OF 
 
 S. THOMAS AQUINAS 
 
 UPON 
 
 THE EPISTLES AND GOSPELS 
 
 I'OR 
 
 JTortg=mne ©unDapsf of tlje Cljnsttan gear. 
 
 TRANSLATED BY 
 
 JOHN M. ASHLEY, B.C.L., 
 
 AUTHOR OF “TIIE RELATIONS OF SCIENCE,” TIIE “VICTORY OF THE 
 
 SPIRIT,” ETC. 
 
 LONDON: 
 
 CHURCH PRESS COMPANY (LIMITED), 
 
 13. BURLEIGH STREET, STRAND, W.C. 
 
 MDCCCLXVII. 
 
 BOSTON COLLEGE LIBRARY 
 CHESTNUT HILL, MASS. 
 
BX^o 
 
 'T'hXj N 4- 
 
PREFACE. 
 
 
 For the large circulation which has fallen to the lot of the 
 several portions of these Homilies, now collected into 
 one volume, for the favourable criticism accorded to them 
 by the press, and for the number of private expressions 
 of approval which the Editor ha$' f received 'from fellow 
 Priests, he feels deeply grateful; yet his gratitude is not so 
 much on his own account, or on that of his little book, as 
 that this portion, at least, of the writings of S. Thomas 
 Aquinas is allowed to be capable of supplying one of the 
 wants of the present day—a really sound help to sermon¬ 
 making. It is a most cheering and encouraging fact, that the 
 men of the present day are willing in any degree to acknow¬ 
 ledge, that they can learn something of value from the great 
 Schoolman. Despite all the undeserved contempt and 
 obloquy heaped upon the Schoolmen, both at the time of the 
 so-called revival of letters and ever since ; despite the vast 
 advances which have been made during the last half century 
 in every department of theological learning and criticism; 
 and, lastly, despite the growth of that spirit of infi¬ 
 delity, a combined product of the nominalism which 
 accompanied the religious convulsions three hundred years 
 ago, and of the Protestant dogma of right of private 
 judgment—the sermons of the “Angelical Doctor” are 
 
IV 
 
 PREFACE. 
 
 being not only read, but preached, in substance, if not in 
 form, in many churches, both at home and in the Colo¬ 
 nies. The Translator’s work has been indeed a labour of 
 love, sweetened by the thought and strengthened by the 
 belief that this little book must contribute, in some small 
 degree, to a revival amongst us of the Scholastic Theology. 
 There are many reasons which render such a revival 
 desirable, and at the present time especially so; but there 
 is one reason above all others which claims to be stated 
 here. 
 
 In so far as things divine have an intellectual basis, and 
 can be shadowed forth by any operation of the mind, they 
 must be represented to ps by conceptions which far surpass 
 any possible earthly manifestation of them. The “ hypos¬ 
 tasis of things hoped for” can only spring from the abiding 
 conviction, that we are now to rest upon certain ideas which 
 hereafter shall be exchanged for their realities. Now, we 
 can form but an idea of what the absolutely good, and true, 
 and beautiful may be like; by-and-by we expect to see these 
 ideas realized, in God, and in our glorified selves. Yet 
 perfect goodness, and truthfulness, and beauty, and holiness 
 are not mere ideas; they are realities, finding their true 
 archetype in the mind and being of God—realities of which, 
 by our union with Him through our Blessed Lord, we may 
 hope to be partakers. The teaching of the four great 
 Schoolmen, of Abert the Great, as well as of the Seraphic, 
 Angelical, and Subtle Doctors, was, in common with that 
 of Plato and the New Testament, essentially and entirely 
 realistic . . However the Scotists differed from the Thomists 
 on some questions of Theology, they were quite agreed upon 
 this point. However Luther may have differed from 
 Zwingle, and Zwingle from Calvin, in their “views” of 
 
PREFACE. 
 
 V 
 
 Sacramental grace, they were “consented together” in 
 support of that nominalism, which would reduce the deep 
 mysteries of the Kingdom of Grace to mere names, and would 
 limit our conceptions of them, and endeavours after them, 
 to what it seems now possible to attain. It is not too much 
 to say, that the Sadduceeism which is now sapping all the 
 vitality of our faith and morals, is but the legitimate product 
 of that nominalism which has lain at the root of all religious 
 belief ever since the religious movement of the sixteenth 
 century. Because the Scholastic Theology is realistic in its 
 teaching, it is the only antidote which will be powerful 
 enough to counteract the effects of that pernicious influence 
 which the Teutonic Upas-tree has cast over so large a por¬ 
 tion of Christendom. In these skeleton sermons, the realistic 
 teaching is, with one single exception (Epipli. Horn. I., § iii.), 
 indirect, giving to them an anti-monastic tone and temper, 
 at the same time not leading to the sacrifice of any portion 
 of their practical bearing. Short and unpretending as they 
 are, they admit of a threefold use. 
 
 Firstly, they can be taken as profitable guides in directing 
 private or devotional reading; for they are full of vigorous 
 and condensed thoughts—they bring things new and old 
 together in a striking relationship. We notice a few such 
 thoughts. In the Advent Homilies (I.) the sevenfold benefit 
 of our Blessed Lord’s second coming; and the moral 
 aphorism, that “a man is in the judgment by thinking upon 
 the judgmentthat goodness has its precepts, counsels, 
 and promises (Horn. IV.); the threefold cry of Christ 
 (Horn. IX.) In the Lenten Homilies, the fast in Paradise, 
 and our Lord’s fasting as joined with His Baptism (Horn. I.) ; 
 the seven things that our Lord did upon the Mountain 
 (Horn. VIII.); and the threefold nature of the Word of 
 a 2 
 
VI 
 
 PREFACE. 
 
 God (Horn. X.) The Easter Homilies explain the three 
 kinds of flowers in our Lord, and the three typical Maries 
 (Horn. II.) ; what it is for a man to be at peace with him¬ 
 self (Horn. Y.); the three gifts of Christ—His Body, His 
 Blood, His Soul (Horn. VI.) ; three reasons why the Ador¬ 
 able Son came forth from the Father (Horn. XIII.) In 
 the Trinity Homilies, we read of the Heavenly Feast, its 
 makers, ministers, and guests (Horn. IV.); how the Holy 
 Angels stand before God in contemplation, love, and praise 
 (Horn. VI.); why the Holy Angels desire the creature’s 
 future glory (Horn. VII.); the seven loaves with which she 
 feeds the faithful (Horn. XIV.); three witnesses against the 
 sinner in the Judgment—God, conscience, creation; it is a 
 momentary thing which delights, an eternal thing which 
 crucifies (Horn. XX.); unity of the intellect, of the affec¬ 
 tions, of the life (Horn. XXXIII.); the security, the 
 pleasantness, and abundance of the City of God (Horn. 
 XXXVII.); the translation of the Saints (Horn. XLVII.) 
 Such as these are the lines of reflection which S. Thomas 
 offers to the contemplation of the thoughtful and devout 
 reader, [presenting the subject in germ, leaving its develop¬ 
 ment to the effort of individual minds. As neither moral 
 nor spiritual truth affects any two persons in precisely 
 the same way, such a method of presenting truth as this 
 is, leaves for the initiated mind nothing to be desired; 
 whilst the uninitiated soul would scarcely be capable of 
 receiving the generalizations of S. Thomas in any form. 
 
 Secondly, these Homilies are valuable as giving the 
 scholastic interpretation of many texts of Holy Scripture; 
 valuable as shewing how the Schoolmen saw our Blessed 
 Lord as shadowed forth in type and prophecy in God’s 
 
PREFACE. 
 
 VI1 
 
 servants of old. Amongst a vast number of explained texts, 
 we select the following, as worthy of special notice:— 
 
 In the Advent Homilies, Joel iii. 18, a prophecy of the 
 Incarnation (Horn. I.); Hos. xiii. 14, the spoliation of 
 Hades; Eph. i. 18, the reparation of Heaven; Isa. lxi. 1 
 fully commented oil; 2 Sam. xxii. 36 applied to our Blessed 
 Lord (Horn. II.) ; Ps. cxlviii. 6, universal service of God 
 by creation (Horn. III.); Ps. xxxix. 3, the fire that burned, 
 that of contrition. 
 
 In the Lenten Homilies, Heb. ix. 10, the “ reformation,” 
 as of the Jew; Prov. i. 8, the “ mother ” is Holy Church 
 (Horn, I.) ; Rev. xvi. 13, the frogs are spirits of detraction 
 (Horn. IV.); Job xvi. 22, the walk of death (Horn. V.) ; 
 Ezek. xxviii. 16, interpreted of a devil (Horn. VI.); 
 Ps. xxxi. 21, the “shining city” is the City of God; Isa. 
 xxxi. 9, fire and furnace symbols of charity (Horn. VII.); 
 S. John xiv. 30, our Blessed Lord walking dryshod over the 
 sea of this world; Exod. xxxv. 30 gives the twelve breads 
 with which our Lord £eeds the faithful (Horn. VIII.); Zecli. 
 ix. 11, the deliverance of the Saints from Hades (Horn. IX.) ; 
 Job iv. 12, the mental word (Horn. X.); Coloss. i. 30, 
 recruiting of the Heavenly Ones (Horn. XII.) 
 
 In the Easter Homilies is noted Ex. xii. 21, Numb, 
 ix. 3-5, Jos. v. 10, the three mystical Passovers (Horn. I.); 
 Cant. ii. 12, flowers are the splendour of the Lord’s glorified 
 Body; S. Matt, xxviii. 2, the earthquake a leaping of the 
 earth for joy (Horn. II.) ; Ezek. xxxvi. 25, clean water of 
 Holy Baptism (Horn. III.) ; Jer. xi. 19, our Blessed Lord 
 the Lamb brought to the slaughter (Horn. V.); Ezek. iv. 14, 
 the Lord feeding His flock (Horn. VI.); Judges ii. 1 proves 
 sadness of this present world; Nah. i. 13 applied to eternal 
 
Vlll 
 
 PREFACE. 
 
 happiness (Horn. VIII.) ; Lam. iii. 26, the elevation of the 
 mind to God. 
 
 The Trinity Homilies are very rich in deep and thoughtful 
 readings of Holy Scripture. Isa. xxv. 5, the feast of the 
 new Creation (Horn. IV.); Isa. vi. 5, seraphims of purifica¬ 
 tion (Horn. VI.); Ps. cv. 6, the reparation of the Heavenly 
 City (Horn. VII.); Isa. xxvi., the lost gift of glory (Horn. 
 IX.); Isa. iii. 14 explains the “council” of S. Matt. v. 22 
 (Horn. XII.) ; Ps. cxxxii. 15, the Eternal Bread (Horn. 
 XIV.); Job xx. 27 referred to final Judgment (Horn. 
 XVIII.) ; Isa. xxx. 1-3, shews the nature of the trust of 
 the wicked (Horn. XXIII.); S. Mark vii. 33, mystical 
 fingers put into ears (Horn. XXIV.) ; Ps. lvii. 3, healing 
 power of Holy Baptism (Horn. XXVI.); Ps. Ixxvi. 2, 
 Salem, the Tabernacle of Peace (Horn. XXVII.); Isa. 
 xxxiii. 20, a description of the City of God (Horn. 
 XXXVIII.); Isa. iii. 14, army of Saints final ministers of 
 punishment (Horn. XL.); Prov. xviii. 4, “deep waters” 
 represent the Old Testament, the “ flowing brooks” the New 
 Testament (Horn. L.) These Homilies are, to a limited 
 extent, a commentary upon many difficult passages of the 
 Inspired Canon. 
 
 Thirdly, the great use of these Homilies is for sermon¬ 
 making. They bring a text of Holy Scripture to bear upon 
 each statement; they adopt a natural division of the subject; 
 they take up minute details which signify much, but which, at 
 first sight seem to be wholly unworthy of notice; they con¬ 
 trast in the strongest possible way nature with grace. These 
 four statements can be proved with the utmost ease by a 
 careful reading of only a few of the Homilies. 
 
 There are two methods by which these outlines can be 
 expanded into a sermon of the required length for the present 
 
PREFACE. 
 
 ix 
 
 day : by enlarging upon the divisions of each and every 
 head, lengthening the whole sermon equally. But by far 
 the most telling result is obtained, in the majority of cases 
 
 4 
 
 at least, by confining the expansion to only one head. Take, 
 for example, Homily X., for Lent: “The Word of God 
 and its Hearers.” Omitting the first head, the three ways 
 in which the Saints are of God ; the third and fourth heads, 
 the foolishness and misery of those who hear not; we treat 
 alone of the second head, the Threefold Word of God which 
 the Saints hear. 
 
 “1. Eternal: S. John i. 1, ‘In the beginning was the 
 Word.’” This naturally leads to the mention of all the 
 utterances of God the Son, whether as the Word creative or 
 prophetical, before the Incarnation; of what our Lord 
 did in that infinite abyss of past time, in that eternal to¬ 
 day of God when the Son went out to create the worlds. 
 The pre-Incarnate naturally links itself on to the Incarnate 
 Word, to our Lord’s eternal words which He spake in time; 
 eternal in import, containing an eternal consequence either 
 for life or for death. These eternal wmrds He is speaking 
 in His Body the Church now; as He spake, so speaks the 
 Church, proclaiming those words of truth and life, which 
 became as wells of water in the souls of the faithful, 
 springing up into everlasting life. So for ever to His Elect 
 will the Saviour speak words of encouragement, and hope, and 
 love; at the end of all things of love only, when charity alone 
 remains. The Eternal Word, “I am Alpha and Omega.” 
 Abel heard His voice ; all the Patriarchs and Prophets of 
 the Elder Church—all the Saints, Virgins, Martyrs, Con¬ 
 fessors of the New Covenant; the Voice of the Beloved, 
 eternal as His own nature is, eternal in pow r er and action 
 upon ourselves. The Saints “ hear by faith.” He it is Who 
 
X 
 
 PREFACE. 
 
 is speaking in His IToly Sacraments, by the mouths of 
 His Priests. Meet it is that the Eternal High Priest 
 should speak in the Eternal Mysteries of His Church and 
 
 v 
 
 Kingdom. We need faith in these Mysteries, in order that 
 we may hear His “ Eternal Word.” 
 
 2. Mental: Job iv. 12, “A thing [word, Vulg.] was 
 secretly brought to me.” Not that secret word which, as 
 S. Gregory says, the heretics pretend to hear, who represent 
 the Woman of Solomon saying (Prov. ix. 17 ; Yulg. 7), 
 “ Stolen waters are sweeter, and bread eaten in secret is 
 more pleasant.” Not that secret word which would lift 
 some above others, and which can only be obtained by secret 
 means, but that communication of inward inspiration when 
 the secret word is delivered to the minds of the Elect, of 
 whom S. John says (1 S. John ii. 27), “ His anointing 
 teacheth you all things.” This is that mental word which is 
 received in the heart by the utterance of the Holy Ghost; 
 secret, to be felt, not expressed in the noise of speech; it 
 sounds secretly in the ear of the soul. Seek we to have our 
 souls silent before God, freed from pleadings of all emotion, to 
 catch the accents of the mental word. This mental Tvord is 
 the fruit of contemplation ; and, by the chinks of such con¬ 
 templation, God speaks to us, not in voice, but through 
 mind; not fully developing Himself, yet revealing something 
 of Himself to the mind of man. As we bore through the 
 strata of earth to find that water which is silently circulating 
 through its crust, so we, by contemplation, boring through 
 the strata of the letter, find the ever-flowing grace which 
 reveals itself as a mental word : the Saints hear this “ by 
 inspiration (Ps. lxxxv. 8), ‘ I will hear what God the Lord 
 will speak ’ ” (p. 18). 
 
 3. Vocal: S. Matt. iv. 4, ‘‘Man shall not live by bread 
 
rREFACE. 
 
 XI 
 
 alone, but by every word that proceedeth,” &c. Vocal 
 words: God’s commands, His promises, the dogmatic 
 teaching of the Catholic faith—this the Saints learn and 
 hear “ by preaching (S. Luke viii. 8), ‘ He that hath ears 
 to hear, let him hear’ ” (p. 19). Take heed how ye hear. 
 Office of preaching in the Church. Duty of hearers and of 
 preachers. Sum up these words: Incarnate Word, to be 
 believed on ; Inspired Word, to be felt; Preached Word, to 
 be lived upon. 
 
 After all, it must be left to the preacher’s own 
 peculiar habit of thought to determine which of the heads 
 shall be expanded ; and the manner in which this is to be 
 done. The Homily upon which the attempt has been made 
 is not as favourable as some others for the experiment; 
 it seemed fairer to take a more unlikely one to illustrate in 
 the process, as far as the translator had the power to do so. 
 Almost a course of Sermons could be founded upon Homily 
 XLV., for the Twenty-third Sunday after Trinity. 
 
 In regard to the Author of these Homilies, he was born 
 A.D. 1224, in the castle of Aquin, in the territory of 
 Lahore, in Italy, being descended from the Kings of Sicily 
 and Aragon. Educated firstly in the Monastery of Mount 
 Cassino, afterwards at Naples. In 1244, studied at Cologne 
 under Albertus Magnus. Doctor of Paris, 1255. Returned 
 into Italy, 1263. Professor of Scholastic Theology at 
 Naples. Died 1274, in the Monastery of Fossanova, near 
 Terracina. An old distich prefixed to his portrait runs 
 thus:— 
 
 Nobilibus Thomas generatus utroque parente 
 Terrarum scriptis claret ubique suis. 
 
 And he will shine as long as profound Scriptural 
 
Xll 
 
 PREFACE. 
 
 Theology shall continue to hold its own in the world. May 
 this little book be but a first fruit of the revival amongst us 
 of the study of the writings of S. Thomas Aquinas. 
 
 S. Peter Manor oft, Norwich , 
 Feast of S. Matthew , 1867. 
 
THE 
 
 ADVENT HOMILIES 
 
 OF 
 
 S. THOMAS AQUINAS. 
 
 TRANSLATED BY 
 
 JOHN M. ASHLEY, B.C.L., 
 
 AUTHOR OF 
 
 TIIE “ VICTORY OF THE SPIRIT,” THE “ RELATIONS OF SCIENCE,” ETC. 
 CURATE OF SWANSCOMBE, AND SUNDAY EVENING LECTURER OF ST. MARY’S, 
 
 GREENHITHE. 
 
 eronfo (Ebition 
 
 ♦ 
 
 LONDON: 
 
 CHURCH PRESS COMPANY (LIMITED), 
 
 13, BURLEIGH STREET, STRAND, W.C. 
 
 MDCCCLXVII. 
 
 Price Fourpence. 
 
NOTICE. 
 
 The Homilies of the great “Angelical Doctor” are but outlines, the 
 filling in of which are left to the preacher’s own judgment and taste. 
 It is because these outline Homilies are so very full of suggestive hints, 
 and display such a very wonderful knowledge of Holy Scripture, that 
 the experiment is made of presenting the Advent series to the reader 
 in an Engljsh dress. The skeleton character of the original is preserved 
 in the translation. If the present publication should meet with a fair 
 amount of success, the remaining Homilies for the entire Christian year 
 will be published in the same form. 
 
HOMILY I. 
 
 THE FOUR-FOLD DAY. 
 
 First Sunday in Advent.— (From the Epistle.) 
 
 “The day is at hand.’’— Rom. xiii. 12. 
 
 This word Day is to be taken in a four-fold sense—“ The 
 Day is at hand the day of mercy , the day of grace 1 the day of 
 justice , and the day of glory. That Sun makes this a four-fold 
 day, whose advent holy Church now celebrates. The day of 
 mercy is the birth-day of the Lord, in which the Sun of 
 Righteousness arises upon us; or more truly, He Who 
 made that day so glorious. The day of grace is the time of 
 grace; the day of justice is the day of judgment; the day 
 of glory is the day of eternity. Joel speaks of the first 
 —(iii. 18)—“In that day the mountains shall drop down 
 new wine, and the hills shall flow with milk.” Concerning 
 the second, 2 Cor. vi. 2, “ Behold, now is the day of salva¬ 
 tion.” Of the third, Wis. i., “ The day of wrath, that day 
 the day of tribulation.” Concerning the fourth, Zach. xiv. 
 7, “But it shall be one day which shall be known to the 
 Lord—not day, nor night; but it shall come to pass that at 
 evening time it shall be light.” Psalm cxxxiv. 10, “ One 
 day in Thy Courts is better than a thousand.” The birth-day 
 of the Lord draws near, that devoutly the day of mercy may 
 be celebrated and honoured ; the day of grace that it may be 
 received ; the day of judgment that it may be feared ; the 
 day of glory that it may be attained. The Church celebrates 
 the first, Phil. iv. 5, “ For the Lord is at hand.” Isa. lvi. 1, 
 “ For My salvation is near to come, and My righteousness is 
 near to be revealed.” On account of the second, 2 Cor. vi. 2, 
 “ Behold, now is the accepted time; behold, now is the day 
 of salvation.” On account of the third, James v. 9, “Be¬ 
 hold the Jud<ie standeth before the door.” On account of 
 the fourth, Rev. xxii. 12, “Behold I come quickly, and My 
 reward is with Me to give to every man according as his 
 work shall be.” 
 
 We ought to celebrate the birth-day of the Lord, the day of 
 
 A 
 
4 
 
 mercy , with mercy and truth. Christ came to us in these two 
 ways, and so we ought to go to Him. Ps. xxv. 10, “ All the 
 paths of the Lord are mercy and truth.” To celebrate the day 
 of grace with purity and humility, for these two graces make 
 acceptable grace. Of the first, Prov. xxii. 11, “He that 
 loveth pureness of heart, for the grace of his lips, the King 
 shall be his friend.” Of the second, James iv. 6, “God 
 resisteth the proud, but giveth grace to the humble.” The 
 Church celebrates the day of judgment with meditation and 
 fear. As S. Jerome says, “ Whether I eat or drink, that 
 voice seems ever to resound in my ears, ‘ Rise up, ye dead, 
 and come to judgment.’” On the contrary, it is said of the 
 wicked, Prov. xxviii. 5, “ Evil men understand not judg¬ 
 ment.” We ought to hasten to run to meet the day of glory 
 with righteousness. Heb. iv. 11, “Let us labour, therefore, 
 to enter into that rest.” To four Christian virtues the Apostle 
 exhorts us in this epistle. To mercy and truth in the words, 
 “ Let us put oft the armour of light.” For the arms of light 
 are mercy and truth; for mercy is the shield by which we 
 are defended from the enemy, and truth is the power by 
 which we overcome all things. Of the first, Eccl. xxix. 12, 13, 
 “ Shut up alms in thy store-houses, and it shall deliver thee 
 from all affliction. It shall fight for thee against thine enemies 
 better than a mighty shield and a strong spear.” Of courage, 
 Eccles. iii. 4, “ Truth is great, and will prevail; it is great, 
 and stronger than all things; the whole earth invokes truth, 
 and it blesses heaven itself; it moves all work, and they 
 tremble because of it, and there is no iniquity in it. A 
 wicked banquet, a wicked king, wicked women, all wicked 
 sons of men, and all their wicked works, and truth is not in 
 them, and they shall perish in their iniquity, and truth shall 
 remain.” The epistle further exhorts us topurity and humility , 
 “ Not in chambering and wantonness, not in strife and envy¬ 
 ing” (v. 13). Chambering and wantonness are acts of riot 
 which make impurity. Strife and envying proceed from pride. 
 In prohibiting immodesty it exhorts to purity; in prohibiting 
 pride it exhorts to humility. In the words, “ Let us walk 
 honestly, as in the day,” it awakens us to reflection upon and 
 to fear of the judgment; that is, that we should so live as it is 
 meet to live in the day of judgment. A man is in the judg¬ 
 ment by thinking upon the judgment; he lives honestly by 
 fearing the judgment. It exhorts us to justice and despatch 
 
—“ Nowit is high time to awaken out of sleep and, there¬ 
 fore, by hastening from the sleep of sin, to arise to the ful¬ 
 filling of justice; and the reason is given why a man should 
 do this: “ For now is our salvation nearer than when we 
 believed to which salvation may we be led by Jesus Christ 
 Our Lord. 
 
 HOMILY II. 
 
 THE COMING OF THE KING. 
 
 First Sunday in Advent.—(From the Gospel.) 
 
 M Behold, thy King cometh unto thee, meek,” &c.— S. Matt. xxi. 5. 
 
 This is a prophecy of the Advent of Our Lord Jesus Christ, 
 about which there are three signs. First, the dignity of Him 
 Who is coming ; secondly, the utility of His Advent; thirdly, 
 the manner in which He came. Of the first sign we read in 
 the Gospel, “Thy King cometh;” a merciful King; a just 
 King; a wise King ; a terrible King; an omnipotent King ; 
 an eternal King. A merciful King in sparing ; a just in 
 judging; a good in rewarding; a wise in governing; an 
 omnipotent King in defending the good; a terrible King in 
 punishing the evil; an eternal King in ruling eternally, and 
 in bestowing immortality. Of the first, Isa. xvi. 5, “And 
 in mercy shall the throne be established.” Of the second, 
 Isa. xxxiv., “ And behold, a King shall reign in justice;” 
 Isa. xvi. 5, “And He shall sit upon it in truth in the taber¬ 
 nacle of David.” Of the third, Ps. lxxiii. 1, “Truly God, 
 is good to Israel, even to such as are of a clean heart.” Of 
 the fourth, Jer. xxiii. 5, “I will raise unto David a righteous 
 branch, and a King shall reign and prosper, and shall 
 execute justice and judgment in the earth.” Of the fifth, 
 Esth. xiii. 9, “ O Lord, Lord, the King Almighty, for the 
 whole world is in Thy power.” Of the sixth, Wis. xi. 10, 
 “As a severe King, Thou didst condemn and punish.” Of 
 the seventh, Jer. x. 10, “ But the Lord is the true God, He 
 is the living God and an everlasting King;” S. Luke i. 33, 
 “ And of His Kingdom there shall be no end.” Of the 
 seven, collectively, 2 Macc. i. 24, “ O Lord, Lord, God, 
 Creator of all things, Who art fearful, and strong, and 
 a 2 
 
c 
 
 righteous, and merciful, and the only gracious King.” 
 Wisdom in the Creator, mercy in the pitiful, goodness in the 
 good, justice in the just, severity in the terrible, power in 
 the powerful, eternity in the eternal. This is the King 
 Who cometh to thee for thy profit. Here the use of the 
 Advent is noted, for it was seven-fold as applied to the 
 present time:—First, for the illumination of the world ; 
 second, for the spoliation of Hades ; third, for the reparation 
 of Heaven ; fourth, for the destruction of sin ; fifth, for the 
 vanquishment of the devil; sixth, for the reconciliation of 
 man with God ; seventh, for the beatification of man. Of 
 the first, S. John viii. 12, “I am the light of the world: he 
 that followeth Me shall not walk in darkness, but shall have 
 the light of life;” S. John i. 9, “That was the true light 
 which lighteth every man that cometh into the world.” Of 
 the second, Hos. xiii. 14, “ O death, I will be thy plague; 0 
 grave, I will be thy destruction;” Zech. ix. 11, “As for 
 thee also, by the blood of thy covenant, I have sent forth thy 
 prisoners out of the pit wherein is no water.” Of the third, 
 Eph. i. 10, “That in the dispensations of the fulness of 
 times might gather together in one all things in Christ, both 
 which are in heaven and which are in earth, even in Him.” 
 Of the fourth, Heb. ii. 14, 15, “That He might destroy him 
 that had the power of death, that is, the devil; and deliver 
 them who through fear of death were all their lifetime sub¬ 
 ject to bondage.” Of the fifth, Rom. vi. 6, “Knowing this, 
 that our old man is crucified with Him, that the body of sin 
 might be destroyed, that henceforth we should not serve sin.” 
 Of the sixth, Rom. v. 10, “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.” Of 
 the seventh, S. John iii. 16, “For God so loved the world, 
 that He gave His only begotten Son, that whosoever believeth 
 in Him should not perish, but have everlasting life.” It 
 was because the holy Fathers saw the good things which 
 were about to happen at His Advent that they were calling 
 with so great desire, “ O that Thou wouldst rend the 
 heavens and come down.” Concerning these seven things 
 the Prophet spake, Isa. lxi. 1, “ The Spirit of the Lord God 
 is upon Me, because the Lord hath anointed Me to preach 
 good tidings unto the meek ; He hath sent- Me to bind up 
 the broken-hearted; to proclaim liberty to the captives, and 
 
7 
 
 the opening of the prison to them that are bound ; to proclaim 
 the acceptable year of the Lord,” &c. He hath “ anointed 
 Me to preach good tidings.” Behold, the illumination of the 
 world, for by preaching He hath enlightened the world for 
 us; “ to bind up the broken-hearted,” in destroying sin ; 
 and sin being destroyed, makes the broken heart to be 
 healed. “ To proclaim liberty to the captives:” behold the 
 spoliation of Hades, for by spoiling Hades He led captivity 
 captive. “The opening of the prison behold the restora¬ 
 tion of Heaven, which is the opening of Heaven. “ To pro¬ 
 claim the acceptable year of the Lord :” behold the reconcilia¬ 
 tion of man with God. “ The day of vengeance of our God” 
 is the day of the destruction of the devil: for so He visited 
 with vengeance for all the injuries which the devil had 
 done to the saints. “ To comfort all that mourn :” behold 
 the beatification of men. In this verse is noted the 
 manner of His coming. “ Meekin meekness Our Lord 
 Jesus Christ wished to come; and He wished to come 
 meekly for four reasons. In the first place, that He might 
 the more easily correct the wicked: Psalm lxxxix. 10 
 (Vulgate reading), “ For mildness is come upon us; and we 
 shall be corrected.” In the second place, that He might 
 show to all His lowliness: Eccles. iii. 19, “My Son, do Thy 
 work in meekness, and Thou shalt be beloved above the 
 glory of men.” In the third place, that He might draw the 
 sheep to Himself, and that He might multiply to Himself a 
 people: 2 Sam. xxii. 36, “And Thy gentleness hath made 
 me great.” S. Bernard says, “We wholly run after Thee, 
 O good Jesus, on account of Thy meekness.” In the fourth 
 place, that He might teach meekness: S. Matt. xi. 29, 
 “ Learn of Me, for I am meek and lowly in heart.” There 
 are four things which ought especially to commend meekness 
 to us: the first, because it delivers us from evil; the second, 
 because it perfects grace; the third, because it preserves the 
 soul; and the fourth, because it deserves the land of the living. 
 Of the first: It delivers from evil, because judicious meek¬ 
 ness belongs to him who feels with no bitterness of mind. Of 
 the second, Prov. iii. 34, “ He giveth grace unto the lowly.” 
 Of the third, Ecclesus. x. 31, “Keep Thy soul in meekness.” 
 Of the fourth, S. Matt. v. 5, “ Blessed are the meek, for 
 they shall inherit the earth.” Let ns, therefore, ask that 
 this Lord and King may come to us. 
 
