Do not think that thou art
disturbing the counsel of God, if thou art minded to be disorderly.
Doth not He who knew how to create, know how to order thee? Good were
it for thee to strive for this, to be set in a good place. What was
said of Judas by the Apostle? "He went unto his own place." [3710] By
the operation of course of Divine Providence, because by an evil will
he chose to be evil, but God did not by ordering evil make it. But
because that evil man himself chose to be a sinner, he did what he
would, and suffered what he would not. In that he did what he would,
his sin is discovered; in that he suffered what he would not, the order
of God is praised.
6. Wherefore have I said all this? That ye, brethren, may understand
what was most excellently said by the Lord Jesus Christ, "My Father
worketh even hitherto." In that He doth not abandon the creature which
He made. And He said, "As He worketh, so do I also work." In this He at
once signified that He was equal with God. "My Father," saith He,
"worketh hitherto, and I work." Their carnal sense touching the rest
[3711] was troubled. For they thought that the Lord being wearied
rested, that He should work no more. They hear, "My Father worketh even
hitherto:" they are troubled. "And I work:" [3712] He hath made Himself
equal with God: they are troubled. But be not alarmed. The water is
troubled, now the sick man is to be cured. What meaneth this? Therefore
are they troubled, that the Lord may suffer. The Lord doth suffer, the
precious Blood is shed, the sinner is redeemed, grace is given to the
sinner, to him that saith, "Wretched man that I am, who shall deliver
me from the body of this death? The grace of God, through Jesus Christ
our Lord." [3713] But how is he cured? If he step down. For that pool
was so made, that men should go down, and not come up to it. For there
might be pools of such a kind, so constructed, that men must go up to
them. But why was this made in such a way that men must go down to it?
Because the Lord's Passion searches for the humble. Let the humble go
down, let him not be proud, if he wishes to be cured. But why was it
but "one"? Because the Church is only One throughout the world, unity
is saved. When then one is made whole, unity is signified. By one
understand unity. Depart not then from unity, if thou wouldest not be
without a part in this saving [3714] cure.
7. What then does it mean that the man was in infirmity thirty-eight
years? I know, brethren, that I have spoken of this already; but even
those who read forget, how much more they who hear but seldom? Attend
therefore for a little while, Beloved. In [3715] the number forty, the
accomplishment of righteousness is figured. The accomplishment of
righteousness, in that we live here in labour, in toil, in
self-restraint, in fastings, in watchings, in tribulations; this is the
exercise of righteousness, to bear this present time, and to fast as it
were from this world; not from the food of the body, which we do but
seldom; but from the love of the world, which we ought to do always. He
then fulfils the law who abstains from this world. For he cannot love
that which is eternal, unless he shall cease to love that which is
temporal. Consider a man's love: think of it as, so to say, the hand of
the soul. If it is holding anything, it cannot hold anything else. But
that it may be able to hold what is given to it, it must leave go what
it holds already. This I say, see how expressly I say it; "Whoso loveth
the world cannot love God; he hath his hand engaged." God saith to him,
"Hold what I give." He will not leave go what he was holding; he cannot
receive what is offered. Have I said a man should not possess ought? If
he is able, if perfection require this of him, let him not possess. If
hindered by any necessity he is not able, let him possess, not be
possessed; let him hold, not be held; let him be the lord of his
possessions, not the slave; as saith the Apostle "However, brethren,
the time is short; it remaineth that both they that have wives, be as
though they had not; and they who buy, as though they possessed not;
and they who rejoice, as though they rejoiced not; and they who weep,
as though they wept not; and they who use this world, as though they
used [3716] it not; for the fashion of this world passeth away. I would
have you be without carefulness." [3717] What is, "Do not love what
thou dost possess in this world"? Let it not hold thine hand fast, by
which God must be held. Let not thy love be engaged, whereby thou canst
make thy way to God, and cleave to Him who created thee.
8. Thou wilt say and make answer to me, "Yea, God knows that I possess
innocently what I have." Temptation proves thee. There is a troubling
of thy possessions, and thou dost blaspheme. It is but lately we were
in such a case. There is a troubling of thy possessions, and thou art
not found what thou wast, and dost show that there is one thing in thy
mouth to-day, and another in thy mouth yesterday. And I would that thou
wouldest only defend thine own even with vehemence; [3718] and not try
to usurp with audacity another's; and what is worse, to escape
reprehension, maintain that what is another's is thine own. But why
need I say more? This I advise, this I say, Brethren, and as a brother
advise; God bids, and I admonish because I am admonished. He alarmeth
me, who doth not allow me to keep silence. He exacteth of me what He
hath given. For He hath given it to be laid out, not to be kept up. And
if I should keep it and hide it, He saith to me, "Thou wicked and
slothful servant, wherefore gavest thou not My money to the exchangers,
that at My coming I might require it with usury?" [3719] And what will
it profit me that I have lost nothing of that which I received? That is
not enough for my Lord, He is covetous; but God's covetousness is our
salvation. He is covetous, He looketh for His own money, He gathereth
in His Own image. "Thou shouldest have given," saith He, "the money to
the exchangers, that at My coming I might require it with usury." And
if by any chance forgetfulness should make me fail of admonishing you,
the temptations and tribulations at least which we are suffering, would
be an admonition to you. Ye have heard at least the word of God.
Blessed be the Lord and His glory. For ye are here gathered together,
and are hanging on the word of God's minister. Turn not your attention
to our flesh, by which the word is given out to you; for hungry men
regard not the meanness of the dish, but the preciousness of the food.
God is proving you. Ye are gathered together, ye praise the word of
God; temptation will prove in what manner ye hear it: ye will have the
active business of life whereby your true character will be shown. For
so he who to-day is shouting with railings, was yesterday a ready
listener. Therefore I forewarn; therefore I tell you, therefore I do
not withhold it, my Brethren, that the time of questioning will come.
For the Lord maketh question of the righteous and of the ungodly. This
you know ye have sung, this have we sung together; "The Lord maketh
question of the righteous and the ungodly." And what follows? "But he
that loveth iniquity, hateth his own soul." [3720] And in another
place, "Into the thoughts of the ungodly there shall be questioning
made." [3721] God doth not make question of thee there, where I
question thee. I question thy tongue, God questioneth thy thoughts. For
He knoweth how thou dost hear, and He knoweth how to require, Who
ordereth me to give. He hath wished me to be a dispenser, the requiring
He hath reserved to Himself. To admonish, to teach, to rebuke, is ours;
but to save, and to crown, or to condemn, and to cast into hell, is not
ours; "But the Judge shall deliver to the officer, and the officer to
the prison. Verily I say unto thee, thou shalt not go out thence, till
thou payest the last farthing." [3722]
9. Let us then return to our subject. The perfection of righteousness
is shown by the number forty. What is it to fulfil the number forty? To
restrain one's self from the love of this world. Restraint from
temporal things, that they be not loved to our destruction, is, as it
were, fasting from this world. Therefore the Lord fasted forty days,
and Moses, and Elias. He then who gave His servants the power to fast
forty days, could He not fast eighty or a hundred? Why then did He not
will to fast more than He had given His servants to do, but because in
this number forty is the mystery of fasting, the restraint from this
world? What is this to say? What the Apostle says; "The world is
crucified to me, and I to the world." [3723] He then fulfils the number
forty. And what doth the Lord show? That because Moses did this, this
Elias, this Christ, that this both the Law, and the Prophets, and the
Gospel, teach; that thou mayest not think that there is one thing in
the Law, another in the Prophets, another in the Gospel. All Scripture
teacheth thee nothing else, but restraint from the love of the world,
that thy love may speed on to God. As a figure that the Law teaches
this, Moses fasted forty days. As a figure that the Prophets teach it,
Elias fasted forty days. As a figure that the Gospel teaches it, the
Lord fasted forty days. And therefore in the mount too these three
appeared, the Lord in the middle, Moses and Elias at the sides.
Wherefore? Because the Gospel itself receives testimony from the Law
and the Prophets. [3724] But why in the number forty is the perfection
of righteousness? In the Psalter it is said, "O God, I will sing a new
song unto Thee, upon a psaltery of ten strings will I sing praises unto
Thee." [3725] Which signifies the ten precepts of the Law, which the
Lord came not to destroy, but to fulfil. And the Law itself throughout
the whole world, it is evident, hath four quarters, the East, and West,
South, and North, as the Scripture saith. And hence the vessel which
bare all the emblematic animals, which was exhibited to Peter, when he
was told, "Kill and eat," [3726] that it might be shown that the
Gentiles should believe and enter into the body of the Church, just as
what we eat entereth into our body, and which was let down from heaven
by four corners (these are the four quarters of the world), showed that
the whole world should believe. Therefore in the number forty is
restraint from the world. This is the fulfilling of the Law: now the
fulfilling of the Law is charity. And therefore before the Pasch we
fast forty days. For this time before the Pasch is the sign of this our
toilsome life, wherein, in toils, and cares, and continence, we fulfil
the Law. But afterwards we celebrate the Pasch, that is, the days of
the Lord's resurrection signifying our own resurrection. Therefore
fifty days are celebrated; because the reward of the denarius is added
to the forty, and it becomes fifty. Why is the reward a denarius? Have
ye not read, how that they who were hired into the vineyard, whether at
the first, or sixth, or the last hour, could only receive the denarius?
[3727] When to our righteousness shall be added its reward, we shall be
in the number fifty. Yea, and then shall we have none other occupation,
save to praise God. And therefore throughout those days we say,
"Hallelujah." For Halleluiah is the praise of God. In this frail estate
of mortality, in this fortieth number here, as though before the
resurrection, let us groan in prayers, that we may sing praises then.
Now is the time of longing, then will be the time of embracing and
enjoying. Let us not faint in the time of forty, that we may joy in the
time of fifty.
10. Now who is he that fulfilleth the Law, but he that hath charity?
Ask the Apostle, "Charity is the fulfilling of the Law. [3728] For all
the Law is fulfilled in one word, in that which is written, Thou shalt
love thy neighbour as thyself." [3729] But the commandment of charity
is twofold; "Thou shalt love the Lord thy God with all thy heart, and
with all thy soul, and with all thy mind. This is the great
commandment. The other is like it; Thou shalt love thy neighbour as
thyself." They are the words of the Lord in the Gospel: "On these two
commandments hang all the Law and the Prophets." [3730] Without this
twofold love the Law cannot be fulfilled. As long as the Law is not
fulfilled, there is infirmity. Therefore he had two short, who was
infirm thirty and eight years. What means, "had two short"? He did not
fulfil these two commandments. What doth it profit that the rest is
fulfilled, if those are not fulfilled? Hast thou thirty-eight? If thou
have not those two, the rest will profit thee nothing. Thou hast two
short, without which the rest avail not, if thou have not the two
commandments which conduct unto salvation. "If I speak with the tongues
of men and angels, and have not charity, I am become as sounding brass,
or a tinkling cymbal. And if I know all mysteries, and all knowledge,
and if I have all faith, so that I could remove mountains, and have not
charity, I am nothing. And if I distribute all my substance, and if I
give my body to be burned, and have not charity, it profiteth me
nothing." [3731] They are the Apostle's words. All those things
therefore which he mentioned are as it were the thirty-eight years; but
because charity was not there, there was infirmity. From that infirmity
who then shall make whole, but He who came to give charity? "A new
commandment I give unto you, that ye love one another." [3732] And
because He came to give charity, and charity fulfilleth the Law, with
good reason said He, "I came not to destroy the Law, but to fulfil."
[3733] He cured the sick man, and told him to carry his couch, and go
unto his house. [3734] And so too He said to the sick of the palsy whom
He cured. [3735] What is it to carry our couch? The pleasure of our
flesh. Where we lie in infirmity, is as it were our bed. But they who
are cured master [3736] and carry it, are not by this flesh mastered.
So then, thou whole one, master the frailness of thy flesh, that in the
sign of the forty days' fast from this world, thou mayest fulfill the
number forty, for that He hath made that sick man whole, "Who came not
to destroy the Law, but to fulfil."
11. Having heard this, direct your heart to Godward. Do not deceive
yourselves. Ask yourselves then when it is well with you in the world ;
then ask yourselves, whether ye love the world, or whether ye love it
not; learn to let it go before ye are let go yourselves. What is to let
it go? Not heartily to love it. Whilst there is yet something with thee
which thou must one day lose, and either in life or death let it go, it
cannot be with thee always; whilst I say it is yet with thee, loosen
thy love; be prepared for the will of God, hang upon God. Hold thee
fast to Him, whom thou canst not lose against thy will, that if it
chance thee to lose these temporal things, thou mayest say, "The Lord
gave, the Lord hath taken away, as it hath pleased the Lord, so is it
done, blessed be the Name of the Lord." [3737] But if it chance, and
God so wills it, that the things thou hast be with thee even to the
last: for thy detachment from this life thou receivest the denarius,
the fifty, and the perfection of blessedness cometh to pass in thee,
when thou shalt sing Hallelujah. Having these things which I have now
brought forward in your memory, may they avail to overthrowing your
love of the world. Evil is its friendship, deceitful, it makes a man
the enemy of God. Soon, in one single temptation, a man offendeth God,
and becometh His enemy. Nay not then becometh His enemy; but is then
discovered to have been His enemy. For when he was loving and praising
Him, he was an enemy; but he neither knew it himself, nor did others.
Temptation came, the pulse is touched, and the fever discovered. So
then brethren, the love of the world, and the friendship of the world,
make men the enemies of God. And it does not make good what it
promises, it is a liar, and deceiveth. Therefore men never cease hoping
in this world, and who attains to all he hopes for? But whereunto
soever he attains, what he has attained to is forthwith disesteemed by
him. Other things begin to be desired, other fond things are hoped for;
and when they come, whatsoever it is that comes to thee, is
disesteemed. Hold thee fast then to God, for He can never be of light
esteem, for nothing is more beautiful than He. For for this cause are
these things disesteemed, because they cannot stand, because they are
not what He is. For nought, O soul, sufficeth thee, save He who created
thee. Whatsoever else thou apprehendest is wretched; for He Alone can
suffice thee who made thee after His Own likeness. Thus it was
expressly said, "Lord, show us the Father, and it sufficeth us." [3738]
There only can there be security; and where security can be, there in a
certain sort will be insatiable satiety. For thou wilt neither be so
satiated, as to wish to depart; nor will anything be wanting, as though
thou couldest suffer want.
__________________________________________________________________
[3685] Phil. iii. 1, Vulgate.
[3686] Gal. iii. 21, 22.
[3687] Rom. v. 20.
[3688] Rom. iv. 15.
[3689] Ps. xli. 4.
[3690] Rom. vii. 22.
[3691] Rom. vii. 24, 25, Vulgate.
[3692] John v. 7.
[3693] Sacramentum.
[3694] Rev. xvii. 15.
[3695] John v. 18.
[3696] Ps. lxxxii. 6.
[3697] John i. 1.
[3698] Phil. ii. 6.
[3699] John xiv. 8.
[3700] John xiv. 9.
[3701] Isa. ix. 6, Sept.
[3702] John i. 3.
[3703] John v. 17.
[3704] Gen. ii. 2.
[3705] Gen. i. 3, 6, 7.
[3706] Ps. xxxii. 9, Sept. (xxxiii. 9, English version).
[3707] Gen. i. 27.
[3708] Artifex.
[3709] Artifex.
[3710] Acts i. 25.
[3711] Sabbato.
[3712] John v. 17.
[3713] Rom. vii. 24, 25, Vulg.
[3714] Salute.
[3715] Serm. i. (li. Ben.) 32 (xxii.).
[3716] Vulgate.
[3717] 1 Cor. vii. 29-32.
[3718] Clamore.
[3719] Luke xix. 22, 23.
[3720] Ps. x. 5, Sept. (xi. 5, English version).
[3721] Wisd. i. 9.
[3722] Matt. v. 25, 26.
[3723] Gal. vi. 14.
[3724] Rom. iii. 21.
[3725] Ps. cxliv. 9.
[3726] Acts x. 13.
[3727] Matt. xx. 2.
[3728] Rom. xiii. 10.
[3729] Gal. v. 14.
[3730] Matt. xxii. 37-40.
[3731] 1 Cor. xiii. 1-3.
[3732] John xiii. 34.
[3733] Matt v. 17.
[3734] John v. 8, 9.
[3735] Mark ii. 9.
[3736] Continent.
[3737] Job i. 21, Sept.
[3738] John xiv. 8.
__________________________________________________________________
Sermon LXXVI.
[CXXVI. Ben.]
On the words of the Gospel, John v. 19, "The Son can do nothing of
Himself, but what He seeth the Father doing."
1. The mysteries and secrets of the kingdom of God first seek for
believing men, that they may make them understanding. For faith is
understanding's step; and understanding faith's attainment. [3739] This
the Prophet expressly says to all who prematurely and in undue order
look for understanding, and neglect faith. For he says, "Unless ye
believe, ye shall not understand." [3740] Faith itself then also hath a
certain light of its own in the Scriptures, in Prophecy, in the Gospel,
in the Lessons of the Apostles. For all these things which are read to
us in this present time, are lights in a dark place, that we may be
nourished up unto the day. The Apostle Peter says, "We have a more sure
word of prophecy, whereunto ye do well that ye take heed, as unto a
light in a dark place, until the day dawn, and the day-star arise in
your hearts." [3741]
2. Ye see then, Brethren, how exceedingly unregulated and disordered in
their haste are they who like immature conceptions seek an untimely
birth before the birth; who say to us, "Why dost thou bid me believe
what I do not see? Let me see something that I may believe. Thou
biddest me believe whilst yet I see not; I wish to see, and by seeing
to believe, not by hearing." Let the Prophet speak. "Unless ye believe,
ye shall not understand." Thou wishest to ascend, and dost forget the
steps. Surely, out of all order. O man, if I could show thee already
what thou mightest see, I should not exhort thee to believe.
3. Faith [3742] then, as it has been elsewhere defined, is "the firm
support of those who hope, [3743] the evidence of things which are not
seen." [3744] If they are not seen, how are they evidenced to be? What!
Whence are these things which thou seest, but from That which thou
seest not? To be sure thou dost see somewhat that thou mayest believe
somewhat, and from that thou seest, mayest believe what thou seest not.
Be not ungrateful to Him who hath made thee see, whereby thou mayest be
able to believe what as yet thou canst not see. God hath given thee
eyes in the body, reason in the heart; arouse the reason of the heart,
wake up the interior inhabitant of thine interior eyes, let it take to
its windows, examine the creature of God. For there is one within who
sees by the eyes. For when thy thoughts within thee are on any other
subject, and the inhabitant within is turned away, the things which are
before thine eyes thou seest not. For to no purpose are the windows
open, when he who looks through them is away. It is not then the eyes
that see, but some one sees by the eyes; awake him, arouse him. For
this hath not been denied thee; God hath made thee a rational animal,
set thee over the cattle, formed thee after His Own image. Oughtest
thou to use them as the cattle do; only to see what to add to thy
belly, not to thy soul? Stir up, I say, the eye of reason, use thine
eyes as a man should, consider the heaven and earth, the ornaments of
the heaven, the fruitfulness of the earth, the flight of the birds, the
swimming of the fish, the virtue [3745] of the seeds, the order of the
seasons; consider the works, and seek for the Author; take a view of
what thou seest, and seek Him whom thou seest not. Believe on Him whom
thou seest not, because of these things which thou seest. And lest thou
think that it is with mine own words that I have exhorted thee; hear
the Apostle saying, "For the invisible things of God from the creation
of the world are clearly seen by those things which are made." [3746]
4. These things thou disregardedst, nor didst look upon them as a man,
but as an irrational animal. The Prophet cried out to thee, and cried
in vain. "Be ye not like to horse and mule, which have no
understanding." [3747] These things I say thou didst see, and
disregard. God's daily miracles were disesteemed, not for their
easiness, but their constant repetition. For what is more difficult to
understand than a man's birth, that one who was in existence should by
dying depart into darkness, [3748] and that one who was not, by being
born should come forth to light? [3749] What so marvellous, what so
difficult to comprehend? But with God easy to be done. Marvel at these
things, awake; at His unusual works, thou canst wonder, are they
greater than those which thou art accustomed to see? Men wondered that
our Lord God Jesus Christ filled so many thousands with five loaves;
[3750] and they do not wonder that through a few grains the whole earth
is filled with crops. When the water was made wine, [3751] men saw it,
and were amazed; what else takes place with the rain along the root of
the vine? He did the one, He does the other; the one that thou mayest
be fed, the other that thou mayest wonder. But both are wonderful, for
both are the works of God. Man sees unusual things, and wonders; whence
is the man himself who wonders? where was he? whence came he forth?
whence the fashion of his body? whence the distinction of his limbs?
whence that beautiful form? from what beginnings? what contemptible
beginnings? And he wonders at other things, when he the wonderer is
himself a great wonder. Whence then are these things which thou seest
but from Him whom thou seest not? But as I had begun to say, because
these things were disesteemed by thee, He came Himself to do unusual
things, that in these usual ones too thou mightest acknowledge thy
Creator. [3752] He came to Whom it is said, "Renew signs." [3753] To
Whom it is said, "Show forth Thy marvellous mercies." [3754] For
dispensing them He ever was; He dispensed them, and no one marvelled.
Therefore came He a Little one to the little, He came a Physician to
the sick, who was able to come when He would, to return when He would,
to do whatsoever He would, to judge as He would. And this, His will, is
very righteousness; yea what He willeth, I say, is very righteousness.
For that is not unrighteous which He willeth, nor can that be right
which He willeth not. He came to raise the dead, men marvelling that He
restored a man to the light who was in light already, He who day by day
bringeth forth to the light those who were not.
5. These things He did, yet was He despised by the many, who considered
not so much what great things He did, as how small He was; as though
they said within themselves, "These are divine things, but He is a
man." Two things then thou seest, divine works, and a man. If divine
works cannot be wrought but by God, take heed lest in This Man God lie
concealed. Attend, I say, to what thou seest, believe what thou seest
not. He hath not abandoned thee, who hath called thee to believe;
though He enjoin thee to believe that which thou canst not see: yet
hath He not given thee up to see nothing whereby thou mayest be able to
believe what thou dost not see. Is the creation itself a small sign, a
small indication of the Creator? He also came, He did miracles. Thou
couldest not see God, a man thou couldest; so God was made Man, that in
One thou mightest have both what to see, and what to believe. "In the
beginning was the Word, and the Word was with God, and the Word was
God." [3755] Thus thou hearest, and as yet seest not. Lo, He comes, lo,
He is born, lo, He comes forth of a woman, who made man and woman. He
who made man and woman was not made by man and woman. For thou wouldest
peradventure have been likely to despise Him for being born, the manner
of His birth canst thou not despise; for He ever was before that He was
born. Lo, I say, He took a Body, He was clothed in Flesh, He came forth
from the womb. [3756] Dost thou now see? seest thou now, I say? I ask
as to the Flesh, but I point out as to That Flesh; something thou
seest, and something thou seest not. Lo, in this very Birth, there are
at once two things, one which thou mayest see, and another thou mayest
not see; but so that by this which thou seest, thou mayest believe that
which thou seest not. Thou hadst begun to despise, because thou seest
Him who was born; believe what thou dost not see, that He was born of a
virgin. "How trifling a person," says one, "is he who was born!" But
how great is He who was of a virgin born! And He who was born of a
virgin brought thee a temporal miracle; He was not born of a father, of
any man, I mean, His father, yet was He born of the flesh. But let it
not seem impossible to thee, that He was born by His mother only, Who
made man before father and mother.
6. He brought thee then a temporal miracle, that thou mayest seek and
admire Him who is Eternal. For He "who came forth as a Bridegroom out
of His chamber," [3757] that is, out of the virgin's womb, where the
holy nuptials were celebrated of the Word and the Flesh: He brought, I
say, a temporal miracle; but He is Himself eternal, He is coeternal
with the Father, He it is, who "In the beginning was the Word, and the
Word was with God, and the Word was God." [3758] He did for thee
whereby thou mightest be cured, that thou mightest be able to see what
thou didst not see. What thou despisest in Christ, is not yet the
contemplation of him that is made whole, but the medicine of the sick.
Do not hasten to the vision of the whole. The Angels see, the Angels
rejoice, the Angels feed Thereon and live; Whereon they feed faileth
not, nor is their food minished. In the thrones of glory, in the
regions of the heavens, in the parts which are above the heavens, the
Word is seen by the Angels, and is their Joy; is their Food, and
endureth. But in order that man might eat Angel's Bread, the Lord of
Angels became Man. This is our Salvation, the Medicine of the infirm,
the Food of the whole.
7. And He spake to men, and said what ye have now heard, "The Son can
do nothing of Himself, but what He seeth the Father do." [3759] Is
there now any one, think we, that understandeth this? Is there any one,
think we, in whom the eye-salve of the flesh hath now its effect to the
discerning in any fashion the brightness of the Divinity? He hath
spoken, let us speak too; He, because the Word; we, because of the
Word. And why speak we, howsoever we do it, of the Word? Because we
were made by the Word after the likeness of the Word. As far then as we
are capable of, as far as we can be partakers of that ineffableness,
let us also speak, and let us not be contradicted. For our faith hath
gone before, so that we may say, "I believed, therefore have I spoken."
[3760] I speak then that which I believe; whether or no I also see, or
howsoever I see; He seeth rather; ye cannot see it. But when I shall
have spoken, whether he who sees what I speak of, believe that I see
too what I have spoken of, or whether he believe it not, what is that
to me? Let him only really [3761] see, and let him believe what he will
of me.
8. "The Son can do nothing of Himself, but what He seeth the Father
do." Here rises up an error of the Arians; but it rises up that it may
fall; because it is not humbled, that it may rise. What is it which
hath set thee [3762] off? Thou wouldest say that the Son is less than
the Father. For thou hast heard, "The Son can do nothing of Himself,
but what He seeth the Father do." From this thou wouldest have the Son
called less; it is this I know, I know it is this hath set thee off;
believe that He is not less, thou canst not as yet see it, believe,
this is what I was saying a little while ago. "But how," you will say,
"am I to believe against His own words"? He saith Himself, "The Son can
do nothing of Himself, but what He seeth the Father do." Attend too to
that which follows; "For what things soever the Father doeth, the same
also doeth the Son likewise;" He did not say, "such things," Beloved,
consider a while, that ye cause not confusion [3763] to yourselves.
There is need of a tranquil heart, a godly and devout faith, a
religious earnest attention; attend, not to me the poor vessel, but to
Him who putteth the bread in the vessel. Attend then a while. For in
all that I have said above in exhorting you to faith, that the mind
imbued with faith may be capable of understanding, all that has been
said has had a pleasing, glad, and easy sound, has cheered your minds,
ye have followed it, ye have understood what I said. But what I am now
about to say I hope there are some who will understand; yet I fear that
all will not understand. And seeing that God hath by the lesson of the
Gospel proposed to us a subject to speak upon, and we cannot avoid that
which the Master hath proposed; I fear lest haply they who will not
understand, who perhaps will be the greater number, should think that I
have spoken to them in vain; but yet because of those who will
understand, I do not speak in vain. Let him who understandeth rejoice,
let him who doth not understand bear it patiently; what he doth not
understand, let him bear, and that he may understand, let him bear
delay.
9. He doth not say then, "What things soever the Father doeth, such
doeth the Son:" as if the Father doeth some things, and the Son others.
For it did seem as though He had meant this when He said above, "The
Son doeth nothing of Himself, but what He seeth the Father do." Mark;
He did not there either say, "But what He heareth the Father enjoin;"
but, "what He seeth the Father do." If then we consult the carnal
understanding, or sense rather, He hath set before Him as it were two
workmen, [3764] the Father and the Son, the Father working without
seeing any, the Son working from seeing the Father. This is still a
carnal view. Nevertheless, in order to understand those things which
are higher, let us not decline these lower and mean things. First, let
us set something before our eyes in this way; let us suppose there are
two workmen, father and son. The father has made a chest, which the son
could not make, unless he saw the father making it: he keeps his mind
on the chest which the father has made, and makes another chest like
it, not the same. I put off for a while the words which follow, and now
I ask the Arian; "Dost thou understand it in the sense of this
supposition? Hath the Father done something, which when the Son saw Him
do, He too hath done something like it? For do the words by which thou
art perplexed seem to have this meaning?" Now He doth not say, "The Son
can do nothing of Himself, but what He heareth the Father enjoin." But
He saith, "The Son can do nothing of Himself, but what He seeth the
Father do." See, if thou understand it thus; the Father hath done
something, and the Son attendeth that He may see what He Himself too
hath to do; and that, some other thing like that which the Father had
done. This which the Father hath done, by whom hath He done it? If not
by the Son, if not by the Word, thou hast incurred the charge of
blasphemy against the Gospel. "For all things were made by Him." [3765]
So then what the Father had done, He had done by the Word; if by the
Word He had done it, He had done it by the Son. Who then is that other
who attends, that He may do some other thing which he seeth the Father
do? Ye have not been wont to say that the Father hath two sons: there
is One, One Only-Begotten of Him. But through His mercy, Alone as
regards His Divinity and not Alone as regards the inheritance. The
Father hath made coheirs with His Only Son; not begotten them like Him
of His Own Substance, but adopted them by Him out of His Own family.
For "we have been called," as Holy Scripture testifieth, "into the
adoption of sons." [3766]
10. What then sayest thou? It is the Only Son Himself That speaketh;
the Only-Begotten Son speaketh in the Gospel: the Word Himself hath
given us the words, we have heard Himself saying, "The Son can do
nothing of Himself, but what He seeth the Father do." Now then the
Father doeth that the Son may see what to do; and nevertheless the
Father doeth nothing but by the Son. Assuredly thou art confused, thou
heretic, assuredly thou art confused; but thy confusion is as from
taking hellebore, that thou mayest be cured. Even now thou canst not
find thine own self, thou dost even thyself condemn thine own judgment
and thy carnal view, I think. Put behind thee the eyes of the flesh,
raise up what eyes thou hast in thine heart, behold things divine. They
are men's words it is true thou hearest, and by a man, by the
Evangelist, by the Gospel thou hearest men's words, as a man; but it is
of the Word of God thou hearest, that thou mayest hear what is human,
come to know what is Divine. The Master hath given trouble, that He
might instruct; hath sown a difficulty, [3767] that He might excite an
earnest attention. "The Son can do nothing of Himself, but what He
seeth the Father do." It might follow [3768] that He should say, "For
what things soever the Father doeth, the like doeth the Son." This He
doth not say; but, "What things soever the Father doeth, the same doeth
the Son likewise." The Father doeth not some things, the Son other
things; because all things that the Father doeth, He doeth by the Son.
The Son raised Lazarus; did not the Father raise him? [3769] The Son
gave sight to the blind man; did not the Father give him sight? [3770]
The Father by the Son in the Holy Ghost. It is the Trinity; but the
Operation of the Trinity is One, the Majesty One, the Eternity One, the
Coeternity One, and the Works the Same. The Father doth not create some
men, the Son others, the Holy Ghost others; the Father and the Son and
the Holy Ghost create one and the same man; and the Father and the Son
and the Holy Ghost, One God, createth him.
11. You observe a Plurality of Persons, but acknowledge the Unity of
the Divinity. For because of the Plurality of Persons it was said, "Let
Us make man after Our image and likeness." He did not say, "I will make
man, and do Thou attend when I am making him, that Thou too mayest be
able to make another." "Let Us make," He saith; I hear the Plurality;
"after Our image;" [3771] again I hear the Plurality. Where then is the
Singularity of the Divinity? Read what follows, "And God made man."
[3772] It is said, "Let Us make man;" and it is not said, "The Gods
made man." The Unity is understood in that it was said, "God made man."
12. Where then is that carnal view? [3773] Be it confounded, hidden,
brought to nought; let the Word of God speak to us. Even now as godly
men, as believing already, as already imbued with faith, and having
gotten some attainment [3774] of understanding, turn we to the Word
Himself, to the Fountain of light, and let us say together, "O Lord,
the Father doeth ever the same things as Thou; for that whatsoever the
Father doeth, by Thee He doeth it. We have heard that Thou art the Word
in the beginning; [3775] we have not seen, but believed. There too have
we heard what follows, that all things were made by Thee.' [3776] All
things then that the Father doeth, He doeth by Thee. Therefore Thou
doest the same things as the Father. Why then didst Thou wish to say,
The Son can do nothing of Himself'? For I see a certain equality in
Thee with the Father, in that I hear, What things soever the Father
doeth, the same doeth the Son;' I recognise an equality, hereby I
understand, and comprehend as far as I am able, I and My Father are
One.' [3777] What meaneth it, that Thou canst do nothing, but what Thou
seest the Father do? What meaneth this?"
13. Peradventure He would say to me, yea say to us all: "Now as to this
that I have said, The Son can do nothing, but what He seeth the Father
do;' My Seeing' how dost thou understand? My Seeing,' what is it? Put
aside for a while the form of the servant which He took for thy sake.
For in that servant's form our Lord had eyes and ears in the Flesh, and
that human form was the same figure of a Body, such as we bear, the
same outlines of members. That Flesh had come from Adam: but He was not
as Adam. So then the Lord walking whether on the earth or in the sea,
as it pleased Him, as He would, for whatever He would, He could; looked
at what He would; He fixed His eyes, He saw; He turned away His eyes,
and did not see; who followed was behind Him, whoso could be seen,
before Him; with the eyes of His Body, He saw only what was before Him.
But from His Divinity nothing was hid. Put aside, put aside, I say, for
a while the form of the servant, look at the Form of God in which He
was before the world was made; in which He was equal to the Father;
hereby receive and understand what He saith to thee, Who being in the
form of God, thought it not robbery to be equal with God.' [3778] There
see Him if thou canst, that thou mayest be able to see what His Seeing'
is." "In the beginning was the Word." How doth the Word see? Hath the
Word eyes, or are our eyes found in Him, the eyes not of the flesh, but
the eyes of godly hearts? For, "Blessed are the pure in heart, for they
shall see God." [3779]
14. Christ thou seest Man and God; He doth manifest to thee the Man,
God He reserveth for thee. Now see how He reserveth God for thee, who
doth manifest Himself to thee as Man. "Whoso loveth Me," saith He,
"keepeth My commandments; whoso loveth Me shall be loved of My Father,
and I will love him." [3780] And as if it were asked, "What wilt Thou
give to him whom Thou lovest?" "And I will manifest Myself," saith He,
"to him." What meaneth this, Brethren? He whom they saw already,
promised that He would manifest Himself to them. To whom? Those by whom
He was seen, or those also by whom He was not seen? Thus speaking to a
certain Apostle, who asked to see the Father, that it might suffice
him, and said, "Show us the Father, and it sufficeth us" [3781] --Then
He standing before this servant's eyes, in the form of a servant,
reserving for his eyes when [3782] deified [3783] the Form of God,
saith to him, "Have I been so long time with you, and have ye not known
Me? He that seeth Me, seeth the Father also." Thou askest to see the
Father; see Me, thou seest Me, and dost not see Me. Thou seest what for
thee I have assumed, thou dost not see What I have reserved for thee.
Give ear to My commandments, purify thine eyes. "For whoso loveth Me,
keepeth My commandments, and I will love him." To him as keeping My
commandments, and by My commandments made whole will I manifest Myself.
15. If then, Brethren, we are not able to see what the "Seeing" of the
Word is, whither are we going? what Vision it may be with too great
haste are we requiring? why are we wishing to have shown us what we are
not able to see? These things accordingly are spoken of which we desire
to see, not as what we are able already to comprehend. For if thou
seest the "Seeing" of the Word, peradventure in that thou seest the
"Seeing" of the Word, thou wilt see the Word Himself; that the Word may
not be one thing, the "Seeing" of the Word another, lest there be
Therein anything joined, and coupled, and double, and compacted. For It
is something Simple, of a Simplicity ineffable. Not as with a man, the
man is one thing, the man's seeing another. For sometimes a man's
seeing is extinguished, and the man remains. This it is of which I said
that I was about to say something which all would not be able to
understand; the Lord even grant that some may have understood. My
Brethren, to this end doth He exhort us, that we may see, that the
"Seeing" of the Word is beyond our powers; for they are small; be they
nourished, perfected. Whereby? By the commandments. What commandments?
"He that loveth Me, keepeth My commandments." [3784] What commandments?
For already do we wish to increase, to be strengthened, perfected, that
we may see the "Seeing" of the Word. Tell us, Lord, now what
commandments? "A new commandment I give unto you, that ye love one
another." [3785] This charity then, Brethren, let us draw from the
plentifulness of the Fountain, let us receive it; be nourished by it.
Receive thou [3786] that whereby thou mayest be able to receive. Let
charity give thee birth, let charity nourish thee; charity bring thee
to perfection, charity strengthen thee; that thou mayest see this
"Seeing" of the Word, that the Word is not one thing and His "Seeing"
another, but that the "Seeing" of the Word is the Very Word Himself;
and so perhaps thou wilt soon understand that that which is said, "The
Son can do nothing of Himself, but what He seeth the Father do," is as
if He had said, "The Son would not be, if He had not been born of the
Father." Let this suffice, Brethren; I know that I have said that which
perhaps, if meditated upon, may develop itself to many, which
oftentimes when expressed in words may chance to be obscured. [3787]
__________________________________________________________________
[3739] Meritum.
[3740] Isa. vii. 9, Sept.
[3741] 2 Pet. i. 19.
[3742] Substantia; hupostasis.
[3743] Sperantium, as St Augustin uniformly reads, Tract. 79 and 95, in
Joh. de pecc. mer. ii. 31. St, Ambrose and St. Jerome have the pass.
[3744] Heb. xi. i.
[3745] Vim.
[3746] Rom. i. 20.
[3747] Ps. xxxii. 9.
[3748] Secreta.
[3749] Publica.
[3750] Matt. xiv. 21.
[3751] John ii. 9.
[3752] Artificem.
[3753] Ecclus. vi. 37.
[3754] Ps. xvi. 7, Sept. (xvii. 7, English version).
[3755] John i. 1.
[3756] The punctuation of the reprint of the Ben. has been followed,
"Jamne vides jam, inquam, vides? carnem interrogo, sed carnem ostendo."
The Ben. pointed, "vides carnem," but noted Locus mendosus. The meaning
may be, "It is of His Birth in the Flesh that I enquire, but I point
out the mode of that Birth, i.e. of a Virgin."
[3757] Ps. xix. 5.
[3758] John i. 1.
[3759] John v. 19.
[3760] Ps. cxvi. 10.
[3761] Sinceriter.
[3762] Movit.
[3763] Strepitum.
[3764] Artifices.
[3765] John i. 3.
[3766] Eph. i. 5.
[3767] Quæstionem.
[3768] Consequens.
[3769] John xi.
[3770] John ix.
[3771] Gen. i. 26.
[3772] Gen. i. 27.
[3773] Intentio.
[3774] Merito.
[3775] John i. 1.
[3776] John i. 3.
[3777] John x. 30.
[3778] Phil. ii. 6.
[3779] Matt. v. 8.
[3780] John xiv. 21.
[3781] John xiv. 8.
[3782] Deificati.
[3783] Vid. St. Athanasius, Treatise against Arians, Oxford edit.
Nicene Def. ch. iii. 12, § 14 and Disc. 1, ch. xi. § 39, p. 336, and
note c. Vide St. Augustin, Ps. 49, § 2.
[3784] John xiv. 21.
[3785] John xiii. 34.
[3786] Cape per quod sis capax.
[3787] See Tract. 18 and 20 in Joh.
__________________________________________________________________
Sermon LXXVII.
[CXXVII. Ben.]
On the words of the Gospel, John v. 25,"Verily, verily, I say unto you,
the hour cometh, and now is, when the dead shall hear the voice of the
son of God; and they that hear shall live,"etc.; and on the words of
the apostle, "things which eye saw not," etc., 1 Cor. ii. 9
1. Our hope, Brethren, is not of this present time, nor of this world,
nor in that happiness whereby men are blinded that forget God. This
ought we above all things to know, and in a Christian heart hold fast,
that we were not made Christians for the good things of the present
time, but for something else which God at once promiseth, and man doth
not yet comprehend. For of this good it is said, "That eye hath not
seen, nor ear heard, neither hath it entered into the heart of man,
what things God hath prepared for them that love Him." [3788] Because
then this good, so great, so excellent, so ineffable, fell not in with
man's understanding, it required God's promise. For what hath been
promised him, man blind of heart doth not now comprehend; nor can it be
shown to him at present, what he will one day be to whom the promise is
given. For so an infant child, if he could understand the words of one
speaking, when himself could neither speak, nor walk, nor do anything,
but feeble as we see he is, unable to stand, [3789] requiring the
assistance of others, were able only to understand him who should speak
to him and tell him, "Lo, as thou seest me walking, working, speaking,
after a few years thou shall be as I am;" as he considered himself and
the other, though he would see what was promised; yet considering his
own feebleness, would not believe, and yet he would see what was
promised. But with us infants, as it were, lying in this flesh and
feebleness, that which is promised is at once great and is not seen;
and so faith is aroused whereby we believe that we do not see that we
may attain [3790] to see what we believe. Whosoever derideth this
faith, so as to think that he is not to believe in that he doth not
see; when that shall come which he believed not, is put to shame: being
confounded is separated, being separated, is condemned. But whoso shall
have believed, is put aside at the right hand, and shall stand with
great confidence and joy among those to whom it shall be said, "Come,
blessed of My Father, receive the kingdom which hath been prepared for
you from the beginning of the world." [3791] But the Lord made an end
when He spake these words, thus, "These shall go into everlasting
burning, but the righteous into life eternal." [3792] This is the life
eternal which is promised us.
2. Because men love to live on this earth, life is promised them; and
because they exceedingly fear to die, eternal life is promised them.
What dost thou love? To live. This shalt thou have. What dost thou
fear? To die. Thou shalt not suffer it. This seemed to be enough for
human infirmity, that it should be said, "Thou shalt have eternal
life." This the mind of man can comprehend, by its present condition it
can in some sort comprehend what is to be. But by the imperfection of
its present condition how far can it comprehend it? Because he lives,
and does not wish to die; he loves eternal life, he wishes to live
always, never to die. But they who shall be tormented in punishments,
have even a wish to die, and cannot. It is no great thing then to live
long, or to live for ever; but to live blessedly is a great thing. Let
us love eternal life, and hereby may we know how greatly we ought to
labour for eternal life, when we see men who love the present life,
which lasts but for a time and must be brought to an end, labour so for
it, that when the fear of death comes, they will do whatever they can,
not to put away, but to put off death. How does a man labour, when
death threatens, by flight, by concealment, by giving all he has, and
redeeming himself, by toil, by endurance of torments and uneasinesses,
by calling in physicians, and whatever else a man can do? See, how that
after exhausting all his labour and his means, he is but able to
contrive to live a little longer; to live always, he is not able. If
then men strive with so great labour, with so great efforts, so great a
cost, such earnestness, such watchfulness, such carefulness, that they
may live a little longer; how should they strive that they may live for
ever? And if they are called wise, who by all means strive to put off
death, and live a few days, that they lose not a few days: how foolish
are they who so live as to lose the day eternal!
3. This then only can be promised us, that this gift of God may in
whatever measure be sweet to us, from this which we have at present;
seeing that it is of His gift we have it, that we live, that we are in
health. When then eternal life is promised, let us set before our eyes
a life of such a kind, as to remove from it everything unpleasant which
we suffer here. For it is easier for us to find what is not there, than
what is there. Lo, here we live; we shall live there also. Here we are
in health when we are not sick, and there is no pain in the body; there
we shall be in health also. And when it is well with us in this life,
we suffer no scourge; we shall suffer none there also. Suppose then a
man here below living, in sound health, suffering no scourge; if any
one were to grant him that he should be for ever so, and that this good
estate should never cease, how greatly would he rejoice? how greatly be
transported? how would he not contain himself in joy without pain,
without torment, without end of life? If God had promised us this only,
which I have mentioned, which I have just now in such words as I was
able, described and set forth; at what a price ought it to be purchased
if it were to be sold, how great a sum ought to be given to buy it?
Would all that thou hadst suffice, even though thou shouldest possess
the whole world? And yet it is to be sold; buy it if thou wilt. And be
not much disquieted for a thing so great, because of the largeness of
the price. Its price is no more than what thou hast. Now to procure any
great and precious thing, thou wouldest get ready gold, or silver, or
money, or any increase of cattle, or fruits, which might be produced in
thy possessions, to buy this I know not what great and excellent thing,
whereby to live in this earth happily. Buy this too, if thou wilt. Do
not look for what thou hast, but for what thou art. The price of this
thing is thyself. Its price is what thou art thyself. Give thine own
self, and thou shalt have it. Why art thou troubled? why disquieted?
What? Art thou going to seek for thine own self, or to buy thyself? Lo,
give thine own self as thou art, such as thou art to that thing, and
thou shalt have it. But you will say, "I am wicked, and perhaps it will
not accept me." By giving thyself to it, thou wilt be good. The giving
thyself to this faith and promise, this is to be good. And when thou
shalt be good, thou wilt be the price of this thing; and shalt have,
not only what I have mentioned, health, safety, life, and life without
end; thou shalt not only have this, I will take away other things yet.
There shall there be no weariness, and sleeping; there shall there be
no hunger, and thirst; there shall there be no growing, and growing
old; because there shall be no birth either where the numbers remain
entire. The number that is there is entire; nor is there any need for
it to be increased, seeing there is no chance of diminution there. Lo,
how many things have I taken away, and I have not yet said what shall
be there. Lo, already there is life, and safety; no scourge, no hunger,
no thirst, no failing, none of these; and yet I have not said, "what
eye hath not seen, nor ear heard, nor hath ascended into the heart of
man." For if I have said it, it is false that is written, "Eye hath not
seen, nor ear heard, neither hath it ascended into the heart of man."
For whence should it ascend into my heart, that I should say "that
which hath not ascended into the heart of man"? It is believed, and not
seen; not only not seen, but not even expressed. How then is it
believed, if it is not expressed? Who believes what he doth not hear?
But if he hear it that he may believe, it is expressed; if expressed,
it is thought of; if thought of and expressed, then it entereth into
the ears of men. And because it would not be expressed if it were not
thought of, it hath ascended also into the heart of man. Lo, already
the mere proposing of so great a thing disturbs us, that we cannot put
it forth clearly in words. Who then can explain the thing itself?
4. Let us attend to the Gospel; just now the Lord was speaking, and let
us do what He said. "He that believeth in Me," saith He, "passeth from
death unto life, and cometh not into judgment. Verily I say unto you,
that the hour shall come, and now is, when the dead shall hear the
Voice of the Son of God, and they that hear shall live. For as the
Father hath life in Himself, so hath He given to the Son to have life
in Himself." [3793] By begetting Him He gave it; in that He begat, He
gave it. For the Son is of the Father, not the Father of the Son; but
the Father is the Father of the Son, and the Son is the Son of the
Father. I say the Son is begotten of the Father, not the Father of the
Son; and the Son was always, always therefore begotten. Who can
comprehend this "always begotten"? For when any man hears of one
begotten, it occurs to him; "Therefore there was a time, when he who
was begotten was not." What say we then? Not so; there was no time
before the Son, for that "all things were made by Him." [3794] If all
things were made by Him, times also were made by Him; how could times
be before the Son, by whom times were made? Take away then all times,
the Son was with the Father always. If the Son were with the Father
always, and yet the Son, He was begotten always; if begotten always, He
who was begotten was always with Him That begat Him.
5. You will say, "This have I never seen, one begetting, and always
with him whom he begat; but he that begat came first, and he that was
begotten followed in time." You say well, "I have never seen this;" for
this appertains to "that which eye hath not seen." Do you ask how it
may be expressed? It cannot be expressed; "For the ear hath not heard,
neither hath it ascended unto the heart of man." Be it believed and
adored, when we believe, we adore; when we adore, we grow; when we
grow, we comprehend. For as yet whilst we are in this flesh, as long as
we are absent from the Lord, we are, with respect to the Holy Angels
who see these things, infants to be suckled by faith, hereafter to be
fed by sight. For so saith the Apostle, "As long as we are in the body
we are absent from the Lord. For we walk by faith, not by sight."
[3795] We shall some day come to sight, which is thus promised us by
John in his Epistle; "Dearly beloved, we are the sons of God, and it
hath not yet appeared what we shall be." [3796] We are the sons of God
now by grace, by faith, by the Sacrament, by the Blood of Christ, by
the redemption of the Saviour; "We are the sons of God, and it hath not
yet appeared what we shall be. We know that when He shall appear, we
shall be like Him, for we shall see Him as He is."
6. Lo, unto the comprehending of what are we being nourished up; lo,
unto the embracing and the feeding on what are we being nourished up;
yet so as that that which is fed on is not diminished, and he that
feedeth is supported. For now food supports us by eating it; but the
food which is eaten, is diminished; but when we shall begin to feed on
Righteousness, to feed on Wisdom, to feed on that Food Immortal, we are
at once supported, and That Food is not diminished. For if the eye
knows how to feed on light, and yet doth not diminish the light; for
the light will be no less because it is seen by more; it feeds the eyes
of more, and yet is as great as it was before: both they are fed, and
it is not diminished; if God hath granted this to the light which He
hath made for the eyes of the flesh, what is He Himself, the Light for
the eyes of the heart? If then any choice [3797] food were praised to
thee, on which thou wast to dine, thou wouldest prepare the stomach;
God is praised to thee, prepare the heart.
7. Behold what thy Lord saith to thee: "The hour shall come," saith He,
"and now is." "The hour shall come," yea, that very hour, "now is,
when"--what? "when the dead shall hear the Voice of the Son of God, and
they that shall hear shall live." They then that shall not hear, shall
not live. What is, "They that shall hear"? They that shall obey. What
is, "They that shall hear"? They that shall believe and obey, they
shall live. So then before they believed and obeyed, they lay dead;
they walked, and were dead. What availed it to them, that they walked,
being dead? And yet if any among them were to die a bodily death, they
would run, get ready the grave, wrap him up, carry him out, bury him,
the dead, the dead; of whom it is said, "Let the dead bury their dead."
[3798] Such dead as these are in such wise raised by the Word of God,
as to live in faith. They who were dead in unbelief, are aroused by the
Word. Of this hour said the Lord, "The hour shall come, and now is."
For with His Own Word did He raise them that were dead in unbelief; of
whom the Apostle says, "Arise thou that sleepest, and rise up from the
dead, and Christ shall give thee light." [3799] This is the
resurrection of hearts, this is the resurrection of the inner man, this
is the resurrection of the soul.
8. But this is not the only resurrection, there remains a resurrection
of the body also. Whoso riseth again in soul, riseth again in body to
his blessedness. For in soul all do not rise again; in body all are to
rise again. In soul, I say, all do not rise again; but they that
believe and, obey; for, "They that shall hear shall live." But as the
Apostle says, "All men have not faith." [3800] If then all men have not
faith, all men do not rise again in soul. When thy hour of the
resurrection of the body shall come, all shall rise again; be they good
or bad, all shall rise again. But whoso first riseth again in soul, to
his blessedness riseth again in body; whoso doth not first rise again
in soul, riseth again in body to his curse. Whoso riseth again in soul,
riseth again in body unto life; whoso riseth not again in soul, riseth
again in body unto punishment. Seeing then that the Lord hath impressed
upon us this resurrection of souls, unto which we ought all to hasten,
and to labour that we may live therein, and living persevere even unto
the end, it remained for Him to impress upon us the resurrection of
bodies also, which is to be at the end of the world. Now hear how He
hath impressed this too.
9. When He had said, "Verily I say unto you, The hour shall come, and
now is, when the dead," that is, the unbelievers, "shall hear the Voice
of the Son of God," that is, the Gospel, "and they that shall hear,"
that is, that shall obey, "shall live," that is, shall be justified,
and shall be unbelievers no longer; when, I say, He had said this,
forasmuch as He saw that we had need to be instructed as to the
resurrection of the flesh also, and were not to be left thus, He went
on and said, "For as the Father hath life in Himself, so hath He given
to the Son to have life in Himself." This refers to the resurrection of
souls, to the quickening of souls. Then He added, "And hath given Him
power to execute judgment also, because He is the Son of Man." This Son
of God, is Son of Man. For if the Son of God had continued the Son of
God, and had not been made the Son of Man, He would not have delivered
the sons of men. He who had made man, was Himself made that which He
made, that what He made might not perish. But He was in such wise made
the Son of Man, as to continue the Son of God. For He was made Man by
assuming that which He was not, not by losing That which He was;
continuing God, He was made Man. He took thee, He was not consumed in
thee. As such then came He to us, the Son of God, and Son of Man, the
Maker and the Made, the Creator and the Created; the Creator of His
mother, Created of His mother; such came He to us. In respect of His
being the Son of God, He saith, "The hour shall come, and now is, when
the dead shall hear the Voice of the Son of God." He did not say, "Of
the Son of Man;" for He was impressing the truth, wherein He is equal
to the Father. "And they that shall hear shall live. For as the Father
hath life in Himself, so hath He given to the Son to have life in
Himself;" not by participation, but in our God. But He, the Father,
hath life in Himself; and He begat such a Son as should have life in
Himself; not be made a partaker of life, but Himself be Life, of which
life we should be partakers; that is, should have life in Himself, and
Himself be Life. But that He should be made the Son of Man, He took
from us. Son of God in Himself; that He should be the Son of Man, He
took from us. Son of God of That which is His Own, Son of Man of ours.
That which is the less, took He from us; That which is the more, gave
He to us. For thus He died in that He is the Son of Man, not in that He
is the Son of God. Yet the Son of God died; but He died in respect to
the flesh, not in respect to "the Word which was made flesh, and dwelt
among us." [3801] So then in that He died, He died of that which was
ours; in that we live, we live of That which is His. He could not die
of That which was His own, nor could we live of that which is our own.
As God then, as the Only-Begotten, as equal with Him who begat Him, did
the Lord Jesus impress this upon us, that if we hear, we shall live.
10. But, saith He, "He hath given Him power to execute judgment also,
because He is the Son of Man." So then that Form is to come to
judgment. The Form of Man is to come to judgment; therefore He said,
"He hath given Him power to execute judgment also, because He is the
Son of Man." The Judge here shall be the Son of Man; here shall That
Form judge which was judged. Hear and understand: the Prophet had said
this already, "They shall look on Him whom they pierced." [3802] That
Very Form shall they see which they smote with a spear. He shall sit as
Judge, Who stood at the judge's seat. He shall condemn the real
criminals, Who was made a criminal falsely. He shall come Himself, That
Form shall come. This you find in the Gospel too; when before the eyes
of His disciples He was going into heaven, they stood and looked on,
and the Angelic voice spake, "Ye men of Galilee, why stand ye," etc.
"This Jesus shall come in like manner as ye see Him going into heaven."
[3803] What is, "shall come in like manner"? Shall come in this Very
Form. For "He hath given Him power to execute judgment, because He is
the Son of Man." Now see on what principle this was behoveful and
right, that they who were to be judged might see the Judge. For they
who were to be judged were both good and bad. "But blessed are the pure
in heart, for they shall see God." [3804] It remained that in the
Judgment the Form of the servant should be manifested both to good and
bad, the Form of God be reserved for the good alone.
11. For what is it that the good are to receive? Behold I am now
expressing that which I did not express a little above; and yet in
expressing I do not express it. For I said that there we shall be in
sound health, shall be safe, shall be living, shall be without
scourges, without hunger and thirst, without failing, without loss of
our eyes. All this I said; but what we shall have more, I said not. We
shall see God. Now this will be so great, yea so great a thing will it
be, that in comparison of it, all the rest is nothing. I said that we
shall be living, that we shall be safe and sound, that we shall suffer
no hunger and thirst, that we shall not fall into weariness, that sleep
will not oppress us. All this, what is it to that happiness, whereby we
shall see God? Because then God cannot be now manifested as He is, whom
nevertheless we shall see; therefore, "what eye hath not seen, nor ear
heard," [3805] this the good shall see, this shall the godly see, this
the merciful shall see, this shall the faithful see, this shall they
see who shall have a good lot in the resurrection of the body, for that
they have had a good obedience in the resurrection of the heart.
12. Shall then the wicked man see God too? of whom Isaiah saith, "Let
the ungodly be taken away, that he see not the Glory of God." [3806]
Both the ungodly and the godly then shall see that Form; and when the
sentence, "Let the ungodly be taken away that he see not the Glory of
God," shall have been pronounced; it remains that as to the godly and
the good, that be fulfilled which the Lord Himself promised, when He
was here in the flesh, and seen not by the good only, but by the evil
also. He spake amongst the good and evil, and was seen of all, as God,
hidden, as Man, manifested; as God ruling men, as Man appearing among
men: He spake, I say, among them, and said, "Whoso loveth Me, keepeth
My commandments; and he that loveth Me, shall be loved of My Father,
and I will love him." [3807] And as if it were said to Him, And what
wilt Thou give him? And "I will," He saith, "manifest Myself to him."
When did He say this? When He was seen by men. When did He say this?
When He was seen even by them, by whom He was not loved. How then was
He to manifest Himself to them that loved Him, save in Such a Form, as
they who loved Him then saw not? Therefore, seeing that the Form of God
was being reserved, the Form of man manifested; by the Form of man,
speaking to men, conspicuous and visible, He manifested Himself to all,
both good and bad, He reserved Himself for them that loved Him.
13. When is He to manifest Himself to them that love Him? After the
resurrection of the body, when "the ungodly shall be taken away that he
see not the Glory of God." For then "when He shall appear, we shall be
like Him; for we shall see Him as He is." [3808] This is life eternal.
For all that we said before is nothing to that life. That we live, what
is it? That we are in health, what is it? That we shall see God, is a
great thing. This is life eternal; this Himself hath said, "But this is
life eternal, that they may know Thee the Only True God, and Jesus
Christ whom Thou hast sent." [3809] This is life eternal, that they may
know, see, comprehend, acquaint themselves with what they had believed,
may perceive that which they were not yet able to comprehend. Then may
the mind see what "eye hath not seen, nor ear heard, neither hath it
ascended into the heart of man;" this shall be said to them at the end,
"Come, ye blessed of My Father, receive the kingdom which hath been
prepared for you from the beginning of the world." [3810] Those wicked
ones then shall go into everlasting burning. But the righteous,
whither? Into life eternal? What is life eternal? "This is life
eternal, that they may know Thee, the Only True God, and Jesus Christ,
whom Thou hast sent."
14. Speaking then of the future resurrection of the body, and not
leaving us thus, He saith, "He hath given Him power to execute judgment
also, because He is the Son of Man. Marvel not at this, for the hour
shall come." He did not add in this place, "and now is;" because this
hour shall be hereafter, because this hour shall be at the end of the
world, because this shall be the last hour, shall be at the last trump.
"Marvel not at this," because I have said, "He hath given Him power to
execute judgment also, because He is the Son of Man. Marvel not." For
this reason have I said this, because it behoves Him as Man to be
judged by men. And what men shall He judge? Those whom He finds alive?
Not only those, but what? "The hour shall come, when they that are in
the graves." [3811] How did He express those that are dead in the
flesh? "They who are in the graves," whose corpses lie buried, whose
ashes are covered up, whose bones are dispersed, whose flesh is flesh
no more, and yet is entire to God. "The hour shall come, when all that
are in the graves shall hear His Voice, and shall come forth." Be they
good or bad, they shall hear the Voice, and shall come forth. All the
bands of the grave [3812] shall be burst asunder; all that was lost,
yea rather was thought to be lost shall be restored. For if God made
man who was not, can He not re-fashion that which was?
15. I suppose when it is said, "God shall raise the dead again," no
incredible thing is said for it is of God, not of man, that it is said.
It is a great thing which shall be done, yea, an incredible thing that
shall be done. But let it not be incredible, for see, who It is That
doeth it. He it is said shall raise thee, Who created thee. Thou wast
not, and thou art; and once made, shalt thou not be? God forbid thou
shouldest think so! God did something more marvellous when He made that
which was not; and nevertheless He did make that which was not; and
shall it be disbelieved that He is able to re-fashion that which was,
by those very persons whom He made what they were not? Is this the
return we make to God, we who were not, and were made? Is this the
return we make Him, that we will not believe that He is able to raise
again what He hath made? Is this the return which His creature renders
Him? "Have I therefore," God saith to thee, "made thee, O man, before
thou wast, that thou shouldest not believe Me, that thou shalt be what
thou wast, who hast been able to be what thou wast not?" But you will
say, "Lo, what I see in the tomb, is dust, ashes, bones; and shall this
receive life again, skin, substance, flesh, and rise again? what? these
ashes, these bones, which I see in the tomb?" Well. At least thou seest
ashes, thou seest bones in the tomb; in thy mother's womb there was
nothing. This thou seest, ashes at least there are, and bones; before
that thou wast, there was neither ashes, nor bones; and yet thou wast
made, when thou wast not at all; and dost thou not believe that these
bones (for in whatever state, of whatever kind they are, yet they are),
shall receive the form again which they had, when thou hast received
what thou hadst not? Believe; for if thou shalt believe this, then
shall thy soul be raised up. And thy soul shall be raised up "now;"
"The hour shall come, and now is;" then to thy blessing shall thy flesh
rise again, "when the hour shall come, that all that are in the graves
shall hear His Voice, and shall come forth." For thou must not at once
rejoice, because thou dost hear "and come forth;" hear what follows,
"They that have done good unto the resurrection of life; but they that
have done evil unto the resurrection of damnation." [3813] Turning to
the Lord, etc.
__________________________________________________________________
[3788] 1 Cor. ii. 9.
[3789] Jacentem.
[3790] Mereamur.
[3791] Matt. xxv. 34.
[3792] Matt. xxv. 46.
[3793] John v. 24-26.
[3794] John i. 3.
[3795] 2 Cor. v. 6, 7.
[3796] 1 John iii. 2.
[3797] Magnus.
[3798] Matt. viii. 22.
[3799] Eph. v. 14.
[3800] 2 Thess. iii. 2.
[3801] John i. 14.
[3802] Zech. xii. 10; John xix. 37.
[3803] Acts i. 11.
[3804] Matt. v. 8.
[3805] 1 Cor. ii. 9.
[3806] Isa. xxvi. 10, Sept.
[3807] John xiv. 21.
[3808] 1 John iii. 2.
[3809] John xvii. 3.
[3810] Matt. xxv. 34.
[3811] John v. 28.
[3812] Inferorum.
[3813] John v. 29.
__________________________________________________________________
Sermon LXXVIII.
[CXXVIII. Ben.]
On the words of the Gospel, John v. 31,"If I bear witness of myself,"
etc.; and on the words of the apostle, Galatians v. 16, "Walk by the
spirit, and ye shall not fulfil the lust of the flesh. For the flesh
lusteth," etc.
1. We have heard the words of the holy Gospel; and this that the Lord
Jesus saith, "If I bear witness of Myself, My witness is not true,"
[3814] may perplex some. How then is not the witness of the Truth true?
Is it not Himself who hath said, "I am the Way, and the Truth, and the
Life"? [3815] Whom then are we to believe, if we must not believe the
Truth? For of a surety he is minded to believe nothing but falsehood,
who does not choose to believe the truth. So then this was spoken on
their principles, that you should understand it thus, and gather this
meaning from these words; "If I bear witness of Myself, My witness is
not true," that is, as ye think. For He knew well that His Own witness
of Himself was true; but for the sake of the weak, and hard of belief,
and without understanding, the Sun looked out for lamps. For their
weakness of sight could not bear the dazzling brightness of the Sun.
2. Therefore was John sought for to bear witness to the Truth; and ye
have heard what He said; "Ye came unto John; he was a burning and a
shining lamp, and ye were willing for a season to rejoice in his
light." [3816] This lamp was prepared for their confusion, for of this
was it said so long time before in the Psalms, "I have prepared a lamp
for Mine Anointed." [3817] What! a lamp for the Sun! "His enemies will
I clothe with confusion: but upon Himself shall my sanctification
flourish." [3818] And hence they were in a certain place confounded by
means of this very John, when the Jews said to the Lord, "By what
authority doest Thou these things? Tell us." To whom He answered, "Do
ye tell Me too, The baptism of John, was it from heaven, or of men?"