HOMILY III. 
 
 THE TEACHING OF HOLY SCRIPTURE.—No. I. 
 
 Second Sunday in Advent.—(From the Epistle.) 
 
 “ For whatsoever things were written aforetime were written for our 
 
 learning.”— Rom. xv. 4. 
 
 The Apostle has taught us on the preceding Sunday to arise 
 from the dead; on this day he teaches us towards what we 
 ought to arise, for the Scripture, which our heavenly Master 
 has given for us, is to be studied and read. And the Lord as 
 a good Master was the more solicitous to provide us with the 
 best writings, that He might make us perfectly instructed. 
 “ Whatever things,” He said, “were written, were written for 
 our learning.” But these writings are comprised in two books 
 —that is to say, in the Book of Creation, and in the Book of 
 Scripture. The first book has so many creations: it has just 
 so many most perfect writings, which teach the truth with¬ 
 out a lie ; hence, when Aristotle was asked whence he had 
 learnt so many and so great things, answered, “From the 
 things themselves, which know not how to deceive.” But 
 they teach two things to be learned ; and of the things which 
 may be known four things are to be taught. First, that 
 there is a God; secondly, that this God is one; thirdly, that 
 this God is triune ; and, fourthly, that He is the highest good. 
 For the world teaches by itself that it is His work. Wis. 
 xiii. 5, “For by the greatness of the beauty, and of the 
 creature, the Creator of them may be seen, to be known 
 thereby.” Because they are one, and are preserved, in the 
 same manner, they teach the unity of God; for, if there were 
 many Gods, the world would have already been destroyed, 
 since division is the cause of destruction.” S. Matt. xii. 25, 
 “ Every kingdom divided against itself is brought to desola¬ 
 tion ; and every city or house divided against itself shall not 
 stand.” For all things exist by number, weight, and 
 measure; or, according to S. Augustine, “ On the Trinity 
 by mode, by species, and by order; so that they teach a 
 three-fold Godhead.” Wis. xi. 21, “Thou hast ordered all 
 things in measure, number, and weight.” Because all things 
 are good, they teach that He is the highest goodness through 
 Whom so many good things proceed. According to 8. 
 Augustine it is a great token of goodness that every creature 
 conceives itself to be good; therefore, because God is good. 
 
0 
 
 so are we. About the actions to be done, in like manner, we 
 are taught a four-fold lesson. God is to be obeyed, loved, 
 feared, and praised. Of the first, we ought to obey God, for 
 all things serve Him. Ps. cxlviii. 6, “ He hath made a 
 decree which shall not pass.” Nothing among God’s crea¬ 
 tures does the Creator find to be disobedient, save the 
 sinner and the devil. God teaches us to love Him by 
 His benefits and gifts, which He shows to us daily. S. 
 Augustine says that heaven and earth, and all things which 
 are in them, on every side, say to me that I should love 
 Thee; neither do they cease to say this by all things, that 
 I may be inexcusable if I love Thee not. By pains and 
 punishments they teach us to fear God. We see that all 
 things are prepared to punish those that rebel against their 
 Creator. Wis. xvi. 24, “ For the creature serving Thee, the 
 Creator, is made fierce against the unjust for their punish¬ 
 ment : and abateth its strength for the benefit of them that 
 trust in Thee.” They teach us to praise God ; for all things 
 praise Him and invite us to His praising. S. Augustine says 
 that it is wonderful that man does not always praise God, 
 since every creature invites to the praising of Him ; and this 
 so plainly that all His creatures become as so many Scriptures 
 of God, teaching us that there are four things to be known, 
 as well as four commands to be performed. 
 
 HOMILY IY. 
 
 THE TEACHING OF HOLY SCRIPTURE.—No. II. 
 
 Second Sunday in Advent.—(From the Epistle.) 
 
 “ Whatsoever things were written aforetime were written for our learn¬ 
 ing.”— Rom. xv. 4. 
 
 As we have treated of above, there are two books which 
 are written for our learning, the book of the Creation, which 
 formed the subject of the former homily; and the book of 
 Scripture, of which we have now to speak. This book 
 teaches us two things—things good and things evil: the good, 
 that we should perform them ; the evil, that we should avoid 
 them. There are three attributes which are taught us about the 
 Good, precepts, counsels, and promises; for the Good is three¬ 
 fold, and it is both honest, and pleasant, and profitable. The 
 
10 
 
 precepts teach us honest good, because they teach the 
 worship of the One God, and fairness of manners and of 
 virtues which make the honest man. In counsels there is 
 the useful good. S. Matt. xix. 21, “ If thou wilt be perfect go 
 and sell that thou hast and give to the poor, and thou shalt 
 have treasure in heaven.” The delightful or joyous good 
 Hows from promises. S. John xvi. 22, “ I will see you 
 again, and your heart shall rejoice.” Deut. iv. 1, “ Hearken, 
 0 Israel, unto the statutes and the judgments which I teach 
 you that ye may live, and go in and possess the land which 
 the Lord God of your fathers giveth you.” Likewise, con¬ 
 cerning the evil things there are three points to be noticed— 
 prohibitions, dissuasions, and comminations, and they agree 
 with the threefold nature of evil. There is the evil of deadly 
 sin, of venial sin, and of the sin of eternal punishment. The pro¬ 
 hibitions refer to the evil of deadly sin, “Neither shalt thou 
 commit fornication,” &c., and so with regard to the other 
 prohibitions. The dissuasions refer to venial sins, Eccles. 
 xix. 1, “ He that contemneth small things shall fall by little 
 and little. Thou hast avoided grand things, be careful lest 
 thou art overwhelmed in the sand.” Comminations have 
 respect to the evil of eternal punishment—Isa. lxvi. 24, 
 “For their worm shall not die, neither shall their fire be 
 quenched.” Lightly, therefore, does the Apostle say that 
 whatever things were written in the book of Scripture were 
 written for our instruction. 
 
 HOMILY V. 
 
 THE ADVENT OF JUSTICE. 
 
 Second Sunday in Advent.—(From the Gospel.) 
 
 “ And there shall be signs in the sun, and in the moon, and in the stars.” 
 
 — S. Luke xv. 25. 
 
 We spoke in the Gospel of the preceding Sunday of the 
 mercy of Our Lord’s second coming ; we will now treat of 
 the justness of His Advent. It appertains to justice to 
 punish the evil, and to reward the good ; and therefore both 
 these acts are treated of in this Gospel. The former in 
 the words of the text, “ And there shall be signs ;” and the 
 latter in the second part of this Gospel, “Look up, and lift 
 
11 
 
 up your heads, for your redemption draweth nigh.” About 
 the punishment of the wicked, the Gospel shows that the 
 Creator and the creature unite for their punishment. This 
 creature, which meets together for the punishment of the 
 wicked, is three-fold—spiritual, corporeal, and composite. 
 The spiritual creature is an angel ; the composite creature is 
 a man; the corporeal creature is two-fold, superior and 
 inferior—the former being the heavenly bodies, the latter 
 being the elements. Therefore the Lord points out in this 
 Gospel that the wicked receive punishment from Him, by 
 angels, by heavenly bodies, and from themselves. Firstly, 
 they shall see the Son of Man; secondly, the powers of 
 heaven shall be shaken ; thirdly, there will be signs in the 
 sun, moon, and stars; fourthly, the sea and waves roaring; 
 fifthly, men’s hearts failing them for fear. Of the first, it is 
 known that in a three-fold manner God will afflict the 
 wicked : firstly, in awarding; secondly, in convicting ; 
 thirdly, in condemning. Of the first, “ I have been naked 
 of the second, “ Since ye have not done it unto Me,” &c.; of the 
 least of these, &c.; of the third, “Depart from Me, ye wicked.” 
 As in a three-fold manner the Son of Man afflicts the 
 wicked, so do the angels also. In the first place by drawing 
 the wicked to judgment ; in the second place by separating 
 them from the good ; in the third place by consigning them to 
 eternal fire. S. Matt, (xiii.41,42) speaks of this three-fold office 
 of the angels, “The Son of Man shall send forth His angels,” 
 &c. “ They shall gather out of His kingdom,” and so draw the 
 wicked to judgment, since with their heavy bodies they can¬ 
 not move so quickly as the angels. “All things that offend 
 and them which do iniquity, and so they will separate the 
 evil from the midst of the just.” “And shall cast them into 
 a furnace of fire.” So fulfilling the third office. The 
 celestial body shall in the same way—in a three-fold man¬ 
 ner—afflict the wicked. In the first place, by frightening 
 them with signs ; in the second place, by afflicting them with 
 darkness ; in the third place, by discovering their wickedness. 
 Of the first, there shall be signs in the sun, moon, and stars, 
 Joel ii. 30, 31, “And I will show wonders in the heavens 
 and in the earth, blood, and fire, and pillars of smoke;” of 
 the second, S. Matt. xxiv. 29, “The sun shall be darkened, 
 and the moon shall not give her light;” of the third, Job 
 xx. 27, “The heavens shall reveal his iniquity.” 
 
12 
 
 HOMILY YI. 
 
 THE TRUE MINISTRY OF CHRIST. 
 
 Third Sunday in Advent.—(From the Epistle.) 
 
 “Let a man so account of us as the ministers of Christ.”—1 Cor. iv. 1. 
 
 In the preceding Epistle the Apostle has taught us that 
 Christ was a Minister for us. “ But I say that Christ was 
 the Minister of the Circumcision,” so, therefore, in this 
 Epistle he teaches us that we ought to be the ministers of 
 Christ, and six matters are treated of concerning this ministry. 
 First, that we ought to make ministers of Christ; second, 
 that we ought to avoid a thoughtless choice ; third, to despise 
 human discernment; fourth, not to trust to individual con¬ 
 science ; fifth, to submit all choice to Christ as the Judge; 
 sixth, to seek praises from G-od alone. Of the first, “ Let 
 a man so account of us as of the ministers of Christof the 
 second, “ to judge nothing before the timeof the third, that 
 “ it is a very small thing to me that I should be judged of 
 you of the fourth, “ I know nothing by myselfof the fifth, 
 “ until the Lord come of the sixth, “ then shall every man 
 have praise of God.” It ought to be known about the first 
 point that there are three chief reasons why we ought to be 
 ministers of Christ and to serve Him—(1) Because whatever 
 we are able to do He gave us the power to do when He created 
 us; (2) because He served us by redeeming us; (3) because 
 He will further preserve us to glory. Of the first, S. Bernard, 
 “ Who ought we more rightly to serve than Him Who need 
 not have created us unless He willed.” “It is He that hath 
 made us” (Ps. xcv. 7). Of the second, S. Luke xxii. 27, 
 “I am among you as He that serveth,” for He temporally 
 served them by washing their feet, in cleansing by His own 
 blood the wounds of sinners, and in ministering to His own 
 flesh—(1) S. John xiii. 5, “And began to wash the disci¬ 
 ples’ feet.” (2) Bev. i. 5, “ Him that loved us and washed 
 us from our sins in His own blood.” Isa. xliii. 24, “ Thou 
 hast made me to serve with thy sins.” (3) S. Matt. xxvi. 26, 
 
f n 
 l 
 
 “ Jesus took bread and brake and gave it to Ilis disciples.” 
 S. Bernard, “The good Minister Who gave His Flesh for 
 food, His Blood for drink, and His Soul for a ransom, He 
 will likewise serve in glory.” S. Mark xii. 37, “ That He 
 will gird Himself and make them to sit down to meat, and 
 will come forth to serve them.” Rightly, therefore, we are 
 said to be His ministers. But there are these things which 
 He chiefly hates in His ministers—want of compassion, dis¬ 
 obedience, and uselessness. Of the first, S. Matt, xviii. 32, 33, 
 “ 0 thou wicked servant, I forgave thee all that debt, be¬ 
 cause thou desiredst me: shouldest not thou also have had 
 compassion on thy fellow-servant, even as I had pity on 
 thee?” S. Matt. xxiv. 48, 49, “ But and if that evil servant 
 shall say in his heart, My lord delayeth his coming; and 
 shall begin to smite his fellow-servants, and to eat and drink 
 with the drunken, the lord of that servant shall come in a 
 day when he looketh not for him, and in an hour that he is 
 not aware of, and shall cut him asunder, and appoint him 
 his portion with the hypocrites : there shall be weeping 
 and gnashing of teeth.” Of the second, S. Luke xii. 47, 
 “And that servant which knew his lord’s will, and prepared 
 not himself, neither did according to his will, shall be beaten 
 with many stripes.” Of the third, S. Matt. xxv. 30, “And 
 cast ye the unprofitable servant into outer darkness: there 
 shall be weeping and gnashing of teeth.” There are three 
 things which the Lord requires in His servants—the first, 
 that they should be cleansed from every defilement of sin ; 
 the second, that they should be ornamented with every 
 virtue ; the third, that they should be decorated with honesty 
 of maners. Of the first, Ps. ci. 6, “ He that walketh in a 
 perfect way he shall serve Me.” 1 Tim. iii. 10 (Vulg.), “ Let 
 them minister having no crime.” Of the second, 2 Cor. vi. 4, 
 “ In all things approving ourselves as the ministers of God.” 
 Of the third, 1 Peter ii. 12, “ Having your conversation honest 
 among the Gentiles.” Of these three things, Exo. xl/12, 13, 
 “ And thou shalt bring Aaron and his sons unto the door 
 of the tabernacle of the congregation and wash them with 
 water;” (v. 15), “and thou shalt anoint them as thou didst 
 anoint their father,” &c. 2 Cor. ii. 15, “ We are unto God 
 
 a sweet savour of Christ.” But the Lord requires that we 
 should serve Him in three ways—first, by imitating Him ; 
 second, by delighting in His service ; thirdly, by fearing Him. 
 
14 
 
 Of the first, S. John xii. 26, “If any man serve Me, let him 
 follow Me.” Of the second, Ps. c. 2, “ Serve the Lord with glad¬ 
 ness.” Of the third, Ps. ii. 11, “Serve the Lord with fear.” 
 The first makes the service acceptable to the Lord; the 
 second makes us ready in serving; the third preserves us in 
 His service. But the Lord promises three rewards to His 
 servants, viz., happiness, dignity, and eternity. Of the first 
 reward, 1 Tim. iii. 13, “For they that have used the office 
 of a deacon well purchase to themselves a good degree.” Of 
 the second reward, S. Matt. xxv. 23, “Well done, good and 
 faithful servant, thou hast been faithful over a few things,” 
 &c. Of the third reward, Rev. vii. 15, “ And serve Him 
 day and night in His Temple;” and afterwards He “ shall feed 
 them, and shall lead them unto living fountains of waters.” 
 Eternity is a fountain of life. As Dionysius says, “ Eternity 
 is endless, and at the same time the whole and perfect pos¬ 
 session of life.” Of these three attributes, S. John vii. 26, 
 “ Where I am, there also shall My servant be.” Where 
 Christ is, there is joyful exultation and eternal delightful¬ 
 ness, to which for His sake may the Lord God bring us. 
 
 HOMILY VII. 
 
 THE ADVENT OF GRACE. 
 
 Third Sunday in Advent.—(From the Gospel.) 
 
 “Now, when John had heard in the prison the works of Christ,” &c.— 
 
 S. Matt. xi. 2-4. 
 
 In the preceding Gospel the Advent of Justice was 
 treated of: in this Gospel the Advent of Grace is con¬ 
 sidered. Mention is here made of S. John Baptist, whose 
 name is interpreted the grace of God; or, as he in whom 
 the grace of God was. Four things are here spoken 
 about S. John—(1) his imprisonment; (2) the question 
 about the Advent of Christ by the disciples whom He 
 sent; (3) the answer of the Lord ; (4) the manifold com¬ 
 mendation of John. He was praised chiefly on four accounts 
 
—(1) for the strength of his constancy; (2) for the rigour 
 of his clothing ; (3) for the dignity of his office; (4) for the 
 holiness of his life. Firstly, when John had heard; secondly, 
 “ Who art thou ;” thirdly, “ Go and shew John again,” &c.; 
 fourthly, “ He began to say unto the multitudes concerning 
 John.” And, again (1) of the commendation, “What went 
 ye out into the wilderness to see ? A reed shaken with the 
 wind?” (2) “A man clothed in soft raiment.” (3) “Yea 
 I say unto you, and more than a prophet.” (4) “This is he 
 of whom it is written, Behold, I send My messenger before 
 thy face,” &c. But afterwards it ought to be known con¬ 
 cerning the bonds that three kinds of people are said to be 
 in bonds. The godly are placed in the bonds of precepts; the 
 impious, in the bonds of sinners; the condemned, in the bonds 
 of the tormentors. Of the first, Ezekiel iv. 8, “ Behold, I will 
 lay bands upon thee.” IIos. xi. 4, “ I drew them with the cords 
 of a man ; with bands of love.” Of the second, Prov. v. 22, 
 “ He shall be holden with the cords of his sins.” Isa. x. 4 
 (Vulgate), “That you be not bound down under the bond.” 
 Of the third, Wisdom xvii. 2, “ Fettered with the bonds of 
 darkness.” S. Matt. xxii. 13, “Bind him hand and foot, 
 and take him away and cast him into outer darkness.” The 
 first bonds are to be sought for; the second bonds to be 
 dissolved; and the third to be avoided. For three reasons 
 the bonds of the teachers are to be embraced—(1) because 
 by them safety is obtained against all evil; (2) because he 
 who is bound by them is protected by the wisdom of God; 
 (3) because from them he goes forth to government. Of 
 the first reason, Eccles. vi. 30, “ Then shall her fetters 
 be a strong defence.” Of the second reason, Wisdom x. 
 14, “And left him not in bonds.” Of the third reason, 
 Eccles. iv. 14, “ Because out of prison and chains sometimes 
 a man coineth forth to a kingdom.” There are not only 
 the bonds of preceptors to be embraced, but the bonds of 
 sinners to be dissolved. For the sinner is bound with the 
 chains of pride, of avarice, of luxury, and of an evil tongue. 
 Of the first chain, Job xxxix. 5, “ Who hath sent out the wild 
 ass free? Or who hath loosed the bands of the wild ass?” 
 By the wild ass pride is understood. Job xi. 12, “ For vain 
 man would be wise, though man be born like a wild ass’s colt;” 
 whence the bands of the wild ass are the bands of pride. Of 
 the second chain, Isa. v. 18, “ Woe unto them that draw ini- 
 
16 
 
 quity with cords of vanity.” Kiches are vanity. Of the third 
 chain, Prov. viii. 22, “Immediately he followeth her as an 
 ox led to be a victim, and not knowing that he is drawn 
 like a fool to bonds,” (Vul.), for the hands of a woman are 
 the bonds that draw. Ecc. vii. 27, “ And I find more bitter 
 than death the woman whose heart is snares and nets, and 
 her hands as bands.” These are the bonds that are to be 
 dissolved. 
 
 These bonds are loosened in four ways—(1) by the grace 
 of justification; (2) by the grace of contrition; (3) by the 
 modesty of confession ; (4) by the penance of satisfaction. 
 Of the first way, Ps. cxvi. 16, “ Thou hast loosed my bonds,” 
 that is to say, the Lord has done this by infusing grace. Of 
 the second way, Dan. iii. 25, “ Lo, I see four men loose ;” 
 where it is said the fire consumed the chains of the children. 
 By the fire contrition is understood. Psalm xxxix. 3, 
 “ While I was musing the fire burned.” Of the third way, 
 Hos. v. 13 (Vulg.), “And Ephraim saw his sickness, and 
 Judah his band.” Judah is interpreted as confessing. So 
 that he saw his band when being penitent; he saw himself 
 bound by the band of sinners; he declares himself in confes¬ 
 sion, that he maybe loosed. Of the fourth way, Nah. i. 12,13, 
 “ I have afflicted thee. And will burst thy bonds in sunder.” 
 So are loosed the bands of sinners; but the bands of the tor¬ 
 mentors are to be avoided for three reasons—(1) because 
 they are dark; (2) because they are cruel; (3) because they 
 are eternal. Of the first reason, Wisdom xvii., “Fettered 
 with bonds of darkness.” Of the second reason, Eccles. 
 xiii. 15, “ He will not spare to do thee hurt, and to cast 
 thee into prison.” Of these bands, Isa. xxviii. 22, “Lest 
 by chance he should be bound with our fetters.” Of the 
 third reason, S. Jude 6, “He hath reserved in everlasting 
 chains under darkness.” He speaks of demons. From 
 these chains may God deliver us, to Whom, &c. 
 
17 
 
 HOMILY VIII. 
 
 THE TRUE JOY. 
 
 Fourth Sunday in Advent.—(From the Epistle.) 
 
 “ Rejoice in the Lord alway: and again I say, Rejoice. Let your mode¬ 
 ration be known unto all men.”— Philip, iv. 4, 5. 
 
 The Apostle exhorted us in the end of the preceding Epistle 
 that we should reserve all things to Christ, the true Judge ; 
 but, lest we should be overcome by the long delay, he said 
 that He was about to come in a very little while. “ The 
 Lord,” he said, “ is at hand.” But the Apostle in the 
 words of the text teaches three things—(1) he exhorts to 
 inward holiness ; (2) to honest conversation ; (o) he subjoins 
 the reason. I. Inward holiness consists in two things—firstly, 
 that evil affections should be renovated ; and, secondly, that 
 good affections should be obtained. S. Bernard said that 
 holy affection makes the saint, whilst evil affection is to 
 rejoice in the world. II. But there is an evil joy of the 
 world, as in evil things, in vanities, in base pleasures. 
 The joy in evil things is to rejoice in wickedness ; the joy of 
 vanities is to rejoice in riches, which are vain; and the joy 
 in base pleasures is to rejoice in wantonness. Of the first, 
 Prov. ii. 14, “ Who rejoice to do evil, and delight in the 
 frowardness of the wicked.” Of the second, Ps. xlix. 6, “They 
 that trust in their wealth, and boast themselves in the multi¬ 
 tude of their riches.” Of the third, Job xxi. 12, “ And rejoice 
 at the sound of the organ.” S. James v. 5, “Ye have lived 
 in pleasure on the earth, and been wanton.” S. Augustine 
 says of these three kinds of joy—“ What is the joy of the 
 world? Wantonness is the impurity of the wickeness of the 
 world ; to toy with the games, to be luxurious, to be allured, 
 to be swallowed up, and to offend by baseness. To rejoice 
 in the Lord is that joy which tends to salvation ; for the 
 loving-kindness of the Lord leads to justification, for He is 
 most bountiful by way of remuneration. For a very small 
 servitude He gives eternal life and the heavenly kingdom, 
 and such a Lord is without doubt to be rejoiced in ; Who 
 saves His servants by redeeming them ; Who dismisses all 
 
IS 
 
 their debts by justifying them ; and Who will crown them 
 with an eternal kingdom by preserving them.” 
 
 Of the first, Isa. xxxiii. 22, “The Lord is our King; 
 He will save us.” S. Matt. i. 21, “He shall save His 
 people from their sins.” Of the second, Rom. v. 1, 
 “ Therefore, being justified by faith, we have peace with 
 God.” Of the third, Apoc. ii. 10, “ Be thou faithful 
 unto death, and I will give thee a crown of life.” Of 
 these three, Isa. lxi. 10, “I will greatly rejoice in the 
 Lord. My soul shall be joyful in my God, for He hath 
 clothed me with the garments of salvation. He hath covered 
 me with the robe of righteousness as a bridegroom decketh 
 himself with ornaments, and as a bride adorneth herself with 
 her jewels.” To which joy may we be led through Jesus 
 Christ our Lord. 
 
 HOMILY IX. 
 
 THE CRY TO GOD. 
 
 Fourth Sunday in Advent.—(From the Gospel.) 
 
 ■“ I am the voice of one crying in the wilderness.”— S. John i. 23. 
 
 In the former Gospel it was seen how Christ manifoldly 
 praised John ; in the present Gospel it is noted how John 
 humbled himself. Morally, this world is understood by the 
 text, Deut. viii. 15, “ Who led thee through that great 
 and terrible wilderness, wherein were fiery serpents, and 
 scorpions, and drought.” The scorpion represents luxury, 
 and the drought is avarice. In this desert the creature pro¬ 
 claims Christ, the Just One and the Preacher. The creature 
 cries three things—firstly, that we should know God; secondly, 
 that we should love Him ; thirdly, that we should give Him 
 the praise that is due to Him. Of the first, S. Augustine said, 
 “All tilings cry, God made me.” Of the second, he says 
 again, “ Heaven and earth, and all things which are in them 
 on all sides, tell me that I ought to love Thee; neither do 
 
19 
 
 they cease to say this to all things, that they may be in¬ 
 excusable if they love Thee not.” Of the third, he says, 
 “ It is wonderful that man rests from the praise of God 
 when all creation invites us to praise Him.” In like 
 manner Christ cries threefoldly—firstly, in doing miracles; 
 secondly, by preaching things useful and profitable ; thirdly, 
 in dying for us. Of the first, S. John xi. 43, “ He cried 
 with a loud voice, Lazarus, come forth.” Of the second, 
 S. John vii. 37, “Jesus stood and cried, saying, If any man 
 thirst, let him come unto Me and drink.” Of the third, 
 S. Matt. xxvi. 5, 6, “ Jesus, when He had cried again with 
 a loud voice, yielded up the ghost.” In the first cry His 
 power appeared ; in the second, His w 7 isdom ; in the third, 
 His ineffable goodness and love. These three cries were 
 necessary for our redemption—that He might be able to 
 redeem ; that He might know how to redeem; and that He 
 might be willing to redeem us. Of these three reasons, 
 1 Cor. i. 30, “ Christ Jesus, Who of God is made unto us 
 wisdom and righteousness and sanctificationalso verse 24, 
 “ Christ, the power of God, and the wisdom of God.” 
 Christ is the anointed One, and therefore He is good; He 
 is Power, and therefore He is powerful; He is Wisdom, 
 and therefore He is wise. In like manner the just cry mani¬ 
 foldly—firstly, in praying; secondly, in confessing ; thirdly, 
 in praising. Of the first way, Ps. lxxvi. 1, “I cried unto 
 God with my voice ; even unto God with my voice, and He 
 gave ear unto me.” Of the second way, Ps. xxxii. 5, “ I 
 said, I will confess my transgressions unto the Lord, and 
 Thou forgavest the iniquity of my sin.” Of the third way, 
 Ps. lvii. 2, “ I will cry unto God most high, unto God that 
 performeth all things for me,” for we ought to give Him 
 thanks for His mercy. The Preacher likewise ought to cry 
 three things—firstly, the wickedness of men ; secondly, the 
 misery of human weakness ; thirdly, that the way of the Lord 
 should be prepared. Of the first, Isa. lviii. 1, “ Cry aloud, 
 spare not; lift up thy voice like a trumpet, and shew My 
 people their trangression.” Of the second, Isa. xl. 6, “ The 
 voice said, Cry. And he said, What shall I cry ? All flesh is 
 grass.” Of the third, Isa. xl. 3, “ The voice of him that crieth 
 in the wilderness, Prepare ye the way of the Lord,” &c. 
 Purity, humility, and justice prepare the way of the Lord. 
 Of the first and second, Isa. lxii. 10, “Prepare ye the way 
 
20 
 
 and he adds the mode of preparing it — u Cast up the high 
 way,” by removing the loftiness of pride, that the way may 
 be made by humility; u Gather out the stones,” by the 
 removing of the other sins, which preparation is the office of 
 purity. Of the third, S. John i. 23, <£ Make straight the 
 way of the Lord,” and by purity make the rough ways plain. 
 Humility orders us in relation to God ; Justice regulates us 
 in regard to our neighbours; and Purity with regard to our¬ 
 selves. May we so govern ourselves that we may be worthy 
 to obtain salvation through Jesus Christ Our Lord. Amen. 
 
 Printed by the Church Press Company (Limited), 13, Burleigh-street, 
 
 Strand, London, W.C. 
 
TIIE 
 
 * 
 
 EPIPHANY AND ANTE-LENTEN 
 
 HOMILIES 
 
 OP 
 
 S. THOMAS AQUINAS. 
 
 TRANSLATED FROM THE LATIN 
 
 JOHN M. ASHLEY, B.C.L., 
 
 TRANSLATOR OF THE ADVENT AND TRINITY HOMILIES BY THE SAME WRITER; 
 AUTHOR OF “THE RELATIONS OF SCIENCE,” “THE VICTORY OF 
 
 THE SPIRIT,” ETC. 
 
 LONDON: 
 
 CHURCH PRESS COMPANY (LIMITED), 
 
 13, BURLEIGH STREET, STRAND, W.C. 
 
 MDCCCLXVII. 
 
 Price Four pence. 
 
NOTICE. 
 
 The same deep insight into the things of God which is seen in the other 
 Homilies of S. Thomas can be abundantly recognized in the present 
 series. In Homily I., “ The Elements of Human Perfection/’ the crea¬ 
 tive archetype is pertinently asserted. “Erant enim in idea in mente 
 divina, creata sunt in proprio esse.” This sentence is perhaps the only 
 direct expression of realism to be found throughout the Homilies, 
 although in an indirect way it pervaded every thought of the great 
 Schoolman. In Homily II., “ The Seekers and the Sought,” we find 
 contrasted the contemplative with the active life, under the names of 
 Mary and Joseph. Sometimes it occurs in Mary and Martha; at others 
 in Rachel and Leah, which is so finely handled by Dante:— 
 
 “ Sappia qualunque ’1 mio nome dimanda 
 Ch’ io mi son Lia, e vo movendo ’ntoono 
 Le belle mani a farmi una ghirlanda. 
 
 ******* 
 
 Ma mia suora Rachel mai non si smaga 
 Dal suo ammiraglio e siede tutto giorno.” 
 
 — Purg. y c. xxvii. 
 
 In Homilies VII. and VIII., “ The Mystical Ship,” are traces of an 
 early school of mystical interpretation very common in the Eastern 
 Church ; and in Homily X., “The Tares and the Wheat,” we notice a 
 remarkable interpretation of Ps. xxix. 7, as well as a mystical application 
 of corn, and wine, and oil to symbolize the Three Persons of the Ever 
 Blessed Trinity. 
 
 And now a consideration of “ The Heavenly Stadium” sounds the first 
 note of Lenten preparation. The Homily on the Septuagesima Gospel 
 indicates strikingly our Blessed Lord’s fourfold going out. “ Labour 
 and Toil” is treated of as being most intimately connected with sin, and 
 various forms of sin are identified with several kinds of toil. “The 
 Birds and the Seed” (Horn. XIV.) points out the evil work of the spirit 
 of darkness. Quinquagesima brings its usual teaching upon “Charity,” 
 which S. Thomas identifies with the Highest Good; and its Gospel is 
 illustrated by a minute comparison between the infirmities of the bodily 
 sight, which symbolize the still greater infirmities of mental vision. 
 How the Schoolmen loved and revered the Holy Scriptures S. Thomas 
 shews by quoting Is. xxix. 18 as to the life-giving power of “The Words 
 of the Book.” 
 
 S. Peter, Mancroft, Norwich. 
 
 Feast of S. Matthew, 1867. 
 
THE 
 
 EPIPHANY AND ANTE-LENTEN 
 
 HOMILIES 
 
 OF 
 
 S. THOMAS AQUINAS. 
 
 HOMILY I. 
 
 THE ELEMENTS OF HUMAN PERFECTION. 
 
 First Sunday after the Epiphany.—(From the Epistle.) 
 
 “ Be not conformed to this world: but be ye transformed by the renew¬ 
 ing of your mind, that ye may prove what is that good, and accept¬ 
 able, and perfect, will of God.’’— Rom. xii. 2. 
 
 The Apostle in these words exhorts us to three things, in 
 which consists the entire perfection of man. Firstly, that 
 the form of this world be relinquished—“Be not conformed 
 to this world.” Secondly, that the form of the new life be 
 assumed—“but be ye transformed by the renewing of your 
 mind.” Thirdly, that the will of God may be known— 
 “ that ye may prove what is that good, and acceptable, and 
 perfect, will of God.” 
 
 I. On the first head it is to be noted, that the form* or 
 manner of existence, of this world is threefold. (1) In the 
 lust of concupiscence. (2) In the desire of earthly goods. 
 (3) In the pride of life. Of these three, 1 S. John ii. 16, 
 “ The lust of the flesh, the lust of the eyes, and the pride of 
 life, is not of the Father, but is of the world.” It is to be 
 
 * Tbe form of life and existence (Greek, pcop^tj ; Latin, forma) 
 is far moro intensive than tbe mere habit (Greek, ar^vjpcec | Latin, modus). 
 — Dans. 
 
4 
 
 * 
 
 remembered that this threefold form has likewise a threefold 
 manifestation—the “lust of the flesh” has a sensual form; 
 the “lust of the eyes,” an earthly form ; the “ pride of life,” 
 a devilish form. Lust makes a man sensual; avarice makes 
 him earthly; pride makes him like the devil. Of these 
 three, S. James iii. 15, “This wisdom descendeth, not from 
 above, but is earthly, sensual, devilish.” By the first, we 
 are “ conformed to this world ” through gluttony and revel¬ 
 ling; by the second, through avarice; by the third, through 
 pride; so that they themselves will perish with the perishing 
 world. As S. Greg. Mag. says, “ He who leans upon that 
 which is failing must of necessity come to ruin when it 
 perishes.” 1 $. John ii. 15, 17, “Love not the world.” 
 Why not ? “ The world passeth away and the lust thereof.” 
 
 XI. On the second head it is to be noted that the form of 
 the new life is also threefold. It consists (1) in holiness of 
 will; (2) in truth of speech; (3) in justness of deed. The 
 first informs the heart; the second, the mouth; the third, 
 the hands. Of the first, Eph. vi. 6, 7, “Doing the will of 
 God from the heart, with good will.” Of the second, Eph. 
 iv. 25, “ Putting away lying, speak every man truth with 
 his neighbour.” Of the third, Gal. vi. 10, “As we have 
 therefore opportunity, let us do good unto all men.” Of 
 these three, Eph. v. 9, “For the fruit of the Spirit is in all 
 goodness, and righteousness, and truth”—in “goodness” of 
 heart, in “righteousness” of deed, in “truth” of speech. The 
 form of goodness makes us angelical, since by goodness man 
 became like unto the angels. The form of righteousness 
 makes ns celestial; by righteousness we are likened unto 
 the saints. The form of truth makes us divine; b}' truth 
 we are made like unto God. Of these three, Rom. xii. 1, 
 “Present your bodies a living sacrifice, holy, acceptable 
 unto God.” Living by faith, Heb. x. 38, “The just shall 
 live by faith.” “Holy,” which is cleansed. “Acceptable 
 to God,” through the truth, for God is truth. 
 
 III. On the third head it is to be noted that the u will of 
 God'" is threefold. Firstly, “good;” secondly, “acceptable;” 
 thirdly, “perfect.” This is to be understood in many ways, 
 but chiefly in three. X. In a moral sense, the will of God 
 was “ good ” in creating; “acceptable ” in recreating; “per¬ 
 fect ” in glorifying. “ Good ” in giving the gifts of nature ; 
 “ acceptable” in giving the gifts of grace ; “ perfect ” in the 
 
bestowal of glory. Of tlie first, Rev. iv. 11, “Thou art 
 worthy, O Lord, to receive glory and honour and power; 
 for Thou hast created all things, and for Thy pleasure they 
 are and were created.” For they were in idea in the Divine 
 mind, they were created to have an existence of their own. 
 Of the second, Ps. xxx. 7, “ Lord, by Thy favour [tua volun- 
 tate, Vulg.] Thou hast made my mountain to stand strong;” 
 since, in recreating, the Lord renewed the Divine beauty in 
 us, and strengthened it by the favour of the Holy Ghost. 
 Of the third, S. John xvii. 24, “Father, I will that they 
 also whom Thou hast given Me be with Me where I am; 
 that they may behold My glory.” Ps. lxxiii. 24, “ Thou 
 shalt guide me with Thy counsel, and afterward receive me 
 to glory.” II. In another sense, the will of God is “ good ” 
 in us by cleansing us from all impurity; “acceptable” 
 through the showing forth of pity; “ perfect ” from the fer¬ 
 vour of charity. Of the first, 1 Thess. iv. 3, “ This is the 
 will of God, even your sanctification,” z.-e., cleansing. Of 
 the second, S. Matt. ix. 13, “I will have mercy, and not 
 sacrifice.” Of the third, S. Luke xii. 49, “ I am come to 
 send fire on the earth, and what will I if it be already 
 kindled?” By fire charity is understood. III. In a third 
 sense, the “ will of God ” can be viewed as “ good ” in those 
 who are married; “acceptable” in the continent; “perfect” 
 in prelates who are preserved for perfection. In the mar¬ 
 ried, as exciting them to works of mercy; in the continent, 
 to do good to others like them ; in prelates, to lay down 
 their lives for the brethren. Of the first will can be under¬ 
 stood Ps. cxiii. 10, “Teach me to do Thy will.” Of the 
 second, 1 Thess. iv. 4, “ That every one of you should know 
 how to possess his vessel in sanctification and honour, not 
 in the lust of concupiscence.” Of the third, Ps. ciii. 21., 
 “ Ministers of His that do His pleasure.” The reward of 
 His will is eternal life—Ps. xxx. 5, “ In His favour [volum- 
 tas, Vulg.] is life.” 
 
r, 
 
 HOMILY II. 
 
 THE SEEKERS OF THE LORD. 
 
 First Sunday after the Epiphany.—(From the Gospel.) 
 
 “ Behold! Thy father and I have sought Thee sorrowing.”— 
 
 S. Luke ii. 48. 
 
 Many things are taught in this Gospel according to the 
 letter, as is manifest, but in this word we are taught to seek 
 God, to which we are frequently exhorted in Holy Scripture. 
 Three things are noted in these words—Firstly, the seekers, 
 “Behold! Thy father and I.” Secondly, the manner of 
 seeking, “ have sought Thee sorrowing.” Thirdly, the per¬ 
 son sought for, “ sought Thee.” 
 
 I. On the first head it is to be noted that the seeker's were 
 Mary and Joseph, in whom two kinds of men are repre¬ 
 sented by which the Lord is sought—(1) He is sought by 
 the contemplative in contemplation ; (2) by the active in 
 action. Mary signifies the illuminated, and typifies the 
 contemplative who in contemplation receive the Divine 
 illuminations. Joseph is interpreted “ increase,” and he 
 signifies the active, who ought to have increase from works 
 of mercy. The Lord is sought by both these, and to both can 
 be applied. Ps. cv. 3, 4, “ Let the heart of them rejoice that 
 seek the Lord. Seek the Lord and His strength.” The 
 first portion of this refers to the contemplative, who are in 
 continual joy and jubilation ; the second portion to the 
 active, who now and then need to be strengthened. Again, 
 by Mary, Star of the Sea, faith is signified; and by Joseph, 
 the increase of charity. Faith seeks for God, inasmuch as 
 He is our Father; charity, inasmuch as He is the chief good. 
 Of these two, Cant. v. 6, “ My soul failed when He spake. 
 I sought Him, but I did not find Him.” Inasmuch as He 
 speaks, insomuch did I seek, for faith cometh by hearing. 
 “As far as he is beloved he seeks charity, which is the life 
 binding the lover with the beloved,” as S. Austin says. So 
 plainly, if He be sought by charity, afterwards He shall be 
 found. 
 
 II. On the second head it is to be noted that He ought to 
 be sought for in seven differen ways—(1) With purity of 
 mind, that we may be held to be free from every defilement 
 
7 
 
 of sin—1 Esd. vi. 21, “All that had separated themselves 
 from the filthiness of the nations of the earth to seek the 
 Lord the God of Israel.” (2) With simplicity of intention 
 —Wisd. i. 1, “ Seek Him in simplicity of heart.” (3) From 
 the whole heart, that we may think only upon Him ; (4) from 
 our whole will, that we may only desire Him—of these two, 
 2 Chron. xv. 15, “They had sworn with all their heart, and 
 sought Him with their whole desire; and He was found of 
 them.” (5) Quickly, ere the time in which He can be found 
 pass away—Isaiah lv. 6, “ Seek ye the Lord while He may 
 be found, call ye upon Him while He is near.” (6) Per- 
 severingly, without cessation—Ps. cv. 4, “ Seek His face 
 evermore.” (7) With sorrow for sin—Micah iv. 10, “ Be 
 
 in pain and labour to bring forth the daughter of Zion . 
 
 the Lord shall redeem thee from the hand of thine enemies.” 
 “I and My Father,” &c. 
 
 III. On the third head it is to be noted that we ought to 
 seek God, “ have sought Tliee ;” and to do this for four 
 reasons—because (1) He is just, (2) merciful, (3) good, 
 (4) Life. God is just, since no one who seeks as he ought to 
 do shall fail to find Him; merciful, since He so graciously 
 receives those seeking Him—of these two, Zeph. ii. 3, “Seek 
 
 ye the Lord . seek righteousness, seek meekness.” He 
 
 is good, that He may magnify and reward those seeking 
 Him—Lam. iii. 25, “The Lord is good unto them that wait 
 for Him, to the soul that seeketh Him.” He is Life, since 
 He gives eternal life to those who are seeking Him—Ps. 
 lxix. 32, “ Your heart shall live that seek God.” To which 
 life may we be brought, &c. 
 
 HOMILY III. 
 
 THE LAW OF HOSPITALITY. 
 
 Second Sunday after the Epiphany.—(From the 
 
 Epistle.) 
 
 . “ Given to hospitality.”— Bom. xii. 13. 
 
 In this Epistle, which is altogether full of moral precepts, 
 we are exhorted to great hospitality, to which four motives 
 ought chiefly to move us. Firstly, the command of the 
 
8 
 
 Lord. Secondly, the example of the saints. Thirdly, the 
 loss which is sustained by not exercising hospitality. Fourthly, 
 the manifold advantage in its exercise. 
 
 I. On the first head it is to be noted that the Lord 
 enjoined hospitality by a threefold law—the law of nature, 
 the old and the new law. (1) He commanded, by the law of 
 nature, that as we desire to receive hospitality from others, 
 so we should shew it to others—S. Matt. vii. 12, “All 
 things whatsoever ye would that men should do to you, do 
 ye even so to them.” (2) By the old law—Isa. lviii. 7, u Is 
 it not to deal My bread to the hungry, and that thou bring 
 the poor that are cast out to thy house ?” Deut. xxvi. 12, 
 “ The stranger, the fatherless, the widow, that they may 
 eat within thy gates and be filled.” (3) By the new law— 
 Ileb. xiii. 2, “Be not forgetful to entertain strangers.” 
 
 II. On the second head it is to be noted that the example 
 of the saints teach us three things about hospitality—(1) 
 That we should constrain strangers to “ come in unto us.” 
 S. Luke xxiv. 29, “ They constrained them, saying, Abide 
 with us ; for it is toward evening, and the day is far spent.” 
 (2) That we should protect our guests from harm—Gen. xix. 
 
 7, 8, “I pray you, brethren, do not so wickedly.; 
 
 with these men do nothing, for therefore came they under 
 the shadow of my roof whence we may learn that it was 
 a patriarchal custom to protect guests from violence (3) 
 That with joy and gladness we should minister abundantly 
 to their necessities—Gen. xviii. 3, 6, 7, “ Pass not away, I 
 
 pray thee, from thy servant. And Abraham said, 
 
 Make ready quickly these measures of fine meal; and 
 Abraham ran unto the herdthis history teaches us how 
 with joy and gladness we ought abundantly to minister unto 
 strangers. 
 
 III. On the third head it is to be noted that three evils 
 are incurred by those who are unwilling to exercise hospi¬ 
 tality. (1) They are here punished by the Lord—Wisd. xix. 
 13-16, “Others, indeed, received not strangers unknown to 
 them, but these brought their guests into bondage that had 
 deserved well of them. .And not only so, but in another respect 
 also they were wise; for the others against their will received 
 strangers, but these grievously afflicted them whom they had 
 received with joy. But they were struck with blindness.” 
 (2) They shall be confounded in the judgment—S. Matt. xxv. 
 
9 
 
 43, “ I was a stranger, and ye took me not in.” (3) They 
 shall be shut up in an evil habitation—S. Matt. xxv. 4, 
 “ Depart from Me, ye cursed, into everlasting lire, prepared 
 for the devil and his angels.” 
 
 IV. On the fourth head it is to be noted that for three 
 reasons we ought to be given to hospitality. (1) By doing 
 this we gain grace, as the woman of Samaria who talked 
 with Christ. (2) By doing this we frequently entertain 
 saints and angels—Ileb. xiii. 1, “ Be not forgetful to en¬ 
 tertain strangers, for thereby some have entertained angels 
 unawares.” (3) By doing this, we shall be received into 
 an eternal, heavenly, and glorious habitation—S. Matt. xxv. 
 
 33, 34, “I was a stranger, and ye took me in. 
 
 Come, ye blessed children of My Father, inherit the King¬ 
 dom,” &c. 
 
 HOMILY IV. 
 
 THE DUTIES OF MARRIAGE. 
 
 Second Sunday after the Epiphany.—(From the 
 
 Gospel.) 
 
 “And the third day there was a marriage in Cana of Galilee; and the 
 Mother of Jesus was there.”— S. John ii. 1. 
 
 Four marriages are spoken of in Holy Scripture—the first, 
 historical; the second, allegorical; the third, tropological; 
 the fourth, anagogical. (1) The literal marriage is the 
 carnal union between the man and the woman ; (2) the 
 allegorical is between Christ and His Church; (3) the tropolo¬ 
 gical between God and the soul; (4) the anagogical between 
 God and the Church Triumphant. Of the first, Esth. ii. 18, 
 “ The King made a great feast with all his princes and 
 servants” on the occasion of his marriage with Esther. Of 
 the second, S. Matt. xxii. 2, “ The Kingdom of Heaven is 
 like unto a certain King which made a marriage for his son.” 
 Of the third, Hosea ii. 19, “I will betroth thee unto me in 
 righteousness.” Of the fourth, S. Matt. xxv. 10, “They 
 that were ready went in with Him to the marriage.” We 1 
 now treat of the literal marriage, which, firstly, God sane- 
 
10 
 
 tioned in three ways ; which, secondly, implies three condi¬ 
 tions. 
 
 I. On the first head it is to be noted that the literal 
 
 marriage (1) God ordained in Paradise—Gen. i. 28, “God 
 blessed them and said, Be fruitful and multiply, and re¬ 
 plenish the earth.” (2) He confirmed it by His Word— 
 S. Matt. xix. 6, “ What therefore God hath joined together, 
 let no man put asunder.” (3) He honoured it by His 
 presence—“ Both Jesus was called,” &c. (4) He magnified 
 
 it by a miracle—“ The ruler of the feast had tasted the 
 water that was made wine.” 
 
 II. On the second head it is to be noted that in literal 
 marriages there should be present three good qualities. 
 (1) Faith, that the marriage bed be not violated—1 Cor. 
 vii. 4, “The husband hath not power of his own body, but 
 the wife.” (2) Offspring, that children may be generated 
 for the Lord—1 S. Tim. ii. 15, “ She shall be saved in child¬ 
 bearing if they continue in faith.” (3) An oath, that 
 neither can be separated the one from the other—Eph. v. 
 32, “This is a great mystery ; but I speak concerning Christ 
 and the Church.” The first good despoils the adulterers, of 
 whom Heb. xiii. 4—“ Whoremongers and adulterers God 
 will judge;” the second, those who either procure barren¬ 
 ness, or bring up their children not to worship and serve 
 God ; the third, those who commit adultery, or marry two 
 wives at the same time—Rom. vii. 3, “ If while her husband 
 liveth she be married to another man, she shall be called an 
 adulteress.” So we learn what are the hindrances to un¬ 
 lawful marriage. 
 
 HOMILY Y. 
 
 PRIDE AND COVETOUSNESS. 
 
 Third Sunday after the Epiphany.—(From the Epistle.) 
 “Be not wise in your own conceits.”— Rom. xii. 16. 
 
 In these words, according to a twofold exposition, two 
 sins are prohibited—the sins of pride and avarice. The 
 text is then explained thus : “ Be not wise in your own 
 
11 
 
 conceitsthat is, deeming yourselves to be wise and pru¬ 
 dent, which would be an effect of pride—Isaiah v. 21, 
 “ Woe unto them that are wise in their own eves ” Another 
 explanation is—“ Be not wise,” &c.: hold not your wisdom 
 for yourself alone, but also communicate it to others; hence 
 the Gloss., exercise your wisdom not for yourself only, but 
 rather for the benefit of your neighbour. 
 
 Three things ought chiefly to dissuade us from the sin of 
 pride—firstly, it disorders a man towards God ; secondly, 
 towards his neighbour ; thirdly, towards himself. 
 
 I. On the first head it is to be noted that by pride a man 
 is disaffected toward God in three ways. (1) By falling 
 away from Him—Ecclus. x. 14, “The beginning of the 
 pride of man is to fall off from God.” (2) By fighting 
 against Him—Ps. lxxiii. 23 (Vulg.), “The pride of them 
 that hate Thee ascendeth continually.” (3) By exalting 
 himself against Him—Job xv. 26 (Vulg.), “He hath run 
 against Him with his neck raised up.” Therefore is the 
 Lord ever armed that He may resist the proud—S. James 
 iv. 6, “ God resisteth the proud.” 
 
 II. On the second head it is to be noted that by pride a 
 man is disaffected towards his neighbour in three ways. (1) 
 By disturbing him with injuries—Prov. xiii. 10, “By pride 
 cometh contention.” (2) By vexing him with malice— 
 Isaiah xiv. 5, “ The Lord hath broken the staff of the 
 wicked.” (3) By condemning and despising him—Job. xii. 
 4, “ I am as one mocked of his neighbour, who calleth upon 
 God, and He answereth him.” 
 
 III. On the third head it is to be noted that by pride a 
 man is disaffected towards himself in three ways. (1) By 
 deceiving'himself—Jer. xlix. 16, “Thy terribleness hath 
 deceived thee, and the pride of thine heart.” (2) By render¬ 
 ing himself foolish—Prov. xxi. 24 (Vulg.), “The proud and 
 the arrogant is called ignorant.” (3) By confounding him¬ 
 self— Prov. xi. 2, “When pride cometh, then cometh 
 shame.” 
 
 Of Covetousness. —Against the sin of avarice the Creator, 
 the creature, and Nature alike warn us. (1) The Creator 
 by prohibiting it—S. Luke xii. 15, “ Take heed and beware 
 of covetousness.” (2) The creature, in giving itself and its 
 possessions. S. Austin says, “ It is a great sign of Divine 
 goodness that every creature thinks to give somewhat of its 
 
12 
 
 own nature.” (3) Nature, by restraining it—Tobit iv. 16, 
 “ See thou never do to another what thou would hate to 
 have done thee by another.” Of the two sick that are 
 healed in the Gospel for the day, the leprous is a proud and 
 the paralytic is an avaricious man. They are cured for two 
 reasons, which the Apostle unfolds in this Epistle. (1) “Live 
 peaceably with all men,” which prohibits pride, the great 
 destroyer of peace. (2) “ Provide things honest,” which 
 prohibits avarice. 
 
 HOMILY VI. 
 
 THE LEPROSY OF SIN. 
 
 Third Sunday after the Epiphany.—(From the 
 
 Gospel.) 
 
 u Bohold, there came a leper .and worshipped Him, saying, Lord, if Thou 
 wilt, Thou canst make me clean.”— S. Matt. viii. 2. 
 
 Morally, by this leper the sinner is understood, and this 
 for four qualities of leprosy. Firstly, it is a corruption of 
 humours. Secondly, it is a corruption of the members. 
 Thirdly, it is infectious to others. Fourthly, it causes a 
 separation from others. Sin is, therefore (i), a corruption 
 of natural powers; (2) a failing of the gifts of grace; (3) 
 an infection of one’s neighbours ; (4) a separation from the 
 joys of saints and angels. S. Austin calls sin a corruption 
 of manner, form, and order. It takes away grace, since 
 grace cannot exist with mortal sin—Wisd. i. 4, “Nor dwell 
 in a body subject to sins.” It infects neighbours and the 
 unreasoning creatures — Ps. cv. 38, 39 (Yulg.), “And the 
 
 land.was defiled with their works ;” Jer. iii. 2, “ Thou 
 
 hast polluted the land with thy whoredoms.” It separates 
 man from fellowship of God and the angels—Wisd. i. 3, 
 “ Perverse thoughts separate from God.” Of these four— 
 Ps. xiv. 12, “ They are corrupt,” behold the corruption of 
 natural things ; “ they have done abominable works,” behold 
 the separation came not for effect; abomination is a cause 
 of separation ; “ those that doeth good,” behold the loss of 
 grace : when grace is lost no one can do good works ; “ they 
 are altogether become filthy,” behold the infection. The 
 leprous man chiefly infects by his breath. These four par¬ 
 ticulars of leprosy are described in Leviticus xiii. 45. The 
 
13 
 
 leper in whom the plague is, (1) hig clothes shall be rent, (2) 
 and his head bare ; (3) he shall put a covering upon his upper 
 lip ; (4) lie shall dwell alone without the camp. Of (1), because 
 he is rent and poured out in his natural powers; of (2), the 
 naked head is a mind devoid of grace; of (3), the lip-cover¬ 
 ing is to prevent infection: “ guard the door of my lips 
 of (4), without the camp of God, separated from the habita¬ 
 tion of angels and saints. 
 
 HOMILY VII. 
 
 THE MYSTICAL SHIP.—No. I. 
 
 Fourth Sunday after the Epiphany.—(From the 
 
 Gospel.) 
 
 “ And when Ho was entered into a ship His disciples followed Hina.”— 
 
 5. Matt. viii. 23. 
 
 Four things are to be considered in this Gospel. Firstly, 
 the entering of Christ and Ilis disciples into a ship. Secondly, 
 the “great tempest in the sea.” Thirdly, the prayer of His 
 disciples—“ Lord save us, we perish.” Fourthly, the obe¬ 
 dience of the storm to the command of Christ—“ There was 
 a great calm.” 
 
 Morally, we are taught also four things. Firstly, to enter 
 into holiness of life. Secondly, that temptations rage after 
 we have entered. Thirdly, in our temptation to cry unto 
 the Lord. Fourthly, to look for a calm according to His 
 will. 
 
 I. On the first head it is to be noted, (1) That he enters into 
 a ship who follows a holy life—S. Matt. ix. 1, “ He entered 
 
 into a ship . and came into His own city,” just as by 
 
 holiness of life man passes over and comes to his heavenly 
 city. In the following Homily it will be explained why a 
 holy life is likened unto a ship. (2) Th’e disturbance of the 
 sea by the tempest represents the temptations which rise up 
 against holiness—Ecclus. ii. 1, “Son, when thou comest to 
 the Service of God stand in justice and in fear, and prepare 
 thy soul for temptation.” (3) The cry of the disciples in 
 the tempest is the prayer of the saints in tribulations and 
 temptations—Ps. cxx. 1, “In my distress I cried unto the 
 Lord, and lie heard me.” (4) The calm of the tempest is 
 
14 
 
 The cessation of temptation—Tob. iii. 22, “ After a storm 
 Thou makest a calm.” Of these four—Ps. lxix. 23-29, “ I 
 am come into deep waters” in the ship of holiness, behold 
 the first; “The floods overflow me,” behold the second ; “ I 
 :am weary of my crying,” behold the third ; “ Thy salvation, 
 ‘O God, set me up on high” above my temptations, behold 
 The fourth. 
 
 II. On the second head it is to be noted that the tempest 
 in the sea arose from the winds. Holy Scripture speaks of 
 four winds when temptation arises, and trouble to the saints. 
 Firstly, from the infestation of demons: this is a cold wind 
 —Ecclus. xliii. 22, “ The cold north wind bloweth, and the 
 water eongealeth into crystal.” Secondly, from the perverse¬ 
 ness of heretics: this is a blasting wind—Gen. xli. 6, 7, 
 “ Seven thin ears and blasted with the east wind sprung up 
 after them,” and u devoured the seven rank and full ears.” 
 Thirdly, from the cruelty of tyrants : this is a vehement 
 wind—Job. i. 19, “Behold there came a great wind from 
 the wilderness.” Fourthly, from the malignity of false 
 Christians: this is a burning wind—Ecclus. xi. 4, “He 
 that observeth the wind shall not sow.” Of these four, Dan. 
 vii. 2—“ The four winds of heaven strove upon the great 
 sea.” 
 
 III. On the third head it is to be noted that in the prayer 
 of the Apostles there w r ere three things which moved the 
 Lord to help them. Firstly, because they besought Him in¬ 
 stantly, “ they awoke Him.” Secondly, they asked humbly, 
 “ Lord.” Thirdly, because they prayed for a useful thing, 
 “Save us.” Of (1), Rom. xii. 12, “Continuing instant in 
 prayer;” of (2), S. Luke xviii. 13, 14, “The prayer of the 
 humble publican penetrated Heaven itself;” of (3), S. John 
 xvi. 24, “ Ask and ye shall receive, that your joy may be 
 full.” Of these three, S. Matt. vii. 7—“Ask, and it shall be 
 given you; seek, and ye shall find; knock, and it shall be 
 opened unto you.” “Ask” humbly, and ye shall receive; 
 “ seek” what is profitable, and “ye shall find;”“ knock” 
 continually, and the Kingdom of Heaven shall be opened 
 unto you. Unto which Kingdom may we be brought. 
 
 Note.— S. Thomas Aquinas has no Homily upon the Epistle for this 
 Sunday. The first of two on the Holy Gospel has supplied the omission. 
 These two Homilies, as will be seen, illustrate each other. 
 
HOMILY VIII. 
 
 THE MYSTICAL SHIP.—No. II. 
 
 Fourth Sunday after the Epiphany.—(From the 
 
 Gospel.) 
 
 “And when He was entered into a ship His disciples followed Him.’’— 
 
 S. Matt. viii. 23. 
 
 Morally, by a ship holiness of life is signified—by 
 reason of (1) the material; (2) the form; (3) the use. 
 A ship is made of wood, iron, oakum, and pitch. 
 