They heard, and held their peace. For they thought at once with
themselves. "If we shall say, Of men: the people will stone us; for
they hold John as a prophet. If we shall say, From heaven; He will say
to us, Why then have ye not believed him?" [3819] For John bare witness
to Christ. So straitened in their hearts by their own questions, and
taken in their own snares, they answered, "We do not know." What else
could the voice of darkness be? It is right indeed for a man when he
does not know, to say, "I know not." But when he does know, and says,
"I know not;" he is a witness against himself. Now they knew well
John's excellency, and that his baptism was from heaven; but they were
unwilling to acquiesce in Him to whom John bare witness. But when they
said, "We do not know;" Jesus answered them. "Neither will I tell you
by what authority I do these things." And they were confounded; and so
was fulfilled, "I have prepared a lamp for Mine Anointed, His enemies
will I clothe with confusion."
3. Are not Martyrs witnesses of Christ, and do they not bear witness to
the truth? But if we think more carefully, when those Martyrs bear
witness, He beareth witness to Himself. For He dwelleth in the Martyrs,
that they may bear witness to the truth. Hear one of the Martyrs, even
the Apostle Paul; "Would ye receive a proof of Christ, who speaketh in
Me?" [3820] When John then beareth witness, Christ, who dwelleth in
John, beareth witness to Himself. Let Peter bear witness, let Paul bear
witness, let the rest of the Apostles bear witness, let Stephen bear
witness, it is He who dwelleth in them all that beareth witness to
Himself. For He without them is God, they without Him, what are they?
4. Of Him it is said, "He ascended up on high, He led captivity
captive, He gave gifts unto men." [3821] What is, "He led captivity
captive"? He conquered death. What is, "He led captivity captive"? The
devil was the author of death, and the devil was himself by the Death
of Christ led captive. "He ascended up on high." What do we know higher
than heaven? Visibly and before the eyes of His disciples He ascended
into heaven. This we know, this we believe, this we confess. "He gave
gifts unto men." What gifts? The Holy Spirit. He who giveth such a
Gift, what is He Himself? For great is God's mercy; He giveth a Gift
equal to Himself; for His Gift is the Holy Spirit, and the Whole
Trinity, Father and Son and Holy Spirit, is One God. What hath the Holy
Spirit brought us? Hear the Apostle; "The love of God," saith he, "hath
been shed abroad in our hearts." [3822] Whence, thou beggar, hath the
love of God been shed abroad in thine heart? How, or wherein hath the
love of God been shed abroad in the heart of man? "We have," saith he,
"this treasure in earthen vessels." Why in earthen vessels? "That the
excellency of the power may be of God?" [3823] Finally, when he had
said, "The love of God hath been shed abroad in our hearts;" that no
man might think that he hath this love of God of himself, he added
immediately, "By the Holy Spirit, who hath been given to us."
Therefore, that thou mayest love God, let God dwell in thee, and love
Himself in thee, that is, to His love let Him move thee, enkindle,
enlighten, arouse thee.
5. For in this body of ours there is a struggle; as long as we live, we
are in combat; as long as we are in combat, we are in peril; but, "in
all these things we are conquerors through Him who loved us." [3824]
Our combat ye heard of just now when the Apostle was being read. "All
the law," saith he, "is fulfilled in one word, even in this, Thou shalt
love thy neighbour as thyself." [3825] This love is from the Holy
Spirit. "Thou shalt love thy neighbour as thyself." First see, if thou
knowest yet how to love thyself; and then will I commit to thee the
neighbour whom thou art to love as thyself. But if thou dost not yet
know how to love thyself; I fear lest thou shouldest deceive thy
neighbour as thyself. For if thou lovest iniquity, thou dost not love
thyself. The Psalm is witness; "But whoso loveth iniquity, hateth his
own soul." [3826] Now if thou hate thine own soul, what doth it profit
thee that thou dost love thy flesh? If thou hate thine own soul and
lovest thy flesh, thy flesh shall rise again; but only that thy soul
may be tormented. Therefore the soul must first be loved, which is to
be subdued unto God, that this service may maintain its due order, the
soul to God, the flesh to the soul. Wouldest thou that thy flesh should
serve thy soul? Let thy soul serve God. Thou oughtest to be ruled, that
thou mayest be able to rule. For so perilous is this struggle, that if
thy Ruler forsake thee, ruin must ensue.
6. What struggle? "But if ye bite and devour one another, take heed
that ye be not consumed one of another. But I say, Walk in the Spirit."
[3827] I am quoting the words of the Apostle, which have been just read
out of his Epistle. "But I say, Walk in the Spirit, and ye shall not
fulfil the lusts of the flesh." "But I say, Walk in the Spirit, and the
lusts of the flesh," he did not say, "Ye shall not have;" nor did he
say, "Ye shall not do;" but, "Ye shall not fulfil." Now what this is,
with the Lord's assistance, I will declare as I shall be able; give
attention, that ye may understand, if ye are walking in the Spirit.
"But I say, Walk in the Spirit, and ye shall not fulfil the lusts of
the flesh." Let him follow on; if haply anything, as this which is here
obscure, may be understood more easily by the sequel of his words. For
I said, that it was not without a meaning that the Apostle would not
say, "Ye shall not have the lusts of the flesh;" nor again would even
say," Ye shall not do the lusts of the flesh;" but said, "Ye shall not
fulfil the lusts of the flesh." He hath set forth this struggle before
us. In this battle are we occupied, if we are in [3828] God's service.
What then follows? "For the flesh lusteth against the spirit, and the
spirit against the flesh. For these are contrary the one to the other,
so that ye do not the things that ye would." [3829] This, if it be not
understood, is with exceeding peril heard. And therefore anxious as I
am lest men by an evil interpretation should perish, I have undertaken
with the Lord's assistance to explain these words to your affection. We
have leisure enough, we have begun early in the morning, the hour of
dinner does not press; on this day, the sabbath that is, they that
hunger after the word of God are wont especially to meet together. Hear
and attend, I will speak with what carefulness I can.
7. What then is that which I said, "Is heard with peril if it be not
understood"? Many overcome by carnal and damnable lusts, commit all
sorts of crimes and impurities, and wallow in such abominable
uncleanness, as it is a shame even to mention; and say to themselves
these words of the Apostle. See what the Apostle has said, "So that we
cannot do the things that ye would." [3830] I would not do them, I am
forced, I am compelled, I am overcome, "I do the things that I would
not," [3831] as the Apostle says. "The flesh lusteth against the
Spirit, and the Spirit against the flesh, so that ye cannot do the
things that ye would." You see with what peril this is heard, if it be
not understood. You see how it concerns the pastor's office, to open
the closed fountains, and to minister to the thirsty sheep the pure,
harmless water.
8. Be not willing then to be overcome when thou fightest. See what kind
of war, what kind of battle, what kind of strife he hath set forth,
within, within thine own self. "The flesh lusteth against the Spirit."
If the Spirit lust not also against the flesh, commit adultery. But if
the Spirit lust against the flesh, I see a struggle, I do not see a
victory, it is a contest. "The flesh lusteth against the Spirit."
Adultery has its pleasure. I confess that it has its pleasure. But,
"The Spirit lusteth against the flesh:" Chastity too has its pleasure.
Therefore let the Spirit overcome the flesh; or by all means not be
overcome by the flesh. Adultery seeks the darkness, chastity desires
the light. As thou wouldest wish to appear to others, so live; as thou
wouldest wish to appear to men, even when beyond the eyes of men so
live; for He who made thee, even in the darkness seeth thee. Why is
chastity praised publicly by all? Why do not even adulterers praise
adultery? "Whoso" then "seeketh the truth, cometh to the light." [3832]
But adultery has its pleasure. Be it contradicted, resisted, opposed.
For it is not so that thou hast nothing wherewith to fight. Thy God is
in thee, the good Spirit hath been given to thee. And notwithstanding
this flesh of ours is permitted to lust against the spirit by evil
suggestions and real [3833] delights. Be that secured which the Apostle
saith, "Let not sin reign in your mortal body." [3834] He did not say,
"Let it not be there." It is there already. And this is called sin,
because it has befallen us through the wages [3835] of sin. For in
Paradise the flesh did not lust against the spirit, nor was there this
struggle there, where was peace only; but after the transgression,
after that man was loth to serve God and was given up to himself; yet
not so given up to himself as that he could so much as possess himself;
but possessed by him, by whom deceived; the flesh began to lust against
the Spirit. Now it is in the good that it lusteth against the Spirit;
for in the bad it has nothing to lust against. For there doth it lust
against the Spirit, where the Spirit is.
9. For when he says, "The flesh lusteth against the Spirit, and the
Spirit against the flesh;" do not suppose that so much hath been
attributed to the spirit of man. It is the Spirit of God who fighteth
in thee against thyself, against that which in thee is against thee.
For thou wouldest not stand to Godward; thou didst fall, wast broken;
as a vessel when it falls from a man's hand to the ground, wast thou
broken. And because thou wast broken, therefore art thou turned against
thyself; therefore art thou contrary to thine own self. Let there be
nought in thee contrary to thyself, and thou shalt stand in thine
integrity. For that thou mayest know that this office appertaineth to
the Holy Spirit; the Apostle saith in another place, "For if ye live
after the flesh, ye shall die; but if ye through the Spirit do mortify
the deeds of the flesh, ye shall live." [3836] From these words man was
at once uplifting himself, as though by his own spirit he were able to
mortify the deeds of the flesh. "If ye live after the flesh, ye shall
die; but if through the Spirit ye do mortify the deeds of the flesh, ye
shall live." Explain to us, Apostle, through what spirit? For man also
hath a spirit appertaining to his proper nature, whereby he is man. For
man consists of body and spirit. And of this spirit of man it is said,
"No man knoweth the things of a man, save the spirit of man which is in
him." [3837] I see then that man himself hath his own spirit
appertaining to his proper nature, and I hear thee saying, "But if
through the Spirit ye do mortify the deeds of the flesh, ye shall
live." I ask, through what spirit; my own, or God's? For I hear thy
words, and am still perplexed by this ambiguity. For when the word
"spirit" is used, it is used sometimes of the spirit of a man, and of
cattle, as it is written, that "all flesh which had in itself the
spirit of life, died by the flood." [3838] And so the word spirit is
spoken of cattle, and spoken of man too. Sometimes even the wind is
called spirit; as it is in the Psalm, "Fire, hail, snow, frost, the
spirit of the tempest." [3839] For as much then as the word "spirit" is
used in many ways, by what spirit, O Apostle, hast thou said that the
deeds of the flesh are to be mortified; by mine own, or by the Spirit
of God? Hear what follows, and understand. The difficulty is removed by
the following words. For when he had said, "But if through the Spirit
ye mortify the deeds of the flesh, ye shall live;" [3840] he added
immediately, "For as many as are acted [3841] upon by the Spirit of
God, they are the sons of God." Thou dost act, if thou art acted upon,
and actest well, if thou art acted upon by the Good. So then when he
said to thee, "If through the Spirit ye mortify the deeds of the flesh,
ye shall live;" and it was doubtful with thee of what spirit he had
spoken, in the words following understand the Master, acknowledge the
Redeemer. For That Redeemer hath given thee the Spirit Whereby thou
mayest mortify the deeds of the flesh. "For as many as are acted upon
by the Spirit of God, they are the sons of God." They are not the sons
of God if they are not acted upon by the Spirit of God. But if they are
acted upon by the Spirit of God, they fight; because they have a mighty
Helper. For God doth not look on at our combattings as the people do at
the gladiators. [3842] The people may favour the gladiator, help him
they cannot when he is in peril.
10. So then here to; "The flesh lusteth against the Spirit, and the
Spirit against the flesh." And what means, "So that ye cannot do the
things that ye would"? For here is the peril with one who understands
it amiss. Be it now my office to explain it, howsoever incompetent. "So
that ye cannot do the things that ye would." Attend, ye holy ones,
whosoever ye are that are fighting. To them that are battling do I
speak. They who are fighting, understand; he that is not fighting,
understands me not. Yea, he that is fighting, I will not say
understands me, but anticipates me. What is the chaste man's wish? That
no lust should rise up in his members at all opposed to chastity. He
wisheth for peace, but as yet he hath it not. For when we shall have
come to that state, where there shall rise up no lust at all to be
opposed, there will be no enemy for us to struggle with; nor is victory
a matter for expectation there, for that there is triumphing over the
now vanquished foe. Hear of this victory, in the Apostle's own words;
"This corruptible must put on incorruption, and this mortal must put on
immortality. Now when this corruptible shall have put on incorruption,
and this mortal shall have put on immortality; then shall be brought to
pass the saying that is written, Death is swallowed up in victory."
Hear the voices of them that triumph; "O death, where is thy
contention? O death, where is thy sting?" [3843] Thou hast smitten,
thou hast wounded, thou hast thrown down; but He hath been wounded for
me who made me. O death, death, He who made me hath been wounded for
me, and by His Death hath overcome thee. And then in triumph shall they
say, "O death, where is thy contention? O death, where is thy sting?"
11. But now, when "the flesh lusteth against the Spirit, and the Spirit
against the flesh," is the contention of death; we do not what we
would. Why? Because we would that there should be no lusts, but we
cannot hinder it. Whether we will or not, we have them; whether we will
or not, they solicit, [3844] they allure, they sting, they disturb us,
they will be rising. They are repressed, not yet extinguished. How long
does the flesh lust against the Spirit, and the Spirit against the
flesh? Will it be so, even when the man is dead? God forbid! Thou
puttest off the flesh, how then shall thou draw the lusts of the flesh
along with thee? Nay, if thou hast fought well, thou shall be received
into rest. And from this rest, thou passest to be crowned, not
condemned; that thou mayest after it be brought to the Kingdom. As long
then as we live here, my brethren, so it is; so is it with us even who
have grown old in this warfare, less mighty enemies it is true we have,
but yet we have them. Our enemies are in a measure wearied out even now
by age; but nevertheless, wearied though they be, they do not cease to
harass by such excitements as they can the quiet of old age. Sharper is
the fight of the young; we know it well, we have passed through it:
"The flesh" then "lusteth against the Spirit, and the Spirit against
the flesh; so that ye cannot do the things that ye would." For what
would ye, O holy men, and good warriors, and brave soldiers of Christ?
what would ye? That there should be no evil lusts at all. But ye cannot
help it. Sustain [3845] the war, hope for triumph. For now in the
meanwhile ye must fight. "The flesh lusteth against the Spirit, and the
Spirit against the flesh; so that ye cannot do the things that ye
would;" that is, that there should be no lusts of the flesh at all.
12. But do what ye are able; what the Apostle himself says in another
place, which I had already begun to repeat; "Let not sin reign in your
mortal body, to obey the desires thereof." [3846] Lo, what I would not;
evil desires arise; but obey them not. Arm thyself, assume the weapons
of war. The precepts of God are thy arms. If thou listen to me as thou
shouldest, thou art armed even by that which I am speaking. "Let not
sin,' he says, reign in your mortal body.' For as long as ye bear a
mortal body, sin doth fight against you; but let it not reign." What
is, "Let it not reign"? That is, "to obey the desires thereof." If ye
begin to obey, it reigns. And what is it to obey, but to "yield your
members as instruments of iniquity unto sin"? Nothing more excellent
than this teacher. What wouldest thou that I should yet explain to
thee? Do what thou hast heard. Yield not thy members instruments of
iniquity unto sin. God hath given thee power by His Spirit to restrain
thy members. Lust riseth up, restrain thy members; what can it do now
that it hath risen? Restrain thou thy members; yield not thy members
instruments of iniquity unto sin; arm not thine adversary against
thyself. Restrain thy feet, that they go not after unlawful things.
Lust hath risen up, restrain thy members; restrain thine hands from all
wickedness; restrain the eyes, that they wander not astray; restrain
the ears, that they hear not the words of lust with pleasure; restrain
the whole body, restrain the sides, restrain its highest and lowest
parts. What can lust do? How to rise up, it knoweth. How to conquer, it
knoweth not. By rising up constantly without effect, it learns not even
to rise.
13. Let us then return to the words, which I had set forth out of the
Apostle as obscure, and we shall now see them to be plain. For this I
had set forth, that the Apostle did not say, "Walk in the Spirit, and
ye shall not have the lusts of the flesh;" because we must necessarily
have them. Why then did he not say, "Ye shall not do the lusts of the
flesh"? Because we do them; for we do lust. The very lusting, is doing.
But the Apostle says, "Now it is no more I that do it, but sin that
dwelleth in me." [3847] What then hast thou to beware of? This
doubtless, that thou fulfil them not. A damnable lust hath risen up, it
hath risen, made its suggestion; let it not be heard. It burneth, and
is not quieted, and thou wouldest that it should not burn. Where then
is, "So that ye cannot do the things that ye would"? Do not give it thy
members. Let it burn without effect, and it will spend itself. In thee
then these lusts are done. It must be confessed, they are done. And
therefore he said, "Ye shall not fulfil." Let them not then be
fulfilled. Thou hast determined to do, thou hast fulfilled. For thou
hast fulfilled it, if thou determinest upon committing adultery, and
dost not commit it, because no place hath been found, because no
opportunity is given, because, it may be, she for whom thou seemest to
be disturbed is chaste; lo, now she is chaste, and thou art an
adulterer. Why? Because thou hast fulfilled lusts. What is, "hast
fulfilled"? Hast determined in thy mind upon committing adultery. If
now, which God forbid, thy members too have wrought, thou hast fallen
down headlong into death.
14. Christ raised up the daughter of the ruler of the synagogue who was
dead in the house. [3848] She was in the house, she had not yet been
carried out. So is the man who hath determined on some wickedness in
his heart; he is dead, but he lies within. But if he has come as far as
to the action of the members, he has been carried out of the house. But
the Lord raised also the young man, the widow's son, when he was being
carried out dead beyond the gate of the city. [3849] So then I venture
to say, Thou hast determined in thine heart, if thou call thyself back
from thy deed, thou wilt be cured before thou put it into action. For
if thou repent in thine heart, that thou hast determined on some bad
and wicked and abominable and damnable thing; there where thou wast
lying dead, within, so within hast thou arisen. But if thou have
fulfilled, now hast thou been carried out; but thou hast One to say to
thee, "Young man, I say unto thee, Arise." Even though thou have
perpetrated it, repent thee, return at once, come not to the sepulchre.
But even here I find a third one dead, who was brought even to the
sepulchre. He has now upon him the weight of habit, a mass of earth
presses him down exceedingly. For he has been practised much in unclean
deeds, and is weighed down exceedingly by his immoderate [3850] habit.
Here too Christ crieth, "Lazarus, come forth." [3851] For a man of very
evil habit "now stinketh." With good reason did Christ in that case cry
out; and not cry out only, but with a loud Voice cried out. For at
Christ's Cry even such as these, dead though they be, buried though
they be, stinking though they be, yet even these shall rise again, they
shall rise again. For of none that lieth dead need we despair under
such a Raiser up. Turn we to the Lord, etc.
__________________________________________________________________
[3814] John v. 31.
[3815] John xiv. 6.
[3816] John v. 33, 35.
[3817] Ps. cxxxii. 17.
[3818] Ps. cxxxii. 18, Sept.
[3819] Luke xx. 2, etc.
[3820] 2 Cor. xiii. 3, Vulgate.
[3821] Ps. lxviii. 18; Eph. iv. 8.
[3822] Rom. v. 5.
[3823] 2 Cor. iv. 7.
[3824] Rom. viii. 37.
[3825] Gal. v. 14.
[3826] Ps. x. 5, Sept. (xi. 5, English version).
[3827] Gal. v. 15, 16.
[3828] Deo militamus.
[3829] Gal. v. 17.
[3830] Gal. v. 17.
[3831] Rom. vii. 19.
[3832] John iii. 21.
[3833] Genuinis.
[3834] Rom. vi. 12.
[3835] Merito.
[3836] Rom. viii. 13.
[3837] 1 Cor. ii. 11.
[3838] Gen. vi. 17 and vii. 22.
[3839] Ps. cxlvii. 8, Sept. (cxlviii. 8, English version).
[3840] Rom. viii. 13.
[3841] Aguntur.
[3842] Venatores.
[3843] 1 Cor. xv. 53, etc.
[3844] Titillant.
[3845] Exercete.
[3846] Rom. vi. 12.
[3847] Rom. vii. 17.
[3848] Mark v. 35. Vid. Serm. xlviii. (Ben. xcviii.).
[3849] Luke vii. 12, etc.
[3850] Nimiâ.
[3851] John xi. 43.
__________________________________________________________________
Sermon LXXIX.
[CXXIX. Ben.]
On the words of the Gospel, John v. 39, "Ye search the Scriptures,
because ye think that in them ye have eternal life," etc. Against the
Donatists.
1. Give heed, Beloved, to the lesson of the Gospel which has just
sounded in our ears, whilst I speak a few words as God shall vouchsafe
to me. The Lord Jesus was speaking to the Jews, and said to them,
"Search the Scriptures, in which ye think ye have eternal life, they
testify of me." [3852] Then a little after He said, "I am come in My
Father's Name, and ye have not received Me; if another shall come in
his own name, him ye will receive." [3853] Then a little after; "How
can ye believe, who look for glory one from another, and seek not the
glory which is of God only?" [3854] At last He saith, "I do not accuse
you to the Father; there is one that accuseth you, Moses, in whom ye
trust. For had ye believed Moses, ye would haply believe Me also, for
he wrote of Me. But seeing ye believe not his words, how can ye believe
Me?" [3855] At these sayings which have been set before us from divine
[3856] inspiration, out of the reader's mouth, but by the Saviour's
ministry, give ear to a few words, not to be estimated by their number,
but to be duly weighed.
2. For all these things it is easy to understand as touching the Jews.
But we must beware, lest, when we give too much attention to them, we
withdraw our eyes from ourselves. For the Lord was speaking to His
disciples; and assuredly what He spake to them, He spake to us too
their posterity. Nor to them only does what He said, "Lo, I am with you
alway even unto the end of the world," [3857] apply, but even to all
Christians that should be after them, and succeed them even unto the
end of the world. Speaking then to them He said, "Beware of the leaven
of the Pharisees." [3858] They at that time thought that the Lord had
said this, because they had brought no bread; they did not understand
that "Beware of the leaven of the Pharisees" meant, "beware of the
doctrine of the Pharisees." What was the doctrine of the Pharisees, but
that which ye have now heard? "Seeking glory one of another, looking
for glory one from another, and not seeking the glory which is of God
only." Of these the Apostle Paul thus speaks; "I bear them record that
they have a zeal of God, but not according to knowledge." [3859] "They
have," he says, "a zeal of God;" I know it, I am sure of it; I was once
among them, I was such as they. "They have," he says, "a zeal of God,
but not according to knowledge." What is this, O Apostle, "not
according to knowledge"? Explain to us what the knowledge is thou dost
set forth, which thou dost grieve is not in them, and wouldest should
be in us? He went on and subjoined and developed what he had set forth
closed. What is, "They have a zeal of God, but not according to
knowledge? For they being ignorant of God's righteousness, and wishing
to establish their own, have not submitted themselves into the
righteousness of God." [3860] To be ignorant then of God's
righteousness, and to wish to establish one's own, this is to "look for
glory one from another, and not to seek the glory which is of God
only." This is the leaven of the Pharisees. Of this the Lord bids
beware. If it is servants that He bids, and the Lord that bids, let us
beware; lest we hear, "Why say ye to Me, Lord, Lord, and do not the
things which I say?" [3861]
3. Let us then leave a while the Jews to whom the Lord was then
speaking. They are without, they will not listen to us, they hate the
Gospel itself, they procured false witness against the Lord, that they
might condemn Him when alive; other witness they bought with money
against Him when dead. When we say to them, "Believe on Jesus," they
answer us, "Are we to believe on a dead man?" But when we add, "But He
rose again;" they answer, "Not [3862] at all;" His disciples stole Him
away from the sepulchre. The Jewish buyers love falsehood and despise
the truth of the Lord, the Redeemer. What thou art saying, O Jew, thy
parents bought for money; and this which they bought hath continued in
thee. Give heed rather to Him That bought thee, not to him who bought a
lie for thee.
4. But as I have said, let us leave these, and attend rather to these
our brethren, with whom we have to do. For Christ is the Head of the
Body. The Head is in Heaven, the Body is on earth; the Head is the
Lord, the Body His Church. But ye remember it is said, "They shall be
two in one flesh." "This is a great mystery," [3863] says the Apostle,
"but I speak in Christ and in the Church." [3864] If then they are two
in one flesh, they are two in one voice. Our Head the Lord Christ spake
to the Jews these things which we heard, when the Gospel was being
read, The Head to His enemies; let the Body too, that is, the Church,
speak to its enemies. Ye know to whom it should speak. What has it to
say? It is not of myself that I have said, that the voice is one;
because the flesh is one, the voice is one. Let us then say this to
them; I am speaking with the voice of the Church. "O Brethren,
dispersed children, wandering sheep, branches cut off, why do ye
calumniate me? Why do ye not acknowledge me? "Search the Scriptures, in
which ye think ye have eternal life, they testify of me;" to the Jews
our Head saith, what the Body saith to you; "Ye shall seek me, and
shall not find me." [3865] Why? Because ye do not "search the
Scriptures, which testify of me."
5. A testimony for the Head; "To Abraham and his seed were the promises
made. He saith not, And to seeds, as of many, but as of one, And to thy
seed, which is Christ." [3866] A testimony for the body unto Abraham,
which the Apostle hath brought forward. "To Abraham were the promises
made. As I live, saith the Lord, I swear by Myself, because thou hast
obeyed My Voice, and hast not spared thine own beloved son for Me, that
in blessing I will bless thee, and in multiplying I will multiply thy
seed as the stars of heaven, and as the sand of the sea, and in thy
seed shall all nations of the earth be blessed." [3867] Thou hast here
a testimony for the Head, and one for the Body. Hear another, short,
and almost in one sentence including a testimony for the Head and for
the Body. The Psalm was speaking of the Resurrection of Christ; "Be
Thou exalted, O God, above the heavens." [3868] And immediately for the
Body; "And Thy glory above all the earth." Hear a testimony for the
Head; "They digged My Hands and My Feet, they numbered all My Bones;
and they looked and stared upon Me; they divided My garments among
them, and cast lots upon My vesture." [3869] Hear immediately a
testimony for the Body, a few words after, "All the ends of the world
shall remember themselves and be turned unto the Lord, and all the
kindreds of the nations shall worship in His sight; for the kingdom is
the Lord's, and He shall have dominion over the nations." [3870] Hear
for the Head; And "He is as a bridegroom coming forth out of His
bride-chamber." [3871] And in this same Psalm hear for the Body; "Their
sound went out into all the earth, and their words unto the ends of the
world." [3872]
6. These passages are for the Jews, and for these of our own brethren.
Why so? Because these Scriptures of the Old Testament both the Jews
receive, and these our brethren receive. But Christ Himself, whom the
others do not receive, let us see if these last receive. Let Him speak
Himself, speak both for Himself who is the Head, and for His Body which
is the Church; for so in us the head speaks for the body. Hear for the
Head; He was risen from the dead, He found the disciples hesitating,
doubting, not believing for joy; He "opened their understanding that
they might understand the Scriptures, and said to them, Thus it is
written, and thus it behoved Christ to suffer, and to rise again from
the dead the third day." Thus for the Head; let Him speak for the Body
too; "And that repentance and remission of sins should be preached in
His Name throughout all nations, beginning at Jerusalem." [3873] Let
the Church then speak to her enemies, let her speak. She does speak
clearly, she is not silent: only let them give ear. Brethren, ye have
heard the testimonies, now acknowledge me. "Search the Scriptures, in
which ye hope ye have eternal life: they testify of me." What I have
said is not of mine own, but of my Lord's; and notwithstanding, ye
still turn away, still turn your backs. "How can ye believe me, who
look for glory one from another, and seek not the glory which is of God
only? For being ignorant of God's righteousness, ye have a zeal of God,
but not according to knowledge. For being ignorant of God's
righteousness, and wishing to establish your own, ye have not submitted
yourselves to the righteousness of God." [3874] What else is it to be
ignorant of God's righteousness, and to wish to establish your own, but
to say, "It is I who sanctify, it is I who justify; what I may have
given is holy"? Leave to God what is God's; recognise, O man, what is
man's. Thou art ignorant of God's righteousness, and wishest to
establish thine own. Thou dost wish to justify me; it is enough for
thee that thou be justified with me.
7. It is said of Antichrist, and all understand of him what the Lord
said, "I am come in My Father's Name, and ye have not received Me; if
another shall come in his own name, him ye will receive." [3875] But
let us hear John too; "Ye have heard that Antichrist cometh, and even
now are there many Antichrists." [3876] What is it in Antichrist that
we are in horror of, but that he is to honour his own name, and to
despise the Name of the Lord? What else doeth he that saith, "It is I
that justify"? We answer him, "I came to Christ, not with my feet, but
with my heart I came; where I heard the Gospel, there did I believe,
there was I baptized; because I believed on Christ, I believed on God."
Yet says he, "Thou art not clean." "Why?" "Because I was not there."
"Tell me why am not I cleansed, a man who was baptized in Jerusalem,
who was baptized, for instance, among the Ephesians, to whom an Epistle
you read was written, and whose peace you despise? Lo, to the Ephesians
the Apostle wrote; a Church was founded, and remains even to this day;
yea, remains in greater fruitfulness, remains in greater numbers, holds
fast that which it received of the Apostle, If any man preach ought to
you than that ye have received, let him be accursed.' [3877] What now?
what dost thou say to me? Am I not clean? There was I baptized, am I
not clean?" "No, even thou art not." "Why?" "Because I was not there."
"But He who is everywhere was there. He who is everywhere was there, in
whose Name I believed. Thou coming I know not whence, yea, rather not
coming, but wishing that I should come to thee, fixed in this place,
sayest to me, Thou wast not baptized duly, seeing I was not there.'
Consider who was there. What was said to John? Upon whom thou shall see
the Spirit descending like a dove, this is He which baptizeth.' [3878]
Him hast thou seeking for thee; nay, for that thou hast grudged me who
was baptized by Him, thou hast lost Him rather."
8. Understand then, my Brethren, our language and theirs, and look
which ye would choose. This is what we say; "Be we holy, God knoweth
it; be we unrighteous, this again He knoweth better; place not your
hope in us, whatsoever we be. If we be good, do as is written, Be ye
imitators of me, as I also am of Christ.' [3879] But if we be bad, not
even thus are ye abandoned, not even thus have ye remained without
counsel: give ear to Him, saying, Do what they say; but do not what
they do.'" [3880] Whereas they on the contrary say, "If we were not
good, ye were lost." Lo, here is "another that shall come in his own
name." Shall my life then depend on thee, and my salvation be tied up
in thee? Have I so forgotten my foundation? Was not Christ the Rock?
[3881] Is it not that he that buildeth upon the rock, neither the wind
nor the floods overthrow him? [3882] Come then, if thou wilt, with me
upon the Rock, and do not wish to be to me for the rock.
9. Let the Church then say those last words also, "If ye had believed
Moses, ye would believe me also; for he wrote of me;" [3883] for that I
am His body of whom he wrote. And of the Church did Moses write. For I
have quoted the words of Moses "In thy seed shall all nations of the
earth be blessed." [3884] Moses wrote this in the first book. If ye
believed Moses, ye would also believe Christ. Because ye despise Moses'
words, it must needs be that ye despise the words of Christ. "They
have" there, saith He, "Moses and the Prophets, let them hear them.
Nay, father Abraham, but if one went unto them from the dead," him they
will hear. "And He said, If they hear not Moses and the Prophets,
neither will they believe, if one rise again from the dead." [3885]
This was said of the Jews: was it therefore not said of heretics? He
had risen from the dead, who said, "It behoved Christ to suffer, and to
rise again from the dead the third day." This I believe. I believe it,
he says. Dost thou believe? Wherefore believest thou not what follows?
In that thou believest, "It behoved Christ to suffer, and to rise again
from the dead the third day;" this was spoken of the Head; believe also
that which follows concerning the Church, "That repentance and
remission of sins should be preached throughout all nations." [3886]
Wherefore dost thou believe as touching the Head, and believest not as
touching the Body? What hath the Church done to thee, that thou
wouldest so to say behead her? Thou wouldest take away the Church's
Head, and believe the Head, leave the Body as it were a lifeless trunk.
It is all to no purpose that thou dost caress the Head, like any
devoted servant. He that would take off the head, doth his best to kill
both the head and the body. They are ashamed to deny Christ, yet are
they not ashamed to deny Christ's words. Christ neither we nor ye have
seen with our eyes. The Jews saw, and slew Him. We have not seen Him,
and believe; His words are with us. Compare yourselves with the Jews:
they despised Him hanging upon the Tree, ye despise Him sitting in
heaven; at their suggestion Christ's title was set [3887] up, by your
setting [3888] yourselves up, Christ's Baptism is effaced. But what
remains, Brethren, but that we pray even for the proud, that we pray
even for the puffed up, who so extol themselves? Let us say to God on
their behalf, "Let them know that the Lord is Thy Name; and" not "that"
men, but "Thou Only art the Most High over all the earth." [3889] Let
us turn to the Lord, etc.
__________________________________________________________________
[3852] John v. 39.
[3853] John v. 43.
[3854] John v. 44.
[3855] John v. 45-47.
[3856] Divinitus.
[3857] Matt. xxviii. 20.
[3858] Matt. xvi. 6.
[3859] Rom. x. 2.
[3860] Rom. x. 3.
[3861] Matt. vii. 21; Luke vi. 46.
[3862] Absit.
[3863] Sacramentum.
[3864] Eph. v. 31, 32.
[3865] John vii. 36.
[3866] Gal. iii. 16.
[3867] Gen. xxii. 16, etc.
[3868] Ps. lvii. 11.
[3869] Ps. xxi. 17-19, Sept. (xxii. 16-18, English version).
[3870] Ps. xxi. 28, 29, Sept. (xxii. 27, 28, English version).
[3871] Ps. xix. 5.
[3872] Ps. xix. 4.
[3873] Luke xxiv. 45-47.
[3874] Rom. x. 2, 3.
[3875] John v. 43.
[3876] 1 John ii. 18.
[3877] Gal. i. 9.
[3878] John i. 33.
[3879] 1 Cor. iv. 16, xi. 1.
[3880] Matt. xxiii. 3.
[3881] 1 Cor. x. 4.
[3882] Matt. vii. 25.
[3883] John v. 46.
[3884] Gen. xxii. 18.
[3885] Luke xvi. 29-31.
[3886] Luke xxiv. 46, etc.
[3887] Stetit.
[3888] Stantibus.
[3889] Ps. lxxxii. 19, Sept. (lxxxiii. 18, English version).
__________________________________________________________________
Sermon LXXX.
[CXXX. Ben.]
On the words of the Gospel, John vi. 9, where the miracle of the five
loaves and the two fishes is related.
1. It was a great miracle that was wrought, dearly beloved, for five
thousand men to be filled with five loaves and two fishes, and the
remnants of the fragments to fill twelve baskets. A great miracle: but
we shall not wonder much at what was done, if we give heed to Him That
did it. He multiplied the five loaves in the hands of them that brake
them, who multiplieth the seeds that grow in the earth, so as that a
few grains are sown, and whole barns are filled. But, because he doth
this every year, no one marvels. Not the inconsiderableness [3890] of
what is done, but its constancy takes away admiration of it. But when
the Lord did these things, He spake to them that had understanding, not
by words only, but even by the miracles themselves. The five loaves
signified the five books of Moses' Law. The old Law is barley compared
to the Gospel wheat. In those books are great mysteries concerning
Christ contained. Whence He saith Himself, "If ye had believed Moses,
ye would believe Me also; for he wrote of Me." [3891] But as in barley
the marrow is hid under the chaff, so in the veil of the mysteries of
the Law is Christ hidden. As those mysteries of the Law are developed
and unfolded; so too those loaves increased when they were broken. And
in this that I have explained to you, I have broken bread unto you. The
five thousand men signify the people ordered under the five books of
the Law. The twelve baskets are the twelve Apostles, who themselves too
were filled with the fragments of the Law. The two fishes are either
the two precepts of the love of God and our neighbour, or the two
people of the circumcision and uncircumcision, or those two sacred
personages of the king and the priest. As these things are explained,
they are broken; when they are understood, they are eaten.
2. Let us turn to Him who did these things. He is Himself "The Bread
which came down from heaven;" [3892] but Bread which refresheth the
failing, and doth not fail; Bread which can be tasted, [3893] cannot be
wasted. This Bread did the manna also figure. Wherefore it is said, "He
gave them the Bread of heaven, man ate Angels' Bread." [3894] Who is
the Bread of heaven, but Christ? But in order that man might eat
Angels' Bread, the Lord of Angels was made Man. For if He had not been
made Man, we should not have His Flesh; if we had not His Flesh, we
should not eat the Bread of the Altar. Let us hasten to the
inheritance, seeing we have hereby received a great earnest of it. My
brethren, let us long for the life of Christ, seeing we hold as an
earnest the Death of Christ. How shall He not give us His good things,
who hath suffered our evil things? In this our earth, in this evil
world, what abounds, but to be born, to labour, and to die? Examine
thoroughly man's estate, convict me if I lie: consider all men whether
they are in this world for any other end than to be born, to labour,
and to die? This is the merchandize of our country: these things here
abound. To such merchandize did that Merchantman descend. And forasmuch
as every merchant gives and receives; gives what he has, and receives
what he has not; when he procures anything, he gives money, and
receives what he buys: so Christ too in this His traffic gave and
received. But what received He? That which aboundeth here, to be born,
to labour, and to die. And what did He give? To be born again, to rise
again, and to reign for ever. O Good Merchant, buy us. Why should I say
buy us, when we ought to give Thee thanks that Thou hast bought us?
Thou dost deal out our Price to us, we drink Thy Blood; so dost thou
deal out to us our Price. And we read the Gospel, our title [3895]
deed. We are Thy servants, we are Thy creatures: Thou hast made us,
Thou hast redeemed us. Any one can buy his servant, create him he
cannot; but the Lord hath both created and redeemed His servants;
created them, that they might be; redeemed them, that they might not be
captives ever. For we fell into the hands of the prince of this world,
who seduced Adam, and made him his servant, and began to possess us as
his slaves. But the Redeemer came, and the seducer was overcome. And
what did our Redeemer to him who held us captive? For our ransom he
held out His Cross as a trap; he placed in It as a bait His Blood. He
indeed had power to shed His Blood, he did not attain [3896] to drink
it. And in that he shed the Blood of Him who was no debtor, he was
commanded to render up the debtors; he shed the Blood of the Innocent,
he was commanded to withdraw from the guilty. He verily shed His Blood
to this end, that He might wipe out our sins. That then whereby he held
us fast was effaced by the Redeemer's Blood. For he only held us fast
by the bonds of our own sins. They were the captive's chains. He came,
He bound the strong one with the bonds of His Passion; He entered into
his house [3897] into the hearts, that is, of those where he did dwell,
and took away his vessels. We are his vessels. He had filled them with
his own bitterness. This bitterness too he pledged to our Redeemer in
the gall. He had filled us then as his vessels; but our Lord spoiling
his vessels, and making them His Own, poured out the bitterness, filled
them with sweetness.
3. Let us then love Him, for He is sweet. "Taste and see that the Lord
is sweet." [3898] He is to be feared, but to be loved still more. He is
Man and God; the One Christ is Man and God; as one man is soul and
body: but God and Man are not two Persons. In Christ indeed there are
two substances, God and Man; but one Person, that the Trinity may
remain, and that there be not a quaternity introduced by the addition
of the human [3899] nature. How then can it be that God should not have
mercy upon us, for whose sake God was made Man? Much is that which He
hath done already; more wonderful is that which He hath done, than what
He hath promised; and by that which He hath done, ought we to believe
what He hath promised. For that which He hath done, we should scarcely
believe, unless we also saw it. Where do we see it? In the peoples that
believe, in the multitude that has been brought unto Him. For that hath
been fulfilled which was promised to Abraham; [3900] and from these
things which we see, we believe what we do not see. Abraham was one
single man, and to him was it said, "In thy seed shall all nations be
blessed." If he had looked to himself, when would he have believed? He
was one single man, and was now old; and he had a barren wife, and one
who was so far advanced in age, that she could not conceive, even
though she had not been barren. There was nothing at all from which any
hope could be drawn. But he looked to Him That gave the promise, and
believed what he did not see. Lo, what he believed, we see. Therefore
from these things which we see, we ought to believe what we see not. He
begat Isaac, we saw it not; and Isaac begat Jacob, and this we did not
see; and Jacob begat twelve sons, and them we saw not; and his twelve
sons begat the people of Israel; this great people we see. I have now
begun to mention those things which we do see. Of the people of Israel
was born the Virgin Mary, and she gave birth to Christ; and, lo, in
Christ all nations are blessed. What more true? more certain? more
plain? Together with me, long after the world to come, ye who have been
gathered together out of the nations. In this world hath God fulfilled
His promise concerning the seed of Abraham. How shall He not give us
His eternal promises, whom He hath made to be Abraham's seed? For this
the Apostle saith: "But if ye be Christ's" (they are the Apostle's
words), "then are ye Abraham's seed." [3901]
4. We have begun to be some great thing; let no man despise himself: we
were once nothing; but we are something. We have said unto the Lord,
"Remember that we are dust;" [3902] but out of the dust He made man,
and to dust He gave life, and in Christ our Lord hath He already
brought this same dust to the Kingdom of Heaven. For from this dust
took He flesh, from this took earth, and hath raised earth to heaven,
He who made heaven and earth. If then these two new things, not yet
done, were set before us, and it were asked of us, "Which is the most
wonderful, that He who is God should be made Man, or he who is man
should be made a man of God? which is the more wonderful? which the
more difficult?" What hath Christ promised us? That which as yet we see
not; that is, that we should be His men, and reign with Him, and never
die? This is so to say with difficulty believed, that a man once born
should arrive at that life, where he shall never die. This is what we
believe with a heart well cleansed, [3903] cleansed, I mean, of the
world's dust; that this dust close not up our eye of faith. This it is
that we are bid believe, that after we have been dead, we shall be even
with our dead bodies in life, where we shall never die. Wonderful it
is; but more wonderful is that which Christ hath done. For which is the
more incredible, that man should live for ever, or that God should ever
die? That men should receive life from God is the more credible; that
God should receive death from men I suppose is the more incredible. Yet
this hath been brought to pass already: let us then believe that which
is to be. If that which is the more incredible hath been brought to
pass, shall He not give us that which is the more credible? For God
hath power to make of men Angels, who hath made of earthy and filthy
spawn, [3904] men. What shall we be? Angels. What have we been? I am
ashamed to call it to mind; I am forced to consider it, yet I blush to
tell it. What have we been? Whence did God make men? What were we
before we were at all? We were nothing. When we were in our mother's
wombs, what were we? It is enough that ye remember. Withdraw your minds
from the whence ye were made, and think of what ye are. Ye live; but so
do herbs and trees live. Ye have sensation, and so have cattle
sensation. Ye are men, ye have got beyond the cattle, ye are superior
to the cattle; for that ye understand how great things He hath done for
you. Ye have life, ye have sensation, ye have understanding, ye are
men. Now to this benefit what can be compared? Ye are Christians. For
if we had not received this, what would it profit us, that we were men!
So then we are Christians, we belong to Christ. For all the world's
rage, it doth not break us; because we belong to Christ. For all the
world's caresses, it doth not seduce us; we belong to Christ.
5. A great Patron have we found, Brethren. Ye know that men depend
[3905] much upon their patrons. A dependent of a man in power will make
answer to any one who threatens him. "Thou canst do nothing to me, as
long as my lord's head is safe." How much more boldly and surely may we
say, "Thou canst do nothing to us, whilst our Head is safe." Forasmuch
as our Patron is our Head. Whosoever depend upon any man as patron, are
his dependents; we are the members of our Patron. Let Him bear us in
Himself, and let no man tear us away from Him. Since what labours
soever we shall have endured in this world, all that passeth away, is
nothing. The good things shall come which shall not pass away; by
labours we arrive at them. But when we have arrived, no one teareth us
away from them. The gates of Jerusalem are shut; they receive the bolts
too, that to that city it may be said, "Praise the Lord, O Jerusalem,
praise thy God, O Sion. For He hath strengthened the bolts of thy
gates; He hath blessed thy children within thee. Who hath made thy
borders peace." [3906] When the gates are shut, and the bolts drawn, no
friend goeth out, no enemy entereth in. There shall we have true and
assured security, if here we shall not have abandoned the truth.
__________________________________________________________________
[3890] Vilitas.
[3891] John v. 46.
[3892] John vi. 41.
[3893] Qui sumi potest, consumi non potest.
[3894] Ps. lxxvii. 24, 25, Sept. (lxxviii. English version).
[3895] Instrumentum.
[3896] Meruit.
[3897] Matt. xii. 29.
[3898] Ps. xxxiii. 8, Vulgate (xxxiv. 8, English version).
[3899] Homine. Vid. Serm. xvii. (lxvii. Ben.) 7 (iv.), note.
[3900] Gen. xii. 3.
[3901] Gal. iii. 29.
[3902] Ps. cii. 14, Sept. (ciii. English version).
[3903] Excusso.
[3904] Semina.
[3905] Tendunt se.
[3906] Ps. cxlvii. 12-14.
__________________________________________________________________
Sermon LXXXI.
[CXXXI. Ben.]
On the words of the Gospel, John vi. 53, "Except ye eat the flesh,"
etc., and on the words of the apostles. And the Psalms. Against the
Pelagians.
Delivered at the Table of the Martyr St. Cyprian, the 9th
of the Calends of October,--23 Sept., on the Lord's day.
1. We have heard the True Master, the Divine Redeemer, the human
Saviour, commending to us our Ransom, His Blood. For He spake to us of
His Body and Blood; He called His Body Meat, His Blood Drink. The
faithful recognise the Sacrament of the faithful. But the hearers what
else do they but hear? When therefore commending such Meat and such
Drink He said, "Except ye shall eat My Flesh and drink My Blood, ye
shall have no life in you;" [3907] (and this that He said concerning
life, who else said it but the Life Itself? But that man shall have
death, not life, who shall think that the Life is false), His disciples
were offended, not all of them indeed, but very many, saying within
themselves, "This is an hard saying, who can hear it?" [3908] But when
the Lord knew this in Himself, and heard the murmurings of their
thought, He answered them, thinking though uttering nothing, that they
might understand that they were heard, and might cease to entertain
such thoughts. What then did He answer? "Doth this offend you?" "What
then if ye shall see the Son of Man ascend up where He was before?"
[3909] What meaneth this? "Doth this offend you?" "Do ye imagine that I
am about to make divisions of this My Body which ye see; and to cut up
My Members, and give them to you? What then if ye shall see the Son of
Man ascend up where He was before?'" Assuredly, He who could ascend
Whole could not be consumed. So then He both gave us of His Body and
Blood a healthful refreshment, and briefly solved so great a question
as to His Own Entireness. Let them then who eat, eat on, and them that
drink, drink; let them hunger and thirst; eat Life, drink Life. That
eating, is to be refreshed; but thou art in such wise refreshed, as
that that whereby thou art refreshed, faileth not. That drinking, what
is it but to live? Eat Life, drink Life; thou shalt have life, and the
Life is Entire. But then this shall be, that is, the Body and the Blood
of Christ shall be each man's Life; if what is taken in the Sacrament
visibly is in the truth itself eaten spiritually, drunk spiritually.
For we have heard the Lord Himself saying, "It is the Spirit That
quickeneth, but the flesh profiteth nothing. The words that I have
spoken unto you, are Spirit and Life. But there are some of you," saith
He, "that believe not." [3910] Such were they who said, "This is a hard
saying, who can hear it?" It is hard, but only to the hard; that is, it
is incredible, but only to the incredulous.
2. But in order to teach us that this very believing is matter of gift,
not of desert, He saith, "As I have said unto you, no man cometh unto
Me, except it were given him of My Father." [3911] Now as to where the
Lord said this, if we call to mind the foregoing words of the Gospel,
we shall find that He had said, "No man cometh unto Me, except the
Father which hath sent Me draw him." [3912] He did not lead, but draw.
This violence is done to the heart, not the body. Why then dost thou
marvel? Believe, and thou comest; love, and thou art drawn. Do not
suppose here any rough and uneasy violence; it is gentle, it is sweet;
it is the very sweetness that draweth thee. Is not a sheep drawn, when
fresh grass is shown to it in its hunger? Yet I imagine that it is not
bodily driven on, but fast bound by desire. In such wise do thou come
too to Christ; do not conceive of long journeyings; where thou
believest, there thou comest. For unto Him, who is everywhere we come
by love, not by sailing. But forasmuch as even in this kind of voyage,
waves and tempests of divers temptations abound; believe on the
Crucified; that thy faith may be able to ascend the Wood. Thou shalt
not sink, but shalt be borne upon the Wood. Thus, even thus, amid the
waves of this world did he sail, who said, "But God forbid that I
should glory, save in the Cross of our Lord Jesus Christ." [3913]
3. But wonderful it is, that when Christ Crucified is preached, two
hear, one despiseth, the other ascendeth. Let him that despiseth,
impute it to himself; let not him that ascendeth, arrogate it to
himself. For he hath heard from the True Master; "No man cometh unto
Me, except it were given unto him of My Father." Let him joy, that it
hath been given; let him render thanks to Him who giveth it, with a
humble, not an arrogant heart; lest what he hath attained [3914]
through humility, he lose through pride. For even they who are already
walking in this way of righteousness, if they attribute it to
themselves, and to their own strength, perish out of it. And therefore
Holy Scripture teaching us humility saith by the Apostle, "Work out
your own salvation with fear and trembling." [3915] And lest hereupon
they should attribute ought to themselves, because he said, "Work," he
subjoined immediately, "For it is God who worketh in you both to will
and to do of His good pleasure." [3916] "It is God who worketh in you;"
therefore "with fear and trembling," make a valley, receive the rain.
Low grounds are filled, high grounds are dried up. Grace is rain. Why
dost thou marvel then, if "God resist the proud, and giveth grace unto
the lowly"? [3917] Therefore, "with fear and trembling;" that is, with
humility. "Be not high-minded, but fear." [3918] Fear that thou mayest
be filled; be not high-minded, lest thou be dried up.
4. But you will say, "I am walking in this way already; once there was
need for me to learn, there was need for me to know by the teaching of
the law what I had to do: now I have the free choice of the will; who
shall withdraw me from this way?" If thou read carefully, thou wilt
find that a certain man began to uplift himself, on a certain abundance
of his, which he had nevertheless received; but that the Lord in mercy,
to teach him humility, took away what He had given; and he was on a
sudden reduced to poverty, and confessing the mercy of God in his
recollection, he said, "In my abundance I said, I shall never be
moved." [3919] "In my abundance I said." But I said it, I who am a man
said it; "All men are liars, I said." [3920] Therefore, "in my
abundance I said;" so great was the abundance, that I dared to say, "I
shall never be moved." What next? "O Lord, in Thy favour Thou gavest
strength to my beauty." But "Thou turnedst away Thy Face from me, and I
was troubled." [3921] "Thou hast shown me," saith he, "that that
wherein I did abound, was of Thee. Thou hast shown me Whence I should
seek, to Whom attribute what I had received, to Whom I ought to render
thanks, to Whom I should run in my thirst, Whereby be filled, and with
Whom keep that whereby I should be filled. For my strength will I keep
to Thee;' [3922] whereby I am by Thy bounty filled, through Thy safe
keeping I will not lose. My strength will I keep to Thee.' That Thou
mightest show me this, Thou turnedst away Thy Face from me, and I was
troubled.' Troubled,' because dried up; dried up, because exalted. Say
then thou dry and parched one, that thou mayest be filled again; My
soul is as earth without water unto Thee.' [3923] Say, My soul is as
earth without water unto Thee.' For Thou hast said, not the Lord, I
shall never be moved.' Thou hast said it, presuming on thine own
strength; but it was not of thyself, and thou didst think as if it
were."
5. What then doth the Lord say? "Serve ye the Lord in fear, and rejoice
unto Him with trembling." [3924] So the Apostle too, "Work out your own
salvation with fear and trembling. For it is God who worketh in you."
Therefore rejoice with trembling: "Lest at any time the Lord be angry."
I see that you anticipate me by your crying out. For you know what I am
about to say, you anticipate it by crying out. And whence have ye this,
but that He taught you to whom ye have by believing come? This then He
saith; hear what ye know already; I am not teaching, but in preaching
am calling to your remembrance; nay, I am neither teaching, seeing that
ye know already, nor calling to remembrance, seeing that ye remember,
but let us say all together what together with us ye retain. "Embrace
discipline, and rejoice," but, "with trembling," [3925] that, humble ye
may ever hold fast that which ye have received. "Lest at any time the
Lord be angry;" with the proud of course, attributing to themselves
what they have, not rendering thanks to Him, from whom they have. "Lest
at any time the Lord be angry, and ye perish from the righteous way."
Did he say, Lest at any time the Lord be angry, and ye come not into
the righteous way"? Did he say, "Lest the Lord be angry, and He bring
you not to the righteous way"? or "admit you not into the righteous
way? Ye are walking in it already, be not proud, lest ye even perish
from it. And ye perish,' saith he, from the righteous way.'" "When His
wrath shall be kindled in a short time" [3926] against you. At no
distant time. As soon as thou art proud, thou losest at once what thou
hadst received. As though man terrified by all this were to say, "What
shall I do then?" It follows, "Blessed are all they that trust in Him:"
not in themselves, but in Him. "By grace are we saved, not of
ourselves, but it is the gift of God." [3927]
6. Peradventure ye are saying, "What does he mean, that he is so often
saying this? A second and a third time he says it; and scarcely ever
speaks, but when he says it." Would that I may not say it in vain! For
men there are unthankful to grace, attributing much to poor and
disabled nature. True it is, when man was created he received great
power of free-will; but he lost it by sin. He fell into death, became
infirm, was left in the way by the robbers half dead; the Samaritan,
which is by interpretation keeper, passing by lifted him up on his own
beast; [3928] he is still being brought to the inn. Why is he lifted
up? He is still in process of curing. "But," he will say, "it is enough
for me that in baptism I received remission of all sins." Because
iniquity was blotted out, was therefore infirmity brought to an end? "I
received," says he, "remission of all sins." It is quite true. All sins
were blotted out in the Sacrament of Baptism, all entirely, of words,
deeds, thoughts, all were blotted out. But this is the "oil and wine"
which was poured in by the way. Ye remember, beloved Brethren, that man
who was wounded by the robbers, and half dead by the way, how he was
strengthened, by receiving oil and wine for his wounds. His error
indeed was already pardoned, and yet his weakness is in process of
healing in the inn. The inn, if ye recognise it, is the Church. In the
time present, an inn, because in life we are passing by: it will be a
home, whence we shall never remove, when we shall have got in perfect
health unto the kingdom of heaven. Meanwhile receive we gladly our
treatment in the inn, and weak as we still are, glory we not of sound
health: lest through our pride we gain nothing else, but never for all
our treatment to be cured.
7. "Bless the Lord, O my soul." [3929] Say, yea say to thy soul, "Thou
art still in this life, still bearest about a frail flesh, still "doth
the corruptible body press down the soul;" [3930] still after the
entireness of remission hast thou received the remedy of prayer; for
still, whilst thy weaknesses are being healed, dost thou say, "Forgive
us our debts." [3931] Say then to thy soul, thou lowly valley, not an
exalted hill; say to thy soul, "Bless the Lord, O my soul, and forget
not all His benefits." [3932] What benefits? Tell them, enumerate them,
render thanks. What benefits? "Who forgiveth all thine iniquities."
[3933] This took place in baptism. What takes place now? "Who healeth
all thy weaknesses." This takes place now; I acknowledge. But as long
as I am here, "the corruptible body presseth down the soul." Say then
also that which comes next, "Who redeemeth thy life from corruption."
[3934] After redemption from corruption, what remaineth? "When this
corruptible shall have put on incorruption, and this mortal shall have
put on immortality, then shall be brought to pass the saying that is
written, Death is swallowed up in victory. Where, O death, is thy
contention?" There rightly, "O death, where is thy sting?" [3935] Thou
seekest its place, and findest it not. What is "the sting of death"?
What is, "O death, where is thy sting?" Where is sin? Thou seekest, and
it is nowhere. For "the sting of death is sin." They are the Apostle's
words, not mine. Then shall it be said, "O death, where is thy sting?"
Sin shall nowhere be, neither to surprise thee, nor to assault thee,
nor to inflame [3936] thy conscience. Then it shall not be said,
"Forgive us our debts." But what shall be said? "O Lord our God, give
us peace: for Thou hast rendered all things unto us." [3937]
8. Finally, after the redemption from all corruption, what remaineth
but the crown of righteousness? This at least remaineth, but even in
it, or under it, let not the head be swollen that it may receive the
crown. Hear, mark well the Psalm, how that crown will not have a
swollen head. After he had said, "Who redeemeth thy life from
corruption;" he saith, "Who crowneth thee." Here thou wert ready at
once to say, "Crowneth thee,' is an acknowledgment of my merits, my own
excellence hath done it; it is the payment of a debt, not a gift." Give
ear rather to the Psalm. For it is thou again that sayest this; and
"all men are liars." [3938] Hear what God saith; "Who crowneth thee
with mercy and pity." Of His mercy He crowneth thee, of His pity He
crowneth thee. For thou hadst no worthiness that He should call thee,
and being called should justify thee, being justified glorify thee.
"The remnant is saved by the election of grace. But if by grace, then
is it no more of works; otherwise grace is no more grace. For to him
that worketh, the reward shall not be reckoned according to grace, but
according to debt." [3939] The Apostle saith, "Not according to grace,
but according to debt." But "thee He crowneth with pity and mercy;" and
if thy own merits have gone before, God saith to thee, "Examine well
thy merits, and thou shalt see that they are My gifts."
9. This then is the righteousness of God. As it is called, "The Lord's
salvation," [3940] not whereby the Lord is saved, but which He giveth
to them whom He saveth; so too the grace of God through Jesus Christ
our Lord is called the righteousness of God, not as that whereby the
Lord is righteous, but whereby He justifieth those whom of ungodly He
maketh righteous. But some, as the Jews in former times, both wish to
be called Christians, and still ignorant of God's righteousness, desire
to establish their own, even in our own times, in the times of open
grace, the times of the full revelation of grace which before was
hidden; in the times of grace now manifested in the floor, which once
lay hid in the fleece. I see that a few have understood me, that more
have not understood, whom I will by no means defraud by keeping
silence. Gideon, one of the righteous men of old, asked for a sign from
the Lord, and said, "I pray, Lord, that this fleece which I put in the
floor be bedewed, [3941] and that the floor be dry." [3942] And it was
so; the fleece was bedewed, the whole floor was dry. In the morning he
wrung out the fleece in a basin; forasmuch as to the humble is grace
given; and in a basin, ye know what the Lord did to His disciples.
Again, he asked for another sign; "O Lord, I would," saith he, "that
the fleece be dry, the floor bedewed." And it was so. Call to mind the
time of the Old Testament, grace was hidden in a cloud, as the rain in
the fleece. Mark now the time of the New Testament, consider well the
nation of the Jews, thou wilt find it as a dry fleece; whereas the
whole world, like that floor, is full of grace, not hidden, but
manifested. Wherefore we are forced exceedingly to bewail our brethren,
who strive not against hidden, but against open and manifested grace.
There is allowance for the Jews. What shall we say of Christians?
Wherefore are ye enemies to the grace of Christ? Why rely ye on
yourselves? Why unthankful? For why did Christ come? Was not nature
here before? Was not nature here, which ye only deceive by your
excessive praise? Was not the Law here? But the Apostle says, "If
righteousness come by the Law, then Christ is dead in vain." [3943]
What the Apostle says of the Law, that say we of nature to these men.
"If righteousness come by nature, then Christ is dead in vain."
10. What then was said of the Jews, the same altogether do we see in
these men now. "They have a zeal of God: I hear them record that they
have a zeal of God, but not according to knowledge." [3944] What is,
"not according to knowledge"? "For being ignorant of God's
righteousness, and wishing to establish their own, they have not
submitted themselves unto the righteousness of God." [3945] My
Brethren, share with me in my sorrow. When ye find such as these, do
not hide them; be there no such misdirected [3946] mercy in you; by all
means, when ye find such, hide them not. Convince the gainsayers, and
those who resist, bring to us. For already have two [3947] councils on
this question been sent to the Apostolic see; and rescripts also have
come from thence. The question has been brought to an issue; would that
their error may sometime be brought to an issue too! Therefore do we
advise that they may take heed, we teach that they may be instructed,
we pray that they may be changed. Let us turn to the Lord, etc.
__________________________________________________________________
[3907] John vi. 53.
[3908] John vi. 60.
[3909] John vi. 61, 62.
[3910] John vi. 63, 64.
[3911] John vi. 65.
[3912] John vi. 44.
[3913] Gal. vi. 14.
[3914] Meruit.
[3915] Phil. ii. 12.
[3916] Phil. ii. 13.
[3917] Jas. iv. 6.
[3918] Rom. xi. 20.
[3919] Ps. xxix. 6, Sept. (xxx. English version).
[3920] Ps. cxvi. 11.
[3921] Ps. xxix. 8, Sept. (xxx. 7, English version).
[3922] Ps. lviii. 10, Sept. (lix. 9, English version).
[3923] Ps. cxlii. 6, Sept. (cxliii. English version).
[3924] Ps. ii. 11, Sept.
[3925] Ps. ii. 12, Sept.
[3926] Ps. ii. 13, Sept.
[3927] Eph. ii. 8.
[3928] Luke x. 30, etc.
[3929] Ps. ciii. 1.
[3930] Wisd. ix. 15.
[3931] Matt. vi. 12.
[3932] Ps. ciii. 2.
[3933] Ps. ciii. 3.
[3934] Ps. ciii. 4.
[3935] 1 Cor. xv. 54, 55.
[3936] Titillet.
[3937] Isa. xxvi. 12, Sept.
[3938] Ps. cxvi. 11.
[3939] Rom. xi. 5, 6, iv. 4.
[3940] Ps. iii. 9, Sept. (iii. 8, English version).
[3941] Compluatur.
[3942] Judg. vi. 37.
[3943] Gal. ii. 21.
[3944] Rom. x. 2.
[3945] Rom. x. 3.
[3946] Perversa.
[3947] Of Carthage and Milevis which are among the Epistles of St.
Augustin, 175, 176. And the rescripts of the Roman Pontiff, Innocent
(A.D. 417), in the Epistles 181, 182. Ben. ed. note.
__________________________________________________________________
Sermon LXXXII.
[CXXXII. Ben.]
On the words of the Gospel, John vi. 55,"For my flesh is meat indeed,
and my blood is drink indeed. He that eateth my flesh," etc.
1. As we heard when the Holy Gospel was being read, the Lord Jesus
Christ exhorted us by the promise of eternal life to eat His Flesh and
drink His Blood. Ye that heard these words, have not all as yet
understood them. For those of you who have been baptized and the
faithful do know what He meant. But those among you who are yet called
Catechumens, or Hearers, could be hearers, when it was being read,
could they be understanders too? Accordingly our discourse is directed
to both. Let them who already eat the Flesh of the Lord and drink His
Blood, think What it is they eat and drink, lest, as the Apostle says,
"They eat and drink judgment to themselves." [3948] But they who do not
yet eat and drink, let them hasten when invited to such a Banquet.
Throughout these days the teachers feed you. Christ daily feedeth you,
That His Table is ever ordered before you. What is the reason. O
Hearers, that ye see the Table, and come not to the Banquet? And
peradventure, just now when the Gospel was being read, ye said in your
hearts, "We are thinking what it is that He saith, My Flesh is meat
indeed, and My Blood is drink indeed.' [3949] How is the Flesh of the
Lord eaten, and the Blood of the Lord drunk? We are thinking what He
saith." Who hath closed it against thee, that thou dost not know this?
There is a veil over it; but if thou wilt, the veil shall be taken
away. Come to the profession, [3950] and thou hast resolved the
difficulty. For what the Lord Jesus said, the faithful know well
already. But thou art called a Catechumen, art called a Hearer, and art
deaf. For the ears of the booty thou hast open, seeing that thou
hearest the words which were spoken; but the ears of the heart thou
hast still closed, seeing thou understandest not what was spoken. I
plead, [3951] I do not discuss it. Lo, Easter [3952] is at hand, give
in thy name for baptism. If the festivity arouse thee not, let the very
curiosity induce thee: that thou mayest know the meaning of, Whoso
eateth My Flesh and drinketh My Blood dwelleth in Me, and I in him."