 I. On the first head, the material of the ship, it is to be 
 
 noted that—(1) By wood is represented righteousness, which 
 is the righteousness of Christ—Wisd. xiv. 7, “ Blessed is 
 the wood by which justice cometh.” (2) By iron, on account 
 of its solidity, fortitude is expressed—Jer. i. 18, “ Be¬ 
 hold I have made thee this day.an inner pillar.” (3) 
 
 By oakum or tow, by which wounds are bound up, is im¬ 
 plied temperance, by which is healed the wound of fleshly 
 lust. Of those whose wounds have not been bound up it 
 is said, Isa. i. 6, “ Wounds, and bruises, and putrifying 
 sores: they have not been closed, neither bound up.” Jud. 
 xvi. 13, of Samson, when deceived by Delilah, and bound 
 with new ropes, “ he broke them from off his arms like a 
 thread.” (4) By pitch is symbolized charity, which is the 
 bond of souls—Gen. vi. 14, “Pitch it within and without 
 with pitch.” A holy man is formed by charity—1 Cor. xvi. 
 14, “Let all your things be done with charity. 
 
 II. On the second head it is to be noted that the form of 
 the ship consists in five particulars. Firstly, the smallness- 
 of the beginning. Secondly, breadth of the middle. Thirdly, 
 the height of the end. Fourthly, the narrowness of the 
 bottom. Fifthly, the wideness of the top. Of (1), the small¬ 
 ness of its beginning, is the grief for past sins—Jer. vi. 2G, 
 “ Make thee mourning as for an only son, most bitter 
 lamentation.” Of (2), the breadth of the middle is hope of 
 the eternal joys—Horn. xii. 12, “ Rejoicing in hope.” Of 
 (3), the height of the end is the fear of eternal punishments. 
 The holy man grieves over the sins he commits, and he fears 
 the punishments which he merits, but he fails not through 
 desperation in fear and grief—S. Matt. iii. 8, “ Bring forth, 
 therefore, fruits meet for repentance.” Of (4), the narrow- 
 
if) 
 
 ness of tlie bottom is the humility which arises from highest 
 goodness—Ps. lxxxi. 10, “ Open thy mouth wide and I will 
 fill it.” 
 
 III. On the third head it is to be noted that the use of a 
 ship in four ways stands for holiness of life. 1. The first 
 use is to carry men across the sea. We ought by holiness 
 to pass over the sea of this world to the heavenly country, 
 to God—Wisd. xiv. 5, “Men also trust their lives even to 
 a little wmod, and passing over the sea by ships are saved.” 
 
 2. The second is to carry merchandise, or fruits, which are 
 the odour of good works, to be diffused from us on all sides— 
 
 Job. iv. 25, 26, “My days are swifter than a post.they 
 
 are passed away as the swift ships.” Phil. iv. 18, “ An odour 
 of a sweet smell, a sacrifice acceptable, w r ell-pleasing to God.” 
 
 3. The third use is to make war in them. We ought by holiness 
 to war against the demons—1 Macc. xv. 3, “ I have chosen 
 a great army, and have built ships of war.” Eph. vi. 12, 
 “ We wrestle not against flesh and blood, but against princi¬ 
 palities, against powers.” 4. The fourth use is to catch 
 fishes, to convert men to God—S. Matt. iv. 19, “I will 
 make you fishers of men.” 
 
 HOMILY IX. 
 
 THE HOLY NAME. 
 
 Fifth Sunday after the Epiphany. 
 
 “ Whatsoever ye do in word or deed, do all in the Name of the Lord 
 Je3us, giving thanks to God and the Father by Him.”— Coloss. iii. 17. 
 
 The Name of God and of the Lord Jesus Christ is here 
 noted of in three ways—Firstly, it is to be ever thought of. 
 Secondly, it is to be ever used. Thirdly, it has manifold 
 power. 
 
 I. On the first head it is to be noted that the Name of 
 God is to be used on five occasions—(1) In walking—Ps. 
 xx. 7, “ We will remember the Name of the Lord our God.” 
 (2) In praying—S. John xvi. 23, “ Whatsoever ye shall 
 ask the Father in My Name, He will give it you.” (3) In 
 speaking; (4) in working—of these two, the text. (5) In 
 hoping—Ps. xxxix. 5 (Vulg.), “ Blessed is the man whose 
 trust is in the Name of the Lord.” 
 
17 
 
 II. On the second head it is to be noted that the Name of 
 Ood is to be used in five ways. (1) It is to be retained in 
 the heart, and so become a cause of joy—Is. xxvi. 8, “ The 
 desire of our soul is to Thy Name.” (2) It is to be heard 
 by the ear, and so cause delight—Job xxix. 11, “When the 
 ear heard me, then it blessed me.” (3) It is to be carried 
 in the hand, and so be a lever of strength—Prov. xviii. 10, 
 “ The Name of the Lord is a strong tower.” (4) It is to be 
 written on the forehead, as a mark of honour; it will make 
 a man (Isa. lviii. 13) “ holy of the Lord, honourable.” 
 
 III. On the third head it is to be noted that the manifold 
 virtue of this Name is expressed in eight particulars in the 
 text—(1) In It were all things created. (2) By It are the 
 demons put to flight. (3) By It were all infirmities healed. 
 (4) Through It were sinners justified. (5) By It are the 
 sad made joyful. (6) By It are the tempted helped. (7) 
 Through It are the just increased in grace. (8) All who 
 call upon It are saved. Note, that this Name enlightens the 
 reason; soothes anger; delights the desire. The inha¬ 
 bitants of the world unseen, fear It; of the earth, adore It; 
 of Ileaven, praise It. It spoils Hades; It liberates the 
 earthly; It exalts the heavenly. 
 
 HOMILY X. 
 
 THE TARES AND TIIE WHEAT. 
 
 Fifth Sunday alter the Epiphany.—(From the Gospel.) 
 
 “Gather ye together first the tares, and bind them in bundles to burn 
 them; but gather the wheat into my barn.”— S. Matt. xiii. 30. 
 
 In these words five things are noted—Firstly, the sin of 
 the wicked, “ tares.” Secondly, their punishment, “ bind 
 them in bundles to burn them.” Thirdly, the goodness of 
 the righteous, “the wheat.” Fourthly, their glory, “gather 
 into My barn.” Fifthly, the abundance of God’s “barn.” 
 
 I. On the first head it is to be noted that the tares are of 
 three kinds, corresponding to three sins—(1) They are dar¬ 
 nel, which signifies luxury. Darnel perverts the state of 
 the reason just as luxury does—Ezek. xxiii. 9, “ Upon whom 
 she doted;” IIos. iv. 11, “Whoredom and wine and new 
 
 B 
 
18 
 
 wine take away the heart;” 1 Kings xh 3, 46 His wives 
 turned away his heart.” (2) They are vetch, which is 
 hitter, which signifies avarice, and which afflicts the covetous 
 in a wonderful way—Eccles. v. 13, 14, “Riches kept by the 
 owners thereof to their hurt. But those riches perish by 
 evil travail.” There is a “ sore evil ” in collecting them; 
 a worse in hoarding them; the worst of all in losing or 
 leaving them. (3) They are wild oats, which on account of 
 their uselessness signify pride—Job xi. 12 (Vulg.), “A vain 
 man is lifted up into pride.” Truly tares are indeed evil. 
 
 II. On the second head is to be noted their punishment, 
 “ bind them in bundles,” &c., of which three points are to 
 be considered—(1) They will be bound with eternal chains, 
 “bind them;” (2) they will be bound together “in bundles” 
 —of these two, Wisd. xvii. 17, “ They were all bound toge¬ 
 ther with the chain of darkness.” (3) They will be burnt, 
 “to burn them Isa. lxvi. 24, “Neither shall their fire be 
 quenched.” From five particulars can be learned the great¬ 
 ness of this punishment by fire : (1) It burns, yet is not 
 consumed—Wisd. xix. 20, “ The flames wasted not the flesh 
 of corruptible animals.” (2) With the heat, cold is also 
 mingled—S. Matt. xiii. 42, “Into a furnace of fire: there 
 shall be wailing” (from excessive heat) “and gnashing of 
 teeth ” (from intense cold). So the Gloss. (3) It will most 
 cruelly afflict—S. Austin says, “ So much hotter will it be 
 than our fire ; as our fire is than mere painted fire.” (4) It 
 will be eternal—S. Matt. xxv. 41, ‘‘Depart from Me, ye 
 cursed, into everlasting fire.” (5) It will be heat without 
 splendour—Ps. xxix. 7, “The voice of the Lord divideth 
 the flames of fire.” In a flame is both light and heat; the 
 Lord will divide it so that the heat alone remains. 
 
 III. On the third head is to be noted the goodness of the 
 holy (the wheat), three forms of which will be here men¬ 
 tioned—(1) It is white on account of purity; (2) it is red 
 on account of charity—--of these two, Cant. v. 10, “My 
 Beloved is white and ruddy.” (3) It is heavy by gravity 
 of manners—Ps. xxxv. 18, “I will praise Thee among much 
 people.” 
 
 IV. On the fourth head is to be noted the glory of the 
 Saints, “ gather the wheat into My barn ”—which is (1) spa¬ 
 cious, for the sake of pleasantness; (2) refreshing, for the 
 sake of joy; (3) enduring, on account of eternity. Of the 
 
19 
 
 first, Ps. xxvi. 8, “ Lord, I have loved the habitation of Thy 
 house, and the place where Thine honour dwelleth.” Of 
 the second, Ps. cxii. 3 , “ Wealth and riches shall be in His 
 house.” Of the third, 2 Cor. v. 1, “ An house not made 
 with hands, eternal in the heavens.” 
 
 V. On the fifth head is to be noted the abundance of the 
 “ barn ”—it is full of corn and wine and oil. (1) Corn is 
 the joy of the vision of the Son—Ps. lxxxi. 16, “ He should 
 have fed them also with the finest of the wheatS. John 
 xii. 24, “ Except a corn of wheat fall into the ground and 
 die.” (2) Wine is the joy of the vision of the Father— 
 Ps. civ. 15, “Wine that maketh glad the heart of man.” 
 (3) Oil, the joy of the vision of the Holy Spirit—Ps. xlv. 
 7, “ Thy God hath anointed thee with the oil of gladness 
 above thy fellows.” The “ oil of gladness ” is God the Holy 
 Ghost. Of these three, 2 Chron. xi. 11, “Store of victual 
 and of oil and wine.” Gen. xxvii. 28, “ God give thee of 
 the dew of heaven, and the fatness of the earth, and plenty 
 of corn and wine.” 
 
 HOMILY XI. 
 
 THE HEAVENLY STADIUM. 
 
 Septuagesima.—(From the Epistle.) 
 
 “ So ran, that ye may obtain.” — 1 Cor. ix. 24. 
 
 Tiie Apostle sets before us two things in this Epistle. 
 Firstly, he exhorts us to run—“ run.” Secondly, he points 
 out the end of running—“that ye may obtain.” 
 
 I. On the first head it is to be noted that the course to be 
 run is threefold. (1) The first is the course of nature —Job 
 ix. 25, “ My days are swifter than a postJer. xxiii. 10, 
 “Their course is evil1 Cor. ix. 26, “I therefore run not 
 as uncertainly.” The course of nature is threefold, for 
 naturally the creature runs in a threefold way. Firstly, 
 they run in serving men—3 Esd. iv. 34, “ Swift is the sun 
 in his course,” for it travels in order that it may serve man. 
 Secondly, in punishing the wicked—Wisd. v. 25, “ The 
 water of the sea shall rage against them, and the rivers shall 
 run together in a terrible manner: a mighty wind shall 
 
20 
 
 stand up against them, and as a whirlwind shall divide them. 5 ’ 
 Creatures were naturally created to punish those who re¬ 
 belled against their Creator ”—Wisd. xvi. 24, 44 For the 
 creature serving Thee, the Creator, is made fierce against 
 the unjust for their punishment.” Thirdly, they hasten in 
 having aimed at nothing, when the creatures, who are natu¬ 
 rally from nothing by themselves, strain after nothing. S. 
 Austin asks, u What is the present life save a kind of passage 
 to death ?” (2) The course of sin is likewise threefold. 
 
 Firstly, the course of pride — Job xv. 26 (Yulg.), 44 Fie 
 hath run against Him with his neck raised up, and is armed 
 with a fat neck.” Secondly, of avarice—Prov. i. 16, “Their 
 feet run to evil.” It is said of the covetous, Ps. 1.18, 44 When 
 thou sawest a thief, thou consentedest with him.” Thirdly, 
 of luxury—Eccles. vii. 26, “ I find more bitter than death the 
 woman whose heart is snares and nets, and her hands as 
 bands.” As sheep are led to the slaughter, so are men by 
 luxury. (3) The course of grace is likewise threefold. Firstly, 
 a course of doctrine—Gal. ii. 2, 44 I went up by revelation, 
 and communicated unto them that Gospel which I preach 
 among the Gentiles, but privately to them which were of 
 reputation, lest by any means I should run, or had run, in 
 vain.” Secondly, of mercy—Gen. xviii. 7 , 8, 44 Abraham 
 
 ran unto the herd, and fetcht a calf tender and good. 
 
 and set it before them.” Thirdly, of perseverance—2 S. Tim. 
 iv. 7, 44 1 have finished my course, I have kept the faith : 
 henceforth there is laid up for me a crown of righteous¬ 
 ness.” 
 
 II. On the second head it is to be noted that the end of 
 running so as to gain the reward implies three conditions. 
 (1) We must run cautiously, lest we fall or tumble down into 
 the pitfall of sin—Eph. v. 15, 44 See then that ye walk cir¬ 
 cumspectly.” (2) We must run quickly, lest another over¬ 
 take us, or lest we should become torpid through sloth—Heb. 
 iv. 11, 44 Let us labour to enter into this rest.” (3) We must 
 run perseveringly, so that we forsake not the course, nor fail 
 of well-doing—S. Matt. xxiv. 13, 44 He that shall endure 
 unto the end, the same shall be saved.” Patience is chiefly 
 needed to enable us to persevere, and to bear all the troubles 
 which come upon us in this world—Heb. xii. 1, 44 Let us 
 run with patience the race that is set before us, looking unto 
 Jesus.” 
 
21 
 
 HOMILY XII. 
 
 THE LORD’S WORK AND OURS. 
 
 Septuagesima.—(From the Gospel.) 
 
 “ And he went out about the third hour, and saw others standing idle 
 in the market-place, and said unto them; Go ye also into the vine¬ 
 yard, and whatsoever is right I will give you.”— S •. Matt. xx. 3, 4. 
 
 Four things are noted in these words. Firstly, the good¬ 
 ness of the Lord: “ He went out” for the salvation of His 
 people. For the going out of Christ to lead men into His 
 vineyard was an act of infinite goodness—Habak. iii. 13, 
 “ Thou wentest forth for the salvation of Thy people.” 
 Secondly, the foolishness of man: “ Saw others standing 
 idle in the market-place.” Nothing is more foolish than for 
 man, who ought in this present life so to work that he may 
 live eternally, to live idly—Ecclus. xxii. 2, “ The sluggard 
 is pelted with the dung of oxen, and everyone that toucheth 
 him will shake his hands.” Thirdly, the necessity of working 
 in the Lord’s vineyard—“ Go ye also into the vineyard;” 
 2 Thess. iii. 10, “If any would not work, neither should he 
 eat.” Fourthly, the profit of the labour—“ Whatsoever is 
 right I will give youRev. xxii. 12, “ Behold,- I come 
 quickly; and My reward is with Me, to give to every man 
 according as his work shall be.” 
 
 I. On the first head it is to be noted that Christ is said to 
 have had five goings out—(1) In the beginning of the world, 
 as a Sower, sowing His creatures—S. Luke viii. 5, “ A Sower 
 went out to sow His seed.” (2) In His Nativity, enlighten¬ 
 ing the world—Isa. lxii. 1, “Until the righteousness thereof 
 go forth as brightness, and the salvation thereof as a lamp 
 that burnetii;” S. John xvi. 28, “I came forth from the 
 Father, and am come into the world.” (3) In His Passion, 
 saving His own from the power of the Devil, and from all 
 evil—Isa. li. 5, “My righteousness is near, My salvation is 
 gone forth.” (4) In providing, as a householder, for His 
 family and affairs—“ The Kingdom of Heaven is like unto 
 a man that is an householder, which went out early in the 
 morning to hire labourers into his vineyard.” (5) He will go 
 out in judgment, in a threefold way. Firstly, as a Visitor,, 
 making a severe inquisition upon the wicked—Isa. xxvi. 21,, 
 “ Behold, the Lord cometh out of Ilis place to punish the in- 
 
22 
 
 habitants of the earth for their iniquity.” Secondly, as a 
 strong fighter, subduing all His rebellious ones—Isa. xlii. 13, 
 “ The Lord shall go forth as a mighty man ; He shall stir up 
 jealousy as a man of war.” Thirdly, as a Judge, punishing 
 the wicked after their deservings—Mic. i. 3, “ Behold, the 
 Lord cometli forth out of His place, and He will come down 
 and tread upon the high places of the earth.” 
 
 II. On the second head it is to be noted that for five reasons 
 it is most foolish to live in idleness in this present life. (1) 
 Man was born to labour—Job. v. 7 (Vulg.), “ Man is born to 
 labour.” (2) From idleness evil is learned, as from a bad 
 master—Ecclus. xxxiii. 29, “ Idleness hath taught much 
 evil.” (3) Idleness frequently commits dreadful sin—Ezek. 
 xvi. 49, “ Behold, this was the iniquity of thy sister Sodom, 
 pride, fulness of heart, and abundance of idleness.” (4) 
 Idleness incurs the loss of eternal good—Prov. vi. 10, 11, 
 “ A little sleep, a little slumber, a little folding of the hands 
 to sleep: so shall thy poverty come as one that travelleth.” 
 (5) Because eternal toil is acquired from a short rest—Ps. 
 lxxiii. 5, “ They are not in trouble [Vulg., labour] as other 
 men, neither are they plagued like other menbut like 
 demons, Ps. xlviii. 9, 10 (Vulg.), “ shall labour for ever, and 
 shall live unto the end.” 
 
 III. On the third head it is to be noted that this vineyard 
 in which men are sent to labour is righteousness, in which, 
 as S. Chrysostom observes, there are as many plants as there 
 are virtues, and in which we perform five works. (1) Plant¬ 
 ing it with good works and graces—Ps. cvii. 37, “ Plant vine¬ 
 yards which may yield fruits of increase ;” Prov. xxxi. 16, 
 “ With the fruit of her hands she planted the vineyard.” 
 (2) Clearing it from thorns, which are vices, which the idle 
 do not do—Prov. xxiv. 30, 31, “I went by the field of the 
 slothful and by the vineyard of the man void of understanding, 
 and, lo! it was all grown over with thorns, and nettles had 
 covered the face thereof.” (3) Pruning the superfiuous 
 shoots—Cant. ii. 12 (Vulg.), “ The time for pruning is come 
 S. John xv. 2, “Everybranch that beareth fruit He purgeth 
 it that it may bring forth more fruit.” (4) Restraining the 
 little foxes, the demons—Cant. ii. 15, “ Take us the foxes, 
 the little foxes that spoil the vines. (5) Protecting them 
 from robbers— i.e., from the praises and the blames of men— 
 Cant. i. 6, “ They made me the keeper of the vineyards.” 
 
23 
 
 TV. On the fourth head it is to be noted that the reward 
 of the labourers is a penny of the Gospel, which is equal to 
 a thousand silver pieces—Cant. viii. 11, “Thou, O Solomon, 
 must have a thousand,” for the thousand pieces of silver are 
 the thousand joys of eternity. To which may we be brought. 
 
 HOMILY XIII. 
 
 LABOUR AND TOIL. 
 
 Sex agesima.—(From the Epistle.) 
 
 “In labours more abundant.” —2 Cor. xi. 23. 
 
 IIoLY Scripture treats of four kinds of labour or travail. 
 Firstly, material labour, by which man supplies the deficencies 
 of nature—Job. v. 7, “Man is born unto trouble” (Vulg., 
 labour). Secondly, the labour of sin, in which a man toils 
 at committing sin — Jer. ix. 5, “Weary themselves to 
 Commit iniquity.” Thirdly, the labour of Gehenna, after 
 which there follows no rest—Ps. xlviii. 9, 10 (Vulg.), 
 “ Shall labour for ever, and shall still live unto the end.” 
 Fourthly, the labour of grace, which the just undergo in 
 order to do good works—Prov. x. 16, “The labour of the 
 righteous tendeth to life.” Three of these kinds of labour 
 are to be noticed. 
 
 I. On the first head it is to be noted that in natural 
 labour five points are to be considered. (1) It was inflicted 
 on man on account of sin, whence it is manifest that man 
 should hate sin as the cause of his toil—Gen. iii. 17-19, 
 “ Cursed is the ground for thy sake : in the sweat of thy 
 face shalt thou eat bread.” (2) That if endured in love 
 eternal blessedness is the fruit of labour—Ps. cxxviii. 2, 
 “ Thou shalt eat the labour of thine hands, happy shalt 
 thou be.” (3) It is demanded because the fruit of the 
 land is frequently consumed by wild beasts, by insects, and 
 by enemies; all of which are the effects of sin, therefore 
 man ought to hate sin—Deut. xxviii. 33, “The fruit of thy 
 land, and all thy labours, shall a nation which thou knowest 
 not eat up.” On the other hand, it is said of the just— 
 Isaiah lxii. 8, “Surely I will no more give thy corn to be 
 meat for thine enemies; and the sons of the stranger shall 
 . not drink thy wine.” (4) All are called to labour: the 
 
24 
 
 idle are denied bread—2 Thess. iii. 10, “If any would 
 not work, neither should he eat.” (5) Pie that refuseth to 
 labour is punished with eternal punishment—Ps. lxxii. 5 
 (Yulg.), “They are not in the labour of men, neither shall 
 they be scourged like other men but with the demons. 
 
 II. On the second head it is to be noted that the labour of 
 toil of sin is of five kinds. (1) Of covetousness—Eccles. iv. 8, 
 
 Yet is there no end of all his labour ; neither is his eye 
 satisfied with riches;” Prov. xxiii. 4, “Labour not to be 
 rich.” (2) Of pride—“What profit hath he that hath 
 laboured for the wind V’ The wind is pride. (3) Of luxury— 
 Eccles. ix 9, “ Live joyfully with the wife whom thou lovest 
 all the days of the life of thy vanity.That is thy por¬ 
 
 tion in this life, and in thy labour which thou takest under the 
 sun. (4) Of sorceries—Isaiah xlvii. 12, “ Stand now with 
 thine enchantments, and with the multitude of thy sorceries, 
 wherein thou hast laboured from thy youth.” (5) Of glut¬ 
 tony—Eccles. vi. 7, “ All the labour of man i3 for his 
 mouth, and yet the appetite is not filled.” What he may eat, 
 and drink, and enjoy of his labour; so does the glutton speak. 
 
 III. On the third head it is be noted of the labour 
 of Gehenna, that three particulars are to be noted. (1) 
 Its immensity—Lam. iii. 5, “ He hath compassed me with 
 gall and travail.” (2) Its bitterness—Eccles. x. 15, “ The 
 labour of the foolish wearieth every one of them.” (3) 
 Its duration—Ps. xlviii. 9, 10, “ Shall labour for ever, and 
 shall live unto the end.” From which labour may the 
 Lord deliver us. 
 
 HOMILY XIY. 
 
 THE BIRDS AND THE SEED. 
 
 Sexagesima.—(From the Gospel.) 
 
 “The fowls of the air devoured it.”— S. Luke viii. 5. 
 
 By the fowls of the air, are understood evil spirits; by the 
 sea, righteousness; whence three points arise from the 
 mystical expositions. Firstly, the quickness of the evil 
 spirit to do evil—“ birds ;” secondly, their natural dignity—• 
 “ of the air,” or of heaven ; thirdly, the iniquity of their sin 
 —“ devoured it.” 
 
 I. On the first head it is to be noted that evil spirits are 
 compared to birds for three reasons. (1) Their high flight; 
 
25 
 
 the evil spirits fly on high—Numb. xxiv. 21, “Thou puttest 
 thy nest in a rock.” (2) For their quickness of flight— 
 Lam. iv. 19, “Our persecutors are mightier than the eagles 
 of the heaven.” (3) In their rapacity they live by devour¬ 
 ing the souls that they have seized—Ezek. xvii. 3, “ A great 
 eagle with great wings, long-winged, full of feathers, took 
 the branch of the cedar. He cropped off the top of his 
 young twigs.” 
 
 II. On the second head it is to be noted that the birds of 
 the air are called evil spirits from their natural dignity, 
 which consists of three things. (1) Of origin; for they 
 were created in the high heavens. (2) Of lightness or 
 subtlety. Of these two—Isa. xiv. 12-14, “ How art thou 
 
 fallen, O Lucifer, Son of the Morning. I will be like 
 
 the Most High.” His origin is pointed out, in that he is said 
 to have fallen from Heaven, for he was created in Heaven. 
 The name Lucifer signifies lightness and beauty of nature. 
 (3) Of habitation on high—Eph. vi. 12, “ Spiritual wicked¬ 
 ness in high places.” 
 
 III. On the third head it is to be noted that the iniquity 
 of the evil spirits consists in their devouring three kinds of 
 seeds. (1) Seed of the Word of God—“The seed is the 
 Word of God;” S. Luke viii. 12, “Then cometh the Devil 
 and taketh away the Word out of their hearts.” (2) Seed 
 of righteousness—2 Cor. ix. 6, “ He who soweth sparingly 
 shall reap also sparingly,” &c. (3) Seed of any good work 
 —Ps. cxxvi. 6, “ He that goeth forth and weepeth, bearing 
 precious seed, shall doubtless come again with rejoicing, 
 bearing his sheaves with him.” We sow this seed whenever 
 we do good. Of (1), The evil spirits take away the seed of 
 the Word of God by sowing error in the mind of man—2 
 Cor. iv. 4, “ In whom the god of this world hath blinded 
 the minds of them that believe not, lest the light of the 
 glorious Gospel of Christ, Who is the Image of God, should 
 shine unto them.” Of (2), They take away the seed of 
 righteousness by enticing men into unrighteousness—S. John 
 viii. 44, “Ye are of your father the Devil, the lust of your 
 father ye will do.” Of (3), The Devil takes away the seed 
 of good works, at the same time that he makes men to glory 
 in them—S. Matt. vi. 1, 2, “ Take heed that ye do not your 
 alms before men to be seen of them. When thou dost thine 
 alms, do not sound a trumpet before thee, as the hypocrites 
 
 c 
 
26 
 
 do . that they may have glory of men.They 
 
 have their reward.” Whence it is manifest that the seed 
 must be guarded from the “birds of the air,” from the evil 
 spirits, that it may bring forth fruit an hundredfold, which 
 fruit is the joy of eternity. To which may we be brought. 
 
 HOMILY XV. 
 
 CHARITY: ITS GAIN AND LOSS. 
 
 Quinquagesima.—(From the Epistle.) 
 
 “ Though I speak with the tongues of men and of angels, and have not 
 
 charity,” &c.— 1 Cor. xiii. 1. 
 
 In this Epistle we are invited to the exercise of charity, 
 and it is manifoldly commended to us chiefly for five 
 reasons. Firstly, for its preciousness—“ Charity, which 
 name signifies what is dear and precious.” Secondly, the 
 loss in its absence—“ I am become as sounding brass,” &c. 
 Thirdly, its value in this present life—“ Charity sufiereth 
 long, and is kind.” Fourthly, its eternity—“Charity never 
 faileth.” Fifthly, its dignity—“ The greatest of these is 
 charity.” Now mention the first two points. 
 
 I. On the first head it is to be noted that charity is precious 
 on four accounts. (1) It can only come from One, and it 
 must be given by the highest good—Rom. v. o, “ The love 
 of God is shed abroad in our hearts by the Holy Ghost.” 
 (2) It belongs only to the good. S. Austin says, “ Charity 
 is a peculiar fountain ; a stranger does not communicate with 
 it.” (3) Possessing it, all good things are possessed. S. 
 Austin says, “Mark, how great a good is charity, which 
 being absent renders all other good things vain, but he to 
 whom it is present has all things. (4) The possessor of 
 charity is most dear to God, for it is of that nature that they 
 who possess it are called dear, whence the Lord calls those 
 living in charity the most beloved—Cant. v. 1, “Eat, O 
 friends; drink, yea, drink abundantly, O beloved.” 
 
 II. On the second head it is to be noted that the absence 
 of charity entails a threefold loss, as the Apostle here points 
 out. (1) The best part of our nature is wasted—“lam 
 become as sounding brass.” In time the brass is worn away 
 by giving out the sound, just as the rational creature without 
 
27 
 
 charity is consumed by vices. S. Austin says in the “ City 
 of God,” “ If we were not of a good nature we should not 
 be harmed by vices ; for what harm can they do us save to 
 deprive us of integrity, beauty, salvation, and peace?” (2) 
 The soul without charity, being separated from God, dies— 
 “ I am nothing”—that is, I am dead, I am separated from 
 the truth, without which man is dead; 1 S. John iii. 14, 
 “ He that loveth not his brother abideth in death.” (3) 
 Every work without charity is rendered useless— u Though 
 1 bestow all my goods to feed the poor, though I give my 
 body to be burned.” S. Ambrose declares that he who has 
 not charity lacks all good. From which state may we be 
 preserved. 
 
 HOMILY XVI. 
 
 BLINDNESS AND SIGHT. 
 
 Quinquagesima.—(From the Gospel.) 
 
 “ A certain blind man sat by the way-side.”—S'. Luke xviii. 35. 
 
 Morally, by the blind man the sinner is understood— 
 Zeph. i. 17, “ They shall walk like blind men, because they 
 have sinned against the Lord.” As the blind does not see 
 bodily, so the sinner does not see spiritually. Firstly, there 
 are seven causes which hinder the bodily sight, which repre¬ 
 sent the seven mortal sins which produce spiritual blindness. 
 Secondly, there are seven things which produce mental illu¬ 
 mination. 
 
 I. On the first head it is to be noted that the seven causes 
 of blindness and the seven sins are—(1) A swelling of the 
 face, and this is pride; S. Austin says, “ My face is swollen 
 so greatly that it does not suffer me to see.” (2) A darkness 
 in the air: this is envy, whence the envious are spoken of 
 as being blind—Wisd. ii. 21, “Their own malice blinded 
 them.” It is also said of the envy of the Jews—1 Sam. xviii. 
 9, “ Saul eyed David from that day forward.” (3) A de¬ 
 rangement of the eyes: this is anger—Ps. xxxi. 9, “ Mine 
 eye is consumed with grief, yea, my soul and my belly.” (4) 
 Dust or anything that falls into the eye: this is avarice. 
 Dust is of those temporal things which darken—S. Austin 
 says, “ I wandered after temporal things, and I was blinded.’*' 
 
28 
 
 (5) A closing of tlie eyes, for no one can see who closes his 
 eyes, or does not wish to open them: and this is a weaken¬ 
 ing, for the weakened from slothfulness alone is not able to 
 open his intellectual eyes to behold spiritual good. Betius 
 says that the wicked accustom their eyes to darkness, they 
 turn them away from the light of truth; they are like those 
 birds who see at night, but who are blind by day. (6) The 
 gathering round the eyes of blood and humour: this is glut¬ 
 tony—Prov. xxiii. 29, “ Who hath redness of eyes ? They 
 that tarry long at the wineeven according to the letter, 
 the spiritual and bodily eyes are both darkened by an excess 
 of wine. (7) The shadow of little spots, for occasionally a 
 small spot or nubercula is formed in the eye and produces 
 blindness: this is luxury. S. Austin said, “Small cloudy spots 
 were coming up from the wine of carnal concupiscence, and 
 they darkened my heart that the sincerity of love could not 
 be distinguished from the darkness of lust. 
 
 II. On the second head it is to be noted that the spiritual 
 sight consists also of seven graces. (1) Of faith—S. Luke 
 xviii. 42, “ Receive thy sight: thy faith hath saved thee.” S. 
 Austin, “Faith is the illumination of the mind, the means 
 by which it is enlightened from the First Light to behold 
 spiritual blessings.” (2) Of humility—S. John ix. 89, “For 
 judgment I am come into this world, that they which see 
 not might seethese are humble who think that they see 
 not. (3) Of present trial and bitterness—Tobit vi. 9, “ The 
 gall is good for anointing the eyes in which there is a little 
 white speck.” (4) Of love of one’s neighbour—Rev. x. 18, 
 “Eye-salve, that thou mayest see.” (5) Abundance of 
 tears: this is illustrated by he who, being born blind, went 
 and washed in the pool of Siloam—S. John ix. 7, “ He went 
 his way therefore and washed, and came seeing.” (6) Of 
 fervent prayer—S. Matt. xx. 31, “ Cried out, saying, Have 
 
 mercy on us, 0 Lord, thou Son of David.So Jesus had 
 
 compassion on them, and touched their eyes, and immediately 
 their eyes received sight.” (7) Of the reverential hearing 
 of Holy Scripture—Isa. xxix. 18, “In that day shall the 
 deaf hear the words of the book, and the eyes of the blind 
 shall see out of obscurity and out of darkness.” 
 
 London: Church Press Company, Id, Burleigh-street, Strand. 
 
THE HOMILIES 
 
 OF 
 
 S. THOMAS AQUINAS, 
 
 FOR THE SUNDAYS FROM LENT TO THE ASCENSION. 
 
 CONTAINING TWENTY-FOUR HOMILIES UPON THE EPISTLES AND GOSPELS FOR 
 THE SUNDAYS IN LENT, EASTER DAY, AND THE SUNDAYS AFTER EASTER. 
 
 TRANSLATED BY 
 
 JOHN M. ASHLEY, B.C.L., 
 
 TRANSLATOR OF THE “ADVENT HOMILIES OF S. THOMAS AQUINAS;” AUTHOR 
 OF THE “ VICTORY OF THE SPIRIT,” THE “ RELATIONS OF SCIENCE,” ETC.; 
 
 CURATE OF SWANSCOMBE ; AND SUNDAY EVENING LECTURER OF S. MARY’S, 
 
 GREENHITHE. 
 
 LONDON: 
 
 CHURCH PRESS COMPANY (LIMITED), 
 
 13, BURLEIGH STREET, STRAND, W.C. 
 
 MDCCCLXVII. 
 
 Price Eight pence 
 
NOTICE, 
 
 The present instalment of the Homilies of S. Thomas is perhaps 
 richer than the former portions of the same work in unfolding the 
 Humanity, Divinity, and Work of the Word made Flesh. Lent, Passion- 
 tide, and Easter necessarily closely connect themselves with the humility, 
 the sorrow, and the glory of our one Adorable Sacrifice and High Priest; 
 and S. Thomas ever traces out the power of the “endless life” that under¬ 
 lies all this outward change. Yet each of these short sketches has a 
 merit of its own, and one so seemingly incomplete and unworthy of 
 S. Thomas as “The Government of the Tongue” (xi., Easter) presents 
 us with a pregnant and thoughtful reading of Lam. iii. 28. Some may 
 miss in the present outlines the copious spiritual readings of the Old 
 Testament which formed so marked a feature in the former Homilies ; 
 but we gain in exchange a deeper insight into the New Testament. The 
 worlds spiritual and moral are brought very near the one to the other: 
 the sea and mountain play their parts in Our Blessed Lord's “Works 
 and Ways” (Horn, viii., Lent) ; the powers of heaven, earth, and hell 
 enter into the triumph of this all-glorious Passion (Horn, ii., Easter); 
 the invisible powers of darkness which take up their abode in “the Sin¬ 
 ful Soul” (Horn, iv., Lent), when cast out by the grace of God, prepare 
 that soul for the contemplation of the “ City of God” (Horn, vii., Lent), 
 in which glorious City the “ Eternal Passover” (Horn, i., Easter) shall 
 be for ever celebrated. The “ Risen Saviour” (Horn, ii., Easter), with 
 His “ Three Witnesses” (Horn, iii., id.'), when He leaves behind Him 
 His “Blessing of Peace” (Horn, iii., id.), teaches us both by word and 
 example how these high mysteries of His Church and Grace may be 
 realized by us even now in part—an earnest of that more abundant 
 entrance which we hope will one day be ministered unto us “ into the 
 Everlasting Kingdom of Our Lord and Saviour Jesus Christ.” 
 
 It is a matter of deep thankfulness with the Editor that this unpro¬ 
 tending little publication should have called forth so many expressions 
 of sympathy and interest; and, in some cases, in quarters where it 
 might have been least expected. 
 
THE LENTEN HOMILIES 
 
 OF 
 
 S. THOMAS AQUINAS. 
 
 HOMILY I. 
 
 THE GRACE AND DUTIES OF LENT. 
 
 The First Sunday in Lent.—(From the Epistle.) 
 
 “ Behold now is the accepted time : behold now is the day of salva¬ 
 tion.”—2 Cor. vi. 2. 
 
 Two subjects for consideration are indicated in these words 
 —firstly, a commendation of the present time, “ Behold now 
 is the accepted timesecondly, the cause of this commen¬ 
 dation is added, “ Behold now is the day of salvation.” 
 
 I. On the first head it is to be noted, that the present time 
 is called an “ acceptable time,” for eight reasons—(1) Be¬ 
 cause it is the time for seeking the Lord: LIos. x. 12, “ It is 
 time to seek the Lord, till He come and rain righteousness 
 upon you.” (2) Because it is a time for reconciling the 
 Lord : Ps. lxix. 13, “My prayer is unto Thee, 0 Lord, in 
 an acceptable time.” (3) Because it is a time for correcting 
 our ways: Heb. ix. 10, “ Until the time of reformation”— 
 i.e., of the injustice of the Jews. (4) Because it is a time 
 for restraining superfluities and vices: Cant. ii. 12 (Yulg.), 
 “ The time of pruning is come.” (5) Because it is the time 
 of receiving the Divine compassion: Ps. cii. 13, “For the 
 time to favour her, yea the set time, is come.” (6) Because 
 it is the time for suffering tribulation: Jer. xxx. 7, “It is 
 even the time of Jacob’s trouble; but he shall be saved out 
 of it.” (7) Because it is the time of acquiring salvation : 
 Ecclus. iv. 28, “ Refrain not to speak in the time of salva¬ 
 tion.” (8) Because it is a time for doing good: Ps. cxix. 
 12G, “It is time for Thee, Lord, to work.” 
 
 II. On the second head it is to be noted, that this “ day of 
 salvation” exhorts and invites us by eight ways to holiness— 
 (1) The Holy Scriptures, which are read at this time. The 
 Gospels and Epistles which are read invite us to prayer, to 
 
 b 2 
 
4 
 
 fasting, to almsgiving, to just dealing, to repentance, and to 
 other things of this sort, so that he must be indeed insensible 
 who does not now do good. (2) The Creator invites us, 
 Who is believed at this time to have made the world; so 
 that he would be greatly neglectful who did not perform 
 some good act for God, when He has made so many good 
 things for us. (3) The creature invites us to this, which in 
 the time of winter ceased from work, and now begins to be 
 active again, as is seen in herbs, plants, and animals: Jer. 
 viii 7, “The stork in the heaven knoweth her appointed 
 times”— i.e.f for building, &c. (4) The example of Christ 
 
 invites us to well-doing, Who at this time wrought many good 
 things for us : S. Bernard, “ Who made me altogether and at 
 once by a word, in regenerating me; Who said many things, 
 and did many miracles, and endured hardships.” (5) The ordi¬ 
 nation of the Church invites us all to confession, and fast¬ 
 ing, and frequenting of the church ; whence he who does 
 not do these things breaks the precepts of Mother Church: 
 Prov. i. 8, “ Forsake not the law of thy Mother.” (6) The 
 incitement and habits of many, for now many begin to per¬ 
 form good works, so that a man ought to be ashamed to 
 remain alone with the few: Heb. xii. 1, “Seeing we also 
 are compassed about with so great a cloud of witnesses, 
 let us lay aside every weight, and the sin which doth so 
 easily beset us, and let us run with patience the race that is 
 set before us.” (7) The abundant forming, out of Divine 
 grace; for it is to be believed that God, Who bestowed so 
 many good things upon us, in these days pours out more 
 abundantly His grace upon us: whence it is read in the 
 Epistle, “ that ye receive not the grace of God in vain.” 
 (8) The expectation of the great Easter ought to exhort us 
 to good, for he who expects a great festival ought to make a 
 great vigil, wherefore the Church now sings, “It is not for 
 nought that we rise in the morning before the light, because 
 the Lord promised the Crown to the watchersand again, 
 “We expect to receive the Body of Christ, which none 
 ought to receive unless purged : 1 Cor. xi. 28, ‘Let a man 
 examine himself, and so let him eat of that Bread and drink 
 of that Cup.’ Whence so by worthily celebrating the 
 Lenten fast at the present time we shall come to Horeb, the 
 Mount of God—to the heavenly Supper of the Gospel—to 
 which,” &c. 
 
5 
 
 HOMILY II. 
 
 CHRIST AN EXAMPLE IN FASTING. 
 
 The First Sunday in Lent.—(From the Gospel.) 
 
 14 When He had fasted forty days and forty nights, He was afterward an 
 
 hungered.” — Matt. iv. 2. 
 
 S. Augustine says that it is the highest religion to imitate 
 what we worship, so that, when Our Lord fasted, we ought 
 to imitate Him in fasting. There are four reasons which 
 ought to move us to fasting—firstly, the command of God ; 
 secondly, the example of Christ; thirdly, the manifold harm 
 which befals those who do not fast; fourthly, the manifold 
 benefits which come to them from fasting. 
 
 I. On the first head it is to be noted, that the Lord com¬ 
 manded us to fast in a fourfold manner—(1) By Himself, to 
 Adam and Eve in Paradise, when He commanded that they 
 should fast— i.e., abstain from the tree of knowledge of good 
 and evil, and eat it not. (2) He commanded it by the Law 
 of Moses: Lev. xvi. 31, “It shall be a Sabbath of rest 
 unto you, and ye shall afflict your souls by a statute for ever.” 
 
 (3) God commanded it by the Prophets: Joel ii. 15, 
 “ Sanctify a fast.” (4) God commanded it by the Apostles : 
 2 Cor. xi. 27, “ In hunger and thirst, in fastings often”— 
 whence he is a manifest transgressor of the precepts of grace 
 who is unwilling to fast. 
 
 II. On the second head it is to be noted, that Our Lord 
 taught us that there were four things necessary in fasting— 
 (1) That we should be cleansed from all sin. (2) That we 
 should conceal our fasting from the applause of men. (3) 
 That we should fast with long-suffering and perseverance. 
 
 (4) That we should overcome the temptations of the Devil. 
 The first He taught in this, that He fasted when He was 
 baptized; so also he who wishes to fast well ought first to 
 be cleansed by penitence and confession: S. Matt. vi. 17, 
 “ But thou, when thou fastest, anoint thine head and wash 
 thy face.” The second He taught because He sought the 
 desert when about to fast; whence He showed to us that 
 when we fast and do good works we must hide ourselves 
 from the praises of men : S. Matt. vi. 1G, “When ye fast, 
 
G 
 
 be not, as the hypocrites, of a sad countenance . that 
 
 thou appear not unto men to fast.” The third He taught in 
 this, that He fasted forty days and forty nights: S. Austin, 
 “ Subdue your flesh with abstinence from meat and drink as 
 far as your health will permit.” The fourth He taught in 
 this, that He did not give way to the temptation of the 
 
 Devil: “Man shall not live by bread alone.Get thee 
 
 hence, Satan;” Ecclus. ii. 1, “Son, when thou comest to 
 the service of God . prepare thy soul for temptation.” 
 
 III. On the third head it is to be noted, that four evils 
 come upon those who are unwilling to fast when they ought 
 —(1) The evil of iniquity: Ezek. xvi. 49, “ Behold, this 
 was the iniquity of thy sister Sodom, pride, fulness of 
 bread.” (2) The evil of loss, for he who is not willing to 
 fast will have to fast for ever from the fruit of eternal life; 
 and this is indicated in Gen. iii. 17, where it is re¬ 
 corded that Adam would not abstain from the forbidden 
 fruit; wherefore the Lord said, “ Now, lest he put 
 
 forth his hand and take also of the tree of life. 
 
 the Lord God sent him forth from the Garden of Eden.” 
 (3) The evil of present punishment: Ecclus. xxxvii. 34, 
 “ By surfeiting many have perished.” (4) The evil of the 
 punishment of perpetual hunger and thirst in the low T er 
 world: Isa. lxv. 13, “Behold, My servants shall eat, but ye 
 shall be hungry: behold, My servants shall drink, but ye 
 shall be thirsty”—which relates to the “heavenly feast,” 
 from which they who do not fast now, but “ fare sump¬ 
 tuously every day, shall not have a drop of water even” (see 
 S. Luke xvi. 19-24). 
 
 IV. On the fourth head it is to be noted, that a fourfold 
 profit flows from fasting—(1) The mortification of vices. 
 (2) An elevation of the mind towards God. (3) The 
 acquisition of virtue. (4) The reward of eternal blessed¬ 
 ness. Of these four S. Gregory says: “ If thou represseth 
 vices by bodily fasting,” behold the first; “ thou elevatest 
 the mind,” behold the second; “thou increaseth virtue,” 
 behold the third; “ thou grantest rewards,” behold the 
 fourth. 
 
HOMILY in. 
 
 THE CHRISTIAN’S LIFE. 
 
 The Second Sunday in Lent.—(From the Epistle.) 
 
 u We beseech you, brethren, and exhort you by the Lord Jesus, that as 
 ye have received from us how ye ought to, walk and to please God,” 
 &c.—1 Thess. iv. 1. 
 
 The Apostle exhorts in this Epistle to five things. Firstly, 
 that we should study to walk according to God: “ How ye 
 ought to walk.” Secondly, that we may be pleasing to God : 
 “ To please God.” Thirdly, as holy: “ Your sanctification.” 
 Fourthly, that we should do no injury to our neighbour: 
 “ That no man go beyond and defraud.” Fifthly, that we 
 should avoid sins of sensuality: “ Ye should abstain from 
 fornication.” 
 
 I. On the first head it is be noted, that the Apostle taught 
 us twelve ways of walking; five of them will be mentioned 
 here, and the rest in Homily V. for the Third Sunday in 
 Lent—(1) In humility, lest inflated with pride we are not 
 able to pass up the narrow way. (2) In patience, that we 
 may bear cheerful the toils and the misfortunes of the way. 
 
 (3) In meekness, that we may have companions on our way, 
 and may not perturb them in the journey. (4) In charity, 
 that we may communicate good words to our companions. 
 (5) In compassion, that we may help the infirmities of the 
 saints. Of these five, Epli. iv. 1, 2, “ That ye walk worthy of 
 the vocation, with all lowliness,” behold the first; “ Long 
 suffering,” behold the second; “ Meekness,” behold the 
 third; u Forbearing one another,” behold the fourth; “In 
 love,” behold the fifth. 
 
 II. On the second head it is to be noted, that five things 
 are needful for us to please God. (1) That we should fear 
 Him above all as omnipotent and just. (2) That we should 
 hope in Him above all, as if in a liberator. Of these two, 
 Ps. cxlvii. 11, “The Lord taketh pleasure in them that fear 
 Him,” behold the first; “ In those that hope in His mercy,” 
 behold the second. (3) That we should love Him above all, as 
 our highest good : Prov. viii. 17, “Hove them that love Me.” 
 
 (4) That we shall sustain tribulations willingly for His sake : 
 Judith viii. 23, “All that pleased God passed through many 
 
8 
 
 tribulations, remaining faithful.” (5) That for His sake we 
 should despise fleshly delights, and live after the Spirit: 
 Rom. viii. 8, 9, “They that are in the flesh cannot please 
 God. But ye are not in the flesh, but in the Spirit,” &c. 
 
 III. On the third head it is to be noted, that we ought to 
 seek to be holy for five reasons— i.e. y be made clean. (1) 
 That we may become like God: 1 S. Pet. i. 16, “Be ye 
 holy, for I am holy.” (2) Lest we should do injury to Christ, 
 Who cleansed us with such great toil and cost: Apoc. i. 5, 
 “Loved us, and washed us from our sins in His Own Blood.” 
 (3) Lest we should be prevented from entering the Heavenly 
 City : Apoc. xxi. 27, “There shall in no wise enter into it 
 anything that defileth.” (4) That we may be made capable 
 of receiving wisdom: Wisd. vii. 27, “ Conveyeth herself 
 into holy souls ; she maketh the friends of God and prophets.” 
 (5) That we may be worthy to see God: S. Matt. v. 8, 
 “Blessed are the pure in heart, for they shall see God,” 
 which vision Christ has procured for us. 
 
 [Note, S. Thomas has not treated of the fourth head, and for the fifth 
 he refers to Homily V. for the Third Sunday in Lent.] 
 
 HOMILY IV. 
 
 THE SINFUL SOUL. 
 
 The Second Sunday in Lent.—(From the Gospel.) 
 
 “ My daughter is grievously vexed with a devil.”— S. Matt. xv. 22. 
 
 Morally by this demoniac is understood a sinful soul, 
 and here are noted two evils which a man acquires through 
 deadly sin. The first is, that he is possessed by a devil; the 
 second is, that he is grievously vexed. 
 
 I. On the first head it is to be noted, that a sinful soul 
 possesses seven devils. (1) An immoderate desire of know¬ 
 ledge, this a noon-day devil: Ps. xci. 6 (Vulg.), “The noon¬ 
 day devil.” (2) An immoderate avarice for possession ; this 
 is the dumb devil: S. Luke xi. 14, “ He was casting out a 
 devil, and it was dumb.” (3) The ambition of ruling; this 
 devil is Asmodeus by name : Tobit iii. 8, “ A devil named 
 
9 
 
 Asmodeus had killed them.” Asmodeus is interpreted of 
 him about to make judgment; and it signifies ambition, which 
 desires to possess the power of judging men who are to 
 be judged by God. (4) The delight of carnal pleasures ; 
 this is the blind devil: S. Matt. xii. 22, “ Then was brought 
 unto Him one possessed with a devil, blind and dumb.” 1 
 This is carnal concupiscence, which blinds the eyes of the 
 mind: S. Austin, “ Clouds were ascending from the slimy 
 concupiscence of the flesh, and they overclouded and 
 darkened my soul; so that the sincerity of love could 
 not be distinguished from the blackness of lust.” (5) The 
 cruelty of doing harm ; this is the fierce devil : S. Matt, 
 viii. 22, “ There met Him two possessed with devils coming 
 out of the tombs, exceeding fierce.” (G) The malignity of 
 detracting; of this, Apoc. xvi. 13, “ I saw three unclean 
 spirits like frogs come out of the mouth of the dragon.” 
 By the frog is understood the loquacity of detraction, 
 for there are three ways of detraction. The first is 
 the undervaluing blessings; the second is exaggerating 
 evils; the third is imputing false crimes. (7) Desperation, 
 which is the seventh devil, from which flows all evils; this 
 devil is called “ legion,” because in a state of desperation 
 many devils enter into the mind : S. Matt. v. 9, “ What is 
 thy name? And he answered, saying, My name is Legion, 
 for we are many.” Of these seven devils : S. Luke viii. 2, 
 “ Mary called Magdalene, out of whom went seven devils.” 
 
 II. On the second head it is to be noted, that these devils 
 vex the man whom they possess in seven ways. (1) By 
 blinding him. (2) Depriving him of speech ; of these two : 
 S. Matt. xii. 22, “ One possessed with a devil, blind and 
 dumb.” (3) They vex by kindling the flame of desire. (4) 
 By drowning in the water of luxury. (5) By altering the 
 revolution of changing things; of these three: S. Matt, 
 xvii. 15, “ Lord, have mercy on my son, for he is lunatic and 
 sore vexed; for ofttimes he falleth into the fire, and oft into 
 the water.” The sinner is called a lunatic, since like the 
 moon (luna) he increases and decreases at certain seasons, 
 and often falls into the fire of lust and into the water of 
 luxury. (G) He afflicts with the cold of his spiritual ones 
 by Avearing the clothing of virtues : S. Luke viii. 27, “There 
 met Him a certain man which had devils a long time, and 
 ware no clothes.” (7) He vexes with the griefs and 
 
10 
 
 anguishes which sinners often suffer by inflicting upon them¬ 
 selves : S. Matt. v. 2, 5, “ There met Him out of the tombs a 
 
 man with an unclean spirit. cutting himself with 
 
 stones.” Jer. ii. 19, “See, that it is an evil and bitter thing 
 that thou hast forsaken the Lord thy God,” &c. 
 
 Five things are noted of this woman of Canaan which 
 availed for the liberation of this demoniac. (1) Humility: 
 “ Yet the dogs eat.” (2) Her patience, since she patiently 
 endured the seeming reproaches of Our Lord. (3) Her 
 prayer, “ Have mercy on me, O Lord.” (4) Her persever¬ 
 ance : she did not cease asking till she obtained what she 
 desired. (5) Her faith: “ 0 woman, great is thy faith.” 
 If we had had these five qualities we should be delivered 
 from every devil, that is, from all sin; which may Christ 
 grant- us to be. Amen. 
 
 HOMILY Y. 
 
 THE WALK OF THE RIGHTEOUS AND OF THE WICKED. 
 
 Third Sunday in Lent.—(From the Epistle.) 
 
 “ Walk as children of the light.”— Eph. v. 8. 
 
 The Apostle, in these words, lays down three points for 
 consideration. Firstly, he exhorts to walking: “ walk.” 
 Secondly, the manner of walking : “ as children.” Thirdly, 
 He assigns a cause “ of the light,” for light is the means of 
 walking: S. John xii. 35, “Walk while ye have the light.” 
 
 I. On the first head it is to be noted, that man has a four¬ 
 fold walk. (1) Of nature, by walking according to which 
 a man hastens towards death: Job. xvi. 22, “ I shall go 
 the way whence I shall not return.” (2) Of sin, by walk¬ 
 ing according to which a man passes on from sin to sin: 
 Fs. xii. 8, “ The wicked walk on every side.” (3) Of grace, 
 by walking according to which a man goes on from good to 
 better: Gen. xvii. 1, “Walk before Me, and be thou per¬ 
 fect.” (4) Of glory, according to which the holy walk who 
 are following Christ: Apoc. iii. 4, “They shall walk with 
 Me in white, for^they are worthy.” The first is to be en¬ 
 dured, the second to be avoided, the third to be acted upon, 
 
II 
 
 the fourth to be desired. The Apostle exhorts to the third: 
 Eph. iv. 7, “ I beseech you that ye walk worthy.” 
 
 II. On the second head is to be noted the manner of walk¬ 
 ing, of which the Apostle mentions twelve ways; five of 
 which were explained in Homily III., for the second Sunday 
 in Lent, and seven remain to be considered here. It is 
 known that we ought to walk “in newness of life”—(1) 
 Casting away our former sin : Rom. vi. 4, “ We also should 
 walk in newness of life.” (2) Subjecting the flesh to the 
 Spirit, and living according to the Spirit : Gal. v. 16, 
 “ Walk in the Spirit, and ye shall not fulfil the lust of the 
 flesh.” (3) In love, loving God and one’s neighbours: Eph. 
 v. 2, “Walk in love, as Christ also hath loved us.” (4) 
 Honestly, having a good conversation amongst men : 1 Thess. 
 iv. 12, “ Walk honestly toward them that are without.” (5) In 
 wisdom, edifying others by sweet and profitable words : Coloss, 
 iv. 5, “ Walk in wisdom toward them that are without.” (6) 
 In Christ, by following and imitating Him: Coloss. ii. 6, 
 “ As ye have, therefore, received Christ Jesus the Lord, so 
 walk in Him.” (7) We ought to walk in the light, as doing 
 nothing worthy of reproof: S. John xi. 9, “ If any man 
 walk in the day he stumbleth not.” The holy walk in these 
 seven paths, but the wicked in seven other ways—(1) Ac¬ 
 cording to the flesh, in fulfilling its desires : 2 S. Peter ii. 10, 
 “ Them that walk after the flesh in the lust of uncleanness.” 
 (2) According to the course of this world: Eph. ii. 2, 
 “ Wherein in time past ye walked according to the course of 
 this world.” (3) In vanity, by loving the things which are 
 vain: Eph. iv. 17, “As other Gentiles walk in the vanity 
 of their mind.” (4) In living inordinately, and dishonestly, 
 and dissolutely: 2 Thess. iii. 6, “ Withdraw yourselves 
 from every brother that walketh disorderly, and not after 
 the tradition which he received of us.” (5) In fulfilling 
 whatsoever desires they list. (6) By living luxuriantly 
 in lasciviousness. (7) In gluttonies, revellings, and the 
 like. Of these three : 1 S. Pet. iv. 3, “ So have wrought the 
 will of the Gentiles when we walked in lasciviousness, lusts, 
 excess of wine, revellings, banquetings, and abominable 
 idolatries.” Those whoso walk, perish: Job. vi. 18, “The 
 paths of their way are turned aside; they go to nothing, and 
 perish ;” whilst they who walk after the former ways come 
 to the joy of eternal life, which may Christ give us. Amen. 
 
12 
 
 HOMILY VI. 
 
 THE CAST-OUT DEVIL. 
 
 Third Sunday in Lent.—(From the Gospel.) 
 
 “He was casting out a devil, and it was dumb.”— S. Luke xi. 14. 
 
 In these words, concerning the casting out of this devil, 
 is signified the casting out of the devil from the heart, and 
 they teach three things. Firstly, the frequency of the cast¬ 
 ing out: “ And He was casting out,” whence it is implied 
 that He did frequently cast them out. Secondly, the wicked¬ 
 ness of him who was cast out: “ and he was dumb.” Thirdly, 
 the profitableness of this casting out: “ When the devil was 
 gone out the dumb spake.” 
 
 I. On the first head it is to be noted, that the Lord 
 frequently cast out a devil—(1) In casting him out from 
 Heaven: Ezek. xxviii. 16, “I will cast thee as profane out 
 of the mountain of God.” Apoc. xii. 9, “ The great dragon 
 was cast out.” (2) He cast him out of Paradise when 
 cursing him: Gen. iii. 14, “Because thou hast done this 
 thou art cursed above all cattle, and above every beast of the 
 earth.” (3) He cast him from a mount when He repelled 
 him : S. Matt. iv. 10, “ Get thee hence, Satan.” (4) Casting 
 him out from the souls in driving him from them : Acts x. 
 38, “ Who went about doing good, and healing all that were 
 oppressed of the devil.” (5) He cast him out from the 
 bodies of the sick when He healed them: S. Luke iv. 41, 
 “ Devils also came out of many.” (6) He cast him out from 
 the world, delivering it from his power: S. John xii. 31, 
 “ Now shall the prince of this world be cast out.” (7) He 
 cast him into hell, consigning him to eternal fires: Isa. 
 xiv. 15, “Thou shalt be brought down to hell, to the sides 
 of the pit.” 
 