[3953] That thou mayest know with me what is meant, "Knock, and it
shall be opened unto thee:" [3954] and as I say to thee, "Knock, and it
shall be opened unto thee," so do I too knock, open thou to me. When I
speak aloud to the ears, I knock at the breast.
2. But if the Catechumens, my Brethren, are to be exhorted not to delay
to approach to this so great grace of regeneration; what great care
ought we to have in building up the faithful, that their approaching
may profit them, and that they eat and drink not such a Banquet unto
their own judgment? Now that they may not eat and drink unto judgment,
let them live well. Be ye exhorters, not by words, but by your conduct;
that they who have not been baptized, may in such wise hasten to follow
you, that they perish not by imitating you. Do ye who are married keep
the fidelity of the marriage-bed with your wives. Render what you
require. As a husband thou requirest chastity from thy wife; give her
an example, not words. Thou art the head, look where thou goest. For
thou oughtest to go where it may not be dangerous for her to follow:
yea, thou oughtest to walk thyself where thou wouldest have her follow.
Thou requirest strength from the weaker sex; the lust of the flesh ye
have both of you: let him that is the stronger, be the first to
conquer. And yet, which is to be lamented, many men are conquered by
the women. Women preserve chastity, which men will not preserve; and in
that they preserve it not, would wish to appear men: as though he was
in sex the stronger, only that the enemy might more easily subdue him.
There is a struggle, a war, a combat. The man is stronger than the
woman, the "man is the head of the woman." [3955] The woman combats and
overcomes; dost thou succumb to the enemy? The body stands firm, and
does the head lie low? But those of you who have not yet wives, and who
yet already approach to the Lord's Table, and eat the Flesh of Christ,
and drink His Blood, if ye are about to marry, keep yourselves for your
wives. As ye would have them come to you, such ought they also to find
you. What young man is there who would not wish to marry a chaste wife?
And if he were to espouse a virgin who would not desire she should be
unpolluted? Thou lookest for one unpolluted, be unpolluted thyself.
Thou lookest for one pure, be not thyself impure. For it is not that
she is able, and thou art not able. If it were not possible, then could
not she be so. But, seeing that she can, let this teach thee, that it
is possible. And that she may have this power, God is her ruler. But
thou wilt have greater glory if thou shalt do it. Why greater glory?
The vigilance of parents is a check to her, the very modesty of the
weaker sex is a bridle to her; lastly, she is in fear of the laws of
which thou art not afraid. Therefore it is then that thou wilt have
greater glory if thou shalt do it; because if thou do it, thou fearest
God. She has many things to fear besides God, thou fearest God alone.
But He whom thou fearest is greater than all. He is to be feared in
public, He in secret. Thou goest out, thou art seen; thou goest in,
thou art seen; the lamp is lighted, He seeth thee; the lamp is
extinguished, He seeth thee; thou enterest into thy closet, He seeth
thee; in the retirement [3956] of thine own heart, He seeth thee. Fear
Him, Him whose care it is to see thee; and even by this fear be chaste.
Or if thou wilt sin, seek for some place where He may not see thee, and
do what thou wouldest.
3. But ye who have taken the vow already, chasten your bodies more
strictly, and suffer not yourselves to loosen the reins of
concupiscence even after those things which are permitted; that ye may
not only turn away from an unlawful connection, [3957] but may despise
even a lawful look. Remember, in whichever sex ye are, whether men or
women, that ye are leading on earth the life of Angels: "For the Angels
are neither given in marriage, nor marry." [3958] This shall we be,
when we shall have risen again. How much better are ye, who before
death begin to be what men will be after the resurrection! Keep your
proper degrees, for God keepeth for you your honours. The resurrection
of the dead is compared to the stars that are set in heaven. "For star
differeth from star in glory," as the Apostle says; "so also is the
resurrection of the dead." [3959] For after one manner virginity shall
shine there, after another shall wedded chastity shine there, after
another shall holy widowhood shine there. They shall shine diversely,
but all shall be there. The brilliancy unequal, the heaven the same.
4. With your thoughts then on your degrees, and keeping your
professions, approach ye to the Flesh of the Lord, approach to the
Blood of the Lord. Whoso knoweth himself to be otherwise, let him not
approach. Be moved to compunction rather by my words. For they who know
that they are keeping for their wives, what from their wives they
require, they who know that they are in every way keeping continence,
if this they have vowed to God, feel joy at my words; but they who hear
me say, "Whosoever of you are not keeping chastity, approach not to
that Bread," are saddened. And I should have no wish to say this; but
what can I do? Shall I fear man, so as to suppress the truth? What, if
those servants do not fear the Lord, shall I therefore too not fear? as
if I do not know that it is said, "Thou wicked and slothful servant,'
[3960] thou shouldest dispense, and I require." Lo, I have dispensed, O
Lord my God; lo, in Thy Sight, and in the sight of Thy Holy Angels, and
of this Thy people, I have laid out Thy money; for I am afraid of Thy
judgment. I have dispensed, do Thou require. Though I should not say
it, Thou wouldest do it. Therefore I rather say, I have dispensed, do
Thou convert, do Thou spare. Make them chaste who have been unchaste,
that in Thy Sight we may rejoice together when the judgment shall come,
both he who hath dispensed and he to whom it hath been dispensed. Doth
this please you? May it do so! Whosoever of you are unchaste, amend
yourselves, whilst ye are alive. For I have power to speak the word of
God, but to deliver the unchaste, who persevere in wickedness, from the
judgment and condemnation of God, have I no power.
__________________________________________________________________
[3948] 1 Cor. xi. 29.
[3949] John vi. 55.
[3950] Baptismal profession.
[3951] Disputo non dissero.
[3952] Pascha.
[3953] John vi. 56.
[3954] Matt. vii. 7.
[3955] Eph. v. 23.
[3956] In corde versaris.
[3957] Concubitu.
[3958] Matt. xxii. 30.
[3959] 1 Cor. xv. 41, 42.
[3960] Matt. xxv. 26.
__________________________________________________________________
Sermon LXXXIII.
[CXXXIII. Ben.]
On the words of the Gospel of John vii. 6, etc., where Jesus said that
He was not going up unto the feast, and notwithstanding went up.
1. I Purpose by the Lord's assistance to treat of this section [3961]
of the Gospel which has just been read; nor is there a little
difficulty here, lest the truth be endangered, and falsehood glory. Not
that either the truth can perish, nor falsehood triumph. Now hearken
for a while what difficulty this lesson has; and being made attentive
by the propounding of the difficulty, pray that I may be sufficient for
its solution. "The Jews' feast of tabernacles was at hand;" [3962]
these it seems are the days which they observe even to this day, when
they build huts. [3963] For this solemnity of theirs is called from the
building of tabernacles; since skene means a "tabernacle," skenopegia
is the building of a tabernacle. These days were kept as feast days
among the Jews; and it was called one feast day, not because it was
over in one day, but because it was kept up by a continued festivity;
just as the feast day of the Passover, and the feast day of unleavened
bread, and notwithstanding, as is manifest, that feast is kept
throughout many days. This anniversary then was at hand in Judæa, the
Lord Jesus was in Galilee, where He had also been brought up, where too
He had relations and kinsfolk, whom Scripture calls "His brethren."
"His brethren, therefore," as we have heard it read, "said unto Him,
Pass from hence, and go into Judæa; that Thy disciples also may see Thy
works that Thou doest. For no man doeth anything in secret, and himself
seeketh to be known openly. If Thou do these things, manifest Thyself
to the world." [3964] Then the Evangelist subjoins, "For neither did
His brethren believe in Him." [3965] If then they did not believe in
Him, the words they threw out were of envy. "Jesus answered them, My
time is not yet come; but your time is alway ready. The world cannot
hate you; but Me it hateth, because I testify of it that the works
thereof are evil. Go ye up to this feast day. I go [3966] not up to
this feast day, for My time is not yet accomplished." [3967] Then
follows the Evangelist; "When He had said these words, He Himself
stayed in Galilee. But when His brethren were gone up, then went He
also up to the feast day, not openly, but as it were in secret." [3968]
Thus far is the extent of the difficulty, all the rest is clear.
2. What then is the difficulty? what makes the perplexity? what is in
peril? Lest the Lord, yea, to speak more plainly, lest the Truth Itself
should be thought to have lied. For if we would have it thought that He
lied, the weak will receive an authority for lying. We have heard say
that He lied. For those who think that He lied, speak thus, "He said
that He should not go up to the feast day, and He went up." In the
first place then, let us, as far as in the press of time we can, see
whether he does lie, who says a thing and does it not. For example, I
have told a friend, "I will see you to-morrow;" some greater necessity
occurs to hinder me; I have not on that account spoken falsely. For
when I made the promise, I meant what I said. But when some greater
matter occurred, which hindered the accomplishment [3969] of my
promise, I had no design to lie, but I was not able to fulfil the
promise. Lo, to my thinking I have used no labour to persuade you, but
have merely suggested to your good sense, [3970] that he who promises
something, and doeth it not, does not lie, if, that he do it not,
something has occurred to hinder the fulfilment of his promise, not to
be any proof of falsehood.
3. But some one who hears me will say, "Canst thou then say this of
Christ, that He either was not able to fulfil what He would, or that He
did not know things to come?" Thou doest well, good is thy suggestion,
right thy hint; but, O man, share with me my anxiety. Dare we to say
that He lies, Who we do not dare to say is weak in power? I for my
part, to the best of my thinking, as far as according to my infirmity I
am able to judge, would choose that a man should be deceived in any
matter rather than lie in any. For to be deceived is the portion of
infirmity, to lie of iniquity. "Thou hatest, O Lord," saith he, "all
them that work iniquity." [3971] And immediately after, "Thou shalt
destroy all them that speak a lie." [3972] Either "iniquity" and "a
lie" are upon a level; or, "Thou shalt destroy," is more than "Thou
hatest." For he who is held in hatred, is not immediately punished by
destruction. But let that question be, whether there be ever a
necessity to lie; for I am not now discussing that; it is a dark
question, and has many lappings; [3973] I have not time to cut them,
and to come to the quick. [3974] Therefore let the treatment of it be
deferred to some other time; for peradventure it will be cured by the
Divine assistance without any words of mine. But attend and distinguish
between what I have deferred, and what I wish to treat of to-day.
Whether on any occasion one may lie, this difficult and most obscure
question I defer. But whether Christ lied, whether the Truth spake
anything false, this, being reminded of it by the Gospel lesson, have I
undertaken to-day.
4. Now what the difference is between being deceived, and lying, I will
briefly state. He is deceived who thinks what he says to be true, and
therefore says it, because he thinks it true. Now if this which he that
is deceived says, were true, he would not be deceived; if it were not
only true, but he also knew it to be true, he would not lie. He is
deceived then, in that it is false, and he thinks it true; but he only
says it because he thinks it true. The error lies in human infirmity,
not in the soundness of the conscience. But whosoever thinks it to be
false, and asserts it as true, he lies. See, my Brethren, draw the
distinction, ye who have been brought up in the Church, instructed in
the Lord's Scriptures, not uninformed, nor simple, [3975] nor ignorant
[3976] men. For there are among you men learned and erudite, and not
indifferently instructed in all kinds of literature; and with those of
you who have not learnt that literature which is called liberal, it is
more that ye have been nourished up in the word of God. If I labour in
explaining what I mean, do ye aid me both by the attention of your
hearing, and the thoughtfulness [3977] of your meditations. Nor will ye
aid, unless ye are aided. Wherefore pray we mutually for one another,
and look equally for our common Succour. He is deceived, who whereas
what he says is false, thinks it to be true; but he lies, who thinks a
thing to be false, and gives it out as true, whether it be true or
false. Observe what I have added, "whether it be true or false;" yet he
who thinks it to be false, and asserts it as true, lies; he aims to
deceive. For what good is it to him, that it is true? He all the while
thinks it false, and says it as if it were true. What he says is true
in itself, it is in itself true; with regard to him it is false, his
conscience does not hold that which he is saying; he thinks in himself
one thing to be true, he gives out another for truth. His is a double
heart, not single; he does not bring out that which he has in it. The
double heart has long since been condemned. "With deceitful lips in a
heart and a heart have they spoken evil things." [3978] Had it been
enough to say, "in the heart have they spoken evil things," where is
the "deceitful lips"? [3979] What is deceit? When one thing is done,
another pretended. Deceitful lips are not a single heart; and because
not a single heart, therefore "in a heart and a heart;" therefore "in a
heart" twice, because the heart is double.
5. How then think we of the Lord Jesus Christ, that He lied? If it is a
less evil to be deceived than to lie, dare we to say that He lies who
we dare not to say is deceived? But He is neither deceived, nor doth He
lie; but in very deed as it is written (for of Him is it understood, of
Him ought it to be understood), "Nothing false is said unto the King,
and nothing false shall proceed out of His mouth." If by King here he
meant any man, let us prefer Christ the King, to a man-king. But if,
which is the truer understanding of it, it is Christ of whom he spake,
if I say, as is the truer understanding of it, it is Christ of whom he
spake (for to Him indeed nothing false is said, in that He is not
deceived; from His Mouth nothing false proceedeth, in that He doth not
lie); let us look how we are to understand the section of the Gospel,
and let us not make the [3980] pitfall of a lie, as it were, on
heavenly authority. But it is most absurd to be seeking to explain the
truth, and to prepare a place for a lie. What art thou teaching me, I
ask thee, who art explaining this text to me, what wouldest thou teach
me? I do not know whether you would dare to say, "Falsehood." For if
you should dare to say this, I turn away mine ears, and fasten them up
with thorns, that if you should try to force your way, I might through
their very pricking make away without the explanation of the Gospel.
Tell me what thou wouldest wish to teach me, and thou hast resolved the
difficulty. Tell me, I pray thee; lo, here I am; mine ears are open, my
heart is ready, teach me. But I ask, what? I will not travel through
many things. What art thou going to teach me? Whatsoever learning thou
art about to bring forward, whatsoever strength to show in disputation,
tell me this one thing only, one of two things I ask; art thou going to
teach me truth or falsehood? What do we suppose he will answer lest one
depart; lest while he is open-mouthed and making an effort to bring out
his words, I forthwith leave him: what will he promise but truth? I am
listening, standing, expecting, most earnestly expecting. See here, he
who promised that he will teach me truth, insinuates falsehood
concerning Christ. How then shall he teach truth, who would say that
Christ is false? If Christ is false, can I hope that thou wilt tell me
the truth?
6. Consider again. What does he say? Hath Christ spoken falsely? Where,
I ask thee? "Where He says, I go not up to the feast day;' and went
up." For my part, I should wish thoroughly to examine this place, if so
be we may see that Christ did not speak falsely. Yea rather, seeing
that I have no doubt that Christ did not speak falsely, I will either
thoroughly examine this passage and understand it, or, not
understanding it, I will defer it. Yet that Christ spoke falsely will I
never say. Grant that I have not understood it; I will depart in my
ignorance. For better is it with piety to be ignorant, than with
madness to pronounce judgment. Notwithstanding we are trying to
examine, if so be by His assistance, who is the Truth, we may find
something, and be found something ourselves, and this something will
not be in the Truth a lie. For if in searching I find a lie, I find not
a something but a nothing. Let us then look where it is thou sayest
that Christ lied. He will say, "In that He said, I go not up to this
feast,' and went up." Whence dost thou know that He said so? What if I
were to say, nay, not I, but any one, for God forbid that I should say
it; what if another were to say, "Christ did not say this;" whereby
dost thou refute him, whereby wilt thou prove it? Thou wouldest open
the book, find the passage, point it out to the man, yea with great
confidence force the book upon him if he resisted, "Hold it, mark,
read, it is the Gospel you have in your hands." But why, I ask thee,
why dost thou so rudely accost [3981] this feeble one? Do not be so
eager; speak more composedly, more tranquilly. See, it is the Gospel I
have in my hands; and what is there in it? He answers: "The Gospel
declares that Christ said what thou deniest." And wilt thou believe
that Christ said it, because the Gospel declares it? "Decidedly for
that reason," says he. I marvel exceedingly how thou shouldest say that
Christ lieth, and the Gospel doth not lie. But lest haply when I speak
of the Gospel, thou shouldest think of the book itself, and imagine the
parchment and ink to be the Gospel, see what the Greek word means;
Gospel is "a good messenger," or "a good message." The messenger then
doth not lie, and doth He who sent him, lie? This messenger, the
Evangelist to wit, to give his name also, this John who wrote this, did
he lie concerning Christ, or say the truth? Choose which you will, I am
ready to hear you on either side. If he spake falsely, you have no
means of proving that Christ spake those words. If he said the truth,
truth cannot flow from the fountain of falsehood. Who is the Fountain?
Christ: let John be the stream. The stream comes to me, and you say to
me, "Drink securely;" yea, whereas you alarm me as to the Fountain
Himself, whereas you tell me there is falsehood in the Fountain, you
say to me, "Drink securely." What do I drink? What said John, that
Christ spake falsely? Whence came John? From Christ. Is he who came
from Him, to tell me truth, when He from whom he came lied? I have read
in the Gospel plainly, "John lay on the Lord's Breast;" [3982] but I
conclude that he drank in truth. What saw he as he lay on the Lord's
Breast? What drank he in? what, but that which he poured forth? "In the
beginning was the Word, and the Word was with God, and the Word was
God. The Same was in the beginning with God. All things were made by
Him, and without Him was nothing made. That which was made in Him was
life, and the Life was the Light of men; And the Light shineth in
darkness, and the darkness comprehended It not;" [3983] nevertheless It
shineth, and though I chance to have some obscurity, and cannot
thoroughly comprehend It, still It shineth. "There was a man sent from
God, whose name was John; he came to bear witness of the Light, that
all men through him might believe. He was not the Light:" who? John:
who? John the Baptist. For of him saith John the Evangelist, "He was
not the Light;" of whom the Lord saith, "He was a burning, and a
shining lamp." [3984] But a lamp can be lighted, and extinguished. What
then? whence drawest thou the distinction? of what place art thou
enquiring? He to whom the lamp bare witness, "was the True Light."
[3985] Where John added, "the True," there art thou looking out for a
lie. But hear still the same Evangelist John pouring forth what he had
drunk in; "And we beheld," saith he, "His glory." What did he behold?
what glory beheld he? "The glory as of the Only-Begotten of the Father,
full of grace and truth." [3986] See then, see, if we ought not haply
to restrain weak or rash disputings, and to presume nothing false of
the truth, to give to the Lord what is His due; let us give glory to
the Fountain, that we may fill ourselves securely. "Now God is true,
but every man a liar." [3987] What is this? God is full; every man is
empty; if he will be filled, let him come to Him That is full. "Come
unto Him, and be enlightened." [3988] Moreover, if man is empty, in
that he is a liar, and he seeks to be filled, and with haste and
eagerness runs to the fountain, he wishes to be filled, he is empty.
But thou sayest, "Beware of the fountain, there is falsehood there."
What else sayest thou, but "there is poison there"?
7. "You have already," he says, "said all, already have you checked,
already chastened me. But tell me how He did not speak falsely who
said, I go not up,' and went up?" I will tell you, if I can; but think
it no little matter, that if I have not established you in the truth, I
have yet kept you back from rashness. I will nevertheless tell you,
what I imagine you know even already, if you remember the words which I
have set forth to you. The words themselves solve the difficulty. That
feast was kept for many days. On this, that is this present feast day,
saith He, this day, that is when they hoped, He went not up; but when
He Himself resolved to go. Now mark what follows, "When He had said
these words, He Himself stayed in Galilee." So then He did not go up on
that feast day. For His brethren wished that He should go first;
therefore had they said, "Pass from hence into Judæa." They did not
say, "Let us pass," as though they would be His companions; or, "Follow
us into Judæa," as though they would go first; but as though they would
send Him before them. He wished that they should go before; He avoided
this snare, impressing His infirmity as Man, hiding the Divinity; this
He avoided, as when He fled into Egypt. [3989] For this was no effect
of want of power, but even of truth, that He might give an example of
caution; that no servant of His might say, "I do not fly, because it is
disgraceful;" when haply it might be expedient to fly. As He was going
to say to His disciples, "When they have persecuted you in this city,
flee ye into another;" [3990] He gave them Himself this example. For He
was apprehended, when He willed; He was born, when He willed. That they
might not anticipate Him then, and announce that He was coming, and
plots be prepared; He said, "I go not up to this feast day." [3991] He
said, "I go not up," that He might be hid; He added "this," that He
might not lie. Something He expressed, [3992] something He suppressed,
something He repressed; yet said He nothing false, for "nothing false
proceedeth out of His Mouth." Finally, after He had said these words,
"When His brethren were gone up;" [3993] the Gospel declares it,
attend, read what you have objected to me; see if the passage itself do
not solve the difficulty, see if I have taken from anywhere else what
to say. This then the Lord was waiting for, that they should go up
first, that they might not announce beforehand that He was coming,
"When His brethren were gone up, then went He also up to the feast day,
not openly, but as it were in secret." What is, "as it were in secret"?
He acts there as if in secret. What is, "as it were in secret"? Because
neither was this really in secret. For He did not really make an effort
to be concealed, who had it in His Own power when He would be taken.
But in that concealment, as I have said, He gave His weak disciples,
who had not the power to prevent being taken when they would not, an
example of being on their guard against the snares of enemies. For He
went up afterwards even openly, and taught them in the temple; and some
said, " Lo, this is He; lo, He is teaching.' Certainly our rulers said
that they wished to apprehend Him: Lo, He speaketh openly, and no one
layeth hands on Him.'" [3994]
8. But now if we turn our attention to ourselves, if we think of His
Body, how that we are even He. For if we were not He, "Forasmuch as ye
have done it unto one of the least of Mine, ye have done it unto Me,"
[3995] would not be true. If we were not He, "Saul, Saul, why
persecutest thou Me?" [3996] would not be true. So then we are He, in
that we are His members, in that we are His Body, in that He is our
Head, in that Whole Christ is both Head and Body. [3997] Peradventure
then He foresaw us that we were not to keep the feast days of the Jews,
and this is, "I go not up to this feast day." See neither Christ nor
the Evangelist lied; of the which two if one must needs choose one, the
Evangelist would pardon me, I would by no means put him that is true
before the Truth Himself; I would not prefer him that was sent to Him
by whom he was sent. But God be thanked, in my judgment what was
obscure has been laid open. Your piety will aid me before God. Behold,
I have, as I was best able, resolved the question, both concerning
Christ and the Evangelist. Hold fast the truth with me as men who love
it, embrace charity without contention.
__________________________________________________________________
[3961] Capitulo.
[3962] John vii. 2.
[3963] Casas.
[3964] John vii. 3, 4.
[3965] John vii. 5.
[3966] In the Greek it is oupo, nondum, and so in some Latin copies
(Ben. note); Griesbach and Scholz place ouk in the text, as having the
authority of the mss. D, K, most Verss., and the Fathers.
[3967] John vii. 6-8.
[3968] John vii. 9, 10.
[3969] Fidem.
[3970] Prudentiam.
[3971] Ps. v. 5.
[3972] Ps. v. 6.
[3973] Sinus.
[3974] Vivum.
[3975] Rustici.
[3976] Idiotæ.
[3977] Prudentia.
[3978] Ecclus. ii. 14, Vulgate (ii. 12, English version).
[3979] Ps. xii. 2.
[3980] Voraginem.
[3981] Conturbas.
[3982] John xiii. 23.
[3983] John i. 1, etc.
[3984] John v. 35.
[3985] John i. 9.
[3986] John i. 14.
[3987] Rom. iii. 4.
[3988] Ps. xxxiii. 6, Sept. (xxxiv. 5, English version).
[3989] Matt. ii. 14.
[3990] Matt. x. 23.
[3991] John vii. 8.
[3992] Aliquid intulit, aliquid abstulit, aliquid distulit.
[3993] John vii. 10.
[3994] John vii. 25, 26.
[3995] Matt. xxv. 40.
[3996] Acts. ix. 4.
[3997] Eph. i. 22, 23; 1 Cor. xii. 12.
__________________________________________________________________
Sermon LXXXIV.
[CXXXIV. Ben.]
On the words of the Gospel, John viii. 31, "If ye abide in my word,
then are ye truly my disciples," etc.
1. Ye know well, Beloved, that we all have One Master, and are fellow
disciples under Him. Nor are we your masters, because we speak to you
from this higher spot; but He is the Master of all, who dwelleth in us
all. He just now spake to us all in the Gospel, and said to us, what I
also am saying to you; but He saith it of us, as well of us as of you.
"If ye shall continue in My word," not of course in my word who am now
speaking to you; but in His who spake just now out of the Gospel. "If
ye shall continue in My word," saith He, "ye are My disciples indeed."
[3998] To be a disciple, it is not enough to come, but to continue. He
doth not therefore say, "If ye shall hear My word;" or, "If ye shall
come to My word;" or, "If ye shall praise My word;" but observe what He
said, "If ye shall continue in My word, ye are My disciples indeed, and
ye shall know the truth, and the truth shall free you." [3999] What
shall we say, Brethren? To continue in the word of God, is it toilsome,
or is it not? If it be toilsome, look at the great reward; if it be not
toilsome, thou receivest the reward for nought. Continue we then in Him
who continueth in us. We, if we continue not in Him, fall; but He if He
continue not in us, hath not on that account lost an habitation. For He
skilleth to continue in Himself, who never leaveth Himself. But for
man, God forbid that he should continue in himself who hath lost
himself. So then we continue in Him through indigence; He continueth in
us through mercy.
2. Now then seeing it hath been set forth what we ought to do, let us
see what we are to receive. For He hath appointed a work, and promised
a reward. What is the work? "If ye shall continue in Me." A short work;
short in description, great in execution. "If ye shall build on the
Rock." [4000] O how great a thing is this, Brethren, to build on the
Rock, how great is it! "The floods came, the winds blew, the rain
descended, and beat upon that house, and it fell not; for it was
founded upon a rock." [4001] What then is to continue in the word of
God, but not to yield to any temptations? The reward, what is it? "Ye
shall know the truth, and the truth shall free you." Bear with me, for
ye perceive that my voice is feeble; [4002] assist me by your calm
[4003] attention. Glorious reward! "Ye shall know the truth." Here one
may haply say, "And what doth it profit me to know the truth?" "And the
truth shall free you." If the truth have no charms for you, let freedom
have its charms. In the usage of the Latin tongue, the expression, "to
be free," is used in two senses; and chiefly we are accustomed to hear
this word in this sense, that whosoever is free may be understood to
escape some danger, to be rid of some embarrassment. But the proper
signification of "to be free," is "to be made free;" just as "to be
saved," is "to be made safe;" "to be healed," is, "to be made whole;"
so "to be freed," is "to be made free." Therefore I said, "If the truth
have no charms for you, let freedom have its charms." This is expressed
more evidently in the Greek language, nor can it be there understood in
any other sense. And that ye may know that in no other sense can it be
understood; when the Lord spake, the Jews answered, "We were never in
bondage to any man; how sayest thou the Truth shall free you?" [4004]
That is, "the Truth shall make you free," how sayest thou to us, who
were never in bondage to any man? "How," say they, "dost Thou promise
them freedom, who as Thou seest never bare the hard yoke of bondage?"
3. They heard what they ought; but they did not what they ought. What
did they hear? Because I said, "The truth shall free you;" ye turned
your thoughts upon yourselves, that ye are not in bondage to man, and
ye said, "We were never in bondage to any man. Every one," Jew and
Greek, rich and poor, the man in authority and private station, the
emperor and the beggar, "Every one that committeth sin is the servant
of sin." [4005] "Every one," saith He, "that committeth sin is the
servant of sin." If men but acknowledge their bondage, they will see
from whence they may obtain freedom. Some free-born man has been taken
captive by the barbarians, from a free man is made a slave; another
hears, and pities him, considers how that he has money, becomes his
ransomer, goes to the barbarians, gives money, ransoms the man. And he
has indeed restored freedom, if he have taken away iniquity. But what
man has ever taken away iniquity from another man? He who was in
bondage with the barbarians, has been redeemed by his ransomer; and
great difference there is between the ransomer and the ransomed; yet
haply are they fellow-slaves under the lordship of iniquity. I ask him
that was ransomed, "Hast thou sin?" "I have," he says. I ask the
ransomer, "Hast thou sin?" "I have," he says. So then neither do thou
boast thyself that thou hast been ransomed, nor thou uplift thyself
that thou art his ransomer; but fly both of you to the True Deliverer.
It is but a small part of it, that they who are under sin, are called
servants; they are even called dead; what a man is afraid of captivity
bringing upon him, iniquity has brought on him already. For what?
because they seem to be alive, was He then mistaken who said, "Let the
dead bury their dead"? [4006] So then all under sin are dead, dead
servants, dead in their service, servants in their death.
4. Who then freeth from death and from bondage, save He, who is "Free
among the dead"? [4007] Who is "Free among the dead," save He who among
sinners is without sin? "Lo, the prince of the world cometh," saith our
Redeemer Himself, our Deliverer, "Lo, the prince of the world cometh,
and shall find nothing in Me." [4008] He holds fast those whom he hath
deceived, whom he hath seduced, whom he hath persuaded to sin and
death; "in Me shall he find nothing." Come, Lord, Redeemer come, come;
let the captive acknowledge thee, him that leadeth captive flee thee;
be Thou my Deliverer. Lost as I was, He hath found me in Whom the devil
findeth nothing that cometh of the flesh. The prince of this world
findeth in Him Flesh, he findeth it but what kind of Flesh? A mortal
Flesh, which he can seize, which he can crucify, which he can kill.
Thou art mistaken, O deceiver, the Redeemer is not deceived; thou art
mistaken. Thou seest in the Lord a mortal Flesh, it is not flesh of
sin, it is the likeness of flesh of sin. "For God sent His Son in the
likeness of flesh of sin." True Flesh, mortal Flesh; but not flesh of
sin. "For God sent His Son in the likeness of flesh of sin, that by sin
He might condemn sin in the Flesh." [4009] "For God sent His Son in the
likeness of flesh of sin;" in Flesh, but not in flesh of sin; but "in
the likeness of flesh of sin." For what purpose? "That by sin," of
which assuredly there was none in Him, "He might condemn sin in the
flesh; that the righteousness of the Law might be fulfilled in us, who
walk not after the flesh, but after the Spirit." [4010]
5. If then it was "the likeness of flesh of sin," not flesh of sin,
how, "That by sin He might condemn sin in the flesh"? So a likeness is
wont to receive the name of that thing of which it is a likeness. The
word man is used for a real man; but if you show a man painted on the
wall, and enquire what it is, it is answered, "A man." So then Flesh
having the likeness of flesh of sin, that it might be a sacrifice for
sin, is called "sin." The same Apostle says in another place, "He made
Him to be sin for us, who knew no sin." [4011] "Him who knew no sin:"
Who is He who knew no sin, but He That said, "Behold the prince of the
world cometh, and shall find nothing in me? [4012] Him who knew no sin,
made He sin for us;" even Christ Himself, who knew no sin, God made sin
for us. What does this mean, Brethren? If it were said, "He made sin
upon Him," or, "He made Him to have sin;" it would seem intolerable;
how do we tolerate what is said, "He made Him sin," that Christ Himself
should be sin? They who are acquainted with the Scriptures of the Old
Testament recognise what I am saying. For it is not an expression once
used, but repeatedly, very constantly, sacrifices for sins are called
"sins." A goat, for instance, was offered for sin, a ram, anything; the
victim itself which was offered for sin was called "sin." A sacrifice
for sin then was called "sin;" so that in one place the Law says, "That
the Priests are to lay their hands upon the sin." [4013] "Him" then,
"who knew no sin, He made sin for us;" that is, "He was made a
sacrifice for sin." Sin was offered, and sin was cancelled. The Blood
of the Redeemer was shed, and the debtor's bond was cancelled. This is
the "Blood, That was shed for many for the remission of sins." [4014]
6. What meaneth this then thy senseless exultation, O thou that didst
hold me captive, for that my Deliverer had mortal Flesh? See, if He had
sin; if thou hast found anything of thine in Him, hold Him fast. "The
Word was made Flesh." [4015] The Word is the Creator, the Flesh His
creature. What is there here of thine, O enemy? And the Word is God,
and His Human [4016] Soul is His creature, and His Human Flesh His
creature, and the Mortal Flesh of God is His creature. Seek for sin
here. But what art thou seeking? The Truth saith, "The prince of this
world shall come, and shall find nothing in Me." [4017] He did not
therefore not find Flesh, but nothing of his own, that is, no sin. Thou
didst deceive the innocent, thou madest them guilty. Thou didst slay
the Innocent; thou destroyedst Him from whom thou hadst nothing due,
render back what thou didst hold fast. Why then didst thou exult for a
short hour, because thou didst find in Christ mortal Flesh? It was thy
trap: whereupon thou didst rejoice, thereby hast thou been taken.
Wherein thou didst exult that thou hadst found something, therein thou
sorrowest now that thou hast lost what thou didst possess. Therefore,
brethren, let us who believe in Christ, continue in His word. For if we
shall continue in His word, we are His disciples indeed. For not those
twelve only, but all we who continue in His word are His disciples
indeed. And "we shall know the Truth, and the Truth shall free us;"
that is, Christ the Son of God who hath said, "I am the Truth," [4018]
shall make you free, that is, shall free you, not from barbarians, but
from the devil; not from the captivity of the body, but from the
iniquity of the soul. It is He Only who freeth in such wise. Let no one
call himself free, lest he remain a slave. Our soul shall not remain in
bondage, for that day by day our debts are forgiven.
__________________________________________________________________
[3998] John viii. 31.
[3999] John viii. 32.
[4000] Matt. vii. 24.
[4001] Matt. vii. 25.
[4002] Obtusam.
[4003] Tranquillitate.
[4004] John viii. 33.
[4005] John viii. 34.
[4006] Matt. viii. 22.
[4007] Ps. lxxxviii. 5.
[4008] John xiv. 30.
[4009] Rom. viii. 3.
[4010] Rom. viii. 4.
[4011] 2 Cor. v. 21.
[4012] John xiv. 30.
[4013] Lev. iv. 29, Sept.
[4014] Matt. xxvi. 28.
[4015] John i. 14.
[4016] Hominis.
[4017] John xiv. 30.
[4018] John xiv. 6.
__________________________________________________________________
Sermon LXXXV.
[CXXXV. Ben.]
On the words of the Gospel, John ix. 4 and 31, "We must work the works
of him that sent me," etc. Against the Arians. And of that which the
man who was born blind and received his sight said, "We know that God
heareth not sinners."
1. The Lord Jesus, as we heard when the Holy Gospel was being read,
opened the eyes of a man who was born blind. Brethren, if we consider
our hereditary punishment, the whole world is blind. And therefore came
Christ the Enlightener, because the devil had been the Blinder. He made
all men to be born blind, who seduced the first man. Let them run to
the Enlightener, let them run, believe, receive the clay made of the
spittle. The Word is as it were the spittle, the Flesh is the earth.
Let them wash the face in the pool of Siloa. Now it was the
Evangelist's place to explain to us what Siloa means, and he said,
"which is by interpretation, Sent." [4019] Who is This That is Sent,
but He who in this very Lesson said, "I am come to do the works of Him
That sent Me." [4020] Lo, Siloa, wash the face, be baptized, that ye
may be enlightened, and that ye who before saw not, may see.
2. Lo, first open your eyes to that which is said; "I am come," saith
He, "to do the works of Him That sent Me." Now here at once stands
forth the Arian, and says, "Here you see that Christ did not His Own
works, but the Father's who sent Him." Would he say this, if he saw,
that is, if he had washed his face in Him who was sent, as it were in
Siloa? What then dost thou say? "Lo," says he, "Himself said it." What
said He? "I am come to do the works of Him That sent Me." Are they not
then His Own? No. What then is that which the Siloa Himself saith, the
Sent Himself, the Son Himself, the Only Son Himself, whom thou
complainest of as degenerate? What is that He saith, "All things that
the Father hath are Mine." [4021] You say that He did the works of
Another, in that He said, "I must do the works of Him That sent Me." I
say that the Father had the things of another: I am speaking according
to your [4022] principles. Why would you object to me that Christ said,
"I am come to do His works" as if, "not Mine own but His That sent
Me'"?
3. I ask Thee, O Lord Christ, resolve the difficulty, put an end to the
contention. "All things," saith He, "that the Father hath are Mine."
Are they then not the Father's, if they are Thine? For He doth not say,
"All things that the Father hath He hath given unto Me;" although, if
He had said even this, He would have shown His equality. But the
difficulty is that He said, "All things that the Father hath are Mine."
If you understand it aright, All things that the Father hath, are the
Son's; all things that the Son hath, are the Father's. Hear Him in
another place; "All Mine are Thine, and Thine are Mine." [4023] The
question is finished, as to the things which the Father and the Son
have: they have them with one consent, do not thou introduce [4024]
dissension. What He calleth the works of the Father, are His Own works;
for, "Thine too are Mine," for He speaketh of the works of That Father,
to whom He said, "All Mine are Thine, and Thine are Mine." So then, My
works are Thine, and Thy works are Mine. "For what things soever the
Father doeth;" [4025] Himself hath said, the Lord hath said, the
Only-Begotten hath said, the Son hath said, the Truth hath said. What
hath He said? "What things soever the Father doeth, these also doeth
the Son in like manner." Signal expression! signal truth! signal
equality. "All things that the Father doeth, these doeth the Son also."
Were it enough to say, "All things that the Father doeth, these doeth
the Son also"? It is not enough; I add, "in like manner." Why do I add,
"in like manner"? Because they who do not understand, and who walk with
eyes not yet open, are wont to say, "The Father doeth them by way of
command, the Son of obedience, therefore not in like manner." But if in
like manner, as the One, so the Other; so what things the One, the same
the Other.
4. "But," says he, "the Father commands, that the Son may execute."
Carnal indeed is thy conceit, but without prejudice to the truth, I
grant it to you. Lo, the Father commands, the Son obeys; is the Son
therefore not of the same Nature, because the One commands, and the
Other obeys? Give me two men, father and son; they are two men: he that
commands is a man; he that obeys is a man; he that commands and he that
obeys have one and the same nature. Does not he that commands, beget a
son of his own nature? Does he who obeys, by obeying lose his nature?
Now take for the present, as you thus take two men, the Father
commanding, the Son obeying, yet God and God. But the first two
together are two men, the Latter together is but One God; this is a
divine miracle. Meanwhile if you would that with you I acknowledge the
obedience, do you first with me acknowledge the Nature. The Father
begat That which Himself is. If the Father begat ought else than what
Himself is, He did not beget a true Son. The Father saith to the Son,
"From the womb before the day-star, I begat Thee." [4026] What is,
"before the day-star"? By the day-star times are signified. So then
before times, before all that is called "before;" before all that is
not, or before all that is. For the Gospel does not say, "In the
beginning God made the Word;" as it is said, "In the beginning God made
the Heaven and the earth;" [4027] or, "In the beginning was the Word
born;" or, "In the beginning God begat the Word." But what says it? "He
was, He was, He was." You hear, "He was;" believe. "In the beginning
was the Word, and the Word was with God, and the Word was God." [4028]
So often do ye hear, "Was:" seek not for time, for that He always
"was." He then who always was, and was always with the Son, for that
God is able to beget without thee; He said to the Son, "From the womb
before the day-star I begat Thee." What is from the womb? Had God a
womb? Shall we imagine that God was fashioned with bodily members? God
forbid! And why said He, "From the womb," but that it might be
understood that He begat Him of His Own Substance? So then from the
womb came forth That which Himself was who begat. For if He who begat
was one thing, and another came forth out of the womb; it were a
monster, not a Son.
5. Therefore let the Son do the works of Him That sent Him, and the
Father also do the works of the Son. "At all events," you say, "the
Father wills, the Son executes." Lo, I show, that the Son willeth, and
the Father executeth. Do you say, "where dost thou show this?" I show
it at once. "Father, I will." [4029] Now here if I had a mind to cavil,
lo, the Son commandeth, and the Father executeth. What wilt Thou? "That
where I am, they may be also with Me." We have escaped, there shall we
be, where He is; there shall we be, we have escaped. Who can undo the
"I Will" of the Almighty? You hear the will of His power, hear now the
power of His will. "As the Father" saith He "raiseth up the dead and
quickeneth them; even so the Son quickeneth whom He will." [4030] "Whom
He will." Say not, The Son quickeneth them, whom the Father commandeth
Him to quicken. "He quickeneth whom He will." So then whom the Father
will, and whom Himself will: because where there is One Power, there is
One Will. Let us then in a heart blind no more hold fast that the
Nature of the Father and the Son is One and the Same; because the
Father is very Father, the Son is very Son. What He is, That did He
beget: because the Begotten was not degenerate.
6. There is a something in the words of that man who was blind, which
may cause perplexity, and peradventure make many who understand them
not aright despair. For he said amongst the rest of his words, the same
man whose eyes were opened, "We know that God heareth not sinners."
[4031] What shall we do, if God heareth not sinners? Dare we pray to
God if He heareth not sinners? Give me one who may pray: lo, here is
One to hear. Give me one who may pray, sift thoroughly the human race
from the imperfect to the perfect. Mount up from the spring to the
summer; for this we have just chanted. "Thou hast made summer and
spring;" [4032] that is, "Those who are already spiritual, and those
who are still carnal hast Thou made;" for so the Son Himself saith,
"Thine Eyes have seen My imperfect being." [4033] That which is
imperfect in My Body, Thine Eyes have seen. And what then? Have they
who are imperfect hope? Undoubtedly they have. Hear what follows; "And
in Thy Book shall all be written." But perhaps, Brethren, the spiritual
pray and are heard, because they are not sinners? What then must the
carnal do? What must they do? Shall they perish? Shall they not pray to
God? God forbid! Give me that publican in the Gospel. Come, thou
publican, stand forth, show thy hope, that the weak may not lose hope.
For behold the publican went up with the Pharisee to pray, and with
face cast down upon the ground, standing afar off, beating his breast,
he said, "Lord, be merciful to me a sinner. [4034] And he went down
justified rather than the Pharisee." Said he true or false, who said,
"Be merciful to me a sinner"? If he said true, he was a sinner; yet was
he heard and justified. What then is that, that thou whose eyes the
Lord opened didst say, "We know that God heareth not sinners"? [4035]
Lo, God doth hear sinners. But wash thou thy inferior face, let that be
done in thy heart, which hath been done in thy face; and thou wilt see
that God doth hear sinners. The imagination of thine heart hath
deceived thee. There is still something for Him to do to thee. We see
that this man was cast out of the synagogue; Jesus heard of it, came to
him, and said to him, "Dost thou believe on the Son of God?" And He
said, "Who is He, Lord, that I should believe on Him?" [4036] He saw,
and did not see; he saw with the eyes, but as yet with the heart he saw
not. The Lord said to him, "Thou both seest Him," that is, with the
eyes; "and He that talketh with thee is He. He then fell down, and
worshipped Him." [4037] Then washed he the face of his heart.
7. Apply yourselves then earnestly to prayer, ye sinners: confess your
sins, pray that they may be blotted out, pray that they may be
diminished, pray that as ye increase, they may decrease: yet do not
despair, and sinners though ye be, pray. For who hath not sinned? Begin
with the priests. To the priests it is said, "First offer sacrifices
for your own sins, and so for the people." [4038] The sacrifices
convicted the priests that if any one should call himself righteous and
without sin, it might be answered him, "I look not at what thou sayest,
but at what thou offerest; thine own victim convicteth thee. Wherefore
dost thou offer for thine own sins, if thou have no sins? Dost thou in
thy sacrifice lie unto God?" But peradventure the priests of the
ancient people were sinners; of the new people are not sinners. Of a
truth, Brethren, for that God hath so willed, I am His priest; I am a
sinner; with you do I beat the breast, with you I ask for pardon, with
you I hope that God will be merciful. But peradventure the Holy
Apostles, those first and highest leaders [4039] of the flock,
shepherds, members of The Shepherd, these peradventure had no sin. Yes,
indeed, even they had, they had indeed; they are not angry at this, for
they confess it. I should not dare. First hear the Lord Himself saying
to the Apostles, "In this manner pray ye." [4040] As those other
priests were convicted by the sacrifices, so these by prayer. And
amongst the other things which He commanded them to pray for, He
appointed this also, "Forgive us our debts, as we also forgive our
debtors." [4041] What do the Apostles say? Every day they pray for
their debts to be forgiven them. They come in debtors, they go out
absolved, and return debtors to prayer. This life is not without sin,
that as often as prayer is made, so often should sins be forgiven.
8. But what shall I say? Peradventure when they learnt the prayer, they
were still weak. Some one, perhaps, will say this. When the Lord Jesus
taught them that prayer, they were yet babes, weak, carnal; they were
not yet spiritual, who have no sin. What then, Brethren? When they
became spiritual, did they cease to pray? Then Christ ought to have
said, "Pray in such wise now;" and to have given them, when spiritual,
another prayer. It is one and the same. He who gave it is One and the
Same; use it then in prayer in the Church. But we will take away all
controversy, when you say the Holy Apostles were spiritual, up to the
time of the Lord's Passion they were carnal; this you must say. And
indeed, the truth is, as He was hanging, they were in alarm, and the
Apostles then despaired when the robber believed. Peter dared to
follow, when the Lord was led to suffering, he dared to follow, who
came to the house, and was wearied in the palace, and stood at the
fire, and was cold; he stood at the fire, he was frozen with a chilling
fear. Being questioned by the maid-servant, he denied Christ once;
being questioned a second time, he denied Him; being questioned a third
time, he denied Him. [4042] God be thanked, that the questioning
ceased; if the questioning had not ceased, long would the denial have
been repeated. So then after He rose again, then He confirmed them,
then did they become spiritual. Had they at that time then no sin? The
Apostles spiritual, wrote spiritual epistles, they sent them to the
Churches; "they had no sin." This you say. I do not believe you, I ask
themselves. Tell us, O holy Apostles, after the Lord rose again, and
confirmed you with the Holy Ghost sent from heaven; did ye cease to
have sin? Tell us, I pray you. Let us hear, that sinners may not
despair, that they may not leave off to pray to God, because they are
not without sin. Tell us. One of them saith. And who? He whom the Lord
loved the most, and who lay on the Lord's Breast, [4043] and drank in
the mysteries of the kingdom of heaven which he was to pour forth
again. Him I ask; "Have ye sin or not?" He maketh answer and saith, "If
we shall say that we have no sin, we deceive ourselves, and the truth
is not in us." [4044] Now it is the same John who said, "In the
beginning was the Word, and the Word was with God, and the Word was
God." [4045] See ye what heights he had passed, that he could reach to
the Word! Such an one, and so great, who like an eagle soared above the
clouds, who in the serene clearness of his mind saw, "In the beginning
was the Word;" he hath said, "If we shall say that we have no sin, we
deceive ourselves, and the truth is not in us. But if we shall confess
our sins, He is faithful and just to forgive us our sins, and to
cleanse us from all unrighteousness." [4046] Therefore pray ye.
__________________________________________________________________
[4019] John ix. 7.
[4020] John ix. 4.
[4021] John xvi. 15.
[4022] Cor.
[4023] John xvii. 10.
[4024] Litigare.
[4025] John v. 19.
[4026] Ps. cix. 3, Sept. (cx. English version).
[4027] Gen. i. 1.
[4028] John i. 1.
[4029] John xvii. 24.
[4030] John v. 21.
[4031] John ix. 31.
[4032] Ps. lxxiii. 17, Sept. (lxxiv. English version).
[4033] Ps. cxxxviii. 16, Sept. (cxxxix. English version).
[4034] Luke xviii. 13.
[4035] Theoph. and Euthym. understand this not thus absolutely, but
that God does not hear sinners so as to enable them to work miracles,
the miracle being allowed; St. Hilary applies it to those who continue
in sin, and whose prayer is not truly prayer, "prayer being not the
profession of words, but of faith." In Ps. lii. § 13.
[4036] John ix. 35, 36.
[4037] John ix. 37, 38.
[4038] Lev. xvi.; Heb. vii. 27.
[4039] Arietes.
[4040] Matt. vi. 9.
[4041] Matt. vi. 12.
[4042] Matt. xxvi. 69, etc.
[4043] John xiii. 23.
[4044] 1 John i. 8.
[4045] John i. 1.
[4046] 1 John i. 9.
__________________________________________________________________
Sermon LXXXVI.
[CXXXVI. Ben.]
On the same lesson of the Gospel, John ix., on the giving sight to the
man that was born blind.
1. We have heard the lesson of the Holy Gospel which we are in the
habit of hearing; but it is a good thing to be reminded: good to
refresh the memory from the lethargy of forgetfulness. And in fact this
very old lesson has given us as much pleasure as if it were new. Christ
gave sight to one blind from his birth; why do we marvel? Christ is the
Saviour; by an act of mercy He made up that which He had not given in
the womb. Now when He gave that man no eyes, it was no mistake of His
surely; but a delay with a view to a miracle. You are saying, it may
be, "Whence knowest thou this?" From Himself I have heard it; He just
now said it; we heard it all together. For when His disciples asked
Him, and said, "Lord, who did sin, this man or his parents, that he was
born blind?" [4047] What answer He made, ye, as I did, heard. "Neither
hath this man sinned, nor his parents, but that the works of God should
be made manifest in him." [4048] Lo then wherefore it was that He
delayed when He gave him no eyes. He did not give what He could give,
He did not give what He knew He should give, when need was. Yet do not
suppose, Brethren, that this man's parents had no sin, or that he
himself had not, when he was born, contracted original sin, for the
remission of which sin infants are baptized unto remission of sins. But
that blindness was not because of his parents' sin, nor because of his
own sin; "but that the works of God should be made manifest in him."
For we all when we were born contracted original sin: and yet we were
not born blind. However enquire carefully, And we were born blind. For
who was not born blind? blind, that is, in heart. But the Lord Jesus,
for that He had created both, cured both.
2. With the eyes of faith ye have seen this man blind, ye have seen him
too of blind seeing; but ye have heard him erring. Wherein this blind
man erred, I will tell you; first, in that he thought Christ a prophet,
and knew not that He was the Son of God. And then we have heard an
answer of his entirely false; for he said, "We know that God heareth
not sinners." [4049] If God heareth not sinners, what hope have we? If
God heareth not sinners, why do we pray, and publish the record of our
sin by the beating of the breast? Where again is that Publican, who
went up with the Pharisee into the temple [4050] and while the Pharisee
was boasting, parading [4051] his own merits, he standing afar off, and
with his eyes fastened on the ground, and beating his breast, was
confessing his sins? And this man, who confessed his sins, went down
from the temple justified rather than the other Pharisee. Assuredly
then God doth hear sinners. But he who spake these words had not yet
washed the face of the heart in Siloa. The sacrament had gone before on
his eyes; but in the heart had not been yet effected the blessing of
the grace. When did this blind man wash the face of his heart? When the
Lord admitted him into Himself after he had been cast out by the Jews.
For He found him, and said to him as we have heard; "Dost thou believe
on the Son of God?" And he, "Who is He, Lord, that I may believe on
Him?" [4052] With the eyes, it is true, he saw already; did he see
already in the heart? No, not yet. Wait; he will see presently. Jesus
answered him, "I that speak with thee am He." [4053] Did he doubt? No,
forthwith he washed his face. For he was speaking with That Siloa,
"which is by interpretation, Sent." [4054] Who is the Sent, but Christ?
Who often bare witness, saying, "I do the will of My Father That sent
Me." [4055] He then was Himself the Siloa. The man approached blind in
heart, he heard, believed, adored; washed the face, saw.
3. But they who cast him out continued blind, forasmuch as they
cavilled at the Lord, that it was the sabbath when He made clay of the
spittle, and anointed the eyes of the blind man. For when the Lord
cured with a word, the Jews openly cavilled. For He did no work on the
sabbath day, when He spake, and it was done. It was a manifest cavil;
they cavilled at Him merely commanding, they cavilled at Him speaking;
as if they did not themselves speak all the sabbath day. I might say
that they do not speak not only on the sabbath, but on no day,
forasmuch as they have kept back from the praises of the True God.
Nevertheless, as I have said, brethren, it was a manifest cavil. The
Lord said to a certain man, "Stretch forth thine hand;" [4056] he was
made whole, and they cavilled for that He healed on the sabbath day.
What did He do? what work did He do? what burden did He bear? But in
this instance, the spitting on the ground, the making clay, and
anointing the man's eyes, is doing some work. Let no one doubt it, it
was doing a work. The Lord did break the sabbath; but was not therefore
guilty. What is that I have said, "He brake the sabbath"? He, the Light
had come, He was removing the shadows. For the sabbath was enjoined by
the Lord God, enjoined by Christ Himself, who was with the Father, when
that Law was given; it was enjoined by Him, but in shadow of what was
to come. "Let no man therefore judge you in meat, or in drink, or in
respect of an holy day, or of the new moon, or of the sabbath days,
which are a shadow of things to come." [4057] He had now come whose
coming these things announced. Why do the shadows delight us? Open your
eyes, ye Jews; the Sun is present. "We know." [4058] What do ye know,
ye blind in heart? what know ye? "That this man is not of God, because
he thus breaketh the sabbath day." [4059] The sabbath, unhappy men,
this very sabbath did Christ ordain, [4060] who ye say is not of God.
Ye observe the sabbath in a carnal manner, ye have not the spittle of
Christ. In this earth of the sabbath look also for the spittle of
Christ, and ye will understand that by the sabbath Christ was
prophesied. But ye, because ye have not the spittle of Christ in the
earth upon your eyes, ye have not come unto Siloa, and have not washed
the face, and have continued blind, blind to the good of this blind
man, yea now no longer blind either in body or heart. He received clay
with the spittle, his eyes were anointed, he came to Siloa, he washed
his face, he believed on Christ, he saw, he continued not in that
exceedingly fearful judgment; "For judgment I came into this world,
that they which see not may see, and that they which see may be made
blind." [4061]
4. Exceeding alarm! "That they which see not may see:" Good. It is a
Saviour's office, a profession of healing power, "That they which see
not may see." But what, Lord, is that Thou hast added, "That they which
see may be made blind"? If we understand, it is most true, most
righteous. Yet what is, "They which see"? They are the Jews. Do they
then see? According to their own words, they see; according to the
truth, they do not see. What then is, "they see"? They think they see,
they believe they see. For they believed they did see, when they
maintained the Law against Christ. "We know;" therefore they see. What
is "We know," but we see? What is, "this Man is not of God, because He
thus breaketh the sabbath day"? They see; they read what the Law said.
For it was enjoined that whosoever should break the sabbath day, should
be stoned. [4062] Therefore said they that He was not of God; but
though seeing, they were blind to this, that for judgment He came into
the world who is to be the Judge of quick and dead; why came He? "That
they which see not may see:" that they who confess that they do not
see, may be enlightened. "And that they which see may be made blind;"
that is, that they who confess not their own blindness, may be the more
hardened. And, in fact, "That they which see may be made blind," has
been fulfilled; the defenders of the Law, Doctors [4063] of the Law,
the teachers of the Law, the understanders of the Law, crucified the
Author of the Law. O blindness, this is that which "in part hath
happened to Israel." [4064] That Christ might be crucified, and the
fulness of the Gentiles might come in, "blindness in part hath happened
to Israel." What is, "that they which see not may see"? That the
fulness of the Gentiles might come in, "blindness in part hath happened
to Israel." The whole world lay in blindness; but He came, "that they
which see not may see, and that they which see may be made blind." He
was disowned by the Jews, He was crucified by the Jews; of His Blood He
made an eye-salve for the blind. They who boasted that they saw the
light, being more hardened, being made blind, crucified the Light. What
great blindness? They killed the Light, but the Light Crucified
enlightened the blind.
5. Hear one seeing, who once was blind. Behold, against what a cross
they have miserably stumbled, who would not confess their blindness to
the Physician! The Law had continued with them. What serveth the Law
without grace? Unhappy men, what can the Law do without grace? What
doeth the earth without the spittle of Christ? What doeth the Law
without grace, but make them more guilty? Why? Because hearers of the
Law and not doers, and hereby sinners, transgressors. The son of the
hostess of the man of God was dead, and his staff was sent by his
servant, and laid upon his face, [4065] but he did not revive. What
doeth the Law without grace? What saith the Apostle, now seeing, now of
blind, enlightened? "For if there had been a Law given which could give
life, verily righteousness should have been by the Law." [4066] Take
heed; let us answer and say; what is this that he hath said? "If there
had been a Law given which could give life, verily righteousness should
have been by the Law." If it could not give life, why was it given? He
went on and added, "But the Scripture hath concluded all under sin,
that the promise by the faith of Jesus Christ might be given to them
that believe." [4067] That the promise of illumination, the promise of
love by the faith of Jesus Christ might be given to them that believe,
that Scripture, that is the Law, hath concluded all under sin. What is,
"hath concluded all under sin"? "I had not known concupiscence, except
the Law had said, Thou shalt not lust." [4068] What is, "hath concluded
all under sin"? Hath made the sinner a transgressor also. For it could
not heal the sinner. "It hath concluded all under sin;" but with what
hope? The hope of grace, the hope of mercy. Thou hast received the Law:
thou didst wish to keep it, thou wast not able; thou hast fallen from
pride, hast seen thy weakness. Run to the Physician, wash the face.
Long for Christ, confess Christ, believe on Christ; the Spirit is added
to the letter, and thou wilt be saved. For if thou take away the Spirit
from the letter, "the letter killeth;" if it kill, where is hope? "But
the Spirit giveth life." [4069]
6. Let then Gehazi, Elisha's servant, receive the staff, as Moses the
servant of God received the Law. Let him receive the staff, receive it,
run, go before, anticipate him, lay the staff upon the face of the dead
child. And so it was; he did receive it, he ran, he laid the staff upon
the face of the dead child. But to what purpose? what serveth the
staff? "If there had been a Law given which could give life," the boy
might have been raised to life by the staff; but seeing that "the
Scripture hath concluded all under sin," he still lies dead. But why
hath it concluded all under sin? "That the promise by the faith of
Jesus Christ might be given to them that believe." Let then Elisha
come, who sent the staff by the servant to prove that he was dead; let
him come himself, come in his own person, himself enter into the
woman's house, go up to the child, find him dead, conform himself to
the members of the dead child, himself not dead, but living. For this
he did; he laid his face upon his face, his eyes upon his eyes, his
hands upon his hands, his feet upon his feet, he straitened, he
contracted himself, being great, he made himself little. He contracted
himself; so to say, he lessened himself. "For being in the Form of God,
He emptied Himself, taking the form of a servant." [4070] What is He
conformed Himself, alive to the dead? Do ye ask, what this is? Hear the
Apostle; "God sent His Son." [4071] What is, he conformed himself to
the dead? Let him tell this, let him go on and declare it again; "In
the likeness of flesh of sin." This is to conform Himself Alive to the
dead; to come to us in the likeness of flesh of sin, not in the flesh
of sin. Man lay dead in a flesh of sin, the likeness of flesh of sin
conformed Himself to him. For He died who had not wherefore to die. He
died, Alone "Free among the dead;" forasmuch as the whole flesh of men
was indeed a flesh of sin. And how should it rise again, had not He who
had no sin, conforming Himself to the dead, come in the likeness of
flesh of sin? O Lord Jesus, who hast suffered for us, not for Thyself,
who hadst no guilt, and didst endure its punishment, that thou mightest
dissolve at once the guilt and punishment.
__________________________________________________________________
[4047] John ix. 2.
[4048] John ix. 3.
[4049] John ix. 31.
[4050] Luke xviii. 10.
[4051] Ventilante.
[4052] John ix. 35, 36.
[4053] John ix. 37.
[4054] John ix. 7.
[4055] John iv. 34, v. 30, vi. 38.
[4056] Matt. xii. 13.
[4057] Col. ii. 16, 17.
[4058] John ix. 24.
[4059] John ix. 16.
[4060] Prædicavit.
[4061] John ix. 39.
[4062] Num. xv. 36.
[4063] Tractatores.
[4064] Rom. xi. 25.
[4065] 2 Kings iv. 29.
[4066] Gal. iii. 21.
[4067] Gal. iii. 22.
[4068] Rom. vii. 7.
[4069] 2 Cor. iii. 6.
[4070] Phil. ii. 6.
[4071] Rom. viii. 3.
__________________________________________________________________
Sermon LXXXVII.
[CXXXVII. Ben.]
The tenth chapter of the Gospel of John. Of the shepherd, and the
hireling, and the thief.
1. Your faith, dearly beloved, is not ignorant, and I know that ye have
so learnt by the teaching of that Master from heaven, in whom ye have
placed your hope, that our Lord Jesus Christ, who hath now suffered for
us and risen again, is the Head of the Church, and the Church is His
Body, and that in His Body the unity of the members and the bond of
charity is, as it were, its sound health. But whosoever groweth cold in
charity, is become enfeebled in the Body of Christ. But He who hath
already exalted our Head, is able also to make even the feeble members
whole; provided, that is, that they be not cut off by excessive
impiety, but adhere to the Body until they be made whole. For
whatsoever yet adhereth to the body, is not beyond hope of healing;
whereas that which hath been cut off, can neither be in process of
curing, nor be healed. Since then He is the Head of the Church, and the
Church is His Body, Whole Christ is both the Head and the Body. He hath
already risen again. We have therefore the Head in heaven. Our Head
intercedeth for us. Our Head without sin and without death, now
propitiateth God for our sins; that we too at the end rising again, and
changed into heavenly glory, may follow our Head. For where the Head
is, there are the rest of the members also. But whilst we are here, we
are members; let us not despair, for we shall follow our Head.
2. For consider, Brethren, the love of this our Head. He is now in
heaven, yet doth He suffer here, as long as His Church suffereth here.
Here Christ is hungered, here He is athirst, is naked, is a stranger,
is sick, is in prison. For whatsoever His Body suffereth here, He hath
said that Himself suffereth; and at the end, severing off this His Body
to the right hand, and severing the rest by whom He is now trodden
under foot to the left, He will say to those on the right hand, "Come,
ye blessed of My Father, receive the kingdom which hath been prepared
for you from the beginning of the world." For what deservings? "For I
was an hungred, and ye gave Me meat;" and so He goes over the rest, as
if He had Himself received; to such a degree that they, not
understanding it, make answer and say, "Lord, when saw we Thee an
hungred, a stranger, and in prison?" And He saith to them, "Forasmuch
as ye have done it to one of the least of Mine, ye have done it unto
Me." [4072] So also in our own body, the head is above, the feet are on
the earth; yet in any crowding and throng of men, when any one treads
on your foot, does not the head say, "You are treading upon me?" No one
has trodden on your head, or on your tongue; it is above, in safety, no
harm has happened unto it; and yet because by the bond of charity there
is unity from the head even to the feet, the tongue does not separate
itself therefrom, but says, "You are treading upon me;" when no one has
touched it. As then the tongue, which no one has touched, says, "You
are treading upon me;" so Christ, the Head, which no one treadeth on,
said, "I was an hungred, and ye gave Me meat." And to them who did not
so, He said, "I was an hungred, and ye gave Me no meat." And how did He
finish? Thus; "These shall go into everlasting burning, but the
righteous into life eternal."
3. When our Lord then was speaking on this occasion, He said, that He
is "the Shepherd," He said also that He is "the Door." You find them
both in that place, both "I am the Door" and "I am the Shepherd."
[4073] In the Head He is the Door, the Shepherd in the Body. For He
saith to Peter, in whom singly He formeth the Church; "Peter, lovest
thou Me?" He answered, "Lord, I do love Thee." "Feed My sheep." And a
third time, "Peter, lovest thou Me?" [4074] "Peter was grieved because
He asked him the third time;" as though He who saw the conscience of
the denier, saw not the confessor's faith. He had known him always, had
known him even when Peter had not known himself. For he did not know
himself at that time when he said, "I will be with Thee even unto
death;" [4075] and how infirm he was he knew not. Just as it constantly
happens in fact to invalids, that the sick man knows not what is going
on within him, but the physician knows; when yet the former is
suffering from the very sickness, and the physician is not. The
physician can better tell what is going on in another, than he who is
sick what is going on in himself. Peter then was at that time the
invalid, and the Lord the Physician. The former declared that he had
strength, when he had not; but the Lord touching the pulse of his
heart, declared that he should deny Him thrice. And so it came to pass,
as the Physician foretold, not as the sick presumed. Therefore, after
His resurrection the Lord questioned him, not as being ignorant with
what a heart he would confess the love of Christ, but that he might by
a threefold confession of love, efface the threefold denial of fear.
4. Therefore doth the Lord require this of Peter, "Peter, lovest thou
Me?" As though, "What wilt thou give Me, what wilt thou do for Me,
seeing that thou lovest Me?" What was Peter to do for his Lord risen
again, and going into heaven, and sitting on the right hand of the
Father? As if He had said, "This shalt thou give Me, this shalt thou do
for Me, if thou lovest Me, feed My sheep; enter in by the Door, not go
up by another way." Ye heard when the Gospel was being read, "He that
entereth in by Door, is the shepherd; but he that goeth up another way,
is a thief and a robber; and he seeketh to disperse, and to scatter,
and to spoil." [4076] Who is he that entereth in by the Door? He that
entereth in by Christ. Who is he? He who imitateth the Passion of
Christ, who acknowledgeth the Humility of Christ; that whereas God was
made Man for us, man may acknowledge himself to be, not God, but man.
For whoso wisheth to appear God, when he is man, doth not imitate Him,
who, being God, was made Man. But to thee it is not said, Be anything
less than thou art; but acknowledge what thou art. Acknowledge thyself
feeble, acknowledge thyself man, acknowledge thyself a sinner;
acknowledge that it is He That justifieth, acknowledge that thou art
full of stains. Let the stain of thine heart appear in thy confession,
and thou shalt belong to Christ's flock. For the confession of sins
invites the physician's healing; as in sickness, he that says, "I am
well," seeketh not the physician. Did not the Pharisee and the Publican
go up to the temple? [4077] The one boasted of his sound estate, the
other showed his wounds to the Physician. For the Pharisee said, "I
thank Thee, O God, that I am not as this publican." [4078] He gloried
over the other. So then if that publican had been whole, the Pharisee
would have grudged it him; for that he would not have had any one over
whom to extol himself. In what state then had he come, who had this
envious spirit? Surely he was not whole; and whereas he called himself
whole, he went not down cured. But the other casting his eyes down to
the ground, and not daring to lift them up unto heaven, smote his
breast, saying, "God be merciful to me a sinner." [4079] And what saith
the Lord? "Verily I say unto you, that the publican went down from the
temple justified rather than the Pharisee. For every one that exalteth
himself shall be abased, and he that humbleth himself shall be
exalted." [4080] They then who exalt themselves, would go up into the
sheepfold by another way; but they who humble themselves, enter in by
the Door into the sheepfold. Therefore said He of the one, "he entereth
in;" of the other, "he goeth up." He that goeth up, you see, who seeks
exaltation, does not enter in, but falls. Whereas he that abases
himself, that he may enter in by the Door, falls not, but is the
shepherd.
5. But the Lord mentioned three characters, [4081] and our duty is to
search them out in the Gospel, that of the shepherd, the hireling, and
the thief. I suppose you took notice when the lesson was being read,
that He marked out the shepherd, the hireling, and the thief. "The
Shepherd," said He, "layeth down His life for the sheep," [4082] and
entereth in by the door. [4083] The thief and the robber, said He, go
up by another way. [4084] "The hireling," He said, if he seeth a wolf
or even a thief, "fleeth; because he careth not for the sheep;" [4085]
for he is an hireling, not a shepherd. The one entereth in by the door,
because he is the shepherd; the second goeth up another way, because he
is a thief; the third seeing them who wish to spoil the sheep feareth
and fleeth, because he is an hireling, because he careth not for the
sheep; for he is an hireling. If we shall find these three characters,
ye have found, holy brethren, both those whom ye should love, and those
whom ye should tolerate, and those of whom ye must beware. The Shepherd
is to be loved, the hireling is to be tolerated, of the robber must we
beware. There are men in the Church of whom the Apostle speaks, who
preach the Gospel by occasion, seeking of men their own advantage,
whether of money, or of honour, or human praise. [4086] They preach the
Gospel, wishing to receive rewards in whatsoever way they can, and seek
not so much his salvation to whom they preach, as their own advantage.
But he who heareth the word of salvation from him who hath not
salvation, if he believe Him whom he preacheth, and put not his hope in
him, by whom salvation is preached to him; he that preacheth shall have
loss; he to whom he preacheth shall have gain.
6. You have the Lord saying of the Pharisees, "They sit in Moses'
seat." [4087] The Lord did not mean them only; as if He would send
those who should believe on Christ to the school of the Jews, that they
might learn there wherein is the way to the kingdom of heaven. Did not
the Lord come for this end, that He might establish a Church, and
separate those Jews who had a good faith, and a good hope, and a good
love, as wheat from the chaff, and might make them one wall of the
circumcision, to which should be joined another wall from the
uncircumcision of the Gentiles, of which two walls coming from
different directions, Himself should be the Corner-Stone? Did not the
same Lord therefore say of these two people who were to be one, "And
other sheep I have, which are not of this fold"? Now He was speaking to
the Jews; "Them also," said He, "must I bring, that there may be one
fold, and One Shepherd." [4088] Therefore there were two ships [4089]
out of which He had called His disciples. They figured these two
people, when they let down their nets, and took up so great a draught
[4090] and so large a number of fishes, that the nets were almost
broken. "And they laded," it is said, "both the ships." The two ships
figured the One Church, but made out of two peoples, joined together in
Christ, though coming from different parts. Of this too the two wives,
who had one husband Jacob, Leah and Rachel, are a figure. [4091] Of
these two, the two blind men also are a figure, who sat by the way
side, to whom the Lord gave sight. [4092] And if ye pay attention to
the Scriptures, ye will find the two Churches, which are not two but
One, figured out in many places. For to this end the Corner-Stone
serveth, for to make of two One. To this end serveth That Shepherd, for
to make of two flocks One. So then the Lord who was to teach the
Church, and to have a school of His Own beyond the Jews, as we see at
present, would He be likely to send those who believe on Him unto the
Jews, to learn? But under the name of the Scribes and Pharisees He
intimated that there would be some in His Church who would say and not
do; but, in the person of Moses He designated Himself. For Moses
represented Him, and for this reason did he put a vail before him, when
he was speaking to the people; because as long as they were in the law
given up to carnal joys and pleasures, and looking for an earthly
kingdom, a vail was put upon their face, that they should not see
Christ in the Scriptures. For when the vail was taken away, after that
the Lord had suffered, the secrets of the temple were discovered.
Accordingly when He was hanging on the Cross, the vail of the temple
was rent from the top even to the bottom; [4093] and the Apostle Paul
says expressly, "But when thou shalt turn to Christ, the vail shall be
taken away." [4094] Whereas with him who turneth not to Christ, though
he read the law of Moses, the vail is laid upon his heart, as the
Apostle says. When the Lord then would signify beforehand that there
would be some such in His Church, what did He say? "The Scribes and
Pharisees sit in Moses' seat. What they say, do; but do not what they
do." [4095]
7. When wicked clerics hear this which is said against them, they would
pervert it. For I have heard that some do wish to pervert this
sentence. Would they not, if they might, efface it from the Gospel? But
because they cannot efface it, they go about to pervert it. But the
grace and mercy of the Lord is present, and allows them not to do so;
for He hath hedged round all His declarations [4096] with His truth,
and in such wise balanced them; that if any one would wish to cut off
anything from them, or to introduce anything by a bad reading or
interpretation, any right hearted man may join to the Scripture what
has been cut off from the Scripture, and read what went above or below,
and he will find the sense which the other wished to interpret wrongly.
What then, think ye, do they say of whom it is said, "Do what they
say"? That it is (and in truth it is so) addressed to laymen. For what
does the layman who wishes to live well say to himself, when he takes
notice of a wicked cleric? "The Lord said, What they say, do; what they
do, do not.' Let me walk in the way of the Lord, not follow this man's
conversation. Let me hear from him not his words, but God's. I will
follow God, let him follow his own lust. For if I should wish to defend
myself in such wise before God as to say, Lord, I saw that thy cleric
living evilly, and therefore I lived evilly;' would He not say to me,
Thou wicked servant, hadst thou not heard from Me, "What they say, do,
but what they do, do not"?' But a wicked layman, an unbeliever, who
belongs not to Christ's flock, who belongs not to Christ's wheat, who
as chaff is only borne with in the floor, what does he say to himself
when the word of God begins to reprove him? "Away; why talkest thou to
me? The very Bishops and Clergy do not do it, and dost thou force me to
do it?" Thus he seeks for himself not a patron for his bad cause, but a
companion for punishment. For will that wicked one whosoever he be that
he has chosen to imitate, will he ever defend him in the day of
judgment? For as with all whom the devil seduces, he seduces them not
to be partakers of a kingdom, but of his damnation; so all who follow
the wicked, seek companions for themselves to hell, not protection unto
the kingdom of heaven.
8. How then do they pervert this declaration when it is said to them in
their wicked lives, "With good reason was it said by the Lord ,What
they say, do; what they do, do not'"? "It was well said," say they.
"For it was said to you, that ye should do what we say; but that ye
should not do what we do. For we offer sacrifice, you may not." See the
cunning craftiness of these men; what shall I call them? hirelings. For
if they were shepherds, they would not say such things. Therefore the
Lord, that He might shut their mouths, went on, and said, "They sit in
Moses' seat; what they say, do; but what they do, do not; for they say,
and do not." [4097] What is it then, Brethren? If He had spoken of
offering sacrifice; would He have said, "For they say, and do not"? For
they do offer [4098] sacrifice, they do offer unto God. What is it that
they say, and do not? Hear what follows; "For they bind heavy burdens,
and grievous to be borne, and lay them on men's shoulders, and they
themselves will not touch them with one of their fingers." [4099] So
openly did He rebuke, describe, and point them out. But those men when
they thus wish to pervert the passage, show plainly that they seek
nothing in the Church but their own advantage; and that they have not
read the Gospel; for had they known but this very page, and read the
whole, they would never have dared to say this.
9. But attend to a more clear proof that the Church hath such as these.
Lest any one should say to us, "He spake entirely of the Pharisees, He
spake of the Scribes, He spake of the Jews; for the Church hath none
such." Who then are they of whom the Lord saith, "Not every one that
saith unto Me, Lord, Lord, shall enter into the kingdom of heaven"?
[4100] And He added, "Many shall say to Me in that day, Lord, Lord,
have we not prophesied in Thy Name, and in Thy Name done many mighty
[4101] works, [4102] and in Thy Name have eaten and drunken?" What! do
the Jews do these things in Christ's name? Assuredly it is manifest,
that He speaks of them who have the Name of Christ. But what follows?
"Then will I say to them, I never knew you; depart from Me, all ye that
work iniquity." [4103] Hear the Apostle sighing concerning such as
these. He says that some preach the Gospel "through charity," others
"by occasion;" of whom he says, "They do not preach the Gospel
rightly." [4104] A right thing, but themselves not right. What they
preach is right; but they who preach it are not right. Why is he not
right? Because he seeketh something else in the Church, seeketh not
God. If he sought God, he would be chaste; for the soul hath in God her
lawful husband. Whosoever seeketh from God ought besides God, doth not
seek God chastely. Consider, Brethren; if a wife love her husband
because he is rich, she is not chaste. For she loves not her husband,
but her husband's gold. Whereas if she love her husband, she loves him
both in nakedness and poverty. For if she love him because he is rich;
what if (as human chances are) he be [4105] outlawed and all on a
sudden be reduced to need? She gives him up, mayhap; because what she
loved was not her husband, but his property. But if she love her
husband indeed, she loves him even more when poor; for that she loves
with pity too.
10. And yet, Brethren, our God never can be poor. He is rich, He made
all things, heaven and earth, the sea and Angels. In the heaven,
whatsoever we see, whatsoever we see not, He made it. But
notwithstanding, we ought not to love these riches, but Him who made
them. For He hath promised thee nothing but Himself. Find anything more
precious, and He will give thee this. Beauteous is the earth, the
heaven, and the Angels; but more beauteous is He who made them. They
then who preach God, as loving God; who preach God, for God's sake,
feed the sheep, and are no hirelings. This chastity did our Lord Jesus
Christ require of the soul, when He said to Peter, "Peter, lovest thou
Me"? [4106] What is "Lovest thou Me"? Art thou chaste? Is not thine
heart adulterous? Dost thou seek not thine own things in the Church,
but Mine? If then thou be such an one, and lovest Me, "feed My sheep."
For thou shalt be no hireling, but thou shalt be a shepherd.
11. But they did not preach chastely, concerning whom the Apostle
sighs. But what doth he say? "What then? Notwithstanding every way,
whether by occasion or in truth, Christ is preached." [4107] He suffers
then that hirelings there should be. The shepherd preacheth Christ in
truth, the hireling by occasion preacheth Christ, seeking something
else. Notwithstanding, both the one and the other preacheth Christ.
Hear the voice of the shepherd Paul; "Whether by occasion or in truth,
Christ is preached." Himself a shepherd, he was pleased to have the
hireling. For they act where they are able, they are useful as far as
they are able. But when the Apostle for other uses sought for those
whose ways the weak ones might imitate; he saith, "I have sent unto you
Timotheus, who shall bring you into remembrance of my ways." [4108] And
what doth he say? "I have sent unto you a shepherd, to bring you into
remembrance of my ways;" that is, who himself also walketh as I walk.
And in sending this shepherd, what doth he say? "For I have no one so
likeminded, who with sincere affection is anxious for you." Were there
not many with him? But what follows? "For all seek their own, not the
things which are Jesus Christ's;" [4109] that is, "I have wished to
send unto you a shepherd; for there are many hirelings; but it were not
meet for an hireling to be sent." An hireling is sent for the
transaction of other affairs and business; but for those which Paul
then desired, a shepherd was necessary. And he scarcely found one
shepherd among many hirelings; for the shepherds are few, the hirelings
many. But what is said of the hirelings? "Verily I say unto you, they
have received their reward." [4110] Of the shepherd, what saith the
Apostle? "But whosoever shall cleanse himself from such as these shall
be a vessel unto honour, sanctified, and useful to the Lord, prepared
always unto every good work." [4111] Not unto certain things prepared,
and unto certain not prepared, but "unto every good work prepared." So
much have I said, concerning the shepherds.
12. But we will now speak of the hirelings. "The hireling when he seeth
the wolf lying in wait for the sheep, fleeth." This the Lord said. Why?
"Because he careth not for the sheep." [4112] So long then is the
hireling of use, as he seeth not the wolf coming, as he seeth not the
thief and the robber; but when he seeth them, he fleeth. And who is
there of the hirelings, who fleeth not from the Church, when he seeth
the wolf and the robber? And wolves and robbers abound. They are they
who go up by another way. Who are these who go up? They who of Donatus'
way [4113] wish to make havoc of Christ's sheep, they go up by another
way. They do not enter in by Christ, because they are not humble.
Because they are proud, they go up. What is, "they go up"? They are
lifted up. Whereby do they go up? By another way: whence they wish to
be named from their way. They who are not in unity are of another way,
and by this way they go up, that is, are lifted up, and wish to spoil
the sheep. Now mark how they go up. "It is we," they say, "who
sanctify, we justify, we make righteous." See whither they have got up.
"But he that exalteth himself, shall be abased." [4114] Our Lord God is
able to abase them. Now the wolf is the devil, he lieth in wait to
deceive, and they that follow him; for it is said that "they are
clothed indeed with the skins of sheep, but inwardly they are ravening
wolves." [4115] If the hireling observe anyone indulging in wicked
talking, or in sentiments to the deadly hurt of his soul, or doing
ought that is abominable and unclean, and notwithstanding that he seems
to bear a character of some importance in the Church (from which if he
hopes for advantage he is an hireling); says nothing, and when he sees
the man perishing in his sin, sees the wolf following him, sees his
throat dragged by his teeth to punishment; says not to him, "Thou
sinnest;" does not chide him, lest he lose his own advantage. This I
say is, "When he seeth the wolf, he fleeth;" he does not say to him,
"Thou art doing wickedly." This is no flight of the body, but of the
soul. He whom thou seest standing still in body flies in heart, when he
sees a sinner, and does not say to him, "Thou sinnest;" yea when he
even is in concert with him.
13. My Brethren, does ever either Presbyter or Bishop come up here, and
say anything from this higher place, but that the property of others
must not be plundered, that there must be no fraud committed, no
wickedness done? They cannot say ought else who sit in Moses' seat,
[4116] and it is it that speaks by them, not they themselves. What then
is, "Do men gather grapes of thorns, or figs of thistles?" and, "Every
tree is known by his fruit"? [4117] Can a Pharisee speak good things? A
Pharisee is a thorn; how from a thorn do I gather grapes? Because Thou,
Lord, hast said, "What they say, do; but what they do, do not." [4118]
Dost Thou bid me gather grapes of thorns when Thou sayest, "Do men
gather grapes of thorns"? The Lord answereth thee, "I have not bidden
thee gather grapes of thorns: but look, mark well, if haply, as is
often the case, the vine when it trails all along upon the ground, be
not entangled in thorns." For we sometimes find this, my Brethren, a
vine planted over sedge, how it has there a thorny hedge, and throws
out its branches, and entangles them in the thorny hedge, and the grape
hangs among the thorns; and he that sees it plucks the grape, yet not
from the thorns, but from the vine which is entangled in the thorns. In
like manner then the Pharisees are thorny; but by sitting in Moses'
seat, the vine wraps them round, and grapes, that is, good words, good
precepts, hang from them. Do thou pick the grape, the thorn will not
prick thee, when thou readest, "What they say, do; but what they do, do
not." But the thorn will prick thee, if thou do what they do. So then
that thou mayest gather the grape, and not be caught in the thorns,
"What they say, do; but what they do, do not." Their deeds are the
thorns, their words are the grapes, but from the vine, that is, from
Moses' seat.
14. These then flee, when they see the wolf, when they see the robber.
Now this it was that I had began to say, that from this higher place
they can say nothing, but, "Do well," "do not forswear yourselves,"
"defraud not," "cheat not any." But sometimes men's lives are so bad,
that counsel is asked of a Bishop on the taking away of another man's
estate, and from him is such counsel sought. It has sometimes happened
to ourselves, we speak from experience: for we should not have believed
it. Many men require from us evil counsels, counsels of lying, of
fraud; thinking that they please us thereby. But by the Name of Christ,
if what we are saying is pleasing to the Lord, no such man has tempted
us, and found what he wished in us. For with the good pleasure of Him
who hath called us, we are shepherds, not hirelings. But as saith the
Apostle, "But with me it is a very small thing that I should be judged
of you, or of man's day; yea, I judge not even mine own self. For I am
conscious of nothing by myself, but I am not hereby justified. But He
That judgeth me is the Lord." [4119] My conscience is not therefore
good, because ye praise it. For how praise ye what ye do not see? Let
Him praise, who seeth; yea let Him correct, if He seeth ought there
which offendeth His Eyes. For I too do not say that I am perfectly
whole; but I beat my breast, and say to God, "Be merciful, that I sin
not." Yet I do think, for I speak in His Presence, that I seek nothing
from you, but your salvation; and constantly do I groan over the sins
of my brethren, and I suffer distress, [4120] and am tormented in mind,
and often do I reprove them; yea, I never cease reproving them. All who
remember what I say are witnesses, how often my brethren who sin have
been reproved, and earnestly reproved, by me.
15. I am now treating of my counsel with you, holy Brethren. In
Christ's Name ye are the people of God, ye are a Catholic people, ye
are members of Christ; ye are not divided from unity. Ye are in
communion with the members of the Apostles, ye are in communion with
the memories of the Holy Martyrs, who are spread over the whole world,
and ye belong to my cure, that I may render a good account of you. Now
my whole account, what it is ye know. "Lord, Thou knowest that I have
spoken, Thou knowest that I have not kept silence, Thou knowest in what
spirit I have spoken, Thou knowest that I have wept before Thee, when I
spake, and was not heard." This I imagine is my whole account. For the
Holy Spirit by the prophet Ezekiel hath given me sure hope. Ye know
this passage concerning the watchman; "O son of man," saith He, "I have
set thee a watchman unto the house of Israel; if when I say unto the
wicked, O wicked man, thou shalt die the death, thou dost not speak;"
that is (for I speak to thee that thou mayest speak), "if thou dost not
announce it, and the sword," that is, what I have threatened on the
sinner, "come, and take him away; that wicked man indeed shall die in
his iniquity; but his blood will I require at the watchman's hand."
[4121] Why? Because he did not speak. "But if the watchman see the
sword coming, and blow the trumpet," that he may fly, and he took not
to himself, that is, amend not himself, that it find him not in the
punishment which God threateneth, and "the sword shall come and take
any one away; that wicked man indeed shall die in his iniquity; but
thou," saith He, "hast delivered thine own soul." And in that place of
the Gospel, what else saith He to the servant? when he said, "Lord, I
knew Thee to be a" difficult [4122] or "hard Man, in that Thou reapest
where Thou hast not sowed, and gatherest where Thou hast not strawed;
and I was afraid, and went and hid Thy talent in the earth, lo, Thou
hast that is Thine." And He said, "Thou wicked and slothful servant,'
because thou knewest Me to be a difficult and hard Man, to reap where I
have not sown, and to gather where I have not strawed, My very
covetousness ought the more to teach thee, that I look for profit from
My money. Thou oughtest therefore to have given My money to the
exchangers, and at My coming I should have required Mine own with
usury.'" [4123] Did He say, "Thou oughtest to give, and require"? It is
we then, Brethren, who give, He will come to require. Pray ye, that He
may find us prepared.
__________________________________________________________________
[4072] Matt. xxv. 34, etc.
[4073] John x. 7, 11.
[4074] John xxi. 15, etc.
[4075] Luke xxii. 33.
[4076] John x. 1, etc.
[4077] Luke xviii. 10.
[4078] Luke xviii. 11.
[4079] Luke xviii. 13.
[4080] Luke xviii. 14.
[4081] Personas.
[4082] John x. 11.
[4083] John x. 2.
[4084] John x. 1.
[4085] John x. 12, 13.
[4086] Phil. i. 18, ii. 21.
[4087] Matt. xxiii. 2.
[4088] John x. 16.
[4089] Luke v. 2.
[4090] Vim.
[4091] Gen. xxix. 23, 28.
[4092] Matt. xx. 30.
[4093] Matt. xxvii. 51.
[4094] 2 Cor. iii. 16.
[4095] Matt. xxiii. 2, 3.
[4096] Sententias.
[4097] Matt. xxiii. 2, 3.
[4098] Faciunt.
[4099] Matt. xxiii. 4.
[4100] Matt. vii. 21.
[4101] Virtutes.
[4102] Matt. vii. 22.
[4103] Matt. vii. 23.
[4104] Phil. i. 16-18.
[4105] Proscribatur.
[4106] John xxi. 16.
[4107] Phil. i. 18.
[4108] 1 Cor. iv. 17.
[4109] Phil. ii. 20, etc.
[4110] Matt. vi. 2.
[4111] 2 Tim. ii. 21.
[4112] John x. 12, 13.
[4113] Parte.
[4114] Luke xiv. 11.
[4115] Matt. vii. 15.
[4116] Matt. xxiii. 2.
[4117] Matt. vii. 16, xii. 33.
[4118] Matt. xxiii. 3.
[4119] 1 Cor. iv. 3, 4.
[4120] Vim.
[4121] Ezek. xxxiii. 7, etc.
[4122] Molestum.
[4123] Matt. xxv. 24, etc.; Luke xix. 21, etc.
__________________________________________________________________
Sermon LXXXVIII.
[CXXXVIII. Ben.]
On the words of the Gospel, John x. 14, "I am the good shepherd," etc.
Against the Donatists.
1. We have heard the Lord Jesus setting forth to us the office of a
good shepherd. And herein He hath doubtless given us to know, as we may
understand it, that there are good shepherds. And yet that the
multitude of shepherds might not be understood in a wrong sense; He
saith, "I am the good Shepherd." [4124] And wherein He is the good
Shepherd, He showeth in the words following; "The good Shepherd," saith
He, "layeth down His life for the sheep. But he that is an hireling,
and not the shepherd, seeth the wolf coming, and fleeth; because he
careth not for the sheep, for he is an hireling." [4125] Christ then is
the good Shepherd. What was Peter? was he not a good shepherd? Did not
he too lay down his life for the sheep? What was Paul? what the rest of
the Apostles? what the blessed Bishops, Martyrs, who followed close
upon their times? What again our holy Cyprian? Were they not all good
shepherds, not hirelings, of whom it is said, "Verily I say unto you,
they have received their reward"? [4126] All these then were good
shepherds, not simply for that they shed their blood, but that they
shed it for the sheep. For not in pride, but in charity they shed it.
2. For even among the heretics, they who for their iniquities and
errors have suffered any trouble, vaunt themselves in the name of
martyrdom, that with this fair covering disguised [4127] they may
plunder the more easily, for wolves they are. Now if ye would know in
what rank they are to be held, hear that good shepherd, the Apostle
Paul, that not all who even give up their bodies in suffering to the
flames, are to be accounted to have shed their blood for the sheep, but
rather against the sheep. "If," saith he, "I speak with the tongues of
men, and angels, but have not charity, I am become as sounding brass,
or a tinkling cymbal. If I should know all mysteries, and have all
prophecy, and all faith, so that I could remove mountains, but have not
charity, I am nothing." [4128] Now a great thing truly is this faith
that removes mountains. They are indeed all great things; but if I have
them without charity, saith he, not they, but I am nothing. But up to
this point he hath not touched them, who glory in sufferings under the
false name of martyrdom. Hear how he toucheth, yea rather pierceth them
through and through. "If I should distribute," saith he, "all my goods
to the poor, and deliver my body to be burned." Now here they are. But
mark what follows; "but have not charity, it profiteth me nothing." Lo,
they have come to suffering, come even to the shedding of blood, yea
come to the burning of the body; and yet it profiteth them nothing,
because charity is lacking. Add charity, they all profit; take charity
away, all the rest profit nothing.
3. What a good is this charity, Brethren! What more precious? what
yieldeth greater light? or strength? or profit? or security? Many are
the gifts of God, which even the wicked have, who shall say, "Lord, we
have prophesied in Thy Name, in Thy Name have cast out devils, in Thy
Name done many mighty works." [4129] And He will not answer, "Ye have
not done them." For in the Presence of so great a Judge, they will not
dare to lie or boast of things they have not done. But for that they
had not charity, He answereth them all, "I know you not." Now how can
he have so much as the smallest charity, who when even [4130]
convicted, loves not unity? It was then as impressing on good shepherds
this unity, that our Lord was unwilling to mention many shepherds. For
it is not, as I have said already, that Peter was not a good shepherd,
and Paul, the rest of the Apostles, and the holy Bishops who were after
them, and blessed Cyprian. All these were good shepherds; and
notwithstanding to good shepherds, He commended not good shepherds, but
a good Shepherd. "I," saith He, "am the good Shepherd."
4. Let us question the Lord with such little understanding as we have,
and in most humble discourse hold converse with so great a Master. What
sayest Thou, O Lord, Thou good Shepherd? For Thou art the good
Shepherd, who art also the good Lamb; at once Pastor and Pasturage, at
once Lamb and Lion. What sayest Thou? Let us give ear and aid us, that
we may understand. "I," saith He, "am the good Shepherd." What is
Peter? is he either not a shepherd, or a bad one? Let us see, if he be
not a shepherd. "Lovest thou Me?" [4131] Thou saidst to Him Lord,
"Lovest thou Me?" And he answered, "I do love Thee." And Thou to him,
"Feed My sheep." Thou, Thou, Lord, by Thine Own questioning, by the
strong assurance of Thine Own words, madest of the lover a shepherd. He
is a shepherd then to whom Thou didst commit Thy sheep to be fed. Thou
didst Thyself entrust them, he is a shepherd. Let us now see whether he
be not a good one. This we find by the very question, and his answer.
Thou didst ask, whether he loved Thee; he answered, "I do love Thee."
Thou sawest his heart, that he answered truth. Is he not then good, who
loveth so great a Good? Whence that answer drawn from his inmost heart?
Wherefore was this Peter, who had Thine eyes in his heart for
witnesses, sad because Thou askedst him not once only, but a second and
a third time, that by a threefold confession of love, he might efface
the threefold sin of denial; wherefore, I say, being sad that he was
asked repeatedly by Him who knew what He was asking, and had given what
He heard; wherefore being sad, did he return such an answer, "Lord,
Thou knowest all things, Thyself knowest that I love Thee"? What! in
making such a confession, such a profession rather, would he lie? In
truth then, he made answer of his love to Thee, and from his inmost
heart he gave utterance to a lover's words. Now Thou hast said, "A good
man out of the good treasure of the heart bringeth forth good things."
[4132] So then he is both a shepherd, and a good shepherd; nothing it
is true to the power and goodness of the Shepherd of shepherds; but
nevertheless even he is both a shepherd, and a good one; and all other
such are good shepherds.
5. What means it then, that to good shepherds Thou dost set forth One
Only Shepherd, but that in One Shepherd Thou teachest unity? and the
Lord Himself explains this more clearly by my ministry, putting you,
beloved, in remembrance by this Gospel, and saying, "Hear ye what I
have set forth; I have said, I am the good Shepherd;' because all the
rest, all the good shepherds, are My members." One Head, One Body, One
Christ. So then both the Shepherd of shepherds, and the shepherds of
the Shepherd, and the sheep with their shepherds under The Shepherd.
What is all this, but what the Apostle says? "For as the body is one,
and hath many members, and all the members of the body, being many, are
one body; so also is Christ." [4133] Therefore if Christ be even so,
with good reason doth Christ in Himself containing all good shepherds,
set forth One, saying, "I am the good Shepherd.' I am,' I Alone am, all
the rest with Me are one in unity. Whoso feedeth without Me, feedeth
against Me. He that gathereth not with Me, scattereth.'" [4134] Hear
then this unity more forcibly set forth; "Other sheep," saith He, "I
have which are not of this fold." [4135] For He was speaking to the
first fold of the stock of the fleshly Israel. But there were others of
the stock of the faith of this Israel, and they were yet without, were
among the Gentiles, predestinated, not yet gathered in. These He knew
who had predestinated them; He knew, who had come to redeem them with
the shedding of His Own Blood. He saw them who did not yet see Him; He
knew them who yet believed not on Him. "Other sheep," saith He, "I have
which are not of this fold;" because they are not of the stock of the
flesh of Israel. But nevertheless they shall not be outside of this
fold, "for them also I must bring, that there may be One Fold, and One
Shepherd."
6. With good reason then to This Shepherd of shepherds, doth His
Beloved, His Spouse, His Fair One, but by Him made fair, before by sin
deformed, beautiful afterward through pardon and grace, speak in her
love and ardour after Him, and say to Him, "Where feedest Thou?" [4136]
And observe how, by what transport this spiritual love is here
animated. And far better are they by this transport delighted, who have
tasted ought of the sweetness of this love. They hear this properly,
who love Christ. For in them, and of them, doth the Church sing this in
the Song of Songs; who love Christ, as it seemed without beauty, yet
the Only Beautiful One. "For we saw Him," it is said, "and He had
neither beauty nor comeliness." [4137] Such He appeared on the Cross,
such when crowned with thorns did He exhibit Himself, disfigured, and
without comeliness, as if He had lost His power, as if not the Son of
God. Such seemed He to the blind. For it is in the person of the Jews
that Isaiah said this, "We saw Him, and He had no beauty nor
comeliness." When it was said, "If He be the Son of God, let Him come
down from the Cross. He saved others, Himself He cannot save." [4138]
And smiting Him on the head with a reed, they said, "Prophesy unto us,
thou Christ, who smote Thee?" [4139] Because "He had neither beauty nor
comeliness." As such did ye Jews see Him. For "blindness hath happened
in part to Israel, until the fulness of the Gentiles enter in," [4140]
until the other sheep come. Because then blindness hath happened,
therefore did ye see the Comely One without comeliness. "For had ye
known Him, ye would never have crucified the Lord of Glory." [4141] But
ye did it, because ye knew Him not. And yet He who as though without
beauty bare with you, all Beauteous as He was, prayed for you;
"Father," saith He, "forgive them, for they know not what they do."
[4142] For if He were without comeliness, how is it that she loveth
Him, who saith, "Tell me, O Thou whom my soul loveth"? [4143] How is it
that she loveth Him? how is it that she burneth for Him? how is it that
she feareth so much to stray from Him? How is it that she hath so great
delight in Him, that her only punishment is to be without Him? What
would there be for which He should be loved, if He were not beautiful?
But how could she love Him so, if He appeared to her as He did to those
blind men persecuting Him, and knowing not what they do? As what then
did she love Him? As "comely in form above the sons of men. Comely in
form above the sons of men, grace is poured abroad in Thy Lips." [4144]
So then from these Thy Lips, "Tell me, O Thou whom my soul loveth. Tell
me," says she, "O Thou whom," not my flesh, but, "my soul loveth. Tell
me where Thou feedest, where Thou liest down in the midday; lest haply
I light, as one veiled, upon the flocks of Thy companions." [4145]
7. It seems obscure, obscure it is; for it is a mystery of the sacred
marriage bed. For she says, "The King hath brought me into His
chamber." [4146] Of such a chamber is this a mystery. But ye who are
not as profane kept off from this chamber, hear ye what ye are, and say
with her, if with her ye love (and ye do love with her, if ye are in
her); say all, and yet let one say, for unity saith; "Tell me, O Thou
whom my soul loveth. For they had one soul to Godward, and one heart.
[4147] Tell me where Thou feedest, where Thou liest down in the
midday?" What does the midday [4148] signify? "Great heat, and great
brightness." So then, "make known to me who are Thy wise ones," fervent
in spirit, and brilliant in doctrine. "Make known to me Thy Right Hand,
and men learned in heart, in wisdom." [4149] To them may I cleave in
Thy Body, to them be united, with them enjoy Thee. Tell me then, "tell
me, where Thou feedest, where Thou liest down in the midday;" lest I
fall upon them who say other things of Thee, entertain other sentiments
of Thee; believe other things of Thee, preach other things of Thee; and
have their own flocks, and are Thy companions; for that they live of
Thy table, and handle the sacraments of Thy table. For companions are
so called, because they eat together, [4150] messmates as it were. Such
are reproved in the Psalm; "For if Mine enemy had spoken great things
against Me, I would surely have hidden Myself from him; and if he that
hated Me had spoken great things against Me, I would surely have hidden
Myself from him; but thou a man of one mind with Me, My guide, and My
familiar, who didst take sweet meats together with Me, in the house of
God we walked with consent." [4151] Why then now against the house of
the Lord with dissent, but that "they have gone out from us, but they
were not of us?" [4152] Therefore, "O Thou whom my soul loveth," that I
may not fall upon such, Thy companions, but companions such as Samson's
were, who kept not faith with their friend, but wished to corrupt his
wife. [4153] Therefore, that I may not fall upon such as these, "that I
may not light upon them," that is, fall upon them, "as one that is
veiled," as one that is concealed, that is, and obscure, not as
established upon the mountain. "Tell me" then, "O thou whom my soul
loveth, where Thou feedest, where Thou liest down in the midday;" who
are the wise and faithful in whom Thou dost specially rest, lest by
chance as in blindness I fall upon the flocks, not Thy flocks, but the
flocks of Thy companions. For thou didst not say to Peter, "Feed thy
sheep," but, "Feed My sheep." [4154]
8. Let then the "good Shepherd," and, "the Comely in form above the
sons of men," make answer to this beloved one; make answer to her whom
He hath made beautiful from among the children of men. Hear ye what He
answereth, and understand, beware of that wherewith He alarmeth, love
that which He adviseth. What then doth He answer? How free from soft
caresses, yea, to her caresses He returneth severity! He is sharp that
He may bind her closely, that He may keep her. "If thou know not
thyself," saith He, "O thou fair one among women:" [4155] for however
fair others may be by the gifts of thy Spouse, they are heresies, fair
in outward ornament, not within: [4156] fair are they without, and
outwardly they shine, they disguise themselves by the name of
righteousness; "but all the beauty of the King's daughter is within."
[4157] "If" then "thou know not thyself;" that thou art one, that thou
art throughout all nations, that thou art chaste, that thou oughtest
not to corrupt thyself with the disordered converse of evil companions.
"If thou know not thyself," that in uprightness, "he hath espoused thee
to Me, to present you a chaste Virgin to Christ;" [4158] and that in
uprightness thou shouldest present thine own self to Me, lest by evil
converse, "as the serpent beguiled Eve through his subtilty, so your
minds too should be corrupted from my purity." [4159] "If," I say,
"thou know not thyself" to be such, "go thy way; go thy way." For to
others I shall say, "Enter thou into the joy of thy Lord." [4160] To
thee I shall not say, "Enter in;" but, "Go thy way;" that thou mayest
be among those, who "went out from us." "Go thy way." That is, "if thou
know not thyself," then, "go thy way." But if thou know thyself, enter
in. But, "if thou know not thyself, go thy way by the footsteps of the
flocks, and feed thy kids in the tents of the shepherds. Go thy way by
the footsteps," not "of the Flock," but, "of the flocks, and feed," not
as Peter, "My sheep," but, "thy kids; in the tents," not "of the
Shepherd," but, "of the shepherds;" not of unity, but of dissension;
not established there, where there is One flock and One Shepherd. The
beloved one was confirmed, edified, made stronger, prepared to die for
her Spouse and to live with her Spouse.
9. These words which I have quoted out of the Holy Song of Songs, of a
kind of bridal song of the Bridegroom and the Bride (for it is a
spiritual wedding, wherein we must live in great purity, for Christ
hath granted to the Church in spirit that which His Mother had in body,
to be at once a Mother and a Virgin); these words, I say, the Donatists
accommodate to their own perverted sense in a very different meaning.
And how I will not conceal from you, and what ye may answer them, I
will, by the Lord's help, as well as I shall be able, briefly
recommend. When then we begin to press them with the light of the
Church's unity spread over the whole world, and demand of them to show
us any testimony out of the Scriptures, where God hath foretold that
the Church should be in Africa, as if all the rest of the nations were
lost; they are in the habit of taking this testimony in their mouths,
and saying; "Africa is under the midday sun; the Church then" they say,
"asking the Lord where He feedeth, where He lieth down; He answereth,
Under the midday sun;'" as if the voice of her who put the question,
were, "Tell me, O Thou whom my soul loveth, where Thou feedest, where
Thou liest down;" and the Voice of Him who answereth, were, "Under the
midday sun;" that is, in Africa. If then it be the Church which asketh,
and the Lord maketh answer where he feedeth, in Africa, because the
Church was in Africa; then she who asketh was not in Africa. "Tell me,"
she saith, "O Thou whom my soul loveth, where Thou feedest, where Thou
liest down;" and He maketh answer to some Church out of Africa, "Under
the midday sun," in Africa I lie down, in Africa I feed, as if it were,
"I do not feed in thee." I repeat, if she who asketh is the Church,
which no one disputes, which not even themselves gainsay; and they hear
something about Africa; then she who asketh is out of Africa; and
because it is the Church, the Church is out of Africa.
10. But see, I admit that Africa is under the midday sun; although
Egypt is rather under the meridian, under the midday sun than Africa.
Now after what fashion This Shepherd is there in Egypt, they who know,
will acknowledge; and for them that know not, let them enquire how
large a flock lie gathereth there, how great a multitude He hath of
holy men and women who utterly despise the world. That flock hath so
increased, that it hath expelled superstitions even thence. To pass
over how it hath in its increase banished thence the whole superstition
of idols, which had been firmly fixed there; I admit what you say, O
evil companions; I admit it altogether, I agree that Africa is in the
South, and that Africa is signified in that which is said, "Where
feedest Thou, where dost Thou lie down under the midday sun?" But do ye
too equally observe how that up to this point these are the words of
the Bride, and not yet of the Bridegroom. Hitherto it is the Bride that
saith, "Tell me, O Thou whom my soul loveth, where Thou feedest, where
Thou dost lie down in the midday, lest by chance I light, as one
veiled." O thou deaf, and blind one, if in the "midday" thou seest
Africa, why in her that is "veiled" dost thou not see the Bride? "Tell
me," she said, "O Thou whom my soul loveth." Without doubt she
addresses her Spouse, when she says, "whom" [in the masculine [4161] ]
"my soul loveth." Just as if it were said, "Tell me, O thou whom [in
the feminine [4162] ] "my soul loveth;" we should understand that the
Bridegroom spake these words to His Bride; so when you hear, "Tell me,
O thou whom" (in the masculine) "my soul loveth, where Thou feedest,
where Thou liest down;" add to this, to her words belongs also what
follows, "In the midday." I am asking, "where Thou feedest in the
midday, lest by chance I light as one veiled upon the flocks of Thy
companions." I consent entirely, I admit what you understand of Africa;
it is signified by "the midday." But then as you understand it, the
Church of Christ beyond the sea is addressing her Spouse, in fear of
falling into the African error, "O Thou whom my soul, loveth, tell me,"
teach me. For I hear that "in the midday," that is in Africa, there are
two parties, yea rather many schisms. [4163] "Tell me," then, "where
Thou feedest," what sheep belong to Thee, what fold Thou biddest me
love there, whereunto ought I to unite myself. "Lest by chance I light
as one veiled." For they mock me as if I were concealed, they mock me
as destroyed, as though I existed nowhere else. "Lest," then, "as one
veiled," as if concealed, "I light upon the flocks," that is, upon the
congregarious of the heretics, "thy companions; the Donatists, the
Maximinianists, the Rogatists and all the other pests who gather
without, and who therefore scatter; "Tell me," I pray Thee, if I must
seek my Shepherd there, that I fall not into the gulf of re-baptizing.
I exhort you, I beseech you by the sanctity of such nuptials, love this
Church, be ye in this holy Church, be ye this Church; love the good
Shepherd, the Spouse so fair, who deceiveth no one, who desireth no one
to perish. Pray too for the scattered sheep; that they too may come,
that they too may acknowledge Him, that they too may love Him; that
there may be One Flock and One Shepherd. Let us turn to the Lord, etc.
__________________________________________________________________
[4124] John x. 11.
[4125] John x. 12, 13.
[4126] Matt. vi. 2, 4.
[4127] Dealbati.
[4128] 1 Cor. xiii. 1, etc.
[4129] Matt. vii. 22.
[4130] Referring it would seem to the conference held but a little
while before this with the Donatist party at Carthage.
[4131] John xxi. 15.
[4132] Matt. xii. 35.
[4133] 1 Cor. xii. 12.
[4134] Matt. xii. 30.
[4135] John x. 16.
[4136] Cant. i. 7.
[4137] Isa. liii. 2, Sept.
[4138] Mark xv. 31.
[4139] Matt. xxvi. 68.
[4140] Rom. xi. 25.
[4141] 1 Cor. ii. 8.
[4142] Luke xxiii. 34.
[4143] Cant. i. 7.
[4144] Ps. xlv. 2.
[4145] Cant. i. 7, Sept.
[4146] Cant. i. 4.
[4147] Acts iv. 32.
[4148] It is not possible in English to preserve the same translation
for the word meridies, which occurs throughout this passage in the two
senses of the noon or midday, and the South.
[4149] Ps. lxxxix. 12, Sept. (xc. English version).
[4150] Sodales enim dicti sunt, quod simul edant, quasi simul edales.
[4151] Ps. liv. 13, etc., Sept. (lv. 12-14, English version).
[4152] 1 John ii. 19.
[4153] Judg. xiv.
[4154] John xxi. 17.
[4155] Cant. viii. Sept.
[4156] Visceribus.
[4157] Ps. xlv. 13.
[4158] 2 Cor. xi. 2.
[4159] 2 Cor. xi. 3.
[4160] Matt. xxv. 21.
[4161] Quem.
[4162] Quam.
[4163] Concisiones.
__________________________________________________________________
Sermon LXXXIX.
[CXXXIX. Ben.]
On the words of the Gospel, John x. 30, "I and the Father are one."
1. Ye have heard what the Lord God, Jesus Christ, the Only Son of God,
born of God the Father without any mother, and born of a Virgin mother
without any human father, said, "I and My Father are One." [4164]
Receive ye this, believe it in such wise that ye may attain [4165] to
understand it. For faith ought to go before understanding, that
understanding may be the reward of faith. For the Prophet hath said
most expressly, "Unless ye believe, ye shall not understand." [4166]
What then is simply preached is to be believed; what is with exactness
discussed, is to be understood. At first then [4167] to imbue your
minds with faith we preach to you Christ, the Only Son of God the
Father. Why is added, "The Only Son"? Because He whose Only Son He is,
hath many sons by grace. All the rest then, all saints are sons of God
by grace, He Alone by Nature. They who are sons of God by grace are not
What the Father is. And no saint hath ever dared to say, what that Only
Son saith, "I and My Father are One." Is He not then our Father too? If
He be not our Father, how say we when we pray, "Our Father, which art
in heaven"? [4168] But we are sons whom He hath made sons by His Own
will, not begotten as sons of His Own Nature. And in truth He hath
begotten us too, but as it is said, as adopted ones, begotten by the
favour of His adoption, not by Nature. And this too are we called, for
that "God hath called us into the adoption of sons;" [4169] we are
though adopted, men. He is called the Only Son, the Only Begotten, in
that, He is That which the Father is; but we are men, The Father is
God. In then that He is That which the Father is; He said, and said
truly, "I and My Father are One." What is, "are One"? Are of one
Nature. What is, "are One"? Are of one Substance.
2. Peradventure, ye but imperfectly understand what "of one Substance"
is. Take we pains that ye may understand it; may God assist both me who
speak, and you that hear; me, that I may speak such things as are true
and fit for you; and you, that before and above all things ye may
believe; and then that ye may understand as best ye can. What then is
"of One Substance"? Let me make use of similitudes to you, that what is
imperfectly understood may be made clear by example. As, suppose, God
is gold. His Son is gold also. If similitudes ought not to be given for
heavenly things from things earthly, how is it written, "Now the Rock
was Christ"? [4170] So then, Whatsoever the Father is, This is the Son
also; as I have said, for example, "The Father is gold, the Son is
gold." For he who says, "The Son is not of the Very Substance which the
Father is;" what else says he but, "The Father is gold, the Son is
silver"? If the Father be gold, and the Son silver; the Only Son hath
degenerated from the Father. A man begets a man; of what substance the
father is who begets, of the same substance is the Son who is begotten.
What is, "of the same substance"? The one is a man, and the other is a
man; the one hath a soul; so hath the other a soul; the one hath a
body, so hath the other a body; what one is, that is the other.
3. But the Arian heresy makes answer, and says. What says it to me?
"Mark what thou hast said"? What have I said? "That the Son of a man
may be compared to the Son of God." Certainly he may be compared; but
not as you suppose, in strictness of expression; [4171] but for a
similitude. But tell me now what you would make of this. "Do you not
see," says he, "that the father who begets is greater [4172] in age,
and the son who is begotten less? How then say ye? tell me; how then
say ye, that the Father and the Son, God and Christ, are equal; when ye
see that when a man begets a son, the son is less, and the father
greater?" Thou wise one, in eternity thou art looking for times; where
there are no times, thou art looking for differences of age! When the
father is greater in age, and the son less, both are in time; the one
groweth, for that the other groweth old. For by nature, the man, the
father, did not beget one less, by nature, as I said, but by age.
Wouldest thou know, how that by nature he did not beget one less? Wait,
let him grow, and he will be equal to his father. For a little boy even
by growing attains to his father's full size. Whereas you assert that
the Son of God is in such wise born less, as never to grow, and by
growing even to attain to His Father's size. Now then a man's son born
of a man, is born in a better condition than the Son of God. How?
Because the former grows, and attains to his father's size. But Christ,
if it is as ye say, is in such wise born less, as that He must ever
remain less, and no growth of years at least is to be looked for here.
Thus then you say that there is a diversity in nature. But why say you
so, but because you will not believe the Son to be of the Same
Substance which the Father is? Finally, first acknowledge that He is of
the Same Substance, and so call Him less. Consider the case of a man,
he is a man. What is his substance? He is a man. What is he whom he
begets? He is less, but he is a man. The age is unequal, the nature
equal. Do you then say too, "What the Father is, That is the Son, but
the Son is less"? Say so, make a step forward, say, "of the Same
Substance, only less;" and you will get to His being equal. For it is
not a little step you take, it is not a little approach you make to the
truth, of acknowledging Him equal, if you shall acknowledge Him to be
of the Same Substance, though less. "But He is not of the Same
Substance," this you say. So then in that you say this, here is gold
and silver; what you say is as if a man were to beget a horse. For a
man is of one substance, a horse of another. If then the Son is of
another substance than the Father, the Father hath begotten a monster.
For when a creature, that is a woman, gives birth to anything that is
not a man, it is called a monster. But that it be not a monster, he
that is born is that which he is that begat him, that is, a man and a
man, a horse and a horse, a dove and a dove, a sparrow and a sparrow.
4. To His creatures hath He given to beget that which they are. To His
creatures, to mortal, earthly creatures, hath God given, hath granted
to beget that which they are; and thinkest thou that He hath not been
able to reserve this for Himself, He who is before all ages? Should He
who hath no beginning of time, beget a son, different from That which
Himself is, beget a degenerate son? Hear ye how great a blasphemy it is
to say, that the Only Son of God is of another substance. Most
certainly if He is so, He is degenerate. If you should say to any child
of man, "Thou art degenerate," how great an offence is it! And yet in
what sense is any child of man said to be degenerate? As, for example,
his father is brave, he is a poltroon and a coward. If any one sees
him, and would rebuke him, as he thinks of his brave father, what does
he say to him? "Get thee hence, thou degenerate one!" What is
"degenerate one"? "Thy father was a brave man, and thou tremblest
through fear." He to whom this is said, is degenerate by some fault, by
nature he is equal. What is, "by nature he is equal"? He is a man,
which his father also is. But the one brave, the other a coward; the
one bold, the other timid; yet both men. By some fault then he is
degenerate, not by nature. But when you say, that the Only Son, the One
Son of the Father, is degenerate, you say nought else, but that He is
not What the Father is; and you do not say, that having been already
born, He has become degenerate; but He was begotten so. Who can endure
this blasphemy? If they could in any sort whatever see this blasphemy,
they would fly from it, and become catholics.
5. But what shall I say, Brethren? Let us not be angry with them; but
pray we for them, that God would give them understanding; for
peradventure they were born so. [4173] What is, were born so? They
receive what they hold from their parents. They prefer their birth to
the truth. Let them become what they are not, that they may be able to
keep what they are; that is, let them become catholics, that they may
keep their nature as men; that the creation of God in them perish not,
let the grace of God be added to them. For they imagine that by their
outrage of the Son they honour the Father. When you say to him, "Thou
blasphemest;" he answers, "Why do I blaspheme?" "In that thou sayest
that the Son is not what the Father is." And he answers me, "Yea, it is
thou who blasphemest." Why? "Because thou wouldest make the Son equal
to the Father." "I do wish to make the Son equal with the Father, but
is this to make a stranger equal? The Father rejoiceth when I equal
with Him His Only Son; He rejoiceth because He is not envious. And
because God is not envious of His Only Son, therefore did He beget Him
Such as He is Himself. Thou doest wrong both to the Son, and to the
Father Himself, for whose honour thou wouldest do outrage to the Son.
For in truth for this reason dost thou say that the Son is not of the
Same Substance, lest thou shouldest do wrong to His Father. I will soon
show thee, that thou doest wrong to both." "How?" saith he. "If I say
to any man's son, Thou art degenerate, thou art not like thy father;
degenerate, thou art not what thy father is. The son hears it, and is
angry, and says, Was I then born degenerate?' The father hears it, and
is more angry still. And in his anger what says he? Have I then
begotten a degenerate son? If I then be one thing, and I have begotten
another, I have begotten a monster.' What is it then, that whereas thou
wishest to pay honour to the One by doing outrage to the Other, thou
doest outrage to Both? Thou offendest the Son, but thou wilt not
propitiate the Father. When thou honourest the Father by outraging the
Son, thou offendest both the Son and the Father. From whom wilt thou
fly? to whom wilt thou fly? When the Father is angry with thee, dost
thou fly to the Son? What doth He say to thee? To whom dost thou fly,
to Me, whom thou hast made degenerate?' When the Son is offended, dost
thou run to the Father? He too saith to thee; To whom dost thou fly, to
Me who, thou hast said, have begotten a degenerate Son?'" Let this
suffice for you; hold it fast, commit it to memory, inscribe it in your
faith. But that ye may understand it, pour out your prayers to God, the
Father and the Son, who are One.
__________________________________________________________________
[4164] John x. 30.
[4165] Mereamini.
[4166] Isa. vii. 9, Sept.
[4167] He seems to be addressing the Catechumens (Bened. note).
[4168] Matt. vi. 9.
[4169] Eph. i. 5.
[4170] 1 Cor. x. 4.
[4171] Ad proprietatem.
[4172] Major.
[4173] Arians.
__________________________________________________________________
Sermon XC.
[CXL. Ben.]
On the words of the Gospel, John xii. 44, "He that believeth on me,
believeth not on me, but on him that sent me." Against a certain
expression of Maximinus, a bishop of the Arians, who spread his
blasphemy in Africa where he was with the Count Segisvult.
1. What is it, Brethren, which we have heard the Lord saying, "He that
believeth on Me, believeth not on Me, but on Him that sent Me"? [4174]
It is good for us to believe on Christ, especially seeing that He hath
also Himself expressly said this which ye have now heard, that is, that
"He had come a Light into the world, and whosoever believeth on Him
shall not walk in darkness, but shall have the light of life." [4175]
Good then it is to believe on Christ; and a great evil it is not to
believe on Christ. But because Christ the Son is, Whatsoever He is, of
the Father, but the Father is not of the Son, but is the Father of the
Son; He recommends to us indeed faith in Himself, but refers the honour
to His Original. [4176]
2. For hold this fast as a firm and settled truth, if ye would continue
Catholics, that God the Father begat God the Son without time, and made
Him of a Virgin in time. The first nativity exceedeth times; the second
nativity enlighteneth times. Yet both nativities are marvellous; the
one without a mother, the other without a father. When God begat the
Son, He begat Him of Himself, not of a mother; when the Mother gave
birth to her Son, she gave Him birth as a Virgin, not by man. He was
born of the Father without a beginning; He was born of a mother, as
to-day [4177] at an appointed beginning. Born of the Father He made us;
born of a mother He re-made us. He was born of the Father, that we
might be; He was born of a mother, that we might not be lost. But the
Father begat Him equal to Himself, and All Whatsoever the Son is, He
hath of the Father. But What God the Father is, He hath not of the Son.
Accordingly we say that the Father is God, of none; the Son, God of
God. Wherefore all that the Son doeth marvellously, all that He saith
truly, He attributeth to Him of whom He is; yet can He not be ought
else than He of whom He is. Adam was made a man; he had power to become
something other than he was made. For he was made righteous, and he had
power to become unrighteous. But the Only-Begotten Son of God, What He
is, This cannot be changed; He cannot be changed into anything else,
cannot be diminished, What He was He cannot but be, He cannot but be
equal to the Father. But undoubtedly He who gave all things to the Son
by His Birth, gave it to One not needing ought; without doubt this very
equality too with the Father, the Father gave to the Son. How did the
Father give It? did He beget Him less, and add to Him to complete His
Form, that He might make Him equal? If he had done this, He would have
given it to one in need. But I have told you already what ye ought most
firmly to hold fast, that is, that All That the Son is, the Father gave
Him, gave Him, that is, by His Birth, not as in need of ought. If He
gave it to Him by His Birth, and not as in need, then doubtless He both
gave Him equality, and in giving Him equality, begat Him equal. And
although the One be One Person, and the Other Another; yet is not the
One one thing, and the Other another; but What the One is, That the
Other also. He who is the One, is not the Other; but What the One, That
too the Other.
3. "He Who sent Me," saith He, ye have heard it; "He Who sent Me,"
saith He, "He gave Me a commandment what I should say, and what I
should speak; and I know that His commandment is life everlasting."
[4178] It is John's Gospel, hold it fast. "He Who sent Me, He gave Me a
commandment what I should say, and what I should speak; and I know that
His commandment is life everlasting." O that He would grant me to say
what I wish! For my poverty and His abundance straiteneth me. "He,"
saith He, "gave Me a commandment, what I should say, and what I should
speak; and I know that His commandment is life everlasting." Search in
the Epistle of this John the Evangelist for what he hath said of
Christ. "Let us believe," he says, "His True Son Jesus Christ. This is
the True God and Everlasting Life." [4179] What is, "The True God, and
Everlasting Life"? The True Son of God is the "the True God, and
Everlasting Life." Why did He say, "On His True Son"? Because God hath
many sons, therefore was He to be distinguished, by adding that He was
the True Son. Not by simply saying that He is the Son; but by adding,
as I have said, that He is the True Son; therefore He was to be
distinguished, because of the many sons which God hath. For we are sons
by grace, He by Nature. We made by the Father through Him; He Himself
That Which the Father is; are we too That Which God is?
4. But some man coming across us, knowing not what he is saying, says,
"For this reason was it said, "I and My Father are One; [4180] for that
They have with One Another an agreement of will, not because the Nature
of the Son is the Very Same as the Nature of the Father. For the
Apostles too (now this is what he said, [4181] not I), for the Apostles
too are one with the Father and the Son." Horrible blasphemy! "And the
Apostles," says he, "are one with the Father and the Son, in that they
obey the will of the Father and the Son." Has he dared to say this? Let
Paul then say, "I and God are one." Let Peter say it, let every one of
the Prophets say, "I and God are one." They do not say it; God forbid
they should. They know that they are a different nature, a nature that
needeth to be saved; they know that they are a different nature, a
nature that needeth to be enlightened. No one says, "I and God are
one." Whatsoever progress he may make, howsoever he may surpass others
in holiness, with how great eminence soever of virtue he may excel, he
never saith, "I and God are one;" for if he have excellence, and
therefore saith it; by saying it, he loseth what he had.
5. Believe then that the Son is equal with the Father; but yet that the
Son is of the Father; but the Father not of the Son. The Original is
with the Father, equality with the Son. For if He be not equal, He is
not a true Son. For what are we saying, Brethren? If He is not equal,
He is less; if He is less, I ask the nature that needeth to be saved,
in its misbelief, "how is He born less?" Answer, Doth He as being less
grow or not? If He groweth, then the Father groweth old. But if He will
ever be what He was born; if He was born less, He will continue less;
with this His loss He will be perfect; born perfect with this loss of
the Father's Form, He is never to attain to the Father's Form. Thus do
ye ungodly assail [4182] the Son; thus do ye heretics blaspheme the
Son. What then saith the Catholic faith? The Son is God, of God the
Father; God the Father, not God of the Son. But God the Son equal with
the Father, Born equal; not Born less, not made equal, but Born equal.
What the Father is, That is He also who was born. Was the Father ever
without the Son? God forbid! Take away your "ever," where there is no
time. The Father always, the Son always. The Father without beginning
of time, the Son without beginning of time; the Father never before the
Son, the Father never without the Son. But yet because the Son is God
of God the Father, and the Father God, but not of God the Son; let not
the honouring of the Son in the Father displease us. For the honouring
of the Son giveth honour to the Father, it diminisheth not His Own
Divinity.
6. Because then I was speaking of what I had brought forward, "And I
knew," saith He, "that His commandment is everlasting life." [4183]
Mark, Brethren, what I am saying; "I know that His commandment is
everlasting life." And we read in the same John concerning Christ, "He
is The True God and Everlasting Life." [4184] If the Father's
commandment is "everlasting Life," and Christ the Son Himself is
"everlasting Life;" the Son is Himself the Father's Commandment. For
how is not That the Father's Commandment, which is the Father's Word?
Or if you take the commandment given to the Son by the Father in a
carnal sense, as if the Father said to the Son, "I command Thee this, I
wish Thee to do that;" in what words spake He to the Only Word? When He
gave commandment to the Word, did He look for words? That the Father's
Commandment then is "Life everlasting," and that the Son Himself is
"Life everlasting," believe ye and receive, believe and understand, for
the Prophet saith, "Unless ye believe ye shall not understand." [4185]
Do ye not comprehend? Be enlarged. Hear the Apostle: "Be ye enlarged,
bear not the yoke with unbelievers." [4186] They who will not believe
this before they comprehend, are unbelievers. And because they have
determined to be unbelievers, they will remain in their ignorance. Let
them believe then that they may understand. Most certainly the Father's
Commandment is "everlasting Life." Therefore the Father's Commandment
is the Very Son who was born this day; a Commandment not given in time
but a Commandment Born. The Gospel of John exercises our minds, refines
[4187] and uncarnalizes them, that of God we may think not after a
carnal but a spiritual manner. Let so much then, Brethren, suffice you;
lest in length of disputation, the sleep of forgetfulness steal over
you.
__________________________________________________________________
[4174] John xii. 44.
[4175] John xii. 46; John viii. 12.
[4176] Authorem.
[4177] The Bened. conjecture that the word "hodie" here and at the end
was added in order to adapt this Sermon to be preached on Christmas
Day.
[4178] John xii. 49, 50.
[4179] 1 John v. 20.
[4180] John x. 30.
[4181] Maximinus in his Conference with St. Augustin, and St. Augustin
in his Answer, B. ii. cont. Maxim. ch. 22.
[4182] Addicitis.
[4183] John xii. 50.
[4184] 1 John v. 20.
[4185] Isa. vii. 9, Sept.
[4186] 2 Cor. vi. 13, 14.
[4187] Limat.
__________________________________________________________________
Sermon XCI.
[CXLI. Ben.]
On the words of the Gospel, John xiv. 6, "I am the way, and the truth,
and the life."
1. Amongst other things, when the Holy Gospel was being read, ye heard
what the Lord Jesus said, "I am the Way, and the Truth, and the Life."
[4188] Truth and life doth every man desire; but not every man doth
find the way. That God is a certain Life Eternal, Unchangeable,
Intelligible, Intelligent, Wise, Making wise, some philosophers even of
this world have seen. The fixed, settled, unwavering truth, wherein are
all the principles [4189] of all things created, they saw indeed, but
afar off; they saw, but amid the error in which they were placed; and
therefore what way to attain to that so great, and ineffable, and
beatific a possession they formed not. For that even they saw (as far
as can be seen by man) the Creator by means of the creature, the Worker
by His work, the Framer of the world by the world, the Apostle Paul is
witness, whom Christians ought surely to believe. For he said when he
was speaking of such; "The wrath of God is revealed from heaven against
all ungodliness." [4190] These are, as ye recognise, the words of the
Apostle Paul; "The wrath of God is revealed from heaven against all
ungodliness, and unrighteousness of men; who detain the truth in
unrighteousness." Did he say that they do not detain truth? No: but,
"They detained the truth in unrighteousness." What they detain, is
good; but wherein they detain it, is bad. "They detain the truth in
unrighteousness."
2. Now it occurred to him that it might be said to him, "Whence do
these ungodly men detain the truth? Hath God spoken to any one of them?
Have they received the Law as the people of the Israelites by Moses?
Whence then do they detain the truth, though it be even in this
unrighteousness?" Hear what follows, and he shows. "Because that which
can be known of God," he says, "is manifest in them; for God hath
manifested it unto them." [4191] Manifested it unto them to whom He
hath not given the Law? Hear how He hath manifested it. "For the
invisible things of Him are clearly seen, being understood by the
things that are made." [4192] Ask the world, the beauty of the heaven,
the brilliancy and ordering of the stars, the sun, that sufficeth for
the day, the moon, the solace of the night; ask the earth fruitful in
herbs, and trees, full of animals, adorned with men; ask the sea, with
how great and what kind of fishes filled; ask the air, with how great
birds stocked; [4193] ask all things, and see if they do not as if it
were by a language [4194] of their own make answer to thee, "God made
us." These things have illustrious philosophers sought out, and by the
art have come to know the Artificer. What then? Why is the wrath of God
revealed against this ungodliness? "Because they detain the truth in
unrighteousness?" Let him come, let him show how. For how they came to
know Him, he hath said already. "The invisible things of Him," that is
God, "are clearly seen, being understood by the things that are made;
His eternal Power also and Godhead; so that they are without excuse.