 II. On the second head it is to be noted, that a threefold 
 evil came upon the sick man from the devil, signifying the 
 threefold evil which comes from sin. The first was, because 
 the devil possessed him ; the second, because he made him 
 blind ; the third, because he deprived him of the power of 
 speech. That man had these three miseries, because he was 
 a demoniac, was blind, and was dumb; they signify three 
 evils which flow from sin—(1) He was possessed by the 
 
1 Q 
 
 devil: 2 S. Tim. ii. 2G, “ That they may recover themselves 
 out of the snare of the devil, who are taken captive by him 
 at his will.” (2) He was made blind : Zeph. i. 17, “They 
 shall walk like blind men because they have sinned against 
 the Lord.” (3) He was made dumb, so that he could neither 
 praise God nor confess his sins: Isa. lvi. 10, “ They are all 
 dumb dogs; they cannot bark.” 
 
 III. On the third head it is to be noted, that three bless¬ 
 ings follow the casting out of the devil—first, the liberation 
 from his possession ; second, the restitution of sight; third, 
 the restoration of speech; and these signify the three good 
 things which happen to a soul in justification—(1) That the 
 soul is delivered from the power of the devil: Coloss. i. 13, 
 “ Who hath delivered us from the power of darkness.” (2) 
 That the light of grace is restored to it: Ps. cxlvi. 8, “ The 
 Lord openeth the eyes of the blind.” (3) That speech is 
 given, by which sin may be confessed and God may be 
 praised : Ps. li., “ Deliver me from blood-guiltiness, 0 God” 
 — i.e., from sins—“ and my tongue shall sing aloud of Thy 
 righteousness.” 
 
 HOMILY VII. 
 
 THE CITY OF GQD. 
 
 Fourth Sunday in Lent.—(From the Epistle.) 
 
 “But Jerusalem which is above is free.”— Gal. iv. 26. 
 
 In these words, the City of God, which rules in Heaven, is 
 commended on three accounts. Firstly, for situation: 
 “which is above.” Secondly, for its name: “Jerusalem.” 
 Thirdly, for its liberty: “ is free.” 
 
 1. On the first head it is to be noted, that for four 
 reasons it is commended as being “ above”—(1) For purity ; 
 uncleannesses are not “ above,” but reach down into the 
 vallies. In this celestial city there is nothing unclean; 
 Apoc. xxi. 27, “There shall in no wise enter into it any-, 
 thing that defileth.” (2) For health : for that which is placed 
 “ above” is healthy; so is this celestial city, where there is 
 
14 
 
 neither pain nor death: Apoc. xxi. 4, “There shall be no 
 more death, neither sorrow, nor crying, neither shall there 
 be any more pain.” (3) For safety, for the city placed 
 “ above” is the more secure: Ps. xxxi. 21, “ He hath showed 
 me His marvellous kindness in a strong city.” (4) For 
 spaciousness; for the earth which is below is, as it were, a 
 point in the sphere, but the heavens are the circumference: 
 S. Austin, “ But do you marvel that the breadth of the 
 heavens are not limited by narrow boundaries? From the 
 extreme boundary of Spain to the streets of this city, the 
 space which intervenes is compassed in a very few days, if 
 the wind carries the ship; whilst that celestial region takes 
 the swiftest star a journey of thirty years to reach it.” 
 
 II. On the second head it is to be noted, that inasmuch as 
 the city is named Jerusalem, it is to be commended for many 
 reasons; for many things are spoken of Jerusalem in Scrip¬ 
 ture which must be understood of the heavenly Jerusalem. 
 Ten qualities are here noticed—(1) Its wonderful beauty 
 and fairness: Cant. vi. 3, “ Thou art beautiful, 0 my love, 
 as Tirzali, comely as Jerusalem.” (2) Its inexpressible love 
 and charity: Isa. xxxi. 9, “ The Lord, Whose fire is in 
 Zion and His furnace in Jerusalem.” (3) The delightful 
 splendour of its brightness: Tobitxiii. 13, “Jerusalem, City 
 
 of God, .Thou shalt shine with a glorious light, and all 
 
 the ends of the earth shall worship thee.” (4) The splen¬ 
 dour of its walls, streets, and gates: Tobit xiii. 21, “The 
 gates of Jerusalem shall be built of sapphire and emerald, 
 and all the walls thereof round about of precious stones. All 
 its streets shall be paved with white and clean stones.” (5) 
 Its abundance of all things: Isa. xxxiii. 20, Vulg., “Their 
 eyes shall see Jerusalem a rich habitation.” (6) The affluence 
 of all delights : Isa. lxvi. 10, 11, “ Rejoice ye with Jerusalem, 
 and be glad with her, all ye that love her: rejoice with joy 
 
 for her,.be delighted with the abundance of her glory.” 
 
 (7) Its perpetual and continual joy: Isa. lxv. 18, “I create 
 Jerusalem a rejoicing.” (8) Its eternal honour and glory : 
 Isa. lx. 1, Vulg., “Arise, be enlightened, O Jerusalem; for 
 thy light is come, and the glory of the Lord is risen upon 
 thee.” (9) The happiness of eternal peace: Isa. lxvi. 12, 
 “Behold I will extend peace to her like a river.” (10) The 
 eternal happiness of blessed light: Tobit xiii. 22, “ Alleluia 
 shall be sung in its streets.” 
 
15 
 
 III. On the third head it is to be noted, that there will be 
 deliverance there from five evils—(1) From the vexation of 
 daemons : Isa. xiv. 3, “ And it shall come to pass in that day 
 that the Lord shall give thee rest from thy sorrow, and from 
 thy fear, and from the hard bondage.” (2) From the afflic¬ 
 tion of all evil: Tobit xiii. 19, “The Lord our God hath 
 delivered Jerusalem His city from all her troubles.” (3) From 
 the corruption of the creature : Rom. viii. 21, “The creature 
 itself also shall be delivered from the bondage of corruption.” 
 (4) From the death of the body: Rom. vii. 24, 25, “Who 
 shall deliver me from the body of this death ? I thank God 
 through Jesus Christ our Lord.” (5) Liberty from the ser¬ 
 vitude of sin : S. John viii. 36, “If the Son therefore shall 
 make you free, ye shall be free indeed.” Blessed, therefore, 
 is that city where there is no evil, where all is good. To 
 which good may we be brought, &c. 
 
 HOMILY VIII. 
 
 THE WAYS AND WORKS OF CHRIST. 
 
 Fourth Sunday in Lent.—(From the Gospel.) 
 
 “ Jesus went over the soa of Galilee.”— S. John vi. 1. 
 
 There are three things especially in this Gospel which 
 Jesus is said to have done. Firstly, He “ went over the 
 sea.” Secondly, He ascended into a mountain : “ went up 
 into a mountain.” Thirdly, He fed multitudes : “ Jesus took 
 bread,” &c. 
 
 I. On the first head it is to be noted, that Jesus did three 
 things in connection with the sea—(1) He calmed it. (2) 
 He walked upon it with dry feet. (3) He went over it. 
 These three things Christ did in the world: Ps. civ. 25, 
 “ This great and wide sea.” (1) Christ calmed the world 
 in reconciling it with God the Father. (2) Walking over 
 the world with dry feet, by loving nothing earthly. (3) He 
 went over the world, ascending into heaven. Of the first: 
 2 Cor. v. 19, “ God was in Christ, reconciling the world 
 unto Himself.” Of the second: S. John xiv. 30, “ The 
 prince of this world cometh, and hath nothing in Me.” Of 
 
16 
 
 the third: S. John xvi. 28, “ Heave the world and go to the 
 Father.” 
 
 II. On the second head it is to be noted, that in the Gospels 
 it is recorded that Christ did seven things on the mountain— 
 (1) On it He overcame the Devil. (2) On it He preached 
 to His disciples. (3) He was transfigured on the mount. (4) 
 On it He prayed frequently. (5) On it He appeared to His 
 disciples. (6) On it He fed the multitude. (7) From it He 
 ascended into heaven. Of the first: S. Matt. iv. 8, “The 
 Devil taketli Him up into an exceeding high mountain.” Of 
 the second : S. Matt. v. 1, “ Seeing the multitudes, He went 
 up into a mountain, and when He was set His disciples came 
 unto Him.” Of the third : S. Matt. xvii. 1, 2, “ Jesus taketh 
 Peter, James, and John his brother, and bringeth them up 
 into an high mountain apart, and was transfigured before 
 them.” Of the fourth : S. Matt. xiv. 23, “ He went up into 
 a mountain apart to pray.” Of the fifth : S. Matt, xxviii. 16, 
 “ The eleven disciples went away into Galilee, into a moun¬ 
 tain where Jesus had appointed them.” Of the sixth : S. 
 
 John vi. 3, 11, “Jesus went up into a mountain.Jesus 
 
 took the loaves.” And of the seventh: S. Luke xxiv. 50, 
 “ He led them forth as far as Bethany, and He lifted up His 
 hands.” 
 
 III. On the third head it is to be noted, that in two 
 villages the Lord fed the multitudes with twelve loaves, and 
 these twelve signify the breads with which He feeds those 
 who follow Him in the way—(1) of charity, (2) joy, (3) 
 peace, (4) long-suffering, (5) gentleness, (6) goodness, (7) 
 faith, (8) meekness, (9) temperance, (10) modesty, (11) con¬ 
 tinence, (12) chastity. These are the twelve breads of pro¬ 
 pitiation of which it is spoken : Exod. xxv. 30, “ Thou shalt 
 set upon a table shew-bread before Me alway.” Of all 
 these : Gal. v. 22, 23, “ But the fruit of the spirit is love, 
 joy, peace,” &c. 
 
17 
 
 HOMILY IX. 
 
 THE ATONEMENT. 
 
 # 
 
 Passion Sunday, ok Fifth Sunday in Lent.—(From the 
 
 Epistle.) 
 
 “ How much more shall the Blood of Christ, Who through the Eternal 
 
 Spirit,” &c.— Heb. ix. 14. 
 
 The Apostle points out especially four things in this 
 Epistle. Firstly, he shows Christ to have been an High 
 Priest: “ Christ being come, an High Priest;” secondly, He 
 commends His High Priesthood : “ of good things to come 
 thirdly, He shews what He offered : “ offered Himself with¬ 
 out spot to God fourthly, He points out the profit or effect 
 of His oblation : “ purge your conscience,” &c. 
 
 On this last head it is to be noted, that the Blood of Christ 
 purchased seven benefits for us. (1) Cleansing from our 
 sins and defilement : Apoc. i. 5, “ Unto Him that loved us, 
 and washed us from our sins in His Own Blood.” Heb. 
 xiii. 12, “ Jesus also, that He might sanctify the people with 
 His Own Blood.” (2) Our redemption : Apoc. v. 9, “And 
 hast redeemed us to God by Thy Blood.” 1 S. Peter i. 18, 
 19, “ Ye were not redeemed with corruptible things, &c. ; 
 but with the precious Blood of Christ.” (3) Our peace¬ 
 making with God and the angels : Coloss. i. 20, “ Having 
 made peace through the Blood of His Cross.” (4) Confirma¬ 
 tion of the testament of the eternal inheritance: 1 Cor. xi. 
 25, “This Cup is the New Testament in My Blood.” (5) A 
 drinking and inebriation to the consumers : S. Matt. xxvi. 
 27, 28, “ Drink ye all of it; for this is My Blood of the New 
 Testament,” &c. Deut. xxxii. 14, “ Thou didst drink the 
 pure blood of the grape.” (6) The opening of the door of 
 
 Heaven: Heb. x. 19, “Having. boldness to enter 
 
 into the holiest by the Blood of Jesus”— i.e., His continual 
 prayer to God for us; for His Blood cries daily for us to 
 the Father. Heb. xii. 24, “ The Blood of sprinkling, that 
 speaketli better things than that of Abel.” The blood of Abel 
 calls for vengeance ; the Blood of Christ demands pardon. 
 (7) The deliverance of the saints from Hades: Zech. ix. 11, 
 “ By the blood of thy covenant I have sent forth thy pri¬ 
 soners out of the pit wherein is no water.” From which, &c. 
 c 
 
18 
 
 HOMILY X. 
 
 THE WORD OF GOD AND ITS HEARERS. 
 
 Passion Sunday, or Fifth Sunday in Lent. — (From 
 
 the Gospel.) 
 
 “ He that is of God heareth God’s words.”— S. John viii. 47. 
 
 In these words four things are noted. Firstly, the great 
 glory of the saints : “ He that is of God.” For what can 
 be more glorious than to be of God? S. John i. 12, “He 
 gave power to become the sons of God.” Secondly, their 
 great wisdom: “ Heareth God’s words.” Psalm xix. 7, 
 “ The testimony of the Lord is sure, making wise the 
 simple.” Thirdly, the foolishness of the reprobate : “ there¬ 
 fore ye hear them not, because ye are not of God.” For 
 fools despise the wisdom of right dogma, and the doctrine of 
 pure conversation, as the Pharisees did the words and works 
 of Christ. Fourthly, their great misery: “are not of God.” 
 What can be more unhappy than not to be of God ? Hosea 
 vii. 18, “Woe unto them! for they have fled from Me.” 
 
 I. On the first head it is to be noted, that in three ways 
 the saints are to be of God. (1) By creation, as an effect 
 from a cause : Rom. xi. 36, “For of Him, and through Him, 
 and to Him are all things.” (2) By justification, as the splen¬ 
 dour from light: Ephes.v. 8, “Yewere sometimes darkness, 
 but now light in the Lord.” 1 S. John iii. 9, “Whosoever is 
 born of God doth not commit sin.” (3) By imitation or 
 assimilation, as a copy from a pattern: 1 S. John ii. 5, 
 “Whoso keepeth His Word, in him verily is the love of God 
 perfected: surely know we that we are in Him. He that 
 saith he abideth in Him, ought himself also to walk even as 
 He walked.” 
 
 II. On the second head it is to be noted, that the Word of 
 God which the saints willingly hear is threefold. (1) Eter¬ 
 nal: S. John i. 1, “In the beginning was the Word.” (2) 
 Mental: Job iv. 12, “A thing [word, Vulg.] was secretly 
 brought to me.” (3) Yocal: S. Matt. iv. 4, “Man shall not 
 live by bread, &c., but by every word that proceedeth,” &c. 
 The first they hear by faith : S. John xi. 25, “He that 
 believeth in Me, though he were dead, yet shall he live.” 
 The second by inspiration : Psalm lxxxv. 8, “I will hear 
 
10 
 
 what God the Lord will speak.” The third, by preaching: 
 S. Luke viii. 8, “ He that hath ears to hear, let him hear.” 
 
 III. On the third head it is to be noted, that they are 
 foolish who do not hear the Word of God, chiefly for two 
 reasons — (1) Because from the hearing of the Word of God 
 all evil is avoided. (2) All good is gained. Of these two : 
 Prov. i. 33, “ But whoso hearkeneth unto Me shall dwell 
 safely”—because in this life they shall be terrified with 
 no adversaries, and at death will be made joyful by the 
 entering into eternal life; “ and shall be quiet from fear of 
 evil.” In the present, abundance of blessed works, all fear 
 of those who can kill the body being removed ; in the future, 
 abundance of joys, fear being taken away of any defect or 
 adversity. 
 
 IV. On the fourth head it is to be noted, that the great 
 miseries which flow from the not “ being of God” arise 
 from two causes—(1) They who are without God have all 
 evil: S. Augustine, “ Whence I know, that it is evil to me 
 without Thee; not alone without, but also within myself; 
 and all abundance which is not God, is need. (2) He who 
 is of God has everything which is best: S Augustine, “ He 
 who enters into the joy of his Lord, and is secure, will also, 
 find himself to have the best of the best.” 
 
 HOMILY XI. 
 
 HUMILITY AND GLORY. 
 
 Palm Sunday.—(From the Epistle.) 
 
 “Who, being in the form of God,” &c.— Philipp, ii. 6. 
 
 The Apostle in this Epistle treats of three things—firstly,, 
 of the Majesty of Christ, “ Who being in the form of God 
 secondly, of His humility, “made Himself of no reputation;” 
 thirdly, of the advantage of His humility, u Wherefore God 
 also hath highly exalted Him.” 
 
 I. On the first head it is to be noted, that the Majesty of 
 Christ is revealed in three attributes—(1) In His Divinity, 
 “ Who being in the form of Godfor if He was Deity in 
 C 2 
 
20 
 
 the form of God, He was therefore God: Acts x. 36, “Preach¬ 
 ing peace by Jesus Christ; He is Lord of all.” (2) In shewing 
 the power of His Divinity, “ Thought it not robbery,” &c. 
 — i.e.y He was God in truth and not by rapine, as the Devil 
 wished to be: Rom. ix. 5, “ Of whom as concerning the 
 flesh Christ came, Who is over all, God blessed for ever;” 
 true God. (3) In revealing His eternity, “ To be equal with 
 God S. John i. 1, “ In the beginning was the Word,” &c. 
 
 II. On the second head it is to be noted, that His humility 
 
 appears in three ways—(1) In the reception of the form of 
 a servant: “ He made Himself of no reputation, and took 
 upon Him the form of a servant,” &c. (2) In the exhibi¬ 
 
 tion of perfect obedience, “ became obedientS. John vi. 
 38, “I came down from heaven not to do Mine own will, 
 but the will of Him that sent Me,” &c. (3) In the endurance 
 
 of a most degraded death, “ Unto death Wisd. ii. 20, 
 “Let us condemn Him to a most shameful death.” 
 
 III. On the third head it is to be noted, that His exaltation 
 was the gain of His humility. After His death He appeared 
 exalted above all creatures: “ Wherefore God also hath 
 highly exalted Him.” The Apostle makes a threefold 
 exaltation—(1) In comparison with the angels, “that at the 
 Name of Jesus every knee should bow of things in heaven,” 
 &c.: Heb. i. 6, “Let all the angels of God worship Him.” 
 (2) In comparison or in the deeds of men, “ things in earth 
 Rom. viii. 29, “That He might be the first-born among 
 many brethren.” (3) In comparison of the demons: Heb. 
 ii. 14, “That through death He might destroy him that had 
 the power of death, that is the Devil.” S. Augustine, “ The 
 hand nerveless and affixed to the Cross overcame the powers 
 of the air.” Christ by His death subjected to Himself 
 devils, men, and angels : Heb. ii. 8, “ Thou hast put all 
 
 things in subjection under His feet . He left nothing 
 
 that is not put under Him.” He who wishes to be saved 
 must so learn at first to be humbled : S. Luke xiv. 11, “ He 
 that humbleth himself shall be exalted.” Job xxii. 29, 
 Yulg., “He that hath been humbled shall be in glory.” To 
 which may we be brought, &c. 
 
21 
 
 HOMILY XII. 
 
 Palm Sunday.—(From the Gospel.) 
 
 “ And they crucified Him.”—& Matthew xxvii. 35. 
 
 We ought to consider three things concerning the Passion 
 of the Lord—firstly, its nature; secondly, its power ; thirdly, 
 its benefit. 
 
 I. On the first head it is to be noted, that the Passion of 
 Christ was very bitter for three reasons—(1) On account of 
 the goodness of Him suffering. (2) On account of the 
 indignity of His Passion. (8) On account of the cruelty of 
 those carrying out the sentence. The goodness of Him suffer¬ 
 ing is manifest from three circumstances—Firstly, because 
 He harmed no one : 1 S. Peter ii. 22, “ Who did no sin.” 
 Secondly, because He most patiently sustained the injuries 
 laid upon Him : 1 S. Peter ii. 23, “ Who, when He was 
 reviled, reviled not again Jer. xi. Id, “I was like a lamb 
 or an ox that is brought to the slaughter.” Thirdly, He 
 was doing good to all: Acts x. 38, “ Who went about doing 
 good S. John x. 32, “ Many good works have I shewed 
 you from My Father.” The indignity of His Death is mani¬ 
 fest from three things—Firstly, he was judged, which was 
 the most wicked of all: S. Luke xxiii. 21, “ But they cried, 
 saying, Crucify Him, crucify Him.” Secondly, because of 
 the many indignities which He suffered : S. Matt, xxvii. 27- 
 30, “ 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 spit 
 
 upon Him.” Thirdly, because He was condemned to a 
 most shameful death : Wisd. ii. 20, “ Let us condemn Him 
 to a most shameful death.” The cruelty of those who crucified 
 Him is seen from three things—Firstly, very cruelly flagel¬ 
 lated Him before death: S. Matt, xxvii. 26, “When he had 
 scourged Jesus, he delivered Him to be crucified.” Secondly, 
 in giving Him at the point of death vinegar and hyssop to 
 drink: S. John xix. 29, “ They filled a spunge with vinegar, 
 and put it upon hyssop, and put it to His mouth ;” Ps. lxix., 
 “ In My thirst they gave Me vinegar to drink.” Thirdly, 
 
22 
 
 in wounding Him even after death: S. John xix. 34, “One 
 of the soldiers with a spear pierced His side.” 
 
 II. On the second head it is to be noted, that the power of 
 His Passion appeared in three things—(1) In heaven; it 
 took away the light from it, S. Luke xxiii. 44, 45, “ There 
 was a darkness over all the earth until the ninth hour. 
 And the sun was darkened.” (2) In earth, for it trembled, 
 S. Matt, xxvii. 51, “The earth did quake and the rocks 
 rent.” (3) In Hades, who delivered up its dead, S. Matt, 
 xxvii. 52, “ Many bodies of the Saints which slept arose.” 
 The heavens declare the power of the Passion of Christ; 
 the earth proclaims it; Hades announced it. Phil. ii. 8, 9, 
 
 “ Obedient unto death.That at the Name of Jesus every 
 
 knee should bow, of things in heaven, and things in earth, 
 and things under the earth.” 
 
 III. On the third head it is to be noted, that the benefit of 
 the Passion extended to inhabitants of heaven, earth, and 
 hell. By the Passion of Christ the heavenly ones were 
 recruited; earthly men were liberated from the hand of the 
 Devil; and the holy fathers who were in Hades, were de¬ 
 livered from that place. Of the first, Coloss. i. 20, “To 
 reconcile all things unto Himself by Him, whether things 
 in earth or things in heaven.” Of the second, S. John xii. 
 31, “ Now is the judgment of this world; now shall the 
 princes of this world be cast out;” Coloss. ii. 15, “Having 
 spoiled principalities and powers.” Of the third, Zecl). ix. 
 11, “I have sent forth thy prisoners out of the pit wherein 
 is no water.” 
 
THE EASTER HOMILIES 
 
 % 
 
 OF 
 
 S. THOMAS AQUINAS. 
 
 HOMELY I. 
 
 THE ETERNAL PASSOVER. 
 
 Easter Day.—(From the Anthem.) 
 
 M Christ Our Passover is sacrified for us: therefore let us keep the 
 
 feast.”—1 Cor. v. 7. 
 
 Our Lord Jesus Christ in a threefold manner showed Him¬ 
 self to us in eating. Firstly, sacramentally: S. Matt. xxvi. 
 26, 27, “Take, eat; this is My Body,” &c. Secondly, spiri¬ 
 tually : “For what hast thou designed teeth and stomach? 
 Believe, and thou hast eaten” (S. Austin). Thirdly, eternally: 
 “ There Thou wilt satiate me of thee with a wonderful 
 satiety” (S. Austin). According to this, He made to us a 
 threefold Paschal Feast—(1) bodily; (2) spiritual; (3) 
 eternal. These three mystical Passovers were those which 
 the children of Israel celebrated—the first in the Exodus 
 from Egypt (Ex. xii. 21 et seq.) ; the second in the desert 
 (Numb. ix. 3-5); the third in the land of promise (Jos. v. 
 10). For the celebrating of the first Passover, in which we 
 eat a Lamb without blemish, sacrified for all, the Apostle in 
 this epistle shows five things to be necessary—(1) That we 
 should be cleansed from carnal concupiscence: “ Purge out, 
 therefore, the old leaven.” The “ old leaven” is carnal 
 concupiscence, which from our first parent begun to corrupt 
 the lump of human nature: 1 Cor. v. 6, “ A little leaven 
 leaveneth the whole lump.” (2) That we may be cleansed 
 from pride: “ Neither with the leaven of malice.” Malice 
 is another term to express pride, which is the beginning of 
 all malice: Ecclus. x. 15, “ Pride is the beginning of every 
 sin.” (3) That we may be cleansed from an evil covetous¬ 
 ness, “ And wickedness.” Covetousness is called wicked¬ 
 ness because it desires that which is not; for all love the 
 riches of the world, which they can never obtain : Ecclus. x. 
 10, “ Nothing is more wicked than to love money.” (4) A 
 cleansing of the heart is necessary, “ But with the unleavened 
 
24 
 
 bread of sincerity.” For he who wishes to celebrate this 
 solemn Passover ought himself to be most cleansed: 
 Numb, xviii. 11, “Everyone that is clean in thy house 
 shall eat of it.” (5) Truth of life is necessary: Ephes. iv. 
 15, “And of truth,” “ speaking the truth in love.” He who 
 wishes, therefore, to celebrate this ineffable Passover must 
 be purged from the sin of carnal concupiscence, and of 
 avarice, and of pride ; and must be delighted in purity of 
 mind, in truth of life, and will come to that Passover which 
 does not follow the Lenten fast, but will be there a per¬ 
 petual and eternal solemnity. To which may Jesus Our God 
 bring us. Amen. 
 
 HOMILY II. 
 
 A RISEN SAVIOUR. 
 
 Easter Day.—(From the Gospel.) 
 
 “ He must rise again from the dead.”— S. John xx. 9. 
 
 In these words five things are to be noted. Firstly, the 
 infinite goodness of Our Lord Jesus Christ. Secondly, His 
 delightful beauty. Thirdly, His wonderful love. Fourthly, 
 the joyful solemnity of God. Fifthly, the fervent charity of 
 the women. 
 
 I. On the first head it is to be noted, the goodness of 
 Jesus; for Jesus is interpreted Saviour, since He wished to 
 die that Lie might save by His death, and show His infinite 
 goodness. Truly today for three reasons the Saviour appeared 
 —(1) Because He saved us today from those demons whom 
 Lie despoiled today: Coloss. ii. 15, “ Having spoiled princi¬ 
 palities and powers, He made a show of them openly.” 
 
 (2) Because today He saved us from death, which He van¬ 
 quished today: “ Hath overcome death,” &c. (Collect). 
 1 Cor. xv. 54, “Death is swallowed up in victory.” For 
 today Christ victoriously rose, having conquered death. 
 
 (3) Because Lie saved us from hell, which he unchained 
 today: Ps. cvii. 16, “Lie hath broken the gates of brass, 
 and cut the bars of iron in sunder.” 
 
 H. On the second head it is to be noted, the beauty of Llim 
 Who rose, which is expressed by the word Nazarene as 
 applied to Christ, which signifies a flower among flowers whose 
 beauty remains : Cant. ii. 1, “I am the Rose of Sharon 
 
and the Lily of the valley.” But there were in Christ three 
 kinds of flowers—(1) red flowers, (2) black, (3) white. The 
 red flowers are drops of blood; the black, the stripes of the 
 wounds; the white, the splendours of the glorified Body. 
 Of the third and first, Cant. v. 10, “My Beloved is white 
 and ruddy.” Of the second, 1 S. Pet. ii. 24, “ By Whose 
 stripes ye were healed.” Jesus was altogether blooming, 
 because girt with roses—that is, with drops of blood; 
 adorned with violets—that is, with the stripes of wounds ; 
 entrenched with lilies—that is, with the splendours of the 
 glorified Body: Cant. ii. 12, “ The flowers appear on the 
 earth.” 
 
 III. On the third head it is to be noted, the charity of 
 H im rising again “ from the dead:” S. Matt, xxviii. 5, 
 “ Jesus Who was crucified.” The death of Christ was such 
 an inestimable love of charity as no mere man was able to 
 conceive of: Eph. iii. 18, “ The Love of Christ which 
 passeth knowledge.” S. John xv. 13, “ Greater love hath no 
 man than this.” For three reasons especially He wished to 
 die the death of the Cross—(1) That He might show mani¬ 
 festly to all that He both truly died, and from this death 
 truly rose again. For it was patent to all that He was 
 really dead when the Cross raised on high showed Him, on 
 it, dead : Acts x. 39, “ And we are witnesses of all things 
 
 which He did.Whom they slew and hanged on 
 
 a tree.” (2) That as the Tree had produced the fruit of 
 death, so the Tree having produced the fruit of this life 
 might quicken all: “ Who by the wood of the Cross wrought 
 salvation for the human race” (S. Greg. Mag.) (3) That 
 as the Devil had overcome man by the Tree, so He might 
 similarly, by the Tree, triumph. 
 
 IV. On the fourth head is to be noted, the festivity of this 
 present day : S. Matt, xxviii. 6, “ He must rise again,” “ He 
 is risen.” The Resurrection of the Lord has made for us 
 this day of solemnity and joy: Ps. cxviii. 24, “This is the 
 day which the Lord hath made ; we will rejoice and be 
 glad in it.” Three events have made this day to be solemn 
 —(1) The sending of an Angel from Heaven : S. Matt, 
 xxviii. 2, “The Angel of the Lord by descending from 
 Heaven.” (2) The earth, by leaping for joy : S. Matt, xxviii. 
 2, “ There was a great earthquake.” (3) Hell, by restoring 
 the Saints: S. Matt, xxvii. 52, 53, “ Many bodies of the 
 Saints which Slept arose and came out of the graves.” So 
 
26 
 
 that the heavens, the earth, and Hades all finished their testi¬ 
 mony to the Resurrection of Jesus Christ. 
 