Because that when they knew God, they glorified Him not as God, neither
were thankful; but became vain in their imaginations, and their foolish
heart was darkened." [4195] They are the Apostle's words, not mine:
"And their foolish heart was darkened; for professing themselves to be
wise, they became fools." [4196] What by curious search they found, by
pride they lost. "Professing themselves to be wise," attributing, that
is, the gift of God to themselves, "they became fools." They are the
Apostle's words, I say; "Professing themselves to be wise, they became
fools."
3. Show, prove their foolishness. Show, O Apostle, and as thou hast
shown us whereby they were able to attain to the knowledge of God, for
that "the invisible things of Him are clearly seen, being understood by
those things that are made;" so now show how, "professing themselves to
be wise, they became fools." Hear; Because "they changed," he says,
"the glory of the incorruptible God into the likeness of the image of a
corruptible man, and of birds, and of four-footed beasts, and of
creeping things." [4197] For of figures of these animals, the Pagans
made themselves gods. Thou hast found out God, and thou worshippest an
idol. Thou hast found out the truth, and this very truth dost thou
detain in unrighteousness. And what by the works of God thou hast come
to know, by the works of man thou losest. Thou hast considered the
universe, [4198] hast collected the order of the heaven, the earth, the
sea, and all the elements; thou wilt not take heed to this, that the
world is the work of God, an idol is the work of a carpenter. If the
carpenter as he has given the figure, could also give a heart, the
carpenter would be worshipped by his own idol. For, O man, as God is
thy Framer, so the idol's framer is a man. Who is thy God? He That made
thee. Who is the carpenter's god? He That made him. Who is the idol's
god? He that made it. If then the idol had a heart, would he not
worship the carpenter who made it? See in what unrighteousness they
detained the truth, and found not the way that leadeth to that
possession which they saw.
4. But Christ, for that He is with the Father, the Truth, and Life, the
Word of God, of whom it is said, "The Life was the Light of men;"
[4199] for that I say He is with the Father, the Truth, and Life, and
we had no way whereby to go to the Truth, the Son of God, who is ever
in the Father the Truth and Life, by assuming man's nature became the
Way. Walk by Him as Man, and thou comest to God. By Him thou goest, to
Him thou goest. Look not out for any way whereby to come to Him,
besides Himself. For if He had not vouchsafed to be the Way, we should
have always gone astray. He then became the Way Whereby thou shouldest
come; I do not say to thee, seek the Way. The Way Itself hath come to
thee, arise and walk. Walk, with the life, [4200] not with the feet.
For many walk well with the feet, and with their lives walk ill. For
sometimes even those who walk well, run outside the way. Thus you will
find men living well, and not Christians. They run well; but they run
not in the way. The more they run, the more they go astray; because
they are out of the Way. But if such men as these come to the Way, and
hold on the Way, O how great is their security, because they both walk
well, and do not go astray! But if they do not hold on the Way, however
well they walk, alas! how are they to be bewailed! For better is it to
halt in the way, than to walk on stoutly outside the way. Let this
suffice for you, Beloved. Turn we to the Lord, etc.
__________________________________________________________________
[4188] John xiv. 6.
[4189] Rationes.
[4190] Rom. i. 18.
[4191] Rom. i. 19.
[4192] Rom. i. 20.
[4193] Viget.
[4194] Sensu.
[4195] Rom. i. 21.
[4196] Rom. i. 22.
[4197] Rom. i. 23.
[4198] Totum.
[4199] John i. 4.
[4200] Moribus.
__________________________________________________________________
Sermon XCII.
[CXLII. Ben.]
On the same words of the Gospel, John xiv. 6, "I am the way," etc.
1. The divine lessons raise us up, that we be not broken by despair;
and terrify us again, that we be not tossed to and fro by pride. But to
hold the middle, the true, the strait way, as it were between the left
hand of despair, and the right hand of presumption, would be most
difficult for us, had not Christ said, "I am the Way, and the Truth,
and the Life." [4201] As if He had said, "By what way wouldest thou go?
I am the Way'. Whither wouldest thou go? I am the Truth.' Where
wouldest thou abide? I am the Life.'" Let us then walk with all
assurance in the Way; but let us fear snares by the way side. The enemy
does not dare to lay his snares in the way; because Christ is the Way;
but most certainly by the way side he ceases not to do so. Whence too
it is said in the Psalm, "They have laid stumblingblocks for me by the
way side." [4202] And another Scripture saith, "Remember that thou
walkest in the midst of snares." [4203] These snares among which we
walk are not in the way; but yet they are "by the way side." What
fearest thou, what art thou alarmed at, so thou walk in the Way? Fear
then, if thou forsake the Way. For for this reason is the enemy even
permitted to lay snares by the way side, lest through the security of
exultation the Way be forsaken, and ye fall into the snares.
2. Christ Humbled is the Way; Christ the Truth and the Life, Christ
Highly Exalted and God. If thou walk in the Humbled, thou shalt attain
to the Exalted. If infirm as thou art, thou despise not the Humbled,
thou shalt abide exceeding strong in the Exalted. For what cause was
there of Christ's Humiliation, save thine infirmity? For solely and
irremediably did thine infirmity press thee in, and this circumstance
it was that made so great a Physician come to thee. For if thy sickness
had been even such, that thou couldest have gone to the Physician, this
infirmity might have seemed endurable. But because thou couldest not go
to Him, He came to thee. He came teaching humility, whereby we might
return; for that pride allowed us not to return to life; yea had even
made us depart from life. For the heart of man being lifted up against
God, and neglecting in its sound state His saving precepts, the soul
fell away into infirmity; let her in her infirmity learn to hear Him
whom in her strength she despised. Let her hear Him that she may rise,
whom she despised, that she might fall. Let her at length, taught by
experience, give ear to what she had no mind, when taught by precept,
to obtain. For her misery hath taught her, how evil a thing it is to go
a whoring from the Lord. For to fall away from that Simple and Singular
Good, into this multitude of pleasures, into the love of the world, and
earthly corruption, is to go a whoring from the Lord. And He hath
addressed her as in a sense a harlot, to warn her to return: very often
by the Prophets doth He reproach her as a harlot, but yet not despaired
of, for that He who reproacheth the harlot hath in His Hands the
cleansing of the harlot too.
3. For He doth not so reproach as to insult her; but He would bring her
to confusion of face to heal her. Vehement are the exclamations of
Scripture, nor doth it deal softly by flattery with those whom it would
by healing recover. "Ye adulterers, know ye not that the friend of this
world is constituted the enemy of God?" [4204] The love of the world
maketh the soul adulterous, the love of the Framer of the world maketh
the soul chaste; but unless she blush for her corruption, she hath no
desire to return to that chaste embrace. Be she confounded that she may
return, who was vaunting herself that she should not return. It was
pride then that hindered the soul's return. But whoso reproacheth doth
not cause the sin, but showeth the sin. What the soul was loth to see,
is placed before her eyes; and what she desired to have behind her
back, is brought before her face. See thyself in thyself. "Why seest
thou the mote in thy brother's eye, but perceivest not the beam in
thine own eye?" [4205] The soul which went away from herself, is
recalled to herself. As she had gone away from herself, so went she
away from her Lord. For she had respect to herself, and pleased
herself, and became enamoured of her own power. She withdrew from him,
and abode not in herself; and from her own self she is repelled, and
from herself shut out, and she falleth away unto things without her.
She loves the world, loves the things of time, loves earthly things;
who if she but loved herself to the neglect of Him by whom she was
made, would at once be less, at once fail by loving that which is less.
For she is less than God; yea less by far, and by so much less as the
thing made is less than the Maker. It was God then That ought to have
been loved, yea in such wise ought God to be loved, that if it might be
so, we should forget ourselves. What then is this change? The soul hath
forgotten herself, but by loving the world; let her now forget herself,
but by loving the world's Maker. Driven away even from herself, I say,
she hath in a manner lost herself, and hath not skilled to see her own
actions, she justifies her iniquities; she is puffed up, and prides
herself in insolence, in voluptuousness, in honours, in posts of
authority, in riches, in the power of vanity. She is reproved, rebuked,
is shown to herself, mislikes herself, confesses her deformity, longs
for her first beauty, and she who went away in profusion returns in
confusion. [4206]
4. Seemeth he to pray against her, or for her, who says, "Fill their
faces with shame"? It seems to be an adversary, it seems an enemy. Hear
what follows, and see whether a friend can offer this prayer. "Fill,"
says he, "their faces with shame, and they shall seek Thy Name, O
Lord." [4207] Did he hate them whose faces he desired to be filled with
shame? See how he loves them whom he would have seek the Name of the
Lord. Does he love only, or hate only? or does he both hate, and love?
Yea, he both hates, and loves. He hates what is thine, he loves thee.
What is, "He hates what is thine, he loves thee"? He hates what thou
hast made, he loves what God hath made. For what are thine own things
but sins? And what art thou but what God made thee, a man after His Own
image and likeness? Thou dost neglect what thou wast made, love what
thou hast made. Thou dost love thine own works without thee, dost
neglect the work of God within thee. Deservedly dost thou go away,
deservedly fall off, yea, deservedly even from thine own self depart;
deservedly hear the words, "A spirit that goeth and returneth not."
[4208] Hear rather Him That calleth and saith, "Turn ye unto Me, and I
will turn unto you." [4209] For God doth not really turn away, and turn
again; Abiding the Same He rebuketh, Unchangeable He rebuketh. He hath
turned away, in that thou hast turned thyself away. Thou hast fallen
from Him, He hath not fallen away from thee. [4210] Hear Him then
saying to thee, "Turn ye unto Me, and I will turn unto you." For this
is, "I turn unto you, in that ye turn unto Me." He followeth on the
back of him that flieth, He enlighteneth the face of him that
returneth. For whither wilt thou fly in flying from God? Whither wilt
thou fly in flying from Him who is contained in no place, and is
nowhere absent? He That delivereth him that turneth to him, punisheth
him that turneth away. Thou hast a Judge by flying; have a Father by
returning.
5. But he had been swollen up by pride, and by this swelling could not
return by the strait way. He who became the Way, crieth out, "Enter ye
in by the strait gate." [4211] He tries to enter in, the swelling
impedes him; and his trying is so much the more hurtful, in proportion
as the swelling is a greater impediment. For the straitness irritates
[4212] his swelling; and being irritated he will swell the more; and
swelling more, when will he enter in? So then let him bring down the
swelling. And how? Let him take the medicine of humility; let him
against the swelling drink the bitter but wholesome cup; drink the cup
of humility. Why doth he squeeze himself? The bulk, not for its size,
but for its swelling, doth not allow him. For size hath solidity,
swelling inflation. Let not him that is swollen fancy himself of great
size; that he may be great, and substantial, [4213] and solid, let him
bring down his swelling. Let him not long after these present things,
let him not glory in this pomp of things failing and corruptible; let
him hearken to Him who said, "Enter in by the strait gate," saying
also, "I am the Way." [4214] For as if some swollen one had asked, "How
shall I enter in?" He saith, "I am the Way.' Enter in by Me; Thou
walkest only by Me, to enter in by the door." For as He said, "I am the
Way;" so also, "I am the Door." [4215] Why seekest thou whereby to
return, whither to return, whereby to enter in? Lest thou shouldest in
any respect go astray, He became all for thee. Therefore in brief He
saith, "Be humble, be meek." Let us hear Him saying this most plainly,
that thou mayest see whereby is the way, what is the way, whither is
the way. Whither wouldest thou come? But peradventure in covetousness
thou wouldest possess all things. "All things are delivered unto Me of
My Father," [4216] saith He. It may be thou wilt say, "They were
delivered to Christ: but are they to me?" Hear the Apostle speak; hear,
as I said some time ago, lest thou be broken by despair; hear how thou
wert loved when thou hadst nothing to be loved for, hear how thou wert
loved when unsightly, deformed, before there was ought in thee which
was meet to be loved. Thou wast first loved, that thou mightest be made
meet to be loved. For Christ, as the Apostle says, "died for the
ungodly." [4217] What! will you say that the ungodly deserved to be
loved? I ask, what did the ungodly deserve? To be damned. Here you will
answer, Yet, "Christ died for the ungodly." Lo, what was done for thee
when ungodly; what is reserved for thee now godly? "Christ died for the
ungodly." Thou didst desire to possess all things; desire it not
through covetousness, seek it through piety, seek it through humility.
For if thou seek thus, thou shalt possess. For thou shalt have Him by
whom all things were made, and with Him shalt possess all things.
6. I do not say this as though the result of reasoning. Hear the
Apostle himself saying, "He that spared not His Own Son, but delivered
Him up for us all; how hath He also not with Him given us all things?"
[4218] Lo, covetous one, thou hast all things. All things that thou
lovest, despise, that thou be not kept back from Christ, and hold to
Him in whom thou mayest possess all things. The Physician Himself then
needing no such medicine, yet that He might encourage the sick, drank
what He had no need of; addressing him as it were refusing it, and
raising him up in his fear, He drank first. "The Cup," saith He, "which
I shall drink of;" [4219] "I who have nothing in Me to be cured by that
Cup, am yet to drink it, that thou who needest to drink it, may not
disdain to drink." Now consider, Brethren, ought the human race to be
any longer sick after having received such a medicine? God hath been
now Humbled, and is man still proud? Let him hear, let him learn. "All
things," saith He, have been delivered unto Me of My Father." [4220] If
thou desirest all things, thou shalt have them with Me; if thou
desirest the Father, by Me and in Me thou shalt have Him. "No man
knoweth the Father but the Son." Do not despair; come to the Son. Hear
what follows, "And he to whom the Son will reveal Him." Thou saidst, "I
am not able. Thou callest me through a strait way; I am not able to
enter in by a strait way." "Come," saith He, "unto Me, all ye that
labour and are heavy laden." Your burden is your swelling. "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." [4221]
7. The Master of the Angels crieth out, the Word of God, by whom all
reasonable souls are without failing fed, the Food That refresheth, and
abideth Entire, crieth out and saith, "Learn of Me." Let the people
hear Him, saying, "Learn of Me." Let them make answer, "What do we
learn of Thee?" For we must be going to hear I know not what from the
Great Artificer, when He saith, "Learn of Me." Who is it that saith,
"Learn of Me"? He who formed the earth, who divided the sea and the dry
land, who created the fowls, who created the animals of the earth, who
created all things that swim, who set the stars in the heaven, who
distinguished the day and the night, who established the firmament, who
separated the light from the darkness, He it is who saith, "Learn of
Me." Is He haply about to tell us this, that we should do these things
with Him? Who can do this? God Only doeth them. "Fear not," He saith,
"I am not laying any burden on thee. Learn of Me,' this which for thy
sake I was made. Learn of Me,'" saith He, "not to form the creature
which by Me was made. Neither do I tell you indeed, to learn those
things which I have granted to some, to whom I would, not to all, to
raise the dead, to give sight to the blind, to open the ears of the
deaf; nor to wish as for some great thing to learn these things of Me."
The disciples returned with joy and exultation, saying, "Lo, even the
devils are subject unto us through Thy Name." [4222] And the Lord said
to them, "In this rejoice not, that the devils are subject unto you;
rejoice rather, because your names are written in heaven." [4223] To
whom He would, He gave the power to cast out devils, to whom He would,
He gave the power to raise the dead. Such miracles were done even
before the Incarnation of the Lord; the dead were raised, lepers were
cleansed; [4224] we read of these things. And who did them then, but He
who in after time was the Man-Christ after David, but God-Christ before
Abraham? He gave the power for all these things, He did them Himself by
men; yet gave He not that power to all. Ought they to whom He gave it
not to despair, and say that they have no part in Him because they have
not been thought [4225] worthy to receive these gifts? In the body are
divers members: this member can do one thing, that another. God hath
compacted the body together, He hath not given to the ear to see, nor
to the eye to hear, nor to the forehead to smell, nor to the hand to
taste; He hath not given them these functions; but to all the members
hath He given soundness, hath given union, hath given unity, hath by
His Spirit quickened and united all alike. And so here He hath not
given to some to raise the dead, to others He hath not given the power
of disputation; yet to all what hath He given? "Learn of Me, that I am
meek and lowly in heart." Forasmuch as we have heard Him say, "I am
meek and lowly in heart;" here, my Brethren, is our whole remedy,
"Learn of Me, that I am meek and lowly in heart." What doth it profit a
man if he do miracles, and is proud, is not meek and lowly in heart?
Will he not be reckoned in the number of those who shall come at the
last day, and say, "Have we not prophesied in Thy Name, and in Thy Name
have done many mighty works?" [4226] But what shall they hear? "I know
you not, Depart from Me, all ye that work iniquity." [4227]
8. What then doth it profit us to learn? "That I am meek," saith He,
"and lowly in heart." He engrafteth charity, and that most genuine
charity, without confusion, without inflation, without elation, without
deceit; this doth He engraft, who saith, "Learn of Me, that I am meek
and lowly in heart." How can one proud and puffed up have any genuine
[4228] charity? He must needs be envious. And mayhap one who is
envious, loves, and we are mistaken? God forbid that any one should be
so mistaken, as to say that an envious man hath charity. And so what
saith the Apostle? "Charity envieth not." Why doth it not envy? "It is
not puffed up;" [4229] he immediately annexed the cause for which he
took away envying from charity. Because it is not puffed up, it envieth
not. It is true, he said first, "Charity envieth not;" but as though
thou didst ask, "Why doth it not envy?" he added, "It is not puffed up.
If then it envieth because it is puffed up; if it be not puffed up, it
envieth not. If charity is not puffed up, and therefore envieth not;
then doth He engraft charity who saith, "Learn of Me, that I am meek
and lowly in heart." [4230]
9. Let any man have then what he will, let him boast himself of what he
will. "If I speak with the tongues of men and of Angels, but, have not
charity, I am become as sounding brass, or a tinkling cymbal." What is
more sublime than the gift of divers tongues? It is "brass," it is "a
tinkling cymbal," if thou take charity away. Hear other gifts; "If I
should know all mysteries." [4231] What more excellent? what more
magnificent? Hear yet another; "if I should have all prophecy, and all
faith, so that I could remove mountains, but have not charity, I am
nothing." [4232] He comes to still greater things, Brethren. What else
has he said? "If I should distribute all my goods to the poor." What
more perfect thing can be done? When indeed the Lord commanded the rich
man this for perfection's sake, saying, "If thou wilt be perfect, go,
sell all that thou hast, and give to the poor." [4233] Was he then at
once perfect, because he sold all his goods and gave them to the poor?
No; and therefore He added, "And come, follow Me." "Sell all," saith
He, "give to the poor, and come, follow Me." "Why should I follow Thee?
Now that I have sold all, and distributed to the poor, am I not
perfect? What need is there that I should follow Thee?" "Follow Me,"
that thou mayest learn that "I am meek and lowly in heart." For what?
can any man sell all he hath, and give to the poor, who is not yet
meek, not yet lowly in heart? Assuredly he can. "For if I should
distribute all my goods to the poor." And hear still further. For some,
who had left all they had and had already followed the Lord, but not
yet followed Him perfectly (for to follow Him perfectly is to imitate
Him), could not bear the trial of suffering. Peter, Brethren, was
already one of those who had left all and followed the Lord. For as
that rich man went away in sadness, when the disciples bring troubled,
asked how then any one could be perfect, and the Lord consoled them,
they said to the Lord, "Behold, we have forsaken all, and followed
Thee; what shall we have therefore?" [4234] And the Lord told them what
He would give them here, what He would reserve for them hereafter. Now
Peter was already of the number of those who had so done. But when it
came to the crisis [4235] of suffering, at the voice of a maid-servant
he denied Him thrice with whom he had promised that he was ready to
die.
10. Take good heed then, Beloved: "Go," saith He, "sell all that thou
hast, give to the poor, and thou shalt have treasure in heaven, and
come, follow Me." Peter is perfect, now that the Lord sitteth in heaven
at the right Hand of the Father, then did he attain perfection and
maturity. For when he followed the Lord to His Passion, he was not
perfect; but when there began to be no one on earth for him to follow,
then was he perfected. But thou truly hast always One before thee to
follow; the Lord hath set up an example on earth, when He left the
Gospel with thee, in the Gospel He is with thee. For He did not speak
falsely when He said, "Lo, I am with you alway, even unto the end of
the world." [4236] Therefore follow the Lord. What is, "Follow the
Lord"? Imitate the Lord. What is, "Imitate the Lord"? "Learn of Me,
that I am meek and lowly in heart." Because if I should distribute all
my goods to the poor, and give up my body to be burned, but not have
charity, it profiteth me nothing. To this charity then I exhort your
Charity; now I should not exhort to charity, but with some charity. I
exhort then that what is commenced may be filled up; and pray that what
is begun may be perfected. And I beg that ye would offer this prayer
for me, that what I advise may be perfected in me also. For we are all
now imperfect, and there shall we be perfected, where all things are
perfect. The Apostle Paul says, "Brethren, I do not reckon myself to
have apprehended." [4237] He says, "Not that I have already attained,
either am already perfect." [4238] And shall any man dare to vaunt
himself on perfection? Yea rather let us acknowledge our imperfection,
that we may attain [4239] perfection.
__________________________________________________________________
[4201] John xiv. 6.
[4202] Ps. cxxxix. 6, Sept. (cxl. 5, English version).
[4203] Ecclus. ix. 13.
[4204] Jas. iv. 4.
[4205] Matt. vii. 3.
[4206] Quæ ibat effusa redit confusa.
[4207] Ps. lxxxii. 17, Sept. (lxxxiii. 16, English version).
[4208] Ps. lxxvii. 39, Sept. (lxxviii. English version).
[4209] Zech. i. 3.
[4210] Tract. 2 in Evang. Joan. n. 8.
[4211] Matt. vii. 13.
[4212] Vexat.
[4213] Certus.
[4214] John xiv. 6.
[4215] John x. 7.
[4216] Matt. xi. 27.
[4217] Rom. v. 6.
[4218] Rom. viii. 32.
[4219] Matt. xx. 22.
[4220] Matt. xi. 27.
[4221] Matt. xi. 28, 29.
[4222] Luke x. 17.
[4223] Luke x. 20.
[4224] 2 Kings iv. and v.
[4225] Meruerunt.
[4226] Matt. vii. 22.
[4227] Matt. vii. 23.
[4228] Sincerissimam.
[4229] 1 Cor. xiii. 4.
[4230] Matt. xi. 29.
[4231] Sacramenta.
[4232] 1 Cor. xiii. 1, etc.
[4233] Matt. xix. 21.
[4234] Matt. xix. 27.
[4235] Articulum.
[4236] Matt. xxviii. 20.
[4237] Phil. iii. 13.
[4238] Phil. iii. 12.
[4239] Mereamur.
__________________________________________________________________
Sermon XCIII.
[CXLIII. Ben.]
On the words of the Gospel, John xvi. 7, "I tell you the truth; it is
expedient for you that I go away," etc.
1. The medicine for all the wounds of the soul, and the one
propitiation for the offences of men, is to believe on Christ; nor can
any one be cleansed at all, whether from original sin which he derived
from Adam, [4240] in whom all men have sinned, and become by nature
children of wrath; or from the sins which they have themselves added,
by not resisting the concupiscence of the flesh, but by following and
serving it in unclean and injurious deeds: unless by faith they are
united and compacted into His Body, who was conceived without any
enticement of the flesh and deadly pleasure, and whom His Mother
nourished in her womb without sin, and "Who did no sin, neither was
deceit found in His Mouth." [4241] They verily who believe on Him,
become the children of God; because they are born of God by the grace
of adoption, which is by the faith of Jesus Christ our Lord. Wherefore,
dearly Beloved, it is with good reason that the same Lord and our
Saviour mentions this one sin only, of which the Holy Ghost convinces
the world, that it believeth not on Him. "I tell you the truth," He
saith, "It is expedient for you that I go away. For if I go not away,
the Comforter will not come unto you; but if I depart, I will send Him
unto you. And when He shall come, He will convince the world of sin,
and of righteousness, and of judgment. Of sin, because they believe not
on Me. Of righteousness, because I go to the Father, and ye shall see
Me no more. Of judgment, because the prince of this world is already
judged." [4242]
2. Of this one only sin then He would have the world to be convinced,
that they believe not on Him; to wit, because by believing on Him all
sins are loosed, He would have this one imputed by which the rest are
bound. And because by believing they are born of God, and become
children of God; "For," saith he, "to them gave He power to become the
sons of God, to them that believe on Him." [4243] Whoso then believeth
on the Son of God, in so far as he adhereth to Him, and becometh
himself also by adoption a son and heir of God, and a joint-heir with
Christ, in so far he sinneth not. Whence John saith, "Whosoever is born
of God sinneth not." [4244] And therefore the sin of which the world is
convinced is this, that they believe not on Him. This is the sin of
which He also saith, "If I had not come, they had not had sin." [4245]
For what! had they not innumerable other sins? But by His coming this
one sin was added to them that believed not, by which the rest should
be retained. Whereas in them that believe, because this one was
wanting, it was brought to pass that all should be remitted to them
that believe. Nor is it with any other view that the Apostle Paul
saith, "All have sinned, and have need of the glory of God; [4246] that
"whosoever believeth on Him, should not be confounded;" [4247] as the
Psalm also saith "Come ye unto Him, and be enlightened, and your faces
shall not be confounded." [4248] Whoso then glorieth in himself shall
be confounded; for he shall not be found without sins. Accordingly he
only shall not be confounded who glorieth in the Lord. "For all have
sinned, and have need of the glory of God." And so when he was speaking
of the infidelity of the Jews, he did not say, "For if some of them
have sinned, shall their sin make the faith of God of none effect?" For
how should he say, "If some of them have sinned;" when he said himself,
"For all have sinned"? But he said, "If some of them believed not,
shall their unbelief make the faith of God of none effect?" [4249] That
he might point out more expressly this sin, by which alone the door is
closed against the rest that they by the grace of God should not be
remitted. Of which one sin by the coming of the Holy Ghost, that is by
the gift of His grace, which is granted to the faithful, the world is
convinced, in the Lord's words, "Of sin, because they believed not on
Me."
3. Now there would be no great merit and glorious blessedness in
believing, if the Lord had always appeared in His Risen Body to the
eyes of men. The Holy Ghost then hath brought this great gift to them
that should believe, that Him whom they should not see with the eyes of
flesh, they might with a mind sobered from carnal desires, and
inebriated with spiritual longings, sigh after. Whence it was that when
that disciple who had said that he would not believe, unless he touched
with the hands His Scars, after he had handled the Lord's Body, cried
out as though awaking from sleep, "My Lord and my God;" the Lord said
to him, "Because thou hast seen Me, thou hast believed; blessed are
they that have not seen, and yet have believed." [4250] This
blessedness hath the Holy Ghost, the Comforter, brought to us, that the
form of a servant which He took from the Virgin's womb, being removed
from the eyes of flesh, the purified eye of the mind might be directed
to This Form of God, in which He continued equal with the Father, even
when He vouchsafed to appear in the Flesh; so as that with the Same
Spirit filled the Apostle might say, "Though we have known Christ after
the flesh; yet now we know Him so no longer." [4251] Because even the
Flesh of Christ he knew not after the flesh, but after the Spirit, who,
not by touching in curiosity, but in believing assured, acknowledgeth
the power of His Resurrection; not saying in his heart, "Who hath
ascended into heaven? that is, to bring Christ down; or, Who hath
descended into the deep? that is, to bring back Christ from the dead."
"But," saith he, "the word is nigh thee, in thy mouth, that Jesus is
the Lord; and if thou shalt believe in thine heart that God hath raised
Him from the dead, thou shalt be saved. For with the heart man
believeth unto righteousness, and with the mouth confession is made
unto salvation." [4252] These, Brethren, are the words of the Apostle,
pouring them forth with the holy inebriation of the Holy Ghost Himself.
4. Forasmuch then as we could in no way have had this blessedness by
which we see not and yet believe, unless we received it of the Holy
Ghost; it is with good reason said, "It is expedient for you that I go
away. For if I go not away, the Comforter will not come unto you; but
if I depart, I will send Him unto you." [4253] By His Divinity indeed
He is with us always; but unless He had in Body gone away from us, we
had always seen His Body after the flesh. and never believed after a
spiritual sort; by the which belief justified and blessed we might
attain [4254] with cleansed hearts to contemplate the Very Word, God
with God, "by whom all things were made," and "who was made Flesh, that
He might dwell among us." And if not with the contact of the hand, but
"with the heart man believeth unto righteousness;" with good reason is
the world, which will not believe save what it sees, convinced of our
righteousness. Now that we might have that righteousness of faith of
which the unbelieving world should be convinced, therefore said the
Lord, "Of righteousness, because I go to the Father, and ye shall see
Me no more." As if He had said, "This shall be your righteousness, that
ye believe on Me, the Mediator, of whom ye shall be most fully assured
that He is risen again and gone to the Father, though ye see Him not
after the Flesh; that by Him reconciled, ye may be able to see God
after the Spirit." Whence He saith to the woman who represents the
Church, when she fell at His Feet after His Resurrection, "Touch Me
not, for I am not yet ascended to the Father." [4255] Which expression
is understood mystically, thus. "Believe not in Me after a carnal
manner by means of bodily contact; but thou shalt believe after a
spiritual manner; that is, with a spiritual faith shalt touch Me, when
I shall have ascended to the Father." For, "blessed are they who do not
see, and believe." And this is the righteousness of faith, of which the
world, which hath it not, is convinced of us who are not without it;
for "the just liveth by faith." [4256] Whether it be then that as
rising again in Him, and in Him coming to the Father, we are invisibly
and in justification perfected; or that as not seeing and yet believing
we live by faith, for that "the just liveth by faith;" with these
meanings said He, "Of righteousness, because I go to the Father, and ye
shall see Me no more."
5. Nor let the world excuse itself by this, that it is hindered by the
devil from believing on Christ. For to believers the prince of the
world is cast out, [4257] that he work no more in the hearts of men
whom Christ hath begun to possess by faith; as he worketh in the
children of unbelief; [4258] whom he is constantly stirring up to tempt
and disturb the righteous. For because he is cast out, who once had
dominion interiorly he wageth war exteriorly. Although then by means of
his persecutions, "the Lord doth direct the meek in judgment;" [4259]
nevertheless in this very fact of his being cast out, is he "judged
already." And of this, "judgment" is the world convinced; for in vain
doth he who will not believe on Christ complain of the devil whom,
judged, that is, cast out, and for the exercising of us allowed to
attack us from without, not only men, but even women, and boys, and
girls, Martyrs have overcome. Now in whom have they overcome, but in
Him on whom they have believed, and whom seeing not, they loved, and by
whose dominion in their hearts they have got rid of a most oppressive
[4260] lord. And all this by grace, by the gift, that is, of the Holy
Ghost. Rightly then doth the Same Spirit convince the world, both of
"sin," because it believeth not on Christ; "and of righteousness,"
because they who have had the will have believed, though Him on whom
they believed they saw not; and by His Resurrection have hoped that
themselves also should be in the resurrection perfected; "and of
judgment," because if they had had the will to believe, they could be
hindered by none, "for that the prince of this world hath been judged
already."
__________________________________________________________________
[4240] Ps. li. 5.
[4241] 1 Pet. ii. 22.
[4242] John xvi. 7-11.
[4243] John i. 12.
[4244] 1 John iii. 9.
[4245] John xv. 22.
[4246] Rom. iii. 23.
[4247] Rom. ix. 33.
[4248] Ps. xxxiii. 6, Sept. (xxxiv. 5, English version).
[4249] Rom. iii. 3.
[4250] John xx. 29.
[4251] 2 Cor. v. 16.
[4252] Rom. x. 6, etc.
[4253] John xvi. 7.
[4254] Mereremur.
[4255] John xx. 17.
[4256] Hab. ii. 4; Rom. i. 17.
[4257] John xii. 31.
[4258] Eph. ii. 2.
[4259] Ps. xxv. 9.
[4260] Pessimo.
__________________________________________________________________
Sermon XCIV.
[CXLIV. Ben.]
On the same words of the Gospel, John xvi. 8, "He will convict the
world in respect of sin, and of righteousness, and of judgement."
1. When our Lord and Saviour Jesus Christ was speaking at length of the
coming of the Holy Ghost, He said among the rest, "He shall convince
the world of sin, and of righteousness, and of judgment." [4261] Nor
when He had said this, did He pass on to another subject; but
vouchsafed to convey a somewhat more explicit notice of this same
truth. "Of sin," said He, "because they believed not on Me. Of
righteousness, because I go to the Father. Of judgment, because the
prince of this world hath been judged already." [4262] There arises
therefore within us a desire of understanding, why as if it were men's
only sin, not to believe on Christ, He said it of this alone, that the
Holy Ghost should convince the world; but if it is plain that besides
this unbelief there are manifold other sins of men, why of this alone
should the Holy Ghost convince the world? Is it because all sins are by
unbelief retained, by faith remitted; that therefore God imputeth this
one above all the rest, by which it comes to pass that the rest are not
loosed, so long as proud man believes not in an Humbled God? For so it
is written; "God resisteth the proud, but giveth grace unto the
humble." [4263] Now this grace of God is a gift of God. But the
greatest gift is the Holy Ghost Himself; and therefore is it called
grace. For forasmuch "as all had sinned, and needed the glory of God;
because by one man sin entered into the world, and death by his sin in
whom all have sinned;" [4264] therefore is it grace because given
gratuitously. And therefore is it given gratuitously, because it is not
rendered as a reward after a strict scrutiny of deserts, but given as a
gift after the pardon of sins.
2. Therefore of sin are unbelievers, that is, the lovers of the world,
convinced; for they are signified by the name of the world. For when it
is said, "He will convince the world of sin;" it is of none other sin
than that they have not believed on Christ. For if this sin exist not,
no sins will remain, because when the just man lives by faith, all are
loosed. Now the difference is great as to whether one believe that
Jesus is Christ, or whether he believe on Christ. For that Jesus is
Christ even the devils believed, and yet the devils believed not on
Christ. For he believeth on Christ, who both hopeth in Christ and
loveth Christ. For if he have faith without hope and love, he believeth
that Christ is, but he doth not believe on Christ. Whoso then believeth
on Christ, by believing on Christ, Christ cometh unto him, and in a
manner uniteth Himself to him, and he is made a member in His Body.
Which cannot be, but by the accession of hope and love.
3. What mean again His words, "Of righteousness, because I go to the
Father"? And first must we enquire, if the world is convinced of sin,
why it is also of righteousness? For who can rightly be convinced of
righteousness? Is it indeed that the world is convinced of its own sin,
but of Christ's righteousness? I do not see what else can be
understood; since He saith, "Of sin, because they believed not on Me.
Of righteousness, because I go to the Father." They believed not, He
goeth to the Father. Their sin therefore, and His righteousness. But
why would He name righteousness in this only, that He goeth to the
Father? Is it not righteousness also that He came hither from the
Father? Or is that rather mercy, that He came from the Father to us,
and righteousness, that He goeth to the Father?
4. So, Brethren, I think it expedient, that in so profound a depth of
Scripture, in words, wherein peradventure there lies some hidden truth
which may in due season be laid open, we should as it were together
enquire faithfully, that we may attain [4265] to find healthfully. Why
then doth He call this righteousness, in that He goeth to the Father,
and not also in that He came from the Father? Is it that in that it is
mercy that He came, therefore it is righteousness that He goeth? that
so in our own case too we may learn that righteousness cannot be
fulfilled in us, if we are slow to give a place first [4266] to mercy,
"not seeking our own things, but the things of others also." Which
advice when the Apostle had given, he immediately joined to it the
example of our Lord Himself; "Doing nothing," saith he, "through strife
or vain glory; but in lowliness of mind, each esteeming the other
better than themselves. Not looking every man on his own things, but
also on the things of others." Then he added immediately, "Let this
mind be in each of you which was also in Christ Jesus, who, being in
the Form of God, thought it not robbery to be equal with God; but
emptied Himself, taking the form of a servant, being made in the
likeness of men, and found in fashion as a man; He humbled Himself,
having become obedient even unto death, yea the death of the cross."
[4267] This is the mercy whereby He came from the Father. What then is
the righteousness whereby He goeth to the Father? He goes on and says;
"Wherefore God also hath exalted Him, and given Him a Name which is
above every name; that at the Name of Jesus every knee should bow, of
things in heaven, and things in earth, and things under the earth, and
that every tongue should confess that the Lord Jesus Christ is in the
Glory of God the Father." This is the righteousness whereby He goeth to
the Father.
5. But if He Alone goeth to the Father, what doth it profit us? Why is
the world convinced by the Holy Ghost of this righteousness? And yet if
He did not Alone go to the Father, He would not say in another place,
"No man hath ascended up to heaven, but He That descended from heaven,
the Son of man who is in heaven." [4268] But the Apostle Paul also
says, "For our conversation is in heaven." [4269] And why is this?
Because he also says, "If ye be risen with Christ, seek the things
which are above, where Christ sitteth on the right hand of God. Mind
the things which are above, not those which are upon the earth. For ye
are dead, and your life is hid with Christ in God." [4270] How then is
He Alone? Is He therefore Alone because Christ with all His members is
One, as the Head with His Body? Now what is His Body, but the Church?
As the same teacher says, "Now ye are the Body of Christ, and members
in particular." [4271] Forasmuch then as we have fallen, and He
descended for our sakes, what is, "No man hath ascended, but He That
descended;" but that no man hath ascended, except as made one with Him,
and as a member fastened into His Body who descended? And thus He saith
to His disciples, "Without Me ye can do nothing." [4272] For in one way
is He One with the Father, and in another one with us. He is One with
the Father, in that the Substance of the Father and the Son is One; He
is One with the Father, in that, "Being in the Form of God, He thought
it not robbery to be equal with God." But He was made One with us, in
that "He emptied Himself, taking the form of a servant;" He was made
one with us, according to the seed of Abraham, "in whom all nations
shall be blessed." Which place when the Apostle had brought forward, he
said, "He saith not, And to seeds, as of many; but as of one, And to
thy Seed, which is Christ." [4273] And for that we too belong to that
which is Christ, by our incorporation together, and coherence to That
Head, It is One Christ. And also for that he says to us too, "Therefore
are ye Abraham's seed, heirs according to the promise." [4274] For if
the seed of Abraham be One, and That One Seed of Abraham can only be
understood of Christ; but this seed of Abraham we also are; therefore
This Whole, that is, the Head and the Body, is One Christ.
6. And therefore we ought not to deem ourselves separated from that
righteousness, which the Lord Himself makes mention of, saying, "Of
righteousness, because I go to the Father." For we too have risen with
Christ, and we are with Christ our Head, now for a while [4275] by
faith and hope; but our hope will be completed in the last resurrection
of the dead. But when our hope shall be completed, then shall our
justification be completed also. And the Lord who was to complete it
showed us in His Own Flesh (that is, in our Head), Wherein He rose
again and ascended to the Father, what we ought to hope for. For that
thus it is written, "He was delivered for our sins, and rose again for
our justification." [4276] The world then is convinced "of sin" in
those who believe not on Christ; "and of righteousness," in those who
rise again in the members of Christ. Whence it is said, "That we may be
the righteousness of God in him." [4277] For if not in Him, in no way
righteousness. But if in Him, He goeth with us Whole to the Father, and
this perfect righteousness will be fulfilled in us. And therefore "of
judgment" too is the world convinced, "because the prince of this world
hath been judged already;" that is, the devil, the prince of the
unrighteous, who in heart inhabit only in this world which they love,
and therefore are called "the world;" as our conversation is in heaven,
if we have risen again with Christ. Therefore as Christ together with
us, that is His Body, is One; so the devil with all the ungodly whose
head he is, with as it were his own body, is one. Wherefore as we are
not separated from the righteousness, of which the Lord said, "Because
I go to the Father;" so the ungodly are not separated from that
judgment, of which He said, "Because the prince of this world hath been
judged already."
__________________________________________________________________
[4261] John xvi. 8.
[4262] John xvi. 9-11.
[4263] Prov. iii. 34; Jas. iv. 6.
[4264] Rom. iii. 23, v. 12.
[4265] Mereamur.
[4266] Prærogare.
[4267] Phil. ii. 3, etc.
[4268] John iii. 13.
[4269] Phil. iii. 20.
[4270] Col. iii. 1-3.
[4271] 1 Cor. xii. 27.
[4272] John xv. 5.
[4273] Gal. iii. 16.
[4274] Gal. iii. 29.
[4275] Interim.
[4276] Rom. iv. 25.
[4277] 2 Cor. v. 21.
__________________________________________________________________
Sermon XCV.
[CXLV. Ben.]
On the words of the Gospel, John xvi. 24, "Hitherto have ye asked
nothing in my name;" and on the words of Luke x. 17, "Lord, even the
demons are subject unto us in thy name."
1. When the Holy Gospel was being read, we heard what in truth ought at
once to put every earnest soul in motion to seek, not to faint. For
whoso is not moved, is not changed. But there is a dangerous movement,
of which it is written, "Suffer not my feet to be moved." [4278] But
there is another movement of him who seeketh, knocketh, asketh. What
then has been read we have all heard; but I suppose we have not all
understood. It makes mention of that which together with me ye should
seek, with me ask, for the receiving of which ye should with me knock.
For as I hope the grace of the Lord will be with us, that whereas I
wish to minister to you, I too may be thought [4279] worthy to receive.
What is it, I pray you, that we have just heard that the Lord said to
His disciples? "Hitherto have ye asked nothing in My Name." [4280] Is
He not speaking to those disciples, who, after He had sent them, having
given them power to preach the Gospel, and to do mighty works, returned
with joy, and said to Him, "Lord, even the devils are subject unto us
through Thy Name"? [4281] Ye recognise, ye recollect this which I have
quoted from the Gospel, which in every passage and every sentence
speaketh truth, nowhere false, nowhere deceiveth. How then is it true,
"Hitherto have ye asked nothing in My Name"? and, "Lord, even the
devils are subject unto us through Thy name"? Of a surety this puts the
mind in motion to ascertain the secret of this difficulty. Therefore
ask we, seek, knock. Be there in us faithful godliness, not a
restlessness of the flesh, but a submission of the mind, that He who
seeth us knocking may open unto us.
2. What the Lord then may give to be ministered unto you, do ye with
earnest attention, that is, with hunger, receive; and when I shall have
spoken it, ye will doubtless with sound taste [4282] approve what is
placed before you out of the Lord's store. The Lord Jesus knew whereby
the soul of man, that is, the rational mind, made after the image of
God, could be satisfied: only, that is, by Himself. This He knew, and
knew that it was as yet without that fulness. He knew that He was
manifest, and He knew that He was hidden. He knew what in Him was
exhibited, what concealed. He knew all this. "How great," says the
Psalm, "is the multitude of Thy sweetness, O Lord, which Thou hast
hidden to them that fear Thee; which Thou hast wrought for them that
hope in Thee!" [4283] "Thy sweetness" both great and manifold "hast
Thou hidden to them that fear Thee." If thou hidest it to them that
fear Thee, to whom dost Thou open it? "Thou hast wrought it for them
that hope in Thee." A twofold question has arisen, but either is solved
by the other. If any one inquires after the other, what is this, "Thou
hast hidden it to them that fear Thee; wrought it for them that hope in
Thee"? Are they that fear, and they that hope, different? Do not the
very same who fear God, hope in God? Who hopeth on Him who doth not
fear Him? Who in a godly sort feareth Him, and hath not hope in Him?
Let this then first be solved. Somewhat would I say concerning those
who hope and those who fear.
3. The Law hath fear, Grace hope. But what difference is there between
the Law and Grace, since the Giver both of the Law and Grace is One?
The Law alarmeth him who relieth on himself, Grace assisteth him who
trusteth in God. The Law, I say, alarmeth; do not make light of this
because it is brief; weigh it well, and it is considerable. Look well
at what I have said, take what we minister, prove wherefrom we take it.
The Law alarmeth him who relieth on himself, Grace assisteth him who
trusteth in God. What saith the Law? Many things: and who can enumerate
them? I bring forward one small and short precept from it which the
Apostle hath brought forward, a very small one; let us see who is
sufficient [4284] for it. "Thou shalt not lust." [4285] What is this,
Brethren? We have heard the Law; if there be no grace, thou hast heard
thy punishment. Why dost thou boast to me whosoever thou art that
hearing this dost rely upon thyself, why dost thou boast to me of
innocence? Why dost thou flatter thyself thereupon? Thou canst say, "I
have not plundered the goods of others;" I hear, I believe, perhaps I
even see it, thou dost not plunder the goods of others. Thou hast
heard, "Thou shalt not lust." "I do not go in to another man's wife;"
this again I hear, believe, see. Thou hast heard, "Thou shalt not
lust." Why dost thou inspect thyself all round without, and dost not
inspect within? Look in, and thou wilt see another law in thy members.
Look in, why dost thou pass over thyself? Descend into thine own self.
Thou wilt "see another law in thy members resisting the law of thy
mind, and bringing thee into captivity in the law of sin which is in
thy members." [4286] With good reason then is the sweetness of God
hidden to thee. The law placed in thy members, resisting the law of thy
mind, bringeth thee into captivity. Of that sweetness which to thee is
hidden, the holy Angels drink; thou canst not drink and taste that
sweetness, captive as thou art. "Thou hadst not known concupiscence,
unless the Law had said, Thou shalt not lust." Thou heardest, fearedst,
didst try to fight, couldest not overcome. For "sin taking occasion by
the commandment wrought death." Surely ye recognise them, they are the
Apostle's words. "Sin taking occasion by the commandment, wrought in me
all manner of concupiscence." [4287] Why didst thou vaunt thyself in
thy pride? Lo, with thine own arms hath the enemy conquered thee. Thou
verily, didst look for a commandment as a defence: and, lo, by the
commandment the enemy hath found an occasion of entering in. "For sin
taking occasion by the commandment," he saith, "deceived me, and by it
slew me." [4288] What means what I said, "With thine own arms hath the
enemy conquered thee"? Hear the same Apostle going on, and saying;
"Wherefore the Law indeed is holy, and the commandment holy, and just,
and good." [4289] Make answer now to the revilers [4290] of the Law:
make answer on the Apostle's authority, "The commandment is holy, the
Law holy, the commandment just and good. Was then that which is good,
made death unto me? God forbid! But sin that it might appear sin, by
that which is good wrought death in me." [4291] Why is this but because
on receiving the commandment thou didst fear, not love? Thou fearedst
punishment, thou didst not love righteousness. Whoso feareth
punishment, wisheth, if it were possible, to do what pleaseth him, and
not to have what he feareth. God forbiddeth adultery, thou hast coveted
another's wife, thou dost not go in unto her, thou dost not do so,
opportunity is given thee, thou hast time, a favourable place is open,
witnesses are absent, yet thou dost not do it, wherefore? Because thou
fearest the punishment. But no one will know it. Will not God know it?
So it is clear, because God knoweth what thou art about to do, thou
doest it not; but here thou fearest the threatenings of God, not lovest
His commandments. Why dost thou not do it? Because if thou do, thou
wilt be cast into hell fire. It is the fire thou fearest. O if thou
didst love chastity, thou wouldest not do it, even though thou mightest
be altogether unpunished. If God were to say to thee, "Lo, do it, I
will not condemn thee, I will not condemn thee to hell fire, but I will
withhold My Face from thee." If thou did it not because of this threat,
it would be from the love of God that thou didst not do it, not from
the fear of judgment. But thou wouldest do it, perhaps I mean thou
wouldest do so; for it is not my place to judge. If thou do it not on
this principle because thou abhorrest the contamination of adultery,
because thou lovest His precepts, that thou mayest obtain [4292] His
promises, and not because thou fearest His condemnation, it is the
grace which maketh saints that aideth thee; it is all of grace, ascribe
it not to thine own self, attribute it not to thine own strength. Thou
actest from delight in it, well; thou actest in charity, well; I
assent, I agree. Charity worketh by thee, when thou actest with thy
will. At once dost thou taste sweetness, if thou hope on the Lord.
4. But whence hast thou this charity, if yet thou hast it? for I am
afraid lest even yet it is through fear thou doest it not, and lest
thou seem great in thine own eyes. Now if it is through charity that
thou doest it not, thou art truly great. Hast thou charity? "I have,"
you say. Whence? "From myself." Far art thou from sweetness, if thou
hast it from thine own self. Thou wilt love thine own self, because
thou wilt love that from which thou hast it. But I will convict thee
that thou hast it not. For in that thou dost think that thou hast so
great a thing from thine own self, by that very fact I do not believe
thou hast it. For if thou hadst, thou wouldest know from whence thou
hadst it. Hast thou charity from thyself, as if it were some light,
some little thing? "If thou shouldest speak with the tongues of men and
Angels, but have not charity, thou wouldest be a sounding brass and a
tinkling cymbal. If thou shouldest know all mysteries, and have all
knowledge, and all prophecy, and all faith so that thou couldest remove
mountains, but not have charity," these things could not profit thee.
"If thou shouldest distribute all thy goods to the poor, and deliver up
thy body to be burned, but not have charity, thou wouldest be nothing."
[4293] How great is this charity, which if it be wanting, all things
profit nothing! Compare it not to thy faith, not to thy knowledge, not
to thy gift of tongues, [4294] to lesser things, to the eye of thy
body, the hand, the foot, the belly, to any one lowest member compare
charity, are these least things to be in any way compared to charity?
So then the eye and nose thou hast from God, and hast thou charity from
thine own self? If thou hast given thyself charity which surpasseth all
things, thou hast made God of light account with thee. What more can
God give thee? Whatever He may have given, is less. Charity which thou
hast given thyself, surpasseth all things. But if thou hast it, thou
hast not given it to thyself. "For what hast thou which thou hast not
received?" [4295] Who gave to me, who gave to thee? God. Acknowledge
Him in His gifts, that thou feel not His condemnation. By believing the
Scriptures, God hath given thee charity, a great boon, charity, which
surpasseth all things. God gave it thee, "because the charity of God
hath been shed abroad in our hearts;" by thine own self, perhaps? God
forbid; "by the Holy Ghost, who hath been given us." [4296]
5. Return with me to that captive, return with me to my proposition.
"The Law alarmeth him that relieth on himself, grace assisteth him who
trusteth in God." For look at that captive. "He seeth another law in
his members resisting the law of his mind, and leading him captive in
the law of sin, which is in his members." [4297] Lo, he is bound, lo,
he is dragged along, lo, he is led captive, lo, he is subjected. What
hath that profited him, "Thou shalt not lust"? He hath heard, "Thou
shalt not lust;" that he might know his enemy, not that he might
overcome him. "For he had not known concupiscence," that is, his enemy,
"unless the Law had said, Thou shalt not lust." [4298] Now thou hast
seen the enemy, fight, deliver thyself, make good thy liberty, let the
suggestions of pleasure be kept down, unlawful delight be utterly
destroyed. Arm thyself, thou hast the Law, march on, conquer if thou
canst. For what good is it that through the little portion of God's
grace thou hast already, thou "delightest in the Law of God after the
inward man? But thou seest another law in thy members resisting the law
of thy mind;" not "resisting" yet powerless for aught, but "leading
thee captive in the law of sin." Behold, whence to thee who fearest
that "plentifulness of sweetness is hidden!" to him that feareth it "is
hidden," how is it" wrought" out for him that "trusteth"? [4299] Cry
out under thine enemy, for that thou hast an assailant, thou hast an
Helper too, who looketh upon thee as thou fightest, who helpeth thee in
difficulty; but only if He find thee "trusting;" for the proud He
hateth. What then wilt thou cry under this enemy? "Wretched man that I
am!" [4300] Ye see it already, for ye have cried out. Be this your cry,
when haply thou art distressed under the enemy, say ye, in your inmost
heart say, in sound faith say, "Wretched man that I am!" Wretched that
I am! "Therefore wretched," because "I." "Wretched man that I am," both
because "I," and because "man." For "he is disquieted in vain." [4301]
For though "man walketh in the Image;" [4302] yet, "wretched man that I
am, who shall deliver me from the body of this death?" Wilt thou
thyself? where is thy strength, where is thy confidence? Of a surety
thou both criest out, and art silent; silent, that is, from extolling
thyself, not from calling upon God. Be silent, and cry out. For God
Himself too is both silent, and crieth aloud; He is silent from
judgment, He is not silent from precept; so be thou too silent from
elation, not from invocation; lest God say to thee, "I have been
silent, shall I be silent always?" [4303] Cry out therefore, "O
wretched man that I am!" Acknowledge thyself conquered, put thine own
strength to shame, and say, "Wretched man that I am, who shall deliver
me from the body of this death?" What did I say above? The Law alarmeth
him that relieth upon himself. Behold, man relied upon himself, he
attempted to fight, he could not get the better, he was conquered,
prostrated, subjugated, led captive. He learnt to rely upon God, and it
remaineth that him whom the Law alarmed while he relied upon himself,
grace should assist now that he trusteth in God. In this confidence he
saith, "Who shall deliver me from the body of this death? The grace of
God by Jesus Christ our Lord." [4304] Now see the sweetness, taste it,
relish it; hear the Psalm, "Taste and see that the Lord is sweet."
[4305] He hath become sweet to thee, for that He hath delivered thee.
Thou wast bitter to thine own self, when thou didst rely upon thyself.
Drink sweetness, receive the earnest of so great abundance.
6. The disciples then of the Lord Jesus Christ while yet under the Law
had to be cleansed still, to be nourished still, to be corrected still,
to be directed still. For they still had concupiscence; whereas the Law
saith, "Thou shalt not lust." [4306] Without offence to those holy
rams, the leaders of the flock, without offence to them I would say it,
for I say the truth: the Gospel relates, that they contended which of
them should be the greatest, and whilst the Lord was yet on earth, they
were agitated by a dissension about pre-eminence. [4307] Whence was
this, but from the old leaven? whence, but from the law in the members,
resisting the law of the mind? They sought for eminence; yea, they
desired it; they thought which should be the greatest; therefore is
their pride put to shame by a little child. [4308] Jesus calleth unto
him the age of humility to tame the swelling desire. With good reason
then when they returned too, and said, "Lord, behold even the devils
are subject unto us through Thy Name." (It was for a nothing that they
rejoiced; of what importance was it compared to that which God
promised?) The Lord, the Good Master, quieting fear, and building up a
firm support, said to them, "In this rejoice not that the devils are
subject unto you." Why so? Because "many will come in My Name, saying,
Behold, in Thy Name we have cast out devils; and I will say to them, I
know you not. In this rejoice not, but rejoice because your names are
written in heaven." [4309] Ye cannot yet be there, yet notwithstanding
ye are already written there. Therefore "rejoice." So that place again,
"Hitherto have ye asked nothing in My Name." [4310] For what ye have
asked, in comparison with that which I am willing to give, is nothing.
For what have ye asked in My Name? That the devils should be subject
unto you? "In this rejoice not," that is, what ye have asked is
nothing; for if it were anything, He would bid them rejoice. So then it
was not absolutely nothing, but that it was little in comparison of
that greatness of God's rewards. For the Apostle Paul was not really
not anything; and yet in comparison of God, "Neither is he that
planteth anything, neither he that watereth." [4311] And so I say to
you, and I say to myself, both to myself and you I say, when we ask in
Christ's Name for these temporal things. For ye have asked undoubtedly.
For who doth not ask? One asketh for health, if he is sick; another
asketh for deliverance, if he is in prison; another asketh for the
port, if he is tossed about at sea; another asketh for victory, if he
is in conflict with an enemy; and in the Name of Christ he asketh all,
and what he asketh is nothing. What then must be asked for? "Ask in My
Name." [4312] And He said not what, but by the very words we understand
what we ought to ask. "Ask, and ye shall receive, that your joy may be
full. Ask, and ye shall receive, in My Name." But what? Not nothing;
but what? "That your joy may be full;" that is, ask what may suffice
you. For when thou askest for temporal things, thou askest for nothing.
"Whoso shall drink of this water, shall thirst again." [4313] He
letteth down the watering pot of desire into the well, he taketh up
whereof to drink, only that he may thirst again. "Ask, that your joy
may be full;" that is, that ye may be satisfied, not feel delight only
for a time. Ask what may suffice you; speak Philip's language, "Lord,
show us the Father, and it sufficeth us." [4314] The Lord saith to you,
"Have I been so long time with you, and have ye not known Me? Philip,
he that seeth Me, seeth the Father also." [4315] Render then thanks to
Christ, made weak for you that are weak, and make ready your desires
[4316] for Christ's Divinity, to be satisfied therewith. Turn we to the
Lord, etc.
__________________________________________________________________
[4278] Ps. lxvi. 9.
[4279] Merear.
[4280] John xvi. 24.
[4281] Luke x. 17.
[4282] Faucibus.
[4283] Ps. xxx. 20, Sept. (xxxi. 19, English version).
[4284] Supportat.
[4285] Rom. vii. 7.
[4286] Rom. vii. 23.
[4287] Rom. vii. 8, 13.
[4288] Rom. vii. 11.
[4289] Rom. vii. 12.
[4290] The Manichæans.
[4291] Rom. vii. 13.
[4292] Exigas.
[4293] 1 Cor. xiii. 1. etc.
[4294] Linguæ tuæ.
[4295] 1 Cor. iv. 7.
[4296] Rom. v. 5.
[4297] Rom. vii. 23.
[4298] Rom. vii. 7.
[4299] Ps. xxx. 20, Sept. (xxxi. 19, English version).
[4300] Rom. vii. 24.
[4301] Ps. xxxviii. 7 (xxxix. 6, English version).
[4302] i.e. of God. Vid. Enarrat. in Ps. xxxviii.
[4303] Isa. xlii. 14, Sept.
[4304] Rom. vii. 24, 25, Vulgate.
[4305] Ps. xxxiv. 8, Vulgate.
[4306] Exod. xx. 17.
[4307] Luke xxii. 24.
[4308] Matt. xviii. 2.
[4309] Luke x. 20; Matt. vii. 22.
[4310] John xvi. 24.
[4311] 1 Cor. iii. 7.
[4312] John xvi. 24.
[4313] John iv. 13.
[4314] John xiv. 8.
[4315] John xiv. 9, Vulgate.
[4316] Fauces.
__________________________________________________________________
Sermon XCVI.
[CXLVI. Ben.]
On the words of the Gospel, John. xxi. 16, "Simon, son of John, lovest
thou me?" etc.
1. Ye have observed, beloved, that in to-day's lesson it was said by
the Lord to Peter in a question, "Lovest thou Me?" To whom he answered,
"Thou knowest, Lord, that I love thee." This was done a second, and a
third time; and at each several reply, the Lord said, "Feed My lambs."
[4317] To Peter did Christ commend His lambs to be fed, who fed even
Peter himself. For what could Peter do for the Lord, especially now
that He had an Immortal Body, and was about to ascend into heaven? As
though He had said to him, "Lovest thou Me?' Herein show that thou
lovest Me, Feed my sheep.'" So then, Brethren, do ye with obedience
hear that ye are Christ's sheep; seeing that we on our part with fear
hear, Feed My sheep"? If we feed with fear, and fear for the sheep;
these sheep how ought they to fear for themselves? Let then carefulness
be our portion, obedience yours; pastoral watchfulness our portion, the
humility of the flock yours. Although we too who seem to speak to you
from a higher place, are with fear beneath your feet; forasmuch as we
know how perilous an account must be rendered of this as it were
exalted seat. Wherefore, dearly beloved, Catholic plants, Members of
Christ, think What a Head ye have! Children of God, think What a Father
ye have found. Christians, think What an Inheritance is promised you.
Not such as on earth cannot be possessed by children, save when their
parents are dead. For no one on earth possesses a father's inheritance,
save when he is dead. But we whilst our Father liveth shall possess
what He shall give; for that our Father cannot die. I add more, I say
more, and say the truth; our Father will Himself be our Inheritance.
2. Live consistently, especially ye candidates of Christ, recently
baptized, just regenerated, as I have admonished you before, so say I
now, and give expression to my solicitude; for the present lesson of
the Gospel hath forced upon me a greater fear: take heed to yourselves,
do not imitate evil Christians. Say not I will do this, for many of the
faithful do it. This is not to procure a defence for the soul; but to
look out for companions unto hell. Grow ye in this floor of the Lord;
herein ye will find good men to please you, if ye yourselves are good.
For are ye our private property? Heretics and schismatics have made
their own private property out of what they have stolen from the Lord,
and would feed, not Christ's flocks, but their own against Christ. It
is true indeed, they place His title on these their spoils, that their
robberies may be as it were maintained by the title of His Power. What
doeth Christ when such as these are converted, who have received the
title of His Baptism out of the Church? He casteth out the spoiler, He
doth not efface the title, and taketh possession of the house; because
He hath found His title there. What need is there that He should change
His Own Name? Do they take heed to what the Lord said to Peter, "Feed
My lambs, feed My sheep"? Did He say to him, "Feed thy lambs;" or,
"Feed thy sheep"? But for them who are shut out, what said He in the
Song of Songs, unto the Church? The Spouse speaking to the Bride,
saith, "If thou know not thyself, O thou fair one among women, go
forth." [4318] As though He said, "I do not cast thee out, go forth, if
thou know not thyself, O thou fair one among women,' if thou know not
thyself in the mirror of divine Scripture, if thou give not heed, O
thou fair woman, to the mirror which with no false lustre deceiveth
thee; if thou know not that of thee it is said, Thy glory shall be
above all earth;' [4319] that of thee it is said, I will give thee
nations for thine inheritance, and the limits of the earth for thy
possession;' [4320] and other innumerable testimonies which set forth
the Catholic Church. If then thou know not these, thou hast no part in
Me, thou canst not make thyself My heir. Go forth then in the footsteps
of the flocks' not in the fellowship of the flock; and feed thy goats,
not as it was said to Peter, My sheep.'" To Peter it was said, "My
sheep;" to schismatics it is said," thy goats." In the one place
"sheep," in the other "goats;" in the one place "Mine," in the other
"thine." Recollect the right Hand and the left of our Judge; recollect
where the goats shall stand, and where the sheep; [4321] and it will be
plain to you where is the right hand, where the left, the white and the
black, the lightsome, and the darksome, the fair and the deformed, that
which is about to receive the kingdom, and that which is to find
everlasting punishment.
__________________________________________________________________
[4317] John xxi. 15.
[4318] Cant. i. 8, Sept.
[4319] Ps. lvii. 11.
[4320] Ps. ii. 8.
[4321] Matt. xxv. 33.
__________________________________________________________________
Sermon XCVII.
[CXLVII. Ben.]
On the same words of the Gospel of John. xxi. 15, "Simon, son of John,
lovest thou me more than these?" etc.
1. Ye remember that the Apostle Peter, the first of all the Apostles,
was disturbed at the Lord's Passion. Of his own self disturbed, but by
Christ renewed. For he was first a bold presumer, and became afterwards
a timid denier. He had promised that he would die for the Lord, when
the Lord was first to die for him. When he said then, "I will be with
Thee even unto death," and "I will lay down my life for Thee;" the Lord
answered him, "Wilt thou lay down thy life for Me? Verily I say unto
thee, Before the cock crow, thou shalt deny Me thrice." [4322] They
came to the hour; and because that Christ was God, and Peter a man, the
Scripture was fulfilled, "I said in my panic, Every man is a liar."
[4323] And the Apostle says, "For God is true, and every man a liar."
[4324] Christ true, Peter a liar.
2. But what now? The Lord asketh him as ye heard when the Gospel was
being read, and saith to him, "Simon, son of John, lovest thou Me more
than these?" He answered and said, "Yea Lord Thou knowest that I love
Thee." [4325] And again the Lord asked this question, and a third time
He asked it. And when he asserted in reply his love, He commended to
him the flock. For each several time the Lord Jesus said to Peter, as
he said, "I love thee;" "Feed My lambs," feed My "little sheep." In
this one Peter was figured the unity of all pastors, of good pastors,
that is, who know that they feed Christ's sheep for Christ, not for
themselves. Was Peter at this time a liar, or did he answer untruly
that he loved the Lord? He made this answer truly; for he made answer
of that which he saw in his own heart. Whereas when he said, "I will
lay down my life for Thee," he would presume on future strength. Now
every man knows it may be what sort of man he is at the time when he is
speaking; what he shall be on the morrow, who knows? So then Peter
turned back his eyes to his own heart, when he was asked by the Lord,
and in confidence made answer of what he saw there: "Yea, Lord, Thou
knowest that I love Thee.' What I tell Thee, Thou knowest; what I see
here in my heart, Thou seest also." Nevertheless, he did not venture to
say what the Lord had asked. For the Lord had not simply said, "Lovest
Thou me?" but had added, "Lovest thou Me more than these?" that is,
"Lovest thou Me more than these here do?" He was speaking of the other
disciples; Peter could not say ought but, "I love Thee;" he did not
venture to say, "more than these." He would not be a liar a second
time. It were enough for him to bear testimony to his own heart; it was
no duty of his to be judge of the heart of others.
3. Peter then was true; or rather was Christ true in Peter? Now when
the Lord Jesus Christ would, He abandoned Peter, and Peter was found a
man; but when it so pleased the Lord Jesus Christ, He filled Peter, and
Peter was found true. The Rock (Petra) made Peter true, for the Rock
was Christ. And what did He announce to him, when he answered a third
time that he loved Christ, and a third time the Lord commended His
little sheep to Peter? He announced to him beforehand his suffering.
"When thou wast young," saith He, "thou girdedst thyself, and wentest
whither thou wouldest; but when thou shalt be old, thou shalt stretch
forth thine hands, and another shall gird thee, and carry thee whither
thou wouldest not." [4326] The Evangelist hath explained to us Christ's
meaning. "This spake He," saith he, "signifying by what death he should
glorify God;" [4327] that is that he was crucified for Christ; for this
is, "Thou shalt stretch forth thine hands." Where now is that denier?
Then after this the Lord Christ said, "Follow Me." Not in the same
sense as before, when he called the disciples. For then too He said,
"Follow Me;" but then to instruction, now to a crown. Was he not afraid
to be put to death when he denied Christ? He was afraid to suffer that
which Christ suffered. But now he must be afraid no more. For he saw
Him now Alive in the Flesh, whom he had seen hanging on the Tree. By
His Resurrection Christ took away the fear of death; and forasmuch as
He had taken away the fear of death, with good reason did He enquire of
Peter's love. Fear had thrice denied, love thrice confessed. The [4328]
threefoldness of denial, the forsaking of the Truth; the threefoldness
of confession, the testimony of love.
__________________________________________________________________
[4322] Matt. xxvi. 34; Luke xxii. 33; John xiii. 37, 38.
[4323] Ps. cxvi. 11.
[4324] Rom. iii. 4.
[4325] John xxi. 15.
[4326] John xxi. 18.
[4327] John xxi. 19.
[4328] Trinitas.
__________________________________________________________________
__________________________________________________________________
INDEXES OF SUBJECTS.
__________________________________________________________________
__________________________________________________________________
OUR LORD'S SERMON ON THE MOUNT.
__________________________________________________________________
Acyndinus, [1]21.
Adjurations, [2]22.
Adoption of sons, [3]32, [4]39.
Adultery, [5]15 sqq.
Adversary, who is the, [6]14.
Alms, [7]35; what is meant by the "left hand," [8]36.
Altar, meaning of, [9]12.
Ananias, [10]28.
Anger, [11]11.
Anxiety, [12]41, [13]50, [14]53.
Augustin, as an exegete, [15]vii; authority of, in the Middle Ages,
[16]vii; knowledge of Hebrew, [17]viii; knowledge of Punic, [18]49; and
the Vulgate, [19]ix; examples of critical notation, [20]ix; many
interpretations of Scripture, [21]x; and a Bible Dictionary, [22]x; use
of allegory, [23]xi.
Battus, [24]37 (note).
Body, serving the, [25]9.
Bushel measure, [26]9.
Cana, miracle of, [27]x.
Christ, second coming of, [28]40; traditional saying of, [29]52 (note);
the rock, [30]63.
Christians, equality of, [31]39.
Clement quoted, [32]14 (note).
Commandments, the least, [33]11.
Cyprian quoted, [34]38 (note).
Daily bread, what it is, [35]42, [36]46.
Devil, the, [37]14; speaking with God, [38]44.
Divorce, [39]17-22; Woolsey on, [40]22 (note).
Earth, meaning of, [41]4, [42]5 (note), [43]39.
Elijah inflicting punishments, [44]28.
Enemies to be loved, [45]18, [46]29, [47]30.
Eucharist, [48]40, [49]42.
Farrar on Augustin as an exegete, [50]vii.
Farthing, the uttermost, [51]13, [52]43.
Fasting, [53]47.
Forgiveness, [54]43, [55]46.
Fornication, [56]16, [57]17, [58]18, [59]20.
Gehenna, [60]11, [61]12.
God, omnipresence of, [62]15, [63]40; Fatherhood of, [64]39; name of,
[65]40; kingdom of, [66]40; speaking with Satan, [67]44; agency in
temptation, [68]45; providential care of, [69]50.
Golden Rule, [70]59.
Good for evil, [71]26, [72]27.
Gregory on Job, [73]xi.
Heart, purpose of, [74]48; a pure, [75]5, [76]34.
Heaven, [77]8, [78]18, [79]23, [80]39, [81]40, [82]41.
Hillel quoted, [83]59 (note).
Holy Spirit, sevenfold operation of, [84]6, [85]63; sin against,
[86]31; fruits of, [87]61.
Humility, [88]4, [89]6.
Hypocrisy, [90]35, [91]55, [92]62.
Imprecation used for predicting future events, [93]30.
Influence, hiding, [94]9.
Injuries, treatment of, [95]14, [96]25, [97]28 sq.
Iota, [98]10.
Joy, Christian, [99]61, [100]62.
Judgment, the, [101]11.
Judgments, human, [102]54, [103]55.
Kingdom of God, [104]40.
Law, keeping the, [105]10; sum of the, [106]59; sueing at the, [107]26.
Left hand, meaning of, [108]35, [109]36.
Light of the world, [110]9.
Lord's Prayer, [111]38 sqq., [112]45.
Lord's Supper. See [113]Eucharist.
Love, for enemies, [114]18, [115]30; for neighbour, [116]29.
Luther quoted, [117]36 (note), [118]38 (note).
Maimonides quoted, [119]29 (note).
Manichæans refuted, [120]vii, [121]28, [122]60.
Marriage, [123]17, [124]19-22.
Meek, the, [125]4.
Merciful, the, [126]5.
Mount, meaning of, [127]4; on which Sermon was delivered, [128]4
(note); the Sermon on, as a standard of life, [129]3; purpose of,
[130]3 (note).
Mourn, they that, [131]5.
Murder, [132]11.
Natures, not two original, [133]60.
Oaths, [134]22, [135]23 (note).
Obedience to God's will, [136]41.
Offerings at the altar, [137]12.
Origen quoted, [138]52 (note).
Paraclete, the, [139]5.
Paul reviling the high priest, [140]25.
Peacemakers, the, [141]5.
Persecution, [142]7.
Prayer, secret, [143]37; standing posture in, [144]37 (note), [145]39;
efficacy of, [146]38; facing the east in, [147]39; Mahometan's,
[148]43; the Lord's, [149]38 sqq.
Preaching, aim of, not a livelihood, [150]51.
Proud, the, [151]4, [152]14.
Providence, [153]50.
Punishment, for sin, [154]13; degrees of, [155]27; inflicted by
mortals, [156]28; corporeal, [157]28.
Purity of heart, [158]5, [159]35.
Racha, [160]viii, [161]11.
Reconciliation, [162]12, [163]14.
Renan, testimony to the Sermon on the Mount, [164]3 (note); on slavery,
[165]25 (note).
Reuss on Augustin as an exegete, [166]vii.
Revenge, [167]24-26, [168]29.
Reviling, [169]8.
Righteousness, [170]10; of the Pharisees, [171]11.
Rupert of Deutz quoted, [172]vii.
Salt, savorless, [173]8.
Sanctification, perfect, [174]33 (note).
Septuagint, Augustin' s reverence for, [175]viii.
Sermon on the Mount. See [176]Mount.
Simon, Père, on Augustin as an exegete, [177]vii.
Sin, degrees of, [178]12; three stages in, [179]15, [180]16;
forgiveness of, [181]43.
Slavery, [182]26.
South, Robert, quoted, [183]16 (note), [184]48 (note).
Susannah tempted, [185]44.
Symmachus, version of, [186]viii.
Temptation, [187]43; agent in, [188]44, [189]45.
Teaching of the Twelve Apostles, [190]4 (note), [191]38 (note), [192]42
(note), [193]47 (note), [194]59 (note).
Tertullian quoted, [195]38 (note).
Theodotion, version of, [196]viii.
Thomas, legend of, [197]28.
Tichonius, rules of, [198]x.
Tittle, [199]10.
Trench on Augustin as an exegete, [200]vii.
Tunic, [201]26.
Universalists, [202]13 (note).
Unjust judge, the, [203]50.
Webster, Daniel, testimony to the Sermon on the Mount, [204]3 (note).
Works, good, [205]9.
World, meaning of, [206]9.
__________________________________________________________________
THE HARMONY OF THE GOSPELS.
__________________________________________________________________
Abraham, promise to, and fulfilment, [207]93, etc.
Adoption, nature of, [208]104.
Andrew, and another, the first followers of our Lord, [209]121.
Annunciation, the, [210]107, [211]109.
Apostles, the, choosing of, [212]125; mission of, [213]136.
Archelaus, son of King Herod, explanation of statement regarding,
[214]114, etc.
Ass, the, on which Christ rode, [215]159.
Barabbas preferred to Christ, [216]193.
Bethany, anointment of Christ in, [217]171, etc.
Cæsar, of rendering tribute to, [218]166.
Canaan, woman of, [219]152.
Centurion, a, gives testimony to Christ at His death, [220]206.
Child, children, little, an example of humility, [221]156; Christ lays
hands on, [222]157; sing hosanna in the temple, [223]161.
Christ, kingship and priesthood of, [224]78; His divinity, [225]79; why
He wrote nothing Himself, [226]81; the Catholic Church testifies to His
wisdom, [227]82; books on magic ascribed to, [228]83; magic arts
ascribed to, [229]84; derivation of the name, [230]85; idols subverted
by His name, [231]93; fulfilment of prophecies concerning, [232]96;
Mediator between God and men, [233]100; His genealogy, [234]102, etc.;
birth of, [235]102, [236]111; visits Jerusalem when twelve years old,
[237]112; baptism of, [238]119; temptation of, [239]120; calls His
first disciples, [240]121; leaves Nazareth and dwells at Capernaum,
[241]121; sets apart the twelve, [242]125; His reply to the scribe who
offered to follow Him, [243]128; calls Matthew, [244]131; His reply to
questions about fasting, [245]133; sends forth the twelve, [246]136;
upbraids the cities which repented not, [247]139; comes to His own
country, [248]144; goes up unto a mountain to pray, [249]150; announces
His passion, [250]154, [251]155, [252]169; pays tribute, [253]155;
uttered the same saying repeatedly and in different places, [254]156;
lays His hands on little children, [255]157; enters Jerusalem on an
ass, [256]159; expels the buyers and sellers from the temple, [257]160;
David's son and David's Lord, [258]167; foretells the destruction of
the temple, [259]169; His discourse on the Mount of Olives, [260]169;
anointment of, in Bethany, [261]171; His last passover, [262]175;
indicates the traitor, [263]176, [264]178; His last supper, [265]177,
etc.; discourse of, to the eleven, [266]178, etc.; in Gethsemane,
[267]182; His arrest, [268]184; led away to Caiaphas, [269]186; accused
of blasphemy, spit upon, and buffeted, [270]186; denied by Peter,
[271]187, etc.; delivered to Pilate, [272]190; questioned by Pilate,
[273]193; accused by the chief priests, [274]194; sent to Herod, who
mocks Him, [275]194; crowned with thorns, [276]196; led away to be
crucified, [277]197; crucified, [278]198; insults to, on the cross,
[279]204; last words of, on the cross, and death of, [280]205; miracles
at His death, [281]206; women looked on at His crucifixion, [282]207;
body of, given to Joseph, [283]208; His burial, [284]208; resurrection
of, announced by an angel to the women at the sepulchre, [285]209,
etc.; appearance of, to Mary Magdalene, [286]213, etc.; manifests
Himself to His disciples, [287]215, etc.; eats after His resurrection,
[288]218, [289]224; ascension of, [290]220, [291]224; appearances of,
in Galilee, [292]221, etc.; ten appearances of, [293]223.
Christ, miracles of, at Cana, [294]121, [295]122; cure of multitudes,
[296]121; healing the leper, [297]124, the centurion's servant,
[298]126, Peter's wife's mother, [299]127; calming of the waters,
[300]129; casting out the legion of devils, [301]130; healing the sick
of the palsy, [302]130; raising of Jairus' daughter, [303]134; curing
two blind men, [304]136, [305]158; restoring the withered hand,
[306]140; the five loaves, [307]147; walking on the sea, [308]150;
curing the woman of Canaan's daughter, [309]152; the seven loaves,
[310]152; curing the lunatic, [311]155; making the fig-tree wither,
[312]161, etc.; casting out an unclean spirit, [313]226; healing the
infirm man at the pool of Siloam, [314]232.
Church, the Catholic, testifies to the wisdom of Christ, [315]82.
Cicero, speaks of the heathen gods as deified men, [316]90; his opinion
of Roscius the actor, [317]99.
Commandment, the great, [318]166.
Crucifixion of Christ, [319]198.
Devils are cast out when nations renounce their superstitions and
believe on Christ, [320]168.
Disciples, calling of the first, [321]121, etc.; the designation not
confined to the twelve, [322]123.
Divorce treated of, [323]156, etc.
Elders, tradition of the, [324]151.
Emmaus, the walk to, [325]215.
Euhemerus declares the heathen gods to be only deified men, [326]90.
Evangelists, their number, order, and the principles on which they
wrote, [327]78; apocalyptic symbols of the, [328]80; variety yet
harmony of the, [329]117, etc.
Fasting, Christ's reply to questions about, [330]133.
Forty, the, mentioned by Matthew, import of, [331]105.
Genealogy of Christ, [332]102-107.
Gods. See [333]Pagans.
Gospels, authority of the, [334]77; Mark, Luke, and John compared with
Matthew, [335]102-225; passages peculiar to Mark, Luke, or John,
[336]226-236.
Hebrews. See [337]Jews.
Herod (the king), slaughter of the young children by, [338]112.
Herod (the tetrarch), son of Herod the king, [339]114; his opinion of
Christ, [340]145; compared to a fox, [341]168; mocks Christ, [342]194.
Idolaters argued with, [343]94, etc.
Idols, subverted by the name of Christ, [344]93; predicted rejection
of, [345]94.
Israel a witness for the true God, [346]94.
Jairus, raising of his daughter, [347]134.
Jesus. See [348]Christ.
Jews, had only one God, the true God, [349]84; why subjected to the
Romans, [350]85; still reject idolatry, [351]86.
Jews, God of the, not worshipped by the Romans, [352]84; allowed the
Jews to be conquered, but proved Himself to be unconquered, [353]85;
proof that He is the true God, [354]87, etc.; exclusive worship due to
the, [355]88; heathen opinions regarding, [356]89, [357]95; witnessed
to by Israel, [358]94.
John (the apostle), specially sets forth Christ's divinity, [359]79;
his contemplative character, [360]80; passages peculiar to his Gospel,
[361]231-236.
John (the Baptist), his birth, [362]110.; his preaching, [363]112,
[364]116; testimony of, [365]117; his knowledge of Christ, [366]120;
his disciples and Christ, [367]132, [368]139; his imprisonment and
death, [369]146.
Joseph, why Christ's genealogy traced down to him and not to Mary,
[370]102.
Joseph of Arimathæa begs the body of Jesus, [371]208.
Judas, was a thief, [372]174; covenants to betray Christ, [373]175;
entry of Satan into, [374]178; his kiss, [375]184; his repentance,
despair, and death, [376]191.
Jupiter, thought by Varro to be the God of the Jews, [377]89; legends
regarding, [378]89, etc.
Leon, an Egyptian priest, expounded the origin of the gods, [379]90.
Living creatures of the Apocalypse as symbols of the evangelists,
[380]80.
Lucan speaks of the God of the Jews as an uncertain God, [381]96.
Luke, specially sets forth Christ's priesthood, [382]78; passages
peculiar to his Gospel, [383]230, [384]231.
Magic, books on, ascribed to Christ [385]83; arts of, ascribed to
Christ, [386]84.
Mark, follows Matthew closely, [387]78; passages peculiar to his
Gospel, [388]226-230.
Mary, the Virgin, song of, [389]110.
Mary of Bethany anointed Christ, [390]173.
Mary Magdalene, appearance of Christ to, [391]213.
Matthew, wrote in Hebrew, [392]78; sets forth specially the kingly
character of Christ, [393]79, [394]105; calling of, [395]131.
Mediator, mystery of a, made known to the ancients, [396]100.
Miracles accompanied Christ's death, [397]206. See [398]Christ.
Nazareth, question regarding Christ's early residence in, [399]108.
Nicodemus brings spices to anoint the body of Jesus, [400]208.
Numbers (symbolic), [401]105, [402]106, [403]216.
Pagans, the, their opinion of Christ, [404]82; derided their own
deities, [405]83; while lauding Christ, insulted His disciples,
[406]86; their fables about Jupiter and Saturn, [407]89; their gods
only deified men, [408]90; dilemma for, [409]92.
Parables, of the sower, etc., [410]143; of the labourers in the
vineyard, [411]158, etc.; of the marriage feast, [412]165.
Passion, the, strictly so called, [413]196; hour of, [414]198, etc.
Passover, our Lord's last, [415]175.
Peter, his denial of Christ foretold, [416]178; cuts off Malchus' right
ear, [417]184; denies Christ, [418]187; his repentance, [419]189; his
love to Christ, who commits His sheep to him, [420]235.
Pharisees, the, object to Christ's eating with publicans and sinners,
[421]132; seek a sign, [422]142; leaven of the, [423]153; sit in Moses'
seat, [424]167.
Pilate (Pontius), governor of the Jews, [425]113; Christ brought
before, [426]190; questions Christ, [427]193; message from his wife,
[428]200; seeks to release Christ, [429]200; gives Him up to be
crucified, [430]201; gives His body to Joseph, [431]208.
Plato quoted, [432]100.
Potter's field, buying of the, [433]191; the words of the prophecy
regarding, are as much Zechariah's as Jeremiah's, [434]191.
Prophecy, against idols, [435]93; fulfilment of, [436]94; made known to
the ancients the mystery of a Mediator, [437]100.
Prophecy (heathen), defect of, [438]98.
Pythagoras left no writings, [439]82.
Robbers, the, crucified along with Christ, [440]204, etc.
Romans (the heathen), worshipped the gods of all conquered nations,
except the Jews, [441]84; their reasons for this exception, [442]87,
etc.
Romulus, fratricide of, [443]84.
Saturn, asserted by some to be the God of the Jews, [444]84;
interpretation of the name, [445]91.
Scripture, deals with round numbers, omitting fractions, [446]198;
often expresses the whole under the part, [447]211.
Septuagint, the, its authority, [448]160.
Sermon on the Mount, questions regarding its delivery, [449]124.
Simon the Pharisee, supper in his house, [450]173.
Simon the Cyrenian compelled to bear Christ's cross, [451]197.
Socrates versified Æsop, but left no original writings, [452]82.
Sonship, various orders of, [453]104.
Staff, the, on the journey, [454]137.
Supper, the Lords last, [455]177.
Temple, the, buyers and sellers expelled from, [456]160; destruction
of, foretold, [457]169; rending of the veil of, [458]206.
Temptation of Christ, [459]120.
Ten, the number symbolic of justice, [460]107.
Thorns, the crown of, [461]196.
Tradition of the elders, [462]151.
Transfiguration of Christ, [463]154.
Tribute, paying of, [464]155; to Cæsar, [465]166.
Varro thought the God of the Jews was Jupiter, [466]89.
Vinegar, the draught of, given to Christ on the cross, [467]205.
Virgil cited, [468]89, [469]90, [470]91.
Wise men, visit of the, [471]109, [472]111.
Word, the, assumed the flesh, was not changed into the flesh, [473]79.
__________________________________________________________________
SERMONS ON SELECTED LESSONS OF THE GOSPELS.
__________________________________________________________________
Abraham, called only so, after change of name, because name related to
earthly promises--not so name of Israel, [474]471; wondrous things
promised to, and fulfilled, [475]500; and in us his seed, [476]500;
believed without sight, [477]500.
Absolution, analogy between, and loosing grave-clothes of Lazarus,
[478]311, [479]415; Church has power of, [480]325, [481]326.
Adoption, a sonship higher than that of nature, [482]255; frequently
mentioned in Holy Scripture, [483]255, [484]256; the term of ancient
use among the Jews, [485]256; "raising up seed to brother," [486]256;
used by St. Paul to express the mystery of our adoption in Christ,
[487]256.
Adversary, to be agreed with and delivered from, [488]442; not so
Satan, [489]442; the Law our, so long as we our own, [490]443; must
agree with, by obedience, and so made no longer adversary, [491]443.
Affliction, blessing to Christians, curse to the worldly as having no
hope beyond world, [492]435.
Africa, Church not confined to, [493]526 sq. See [494]Donatists.
Ages, the six, of the world, [495]477.
Alaric, [496]434.
Alms, with Lord's Prayer a remedy against daily sins after Baptism,
[497]277; not to be given of usury and oppressive gains, but of our
righteous labours, [498]450; giving and forgiving make double,
[499]287; good works without, will not avail in Day of Judgment,
[500]293; value given to, in Day of Judgment, marvellous, [501]293;
should be given freely, as being all of us of one family, [502]297,
[503]298; blind Tobias guides his son to attain inward light by,
[504]384; to be given first in deeds of mercy to our own souls,
[505]435, [506]436.
Analogies, earthly, partial from their very nature, [507]463; Holy
Scripture justifies use of, in things relating to God, not to explain
accurately, but to illustrate, [508]527.
Angels, holy celibates lead life of, [509]505.
Anger, the lust of vengeance, [510]286; if indulged in, becomes hatred
and murder, [511]286, [512]357; great difference between, and hatred,
[513]358; may have love in it, [514]357.
Antichrist cometh in his own name, [515]497.
Apostles, the "children" of the Jews who cast out devils, and are their
judges, [516]318; witnesses of Christ, [517]318; reaped among the Jews,
sowed among the Gentiles, [518]422; our Lord sowed and reaped in, as
being in, [519]423; precepts given to, on receiving their commission,
not to be understood carnally, [520]424; spiritual meaning of purse and
shoes forbidden to, [521]424; of not saluting by the way enjoined on,
[522]424, [523]425; saw The Head, and through Him believed The Body
(the Church) not yet seen, [524]457; this the opposite to our state,
[525]457; burning brands filled with fire from Holy Spirit, not to be
put out by persecution, themselves set fire to world, [526]458; had
need of pardon themselves, as sinners, [527]514; contention of, for
pre-eminence, part of old leaven of law, [528]542.
Apostolic See, two Councils on Pelagian heresy sent to, and rescripts
sent back from, [529]504.
Apsis, [530]335 (note).
Arians, say Holy Ghost a creature, [531]320; errors of, carnal, from
desire of seeing things, [532]460, from pride, [533]483; irreverence
of, [534]512.
Avarice. See [535]Covetousness.
Babylon, carrying into, type of the passing of the Apostles to the
Gentiles, [536]250.
Banquets, of the world, for the weakness of our bodies, [537]346; of
God, for the heart, not belly, [538]406.
Baptism, the laver of regeneration, [539]277; especial time of
solemnizing, last Sabbath in Lent (Easter Eve), [540]284; first gift of
Spirit in, remission of sins, [541]324; all sin forgiven in, [542]278,
[543]282, [544]286, [545]289, [546]417, [547]503; infirmity still
remains after, [548]283, [549]503; the inward washing cleansing the
soul through faith with alms, [550]435; the womb of the New Birth,
[551]467; removes veil from Lord's Supper, [552]504; opens eyes of
blind, [553]512; figured in the parable of the good Samaritan,
[554]503; question whether he who hath sinned little or much, before,
loves the more, [555]417; cleanses not through merits of minister, but
by grace of Holy Spirit, [556]419, [557]420.
Barley, figure of the Law, as opposed to wheat (the Gospel), [558]498.
See [559]Wheat.
Beatitudes, the: each duty in, has its own reward, [560]268; the
members of the soul, which all together make it in proportion,
[561]268.
Bethesda, pool of, the Jews, five porches, the Law (five books of
Moses), the troubling of, Christ's Passion, descending of one to,
typical of unity, [562]475, [563]476, [564]477; going down to, of
humility, [565]478.
Beware, how awful a word from our Lord, [566]437.
Birth, new, glory of, contrasted with misery of first, [567]469;
natural, where different from, [568]470; where like that of Christ,
[569]470.
Bishop, origin of name of, [570]406; the master of a family its,
[571]406.
Blasphemy, unpardonable, refuge against, [572]331. See [573]Spirit,
Holy.
Blessed, the: commemoration of, [574]266; leads to thoughts of the
course of blessedness, [575]266; a course of contest here, but reward
hereafter, [576]266.
Blessedness, to touch with heart The Blessed One, [577]459 sq.
Blessings, temporal, to be sought with moderation, eternal, with
longing and perseverance, [578]352.
Blind, the two, by way side, figures of Jews and Gentiles, [579]382.
Blindness, the punishment of those who turn from God, [580]460; they
who fall under, often themselves insensible of, [581]460; to such
coming of Light, greater darkness, [582]516; but not to those who know
their darkness, [583]516; in the body, figurative of soul's, [584]515.
Bodies, all, less in parts than in whole (as illustrating the Word),
[585]459; even they not comprehended at once, much less God, [586]460.
Body, the: soul acts through, [587]264; will be raised and reunited to
the soul, [588]307; life which soul gives to, not its own, [589]307;
everlasting death punishment of, [590]308; love will give pain to, to
save, much more to soul, [591]378.
Bread, the Word of God, our daily, [592]277, [593]282, [594]285,
[595]289; comes to us here through means, in Heaven will come by sight,
[596]282; in praying for, pray to be kept from evil, lest we lose it,
[597]289; the "three loaves" of, given to friend, represent the Holy
Trinity, [598]431.
Burdens, all superfluities, [599]368.
Cælestis, goddess at Carthage, [600]434 (and note).
Captivity. See [601]Jews.
Carthage, in possession of name of Christ, [602]434; council of,
[603]504 (note).
Catechumens hidden from mysteries of Eucharist, [604]504.
Celibacy, the life of angels, [605]505; superiority of, as state of
life, begins on earth life of heaven, [606]505.
Centurion, humility and faith of, [607]298, [608]299; by which,
received Christ into his heart, [609]298; office of, [610]299; the
faith of the Gentiles figured in, [611]299, [612]382.
Charity. See [613]Love.
Chastisement, blessedness of, as from God, misery of absence of,
[614]273, [615]274.
Chastity, required of all, [616]505; preserved in women by many
protections, in man by fear of God its chief protection in all,
[617]505; stricter obligations to, of those under vows, [618]505; of
married, unmarried, and widow, has in each its special reward,
[619]505.
Children, the portion of departed, to be sent to them through alms to
Christ's poor, [620]371, [621]372; no plea for avarice, that it is
providing for, [622]371, [623]396; God who created will provide for,
better than he who begat, [624]397; though departed, not dead, but
alive with Christ, [625]371, [626]372; our Lord in His poor to have
portion of one child, [627]372.
Christ, the Corner-stone, [628]259, [629]382, [630]391, [631]407;
binding together circumcision and uncircumcision, [632]519; coeternal
with the Everlasting God, [633]248; "the Bread of Life," [634]294,
"which came down from Heaven," [635]499; in Heaven will be "directly"
our Bread and Wisdom, [636]289; God and Man, [637]351, [638]355,
[639]383, [640]401; as such known only to them that love God for
Himself, [641]398; God-Man, and as such the Mediator, [642]355; ever in
the world as God, He comes, goes, and returns as Man, [643]440; Son of
Mary, as also of David, though God and Lord of both, [644]252; David's
Son and David's Lord, [645]252, [646]397 sq., [647]401; how Son of
David and of Abraham, [648]248; known as God by the penitent, not by
the Pharisee, [649]418; by all seen as Man and Judge, as God by them
that love Him, [650]490; as God fairer than man, as man more deformed,
[651]407; with the form of a servant He laid down the way, with that of
God prepared our home, [652]400; Incarnate, He took what He was not,
lost not what He was, [653]401, [654]473; the merit of His human nature
derived from its union with Him, [655]312; became man, and was born of
a woman, in mercy to each sex, [656]246; His humanity our healing,
[657]440, [658]483; His Divinity the Angels' joy, [659]483; we see Him
as God by Him as Man, [660]473, [661]483; being the Way by which we go,
[662]532, and so avoid snares, [663]532; His humility the medicine of
our pride, [664]472, [665]475; in His "bodily" presence sent only to
lost sheep of house of Israel, [666]342 sq.; the Stone against which
Jews stumbled, which at His second coming will grind them to powder,
[667]397, [668]401; healing the absent, He showed His future unseen
power in the Gentile Church, [669]298, [670]299; heals now those who
touch His hem in faith, not those who press Him outwardly, [671]299;
our eyes opened through Him as He "passeth by" in Humanity, so as to
see Him "stand still" in His unchangeable Divinity, [672]381, [673]382,
[674]384; He "passed by" things here, that we might follow and be fed,
[675]429; praying alone in the Mount, He typified His intercession for
us, [676]337; walking on the sea, His power in the world in these
latter days, [677]338; asleep in the ship, its mystical interpretation,
[678]304; "went forth to hire labourers" in descent of Holy Ghost,
[679]375 sq.; hid that He might suffer, [680]376, and redeem, [681]444;
Head of Church, [682]400, [683]457, [684]496, [685]497, [686]517,
[687]523; as such our Intercessor, [688]517; seen as such by Apostles,
but we see the Body, [689]457; the Bridegroom as the Head, the Bride in
the Body, [690]400; the Rock upon which He built His own Church,
[691]383; the "mountain cast into the sea," i.e., the Gentiles,
[692]389; receives, keeps, and will repay what is given to Him in His
poor, [693]369; our Advocate, and the same, our Judge, [694]284; His
Nativity impugned by cavilers because one generation reckoned twice,
[695]249; His genealogy differently stated by St. Matthew and St. Luke,
[696]256; solution of this (St. Matthew descends through Solomon, St.
Luke ascends through Nathan), [697]257, [698]364; mystical meaning of
this, [699]257, [700]364; mystical meaning of the number of the two
genealogies, [701]257-259; His immaculate conception, [702]254,
[703]255, necessity of faith in this to purify us, [704]315, [705]444,
[706]536; His wonderful exchange with man, [707]351; rich as God, poor
as man, [708]474; His Death our life, [709]499; by denying Incarnation,
we deny His contest and victory, [710]412; His two comings foretold by
Prophets, [711]400, [712]443; Jews hoped for His coming in a wrong
manner, and so became His murderers, [713]400; His miracles on the
body, types of mightier ones on our souls, [714]379, [715]413,
[716]414, [717]415; Jews and Saul, though at first frenzied against
Him, afterwards healed by, [718]378; His reality as shown in the words
"It is I," [719]338, [720]339; self-seekers cannot follow, [721]420,
[722]421; His prayers for His murderers not ineffectual, [723]351;
lifted on the cross, He subdued souls to it, [724]246; came not down
from it because He lay hid, [725]376; we must suffer as He suffered,
that we may have fruit of His suffering, [726]303, [727]518; His
sufferings being the earnest of our good things, [728]499; hearts which
mourn for all sin bear His mark, [729]438; speaketh in the Law and
Prophets, [730]349; power of man prevailed against Him only to the
sepulchre, [731]444; all brethren in Him, [732]284 sq.; we are made
Christians in hope of His coming, [733]440, and must follow whither He
has gone, [734]409; not He, but the world faileth, [735]412; we must
clothe His poor, that we may be clothed of Him, [736]408; His "least,"
they who have left all for Him, [737]450; by bridling our desires, we
cry to Him, [738]384; only true love of ourselves cometh through love
of Him, [739]394; above in His Person, here in His members, [740]472,
[741]517, and in the needy, [742]473; this double presence figured by
angels ascending and descending, [743]399, [744]472, [745]473,
[746]474; Passion of, typified by troubling of water of Bethesda,
[747]475, [748]477; fulfilled law by giving charity, [749]481; will of,
very righteousness, [750]482; manifests Himself to them that love Him,
[751]485; His witness of Himself not true only to the hard of belief,
[752]491; John Baptist and Martyrs witnesses of, [753]492; yea, Christ
witness of Himself in them, [754]492; testified of in Old Testament,
[755]497; His gifts not voided by man's unholiness, [756]498, [757]519;
capable of mystical interpretation, [758]498 sq.; His Blood our price,
[759]499; binds us by bonds of His Passion, [760]499; more to be loved
than feared, [761]499; security in, as our great Patron, [762]500,
[763]501; cannot deceive or be deceived, [764]507, [765]508; as the
Fountain of all truth: and the Truth itself, [766]365, [767]508; went
not up to Feast at first, to hide His Divinity, [768]509; ransomed us,
by nature slaves and dead, [769]510; as under sin, [770]511; "free
among the dead," i.e., sinless amongst sinners, [771]511; made sin for
us, i.e., sacrifice for sin, [772]511; humiliation of, how typified by
Elisha, [773]517; knoweth us better than we ourselves, [774]518; the
Shepherd and the Door (entered by following Christ in pain), [775]518;
Shepherd and Lamb, Pastor and Pasturage, Lion and Lamb, [776]523; He
the only Son "by nature," [777]527, [778]530; the two Nativities of,
each wondrous, [779]529; as man the Way, as God the Truth and Life,
[780]532; they who possess, possess all things, [781]534, even the
Father Himself, [782]534; came down in mercy, went up in righteousness,
[783]536; very satisfaction of soul, [784]540. See [785]Word, The.
Christians, must be taught first what to believe, then what to ask,
[786]280; must turn all hindrances into their cross, [787]409,
[788]410; dignity of, compared with unregenerate man, [789]500; are
sons of God, [790]355; by grace, [791]527, [792]530; not mere men,
[793]355; joined on to righteousness of Christ, [794]539; are vessels
of Christ, cleansed by Him from bitterness and made sweet, [795]499
sq.; not to be despised, [796]500; must love what is higher, not look
back to what is lower, [797]411; are renewed by cleaving to Christ,
[798]356; the true, hindered by the lukewarm from crying to Christ in
deed, [799]383, [800]384, [801]385, [802]409; their duty to cry and not
faint, [803]384 sq.; if they persevere, will be blessed by those who
now hinder them, [804]385; as infants they look for the promises to
come, [805]486; keep not Jewish festivals, as figured by our Lord's not
going up to feast, [806]509.
Church, the: the throne of God, [807]285; Christ's Body, [808]299,
[809]302, [810]497, [811]517; seen by us who believe the Head,
[812]457; testified of in Old Testament, [813]497; the Bride of Christ,
[814]394, [815]400, [816]402 sq., [817]525, and one flesh with Him, and
therefore speaketh to her children in His words, [818]496; our Mother,
[819]281; the corner, as calling Jews from one side, and Gentiles from
the other, [820]391; in intimate union with the Head, [821]399 sq.,
[822]539; the raiment of Christ, illumined by Himself, The Sun,
[823]347; the ship tossed on the sea, [824]304, [825]337; founded on
faith, [826]247; how faith is grafted in, [827]383 sq.; is Christ as
shown by Christ's words to St. Paul at his conversion, [828]509; held
together by unity, [829]517; this unity shown in the gift of tongues,
[830]376, and figured in the one seed of Abraham, [831]539; charity the
health of, [832]517; in St. Peter formed singly, [833]518; prays for
evil as for Saul, [834]275; comprehends all ranks and classes,
[835]247, the weak and strong, [836]341, the good and evil, [837]334;
wicked clerics exist in, [838]520; built in the blood of Martyrs,
[839]458; our Lord and the Martyrs the spectacles of, [840]245; the
cavils of heretics work the development of the mysteries of the faith
of, [841]249; the spiritual in, heaven, the carnal, earth, [842]276;
which latter, as the crowd our Blessed Lord, press the truth, the
former touch it, [843]299, [844]300, [845]301, [846]302; sins not
forgiven out of, [847]328, [848]329, [849]331; forgiven in it by Holy
Spirit, [850]330, [851]331; they who separate from, have not Holy
Spirit, [852]328, [853]329 sq.; sacraments without, have "form" but not
"power of godliness," [854]329; penitence sure of forgiveness in,
[855]331; St. Peter walking on sea, a type of it when in danger from
man's praise, [856]339; Christ's ascending, the dedication of the
foundation of, [857]438; the inn of the good Samaritan, [858]503;
loveth Christ for His own sake, [859]524 sq.; like in spirit to St.
Mary in body, at once Virgin and Mother, [860]526; different gifts to
different members of, [861]535; toucheth Christ ascended through faith,
[862]537.
Circumcelliones, [863]303, [864]438.
Clerics, evil, represented by Scribes and Pharisees sitting in Moses'
seat, [865]519; our Lord's words about these latter perverted by,
[866]520; existence of, in Church, [867]520.
Coeval, in temporal things analogous to coeternal, [868]461; substance
and image coeval, instances of, [869]463.
Competentes, who they were, 241, [870]274.
Comprehension, faith, adoration, and growth, successive steps to,
[871]488.
Confession, of sin, is praise of God by the sinner or the godly,
[872]311; analogy between, and raising of Lazarus, [873]311; beating of
breast with, [874]310; protects against spiritual enemies, [875]311; of
the penitent thief, [876]312.
Constantinople, [877]434.
Couch, sick man carrying his, typifies mastering the pleasures of the
flesh, [878]481.
Covetous, he is, whom God sufficeth not, [879]438.
Covetousness, deceits of, [880]348; bids us consult for a future which
is not, [881]371; Christ overthrows by bidding us consult for "another"
future, [882]371; the pleas for, as on behalf of children, inexcusable,
[883]371, [884]372; consists in a greedy seeking of our own, [885]437;
fair pleas of the man in the Gospel who was warned against it, [886]436
sq.; thoughts of Christ's poverty for us, cure of, [887]439; of many
kinds, [888]438, but all must be shunned, [889]438, even that of life,
[890]440.
Creator, nativity of, not to be judged by that of creature, [891]461.
Creature, good in, image of God, [892]463; imperfect and sin in, its
own, [893]463 sq.
Creed, taught before Lord's Prayer, [894]274, [895]280, [896]284,
[897]288; our mirror, to be repeated morning and evening: the rule of
faith, [898]288; repeated by those to be baptized on Easter eve,
[899]284 (note), [900]288.
Cross, the: the brightest jewel in the diadem of kings, [901]246; our
deliverance from the tempests of the world, [902]337; what it is to
take up, [903]409, [904]410; each as he has attained, takes up,
[905]411; the honour afterwards paid to, [906]381; interpretation of
the parts of, [907]370 sq.; signed on our foreheads in baptism,
[908]337.
Crown of righteousness, God's free gift, out of mercy and pity,
[909]503.
Cyprian, St., good shepherd, [910]523.
Darkness, he who thinks himself in, is enlightened, [911]313.
Day, The Last: unknown to angels, but known to Son in the Father,
[912]411; kept in store for Devil at end, [913]412; must watch in good
lives that we be not unprepared for, [914]412; to each individual, as
the day of his death, [915]411.
Dead, the: wherefore said to sleep, [916]403; the raising of the dead
in heart a greater miracle than of the dead in body, but seen only by
those themselves raised in heart, [917]413; the Three, raised by our
Lord, types of Divine Truth, [918]413, [919]414; they who are required
to bury the dead, unbelievers, [920]421.
Death, certainty of, from our birth, [921]346; Christ by His death
destroyed, [922]355; our subjection to, teaches humility, [923]412; all
good and evil uncertain except, [924]412; what death good, and what
evil, discerned not by eyes, but by Christ in heart, [925]426; an evil,
avoided by living well, [926]426 sq.; soul can and cannot undergo,
[927]307; how that of soul and body, each known, [928]308; everlasting
punishment that of body, absence of God that of soul, [929]308;
incipient desire, consent, act, habit, four degrees of spiritual,
[930]415; none of these beyond repentance, [931]415, [932]416.
Debtor, God longs to be our, [933]414; all are God's, [934]362 sq., and
all have brethren, theirs, [935]362 sq.
Debts. See [936]Forgiveness, [937]Sins.
Decalogue, the, reference of "ten thousand talents" to, [938]364.
Deceit, to be avoided, [939]442; instances of, [940]442.
Delay, only practised by him who thinks he has longer to live,
[941]361; peril of, in good, [942]362.
Denarius, the: the reward of righteousness, [943]480.
Despair, the death of soul, [944]376; whilst life lasts, to be
entertained of no one, [945]325.
Devil, the: subdued by praise of God, [946]312; accuser of the saints,
[947]398; corrupter of Church's virginity, [948]402; the wolf of the
Church, [949]531; as invisible, must be subdued by invisible means: our
self-praise makes victorious, [950]312.
Disciples, doubt of, represents after errors of heretics, [951]338,
[952]339; unbelief of, reproved by our Lord, [953]349; incredulity of,
concerning Christ's resurrection, [954]379; Christ preserved His scars
to heal wounds in hearts of, [955]304, [956]448.
Discipline, not to be omitted, [957]357; though severe, tenderness when
needed, [958]365.
Dogs, heathen called, by Canaanitish woman, [959]469.
Donatists, [960]304, [961]319, [962]386, [963]449 (notes); false
assertion of, concerning diminution of righteous, [964]386; false
accusations made by, [965]388 (note); received Maximianists whom they
had formerly condemned, [966]388; made efficacy of sacraments to depend
upon holiness of minister, [967]418 (note), [968]497, [969]498,
[970]525, and therefore Antichrists as looking to themselves for
Christ's gifts, [971]497 sq., and claiming them as their own, [972]523;
folly and inconsistency of, in their separation, [973]418 (note);
conduct of Pharisee more enlightened than theirs, [974]418; pride of,
[975]498, [976]521; in disbelieving Church, disbelieve Christ,
[977]498; despise Him, like Jews, [978]498; "go up" by another way,
[979]521; pervert Scripture (their perversions refuted), [980]526 sq.
Doves, how to be imitated, [981]306; even strife of, peaceful,
[982]306.
Duties, "salute not by the way" teaches earnestness in fulfilling,
[983]425; those present to us, our test, [984]514.
Egypt, glory of Church in, [985]526.
Elect, the: chosen according to grace, [986]421; owe all to grace,
[987]421 sq.; chosen by Christ as He made them, not as He found them,
[988]410; why the poor and ignorant, not the great, first chosen,
[989]377.
Eleven, mystical meaning of, [990]258 sq., [991]364 sq.
Elisha, in recovering the dead child, a type of our Lord's humiliation,
[992]517.
Enemies, in destroying our body only release soul, [993]307; by not
loving them, hurt ourselves more than they us, [994]278 sq.; love of,
commended, [995]278, [996]280, [997]396, by St. Stephen's example,
[998]396; attained by few, but still by all to be prayed for, and
sought in action, [999]279; sin of, only to be hated, [1000]278 sq.,
and its destruction to be prayed for, not theirs, [1001]395, [1002]396;
all have, [1003]278; are our brethren, [1004]278; have no power against
faithful except so far as to try and prove them, [1005]303.
Equality, perfect likeness in every way, [1006]463.
Eucharist, The: our daily bread, [1007]277, [1008]282, [1009]285,
[1010]289; received by both good and bad, [1011]277, [1012]392,
[1013]408; received by the faithful, [1014]277, [1015]285, [1016]394;
the Body of Christ received by disciples from His Hands, The Same
received by us through faith, [1017]448; the virtue of it, unity, that
we may become what we receive, [1018]282; reserve of ancient Church in
speaking of, [1019]277 (note), [1020]392; hypocrites, as Judas, eat to
damnation, [1021]323, [1022]448; sin separates from, [1023]285,
[1024]289; Christ by seeming to "go further" teaches us to hold Him
fast in, [1025]391 sq.; important for each to see how approaches,
[1026]391 sq.; all who come to, must have love, [1027]394; Body and
Blood received in, our meat and drink, and saying hard to the hard, but
not to faith, [1028]501; in it we eat and drink life, [1029]501; never
faileth, [1030]501; faith in, gift of God, who draws us by love,
[1031]501; to be received with thought, [1032]504; Catechumens hide
themselves from, [1033]504; hidden from them by veil, which Baptism
removes, [1034]504; care necessary in preparing faithful for,
[1035]505; chastity required in recipients of, [1036]505 sq.; believing
Jews received very Blood which they had shed, [1037]343, [1038]351,
[1039]378, [1040]388.
Eunomians confess not Trinity properly, [1041]320.
Eunuch, the: to whom St. Philip preached, received the Holy Spirit
without confirmation, [1042]419; that God's power might not seem
limited to man's ministry, [1043]419.
Evil, abounds because we are evil, [1044]352; disposed by God for good,
[1045]478; this disposal illustrated by things on earth, [1046]478.
Eye, the: cannot comprehend God, [1047]459; that of mind may reach to
Him, [1048]459.
Faith, the gift of God, [1049]431, [1050]502; denied to proud,
[1051]312, [1052]313; a garment and breastplate, [1053]288; like grain
of mustard seed, small but intense, [1054]346; apt to waver because God
does not give at once, [1055]411; strengthened by prayer, [1056]454,
although itself fountain of prayer, [1057]454; figured in the "fish,"
[1058]432; to be genuine, must contain both hope and love, [1059]269,
[1060]538; worketh by love, and thus distinguished from faith of devils
and of the wicked, [1061]269, [1062]323, [1063]395; believes Christ
unseen, through Holy Ghost, [1064]536; leads on to perfect vision of
Christ, [1065]400, and purifies heart to see God, [1066]269, [1067]380;
well to know our deficiency in, and where to ask, [1068]349; so far as
gives way, temptation advances: greatness of, if perfect, [1069]454;
waking typified by Christ awake, sleeping by Christ asleep, [1070]356;
simple, therefore in difficulties sees mysteries, [1071]247; precedes
understanding, [1072]465, [1073]481, [1074]535; that by which we abide
in unseen truths, [1075]467, [1076]481 sq., and believe them, though
not seeing, [1077]486; the step of the understanding, [1078]481; with
obedience, resurrection of soul, [1079]489; want of, spoken of as only
sin, as retaining all others, [1080]536, [1081]538; casteth out Satan,
[1082]537 sq.; "the Catholic," gathered by witness of Scripture, and
grounded on Apostolic truth, [1083]259; first founded on visible
miracles, but now more blessed without them, [1084]379; The Creed, rule
of, [1085]288.
Families, heads of, as bishops in, [1086]406.
Fear, and sorrow, alternate tormentors of soul, [1087]474; of God,
excludes all other fears, [1088]306, [1089]307.
Feasts, two: one here, other hereafter, [1090]392, [1091]394; He that
invites us all, will separate unworthy from it, [1092]406.
Fideles, [1093]277 (note).
Fifty, the number of the reward, i.e., the denarius added to the
accomplishment of righteousness, [1094]480.
Fig tree, the barren in parable, the human race under sin, [1095]443
sq.; miracle on, out of season, shows peril of not having fruit when
Christ seeks, [1096]389, [1097]390; seeking fruit on, out of season,
explained, [1098]390; the reprobate of the Jews who believed not,
[1099]389; withered, when Apostles turned to Gentiles, [1100]389;
figure of those who talk but do not act, [1101]344; in the vineyard,
[1102]332, [1103]443, [1104]444.
Fire and light, instance of coeval generation, [1105]462, [1106]464.
Flesh, the: like a current, [1107]466; must be fought against and
subdued, [1108]492; the Spirit bears witness against, [1109]493; this
Spirit, that of God within us fighting against ourselves, [1110]494;
not to be gratified on plea of necessity, [1111]493; lusteth against
spirit, only where spirit is, i.e., in good, [1112]493; this lusting
consequence of our loss of integrity through fall, [1113]493; no peace
from, but by victory over, [1114]494; overcome by resistance,
[1115]495; quelled by ineffectual risings, [1116]495; lusts of, done in
us, but not fulfilled except by us, [1117]495.
Food, earthly, diminishes as fed on, not so heavenly, [1118]488; must
prepare heart for latter, as stomach for former, [1119]488.
Forgiveness, our covenant with God, [1120]278, [1121]286; may exist
with proper discipline, [1122]279, [1123]365; to be practised by those
about to be baptized, [1124]278, [1125]282, [1126]286; enforced by
example of Christ, [1127]279, [1128]286, [1129]453, at least towards
penitent, [1130]279, [1131]452, and of St. Stephen, [1132]279; withheld
from him who withholds, [1133]279 sq., [1134]283, [1135]289, [1136]365,
[1137]453 sq.; who thus lies to God, [1138]453; inculcated especially,
because if lost, all lost, [1139]284; no despair of, [1140]343; no
limit to God's, of us, so should be none to our forgiving of others,
[1141]368; number of generations to Christ, mentioned by St. Luke,
typify complete, [1142]259, [1143]364; duty of constant, taught in
"seven times a day," [1144]452; Easter, a special season of, [1145]286.
Forty, [1146]257 sq.; the number figures the accomplishment of
righteousness, [1147]478, [1148]479, as shown by forty days' fast of
our Lord, and Moses, and Elias, [1149]480; therefore Law, Prophets, and
Gospel one, [1150]480.
Friend, only to be so esteemed as long as he persuades not to evil,
[1151]354; has much influence for good or evil, [1152]377; the "friend
from the way," man as a pilgrim or penitent, [1153]431.
Funerals, abuses at, [1154]370 (note).
Generation, instances of coeval, [1155]462, [1156]463, [1157]465 sq.
Gentiles, believed not seeing, according to prophecy, [1158]344; have
therefore greater praise than Jews, [1159]344; why called "dogs,"
[1160]345; the "wild olive tree," [1161]346; grafted in through
humility, the natural branches being cut off through pride, [1162]347.
Gideon, fleece of, how concerned with type of grace, [1163]504.
God. Compare [1164]Christ, [1165]Son, [1166]Word, [1167]Holy Spirit.
Our Father, [1168]275, [1169]280 sq., [1170]284 sq., [1171]288 sq.,
[1172]295, [1173]543, and yet Himself our inheritance, [1174]543; alone
good, [1175]392, and in Himself Goodness, alone makes us good,
[1176]294, [1177]295; our Refuge in all things, and by all things,
[1178]274; the Fountain of Justice, [1179]450; unspeakable, [1180]460;
present everywhere, [1181]316, and not to be escaped from, [1182]316,
[1183]533; we must escape to, [1184]316, and at all times, [1185]505,
[1186]533; Omniscient, [1187]316; Incomprehensible, [1188]262,
[1189]263, [1190]265 sq.; the Bread, the Shepherd, [1191]431; not
contained in space as material bodies, [1192]262, [1193]269, nor to be
comprehended therefore by eye, [1194]459 sq.; known from His works,
[1195]314, which He still upholdeth, [1196]478; through Him only we
follow Saints, [1197]420; feedeth all, yet suffereth no diminution,
[1198]488, and alone sufficeth us, [1199]481; the fulness of those who
hunger and thirst after righteousness, [1200]266, [1201]296; Giver of
"daily bread" to all, [1202]276, [1203]277, but of special bread to the
children, [1204]277; delays to give, that we may long the more,
[1205]296; we all His beggars, [1206]276, [1207]296, [1208]363,
[1209]453; and to receive of Him must ourselves give to others,
[1210]296; the Life of soul, [1211]299; loss of, death, [1212]299; the
Light of the heart, [1213]488; giveth pain that He may heal, [1214]343;
chose weak and ignorant, that we might trust in Him, and not in the
great, [1215]377; chooses according both to His own Grace and man's
righteousness, [1216]421; alone forgiveth sin, [1217]418; cultivateth
us to make us better, [1218]373, [1219]374, [1220]452; can subdue our
passions, as we who are His image the beasts, [1221]273; fear of,
preservative against fear of man, [1222]306, and brings us to Him, that
He may subdue us to Himself, [1223]273; who turneth man's wrongs to our
good, [1224]303; to be sought in prayer, though He knoweth our wants,
[1225]349 sq.; Himself our reward in Glory, [1226]348, for to see Him
the great blessing of the Resurrection, [1227]490, and Life Eternal,
[1228]490; to see, i.e., Him who seeth, [1229]315; sight of, the gift
of the pure, [1230]267, [1231]268, for to inward eye until healed by
God, this sight painful, [1232]380 sq., as to Adam after fall,
[1233]380 sq.; the end of all of our desires here, [1234]315 sq.;
corporeal parts ascribed to, in Holy Scripture not to be understood
literally, [1235]267 sq.; things of, understood through likenesses,
[1236]262 sq.; to be loved for Himself, [1237]398, [1238]400,
[1239]520; love of, maketh soul chaste, [1240]532; He being the Lawful
Husband of the soul, [1241]520; we should forget ourselves in love of,
[1242]533; praying for Name, Kingdom, and Will of, we pray for
ourselves, [1243]275, [1244]276, [1245]281, [1246]285, [1247]289; we
can add nothing to: our union with, makes us what we were not,
[1248]460; Son, Image of, [1249]462; rest of, from creation, no sign of
weariness, but type of our rest, [1250]477; Maker of good, and Disposer
of evil, [1251]478; word of, preached by wicked preachers, like vine
among thorns, [1252]521 sq.; seen by philosophers at a distance,
[1253]531; they that serve, have all things, [1254]534; the Simple and
Singular Good, [1255]532.
Good, "that which we cannot lose against our will," [1256]333; two
kinds of, [1257]295; things that are, witnesses against us if ourselves
evil, [1258]333, [1259]367, [1260]438.
Good, the: mingled with wicked in Church, and their part with, therein,
what it is, [1261]385, [1262]386; we made good, only by Him who is ever
Good, [1263]294, [1264]295; in what sense all are good, as well as
evil, [1265]392.
Gospel, the: the voice of Christ, [1266]366; seemingly a call to labour
and not to rest, [1267]317; general reception of, [1268]246 sq.,
[1269]376; to be preached by love, not "by occasion," [1270]425; to be
received for Itself, without regard to preacher in himself, [1271]425,
and to be preached though not received, [1272]425; difficulties in,
[1273]247; spiritual meaning of narratives of, [1274]344.
Goths, the, [1275]434.
Grace, man righteous only by, [1276]444, [1277]542; makes us hope
through trust in God, [1278]281, [1279]477, [1280]540; enables to
fulfil Law, [1281]476; weakness of Law without, [1282]516; present
manifestation of, makes Pelagians worse than Jews, [1283]504; hidden in
clouds in Old Testament, [1284]504; in New Testament given to all (the
wet floor) except Jews (the dry fleece): often spoken of in Holy
Scripture, [1285]504; devils cast out through, [1286]318.
Happiness, requires great virtue to struggle with, [1287]342; itself
happiness not to be overcome by, [1288]342; the bitterness mingled
with, that we may seek that to come, [1289]432 sq.
Harvest, two kinds of, one among Jews, the other amongst Gentiles,
[1290]422; we must sow, that we may reap what we see not, [1291]427.
Hatred, inveterate anger, [1292]286 sq.; the beam in the eye to be cast
out, [1293]357; itself darkness, and unable to correct aright,
[1294]358; hurts him who entertains it more than others, [1295]358.
Health, of the body, endures not, [1296]474; typical of health of soul,
[1297]474.
Hearing, danger of being pleased with, without doing, [1298]362.
Heart, the: produces thorns or good fruit according to what is planted,
[1299]398 sq.; must be prepared as "good ground" for seed of Gospel,
[1300]423; where it has been, we shall go, [1301]369; by what cleansed,
[1302]398; eye of, must be healed to see God, [1303]380, which the end
of the sacraments and all gifts of Church, [1304]380; this hindered by
evil passions and habits, [1305]380 sq.; eye of, unless healed, would
be pained by sight of God, [1306]380 sq.; "Lift up the heart" addressed
to communicants only, [1307]368 (note); this address not in vain to the
Saints on earth, [1308]270, [1309]434.
Heathen, the: how Christians retard conversion of, [1310]301; how to be
gained over, [1311]302; to be persuaded by individuals, not forced,
[1312]304; the tribulations of Christians an offence to, [1313]355 sq.;
complain against Christians because of destruction of Rome, [1314]356
sq.; he who injures, and rejecteth admonition, to be accounted an
heathen, yet to be cared for, [1315]359.
Heathenism, rise and fall of cities not dependent upon, [1316]434.
Heaven, the mind, as earth the flesh, [1317]276, [1318]281, [1319]285,
[1320]289; the Church, as earth its enemies, [1321]276, [1322]281,
[1323]285; the spiritual, as earth the carnal, [1324]276, [1325]281
sq., [1326]285; saints dwelling in, in heart, called so, [1327]270; no
carnal pleasures to be expected in, [1328]346; One only ascended to,
because Saints one body with Him, [1329]399 sq.; way to, rough, but
made smoother by Christ, [1330]409; the first step to, humility,
[1331]409.
Hebrew language, affinity between, and Punic, [1332]450.
Hell, trembling at the resurrection of the just, [1333]415.
Heretics, appeal to Holy Scripture against Church, [1334]247; suffered
penalty of law for impiety and deeds of violence, [1335]304 (and note);
to be persuaded by individuals, not forced, [1336]304; though gathered
together under outward profession of Christ's Name, not of His Kingdom,
because divided against themselves, [1337]316; cavils of, cause of
development of mysteries in Church, [1338]249; not rebaptized,
[1339]329; mercy in concealing, perverted, [1340]504; lay claim to
martyrdom, [1341]523; why without real claim to it, [1342]523; to be
prayed for, [1343]528; feed their own, not Christ's, [1344]544.
Hireling, he who works for reward, [1345]519; preaches not chastely,
[1346]521; such many in number, [1347]521; reproves not bad, if rich,
[1348]521; "fleeth" in soul, though not in body, [1349]521, [1350]522.
Hope, the "Egg," fostered by love, destroyed by looking back, [1351]432
sq.; the gift of God, [1352]432; that, perverse, which delayeth
repentance, [1353]376, [1354]377.
Hospitality commended, [1355]357, [1356]446.
Humility, the foundation of the spiritual edifice, [1357]315,
[1358]316, [1359]346 sq.; Baptism of Christ an example of, [1360]259;
Christ Master and Author of, [1361]251, [1362]298, [1363]345; the first
step to Heaven, [1364]409, and road to Eternity, [1365]473; necessity
of continuing in, [1366]502; because our abundance of God, [1367]498
sq., [1368]502 sq.; receiveth grace, like valleys the rain, [1369]501,
[1370]502; figured in Gideon's basin, [1371]504; the highest of all
gifts and given to all, [1372]534, [1373]535; the foundation of love,
[1374]535; the way by which we follow our Lord, [1375]535 sq.; the way
to perfection, [1376]536.
Hundred, mystical meaning of the number, [1377]364.
Idols, not to be broken down, unless by proper authority, [1378]303,
[1379]304; destruction of, not cause of destruction of Rome, [1380]434
sq.; feasts in temples of, altogether forbidden, [1381]300; these lead
to denial of Christ's Divinity, [1382]301; vain excuses for such
conduct, [1383]301 sq.
Ignorance, some, better than presumptuous knowledge, [1384]459;
confession of, better than rash interpretation of Holy Scripture,
[1385]508.
Immortality, true, an entire unchangeableness, [1386]307; our true
health, [1387]346.
Impenitence, final, the unpardonable sin against the Holy Ghost,
[1388]325, [1389]330, [1390]331; precludes forgiveness of all other
sins, [1391]326, and how, [1392]326.
Inheritance, God ours, we His, [1393]452; difference between heavenly
and earthly, [1394]543.
Injury, the duty of him who commits and of him who sustains, [1395]359;
latter worse of two if he strive not to win his brother, [1396]359; if
done in sight of others, sin against them also, [1397]360.
Israel, all that took place amongst people of, figurative, [1398]250.
Jacob, correspondence between, and Nathanael, [1399]391; dream of,
recorded, because of its mystical meaning, [1400]470 sq.; the stone to
which the angels descended, Christ, [1401]361, [1402]471, therefore
anointed, [1403]391, [1404]471; on the ground, i.e., became man, and so
an offence to Jews, [1405]471; meaning of name of, [1406]471; change of
name of, to Israel, [1407]471; angel with whom he wrestled, Christ, who
was overcome "willingly"--mystical interpretation of this, [1408]471;
the Church Jacob here, Israel hereafter, [1409]472; angels ascending
and descending to, Christ's twofold presence in the Church and in
heaven, [1410]472, [1411]473 sq.
Jairus, raising of daughter of, applied to gradations of sin,
[1412]495.
Jechonias, reckoned twice in genealogy of Christ, [1413]250; a type of
Christ, [1414]250 sq.; centre of two dispensations, [1415]251; type of
the Corner-stone, [1416]251.
Jesus, "a Saviour," [1417]249.
Jews, still hope for Christ's coming, [1418]397, [1419]400; destroyed
their Physician, [1420]350 sq.; wilfully blind to Holy Scripture,
[1421]397; carnal in understanding, [1422]477; haters of truth,
[1423]496; lost through pride in what God had done for them, [1424]345;
would establish their own righteousness, [1425]503; converted by St.
Peter, [1426]343; "lost sheep," to whom Christ was sent, [1427]343; in
what sense they contracted sin, by Christ's coming, [1428]321 sq.; why
"children of the Kingdom," [1429]300; Prophets sowed amongst, Apostles
reaped, [1430]422; mercies vouchsafed to, though sinful, [1431]443;
refusing the Supper, by killing Christ prepared It for us, [1432]447;
signified by "His Own," [1433]469; stumble at Christ, the stone on the
ground, [1434]471; the pool of Bethesda, [1435]475 sq.; "troubled" by
our Lord's Passion, [1436]477; believe not, because they "saw" not
Christ to be God, [1437]477; figured as to their loss of Grace by
Gideon's dry fleece, [1438]504.
Job, trial of, proved he loved God for His own sake, [1439]398; the Law
not written on tables, but in hearts of godly, in age of, [1440]353.
John, St., opening of Gospel of, understood only in ineffable manner,
not by words of man, [1441]459; Divinity of Gospel of, [1442]466;
uncarnalizing and refining, [1443]530; drank in the truth from Lord's
Breast, [1444]466, [1445]467, [1446]508 sq.
John the Baptist, testimony of, concerning Christ, [1447]309,
[1448]313, [1449]492, and Christ's concerning him, [1450]309; greatness
and humility of, [1451]309; Christ greater than, [1452]309, [1453]492,
and angels, [1454]309; question of, concerning Christ through his
disciples did not imply doubt, [1455]309 sq., but they were sent to Him
that John's testimony might be confirmed, [1456]310; taken for Christ,
[1457]313; not "The Light," but a lamp, [1458]313.
Joseph, St., justice of, shown in purity and tenderness, [1459]248; our
Lord subject to, as His father, [1460]252, being at same time His
creature, [1461]252; in what sense our Lord's father, [1462]251,
[1463]255, [1464]256; teaches us to rebuke secret sins against us
secretly, [1465]360 sq.
Judas, betrayal of, of Christ, world saved through, God using designs
of its evil, [1466]249; ate the Body and Blood to damnation, [1467]323.
Judgment, Day of, [1468]293; good works without purity of no avail at,
[1469]293; value then to be given to alms an amazement to us,
[1470]293, [1471]294; "midnight" signifies secrecy of, [1472]403;
groundless calculation concerning period of, [1473]403; even good
consciences tremble at, [1474]404; gate of repentance will be shut at,
[1475]405; completion of former prophecies pledge of completion of
those about this, [1476]445.
Kingdom of God, promised if certain conditions fulfilled, [1477]445; as
prayed for in Lord's Prayer, not yet come, [1478]276, [1479]281,
[1480]285, [1481]289; will come to us if we are His, and good,
[1482]276, [1483]281, [1484]285, [1485]289; will come when resurrection
of dead shall have taken place, [1486]281; not diminished by increasing
number of those who possess, because not divided, [1487]385; men try to
divide this heritage through the Blood of Christ, [1488]319.