 V. On the fifth head is to he noted, the devoted love of 
 the women : S. Matt, xxviii. 5, “ Cometh Mary Magdalene 
 “Ye seek Jesus.” These holy women teach us to seek 
 Jesus according to His own promise, if we wish to find 
 Him. Jesus is to be sought for in a threefold manner— 
 firstly, in faith ; secondly, in hope; thirdly, in charity. (1) 
 Reasonably he seeks Him by faith, who seeks the light of 
 His truth. (2) Earnestly he seeks Him in hope, who looks 
 for the glory of His Majesty. (3) Fervently they seek Him 
 in charity, who long for the sweetness of His goodness. 
 These are the three Marys who came to the sepulchre. O 
 Lord Jesus ! make us to seek Thee and to find Thee. Amen. 
 
 HOMILY III. 
 
 THE THREE WITNESSES OF CHRIST. 
 
 First Sunday after Easter.—(From the Epistle.) 
 
 “ There are three that bear witness in earth, the spirit, the water, and 
 
 the blood.”—1 S. John v. 8. 
 
 It is necessary that we should believe Christ to be the true 
 God and true Man, and He therefore wished to furnish us 
 with many testimonies that He was God and Man. We 
 have both— i.e., the testimony of His Divinity, as above, 
 “ There are three that bear record in Heaven.” Of the 
 testimony of His humanity He says here, “ There are three 
 that bear witness on earth.” The heavenly witnesses which 
 Christ had to His Divinity are twelve—(1) The Father, (2) 
 the Son, (3) the Holy Ghost, (4) the working of miracles, 
 (5) the saints, (6) the angels, (7) the heavens, (8) the air, 
 (9) the water, (10) the earth, (11) Hades, (12) the fire. 
 The earthly witnesses which S. John gives here to His 
 humanity, in which chiefly His love to us appears, are three 
 —first, the effusion of blood; secondly, the emanation of 
 water ; thirdly, the emission of the spirit. Of the first two : 
 S. John xix. 34, “ Forthwith came there out blood and 
 water.” Of the third: S. Matt, xxvii. 50, “ Jesus, when 
 He had cried again with a loud voice, yielded up the ghost.” 
 
 I. On the first head it is to be noted,' that the Lord 
 
27 
 
 Jesus gave to us a threefold water —(1) The water of Bap¬ 
 tism for the cleansing of sins: Ezek. xxxvi. 25, “ Then 
 will I sprinkle clean water upon you, and ye shall be clean.” 
 (2) The water of wisdom for the extinction of spiritual 
 thirst: Ecclus. xv. 3, “And give him the water of whole¬ 
 some wisdom to drink.” S. John iv. 14, “ Whosoever 
 drinketh of the water that I shall give him shall never 
 thirst.” S. Austin says, that “ if anyone has drank of the 
 water of Paradise—of which one drop is larger than the 
 ocean—it results that the thirst of earthly desire would be 
 extinguished in him.” (3) The refreshing water of the Holy 
 Spirit: S. John vii. 37-39, “If any man thirst, let him 
 come unto Me and drink. But this spake He of the Spirit.” 
 
 II. On the second head it is to be noted, that by the 
 shedding of blood seven benefits were wrought for us (see 
 Lenten Homily IX. for Passion Sunday, p. 17). 
 
 III. On the third head it is to be noted, that He breathed 
 forth His Spirit for three ends—(1) That He might quicken 
 us: S. John x. 15, “I lay down My life for the sheep.” 
 (2) That He might deliver the saints from hell. The soul 
 of Christ, with His Divinity, descended into hell, and 
 delivered the saints who were there at that time : Zech. ix. 
 11, “I have sent forth thy prisoners out of the pit wherein 
 is no water.” (3) That He might give us an example of 
 laying down our lives. For whosoever desires to follow 
 Christ, ought entirely to surrender his life: S. Luke ix. 23, 
 “ If any man will come after Me.” 2 Cor. v. 15, “ He died 
 for all, that they who live should not henceforth live unto 
 themselves, but unto Him Who died for them.” He who so 
 dies will come to that life in which no one dies; to which 
 life may Christ, Who is our life, bring us. 
 
 HOMILY IV. 
 
 THE BLESSING OF PEACE. 
 
 First Sunday after Easter.—(From the Gospel.) 
 
 “ Peace be unto you.”— S. John xx. 19. 
 
 In this Gospel is mentioned that threefold peace which 
 the Lord brought to His Disciples for the purpose of showing 
 that for three reasons it is necessary for us. Firstly, peace 
 with God: S. John xvi. 33, “ In Me ye might have peace, 
 
28 
 
 in the world ye shall have tribulation.” Secondly, peace in 
 ourselves: Job. v. 24, “ Thou shalt know that thy tabernacle 
 shall be in peace.” S. Bernard, “ Peace to you is peace 
 by you; and whatever seems to threaten without, you shall 
 not fear, because it will not harm.” Thirdly, peace with 
 our neighbours is necessary: Rom. xii. 18, “As much as 
 lieth in you, live peaceably with all men.” 
 
 I. On the first head it is to be noted, that peace with God 
 implies three conditions—(1) That God must be feared : 
 Ecclus. i. 22, “The fear of the Lord is a crown of wisdom, 
 filling up peace and the fruit of salvation.” Again, Ecclus. 
 i. 27, “The fear of the Lord driveth out sin.” (2) That 
 God must be hoped in : Isai. xxvi. 3, “ Thou wilt keep him 
 in perfect peace whose mind is- stayed on Thee.” (3) That 
 the commands of God must be obeyed: Isai. xlviii. 18, “O 
 that thou hadst hearkened to My commandments! then had 
 thy peace been as a river.” 
 
 II. On the second head it is to be noted, that three things 
 are needful if a man would have peace with himself—(1) 
 That he should submit himself wholly to God : Job. xxii. 
 21, 22, “Acquaint now thyself with Him and be at peace; 
 
 . lay up His words in thine heart.” (2) That he 
 
 should ever guard bis good-will: S. Luke ii. 14, “ On earth 
 peace, good-will towards men.” (3) That he should regulate 
 every motion of the mind and body according to wisdom : 
 Rom. viii. 6, Vulg., “The wisdom of the spirit is life and 
 peace.” S. Matt. v. 9, “ Blessed are the peacemakers.” 
 Gloss., “ The peacemakers are all who order the motions of 
 the mind and subject them to reason, and who do not dis¬ 
 agree in these things.” 
 
 III. On the third head it is to be noted, that three things 
 are necessary to the man who desires to be in peace with his 
 neighbour—(1) That he should do those things which are 
 pleasing to God: Prov. xvi. 7, “ When a man’s ways 
 please the Lord, He maketh even his enemies to be at peace 
 with him.” (2) That he should do no injury to anyone: 
 2 Cor. vi. 3, “Giving no offence;” and Ps. cxix. 165, 
 “ Great peace have they who love Thy law.” It is the law 
 of God that the things which we are unwilling should be done 
 to us, we should not do to others ; but that which we should 
 wish to be done to us, that we should do to others. (3) 
 That we should show kindness to all: Rom. ii. 10, “ Glory, 
 honour, and peace to every man that worketh good. 
 
20 
 
 IV. On the fourth head it is to be noted, that there are 
 three things which chiefly destroy peace—(1) Pride: Job 
 ix. 4, Vulg., “Who hath resisted Him and hath had 
 peace ?” (2) Anger: Ecclus. xxviii. 11, “A passionate 
 man kindleth strife, and a sinful man will trouble his friends, 
 and bring a debate in the midst of them that are at peace.” 
 (3) Any kind of iniquity: Isai. xlviii. 22, “ There is no 
 peace, saith the Lord, unto the wicked.” He who desires 
 in this present life to have peace with God, with himself, 
 with his neighbour, and the peace of eternity for the future, 
 must avoid these three stumbling-blocks ; to which peace 
 may we be led, &c. Amen. 
 
 HOMILY Y. 
 
 CHRIST OUR EXAMPLE. 
 
 Second Sunday after Easter.—(From the Epistle.) 
 
 “ Christ also suffered for us, leaving us an example that we should 
 follow His steps.”—1 S. Peter ii. 21. 
 
 Five things are noted in this Epistle—firstly, the inno¬ 
 cence of Our Lord, “ AVlio did no sin;” secondly, His great 
 patience, “ When He suffered, threatened notthirdly, 
 His inexpressible charity, “ Who His own self bear our 
 sins in His own Body; fourthly, the manifold benefits flow¬ 
 ing from these three, “ By Whose stripes ye were healed 
 fifthly, the steps in which we should follow Christ. 
 
 I. On the first head it is to be noted, that His innocence 
 is shown in three ways—(1) Because he did no sin : Heb. 
 vii, 2G, “ Holy, harmless, undefiled, separate from sinners.” 
 (2) Because He never deceived : “ Neither was guile found in 
 His mouth.” 2 Cor. i. 19, 20, “The Son of God, Jesus 
 
 Christ .was not yea and nay, but in Him was yea. 
 
 For all the promises of God in Him are yea, and in Him 
 Amen.” (3) Because He never did any injury to anyone: 
 “ Who, when lie was reviled, reviled not again.” Isa. liii. 7, 
 “ As a sheep before her shearers is dumb, so He openeth 
 not His mouth.” 
 
 II. On the second head it is to be noted, that His patience 
 in His Passion is shewn in three ways—(1) In that He 
 voluntarily offered Himself: “ Committed Himself to Him 
 that judgeth righteously.” Isa. liii. 7 (Yulg.), “ He was 
 
so 
 
 offered because it was His own will.” (2) Because, un¬ 
 justly judged, He endured it with the greatest patience. It 
 requires the greatest patience to sustain an unjust sen¬ 
 tence : S. John x. 32, “ Many good works have I shewed 
 
 you . for which of those works do ye stone Me?” 
 
 1 S. Pet. ii. 19, “ This is thankworthy, if a man for conscience 
 toward God endure grief, suffering wrongfully.” (3) Because 
 He did not utter threats against His crucifiers : “ When He 
 suffered He threatened not.” Jer. xi. 19, “But I was like a 
 
 lamb . that is brought to the slaughter.” He prayed 
 
 for them: Isa. liii. 12, “Made intercession for the trans¬ 
 gressors,” that they should not perish. 
 
 III. On the third head it is to be noted, that the inexpres¬ 
 sible charity of Christ is shown in three ways—(1) Because 
 He Himself bore our sins: S. John i. 29, “Behold the 
 Lamb of God, Who taketh away the sins of the world.” 
 
 (2) In the manner of His Oblation: “ In his own Body.” 
 Isa. liii. 5, “ He was wounded for our iniquities,” &c. 
 
 (3) Because He sustained so cruel a death for the taking 
 away of our sins: “ On the Tree”— i.e., the Cross. Phil, 
 ii. 8, “ Obedient unto death, even the death of the Cross.” 
 
 IV. On the fourth head it is to be noted, that the death of 
 
 Christ procured for us a threefold benefit—(1) It freed us 
 from the guilt of sin: “We being dead to sins.” S. Peter 
 ii. 14, “Who gave Himself for us that He might redeem us 
 from all iniquity,” &c. (2) He restored to us the gift of 
 
 grace : “ Should live unto righteousness.” Rom. v. 19, “ By 
 the obedience of the One shall many be made righteous.” 
 S. John i. 15, “ Of His fulness have all we received, and 
 grace for grace.” (3) It delivered us from corruption : “ By 
 Whose stripes ye were healed.” Isa. liii. 4, “ Surely He hath 
 borne our griefs and carried our sorrows.” 
 
 V. On the fifth head it is to be noted, that the steps in 
 which we should follow Him are three—(1) In the purity of 
 innocence: Lev. xi. 44, “ Ye shall be holy, for I am holy.” 
 S. Matt. v. 8, “ Blessed are the pure in heart.” 1 S. Peter 
 i. 15, “Be ye holy in all manner of conversation.” (2) In 
 the firmness of patience : S. Luke iv. 19, “ In your patience 
 possess ye your souls.” Heb. xii. 3, “ Consider Him that 
 endured such contradiction of sinners against Himself, lest 
 ye be wearied and faint in your minds.” (3) In charity: 
 1 S. John iii. 11, “ This is the commandment that ye heard 
 from the beginning, that we should love one another.” 
 
O 1 
 
 0 1 
 
 Job xxiii. 11, “ My foot hath held His steps : His way have 
 I kept.” He who so follows Him in these steps shall come 
 to the joy of eternal blessedness: S. John viii. 12, “ He that 
 folioweth Me shall not walk in darkness, but shall have the 
 light of life to which may Christ Himself, the Light and 
 the Life, bring us. Amen. 
 
 HOMILY VI. 
 
 THE GOOD SHEPHERD. 
 
 Second Sunday after Easter.—(From the Gospel.) 
 
 “The Good Shepherd giveth His life for the sheep.”— S. John x. 11. 
 
 In these words three things are to be noted—firstly, the 
 great goodness of Our Lord Jesus Christ, “I am the Good 
 Shepherd secondly, His great love, “ I lay down my life 
 thirdly, the holiness and goodness of His elect, “for the 
 sheep.” 
 
 I. On the first head it is to be noted, that there are three 
 reasons why Christ is called the “ Good Shepherd,” since 
 His^office is threefold—(1) to defend the sheep; (2) to lead 
 and feed them in good pastures; (3) to restore those who 
 are wandering. So Our Lord Jesus Christ, firstly, defends 
 His sheep (1) from lions, i.e., devils; (2) from wolves, i.e., 
 tyrants; (3) from bears, i.e., heretics: Ezek. xxxiv. 8, 10, 
 “ Surely because My flock became a prey, and My flock 
 
 became meat to every beast of the field .I will deliver 
 
 My flock from their mouth;” S. John x. 28, “They shall 
 never perish, neither shall any man pluck them out of My 
 hand.” Secondly, Christ feeds all His sheep in the meadow 
 of scriptural grace and glory : Ezek. xxxiv. 14, “I will feed 
 them in a good pasture, and upon the high mountains of 
 
 Israel shall their fold be. In a fat pasture they shall 
 
 feed upon the mountains of Israel.” Thirdly, He will 
 restore those who are wandering: S. Luke xv. 4, “ What 
 man of you having an hundred sheep.” Ezek. xxxiv. 16, 
 “ I will seek that which was lost, and bring again that which 
 was driven away.” 
 
 II. On the second head it is to be noted, that Christ gave 
 three things for us, in which His great love for us is seen 
 (1) Food for the body: S. Matt. xxvi. 26, “Take, eat, this 
 
32 
 
 My Body.” (2) His Blood to drink: S. Matt. xxvi. 27, 28, 
 “ Drink ye all of it; for this is My Blood.” (3) His soul 
 as the price of our redemption: 1 S. John iii. 16, “Hereby 
 perceive we the love of God, because He laid down His life 
 for us.” S. John x. 15, “I lay down My life for the sheep.” 
 
 III. On the third head it is to be noted, that there are 
 three effects of goodness. (1) To harm no one : 2 Cor. vi. 3, 
 “Giving no offence in anything.” (2) To bear injuries 
 patiently: Rom. xii. 17, “Recompense to no man evil for 
 evil.” (3) To give self or substance willingly for others: 
 1 S. John iii. 16, “We ought to lay down our lives for the 
 brethren.” It is for these three reasons that the sheep are 
 called holy—as injuring no one, as suffering evil cheerfully, 
 and as giving up themselves and their possessions for the use 
 of men ; and they who are so the sheep shall doubtless come 
 to the fold of Christ, which is the Kingdom of Heaven : S. 
 Matt. xxv. 33, 34, “ He shall set the sheep on His right 
 hand ......... Come, ye blessed of My Father, inherit the 
 
 kingdom,” &c. To which kingdom may we be brought. 
 Amen. 
 
 HOMILY VII. 
 
 THE CONQUERED FLESH. 
 
 Third Sunday after Easter.—(From the Epistle.) 
 
 “ I beseech you as strangers and pilgrims, abstain from fleshly lusts."— 
 
 1 S. Peter ii. 11. 
 
 Four things are noted in these words. Firstly, abstinence 
 from fleshly lusts is pointed out, “abstain from fleshly lusts.” 
 Secondly, the necessity for such abstinence, “which war 
 against the soul.” Thirdly, honest conversation is enjoined, 
 “ having your conversation honest.” Fourthly, the benefit 
 of a good conversation is added, “ that whereas they speak 
 against you as evildoers, they may by your good works, 
 which they shall behold, glorify God in the day of visita¬ 
 tion.” 
 
 I. On the first head it is to be noted, that there are three 
 kinds of lusts from which the Scripture commands us to 
 abstain. (1) Worldly lusts. (2) Hurtful and unprofitable 
 lusts. (3) Carnal lusts. Firstly, the lusts of the world are 
 the desires of worldly honours : Titus ii. 11, 12, “ The grace 
 of God that bringeth salvation hath appeared to all men, 
 
QO 
 
 Otj 
 
 teaching us that, denying ungodliness and worldly lusts,” &c. 
 Secondly, hurtful lusts are the desires of riches: 1 S. Tim. 
 vi. 9, “But they that will be rich fall into temptation and 
 a snare, and into many foolish and hurtful lusts,” &c. 
 Thirdly, the lusts of the flesh are when fleshly delights are 
 longed for: Rom. xiii. 14, “Make not provision for the flesh 
 to fulfil the lusts thereof.” 
 
 II. On the second head it is to be noted, that fleshly lusts 
 in three ways “ war against the soul,” and therefore it is 
 needful for us to abstain from them. (1) They war against 
 by ever fighting against it: Job vii. 1, Vulg., “The life of 
 man upon earth is a warfarethe whole life of man is 
 like a certain conflict. (2) Mortally, in wounding it: Prov. 
 xxi. 25, “ The desire of the slothful killeth him, for his 
 hands refuse to labour.” (3) By inflicting eternal perdition 
 and destruction : 1 Tim. vi. 9, “ Hurtful lusts, which drown 
 men in destruction and perdition ;” for fleshly desires kill by 
 sin here, and in the future, kill witli eternal death. 
 
 III. On the third head it is to be noted, that a good con¬ 
 versation consists in three things. (1) In purity of mind : 
 2 Cor. i. 12, “For our rejoicing is this, the testimony of our 
 
 conscience, that in simplicity and godly sincerity. we 
 
 had our conversation in the world.” (2) In honesty or 
 holiness of manners: 2 Pet. iii. 11, “Seeing then that all 
 these things shall be dissolved, what manner of persons ought 
 ye to be in all holy conversation and godliness.” (3) In 
 perpetual avidity of the joys of heaven : Philipp, iii. 2, “Our 
 conversation is in heaven.” 
 
 IV. On the fourth head it is to be noted, that a threefold 
 
 benefit follows a good conversation. (1) The refutation or 
 silencing of detractors, “ That whereas they speak against 
 you :” 1 S. Pet. ii. 15, “ So is the will of God, that with 
 well doing ye may put to silence the ignorance of foolish 
 men.” (2) The being had in honour, “Byyour good works, 
 which they shall behold, glorify God in the day of visita¬ 
 tion :” S. Matt. v. 16, “Let your light so shine before men,” 
 &c. (3) The great reward promised to their conversation, 
 
 “ in the day of visitation,” i.e., in the time of retribution ; 
 and God alone knows how great the glory then to be given 
 to us. To which glory may we be led by Jesus Christ. 
 Amen. 
 
 n 
 
34 
 
 HOMILY VIII. 
 
 EVERLASTING JOY. 
 
 Third Sunday after Easter.— (From the Gospel.) 
 
 “The world shall rejoice, and ye shall be sorrowful, but your sorrow 
 shall be turned into joy.”— >S. John xvi. 20. 
 
 Three tilings are noted in these words. Firstly, the foolish¬ 
 ness of the worldly, “The world will rejoice Eccles.ii. 2, “I 
 said of laughter, It is mad : and of mirth, What doeth \tV* 
 Secondly, the wisdom of the saints : “ Ye shall be sorrow¬ 
 ful :” Eccles. vii. 4, “ The heart of the wise is in the house of 
 mourning: but the heart of fools is in the house of mirth.”' 
 Thirdly, the future song of the saints, “ Your sorrow shall 
 be turned into joy:” S. Luke vi. 21, “Blessed are ye that 
 weep now, for ye shall laugh.” 
 
 I. On the first head it is to be noted, that three things shew 
 the joy of the worldly to be foolish—(1) The time, for the 
 present is not the time of rejoicing but of 'weeping: Eccles. 
 iii. 4, “ A time to weep and a time to laugh.” The time of 
 weeping is put first, to indicate that the present is this 
 time, a time to laugh is added afterwards to signify that the 
 future will be the time of joy ; for now, indeed, is the time 
 of weeping and of mourning over sins. (2) That this world 
 is a place of sadness, and not of joy : Ps. lxxxiii. 6, 7, Vulg., 
 “In his heart he hath disposed to ascend by steps in a vale 
 of tears, in the place which he hath set.” Judg. ii. 1, “ An 
 angel of the Lord came up from Gilgal to Bochim,” i.e., the 
 “place of weepers.” (3) They joy in evil: Prov. ii. 14, 
 “ Who rejoice to do evil.” The foolishness of the joy of the 
 worldly is sufficiently manifest, since they rejoice in a time of 
 sadness, in a place of misery, in the doing evil. S. Austin, 
 “ What is the joy of this world ? say briefly, unchasteness, 
 worthlessness, consideringly to cheat, to do that which is 
 jiase, to be gorged with feasting.” 
 
 II. On the second head it is to be noted, that the wise are 
 sad for three reasons—(1) By sadness the evil of man is cor¬ 
 rected : Eccles. vii. 3, “ By the sadness of the countenance 
 the heart is made better.” (2) By momentary sadness man 
 escapes eternal torment. S. Greg. Mag., “The Saints regard 
 this present life as a gain, because by this they know that they 
 will not escape eternal life;” Nahum i. 13, “ I have afflicted 
 thee, I will afflict thee no more.” (3) By a mean measure of 
 justice they acquire eternal joys: 2 Cor. iv. 17, 18, “For 
 
35 
 
 our light affliction which is but for a moment worketh 
 for us a far more exceeding and eternal weight of glory. 
 While we look not at the things which are seen, but at the 
 things which are not seen.” 
 
 III. On the third head it is to be noted, that the future 
 joys of the saints are said to consist of three things— (1) In 
 the consolation of the Divine Presence: “ I will see you 
 again.” S. Augustine, “ Lastly, there will be God Himself, 
 Who will be all in all, Who will be to us salvation, honour, 
 and glory, and joy, and every good:” Gen. xv. 1, “I am 
 .thy exceeding great reward.” (2) In the highest exul¬ 
 tation of heart, “ Your heart shall rejoice:” Isa. xxxv. 10, 
 “They shall obtain joy and gladness.” (3) In the attaining 
 of eternity: Isa. xxxv. 10, “The ransomed of the Lord 
 •shall return, and come to Zion with songs and everlasting 
 joy upon their heads ;” to which joy, &c. 
 
 HOMILY IX. 
 
 LITTLE SPEECH. 
 
 Fourth Sunday after Easter.—(From the Epistle.) 
 
 “Let every man be swift to hear, slow to speak.” — S. James i. 19. 
 
 In these words the Apostle S. James bids us be more slow 
 in speaking than in hearing, and these considerations ought 
 to move us to this—Firstly, the testimony of nature. Se¬ 
 condly, the harm of much speaking. Thirdly, the benefit of 
 little speaking. 
 
 I. On the first head it is to be noted, that nature teaches 
 us in a threefold way that we should rather hear, than speak. 
 ■(1) Nature gave to man a double instrument of hearing, 
 and only a single instrument of speaking, arid this in 
 itself shows, that in a twofold degree man ought rather to 
 hear than to speak. (2) Nature gave to very many animals 
 the faculty of hearing, but not the faculty of speech save to 
 the rational animal, man; so that speech ought to be rational: 
 Coloss. iv. 6, “ Let your speech be alway with grace, 
 seasoned with salt.” (3) Nature gave the instruments of 
 hearing ever open, but the instruments of speech she closed 
 by two barriers or protections: for man has his ears ever open, 
 but his tongue closed in by his lips and teeth. The tongue is 
 like an evil monarch, and therefore God enclosed it with 
 many barriers : Mich. vii. 5, “ Keep the doors of thy mouth.” 
 
36 
 
 II. On the second head it is to be noted, that a threefold 
 evil comes through much speaking—(1) The evil of sin : 
 Prov. x. 19, “In the multitude of words there wanteth not 
 sin.” (2) The evil of punishment: Ecclus. xx. 8, “ He that 
 useth many words shall hurt his own soul.” (3) The evil of 
 infamy : Prov. xviii. 13, “ He that answereth a matter before 
 he heareth it, it is folly and shame unto him.” Of these 
 three: S. James iii. 6, “ The tongue is a world of iniquity;” 
 behold the first. “The tongue is an unruly evil, full of 
 deadly poison behold the second. “ The tongue among 
 our members defileth the whole body behold the third. 
 
 III. On the third head it is to be noted, that a threefold 
 advantage flows to him who hears much and speaks little— 
 (1) The good thing of grace: Ecclus. xxxii. 9, “Hear in 
 silence, and for thy reverence good grace shall come unto 
 thee.” (2) The good thing of wisdom : Ecclus. vi. 34, “ If 
 thou wilt incline thine ear thou shalt receive instruction, and 
 if thou love to hear thou shalt be wise.” (3) Happiness and 
 tranquillity of mind: Prov. xxi. 21, “Whoso keepeth his 
 mouth and his tongue keepeth his soul from troubles,” &c. 
 
 HOMILY X. 
 
 THE CONVICTION OF THE WORLD. 
 
 Fourth Sunday after Easter.—(From the Gospel.) 
 
 “And when He is come He will reprove the world of sin, of righteous¬ 
 ness, and of judgment.”— S. John svi. 8. 
 
 In these words three things are laid down, concerning 
 which the Holy Spirit will reprove the world. Firstly, He 
 will reprove of sin, because men ought not to commit it. 
 Secondly, of righteousness, because men ought to perform it. 
 Thirdly, of judgment, because men ought to fear it. 
 
 I. On the first head it is to be noted, that sin is to be 
 avoided for many reasons, but chiefly for three great evils 
 which it brings to man—(1) Because it places man here in 
 many miseries : Prov. xiv. 34, “ Sin is a reproach to any 
 people.” (2) Because it deprives man of eternal glory : Isa. 
 xxvi. 10, “In the land of uprightness will he deal unjustly, 
 and will not behold the majesty of the Lord.” (3) Because 
 it leads man to eternal punishment: S. Matt. xxv. 46, 
 “These shall go away into everlasting punishment.” 
 
 II. On the second head it is to be noted, that righteousness 
 
37 
 
 is chiefly to be followed for three reasons—(1) Because it 
 places man in many joys: Ps. xix. 8, “The statutes of the 
 Lord are right, rejoicing the heart.” (2) Because it liberates 
 man from perpetual death: Prov. xi. 4, “ But righteousness,” 
 i.e ., the works of righteousness, “ delivereth from death,” 
 *.e., eternal. Prov. xxi.25, “He that followeth after righteous¬ 
 ness and mercy findeth life.” (3) Because it leads man to eter¬ 
 nal joys : vS. Matt. xxv. 46, “ The righteous into life eternal.” 
 
 III. On the third head it is to be noted, that the future 
 judgment is to be feared for three reasons—(1) On account 
 of the equity of the Judge: Ps. vii. 12, Vulg., “ G-od is a 
 just Judge, strong and patient: is He angry every day?” 
 (2) Because of the severity of the Judge : Judith xvi. 20, 21, 
 “ In the Day of Judgment He will visit them, for He will 
 give fire and worms into their flesh.” (3) Because of the 
 irrevocability of the sentence: S. Matt. xxv. 41, “Depart 
 from me, ye cursed, into everlasting fire, prepared for the 
 Devil and his angels.” It is called “everlastingfire” because 
 it has no end; from which may we be delivered, &c. 
 
 HOMILY XI. 
 
 THE GOVERNMENT OF THE TONGUE. 
 
 Fifth Sunday after Easter.—(From the Epistle.) 
 
 “If any man among you seem to be religious, and bridleth not his tongue, 
 but deceiveth his own heart, this man’s religion is vain.”— S. Jas. i. 26 . 
 
 S. James in these words exhorts us to the bridling of the 
 tongue, and there are three reasons which move us so to do. 
 Firstly, because he who does not bridle his tongue, falls into 
 many sins. Secondly, because he incurs many bad punish¬ 
 ments. Thirdly, because he who bridles his tongue, acquires 
 many good things. Of the first: Prov. x. If), “In themulti- 
 tude of words there wanteth not sin.” Of the second: Ecclus. 
 xx. 8, “ He that useth many words shall hurt his own soul.” 
 Of the third : Prov. xviii. 13, “ He that answereth a matter 
 before he heareth it, it is folly and shame unto him.” 
 
 I. On the first head it is to be noted, that Scripture treats 
 of many tongues, by which are signified those different sins 
 which are committed by the tongue; and such tongues are to 
 be bridled—(1) The deceitful tongue, which is in double deal¬ 
 ings and betrayals : Ps. cxx. 2, “ Deliver my soul, O Lord, 
 from lying lips and from a deceitful tongue.” Jer. ix. 8, 
 
38 
 
 “ Their tongue is as an arrow shot out, it speaketli deceit: 
 one speaketh peaceably to his neighbour with his mouth, but 
 in heart he layeth his wait.” (2) The boastful tongue, which 
 is proud and arrogant: Ps. xii. 3, “ The Lord shall cut off 
 all flattering lips and the tongue that speaketh proud things.” 
 
 (3) The serpent-like and poisonous tongue, which utters en¬ 
 vies and detractions : Ps. cxl. 3, “ They have sharpened 
 their tongues like a serpent, adders’ poison is under their lips.” 
 