Labour, man's: arises from his mortality, [1489]315; all in, through
sin, therefore invitation of Christ to rest addressed to all,
[1490]385.
Labourers, hired into vineyard at different hours, represent Patriarchs
and Prophets called early, and Christians at the last, [1491]374 sq.,
or persons made Christians at different periods of their lives,
[1492]375; all came when called, [1493]375; had they delayed, no future
call promised, [1494]375.
Law, eternal, in the heart, [1495]353.
Law, the: given to discover sin, not to cure it, [1496]476, [1497]542;
Grace only enables to fulfil, [1498]476; without Grace makes more
guilty, because not kept, [1499]516; he fulfils who abstains from
world, [1500]479; Prophets and Gospel one with, proved by the fasts of
Moses, Elias, and our Blessed Lord, [1501]480; ten strings of (Ps.
cxliv. 9), ten precepts of, figured in the staff sent from Elisha by
Gehazi's hands, [1502]517; causes fear by reason of trust in self,
[1503]540; in this opposed to Grace, [1504]540; those under, led
captive, [1505]542.
Lazarus, buried, figure of those buried in habits of sin, raised, of
those raised from sin by cry of Christ, [1506]414, [1507]415; sin
entangles, confession frees, example in, [1508]311.
Lie, slays soul, [1509]308, [1510]355; all saying what is not done, not
a, [1511]506; difference between being deceived and telling a,
[1512]507, because we may be deceived and yet not lie, [1513]507, as
saying what we "think" to be true, and so not erring in will,
[1514]507.
Life, brief, [1515]440, [1516]441; one of toil, [1517]290; one long
sickness, [1518]346, [1519]351; one long death, [1520]346; not to be
coveted, lest it bring death, [1521]439; exposed to storms and
calamities, [1522]337; a struggle, [1523]492, [1524]494; a war, must
hope for triumph till the end, [1525]494; a long, long torture,
[1526]366; long, should be good also, [1527]362; good, and "good days,"
where to be sought and where not, [1528]440, [1529]441 sq.; reckoned
among things superfluous by Martyrs, [1530]302, [1531]303; to be
amended immediately because of uncertainty of morrow, [1532]361; years
of, decrease, not increase, [1533]366, [1534]443; all wish for long and
prosperous, Scripture only teaches where to find such, [1535]441;
though full of evil, no man willing to end it, [1536]366, yet he who
lives long is only running to the end, [1537]440 sq.; true, to rise and
reign with Christ, [1538]366; men wish for everything good but good
life, [1539]362; man's love of, should teach love of the True Life,
[1540]365 sq., [1541]487, should be one end of, [1542]427; they who
live in, after manner of men, called men after God, "gods," [1543]411.
Life eternal, the reward of labour, [1544]303, [1545]366; the denarius
given to labourers in vineyard, [1546]375; given alike to all the good,
[1547]375, but has different degrees of Glory, [1548]375; to be in some
degree estimated by this life without its evils, the price of,
ourselves, [1549]487; not to be explained in words, [1550]488; the Life
of, Christ's, [1551]489; to see God is, [1552]490.
Light, extinguished by pride, [1553]313; who thinks himself light,
darkness, [1554]313.
Loaves, the "three," asked for by the "friend," signify the Holy
Trinity, [1555]431; also Faith, Hope, and Charity, [1556]431,
[1557]432; mystery of feeding "four thousand" with "seven," [1558]406.
Love (Charity), the gift of God, [1559]404, [1560]432, [1561]541 sq.;
for if all gifts from Him, so this the greatest, [1562]542; must
increase as desire decreases, [1563]394; the good distinguished by,
from wicked who have other gifts in common with them, [1564]394,
[1565]407, [1566]408; nothing of use without, [1567]394; "loaf" asked
for from a father figure of, [1568]432; white raiment hereafter gained
by labour of, [1569]348; its province to "do," [1570]269; active love
may be shown by all, [1571]400; divine, wins to God, [1572]396; handle
of Soul, by which it holds things offered to it, must cease to hold
world, that it may have fast hold of The Eternal, [1573]478 sq.;
fulfilling of, the Law, [1574]480; with meditation, sees mysteries,
[1575]486; to fulfil commandment of, the struggle of life, [1576]492;
necessary to true martyrdom, [1577]523; how magnified in New Testament,
[1578]523, [1579]535, [1580]541 sq.; fear of no avail without,
[1581]540; keepeth from sin, not under fear, but from hatred of sin
itself, [1582]541; of God and man, the two commandments to salvation,
[1583]480; of God, sustains, of the world, sinks, [1584]342; of earthly
things, bird-lime of spirit's wings, [1585]448; not to be limited to
wives or children, [1586]396; makes hard things easy, [1587]317 sq.,
[1588]408; sin forgiven and sin prevented both causes for, [1589]417;
difficulty concerning much or little of, for much or little sin
forgiven, [1590]416, [1591]417; only care of life to choose proper
object of, [1592]408; of self, first cause of man's ruin, [1593]408,
[1594]409; self-love cannot love God, nor abide in self, [1595]408,
[1596]409.
Maccabees, example of mother of, [1597]421.
Macedonians say Holy Ghost is a creature, [1598]320.
Magicians, Egyptian, wrought miracles, but not therefore better than
children of Israel who wrought them not, [1599]394.
Mammon, derivation of word, [1600]450; its signification in Latin,
[1601]450; of iniquity, wrongly assumed by some to mean plunder and
oppressive gains, [1602]450; may also mean all worldly riches
whatsoever, [1603]451.
Man, frailer than glass, [1604]442; faint image of the Holy Trinity,
like, yet unlike, [1605]263, [1606]264; made after Image of God, which
he disfigured by transgression, [1607]290; created good by The Good:
became evil by free-will, [1608]295; must be loved, because God made:
but his sin hated, which God made not, [1609]396; tames all, but
himself, [1610]273; earthward disposition of, figured by woman "bowed
down," [1611]444; through unrighteousness not listening to Teacher,
will find Avenger in Righteousness, [1612]333; by effacing what he has
made himself, becomes well-pleasing to Him who made him, [1613]409,
[1614]410; has no good but of God, [1615]443, [1616]450; must part with
his own fulness, that he may be filled with God, [1617]266 sq.; won to
God by Divine Love, [1618]396; fear of, irrational, [1619]306, for his
power extends only to body, [1620]306, [1621]307; this fear overcome by
trust in God made Man, [1622]313; whole race of, from one common
father, [1623]395; memory, understanding, will of, in their exhibition
separate, yet in operation inseparable, [1624]264, [1625]265; deeper
analogies of these to be sought in peace and humility, [1626]265; end
of, not to understand the creation, but to love the Creator, [1627]314;
how all men liars, [1628]355.
Manichæans, deny Incarnation, [1629]401, [1630]457, and "reality" of
Christ's Body, [1631]338, [1632]339, [1633]456.
Mappalia, [1634]303 (note).
Marriage, true union of, oneness of heart in, coheirs of Grace,
[1635]253; things in, allowed of permission, not of right, [1636]253;
object of Ancient Fathers in contracting, [1637]253 sq.; chastity in,
[1638]252 sq., [1639]402; superiority of continence over, [1640]402,
[1641]505; human honour in, [1642]520.
Martha. See [1643]Mary.
Martyrdom, seems to be an exhortation to, in words, "Let him take up
his cross," etc., [1644]409.
Martyrs, fear not man, because they fear God, [1645]306, [1646]307;
mercies of God through, rehearsed in Church, [1647]349; festivals of,
to be observed with sobriety: excesses at these festivals, [1648]306
(note); witnesses of Christ: Christ witness in, [1649]492; without Whom
nothing, [1650]492; none without love, [1651]523.
Mary, St., the Virgin Mother, [1652]251, [1653]315; a mother without
carnal desire, [1654]256; humility of, in preferring St. Joseph to
herself, [1655]251.
Mary (and Martha), parts of each good, but Mary's better, [1656]427,
[1657]428, [1658]429 sq.; Mary's endures for ever, [1659]430; two
sisters figures of life present of holy toil, and of life future of
Endless Rest begun here, [1660]430; the toil of Martha in hope of the
Rest of Mary, [1661]430; Martha, type of those who do works of mercy,
[1662]429; Mary listening, Martha ministering, [1663]429 sq.
Maximianists, the, [1664]527; divided against Donatists, [1665]319 (and
note); though first condemned by Donatists, afterwards received by
them, [1666]388.
Maximinus, [1667]530 (note).
Meal, three measures of, the human race, [1668]445.
Mediator, Christ our, because "in the middle," man, and yet without
sin, [1669]470.
Meek, the: character of, [1670]266, [1671]353, [1672]354, [1673]355;
good which God works in themselves pleasing to, [1674]354, [1675]355;
evils He sends not displeasing to, [1676]355; meekness necessary in
this life, [1677]353.
Mercy, precedes Judgment, [1678]332; time of, so long as we are spared,
[1679]442; vessels of, of God, all once vessels of wrath, [1680]319;
mercy in "man" is true alms, [1681]436.
Milevis, Council of, [1682]504 (note).
Ministers, of God; to be heard for their office' sake, [1683]479,
[1684]483, and must not be despised lest the wrong reach to Christ,
[1685]423 sq.; give not their own, but Christ's, as dispensers of what
is given to them, [1686]423, [1687]479, [1688]484; good works of flock
delightful to, [1689]422: mutual love between, and flock, [1690]423;
evil, out of their hearts bring evil, out of Scripture good, [1691]336,
and bring good words out of Scripture, as grapes around thorns,
[1692]425; if seeking something else, yet preach The Word, [1693]425.
Miracles, performed by bad as well as good, [1694]394; Church first
founded on visible, but its faith more laudable now without, [1695]379;
Christ's, on bodies and souls had different effect on different
persons, [1696]413; had divine and mystical meaning, [1697]414,
[1698]498 sq.; happen every day as marvellous as extraordinary ones,
[1699]482, [1700]498; man himself a miracle, [1701]482; power of
working not so high a gift as humility, [1702]535, and given under the
elder dispensation, [1703]534; the miracle of "the seven loaves"
explained, [1704]406.
Moses, tender prayer of, [1705]387; a witness of Christ in Book of
Genesis, [1706]498.
Mourners, true and false consolation of, [1707]266.
Mysteries, not possession, but love of eminence prevents understanding
of, [1708]389 sq.
Name, of God: hallowed in us by making us holy, [1709]275, [1710]281,
[1711]285, [1712]289; hallowed in us when baptized, [1713]289.
Nathanael, under fig tree, type of man under sin, [1714]470; this
interpretation connected with apron of fig leaves, [1715]470; the
"greater things" promised to, to see God face to face, [1716]472.
Neighbour, who truly loves himself, loves his, [1717]395; every man
our, [1718]395.
Numbers, mystical meaning of, [1719]257, [1720]258 sq., [1721]363,
[1722]364, [1723]365, [1724]406, [1725]452.
Obedience, only road to knowledge, [1726]464, [1727]486; its presence
Life, its absence death, [1728]488; with Faith the Resurrection of the
soul, [1729]489.
Offences, against a brother, against Christ, [1730]301; to be "cut
off," [1731]355, [1732]356; love of God's Law the safeguard against,
[1733]353; what constitutes, [1734]355; outward troubles not, but to be
turned to our profit, [1735]353, [1736]356; St. Peter rebuked, that he
may teach us how to refuse them, [1737]354.
Oil, in the lamps of the true virgins, charity, [1738]402, [1739]403;
what meant by selling, [1740]404; lamps without, works done for man,
not for love of God, [1741]403 sq.
Olive tree, Abraham, Isaac, and Jacob roots of, [1742]347; natural
branches cut off for pride: wild grafted in for humility, [1743]347; we
all became from good, wild olive tree, [1744]395.
Parable, of unforgiving servant, explained, [1745]362-365; of sower who
went forth to sow, [1746]334, [1747]335, [1748]423; of tares, enforces
the duty of bearing with evil, [1749]334, [1750]335, and corrects all
schism under plea of evil in the Church, [1751]386; of fig tree planted
in vineyard, a warning to us to be fruitful, [1752]332, [1753]443,
[1754]444; of husbandman who planted a vineyard and let it out to
husbandmen, explained, [1755]373, [1756]374; of hiring into vineyard,
explained, [1757]374, [1758]375; of King who made a marriage for His
Son, teaches that all, good and bad, are invited, but only good
received, [1759]392-394; of the ten virgins, relates not to religious
orders only, but to whole Church, [1760]401 sq.; same explained,
[1761]402-405; of two debtors, comfort to the penitent, and lesson for
the Pharisee, [1762]416 sq.; of certain man who made a great supper,
and of the guests who excused themselves, [1763]447, [1764]448; of rich
man "whose ground had turned out well," examples of covetousness and
its punishment in, [1765]437, [1766]438, and of luxuriousness,
[1767]372, [1768]373; of rich man and Lazarus, example of luxuriousness
in, [1769]373, [1770]426 sq.
Pardon promised to penitent, but not "to-morrow" to him who delays,
[1771]361, [1772]362.
Parents must be honoured, but God obeyed and preferred, [1773]421.
Passion, the, of our Blessed Lord, troubling waters of Pool of
Bethesda, [1774]476 sq.
Patience, of Almighty God, [1775]332; of Christ, [1776]338.
Patripassians, the error of, [1777]260.
Paul, St., the border as it were of Christ's Garment, the least and
last, [1778]300, [1779]345, [1780]347; weak in himself, strong in
Christ, [1781]341; changed from persecutor to preacher, [1782]457,
[1783]458; Saul the proud, laid low, to be raised up Paul the humble,
[1784]343, [1785]422; his former name Saul derived from Saül,
[1786]343; peculiar nature of his office, [1787]422; witness of Christ,
[1788]492; good shepherd, [1789]523.
Paul, of Samosata, false doctrine of, [1790]312 (note).
Peace, to be found in The Word, [1791]459; not to be looked for from
the flesh, [1792]503; the end of all our trials, [1793]503.
Pelagians, errors of, reproved, [1794]295, [1795]455 sq.; the
"Pharisee" better than, in that he "gave thanks," [1796]455; strive
against "open" grace, and for that reason worse than Jews, [1797]504.
Pentecost, the conversion at, fruit of prayer on Cross, [1798]351.
Persecution, all things in, to be despised for sake of Christ,
[1799]409 sq.; the attack of Satan from without upon those out of whom
he has been cast, [1800]537 sq.
Perseverance, silences opposition, [1801]385; necessary to Christian
character, [1802]509 sq.; the building on a Rock, [1803]510; freedom
the reward of, [1804]510.
Peter, St., so called from the rock, [1805]340; type of Church when in
danger from man's praise, [1806]339; walking on sea, type of Church in
the world, [1807]340; in his confession an image of the strong, in his
fear, of the weak in the Church, [1808]341; weak in himself, strong in
Christ, [1809]341, [1810]342; his conduct a proof that what we cannot
do in ourselves we can do in Christ, [1811]341; held chief place in
Apostleship, [1812]340; of Apostles, first and chiefest, [1813]340,
[1814]341, [1815]544; blessed when he spoke the things of God, rebuked
when those of men, [1816]340 sq.; Christ the Rock, St. Peter the
Christian people, [1817]340; a proof that denial of Christ is not the
unpardonable sin against Holy Ghost, [1818]330; witness of Christ,
[1819]492; Church founded singly in, [1820]519; good shepherd,
[1821]523, [1822]524; figure of unity of all good shepherds, [1823]544;
our Lord's words to, "Lovest thou Me?" show love to be the sign of the
true shepherd, [1824]521, [1825]524; disturbed at our Lord's Passion,
[1826]544.
Pharisees, the one in the parable lauded himself, but did not pray,
[1827]455; the proud thoughts of him who invited Him, known to our
Lord, [1828]416; they were the choice men amongst the Jews, [1829]435;
scrupulous as to external purification, neglected internal, [1830]435;
their want of love made their greater alms of no value, [1831]435,
[1832]436; their leaven, seeking glory from one another, [1833]446;
their zeal "not according to knowledge," [1834]496.
Philip, eye of, healed by faith so that he might see the Father in
Christ, [1835]380.
Philosophers (Heathen), saw God at a distance, but saw not way to Him,
[1836]531; saw God in works of nature, [1837]531; idolatry, their
folly, [1838]531 sq.
Philosophy, natural, the gift of God, but abused if it has not love,
[1839]314, [1840]315.
Photinians, divided against Arians, [1841]319; asserting that Christ is
only man, [1842]320, [1843]401; deny existence of Holy Ghost,
[1844]320.
Pool. See [1845]Bethesda.
Poor, our carriers who carry our goods for us to heaven, [1846]293; the
portion of departed children to be given to Christ through, [1847]372;
God the receiver for, [1848]369, and Christ the Keeper for, [1849]446,
and will repay for them in world to come, [1850]426 sq., [1851]474; to
give to, to give to God of His own, [1852]474; they should seek only
sufficiency, since all not needed, a burden, [1853]368; warnings to
them, [1854]367; the rich, if humble, better than they if proud,
[1855]367.
Possessions, we must so possess, as not to be possessed by, [1856]479.
Poverty, voluntary, not to be despised in those who can receive it,
[1857]479; not perfect without love, [1858]535.
Praise, danger of human, and preservative against it, [1859]339;
flatterers, sellers of, [1860]404.
Prayer, our only hope in evils of this life, [1861]349-352; the part of
those in peril, [1862]454; sleeps when desire grows cold, [1863]352;
unceasing longing is unceasing prayer, [1864]352; enlightens ignorance,
[1865]431; for enemies a duty, [1866]276; need of, if we would cure our
soul's sicknesses, [1867]350; double alms ("give and forgive"), wings
of, [1868]287; faith fountain of, [1869]454; benefit of persevering,
[1870]430, as shown by parable of unjust judge and of the "friend,"
[1871]296, [1872]430 sq., [1873]454; why we are not to omit, although
it be that God knoweth our wants before we ask, [1874]275, [1875]361;
where earnest affection in, there effectual answer from Him who heareth
it, [1876]275; what we ask in, would be given if good for us,
[1877]352, but that we may in ignorance ask evil, no cause for not
asking, [1878]350; two things to be learnt, what we are to ask in and
from Whom, [1879]274 sq.; need of piety in, not of wordiness,
[1880]275; precepts concerning not using "many words" in, reconciled
with commands to "ask, seek, knock," [1881]349 sq.; heard when offered
in submission of mind, not with restlessness, [1882]540.
Prayer, Lord's, the: explained, [1883]274-280, [1884]280-284,
[1885]284-288, [1886]288-289; the rule and standard of all prayer,
[1887]275; the blessing of, taught by our Advocate and Judge,
[1888]284; said daily in church before altar, [1889]288; taught to the
Competentes after the Creed, [1890]274, [1891]284; repeated by them at
Baptism, [1892]284, [1893]288; undoes past sin, provides against
future, [1894]280; remedy against daily venial sins, [1895]277; with
alms, [1896]277; great importance of petition for forgiveness in,
[1897]278; Apostles needed daily remission through, much more we,
[1898]286; three first petitions of, relate to the Life Eternal, the
rest to necessities of present life, [1899]280, [1900]282, [1901]287,
[1902]288, [1903]289.
Pride, the worm of riches, [1904]297, [1905]367; greater in man who is
mortal, than in Satan who is immortal, [1906]412; trust in God with
alms its cure, [1907]297; God made Man great remedy against, [1908]345,
[1909]475; death, its penalty, should be its cure, [1910]412; mysteries
hid from, [1911]315; destroys our gifts, [1912]502; prevents us from
returning by "strait way," [1913]533; incompatible with love,
[1914]475, [1915]535; Christ repelled the proud man who would have
followed Him, [1916]298.
Priests, peril of office of, [1917]362; in Old Testament were to offer
for themselves, [1918]514.
Princes, as God's ministers, may restrain heathen or heretics,
[1919]303, [1920]304.
Promises, having done what God commands, we may ask for His, [1921]442.
Prophets, foretold evil, but did not wish it, [1922]275; words of,
explained by their acts, [1923]388.
Psalms, imprecations in, not curses, but predictions, [1924]275.
Pure, the, "reach" God, [1925]460, [1926]485.
Rebuke, for secret sins, to be given secretly, [1927]360 sq.; St.
Joseph an example of this, [1928]360 sq.; for public, publicly,
[1929]360; given by St. Stephen severely, but in love, [1930]396; love
should always accompany, [1931]358; with meekness and charity,
[1932]385.
Reconciliation, necessity of, with an aggrieved brother, before
acceptance with God, [1933]358, [1934]359; difficulty of persuading men
to the self-humiliation necessary for, although the real humiliation
their own sin, [1935]359.
Remission, of sin, article in the Creed, [1936]286; given by Holy Ghost
through Church, [1937]325, [1938]329-332, [1939]419; first gift of
Spirit in Baptism, [1940]324; given not by man, but by God, [1941]418;
through man or without man, [1942]419; Apostles taught to pray for,
[1943]286; joint gift of The Three Persons in the Holy Trinity,
[1944]326; effect of, deliverance from dominion of Satan, [1945]330;
"Seventy times seven," complete remission, [1946]365.
Repentance, useless if barren of its fruit, almsgiving, [1947]294;
figured by Lazarus raised from dead, [1948]415; place of, not denied in
Church to any sins whatever, [1949]320; time of mercy granted for,
[1950]442.
Repetition not wearisome in divine things, [1951]475.
Rest, our, foreshadowed by God's after work of creation, [1952]477 sq.
Restituta, the great church in Carthage, [1953]392 (note).
Resurrection, of body, ordained for all, [1954]488 sq.; difference
between that of good and bad, [1955]489; great and incredible, but not
more so than our first creation, [1956]491.
Rhadagaisus, [1957]434 (note).
Rich, the: equal with poor in life and death, [1958]296, [1959]297,
[1960]368; danger of, in attaining to salvation, [1961]366, [1962]367;
may use luxuries which their infirmities demand, if careful to give
necessaries to poor, [1963]297, [1964]298; must lay out what they have,
that they may receive what they have not, [1965]367; need not give all
to poor, but must exceed a tenth, the Scribes' and Pharisees' portion,
[1966]367; by them God helps the needy, and by needy proves them,
[1967]368; real wants of, not more than those of poor, [1968]297 sq.;
if humble, better than poor if proud, [1969]367; warned against pride,
[1970]367; two kinds of, those of this world, and those of the next
(i.e., the poor), [1971]367; have "received" all, and therefore give
nothing of their own, [1972]474. See [1973]Alms.
Riches, only good when we do good with, [1974]295, being means of good,
not goods in themselves, [1975]295 sq., [1976]333; with desire of more,
a passion, [1977]295 sq., [1978]333; use of, [1979]297 sq., [1980]367;
acquisition of, man's great vanity and source of unhappiness,
[1981]290; vanity of, because nothing lasting in, [1982]290 sq.,
[1983]367; various mischances to which they are subject, [1984]291; to
neglect Christ's words as to use of, to neglect Christ, [1985]291 sq.;
who teaches us how to use them speaking to us as "one from dead,"
[1986]373; by laying up, on earth, we lay up for earth, [1987]292;
calamities warn us to remove, to Heaven, [1988]292 sq.; the poor our
carriers to remove our, to Heaven, [1989]293; great danger of coveting,
[1990]368; possession of, the world's test of happiness (as contrasted
with that of Holy Scripture, God), [1991]451, [1992]452, why called
"mammon of iniquity," [1993]450, [1994]451; pride the worm of,
[1995]297, [1996]367.
Riches, the True, what they are--cannot be lost, [1997]451; must be
sought from and to God, [1998]452; consist in not requiring worldly
riches, which we lose, that we may gain the True, and not be lost
ourselves, [1999]346.
Righteous, the: though many, in comparison with wicked few, [2000]386,
[2001]393; do righteousness for God, and account it God's, [2002]272.
Righteousness, burning lights, [2003]440; exercised in bearing the
present, and fasting from world, [2004]479.
Rogatists, the, [2005]527.
Rome, founded by Trojans, [2006]357; built by Romulus, [2007]356; by
Rome is meant the people of, not the city of: these will not perish if
they praise God, if they blaspheme Him will, [2008]356 sq.; Christians
care for, though heathen, because the Church sojourns in it, [2009]433,
[2010]434; gods of, senseless, [2011]357, [2012]434; destruction of,
falsely attributed to Christianity, [2013]433-435.
Sabbath, the, how typical of our Lord, [2014]515 sq.
Sabellians, called also by some Patripassians, as holding that the
Father suffered, [2015]320.
Samaritan, Good, the, figures baptism, [2016]503. See [2017]Baptism and
[2018]Church.
Samaritan woman. See [2019]Woman.
Samaritans, the harvest ripe among, [2020]422 sq.
Satan, slanders the good subtly, that we may think good hopeless,
[2021]398; possesses us if God abandons us, [2022]282, but is conquered
by our conquering self, [2023]283; torments of, to Christian, lightened
by joys within, [2024]318.
Saved, the: the teaching of the "strait gate" proves to be few,
[2025]445 sq.; few, that is, compared with the lost, but many that the
Garner of Heaven may be filled, [2026]446.
Schism, wickedness of those who cause, [2027]319, [2028]437, [2029]478.
Scribes, the: who they were, [2030]335; though they had the keys of the
kingdom of heaven, not "instructed" in it, [2031]335; though evil, to
be heard and obeyed, as "sitting in Moses' seat," [2032]336.
Scripture, Holy: "the hem of" Christ's "garment" to heal us, [2033]300;
"how to be read," [2034]259; pictures what it tells us, to our hearts,
[2035]415 sq.; sometimes says things absolutely, to be interpreted in a
limited sense, [2036]321, [2037]323; reckons in round numbers,
[2038]257; idolatrous feasts forbidden by, [2039]300; godliness seeking
truth, and humility, the key to, not mere criticism, [2040]247; some
words and acts in, literal, [2041]390, some figurative, [2042]390,
[2043]391, some both, [2044]390-392; terms in, not to be judged of by
their use in world, [2045]335; exposition of, the setting forth of a
banquet, to be received with praise, and followed by good works,
[2046]406; we feed on plain parts of, [2047]321; are exercised by
obscure, [2048]322, [2049]360, [2050]484; apparent contradictions,
[2051]271, [2052]359; these opened to prayer, but not to be judged of,
[2053]359 sq.; expressions in, teaching special earnestness, seemingly
exaggerated, [2054]424; perverted by wicked, [2055]519; sense of,
preserved by looking at whole, [2056]520.
Self, by stopping short in, we go out of, [2057]409; by denying, we
turn to God, [2058]409; the duty of each to deny, as he has attained,
[2059]411.
Senses, the five: indicated by the five virgins, [2060]402, by the five
pairs of oxen, [2061]447; the windows of the soul, [2062]307, through
which it perceives, [2063]263; useless when the inhabitant is gone,
[2064]307; they who believe only, are kept back from higher things,
[2065]447, [2066]448; for not their satisfaction, but faith, our food,
[2067]448; sight, as the most eminent of them, stands for all of,
[2068]449.
Serpent, the, in what to be feared, in what imitated, [2069]305 sq.
Seven, mystical meaning of, [2070]363, [2071]365, [2072]406, [2073]452.
Seventy and seven, mystical meaning of, [2074]258 sq., [2075]363,
[2076]365.
Shepherds, true: they who preach for love, [2077]520, [2078]544; by
which distinguished from hireling, [2079]521; figured in St. Peter,
[2080]521, and their unity in the same Apostle, [2081]544; fewer than
hirelings, [2082]544; prepared for every good work, [2083]521; act as,
in God's presence, [2084]522; reprove and mourn for sin, [2085]522;
awfulness of office of, [2086]543.
Ship, the Cross the, in which our weakness is carried over tempests of
world, [2087]337; peril within, from storms of passion, destruction out
of it, [2088]338; if Christ be absent from, each man the prey of storms
within himself, [2089]338.
Sick, the: amongst Jews of two kinds, those who knew their own
sickness, and came for health to Christ, those who knew it not, and
mocked, [2090]350 sq.
Silence does not always imply absence of feeling, but want of power,
[2091]461, [2092]468.
Siloa, [2093]512.
Simon Magus, [2094]419.
Sin, transgression--when man seeking "more" exceeds rule of justice,
[2095]258; not to be despised because committed only against man,
[2096]358, [2097]359, for sins against Christ in brethren unless they
gain us anew, destruction, [2098]358; God's Grace alone prevents,
[2099]417, [2100]418; altogether from man himself, [2101]409,
[2102]410, [2103]421 sq.; must be rebuked and subjected to discipline
without violation of unity, [2104]387, [2105]388; itself the only real
humiliation, not amends for, [2106]359; hearts which mourn for, bear
Christ's mark, [2107]438; difficulty of overcoming inveterate habit of,
[2108]415; a fourfold progress in, [2109]415; even Beloved Apostle
acknowledged himself to be under, [2110]453; what, it was which Jews
contracted by coming of our Lord, [2111]321; "they had not had sin"
means not, any sin at all, but this one great sin, [2112]322; actions
which lead to, are themselves sin, [2113]301; they who entice us to,
"offences," [2114]354, [2115]355 sq.; known privately to priest, in no
case to revealed, [2116]360 sq.; consent makes desire sin,[2117]287;
dangerous sophisms about sins of flesh, [2118]361; God forgives, by man
through Holy Spirit dwelling in them, [2119]419; mercifulness redeems,
want of it retains, [2120]294; must "be," but must not "reign" in us,
[2121]493; made slaves and dead by, [2122]510 sq.; Christ Himself made
sacrifice for, [2123]511; all under, [2124]514, as shown by Lord's
Prayer, given even to Apostles, [2125]514; much evil-doing no excuse
for, [2126]543 sq.; to some sins, a severe and certain condemnation
due, [2127]277; lesser sins, [2128]278, [2129]284, [2130]286 sq.;
lesser, not to be despised, [2131]287; compared by these, when free
from greater, [2132]278; great peril of them, [2133]278.
Sin, original, [2134]275, [2135]278, [2136]316, [2137]381, [2138]395,
[2139]410, [2140]444, [2141]456.
Sinner, the: must rise from his sin speedily, however foul and deep it
be, [2142]415 sq.; our Lord's conduct to the, rebukes exclusiveness of
heretics, [2143]418, [2144]419; only heard if penitent, [2145]513;
dead, though to eye alive and moving, [2146]308.
Six, the, ages of world, [2147]477.
Son, the. See [2148]Word, The. Worketh with, not separately from, the
Father and Holy Ghost, [2149]484, [2150]485; commandment of Father to,
not to be taken in a carnal sense, [2151]530; "seeing what the Father
doeth," relates to, as God, [2152]485, [2153]486, and is inseparable
from Divine nature of, [2154]486; Eternity of, [2155]488; was made what
He made, to redeem what He made, [2156]489; God-Man, [2157]489; will
judge as Son of man as He was judged, [2158]489 sq.; our life of His,
His death of ours, [2159]489 sq.; Father's works His, because all that
is Father's, His, [2160]512; having one Will and one Power with Father,
[2161]513; of one Substance with Father, [2162]527, not one in mere
will, else man might be one with, [2163]530; coequal with Father,
[2164]431, [2165]527 sq., [2166]529, [2167]530; highest blasphemy to
deny coequality of, [2168]528; blasphemy against, not forgiven, because
inferior in His manhood, [2169]326; Father honoured, and outraged, in,
[2170]528 sq., [2171]530; begotten out of time, made in time,
[2172]529; "the True God and Everlasting Life," [2173]530; the Father,
though not incarnate (see [2174]Sabellians), doeth all by, [2175]260,
[2176]261; acts of, in flesh, acts of Father and Son, [2177]261; "our
Father" teaches that we are sons through, [2178]281.
Sons, men become God's, by God's Grace, [2179]281, [2180]355,
[2181]477.
Sophisms, rejected by moral instinct fearing to displease God,
[2182]355.
Soul, the: an image of the Holy Trinity, [2183]264; may die, [2184]307;
despair and false hope, death of, [2185]376; God the Life of, His
absence the death of, [2186]299, [2187]307, [2188]308; gives life to
body, [2189]307 sq., but this not its own life, [2190]307; departure of
God from, to be mourned more than departure of it from body, [2191]308;
by fearing death of, true life of body saved, [2192]308; man by
destroying the body does but give release to, [2193]307; God's
husbandry in, and its object and effects, [2194]373.
Spirit, Holy, the: is God, [2195]323, [2196]328 (see [2197]Trinity);
the Spirit of the Father and Son, [2198]320-323 sq., [2199]388; equal
with the Father and the Son, [2200]324, [2201]431; the gift of God,
[2202]324, [2203]431; signified under name of "Fire," [2204]324 sq.;
the Creator, Bread, Shepherd, Unchangeable, [2205]431; sometimes given
through ministry of man, sometimes apart from, [2206]419 (and note);
given visibly by Apostles, invisibly now, [2207]419; Sadducees denied
existence of, [2208]320; likewise Photinians, Arians, Eunomians, and
Macedonians deny Divinity of, [2209]320, and Sabellians, [2210]320;
persons may have, and know not that they have, [2211]329; "the bond of
peace," test of presence of, now, as once gift of tongues, [2212]328;
by fellowship of, are made One Body of One Only Son of God, [2213]328;
one thing to be born of, another to be nourished by, [2214]324;
remission of sins the gift of, in the Church, [2215]328-330; are made
sons of God by, [2216]494; that by which we fight against ourselves,
[2217]494.
Spirit, blasphemy against, one of most important and difficult
questions in Holy Scripture, [2218]321; what it is, not particularly
expressed, but to be enquired into, [2219]321; the expression
"blasphemy" restricted, [2220]322; difficulty in language of St. Mark
and St. Luke concerning, [2221]322; wrongly supposed to consist in
great sins, or apostasy, of baptized, [2222]320 sq.; not all, but some
certain, said to be unforgiven, [2223]321, [2224]322, [2225]323;
consists in final impenitence, [2226]325; though expressed by the
single term "word," extends to every word and thought against power of
absolution granted to Church, [2227]325, [2228]326, [2229]330; not
denial of Christ, as proved by St. Peter's case, [2230]330; does not
mean that Holy Ghost alone of the three Holy Persons forgives,
[2231]326, [2232]327; warning against, so expressed, as to show that
sin is forgiven only in Church, [2233]331; some kind of, as of heathen,
forgiven, [2234]319, but this last not the blasphemy of Jews and
Heretics, [2235]319 sq.
Spirit, who are "the poor in," [2236]266.
Spiritual things, not to be judged by fleshly thoughts, [2237]459;
meditation on, better than words on, [2238]460.
Stephen, St., prayer and martyrdom of, [2239]396; as martyr witness of
Christ, [2240]492.
Stones ("stones will cry out"), idolaters, meaning of this name so
applied, [2241]469.
Strangers, we as strangers here should cherish such, [2242]446.
Strong, he who thinks himself, weak, [2243]341; man, the, binding of,
figures our being bound by bonds of Christ's Passion, [2244]499.
Superiors, how far to be obeyed, [2245]300 sq., [2246]302; not to be
dreaded on account of their evil designs, [2247]302, [2248]303,
[2249]355, [2250]412, [2251]439 sq.; friendship of, to be disregarded
when it stands in the way of our salvation, [2252]377.
Supper, the: Jews called to, we called and led and forced, [2253]447;
meaning of the three excuses of those who refused to come to,
[2254]447, [2255]448; Gentiles, those from streets and lanes: heretics,
those from hedges, [2256]449; "all" required to come to, [2257]449.
Synagogue, the, figured by the barren fig tree, [2258]389.
Tabernacles, the feast of, [2259]506; the eleven curtains of haircloth
of the Tabernacle, typical meaning of, [2260]365.
Tares, even in high places of Church, [2261]335; these seen by Angels,
and not by men, [2262]335.
Temperance--girded loins, [2263]440.
Temple, the Christian everywhere Christ's, [2264]361; we must therefore
fear to offend Him who dwelleth in it, [2265]361.
Temptation, the wind in the tempest, [2266]304 sq., [2267]342; anger
the deadliest, as cutting off means of pardon, [2268]283; advances or
gives way in proportion with faith, [2269]454; two kinds of, one
proving, one inducing us to sin, [2270]282, [2271]323: brings out
previously existing evil, [2272]481.
Tempter, the: overcome by conquering self, [2273]283; overcome when we
have learnt to despise him, [2274]473.
Ten, mystical meaning of, [2275]258 sq.
Ten thousand, mystical meaning of, [2276]364.
Testament, typical use of the Old, not taken away in the New, but the
veil removed from it, [2277]336 sq.; the Old and New agreeable the one
to the other, [2278]359.
Thirty and eight years, infirmity of, typical of the law unfulfilled,
[2279]480; when fulfilled typified by forty, [2280]480.
Times, the, we make our own, such as we are ourselves, such they,
[2281]352.
Tobias, blind, saw inwardly by light of righteousness, his wife
outwardly by light of sun, [2282]384.
Tongue, the: "no man," but God only, "can tame," [2283]273; sins of, to
be shunned, [2284]442.
Transfiguration, the: the Apostles saw Christ's kingdom in, and how,
[2285]347; St. Peter's wish at, would have made three, where there is
but One, [2286]347 sq.; voice from heaven at, indicates the superiority
of Christ's Kingdom over all, [2287]348; our Lord remained alone after,
Law and Prophets passing away, [2288]348; prostration of disciples at,
the oneness of Law and prophets with Christ, how figured in, [2289]349.
Transgression, the number "eleven" typical of, [2290]258, [2291]364.
Tree, the unfruitful, the three years in parable of, signify God's
visiting the world before, under, and since the Law, [2292]332.
Tribulation, the Baptism "with fire" may be understood of, [2293]324; a
cleansing or destroying fire according to our use of it, [2294]356;
foretold by Christ, [2295]356; swiftness in flying from trouble, and
slowness in doing good increase, [2296]290; not great, because in
duration short, [2297]290; wisest to take counsel from Christ in,
[2298]290; when it comes, to be accepted, that we may be healed,
[2299]381; by patience and faith avails to our profit, [2300]353; no
cause for distress, if Christ be in us, [2301]356; duty of blessing God
in, [2302]432 sq.
Trinity, Holy, the: One God, [2303]259 sq., [2304]323, [2305]324,
[2306]428, [2307]431; a great thing to speak of, [2308]259; man faint
image of, like and unlike, not as Son is image, [2309]263 sq.; persons
of, distinct, [2310]259, [2311]265, [2312]324, [2313]326-329 sq., as
shown in our Lord's Baptism, [2314]258, yet operation of, one and
inseparable, [2315]259, [2316]260, [2317]265 sq., [2318]324,
[2319]326-329 sq., [2320]428, [2321]484 sq.; analogies of, in memory,
understanding, and will, though not exact in comparison, meditation
requisite, [2322]265 sq.; Property and particular Subsistence of each
Person in, preserved, [2323]324 (and note); works ascribed to one
Person in, do not exclude operation of the other Persons, [2324]261,
[2325]262, [2326]326-328, [2327]329 sq.; the "three loaves," man's life
and food, [2328]431; truth of, cleared to meditating love, [2329]487
sq.
Troubling of waters. See [2330]Bethesda.
Two, the meaning of the number, so often used in New Testament,
[2331]519.
Understanding, that to which Faith attains, [2332]481, [2333]527.
Unity, of Law, Prophets, and Gospel, [2334]347, [2335]349; the virtue
apprehended in the Eucharist, [2336]282; to forsake, to violate
charity, [2337]386; mysterious greatness and blessedness of, [2338]428,
[2339]430; typified by the "one" Person who descended to pool,
[2340]475, [2341]478; holdeth Church together, [2342]517; figured in
the "One" Good Shepherd, [2343]523, [2344]532.
Unseen things, the evidence of the seen, as shown in works of Creation,
[2345]482.
Usury, God longs to give us, for what we lend Him in poor, [2346]369;
who practises, rebuked by Church, confuted by Word of God, and
execrated by the brethren, [2347]369.
Valley, typical of humility, [2348]502.
Veil, the, rending of, figured discovery of secrets of Law, [2349]519.
Virgil, might repudiate in his own person his own false predictions,
[2350]433.
Virgins, all so called from abstinence from unlawful desires,
[2351]401, [2352]402; honour of, began with the Virgin Mary, [2353]255.
See [2354]Celibacy and [2355]Chastity.
Watch, the fourth, meaning of, [2356]338.
Watchfulness, must be with the heart, faith, hope, charity, and good
works, [2357]405; now our lamps flicker, [2358]405.
Water, our Lord turned, into wine, that men might believe, [2359]473.
Weakness, who feels, is strong, [2360]341; remains after Baptism until
death, [2361]503.
Wedding garment, the: not anything which good and bad may both have, so
not belief, [2362]407 sq.; not the sacraments, or fasting, or power of
miracles, [2363]394, but Love, [2364]394, [2365]407, [2366]408; must be
in the heart, not on the body, [2367]393; want of, a very grievous
fault, [2368]407; the "man without," a figure of the "many called," but
not "chosen," [2369]407.
Wheat, figure of Gospel as opposed to Law, [2370]499.
Wicked, the: mingled with the good, but must be tolerated, [2371]334,
[2372]352 sq., [2373]385, [2374]386, [2375]393; separation from,
understood by Donatists corporally, spiritually by Catholics,
[2376]387; communicating with, makes us not answerable for their evil,
[2377]385; prophets rebuked, but joined in Divine rites with,
[2378]387; are known, not to men, but to angels, [2379]335; may become
good, [2380]334 sq.; all men found so, at coming of Christ, [2381]332;
all so, in a certain sense (even Apostles), [2382]392; malice of, like
a razor, touching only what is superfluous in us, [2383]302.
Widow, the: son of, dead and raised, type of those reclaimed after
overt acts of sin, [2384]414.
Will of God, done by victory of Saints, and conversion of sinners,
[2385]285; the prayer that it may "be done," a prayer for perfection,
[2386]276.
Wisdom, the Second Person of the Holy Trinity, [2387]327, [2388]459;
God takes away His, when we claim it as our own, [2389]315.
Wise, they only who profess themselves "fools" before God and men,
[2390]313.
Witness, Christ's, of Himself, how not true, [2391]491.
Woman, sin came "by," salvation "through," [2392]246; the word in
Hebrew equivalent to female, [2393]252 (and note), [2394]261.
Woman, penitent, the, devotion of, [2395]416; comfort to, of our Lord's
Parable, [2396]416; as she owed more, loved more, [2397]417; knew
Christ, who forgave her "as God," [2398]418.
Woman, the, with an issue of blood, healed, a type of those who touch
Christ's hem by faith, and are healed, [2399]299 sq., [2400]344.
Woman, Canaanitish, the: perseverance of, in prayer, [2401]345; figure
of Church from among Gentiles, to whom Christ was not sent, [2402]345;
an example of humility, [2403]342, through which she was changed,
[2404]345, [2405]347.
Woman, of Samaria, the, knew of Christ's coming from the Prophets,
[2406]422.
Word, The: hidden that He might redeem: has arisen to judge, [2407]445;
Christ, the, above us: the Flesh, among us: the Word-Flesh, between God
and man, [2408]445 (and note); without price as surpassing all things,
[2409]458; must buy, with ourselves, [2410]459; they who would procure,
must have godly will, [2411]459; peace in, [2412]459; they that buy,
give themselves, yet gain themselves, [2413]459; comprehends all, but
comprehended by none, [2414]459, [2415]466; they who would understand,
must not follow flesh, [2416]466; to be comprehended through obedience,
[2417]486; the Form, Foundation, Head-Stone, of all things: all things
in and under, [2418]459; Incomprehensibleness of, our sorrow, and duty
of aspiring to comprehension of, [2419]459; can receive no addition
from us, Perfect, Unlimited by space or time, [2420]459; unlike bodies
which we see, not less in Parts than in Whole, [2421]460; born of God,
but incorporeally, inviolably, unchangeably, and without temporal
nativity, [2422]460; made man, that we might attain to God, [2423]464,
and thus might hear in Him what else we could not have borne,
[2424]464; thus made as "milk" to us, [2425]464; the Creator of all
things, [2426]465-467; God, [2427]465-467; not made, but born,
[2428]465, [2429]466; changed that which It was Itself made, [2430]466;
became less, that we might be more, [2431]467; descended that we might
ascend: accepted our death, and gave us Life: was at once with us and
the Father, [2432]467; Maker of His own mother, [2433]467; the word of
man gives some faint analogy of, [2434]467, [2435]468; the blessedness
of having seen, beyond all words, [2436]467 sq.; the visible works of
God, if we lay aside their "finite" nature, suggest thoughts of,
[2437]467 sq.; Giver of immortality to flesh, [2438]474; makes
enduring, [2439]474; endures Itself, [2440]475; the Lord of Angels,
[2441]477.
Works, good: to be seen, not for our own glory, but for God's,
[2442]271, [2443]272; cannot be done by those abiding in state of evil,
[2444]332 sq.; charity the root of all, [2445]333; peril of delay in,
[2446]361 sq.
World, the: a sea, [2447]340, [2448]342; one great patient, [2449]377;
a scorpion, [2450]432; a furnace, to purify or destroy, [2451]302; more
severely chastened now, because it knows God's Will, [2452]333; seeks
to make us "look back," and fix our hope on present, [2453]432,
[2454]433; perishes, [2455]433; overcome for us by Christ, [2456]412;
the evil in, a warning that we love it not, [2457]352; bitterness
mingled with the bliss of, that we may look on, [2458]432 sq.; called
away from love of, that we may hope for, and love another, [2459]440;
things of, must be endured, not loved, [2460]434; difficulty of
trampling on, when all things are smooth, [2461]342; must not cleave
to, in its old age, lest we lose renewal in Christ, [2462]356; Christ
foretold decay of, [2463]356; "fourth watch," end of, [2464]338;
natural philosophy of, the foolish wisdom, [2465]313, [2466]314; six
ages of, [2467]477; love of; and of God, incompatible, [2468]479;
restraint from, speeds to God, [2469]480; must sit loose to, [2470]481;
friendship of, evil: deceitful, [2471]481; naught suffices us in, save
our Creator, [2472]481; love of, whoredom, confusion of face its cure,
[2473]532; two worlds, evil and good, [2474]354, [2475]410, one
persecuting, the other persecuted, [2476]410, one condemned, the other
reconciled, [2477]410; the world that "knew not" Christ, the wicked and
unbelieving, not world of nature, [2478]469.
Yoke of Christ, in appearance severe: becomes easy when borne in hope
and love, [2479]317 sq.
Young, the, temptations of, strong, [2480]494.
Zacchæus acquired his goods unjustly, [2481]450 sq.
__________________________________________________________________
Indexes
__________________________________________________________________
Index of Scripture References
Genesis
[2482]1 [2483]1:1 [2484]1:1 [2485]1:1 [2486]1:1 [2487]1:3
[2488]1:6 [2489]1:7 [2490]1:16 [2491]1:26 [2492]1:26
[2493]1:27 [2494]1:27 [2495]1:27 [2496]1:31 [2497]2:2
[2498]2:17 [2499]2:22 [2500]2:22 [2501]2:22 [2502]2:24
[2503]2:25 [2504]2:25 [2505]3 [2506]3:7 [2507]3:7 [2508]3:7
[2509]3:19 [2510]3:19 [2511]3:19 [2512]3:19 [2513]3:19
[2514]3:19 [2515]3:19 [2516]3:19 [2517]5:24 [2518]6:17
[2519]7 [2520]7:4 [2521]7:22 [2522]12:1-2 [2523]12:3
[2524]12:3 [2525]15:5 [2526]15:13 [2527]16:2 [2528]17:5
[2529]19:9 [2530]19:26 [2531]22:16 [2532]22:17 [2533]22:18
[2534]22:18 [2535]22:18 [2536]22:18 [2537]22:18 [2538]22:18
[2539]24:5 [2540]24:37 [2541]25:25-26 [2542]25:27 [2543]26:4
[2544]26:4 [2545]28:11 [2546]28:11 [2547]28:14 [2548]29:23
[2549]29:28 [2550]30 [2551]32:24 [2552]32:26 [2553]32:28
[2554]35:10 [2555]35:10 [2556]39:7-12 [2557]43:16
[2558]48:5-6 [2559]48:5-6
Exodus
[2560]2:10 [2561]2:10 [2562]3:5 [2563]3:15 [2564]7 [2565]7
[2566]8 [2567]20:4 [2568]20:12 [2569]20:13 [2570]20:17
[2571]21:24 [2572]23:24 [2573]26:7 [2574]26:7 [2575]32
[2576]32:10 [2577]32:32 [2578]34:28
Leviticus
[2579]4:29 [2580]16 [2581]19:18 [2582]22:11
Numbers
[2583]15:36 [2584]30:2 [2585]31:18 [2586]31:18 [2587]32:13
Deuteronomy
[2588]5:20 [2589]6:4 [2590]6:13 [2591]7:1 [2592]7:5
[2593]9:9 [2594]12:3 [2595]13:3 [2596]13:3 [2597]13:3
[2598]13:3 [2599]16:18 [2600]24:1 [2601]25:5 [2602]32:39
Joshua
[2603]5:3 [2604]9:15
Judges
[2605]6:37 [2606]14 [2607]21:11
1 Samuel
[2608]1:26 [2609]5:3 [2610]18:29 [2611]20:42 [2612]21:6
2 Samuel
[2613]12:1 [2614]12:1-14
1 Kings
[2615]17:6 [2616]18:26 [2617]18:40 [2618]19:6 [2619]19:8
[2620]19:8
2 Kings
[2621]1:10 [2622]2:21 [2623]4 [2624]4:29 [2625]5
2 Chronicles
[2626]19:7
Job
[2627]1:9 [2628]1:11 [2629]1:21 [2630]1:21 [2631]1:21
[2632]1:21 [2633]1:21 [2634]2:9 [2635]2:10 [2636]7:1
[2637]7:1
Psalms
[2638]1:1 [2639]1:1 [2640]2:1 [2641]2:2 [2642]2:6 [2643]2:7
[2644]2:7 [2645]2:8 [2646]2:9 [2647]2:11 [2648]2:12
[2649]2:13 [2650]3:1 [2651]3:2 [2652]3:3 [2653]3:4
[2654]3:5 [2655]3:8 [2656]4:2 [2657]4:4 [2658]4:4 [2659]4:4
[2660]4:4 [2661]4:24 [2662]5:5 [2663]5:6 [2664]5:6 [2665]6
[2666]6:4 [2667]6:5 [2668]6:7 [2669]6:7 [2670]6:7
[2671]6:47 [2672]8:4 [2673]8:4 [2674]9:7 [2675]9:9
[2676]9:19 [2677]9:19 [2678]10:1 [2679]10:1 [2680]10:1
[2681]10:4 [2682]11:5 [2683]11:5 [2684]11:10 [2685]11:10
[2686]12:2 [2687]12:5-6 [2688]12:9 [2689]12:9 [2690]13:3
[2691]13:3 [2692]14:1 [2693]14:1 [2694]14:2-3 [2695]15:4
[2696]15:5 [2697]15:13 [2698]15:16 [2699]16:2 [2700]16:4
[2701]16:5 [2702]16:10 [2703]16:10 [2704]16:11 [2705]16:11
[2706]16:11 [2707]16:11 [2708]16:11 [2709]17:4 [2710]17:5
[2711]17:7 [2712]17:8 [2713]17:15 [2714]17:44-45 [2715]18:3
[2716]18:3 [2717]18:22 [2718]18:22 [2719]18:22 [2720]18:22
[2721]18:22 [2722]18:24 [2723]18:26 [2724]18:28
[2725]18:43-44 [2726]18:43-44 [2727]19:1 [2728]19:1
[2729]19:1-6 [2730]19:3-4 [2731]19:4 [2732]19:4 [2733]19:5
[2734]19:5 [2735]19:6 [2736]19:6 [2737]19:9 [2738]19:36
[2739]19:49 [2740]19:164 [2741]19:164 [2742]19:165 [2743]21:4
[2744]22:16-17 [2745]22:16-18 [2746]22:18 [2747]22:27-28
[2748]23:6 [2749]24:1 [2750]25:9 [2751]26:4 [2752]27:1
[2753]27:8 [2754]27:9 [2755]29:1 [2756]30:6 [2757]30:7
[2758]31:19 [2759]31:19 [2760]31:20 [2761]31:22 [2762]32:9
[2763]32:9 [2764]32:9 [2765]32:11 [2766]32:17 [2767]32:18
[2768]33:9 [2769]34:1 [2770]34:1 [2771]34:1 [2772]34:1
[2773]34:2 [2774]34:2 [2775]34:3 [2776]34:5 [2777]34:5
[2778]34:5 [2779]34:8 [2780]34:8 [2781]34:11 [2782]34:12
[2783]34:12 [2784]34:12 [2785]34:12 [2786]34:13
[2787]34:13-14 [2788]34:14 [2789]34:14 [2790]34:14
[2791]34:18 [2792]35:5 [2793]35:5 [2794]36:6 [2795]36:6
[2796]36:9 [2797]36:9 [2798]37:11 [2799]38:6 [2800]39:6
[2801]39:6 [2802]39:6 [2803]39:7 [2804]39:8 [2805]39:8-10
[2806]41:4 [2807]41:8 [2808]41:10 [2809]42:5 [2810]43:1
[2811]43:2 [2812]44:3 [2813]44:9 [2814]44:9 [2815]44:11
[2816]45:2 [2817]45:10 [2818]45:10 [2819]45:12 [2820]45:13
[2821]45:13 [2822]46:6 [2823]46:10 [2824]47:2 [2825]47:12-14
[2826]48:8 [2827]50:23 [2828]51:3 [2829]51:5 [2830]51:8
[2831]51:9 [2832]52:2 [2833]53:1 [2834]53:5 [2835]55:6
[2836]55:12-14 [2837]56:1 [2838]56:1 [2839]56:11 [2840]57:7
[2841]57:11 [2842]57:11 [2843]59:9 [2844]60:11 [2845]60:11
[2846]62 [2847]62:10 [2848]66:4 [2849]66:9 [2850]68:9
[2851]68:18 [2852]69:2 [2853]69:22 [2854]72:11 [2855]73:23
[2856]73:28 [2857]74:7 [2858]74:17 [2859]75:1 [2860]76:1
[2861]78:24-25 [2862]78:39 [2863]80:7 [2864]82:6 [2865]82:6
[2866]82:6 [2867]82:6 [2868]82:6 [2869]82:6-7 [2870]82:7
[2871]82:7 [2872]83:16 [2873]83:18 [2874]84:4 [2875]86:4
[2876]87:3 [2877]88:5 [2878]90:1 [2879]90:12 [2880]92:5-6
[2881]94:8 [2882]94:9 [2883]94:12-13 [2884]94:18 [2885]94:18
[2886]95:5 [2887]95:7 [2888]96:1 [2889]96:5 [2890]103:14
[2891]103:14 [2892]104:18 [2893]110:3 [2894]126:6
[2895]139:16 [2896]140:5 [2897]140:5 [2898]141:5 [2899]143:6
[2900]144:11 [2901]148:8
Proverbs
[2902]1:26 [2903]3:12 [2904]3:28 [2905]3:34 [2906]10:10
[2907]14:26 [2908]20:8-9 [2909]20:27 [2910]22:2 [2911]25:21
Ecclesiastes
[2912]1:2-3 [2913]1:14 [2914]7:29 [2915]7:29
Song of Solomon
[2916]1:4 [2917]1:7 [2918]1:7 [2919]1:7 [2920]1:8 [2921]1:8
[2922]2:4 [2923]4:1 [2924]4:8 [2925]8 [2926]8:5
Isaiah
[2927]1:2 [2928]1:9 [2929]1:16 [2930]1:18 [2931]1:18
[2932]2:2 [2933]2:5-21 [2934]3:12 [2935]4:1 [2936]5:6
[2937]5:6 [2938]5:7 [2939]7:9 [2940]7:9 [2941]7:9 [2942]7:9
[2943]7:9 [2944]7:9 [2945]7:9 [2946]7:14 [2947]7:14
[2948]9:6 [2949]11:2 [2950]11:2-3 [2951]11:2-3 [2952]11:2-3
[2953]22:13 [2954]26:10 [2955]26:10 [2956]26:10 [2957]26:12
[2958]29:13 [2959]40:6-7 [2960]40:6-7 [2961]40:12 [2962]42:14
[2963]49:6 [2964]52:11 [2965]52:13-54:5 [2966]52:15
[2967]53:2 [2968]53:2 [2969]53:8 [2970]54:5 [2971]54:5
[2972]54:13 [2973]54:13 [2974]57:21 [2975]58:7 [2976]58:7
[2977]58:7 [2978]59:2 [2979]61:10 [2980]64:4 [2981]65:5
[2982]65:5 [2983]66:1 [2984]66:1 [2985]66:2
Jeremiah
[2986]3:20 [2987]8:11 [2988]12:13 [2989]16:19 [2990]17:5
[2991]17:14 [2992]17:16 [2993]23:24 [2994]23:24 [2995]27
[2996]29:7 [2997]32
Ezekiel
[2998]3:4 [2999]3:17 [3000]3:19 [3001]9:4 [3002]9:6
[3003]18:21 [3004]18:21-22 [3005]18:23 [3006]33:7 [3007]33:11
Daniel
[3008]4:27
Hosea
[3009]6:6
Joel
[3010]2:32 [3011]2:32 [3012]2:32
Amos
[3013]1:2 [3014]3:8
Habakkuk
[3015]2:4 [3016]2:4
Zechariah
[3017]1:3 [3018]12:10 [3019]14:4
Malachi
[3020]1:6 [3021]4:2 [3022]4:2
Matthew
[3023]1 [3024]1:1 [3025]1:1 [3026]1:1 [3027]1:1-16
[3028]1:2-6 [3029]1:6 [3030]1:7-18 [3031]1:17 [3032]1:18
[3033]1:18 [3034]1:18 [3035]1:18-25 [3036]1:19 [3037]1:19
[3038]1:19 [3039]1:19-21 [3040]1:20 [3041]1:20 [3042]1:20
[3043]1:20-21 [3044]1:21 [3045]1:21 [3046]1:23 [3047]1:23
[3048]2:1 [3049]2:1-3 [3050]2:1-12 [3051]2:1-18 [3052]2:3-16
[3053]2:12 [3054]2:13 [3055]2:13-23 [3056]2:14 [3057]2:19-20
[3058]3:1 [3059]3:1 [3060]3:1-2 [3061]3:1-3 [3062]3:2
[3063]3:2 [3064]3:2 [3065]3:3-12 [3066]3:4-12 [3067]3:7
[3068]3:10 [3069]3:11 [3070]3:13 [3071]3:13 [3072]3:13-15
[3073]3:14 [3074]3:14 [3075]3:15 [3076]3:16 [3077]3:16
[3078]3:16 [3079]3:16-17 [3080]3:17 [3081]3:17 [3082]4:1-2
[3083]4:1-11 [3084]4:2 [3085]4:3 [3086]4:4 [3087]4:6
[3088]4:10 [3089]4:11 [3090]4:11 [3091]4:11 [3092]4:11
[3093]4:12 [3094]4:12 [3095]4:12 [3096]4:13 [3097]4:13
[3098]4:13-23 [3099]4:17 [3100]4:17 [3101]4:17 [3102]4:18
[3103]4:18-22 [3104]4:25 [3105]5 [3106]5 [3107]5:3
[3108]5:3 [3109]5:3 [3110]5:3-9 [3111]5:4 [3112]5:5
[3113]5:6 [3114]5:6 [3115]5:6 [3116]5:6 [3117]5:7 [3118]5:7
[3119]5:8 [3120]5:8 [3121]5:8 [3122]5:8 [3123]5:8 [3124]5:8
[3125]5:8 [3126]5:9 [3127]5:14-15 [3128]5:14-16 [3129]5:15
[3130]5:16 [3131]5:16 [3132]5:16 [3133]5:16 [3134]5:16
[3135]5:17 [3136]5:20 [3137]5:21-22 [3138]5:22 [3139]5:22
[3140]5:22 [3141]5:22 [3142]5:23-24 [3143]5:25 [3144]5:25
[3145]5:25-26 [3146]5:26 [3147]5:28 [3148]5:28 [3149]5:28
[3150]5:34-35 [3151]5:39 [3152]5:40 [3153]5:44 [3154]5:45
[3155]5:45 [3156]5:45 [3157]6:1 [3158]6:1 [3159]6:2
[3160]6:2 [3161]6:3 [3162]6:4 [3163]6:4 [3164]6:5-15
[3165]6:5-15 [3166]6:5-15 [3167]6:7-8 [3168]6:8 [3169]6:9
[3170]6:9 [3171]6:9 [3172]6:9 [3173]6:9 [3174]6:9 [3175]6:9
[3176]6:9 [3177]6:9 [3178]6:9-10 [3179]6:10 [3180]6:10
[3181]6:10 [3182]6:10 [3183]6:10 [3184]6:10 [3185]6:10
[3186]6:10 [3187]6:11 [3188]6:11 [3189]6:11 [3190]6:11
[3191]6:11 [3192]6:11-12 [3193]6:12 [3194]6:12 [3195]6:12
[3196]6:12 [3197]6:12 [3198]6:12 [3199]6:12 [3200]6:12
[3201]6:12 [3202]6:12 [3203]6:12 [3204]6:13 [3205]6:13
[3206]6:13 [3207]6:13 [3208]6:13 [3209]6:14 [3210]6:14
[3211]6:19 [3212]6:19 [3213]6:19-21 [3214]6:20 [3215]6:21
[3216]6:24 [3217]6:25 [3218]6:33 [3219]6:33 [3220]6:53
[3221]7 [3222]7:2 [3223]7:3 [3224]7:3 [3225]7:6 [3226]7:7
[3227]7:7 [3228]7:7 [3229]7:7 [3230]7:7 [3231]7:7-10
[3232]7:8 [3233]7:11 [3234]7:11 [3235]7:12 [3236]7:13
[3237]7:13 [3238]7:13-14 [3239]7:15 [3240]7:16 [3241]7:16
[3242]7:21 [3243]7:21 [3244]7:21 [3245]7:21 [3246]7:22
[3247]7:22 [3248]7:22 [3249]7:22 [3250]7:23 [3251]7:23
[3252]7:24 [3253]7:25 [3254]7:25 [3255]7:28 [3256]7:29
[3257]8:1-2 [3258]8:1-2 [3259]8:5-6 [3260]8:5-13 [3261]8:7
[3262]8:8 [3263]8:8 [3264]8:8 [3265]8:8 [3266]8:8 [3267]8:9
[3268]8:10 [3269]8:10 [3270]8:10 [3271]8:11 [3272]8:11
[3273]8:11 [3274]8:11 [3275]8:11 [3276]8:11 [3277]8:11
[3278]8:12 [3279]8:14-15 [3280]8:14-15 [3281]8:16
[3282]8:16-18 [3283]8:18 [3284]8:19-22 [3285]8:20 [3286]8:20
[3287]8:22 [3288]8:22 [3289]8:22 [3290]8:23 [3291]8:23-34
[3292]8:23-9:1 [3293]8:24 [3294]8:25 [3295]8:27 [3296]8:27
[3297]8:29 [3298]9:1-8 [3299]9:6 [3300]9:6 [3301]9:6
[3302]9:8 [3303]9:9 [3304]9:9 [3305]9:9 [3306]9:10-17
[3307]9:11 [3308]9:11 [3309]9:12 [3310]9:12 [3311]9:13
[3312]9:14 [3313]9:18-26 [3314]9:24 [3315]9:27-34 [3316]9:29
[3317]9:35-10:42 [3318]10:3 [3319]10:3 [3320]10:10
[3321]10:16 [3322]10:16 [3323]10:16 [3324]10:16 [3325]10:20
[3326]10:22 [3327]10:23 [3328]10:25 [3329]10:25 [3330]10:28
[3331]10:28 [3332]10:28 [3333]10:30 [3334]10:40 [3335]11:1-19
[3336]11:2 [3337]11:3 [3338]11:4-7 [3339]11:4-7 [3340]11:7
[3341]11:8 [3342]11:9 [3343]11:10 [3344]11:11 [3345]11:12
[3346]11:15 [3347]11:20-24 [3348]11:20-24 [3349]11:25
[3350]11:25 [3351]11:25 [3352]11:25 [3353]11:25
[3354]11:25-27 [3355]11:25-30 [3356]11:27 [3357]11:27
[3358]11:27 [3359]11:28 [3360]11:28 [3361]11:28 [3362]11:28
[3363]11:28 [3364]11:28-29 [3365]11:28-29 [3366]11:28-30
[3367]11:28-30 [3368]11:29 [3369]11:29 [3370]11:30 [3371]12
[3372]12:1-8 [3373]12:3 [3374]12:9-13 [3375]12:10-12
[3376]12:13 [3377]12:14-21 [3378]12:22 [3379]12:22-26
[3380]12:23-37 [3381]12:24-33 [3382]12:27 [3383]12:28
[3384]12:28 [3385]12:29 [3386]12:29 [3387]12:30 [3388]12:30
[3389]12:30 [3390]12:30 [3391]12:31 [3392]12:31
[3393]12:31-32 [3394]12:32 [3395]12:32 [3396]12:33
[3397]12:33 [3398]12:33 [3399]12:33-34 [3400]12:34
[3401]12:35 [3402]12:35 [3403]12:38 [3404]12:38
[3405]12:39-46 [3406]12:40 [3407]12:46-50 [3408]13:1-52
[3409]13:3 [3410]13:3-8 [3411]13:19 [3412]13:24
[3413]13:24-25 [3414]13:28 [3415]13:29 [3416]13:30
[3417]13:30 [3418]13:30 [3419]13:39 [3420]13:52 [3421]13:52
[3422]13:53-58 [3423]13:54 [3424]14:1-2 [3425]14:1-2
[3426]14:3-12 [3427]14:13-14 [3428]14:15-21 [3429]14:16
[3430]14:21 [3431]14:23 [3432]14:23 [3433]14:23-33
[3434]14:24 [3435]14:25 [3436]14:25 [3437]14:25 [3438]14:26
[3439]14:26 [3440]14:27 [3441]14:28 [3442]14:28 [3443]14:28
[3444]14:29 [3445]14:33 [3446]14:34-15:20 [3447]15:8
[3448]15:21 [3449]15:21 [3450]15:21-28 [3451]15:23-24
[3452]15:24 [3453]15:24 [3454]15:26 [3455]15:26 [3456]15:26
[3457]15:26-28 [3458]15:27 [3459]15:27 [3460]15:28
[3461]15:28 [3462]15:29-38 [3463]15:38 [3464]15:39-16:4
[3465]16:5-12 [3466]16:6 [3467]16:6 [3468]16:9 [3469]16:12
[3470]16:13-19 [3471]16:16 [3472]16:16 [3473]16:17
[3474]16:17 [3475]16:17 [3476]16:18 [3477]16:19 [3478]16:19
[3479]16:20-23 [3480]16:22 [3481]16:23 [3482]16:23
[3483]16:23 [3484]16:24-27 [3485]16:26 [3486]16:27
[3487]16:28 [3488]16:28-17:9 [3489]17:1 [3490]17:1 [3491]17:1
[3492]17:2 [3493]17:2 [3494]17:2-3 [3495]17:4 [3496]17:5
[3497]17:5 [3498]17:5 [3499]17:7-8 [3500]17:10-13
[3501]17:14-20 [3502]17:19 [3503]17:19-20 [3504]17:19-20
[3505]17:21 [3506]17:21-22 [3507]17:23-27 [3508]18 [3509]18:2
[3510]18:7 [3511]18:7 [3512]18:8-9 [3513]18:15 [3514]18:15
[3515]18:15 [3516]18:15-17 [3517]18:16-17 [3518]18:18
[3519]18:18 [3520]18:18 [3521]18:18 [3522]18:21
[3523]18:21-22 [3524]18:22 [3525]18:22 [3526]18:22
[3527]18:23-26 [3528]18:28 [3529]18:31-33 [3530]18:32-33
[3531]18:35 [3532]18:35 [3533]19:1-12 [3534]19:4 [3535]19:8
[3536]19:9 [3537]19:9 [3538]19:13-20:16 [3539]19:17
[3540]19:17 [3541]19:17 [3542]19:17 [3543]19:17 [3544]19:17
[3545]19:18-19 [3546]19:21 [3547]19:21 [3548]19:21
[3549]19:21 [3550]19:21 [3551]19:21 [3552]19:23 [3553]19:24
[3554]19:25 [3555]19:27 [3556]19:28 [3557]20:1 [3558]20:1
[3559]20:2 [3560]20:4 [3561]20:17-28 [3562]20:22
[3563]20:29-34 [3564]20:30 [3565]20:30 [3566]20:31
[3567]20:32-33 [3568]21:1-9 [3569]21:9 [3570]21:9 [3571]21:9
[3572]21:9 [3573]21:9 [3574]21:10-13 [3575]21:14-22
[3576]21:17 [3577]21:19 [3578]21:19 [3579]21:19 [3580]21:21
[3581]21:22 [3582]21:23-27 [3583]21:23-27 [3584]21:28-44
[3585]21:33 [3586]21:42 [3587]21:44 [3588]21:44
[3589]21:45-22:14 [3590]22:2 [3591]22:10 [3592]22:11
[3593]22:11 [3594]22:12 [3595]22:12 [3596]22:13 [3597]22:14
[3598]22:14 [3599]22:15-33 [3600]22:15-34 [3601]22:18-19
[3602]22:24 [3603]22:30 [3604]22:30 [3605]22:30
[3606]22:34-40 [3607]22:37 [3608]22:37-40 [3609]22:37-40
[3610]22:41-46 [3611]22:42 [3612]22:42 [3613]22:42
[3614]22:42 [3615]22:42 [3616]22:43-45 [3617]22:43-45
[3618]22:43-45 [3619]22:49-50 [3620]23 [3621]23 [3622]23:2
[3623]23:2 [3624]23:2 [3625]23:2 [3626]23:2-3 [3627]23:2-3
[3628]23:3 [3629]23:3 [3630]23:3 [3631]23:3 [3632]23:3
[3633]23:3 [3634]23:4 [3635]23:6 [3636]23:23 [3637]23:37
[3638]23:39 [3639]24:1-2 [3640]24:3-25:46 [3641]24:12
[3642]24:12 [3643]24:12-13 [3644]24:14 [3645]24:14
[3646]24:15 [3647]24:16-18 [3648]24:23-25 [3649]24:35
[3650]24:35 [3651]24:35 [3652]25:1 [3653]25:3 [3654]25:4
[3655]25:5 [3656]25:6 [3657]25:8 [3658]25:9 [3659]25:9
[3660]25:10 [3661]25:12 [3662]25:13 [3663]25:21 [3664]25:21
[3665]25:23 [3666]25:24 [3667]25:24 [3668]25:26 [3669]25:33
[3670]25:33 [3671]25:33 [3672]25:33-46 [3673]25:34
[3674]25:34 [3675]25:34 [3676]25:34 [3677]25:34 [3678]25:34
[3679]25:34 [3680]25:34 [3681]25:34 [3682]25:34 [3683]25:34
[3684]25:34 [3685]25:34 [3686]25:35 [3687]25:35 [3688]25:35
[3689]25:40 [3690]25:40 [3691]25:40 [3692]25:40 [3693]25:40
[3694]25:41 [3695]25:41 [3696]25:41 [3697]25:45 [3698]25:46
[3699]25:46 [3700]25:46 [3701]26 [3702]26:1-2 [3703]26:2-5
[3704]26:3-13 [3705]26:3-13 [3706]26:6-13 [3707]26:14
[3708]26:14-19 [3709]26:17 [3710]26:18 [3711]26:20-25
[3712]26:22-25 [3713]26:26 [3714]26:28 [3715]26:30-32
[3716]26:30-35 [3717]26:30-35 [3718]26:33-35 [3719]26:33-35
[3720]26:34 [3721]26:35 [3722]26:36-46 [3723]26:36-46
[3724]26:41 [3725]26:47-56 [3726]26:52 [3727]26:52-55
[3728]26:53 [3729]26:57 [3730]26:57 [3731]26:58
[3732]26:59-60 [3733]26:59-27:2 [3734]26:61 [3735]26:62-64
[3736]26:63 [3737]26:65-66 [3738]26:66 [3739]26:67-68
[3740]26:67-68 [3741]26:68 [3742]26:69 [3743]26:69-74
[3744]26:75 [3745]26:75 [3746]27 [3747]27:1-2 [3748]27:3-10
[3749]27:4-5 [3750]27:11-26 [3751]27:19 [3752]27:27-31
[3753]27:30-31 [3754]27:32 [3755]27:33 [3756]27:34
[3757]27:35-36 [3758]27:37 [3759]27:38 [3760]27:39-40
[3761]27:40 [3762]27:40 [3763]27:40 [3764]27:41-43
[3765]27:42 [3766]27:42 [3767]27:44 [3768]27:45 [3769]27:45
[3770]27:46-47 [3771]27:48 [3772]27:49 [3773]27:50
[3774]27:51 [3775]27:51 [3776]27:51-53 [3777]27:54
[3778]27:55-56 [3779]27:57-58 [3780]27:59-60 [3781]27:61
[3782]27:62-66 [3783]28:1-7 [3784]28:5-7 [3785]28:5-7
[3786]28:8 [3787]28:9 [3788]28:9 [3789]28:10 [3790]28:11-15
[3791]28:16-17 [3792]28:16-20 [3793]28:20 [3794]28:20
[3795]28:20 [3796]28:20 [3797]28:57 [3798]28:71
Mark
[3799]1:1-4 [3800]1:1-21 [3801]1:3 [3802]1:4 [3803]1:6-8
[3804]1:9 [3805]1:10-11 [3806]1:11 [3807]1:12-13 [3808]1:14
[3809]1:14 [3810]1:14 [3811]1:16-20 [3812]1:16-20
[3813]1:16-31 [3814]1:17 [3815]1:22-39 [3816]1:23 [3817]1:24
[3818]1:31-35 [3819]1:39 [3820]1:39 [3821]1:40
[3822]1:40-3:12 [3823]2:1-12 [3824]2:9 [3825]2:13-14
[3826]2:14 [3827]2:15 [3828]2:15-22 [3829]2:16 [3830]2:18
[3831]2:23-28 [3832]3:1-5 [3833]3:4 [3834]3:7-12
[3835]3:13-5:20 [3836]3:16-19 [3837]3:17 [3838]3:22
[3839]3:22-30 [3840]3:28 [3841]3:28-29 [3842]3:28-29
[3843]3:30 [3844]3:31-35 [3845]4:1-34 [3846]4:31 [3847]4:35
[3848]4:36 [3849]4:36 [3850]4:38 [3851]4:40 [3852]4:41
[3853]5:17 [3854]5:21-43 [3855]5:21-6:30 [3856]5:22-43
[3857]5:34 [3858]5:35 [3859]5:35 [3860]5:36 [3861]5:39
[3862]5:41 [3863]6:1-6 [3864]6:6-11 [3865]6:8 [3866]6:14
[3867]6:14-16 [3868]6:14-16 [3869]6:17-29 [3870]6:30-44
[3871]6:31-7:37 [3872]6:34-44 [3873]6:37 [3874]6:45
[3875]6:47-54 [3876]7:24-30 [3877]7:31-8:9 [3878]8:1-9:39
[3879]8:5 [3880]8:6 [3881]8:6 [3882]8:10 [3883]8:10-12
[3884]8:13-21 [3885]8:22-29 [3886]8:34 [3887]8:34
[3888]8:34-38 [3889]9:1 [3890]9:10-12 [3891]9:16-28
[3892]9:24 [3893]9:24 [3894]9:27-33 [3895]9:29-31
[3896]9:33-49 [3897]9:40-50 [3898]10:1-12:44 [3899]10:9
[3900]10:12 [3901]10:13-31 [3902]10:37 [3903]10:46-52
[3904]10:46-52 [3905]11:1-10 [3906]11:11-17 [3907]11:13
[3908]11:13 [3909]11:13 [3910]11:15-17 [3911]11:20-21
[3912]12:1-11 [3913]12:12 [3914]12:13-27 [3915]12:29
[3916]12:35-37 [3917]12:39 [3918]12:41-13:2 [3919]13:4-37
[3920]13:8 [3921]13:10 [3922]13:14 [3923]13:32 [3924]13:32
[3925]14 [3926]14:1 [3927]14:1-2 [3928]14:3-9 [3929]14:3-9
[3930]14:10 [3931]14:10-16 [3932]14:12 [3933]14:17-21
[3934]14:19-21 [3935]14:22 [3936]14:26-28 [3937]14:26-31
[3938]14:30 [3939]14:32-42 [3940]14:41 [3941]14:43-50
[3942]14:52 [3943]14:53 [3944]14:54 [3945]14:55-15:2
[3946]14:56 [3947]14:57-59 [3948]14:62 [3949]14:62
[3950]14:64 [3951]14:65 [3952]14:66 [3953]14:68-70
[3954]14:69 [3955]14:70-72 [3956]14:72 [3957]15 [3958]15:1-2
[3959]15:2-15 [3960]15:9 [3961]15:13-14 [3962]15:16-20
[3963]15:20 [3964]15:20-21 [3965]15:23 [3966]15:24
[3967]15:24 [3968]15:25 [3969]15:25 [3970]15:27
[3971]15:29-32 [3972]15:31 [3973]15:32 [3974]15:33
[3975]15:33-36 [3976]15:36 [3977]15:37 [3978]15:38
[3979]15:39 [3980]15:40-41 [3981]15:42-45 [3982]15:46
[3983]15:47 [3984]16:2 [3985]16:5 [3986]16:6-7 [3987]16:8
[3988]16:9-20 [3989]16:12 [3990]16:13 [3991]16:14 [3992]16:14
[3993]16:15-16 [3994]16:16 [3995]16:17-18 [3996]16:19
[3997]16:19-20
Luke
[3998]1:1 [3999]1:1-4 [4000]1:5 [4001]1:5 [4002]1:5
[4003]1:5 [4004]1:5-36 [4005]1:5-5:4 [4006]1:26-34 [4007]1:31
[4008]1:31 [4009]1:32 [4010]1:32 [4011]1:33 [4012]1:36
[4013]1:36 [4014]1:36 [4015]1:41 [4016]1:57 [4017]1:57-2:21
[4018]1:63 [4019]2:2 [4020]2:4 [4021]2:7 [4022]2:7
[4023]2:14 [4024]2:14 [4025]2:14 [4026]2:14 [4027]2:14
[4028]2:22 [4029]2:22-24 [4030]2:22-39 [4031]2:22-39
[4032]2:33 [4033]2:33 [4034]2:40 [4035]2:40-41 [4036]2:40-52
[4037]2:42 [4038]2:42-50 [4039]2:48 [4040]2:48-49
[4041]2:49-51 [4042]2:52 [4043]3:1-2 [4044]3:1-3 [4045]3:1-21
[4046]3:2 [4047]3:4 [4048]3:7 [4049]3:7-8 [4050]3:7-17
[4051]3:15-21 [4052]3:16 [4053]3:17 [4054]3:20 [4055]3:21
[4056]3:22 [4057]3:22 [4058]3:22 [4059]3:23 [4060]3:23
[4061]3:23 [4062]3:23-38 [4063]3:31 [4064]4:1-13
[4065]4:13-14 [4066]4:13-23 [4067]4:14 [4068]4:23
[4069]4:30-31 [4070]4:31-39 [4071]4:33 [4072]4:34 [4073]4:35
[4074]4:38-39 [4075]4:40-42 [4076]4:41 [4077]4:41
[4078]5:1-11 [4079]5:1-11 [4080]5:1-11 [4081]5:2 [4082]5:10
[4083]5:12-13 [4084]5:17-26 [4085]5:27-28 [4086]5:27-29
[4087]5:30 [4088]5:32 [4089]5:33 [4090]6:1-5 [4091]6:6-10
[4092]6:9 [4093]6:12 [4094]6:12-20 [4095]6:13 [4096]6:17
[4097]6:20 [4098]6:20 [4099]6:22 [4100]6:30 [4101]6:36
[4102]6:37 [4103]6:37-38 [4104]6:37-38 [4105]6:37-38
[4106]6:37-38 [4107]6:37-38 [4108]6:44 [4109]6:46
[4110]7:1-10 [4111]7:2 [4112]7:3-7 [4113]7:12 [4114]7:12
[4115]7:12 [4116]7:14 [4117]7:14 [4118]7:14-15 [4119]7:18-35
[4120]7:36 [4121]7:36 [4122]7:36-50 [4123]7:37 [4124]7:41
[4125]7:42-48 [4126]8:5 [4127]8:19 [4128]8:22 [4129]8:22
[4130]8:22-37 [4131]8:22-37 [4132]8:24 [4133]8:25
[4134]8:40-56 [4135]8:41 [4136]8:45 [4137]8:50 [4138]9:1-6
[4139]9:3 [4140]9:3 [4141]9:7-9 [4142]9:9 [4143]9:10
[4144]9:10-17 [4145]9:12-17 [4146]9:17-18 [4147]9:18-20
[4148]9:25-26 [4149]9:28 [4150]9:28 [4151]9:38-45
[4152]9:44-45 [4153]9:46-48 [4154]9:46-51 [4155]9:49
[4156]9:50 [4157]9:51-18:14 [4158]9:52-56 [4159]9:57
[4160]9:57 [4161]9:57 [4162]9:57 [4163]9:58 [4164]9:58
[4165]9:59 [4166]9:59 [4167]9:60 [4168]9:61 [4169]9:61
[4170]9:62 [4171]10:1 [4172]10:2 [4173]10:2 [4174]10:2
[4175]10:3 [4176]10:4 [4177]10:4-6 [4178]10:11 [4179]10:13-15
[4180]10:15 [4181]10:16 [4182]10:16 [4183]10:16 [4184]10:17
[4185]10:17 [4186]10:17 [4187]10:20 [4188]10:20 [4189]10:20
[4190]10:20 [4191]10:21 [4192]10:25-37 [4193]10:29
[4194]10:30 [4195]10:30 [4196]10:35 [4197]10:36 [4198]10:38
[4199]10:38 [4200]10:41 [4201]10:41-42 [4202]10:42
[4203]10:42 [4204]11:3 [4205]11:5 [4206]11:5 [4207]11:5
[4208]11:11-13 [4209]11:12 [4210]11:14 [4211]11:14-26
[4212]11:14-13:19 [4213]11:16-37 [4214]11:27 [4215]11:29-39
[4216]11:37 [4217]11:39 [4218]11:39 [4219]11:40-52
[4220]11:41 [4221]11:42 [4222]11:52 [4223]12:8-9 [4224]12:10
[4225]12:10 [4226]12:13 [4227]12:14 [4228]12:15 [4229]12:15
[4230]12:15 [4231]12:16 [4232]12:16 [4233]12:18-19
[4234]12:20 [4235]12:20 [4236]12:33 [4237]12:33 [4238]12:33
[4239]12:35 [4240]12:35 [4241]12:35 [4242]12:35-36
[4243]12:36 [4244]12:37 [4245]12:47 [4246]12:48 [4247]12:48
[4248]12:48 [4249]12:49 [4250]12:56 [4251]12:58 [4252]12:58
[4253]12:58-59 [4254]13:1-5 [4255]13:6 [4256]13:7
[4257]13:8-9 [4258]13:21 [4259]13:21 [4260]13:23 [4261]13:23
[4262]13:24 [4263]13:31-35 [4264]13:32 [4265]14:11
[4266]14:11 [4267]14:11 [4268]14:15 [4269]14:16 [4270]14:16
[4271]14:16-24 [4272]14:18-20 [4273]14:22-23 [4274]14:26
[4275]14:26 [4276]15:7 [4277]15:17 [4278]15:18 [4279]16:9
[4280]16:19 [4281]16:19 [4282]16:22 [4283]16:22-24
[4284]16:25 [4285]16:29-31 [4286]17:3 [4287]17:3 [4288]17:4
[4289]17:5 [4290]17:5 [4291]17:5 [4292]17:20 [4293]17:21
[4294]17:32 [4295]18:1 [4296]18:1 [4297]18:1 [4298]18:1
[4299]18:1 [4300]18:2 [4301]18:2 [4302]18:2-8 [4303]18:8
[4304]18:8 [4305]18:9-11 [4306]18:10 [4307]18:10
[4308]18:10-11 [4309]18:11 [4310]18:11 [4311]18:12
[4312]18:12 [4313]18:13 [4314]18:13 [4315]18:13 [4316]18:13
[4317]18:14 [4318]18:14 [4319]18:14 [4320]18:14 [4321]18:16
[4322]18:18-30 [4323]18:19 [4324]18:31-35 [4325]18:35-43
[4326]18:35-43 [4327]19:1-38 [4328]19:2 [4329]19:6 [4330]19:8
[4331]19:9 [4332]19:10 [4333]19:10 [4334]19:21 [4335]19:22-23
[4336]19:39-40 [4337]19:45-46 [4338]19:47-20:8 [4339]20:2
[4340]20:9-18 [4341]20:15-17 [4342]20:16-21:6 [4343]20:17-18
[4344]20:19 [4345]20:20-40 [4346]20:41-44 [4347]21:1-4
[4348]21:7-36 [4349]21:18 [4350]21:20 [4351]21:21 [4352]21:33
[4353]21:34-36 [4354]22 [4355]22:1 [4356]22:3-13
[4357]22:4-12 [4358]22:7 [4359]22:14-23 [4360]22:21
[4361]22:21-22 [4362]22:24 [4363]22:24-27 [4364]22:24-30
[4365]22:31 [4366]22:31-32 [4367]22:31-32 [4368]22:31-33
[4369]22:31-34 [4370]22:31-38 [4371]22:33 [4372]22:33
[4373]22:39-46 [4374]22:46 [4375]22:49 [4376]22:51
[4377]22:53 [4378]22:54 [4379]22:54-55 [4380]22:54-58
[4381]22:59-60 [4382]22:61-62 [4383]22:63-23:1 [4384]23
[4385]23:2-3 [4386]23:13-14 [4387]23:15-23 [4388]23:16
[4389]23:18 [4390]23:20-21 [4391]23:22-23 [4392]23:24-25
[4393]23:26 [4394]23:33 [4395]23:33-43 [4396]23:34
[4397]23:34 [4398]23:34 [4399]23:34 [4400]23:34 [4401]23:34
[4402]23:34 [4403]23:34 [4404]23:34 [4405]23:34 [4406]23:34
[4407]23:34-35 [4408]23:35-37 [4409]23:36-37 [4410]23:39
[4411]23:40-43 [4412]23:42 [4413]23:44 [4414]23:44-45
[4415]23:45 [4416]23:46 [4417]23:47 [4418]23:48-49
[4419]23:50-52 [4420]23:53 [4421]23:54-24:12 [4422]24:5-8
[4423]24:10-11 [4424]24:12 [4425]24:13-24 [4426]24:15
[4427]24:28 [4428]24:28 [4429]24:33-34 [4430]24:35
[4431]24:35 [4432]24:36 [4433]24:36 [4434]24:36-40
[4435]24:38 [4436]24:38-39 [4437]24:38-40 [4438]24:39
[4439]24:41 [4440]24:41-43 [4441]24:44 [4442]24:44
[4443]24:44-49 [4444]24:45 [4445]24:45-47 [4446]24:46
[4447]24:46 [4448]24:46 [4449]24:46-47 [4450]24:47
[4451]24:50-51
John
[4452]1:1 [4453]1:1 [4454]1:1 [4455]1:1 [4456]1:1 [4457]1:1
[4458]1:1 [4459]1:1 [4460]1:1 [4461]1:1 [4462]1:1 [4463]1:1
[4464]1:1 [4465]1:1 [4466]1:1 [4467]1:1 [4468]1:1 [4469]1:1
[4470]1:1 [4471]1:1 [4472]1:1 [4473]1:1 [4474]1:1 [4475]1:1
[4476]1:3 [4477]1:3 [4478]1:3 [4479]1:3 [4480]1:3 [4481]1:3
[4482]1:3 [4483]1:3 [4484]1:3 [4485]1:3 [4486]1:3 [4487]1:4
[4488]1:5 [4489]1:5-9 [4490]1:6 [4491]1:8 [4492]1:8
[4493]1:9 [4494]1:9 [4495]1:9 [4496]1:10 [4497]1:10
[4498]1:10 [4499]1:10 [4500]1:10 [4501]1:11 [4502]1:11-12
[4503]1:11-14 [4504]1:12 [4505]1:12 [4506]1:12 [4507]1:12
[4508]1:12 [4509]1:12 [4510]1:12-13 [4511]1:13 [4512]1:14
[4513]1:14 [4514]1:14 [4515]1:14 [4516]1:14 [4517]1:14
[4518]1:14 [4519]1:14 [4520]1:14 [4521]1:14 [4522]1:14
[4523]1:14 [4524]1:14 [4525]1:14 [4526]1:14 [4527]1:15
[4528]1:16 [4529]1:16 [4530]1:16 [4531]1:19-27 [4532]1:23
[4533]1:23 [4534]1:27 [4535]1:29 [4536]1:29 [4537]1:32-34
[4538]1:33 [4539]1:33 [4540]1:35-44 [4541]1:35-44 [4542]1:39
[4543]1:42 [4544]1:42 [4545]1:42 [4546]1:42 [4547]1:47
[4548]1:47 [4549]1:48 [4550]1:48 [4551]1:48 [4552]1:48
[4553]1:49 [4554]1:50 [4555]1:50 [4556]1:50-51 [4557]1:51
[4558]1:51 [4559]2:1 [4560]2:1-2 [4561]2:1-11 [4562]2:1-11
[4563]2:1-17 [4564]2:2 [4565]2:4 [4566]2:9 [4567]2:11
[4568]2:12 [4569]2:12 [4570]2:12-22 [4571]2:13 [4572]2:19
[4573]2:19 [4574]2:24-25 [4575]2:25 [4576]3:3 [4577]3:5
[4578]3:5 [4579]3:5 [4580]3:8 [4581]3:13 [4582]3:13
[4583]3:13 [4584]3:17 [4585]3:21 [4586]3:22-24 [4587]3:22-24
[4588]3:34 [4589]4:1 [4590]4:1-3 [4591]4:3 [4592]4:5
[4593]4:7 [4594]4:13 [4595]4:13 [4596]4:14 [4597]4:24
[4598]4:25-26 [4599]4:27 [4600]4:34 [4601]4:34 [4602]4:34
[4603]4:35 [4604]4:38 [4605]4:43-54 [4606]4:48 [4607]5
[4608]5 [4609]5 [4610]5:2 [4611]5:2 [4612]5:7 [4613]5:8-9
[4614]5:17 [4615]5:17 [4616]5:17 [4617]5:17 [4618]5:18
[4619]5:18 [4620]5:19 [4621]5:19 [4622]5:19 [4623]5:19
[4624]5:19 [4625]5:19 [4626]5:20 [4627]5:21 [4628]5:21
[4629]5:22 [4630]5:24-26 [4631]5:25 [4632]5:25 [4633]5:28
[4634]5:28-29 [4635]5:29 [4636]5:29 [4637]5:30 [4638]5:31
[4639]5:31 [4640]5:33 [4641]5:33 [4642]5:35 [4643]5:35
[4644]5:35 [4645]5:39 [4646]5:39 [4647]5:43 [4648]5:43
[4649]5:44 [4650]5:45-47 [4651]5:46 [4652]5:46 [4653]6:1
[4654]6:5-6 [4655]6:5-13 [4656]6:6 [4657]6:7 [4658]6:9
[4659]6:15 [4660]6:15-21 [4661]6:22-72 [4662]6:26-27
[4663]6:27 [4664]6:32-64 [4665]6:35 [4666]6:38 [4667]6:38
[4668]6:41 [4669]6:41 [4670]6:41 [4671]6:41 [4672]6:42
[4673]6:44 [4674]6:45 [4675]6:45 [4676]6:51 [4677]6:51
[4678]6:51 [4679]6:53 [4680]6:53 [4681]6:55 [4682]6:55
[4683]6:56 [4684]6:56 [4685]6:60 [4686]6:61-62 [4687]6:63
[4688]6:63-64 [4689]6:65 [4690]7:2 [4691]7:3-4 [4692]7:5
[4693]7:6 [4694]7:6-7 [4695]7:6-8 [4696]7:8 [4697]7:9-10
[4698]7:10 [4699]7:12 [4700]7:17 [4701]7:20 [4702]7:25-26
[4703]7:28 [4704]7:28 [4705]7:34 [4706]7:36 [4707]8:11
[4708]8:12 [4709]8:12 [4710]8:25 [4711]8:31 [4712]8:31
[4713]8:31-37 [4714]8:32 [4715]8:33 [4716]8:34 [4717]8:36
[4718]8:39-40 [4719]8:44 [4720]8:48 [4721]8:48 [4722]8:56
[4723]8:58 [4724]9 [4725]9:2 [4726]9:3 [4727]9:4 [4728]9:4
[4729]9:7 [4730]9:7 [4731]9:16 [4732]9:16 [4733]9:24
[4734]9:31 [4735]9:31 [4736]9:35-36 [4737]9:35-36 [4738]9:37
[4739]9:37-38 [4740]9:39 [4741]9:39 [4742]10 [4743]10
[4744]10:1 [4745]10:1 [4746]10:2 [4747]10:7 [4748]10:7
[4749]10:11 [4750]10:11 [4751]10:11 [4752]10:12-13
[4753]10:12-13 [4754]10:12-13 [4755]10:14 [4756]10:15
[4757]10:16 [4758]10:16 [4759]10:16 [4760]10:16 [4761]10:16
[4762]10:18 [4763]10:18 [4764]10:24 [4765]10:30 [4766]10:30
[4767]10:30 [4768]10:30 [4769]10:30 [4770]10:30 [4771]10:30
[4772]10:30 [4773]11 [4774]11 [4775]11:1-2 [4776]11:11
[4777]11:17 [4778]11:25-26 [4779]11:33-44 [4780]11:38
[4781]11:39 [4782]11:39 [4783]11:43 [4784]11:43 [4785]11:44
[4786]11:44 [4787]11:49-51 [4788]11:55 [4789]11:55 [4790]12:1
[4791]12:1 [4792]12:1-2 [4793]12:1-8 [4794]12:1-9 [4795]12:3
[4796]12:6 [4797]12:14-15 [4798]12:20-50 [4799]12:20-50
[4800]12:25 [4801]12:31 [4802]12:31 [4803]12:31
[4804]12:37-38 [4805]12:44 [4806]12:44 [4807]12:46
[4808]12:49-50 [4809]12:50 [4810]13 [4811]13:1 [4812]13:1
[4813]13:1 [4814]13:2 [4815]13:2 [4816]13:5 [4817]13:10
[4818]13:21-22 [4819]13:21-27 [4820]13:23 [4821]13:23
[4822]13:23 [4823]13:23 [4824]13:23-27 [4825]13:25
[4826]13:27-30 [4827]13:28-32 [4828]13:33-36 [4829]13:33-38
[4830]13:34 [4831]13:34 [4832]13:37 [4833]13:37-38 [4834]14
[4835]14:1-2 [4836]14:6 [4837]14:6 [4838]14:6 [4839]14:6
[4840]14:6 [4841]14:6 [4842]14:6 [4843]14:6 [4844]14:8
[4845]14:8 [4846]14:8 [4847]14:8 [4848]14:8 [4849]14:9
[4850]14:9 [4851]14:9 [4852]14:9 [4853]14:9-10 [4854]14:10
[4855]14:10 [4856]14:10 [4857]14:10 [4858]14:12 [4859]14:21
[4860]14:21 [4861]14:21 [4862]14:21 [4863]14:21 [4864]14:21
[4865]14:26 [4866]14:26 [4867]14:28 [4868]14:30 [4869]14:30
[4870]14:30 [4871]14:30 [4872]14:30 [4873]15:1 [4874]15:1
[4875]15:2 [4876]15:5 [4877]15:5 [4878]15:5 [4879]15:5
[4880]15:5 [4881]15:6 [4882]15:16 [4883]15:18 [4884]15:22
[4885]15:22 [4886]15:22 [4887]15:24 [4888]15:24 [4889]15:26
[4890]15:26 [4891]16:7 [4892]16:7 [4893]16:7-11 [4894]16:8
[4895]16:8 [4896]16:8-9 [4897]16:9-11 [4898]16:12 [4899]16:13
[4900]16:15 [4901]16:15 [4902]16:24 [4903]16:24 [4904]16:24
[4905]16:24 [4906]16:33 [4907]16:33 [4908]17:3 [4909]17:10
[4910]17:22 [4911]17:22 [4912]17:24 [4913]17:25-26 [4914]18
[4915]18:1 [4916]18:3 [4917]18:4-9 [4918]18:11 [4919]18:12
[4920]18:13 [4921]18:15-18 [4922]18:17 [4923]18:18
[4924]18:19-23 [4925]18:19-24 [4926]18:23 [4927]18:24
[4928]18:25 [4929]18:26-27 [4930]18:28 [4931]18:28
[4932]18:28-30 [4933]18:29-31 [4934]18:31-34 [4935]18:35-37
[4936]18:36 [4937]18:36-37 [4938]18:37-19:7 [4939]19
[4940]19:1-3 [4941]19:2-16 [4942]19:4-5 [4943]19:6
[4944]19:6-12 [4945]19:8-12 [4946]19:12-14 [4947]19:13-16
[4948]19:13-16 [4949]19:15 [4950]19:15-16 [4951]19:16-18
[4952]19:18 [4953]19:19-22 [4954]19:23 [4955]19:23-24
[4956]19:25-27 [4957]19:28-29 [4958]19:30 [4959]19:31
[4960]19:37 [4961]19:38 [4962]19:39 [4963]19:40-42
[4964]19:41 [4965]20:1-18 [4966]20:9-10 [4967]20:13
[4968]20:13-18 [4969]20:14 [4970]20:17 [4971]20:17
[4972]20:18 [4973]20:19-20 [4974]20:19-24 [4975]20:20-23
[4976]20:22 [4977]20:22 [4978]20:22 [4979]20:22-23
[4980]20:22-23 [4981]20:23 [4982]20:23 [4983]20:25
[4984]20:26 [4985]20:26-29 [4986]20:27 [4987]20:28
[4988]20:29 [4989]20:29 [4990]20:29 [4991]21:1 [4992]21:1-11
[4993]21:3 [4994]21:14 [4995]21:15 [4996]21:15 [4997]21:15
[4998]21:15 [4999]21:15 [5000]21:15-17 [5001]21:16
[5002]21:16 [5003]21:17 [5004]21:18 [5005]21:19 [5006]21:23
[5007]21:24 [5008]21:25 [5009]21:25 [5010]21:25
Acts
[5011]1:1-2 [5012]1:2-9 [5013]1:3 [5014]1:3 [5015]1:3
[5016]1:4-8 [5017]1:5 [5018]1:7 [5019]1:11 [5020]1:15
[5021]1:15 [5022]1:15 [5023]1:25 [5024]1:26 [5025]2:1-4
[5026]2:3 [5027]2:3 [5028]2:4 [5029]2:4 [5030]2:37
[5031]2:37-38 [5032]2:38 [5033]3 [5034]4 [5035]4:26-27
[5036]4:32 [5037]4:32 [5038]4:32 [5039]4:32 [5040]4:32
[5041]7:6 [5042]7:51-52 [5043]7:58 [5044]7:59 [5045]7:60
[5046]7:60 [5047]7:60 [5048]8:5 [5049]8:13 [5050]8:14
[5051]8:17 [5052]8:19-21 [5053]8:28 [5054]8:29 [5055]8:36
[5056]9:1 [5057]9:1-30 [5058]9:4 [5059]9:4 [5060]9:4
[5061]9:4 [5062]9:4 [5063]9:4 [5064]9:4 [5065]9:15
[5066]10:13 [5067]10:25 [5068]10:41 [5069]10:44
[5070]11:27-30 [5071]13:46 [5072]13:46 [5073]14:22 [5074]15:9
[5075]15:9 [5076]15:9 [5077]17:18 [5078]17:28 [5079]18:2-3
[5080]19:34 [5081]20:34 [5082]22:3 [5083]22:25 [5084]23:3-5
[5085]23:8 [5086]24:25 [5087]28:10
Romans
[5088]1:1 [5089]1:3 [5090]1:3 [5091]1:3 [5092]1:4 [5093]1:9
[5094]1:17 [5095]1:17 [5096]1:18 [5097]1:18 [5098]1:19
[5099]1:19 [5100]1:20 [5101]1:20 [5102]1:20 [5103]1:20
[5104]1:21 [5105]1:21 [5106]1:22 [5107]1:22 [5108]1:22-23
[5109]1:23 [5110]1:24 [5111]1:24-28 [5112]2:1 [5113]2:4
[5114]2:4-6 [5115]2:13 [5116]2:14 [5117]2:14-16 [5118]2:21
[5119]3:3 [5120]3:4 [5121]3:4 [5122]3:8 [5123]3:20-21
[5124]3:21 [5125]3:23 [5126]3:23 [5127]3:23 [5128]4:4
[5129]4:15 [5130]4:17 [5131]4:25 [5132]4:25 [5133]5:3-5
[5134]5:3-5 [5135]5:5 [5136]5:5 [5137]5:5 [5138]5:5
[5139]5:5 [5140]5:5 [5141]5:6 [5142]5:6 [5143]5:10
[5144]5:12 [5145]5:12 [5146]5:20 [5147]5:20 [5148]5:20
[5149]5:20 [5150]6:9 [5151]6:9 [5152]6:9 [5153]6:12
[5154]6:12 [5155]6:12 [5156]7:2-3 [5157]7:7 [5158]7:7
[5159]7:7 [5160]7:8 [5161]7:11 [5162]7:12 [5163]7:13
[5164]7:13 [5165]7:17 [5166]7:18 [5167]7:19 [5168]7:22
[5169]7:22 [5170]7:22 [5171]7:22-23 [5172]7:23 [5173]7:23
[5174]7:23-24 [5175]7:24 [5176]7:24-25 [5177]7:24-25
[5178]7:24-25 [5179]7:24-25 [5180]7:25 [5181]7:25 [5182]8:3
[5183]8:3 [5184]8:3 [5185]8:3 [5186]8:4 [5187]8:9
[5188]8:10-11 [5189]8:13 [5190]8:13 [5191]8:15 [5192]8:15
[5193]8:15 [5194]8:15-23 [5195]8:16 [5196]8:17 [5197]8:18
[5198]8:23 [5199]8:24 [5200]8:24 [5201]8:24-25 [5202]8:29
[5203]8:32 [5204]8:32 [5205]8:34 [5206]8:35 [5207]8:37
[5208]9:3 [5209]9:5 [5210]9:5 [5211]9:14 [5212]9:20
[5213]9:21 [5214]9:33 [5215]10:2 [5216]10:2 [5217]10:2-3
[5218]10:3 [5219]10:3 [5220]10:3 [5221]10:6 [5222]10:13
[5223]10:13 [5224]10:13 [5225]10:14 [5226]10:14 [5227]10:14
[5228]10:14-15 [5229]10:16 [5230]10:17 [5231]11:1 [5232]11:3
[5233]11:5-6 [5234]11:5-6 [5235]11:17 [5236]11:17-24
[5237]11:20 [5238]11:20 [5239]11:25 [5240]11:25 [5241]11:34
[5242]11:34 [5243]11:35 [5244]12:3 [5245]12:11 [5246]12:14
[5247]12:14 [5248]12:16 [5249]12:17 [5250]12:21 [5251]13:1-2
[5252]13:10 [5253]13:10 [5254]13:10 [5255]14:3-4 [5256]14:6
[5257]15:1 [5258]15:16 [5259]15:20 [5260]15:21 [5261]15:33
1 Corinthians
[5262]1:1 [5263]1:10 [5264]1:10 [5265]1:12 [5266]1:12-13
[5267]1:13 [5268]1:13 [5269]1:20 [5270]1:23-24 [5271]1:24
[5272]1:27-28 [5273]1:27-28 [5274]2:8 [5275]2:8 [5276]2:8
[5277]2:9 [5278]2:9 [5279]2:9 [5280]2:9 [5281]2:11
[5282]2:14 [5283]2:15 [5284]3:1-2 [5285]3:1-3 [5286]3:4-5
[5287]3:6 [5288]3:7 [5289]3:7 [5290]3:7 [5291]3:11
[5292]3:16 [5293]3:16 [5294]3:16-17 [5295]3:17 [5296]3:17
[5297]3:17 [5298]3:18 [5299]4:3 [5300]4:3-4 [5301]4:5
[5302]4:5 [5303]4:7 [5304]4:7 [5305]4:7 [5306]4:7 [5307]4:9
[5308]4:11 [5309]4:12-13 [5310]4:12-13 [5311]4:16 [5312]4:16
[5313]4:16 [5314]4:17 [5315]4:21 [5316]5:5 [5317]5:12
[5318]5:12 [5319]6:9 [5320]6:17 [5321]6:19 [5322]6:19
[5323]6:20 [5324]7:4 [5325]7:5 [5326]7:6 [5327]7:10-11
[5328]7:11 [5329]7:14 [5330]7:14-15 [5331]7:29 [5332]7:29
[5333]7:29-32 [5334]7:35 [5335]8:1 [5336]8:10 [5337]8:10
[5338]8:10-11 [5339]8:12 [5340]8:12 [5341]9:7 [5342]9:11
[5343]9:11-12 [5344]9:13-15 [5345]9:13-17 [5346]9:19-22
[5347]9:26-27 [5348]9:26-27 [5349]10:4 [5350]10:4 [5351]10:4
[5352]10:12 [5353]10:12 [5354]10:13 [5355]10:13 [5356]10:17
[5357]10:20 [5358]10:20 [5359]10:24 [5360]10:32-33
[5361]10:33 [5362]10:33 [5363]10:33 [5364]10:33 [5365]11:1
[5366]11:1 [5367]11:1 [5368]11:3 [5369]11:3 [5370]11:3
[5371]11:3 [5372]11:19 [5373]11:26 [5374]11:29 [5375]11:29
[5376]11:29 [5377]11:29 [5378]12:3 [5379]12:8 [5380]12:11
[5381]12:11 [5382]12:12 [5383]12:12 [5384]12:27 [5385]12:27
[5386]12:27 [5387]12:29 [5388]12:31 [5389]13:1 [5390]13:1
[5391]13:1 [5392]13:1 [5393]13:1 [5394]13:1 [5395]13:1-3
[5396]13:1-3 [5397]13:3 [5398]13:4 [5399]13:5 [5400]13:5
[5401]13:6 [5402]13:8 [5403]13:9 [5404]13:10 [5405]13:12
[5406]13:12 [5407]13:12 [5408]13:12 [5409]13:12 [5410]13:12
[5411]13:12 [5412]13:13 [5413]14:15 [5414]14:20 [5415]15:3-8
[5416]15:4-5 [5417]15:6 [5418]15:6 [5419]15:6 [5420]15:9
[5421]15:9 [5422]15:9 [5423]15:9 [5424]15:9 [5425]15:9
[5426]15:10 [5427]15:22 [5428]15:22 [5429]15:25 [5430]15:28
[5431]15:31 [5432]15:32 [5433]15:33 [5434]15:41-42
[5435]15:42 [5436]15:43 [5437]15:52 [5438]15:53
[5439]15:53-54 [5440]15:54 [5441]15:54-55 [5442]15:55
[5443]16:1-8
2 Corinthians
[5444]1:12 [5445]1:12 [5446]1:12 [5447]1:19 [5448]2:16
[5449]3:5 [5450]3:6 [5451]3:13 [5452]3:15 [5453]3:16
[5454]3:16 [5455]3:16 [5456]3:18 [5457]4:2 [5458]4:3
[5459]4:7 [5460]4:7 [5461]4:16 [5462]4:18 [5463]5:3
[5464]5:3 [5465]5:6 [5466]5:6 [5467]5:6 [5468]5:6-7
[5469]5:6-7 [5470]5:6-7 [5471]5:6-7 [5472]5:10 [5473]5:10
[5474]5:16 [5475]5:16 [5476]5:17 [5477]5:19 [5478]5:19
[5479]5:19 [5480]5:21 [5481]5:21 [5482]5:21 [5483]6:4
[5484]6:10 [5485]6:13-14 [5486]7:10 [5487]8:9 [5488]8:21
[5489]9:7 [5490]11:2 [5491]11:2 [5492]11:2-3 [5493]11:3
[5494]11:3 [5495]11:12 [5496]11:20-21 [5497]11:23-27
[5498]11:24 [5499]11:31 [5500]12:2-4 [5501]12:2-4 [5502]12:4
[5503]12:7-8 [5504]12:9 [5505]12:14 [5506]12:15 [5507]13:3
[5508]13:3 [5509]13:3 [5510]13:4
Galatians
[5511]1:9 [5512]1:10 [5513]1:10 [5514]1:10 [5515]1:18
[5516]1:20 [5517]1:22 [5518]1:22-24 [5519]1:23-24 [5520]2:1
[5521]2:4 [5522]2:20 [5523]2:21 [5524]3:1 [5525]3:13
[5526]3:16 [5527]3:16 [5528]3:16 [5529]3:16 [5530]3:21
[5531]3:21-22 [5532]3:22 [5533]3:28 [5534]3:29 [5535]3:29
[5536]3:29 [5537]4 [5538]4:1-6 [5539]4:4 [5540]4:4
[5541]4:4-5 [5542]4:4-5 [5543]4:4-5 [5544]4:5 [5545]4:6
[5546]4:6 [5547]4:6 [5548]4:13-14 [5549]4:22 [5550]4:29
[5551]5:6 [5552]5:6 [5553]5:6 [5554]5:6 [5555]5:6
[5556]5:13 [5557]5:14 [5558]5:14 [5559]5:15-16 [5560]5:16
[5561]5:17 [5562]5:17 [5563]5:17 [5564]5:17 [5565]5:19-23
[5566]5:22 [5567]5:26 [5568]6 [5569]6:1-2 [5570]6:2
[5571]6:2-5 [5572]6:2-5 [5573]6:3 [5574]6:4 [5575]6:4
[5576]6:14 [5577]6:14 [5578]6:14 [5579]6:14
Ephesians
[5580]1:5 [5581]1:5 [5582]1:18 [5583]1:22-23 [5584]2:2
[5585]2:2 [5586]2:3 [5587]2:8 [5588]2:11-22 [5589]2:14
[5590]2:14 [5591]2:20 [5592]3:14 [5593]3:17 [5594]3:17
[5595]3:17 [5596]3:17 [5597]3:17 [5598]3:17-19 [5599]3:1719
[5600]4:3 [5601]4:3 [5602]4:8 [5603]4:14 [5604]4:22-24
[5605]4:26 [5606]4:26 [5607]4:26-27 [5608]4:27 [5609]4:28
[5610]4:32 [5611]4:32 [5612]5:1 [5613]5:5 [5614]5:8
[5615]5:8 [5616]5:11 [5617]5:13 [5618]5:14 [5619]5:14
[5620]5:14 [5621]5:16 [5622]5:16 [5623]5:23 [5624]5:23
[5625]5:23 [5626]5:25 [5627]5:25-33 [5628]5:27 [5629]5:31
[5630]5:31-32 [5631]6:2 [5632]6:5 [5633]6:12 [5634]6:16
Philippians
[5635]1:16-18 [5636]1:18 [5637]1:18 [5638]1:18-19 [5639]2:1
[5640]2:2-3 [5641]2:3 [5642]2:6 [5643]2:6 [5644]2:6
[5645]2:6 [5646]2:6 [5647]2:6 [5648]2:6 [5649]2:6 [5650]2:6
[5651]2:6-7 [5652]2:6-7 [5653]2:7 [5654]2:7 [5655]2:7
[5656]2:7 [5657]2:7 [5658]2:7-8 [5659]2:8 [5660]2:8
[5661]2:9 [5662]2:9 [5663]2:12 [5664]2:13 [5665]2:15
[5666]2:20 [5667]2:21 [5668]2:21 [5669]2:21 [5670]2:21
[5671]2:21 [5672]2:21 [5673]2:21 [5674]3:1 [5675]3:5
[5676]3:8-9 [5677]3:12 [5678]3:12 [5679]3:13 [5680]3:13
[5681]3:13-14 [5682]3:19 [5683]3:20 [5684]3:20 [5685]3:21
[5686]4:7 [5687]4:17
Colossians
[5688]1:13 [5689]1:13 [5690]1:24 [5691]1:24 [5692]2:3
[5693]2:3 [5694]2:6-7 [5695]2:16-17 [5696]3:1 [5697]3:1-2
[5698]3:1-3 [5699]3:4 [5700]3:5 [5701]3:5 [5702]3:9
[5703]3:11 [5704]3:13 [5705]3:13 [5706]3:14 [5707]3:15
1 Thessalonians
[5708]2:9 [5709]2:9 [5710]3:8 [5711]4:4 [5712]4:13 [5713]5:2
2 Thessalonians
[5714]3:2 [5715]3:8 [5716]3:14-15
1 Timothy
[5717]1:5 [5718]1:5 [5719]1:7 [5720]1:13 [5721]2:1-2
[5722]2:5 [5723]2:5 [5724]2:5 [5725]5:6 [5726]5:17
[5727]5:20 [5728]5:20 [5729]5:24-25 [5730]6:6 [5731]6:7
[5732]6:7 [5733]6:7-8 [5734]6:8 [5735]6:8-10 [5736]6:9
[5737]6:10 [5738]6:10 [5739]6:10 [5740]6:16 [5741]6:17
[5742]6:17 [5743]6:18 [5744]6:18 [5745]6:19
2 Timothy
[5746]2:8 [5747]2:19 [5748]2:21 [5749]2:24 [5750]2:24
[5751]2:24-25 [5752]2:25-26 [5753]3:2 [5754]3:5 [5755]3:12
[5756]4:2 [5757]4:14 [5758]4:14-16
Titus
[5759]2:9
Hebrews
[5760]1 [5761]3:13 [5762]3:13 [5763]7:27 [5764]11
[5765]11:33 [5766]11:37 [5767]12:6 [5768]12:7 [5769]12:8
[5770]12:9 [5771]12:14 [5772]13:2 [5773]13:4 [5774]13:17
James
[5775]1:10 [5776]1:13 [5777]1:13 [5778]1:13 [5779]1:13
[5780]1:14-15 [5781]1:18 [5782]1:22 [5783]2:13 [5784]2:19
[5785]2:19 [5786]2:19 [5787]2:19 [5788]3:8 [5789]4:4
[5790]4:6 [5791]4:6 [5792]4:6 [5793]4:6 [5794]4:14
1 Peter
[5795]1:24 [5796]1:24-25 [5797]1:24-25 [5798]2:21
[5799]2:21-22 [5800]2:22 [5801]3:19 [5802]3:20 [5803]3:20-21
[5804]4:6 [5805]4:8 [5806]4:17-18 [5807]5:8
2 Peter
[5808]1:19
1 John
[5809]1:8 [5810]1:8 [5811]1:8 [5812]1:8 [5813]1:8 [5814]1:9
[5815]1:9 [5816]1:9 [5817]2:9 [5818]2:15 [5819]2:15
[5820]2:15 [5821]2:15-16 [5822]2:18 [5823]2:18 [5824]2:19
[5825]3:2 [5826]3:2 [5827]3:2 [5828]3:2 [5829]3:2 [5830]3:9
[5831]3:15 [5832]3:15 [5833]3:24 [5834]5:14 [5835]5:16
[5836]5:20 [5837]5:20
Jude
[5838]1:19
Revelation
[5839]1:4 [5840]4:6-7 [5841]4:7 [5842]4:7 [5843]5:5
[5844]5:5 [5845]6:10 [5846]7:9 [5847]12:9 [5848]17:15
[5849]22:4
Tobit
[5850]2:14 [5851]4:10
Wisdom of Solomon
[5852]1 [5853]1:1 [5854]1:1 [5855]1:1 [5856]1:5 [5857]1:9
[5858]1:11 [5859]1:11 [5860]1:11 [5861]3:6 [5862]4:20
[5863]5:6 [5864]5:6 [5865]5:8-9 [5866]7:26 [5867]7:26
[5868]7:26 [5869]8:1 [5870]8:1 [5871]9:13 [5872]9:15
[5873]9:15 [5874]13:9
Susanna
[5875]1:19-22
2 Maccabees
[5876]7:22
Sirach
[5877]2:10 [5878]2:12 [5879]3:18 [5880]3:30 [5881]5:4
[5882]5:5-6 [5883]5:7 [5884]6:37 [5885]9:13 [5886]10:9
[5887]10:12 [5888]10:13 [5889]10:13 [5890]10:13 [5891]14:18
[5892]17:28 [5893]19:4 [5894]21:1 [5895]22:12 [5896]24:3
[5897]27:5 [5898]29:12 [5899]29:12 [5900]29:27 [5901]30:23
[5902]30:23 [5903]34:9 [5904]34:11
__________________________________________________________________
Index of Scripture Commentary
Matthew
[5905]3:13 [5906]5 [5907]5:3 [5908]5:8 [5909]5:16
[5910]5:22 [5911]6 [5912]6:5-15 [5913]6:5-15 [5914]6:5-15
[5915]6:9 [5916]6:9 [5917]6:9 [5918]6:19 [5919]7:7
[5920]8:8 [5921]8:23 [5922]10:16 [5923]10:28 [5924]11:2
[5925]11:25 [5926]11:25 [5927]12:19 [5928]12:32 [5929]12:33
[5930]13:52 [5931]14:24 [5932]14:25 [5933]15:21 [5934]17
[5935]17:1 [5936]17:19 [5937]17:21 [5938]18:7 [5939]18:15
[5940]19:17 [5941]19:17 [5942]19:21 [5943]19:28 [5944]20:1
[5945]20:30 [5946]21:19 [5947]22:2 [5948]22:42 [5949]22:42
[5950]25:1 [5951]25:25
Mark
[5952]8:5 [5953]8:32 [5954]8:34
Luke
[5955]7:2 [5956]7:37 [5957]9:57 [5958]10:2 [5959]10:16
[5960]10:38 [5961]10:38 [5962]11:5 [5963]11:39 [5964]12:15
[5965]12:35 [5966]12:56 [5967]12:58 [5968]13:6 [5969]13:21
[5970]13:23 [5971]14:16 [5972]16:9 [5973]17:3 [5974]18:1
[5975]24:28 [5976]24:36
John
[5977]1:1 [5978]1:1 [5979]1:1 [5980]1:1 [5981]1:10
[5982]1:48 [5983]2:2 [5984]5:2 [5985]5:2 [5986]5:19
[5987]5:25 [5988]5:31 [5989]5:39 [5990]6:9 [5991]6:53
[5992]6:55 [5993]7:6 [5994]8:31 [5995]9:4 [5996]9:31
[5997]9:31 [5998]10 [5999]10:14 [6000]10:30 [6001]12:44
[6002]14:6 [6003]14:6 [6004]14:7 [6005]14:8 [6006]16:24
[6007]21:15 [6008]21:16
1 Corinthians
[6009]2:9
__________________________________________________________________
Index of Greek Words and Phrases
* angareuo: [6010]1
* apo tou ponerou: [6011]1
* aphekamen: [6012]1
* hamartematos: [6013]1
* epiousios: [6014]1
* helikia: [6015]1
* othoniois: [6016]1
* hupostasis: [6017]1
* Libanou: [6018]1
* balanou: [6019]1
* battalogeo: [6020]1
* eusebeia: [6021]1
* theosebeia: [6022]1
* nous: [6023]1
* ourano: [6024]1
* oupo: [6025]1
* houtos: [6026]1
* parelthon: [6027]1
* penthountes: [6028]1
* skepasmata: [6029]1
* to oros: [6030]1
* ton modion: [6031]1
* trichinas: [6032]1
* chrisma: [6033]1
* agron: [6034]1
* arche: [6035]1
* aphiemen: [6036]1
* aphanizousi...phanosi: [6037]1 [6038]2
* anthropos: [6039]1
* HaArmonia: [6040]1
* epibalon: [6041]1
* esesthe teleioi: [6042]1
* elegen: [6043]1 [6044]2
* elegon: [6045]1
* he tou Pneumatos blasphemia: [6046]1
* elthon: [6047]1
* himation: [6048]1 [6049]2
* homologeso: [6050]1
* hupselon kai meteoron: [6051]1
* husteron: [6052]1
* rhakos: [6053]1 [6054]2
* ?aolelumenen: [6055]1
* Ne ten kauchesin humeteran: [6056]1
* Chronos: [6057]1
* aigis: [6058]1
* aix: [6059]1
* aition: [6060]1
* battologeo: [6061]1
* eike: [6062]1 [6063]2
* eis: [6064]1
* eis to telos: [6065]1
* threskeia: [6066]1
* kai epi pan dendron balanou Basan: [6067]1
* kriseos: [6068]1
* krisis: [6069]1 [6070]2
* legousin auto: [6071]1
* latreia: [6072]1
* merimnao: [6073]1
* meteoron: [6074]1
* metabe: [6075]1
* ne tnn kauchesin: [6076]1
* nous: [6077]1
* ouk: [6078]1
* pases: [6079]1
* pases: [6080]1
* peiraterion: [6081]1
* pleonexias: [6082]1
* pros to epithumesai: [6083]1
* pros: [6084]1
* prokope: [6085]1
* prophasei: [6086]1
* sunkleison eleemosunen en tois tameiois sou, kai haute exeleitai se
ek pases kakoseos: [6087]1
* skene: [6088]1
* skenopegia: [6089]1
* spermologos: [6090]1
* ten archen ho ti kai lalo humin: [6091]1
* to auto: [6092]1
* tes: [6093]1
* tous horkous: [6094]1
* tou katargoumenou: [6095]1
* phantasma: [6096]1
* choros: [6097]1
* choirogrulliois: [6098]1
__________________________________________________________________
Index of Hebrew Words and Phrases
* 'sh: [6099]1
* chll: [6100]1
* l'h: [6101]1
* ryq': [6102]1
* r'h: [6103]1
__________________________________________________________________
Index of German Words and Phrases
* (Die Bergpredigt: [6104]1
* (Gesch. d. heil. Schriften N. T.: [6105]1
* Christ. u. Kirche: [6106]1
* Muss in Dichters Lande gehen: [6107]1
* Theologische Literaturzeitung: [6108]1
* Wer den Dichter will verstehen: [6109]1
__________________________________________________________________
Index of Pages of the Print Edition
[6110]i [6111]iii [6112]iv [6113]v [6114]vii [6115]viii [6116]ix
[6117]x [6118]xi [6119]xii [6120]xiii [6121]3 [6122]4 [6123]5
[6124]6 [6125]7 [6126]8 [6127]9 [6128]10 [6129]11 [6130]12
[6131]13 [6132]14 [6133]15 [6134]16 [6135]17 [6136]18 [6137]19
[6138]20 [6139]21 [6140]22 [6141]23 [6142]24 [6143]25 [6144]26
[6145]27 [6146]28 [6147]29 [6148]30 [6149]31 [6150]32 [6151]33
[6152]34 [6153]35 [6154]36 [6155]37 [6156]38 [6157]39 [6158]40
[6159]41 [6160]42 [6161]43 [6162]44 [6163]45 [6164]46 [6165]47
[6166]48 [6167]49 [6168]50 [6169]51 [6170]52 [6171]53 [6172]54
[6173]55 [6174]56 [6175]57 [6176]58 [6177]59 [6178]60 [6179]61
[6180]62 [6181]63 [6182]65 [6183]67 [6184]68 [6185]69 [6186]70
[6187]71 [6188]72 [6189]77 [6190]78 [6191]79 [6192]80 [6193]81
[6194]82 [6195]83 [6196]84 [6197]85 [6198]86 [6199]87 [6200]88
[6201]89 [6202]90 [6203]91 [6204]92 [6205]93 [6206]94 [6207]95
[6208]96 [6209]97 [6210]98 [6211]99 [6212]100 [6213]101
[6214]102 [6215]103 [6216]104 [6217]105 [6218]106 [6219]107
[6220]108 [6221]109 [6222]110 [6223]111 [6224]112 [6225]113
[6226]114 [6227]115 [6228]116 [6229]117 [6230]118 [6231]119
[6232]120 [6233]121 [6234]122 [6235]123 [6236]124 [6237]125
[6238]126 [6239]127 [6240]128 [6241]129 [6242]130 [6243]131
[6244]132 [6245]133 [6246]134 [6247]135 [6248]136 [6249]137
[6250]138 [6251]139 [6252]140 [6253]141 [6254]142 [6255]143
[6256]144 [6257]145 [6258]146 [6259]147 [6260]148 [6261]149
[6262]150 [6263]151 [6264]152 [6265]153 [6266]154 [6267]155
[6268]156 [6269]157 [6270]158 [6271]159 [6272]160 [6273]161
[6274]162 [6275]163 [6276]164 [6277]165 [6278]166 [6279]167
[6280]168 [6281]169 [6282]170 [6283]171 [6284]172 [6285]173
[6286]174 [6287]175 [6288]176 [6289]177 [6290]178 [6291]179
[6292]180 [6293]181 [6294]182 [6295]183 [6296]184 [6297]185
[6298]186 [6299]187 [6300]188 [6301]189 [6302]190 [6303]191
[6304]192 [6305]193 [6306]194 [6307]195 [6308]196 [6309]197
[6310]198 [6311]199 [6312]200 [6313]201 [6314]202 [6315]203
[6316]204 [6317]205 [6318]206 [6319]207 [6320]208 [6321]209
[6322]210 [6323]211 [6324]212 [6325]213 [6326]214 [6327]215
[6328]216 [6329]217 [6330]218 [6331]219 [6332]220 [6333]221
[6334]222 [6335]223 [6336]224 [6337]225 [6338]226 [6339]227
[6340]228 [6341]229 [6342]230 [6343]231 [6344]232 [6345]233
[6346]234 [6347]235 [6348]236 [6349]239 [6350]240 [6351]245
[6352]246 [6353]247 [6354]248 [6355]249 [6356]250 [6357]251
[6358]252 [6359]253 [6360]254 [6361]255 [6362]256 [6363]257
[6364]258 [6365]259 [6366]260 [6367]261 [6368]262 [6369]263
[6370]264 [6371]265 [6372]266 [6373]267 [6374]268 [6375]269
[6376]270 [6377]271 [6378]272 [6379]273 [6380]274 [6381]275
[6382]276 [6383]277 [6384]278 [6385]279 [6386]280 [6387]281
[6388]282 [6389]283 [6390]284 [6391]285 [6392]286 [6393]287
[6394]288 [6395]289 [6396]290 [6397]291 [6398]292 [6399]293
[6400]294 [6401]295 [6402]296 [6403]297 [6404]298 [6405]299
[6406]300 [6407]301 [6408]302 [6409]303 [6410]304 [6411]305
[6412]306 [6413]307 [6414]308 [6415]309 [6416]310 [6417]311
[6418]312 [6419]313 [6420]314 [6421]315 [6422]316 [6423]317
[6424]318 [6425]319 [6426]320 [6427]321 [6428]322 [6429]323
[6430]324 [6431]325 [6432]326 [6433]327 [6434]328 [6435]329
[6436]330 [6437]331 [6438]332 [6439]333 [6440]334 [6441]335
[6442]336 [6443]337 [6444]338 [6445]339 [6446]340 [6447]341
[6448]342 [6449]343 [6450]344 [6451]345 [6452]346 [6453]347
[6454]348 [6455]349 [6456]350 [6457]351 [6458]352 [6459]353
[6460]354 [6461]355 [6462]356 [6463]357 [6464]358 [6465]359
[6466]360 [6467]361 [6468]362 [6469]363 [6470]364 [6471]365
[6472]366 [6473]367 [6474]368 [6475]369 [6476]370 [6477]371
[6478]372 [6479]373 [6480]374 [6481]375 [6482]376 [6483]377
[6484]378 [6485]379 [6486]380 [6487]381 [6488]382 [6489]383
[6490]384 [6491]385 [6492]386 [6493]387 [6494]388 [6495]389
[6496]390 [6497]391 [6498]392 [6499]393 [6500]394 [6501]395
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This document is from the Christian Classics Ethereal
Library at Calvin College, http://www.ccel.org,
generated on demand from ThML source.
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