 (4) A lying tongue, that utters perjuries, falsehoods, and 
 
 false witnesses: Prov. vi. 16, “Six things does the Lord 
 hate, a proud look, a lying tongue,” &c. (5) The bland 
 
 tongue, which utters deceits : Prov. vi. 24, “ Keep thee from 
 the evil woman, from the flattery of the tongue of a strange 
 woman.” (6) The tongue of a third person, which utters 
 seducements and allurements: Ecclus. xxviii. 19, “The 
 tongue of a third person hath cast out valiant women, and 
 deprived them of their labour.” The first tongue is in the 
 deed of sensuality of the man loving the woman ; the second, 
 that of the woman loved ; the third that of the herald or mes¬ 
 senger who conveys the words of the lover to the beloved, and 
 vice versa. (7) The wicked tongue, which utters flatteries : 
 Prov. xvii. 4, “ A wicked doer giveth heed to false lips.” 
 They are false lips which do evil by inciting flatterers. (8) 
 The tongue which is sword-like, which consists of things 
 angry and furious, and which slays many by railings and 
 reproaches : Ps. lvii. 4, “ The sons of men whose teeth are 
 spears and arrows, and their tongue a sharp sword.” (9) The 
 deceitful tongue, which abides in false merchants and de¬ 
 ceivers; they deceive the simple by recommending their wares, 
 and defrauding by false weights, numbers, and measures : 
 Prov. xxvi. 28, Vulg, “ A deceitful tongue loveth not truth,” 
 i.e., Christ; “and a slippery mouth worketh ruin,” i.e., of body 
 and soul: Prov. xxi. 6, “ The getting of treasures by a 
 lying tongue,” i.e. in operation, “is a vanity, and tossed 
 to and fro,” without soul and discretion, “ of them that 
 seek death,” i.e., willingly or unwillingly. (10) Tongue 
 of blasphemy, which is in those who blaspheme God 
 and the saints. (11) Tongue without grace, which utters 
 mockeries and derisions with those who willingly speak idle 
 words: Ecclus. xx. 21, “A man without grace is as a vain 
 fable.” 
 
 II. On the second head it is to be noted, that the man who 
 does not bridle his tongue incurs many penalties—(1) Ruin : 
 
39 
 
 Prov. xii. 13, Vulg., “For the sins of the lips ruin draweth 
 nigh to the evil man.” Eccles. x. 12, “ The lips of a fool 
 will swallow up himself.” (2) He can have nothing pros¬ 
 perous in this life: Ps. cxl. 11, “Let not an evil speaker be 
 established in the earth.” (3) Labour. (4) Sorrow: Ps. 
 ix. 7, Vulg., “Under his tongue are labour and sorrow.” 
 (7>) Perverse destruction of him who speaks. (6) Expulsion 
 from eternal life: Ps. lii. 4, 5, “Thou lovest all devouring 
 words, O thou deceitful tongue. God shall likewise destroy 
 thee for ever.” (7) The burning up of the deceitful tongue 
 itself: Ps. xli. 17, Vulg., “Their tongue hath been dry 
 with thirst.” (8) The torture of the evil tongue by infernal 
 fire : S. Luke xvi. 24, “ Send Lazarus, that he may dip the 
 tip of his finger in water and cool my tongue.” (9) The 
 gnawing of the tongue itself : Rev. xvi. 10, “ And they 
 gnawed their tongues for pain.” (10) Eternal death : Prov. 
 xviii. 21, “ Death and life are in the power of the tongue”— 
 i.e ., in its operation or works. He who bridleth his tongue 
 will have eternal life ; he who does not do this, will come 
 into eternal death. (11) He will suffer every evil: Prov. 
 xvii. 20, “ He that hath a perverse tongue falleth into mis¬ 
 chief”—that is, into the evil of Gehenna. Prov. xiii. 3, 
 “ He that keepeth his mouth keepeth his life; but he that 
 openeth wide his lips shall have destruction”— i.e., eternal. 
 
 III. On the third it is to be noted, that three benefits arise 
 from the bridling of the tongue—(1) Perfection of life: S. 
 James iii. 2, “ If any man offend not in word, the same is a 
 perfect man. (2) Elevation of the mind to God: Lam. iii. 
 28, “ He sitteth alone and keepeth silence.” (3) The gain¬ 
 ing of eternal life : Ps. xxxiv. 12, 13, “ What man is he that 
 desireth life and loveth many days that he may see good 1 
 Keep thy tongue from evil, and thy lips from speaking 
 guile.” 
 
 HOMILY XII. 
 
 THE COMING AND GOING OF OUR BLESSED LORD. 
 Fifth Sunday after Easter.—(From the Gospel.) 
 
 “I came forth from the Father, and am come into the world: again I 
 leave the world, and go to the Father.”— S. John xvi. 28 . 
 
 Four considerations are suggested by these words. 
 Firstly, His going from the Father: “I came forth from 
 the Father.” His going forth from the Father was to make 
 Himself visible. Secondly, His advent in the world: “Am 
 
40 
 
 come into the world.” Thirdly, His departure from the 
 world: “ Again I leave the world.” Fourthly, His ascen¬ 
 sion to the Father : “ and go to the Father.” 
 
 I. On the first head it is to be noted, that Christ came 
 forth from the Father for three reasons—(1) That He might 
 manifest the Father in the world: S. John i. 18, “ No man 
 hath seen God at any time; the Only Begotten Son, which 
 is in the bosom of the Father, He hath declared Hm.” (2) 
 To declare His Father’s will to us: S. John xv. 15, “All 
 things that I have heard of My Father I have made known 
 unto you.” (3) That He might show the Father’s love 
 towards us : S. John iii. 16, “ God so loved the world that 
 He gave His Only Begotten Son, that whosoever believeth 
 in Him,” &c. 
 
 II. On the second head it is to be noted, that Christ came 
 into the world for three reasons—(1) To enlighten it: 
 S. John viii. 12, “I am the Light of the world.” (2) That 
 He might reconcile it to God the Father: 2 Cor. v. 19, 
 “ God was in Christ reconciling the world unto Himself.” 
 (3) To deliver it from the power of the Devil: S. John 
 xii. 31, “Now is the judgment of this world : now shall the 
 prince of this world be cast out.” S. John iii. 17, “ God 
 sent not His Son into the world to condemn the world; but 
 that the world through Him might be saved.” 
 
 III. On the third head it is to be noted, that Christ left 
 
 the world for three reasons—(1) On account of its wicked¬ 
 ness : 1 S. John v. 19, “The whole world lieth in wicked¬ 
 ness.” (2) On account of the perversity of its ingratitude : 
 S. John xv. 18, “If the world hate you, ye know that it 
 hated Me before it hated you.” What could be greater 
 ingratitude than for the world to hate Him Who came to 
 save it ? (3) That by leaving the world He should give us 
 
 an example : 1 S. John ii. 15, “Love not the world, neither 
 the things that are in the world.” S. John xv. 19, “Ye are 
 not of the world, but I have chosen you out of the world.” 
 
 IV. On the fourth head it is to be noted, that Christ 
 ascended to the Father for three reasons—That he might 
 intercede with Him for us: S. John xiv. 16, “I will pray 
 the Father.” (2) That He might give to us the Holy Spirit: 
 S. John xvi. 7, “If I go not away, the Comforter will not come 
 unto you ; but if I depart, I will send Him unto you.” (3) 
 That He might prepare for us a place with the Father: 
 S. John xiv. 2, “ I go to prepare a place for you.” To 
 which place may He lead us. Amen. 
 
T II E H O M I I. I i: S 
 
 OF 
 
 S. THOMAS AQUINAS, 
 
 FOR THE SUNDAYS FROM TRINITY TO ADVENT. 
 
 PART I. 
 
 CONTAINING TWENTY-FOUR HOMILIES UPON THE EPISTLES AND GOSPELS FOR 
 THE FIRST TWELVE SUNDAYS AFTER TRINITY. 
 
 TRANSLATED BY 
 
 JOHN M. ASHLEY, B.C.L., 
 
 TRANSLATOR OF THE “ ADVENT HOMILIES OF S. THOMAS AQUINAS AUTHOR 
 OF THE “VICTORY OF THE SPIRIT,” THE “RELATIONS OF SCIENCE,” ETC.; 
 CURATE OF SWANSCOMBE; AND SUNDAY EVENING LECTURER OF S. MARY’S, 
 
 GREENHITHE. 
 
 LONDON: 
 
 CHURCH PRESS COMPANY (LIMITED), 
 
 11 & 13, BURLEIGH STREET, STRAND, W.C. 
 MDCCCLXVI. 
 
 •v* 
 
 Price Eightpence 
 
NOTICE. 
 
 The very kind way in which the “Advent Homilies” of the great 
 Schoolman have been received, has induced the Translator to issue 
 another portion of that, which he one day hopes may be formed into a 
 complete work. It has been the wish of some that the outlines of 
 S. Thomas might be expanded for them, and so be made ready for 
 thoir use. To do this would be not only to tamper with what ought 
 to be preserved entire with all care, but it would destroy the great 
 merit and value of these suggestive skeletons, which, opening so many 
 different trains of thought, leave it to the preacher’s own judgment to 
 enlarge upon them, according to his learning, ability, and peculiar cast 
 of mind. It will very often be found that a third portion of one Homily 
 will afford quite sufficient material for the formation of such a sermon 
 as is suitable to our times. The thorough investigation of the three 
 divisions of one section, often leads to more telling and satisfactory 
 results than can be obtained from the partial development of each of 
 the leading heads. Where the theological wealth is so great, it seems 
 almost invidious to draw comparisons ; but for their power and fulness 
 we recommend specially to the reader’s attention Homilies IV., XIV., 
 XVIII., and XXI. 
 
THE HOMILIES 
 
 OF 
 
 S. THOMAS AQUINAS, 
 
 FROM TRINITY TO ADVENT. 
 
 HOMILY I. 
 
 TWO-FOLD LOVE. 
 
 First Sunday after Trinity.—(From the Epistle.) 
 
 u We love Him because He first loved us. If a man say, I love God, and 
 hateth his brother, he is a liar.”—1 S. John iv. ID, 20. 
 
 The Apostle S. John asserts three propositions in these 
 words. Firstly, he exhorts us to love—“We love Him.” 
 Secondly, he assigns the cause of our love—“ Because He 
 first loved us.” Thirdly, he exhorts us to the love of our 
 neighbour—“ If a man say, I love God, and hateth his 
 brother,” &c. 
 
 I. On they£m‘head it is to be noted that we ought to love 
 God in three ways. Firstly, that our whole heart may be 
 filled with His love—Deut. vi. 5, “And thou shalt love the 
 Lord thy God with all thine heart, and with all thy soul.” 
 Secondly, that we should love nothing except for His sake 
 —S. August., “ He loves Thee less, who with Thee loves 
 anything else, which he loves not for Thy sake.” Thirdly, 
 that no enemy should turn us away from His love—Rom. 
 viii. 35, “Who shall separate us from the love of Christ? 
 Shall tribulation, or distress, or persecution,” &c. 
 
 II. On the second head is to be noted that there are three 
 reasons why we ought chiefly to love God. (1) On account 
 of His goodness—S. Bern., “ Good is the cause of our loving 
 
4 
 
 
 God. For so great is the goodness of God, that if He never 
 had done or never will do any good to man, nevertheless he 
 ought ever to love Him.'’ (2) On account of His love—as in 
 text, “ We love God because He first loved us. S. August., 
 “I, wretched, as much as possible, ought to love my God, Who 
 made me what I was not; Who redeemed me when I was 
 about to perish; Who when I was sold on account of my sins, 
 gave Himself for me, and Who loved me so much that He gave 
 the price of His blood for me.” (3) We ought to love God 
 on account of our profit, for He has prepared good things 
 which are not able to be spoken of for those who love Him 
 —1 Cor. ii. 9, “ Ejm hath not seen, nor ear heard, neither 
 have entered into the heart of man the things which God 
 hath prepared for them that love Him.” 
 
 III. On the third head it is to be noted that we ought to 
 love our neighbour for three reasons. (1) On account of 
 the command (S. John xiii. 34), “ A new commandment I 
 give unto you.” (2) On account of the example of nature, 
 for we see that all things naturally love similar things— 
 Eccl. xiii. 15, 16, “ Every beast loveth its like, so also every 
 man him that is nearest to himself : all flesh shall consort 
 with the like to itself.” (3) On account of the evil which 
 follows him who does not love his neighbour, because he 
 incurs the death of sin and hell—1 S. John iii. 14, “ He 
 that loveth not his brother abideth in death;” from which 
 death may He deliver us, &c. 
 
 HOMILY II. 
 
 DIVES AND LAZARUS. 
 
 First Sunday after Trinity.—(From the Gospel.) 
 
 “ Son, remember that thou in thy lifetime receivedst the good things, 
 and likewise Lazarus the evil things: hut now he is comforted, and 
 thou art tormented.”— tS. Luke xvi. 25. 
 
 Four considerations are to be noted in these words. 
 Firstly, the prosperity of the wicked in the present life : 
 “ thou in thy lifetime receivedst the good things.” Secondly, 
 the short adversity of the just in this world: “Lazarus evil 
 
5 
 
 things.” Thirdly, the eternal happiness of the just: “now 
 he is comforted.” Fourthly, the perpetual calamity of the 
 wicked : “ thou art tormented.” 
 
 I. On the first head it is to be noted, that temporal pros¬ 
 perity consists in three things, which this rich man had. 
 (1) In temporal riches—“There was a certain rich man.” 
 Psa. xlix. 6, “ They that trust in their wealth, and boast 
 themselves of the multitude of their riches.” (2) In worldly 
 honours—he “ was clothed in purple and fine linen,” &c. 
 S. James iv. 16, “Ye rejoice in your boastings.” (3) In 
 carnal pleasures—“ And fared sumptuously every day.” 
 Job xxi. 13, “ They spend their days in wealth, and in a 
 moment go down to the grave.” Amos vi. 4, “ Eat the 
 lambs out of the flock, and the calves out of the midst of the 
 stall.” 
 
 II. On the second head it is to be noted, that the adversity 
 of the saints in this present life consists in the three things 
 which belonged to Lazarus. (1) In poverty of possessions— 
 “There was a certain beggar.” Tobit iv. 21, “We lead 
 indeed a poor life, but we shall have many good things if 
 we fear God and depart from all sin, and do that which is 
 good.” (2) In the gain of contempt—“ Was laid at his gate.” 
 1 Cor. iv. 3, “We are made as the filth of the world, and 
 are the offscouring of all things unto this day.” (3) In the 
 bitterness of tribulations and afflictions—“Full of sores.” 
 Judith viii. 23, Vulg., “All that have pleased God passed 
 through many tribulations.” 
 
 III. On the third head it is to be noted, in what things the 
 happiness of the saints consists in another state of being. 
 (1) In glory and honour—“Was carried by the angels.” 
 S. August., “A crowd of slaves proclaims the illustrious 
 funeral rites of this rich man in purple; but how much 
 more illustrious in the sight of God was the ministry of 
 angels which was furnished to that poor man full of sores, 
 who did not bear him to a marble tomb, but to the bosom of 
 Abraham.” Psa. xxi. 5, “ His glory is great in Thy salva¬ 
 tion.” (2) In the possession of the heavenly kingdom— 
 “ Into Abraham’s bosom,” by which is understood the rest 
 of Paradise. S. Matt. v. 3, “Blessed are the poor in spirit, 
 for theirs is the Kingdom of God.” (3) In the fruition of 
 eternal delights and consolations—Psa. xvi. 10, “At Thy 
 right hand, there are pleasures for evermore.” Psa. xxxi. 
 
6 
 
 19, “Oli, how great is Thy goodness which Thou hast laid 
 up for them that fear Thee,” &c. 
 
 IV. On the fourth head it is to be noted, that three things 
 are mentioned here in which the future calamity of the 
 wicked consists. (1) The complete absence of all good 
 things ; and this is noted by the fact that Dives was not able 
 to have a drop of water. Job xxvii. 20, Vulg., “Poverty 
 like water shall take hold on him.” (2) The bitterness and 
 multiplicity of the punishments—“ I am tormented in this 
 flame.” Psa. xi. 6, “ Upon the wicked He shall rain snares, 
 fire and brimstone, and an horrible tempest: this shall be 
 the portion of their cup.” (3) The mighty confusion and 
 ignominy—“Was buried; and in hell.” What can be more 
 ignominious than to be buried with such a burial? Jer. 
 xxii. 19, “ lie shall be buried with the burial of an ass.” 
 Jer. xx. 11, Vulg., “They shall be greatly confounded, 
 because they have not understood the everlasting reproach 
 which never shall be effaced.” Therefore present prosperity 
 is to be condemned; present adversity to be joyfully sus¬ 
 tained ; the calamity of the lost to be fled from ; and the 
 happiness of the saints to be sought for with all desire ; to 
 which may we be led, &c. 
 
 IIOMILY III. 
 
 ALMSGIVING—A THREEFOLD BLESSING. 
 
 Second Sunday after Trinity.—(From the Epistle.) 
 
 “But whoso hath this world’s good, and seeth his brother have need,” 
 
 &c.—1 S. John Hi. 17. 
 
 S. John the Apostle in these words exhorts us to the 
 practice of almsgiving for three reasons, for he who does 
 almsgiving obtains three good gifts—(1) temporal good ; 
 (2) spiritual good; (3) eternal good. 
 
 I. About the first good. It is noted that man acquires a 
 threefold temporal good by almsgiving. (1) Increase of riches 
 —Prov. iii. 9, 10, “Honour the Lord,” i.e., seek ye His praise, 
 not thine own, not of the world. “Of thy substance,” i.e., which 
 you rightly possess—not from rapine, not from the stranger; 
 
and of the first-fruits of your own fruit give to the poor, and 
 “so shall thy barns be filled with plenty,” i.e., in a future 
 satiety. They shall not hunger any more, neither shall they 
 thirst any more, and “ thy presses shall burst out with new 
 wine.” Gloss.: They who lay up treasure in heaven shall 
 find their own delights, the granary of whom will be filled by 
 plenty, because they shall be satiated, when His glory will be 
 manifested; and the Avine-presses will overflow with wine. 
 He kindles the hearts of the faithful towards the praises of 
 the Creator, and he who bestows earthly subsidies upon the 
 poor will be rendered richer by the giving in heavenly 
 remuneration. (2) Defence from his enemies—Ecclus. xvii. 
 22, “The alms of man is as a signet with him, and shall 
 preserve the grace of a man as the apple of the eye.” Ecclus. 
 xxix. 13, “He shall fight for thee against thine enemies 
 better than a mighty shield and strong spear. Gloss.: Alms 
 Avill rather prevail against the enemies than earthly weapons. 
 (3) The prolongation of the present life—1 Tim. iv. 8, “God¬ 
 liness is profitable unto all things, having promise of the life 
 that noAv is, and of that Avhich is to come.” 
 
 II. About the second good it is to be noted, that man by 
 almsgiving acquires a threefold spiritual good. (1) Remis¬ 
 sion of sins—Dan. iv. 27, “ Break off thine iniquities by 
 sheAving mercy to the poor.” Prov. xvi. 6, “ By mercy and 
 truth iniquity is purged.” Gloss.: All sin. “By mercy” the 
 iniquity of sinners is remitted Avlien it gives to and forgives 
 others. “ By truth ” is understood justice accusing itself for 
 its iniquity, and repenting. (2) The hearing of prayers—• 
 Ecclus. xxix. 12, Vulg., “ Shut up alms in the heart of the 
 poor, and it shall obtain help for thee against all evil;” that 
 is to say, in removing evil. Gloss.: Alms shut up in the 
 heart, are useful for advising and consulting. (3) The pre¬ 
 servation of grace—Ecclus. xvii. 22, “ The alms of man is as 
 a signet Avith him, and shall preserve the grace of a man,” &c. 
 
 HI. Of the third good, it is to be similarly noted, that by 
 almsgiving men acquire a threefold eternal good. (^Libera¬ 
 tion from eternal death—Tobit iv. 11, Vulg., “For alms de¬ 
 liver from all sin and from death,” &c. (2) The possession of 
 eternal life—1 S. Tim. iv. 8, “ Godliness is profitable, &c., 
 having promise of the life that noAv is and of that Avhich is to 
 come.” (3) The increase of eternal reward—2 Cor. ix. G, 
 “ He Avhich soAveth sparingly shall also reap sparingly, and 
 
8 
 
 he which soweth bountifully shall reap also bountifully, 
 and shall obtain eternal lifeto which may we be 
 brought, &c. 
 
 HOMILY IY. 
 
 THE HEAVENLY FEAST. 
 
 Second Sunday after Trinity.—(From the Gospel.) 
 
 “ A certain man made a great supper, and bade many.”— S. Luke 
 
 xiv. 16. 
 
 The heavenly blessedness, as the saints teach, is under¬ 
 stood by this supper. But it is called a “ great supper” 
 for three reasons. Firstly, on account of the multitude of 
 those who celebrate this supper ; secondly, on account of the 
 dishes of meat which are given there in abundance; thirdly, 
 on account of the eternity of the supper itself. 
 
 I. On the first head it is called great for a threefold 
 reason. (1) By reason of those who make it. The makers 
 are the Father, and the Son, and the Holy Spirit. The 
 Father incomprehensible, the Son incomprehensible, and the 
 Holy Spirit incomprehensible ; and therefore They make an 
 immense or incomprehensible supper. Isai. xxv. 6, “ And 
 in this mountain shall the Lord of Hosts make unto all 
 people a feast of fat things, a feast of wine on the lees of fat 
 things, full of marrow, of wines on the lees well refined.” 
 Esth. i. 3, of Ahasuerus : “ In the third year of his reign he 
 made a feast unto all his princes and his servants,” &c. 
 (2) By reason of those ministering, who are thousands of 
 thousands—Dan. vii. 10, “Thousand thousands ministered 
 unto him.” (3) By reason of the guests, who were ten 
 thousand times ten thousand—Dan. vii. 10, “Ten thousand 
 times ten thousand stood before him.” 
 
 II. On the second head this is called a great supper 
 because there will be there a thousand thousand of dishes. 
 The dishes are the joys in life eternal; and because there are in 
 heaven a thousand thousand of joys, there were at the “ great 
 supper” a thousand thousand dishes. But we are here able to 
 fix upon three great dishes. (1) There will be a dish of joy by 
 
9 
 
 the absence of all evil. (2) A dish of joy by the presence of 
 all good—Deut. viii. 9, “ Where thou slialt eat bread with¬ 
 out scarceness: thou shalt not lack anything in it.” Isai. 
 xxxv. 10, “They shall obtain joy and gladness, and sorrow 
 and sighing shall flee away. (3) There will be a dish of joy 
 by Divine praise—Psa. lxxxiv. 5, “ Blessed are they that 
 dwell in Thy house, they will be still praising Thee.” Of 
 these three S. August., in his book “ On the City of God,” 
 O how great will be that happiness where there will be no 
 evil; where no good will be hidden; it will be intent upon 
 eternal praises, and God will be all in all. 
 
 III. On the third head it is noted, that this great supper is 
 called eternal for three reasons. (1) S. Johnxvi. 22, “ Your 
 joy no man taketh from you.” For to sit down to supper 
 is to rejoice. (2) Because no one will ever cease from 
 supping—Apoc. iv. 8, “ And they rest not day and night, 
 saying, Holy, holy, holy, Lord God Almighty, Which was, 
 and is, and is to come.” For to praise is the same as to sup. 
 (3) It is called eternal because it is eaten entire at once 
 —Boetius, “ Eternity is called the possession of the Blessed 
 Life, entire at once.” Rev. xix. 9, “Blessed are they which 
 are called unto the marriage supper of the Lamb to which 
 supper may Jesus Christ lead us, &c. 
 
 HOMILY V. 
 
 THE BLESSINGS OF HUMILITY. 
 
 Third Sunday after Trinity.—(From the Epistle.) 
 
 “ Humble yourselves therefore under the mighty hand of God, that 
 He may exalt you in due timo ” (& Peter v. 6); or, “ in the time 
 of Visitation” ( Vulgate ). 
 
 In these words S. Peter asserts three things. In the First 
 place, he exhorts to humility, “ humble yourselves;” in the 
 Second place, he shows the necessity of the humbling “ under 
 the mighty hand of God,” Who is able to humble the un¬ 
 willing; in the Third place, he places the usefulness of 
 humility, that “He may exalt you in due time.” 
 

 10 
 
 I. On the first head, it is to be noted, that humility is three¬ 
 fold. (1) Of guilt, Ecclus. xix. 23, “ There is one that 
 humbleth himself wickedly, and his interior is full of deceit.” 
 (2) Of punishment, Psalm cvi. 42, “ Their enemies also 
 oppressed them, and they were brought into subjection under 
 their hand.” (3) Of grace, S. Matt. xi. 29, “ Learn of 
 Me, for I am meek and lowly in heart.” The first kind of 
 humility is to be fled from; the second to be endured ; the 
 third to be sought for. 
 
 II. On the second head, it is to be noted, that God shows 
 His power over the proud in three ways. (1) In resisting 
 them ; (2) in casting them down ; (3) in punishing them 
 eternally. Of the first, S. James iv. 6, “ God resisteth the 
 proud, but givetli grace unto the humble.” Of the second, 
 Psalm lxxii. 18, Vulg., “When they were lifted up Thou 
 hast cast them down.” Of the third, Joel ii. 20, “ And his 
 stink shall come up, and his ill-savour shall come up, because 
 he hath done great things.” Baruck v. 7, “For God hath 
 appointed to bring down every high mountain.” (S. Thos. 
 reads “mind.”) 
 
 III. On the third head, it is to be noted, that man acquires 
 a threefold profit from humility. (1) The gift of grace; 
 (2) the gift of knowledge; (3) the gift of glory. Of the 
 first, S. James iv. 6, God “ giveth grace unto the humble.” 
 Of the second, S. Matt. xi. 25, “Thou hast hid these things 
 from the wise and prudent, and hast revealed them unto 
 babes.” Of the third, Job. xxii. 29, Vulg., “For he that 
 hath been humbled shall be in glory.” 
 
 HOMILY VI. 
 
 ANGELIC MINISTRATION. 
 
 Third Sunday after Trinity.—(From the Gospel.) 
 
 “ There ia joy in the presence of the angels of God over one sinner 
 that repenteth.”— S. Luke xv. 10. 
 
 Two things are noted in these words. First, the dignity 
 of the angels—“ the angels of God.” Second, their benig- 
 
11 
 
 nity, “joy over one sinner that repentetli.” Great is the 
 dignity of the angels, because they are the messengers of 
 God; and great is their benignity, because they rejoice in 
 the conversion of the sinner. 
 
 I. On the first head, it is to be noted, that the angels are 
 called “angels of God,” as they are spoken of here; and 
 our angels, as they are called in S. Matt, xviii. 10, “Their 
 angels do always behold the face of My Father which is 
 in heaven.” And by this threefold calling a twofold virtue 
 is to be noted in them, for they have the double virtue of 
 standing by and ministering; for they stand by God, and they 
 minister to us. They stand by God in a threefold manner. 
 (1) In contemplation, S. Matt, xviii. 10, “ Do always behold 
 the face of My Father.” (2) In loving, 1 S. Peter i. 12, 
 “ Which things the angels desire to look intoS. August., 
 “ So great is the fulness of the Divine countenance that no 
 one is able to behold it without love.” (3) In praising, 
 S. Peter Dam., “It is the work of the angels to praise God 
 in hymns.” The angels also minister to us in a threefold 
 manner. First, in purging us ; second, in enlightening us ; 
 third, in helping us forward. S. Dioni. Are., For by libe¬ 
 rating us they purge us. Isaiah vi. 6, “ Then flew one of 
 the seraphims unto me, having a live coal in his hand,” &c. 
 They illuminate by teaching. Dan. x. 13, “ Michael, one of 
 the chief princes, came to help me, and I remained there 
 with the kings of Persia. Now I am come to make thee 
 understand what shall befal thy people in the latter days.” 
 They help by providing good things. 1 Kings xix. 5, “ An 
 angel touched him, and said unto him, Arise and eat.” 
 
 II. On the second head, it is noted, that for three reasons 
 
 the angels rejoice over the conversion of sinners. (1) On 
 account of the fulfilment of their ministry; for they are 
 ministers that exhort us to repentance. Heb. i. 14, “Are 
 they not all ministering spirits, sent forth to minister to 
 them who shall be heirs of salvation f’ (2) On account of 
 
 tlie confusion of the demons ; for the demons are confounded 
 when any one is converted to repentance, which is the joy 
 of angels. Rev. xii. 9-12, “And the great dragon was cast 
 out, that old serpent called the Devil, and Satan .... and 
 his angels were cast out with him.” Afterwards, “ I heard 
 a loud voice saying in heaven, Now is come salvation, and 
 strength, .... therefore rejoice, ye heavens.” (3) On 
 
12 
 
 account of the honour of God; for the sinner when he is 
 converted honours God, which is the joy of angels. Jos. 
 vii. 19, “My son, give, I pray thee, glory to the Lord God 
 of Israel, and make confession unto Him.” 
 
 HOMILY VII. 
 
 THE CREATURE’S FUTURE GLORY. 
 
 Fourth Sunday after Trinity.—(From the Epistle.) 
 
 “ For the earnest expectation of the creature waiteth for the manifesta¬ 
 tion of the sons of God.”— Rom. viii. 19. 
 
 The Apostle in this Epistle designs to show that all 
 His creatures desired the Advent of the Glory of the Saints. 
 There are four creatures which desire especially the glory 
 of the saints. First, angelic creatures; second, heavenly 
 creatures; third, earthly creatures; fourth, human crea¬ 
 tures ; and, therefore, perhaps, he names four creatures in 
 this Epistle. 
 
 I. On the first head, it is noted, that the angels desire it 
 for three reasons. (1) On account of the full completion 
 of the victory over their enemies. Rev. xii. 9, “ And the 
 great serpent was cast out; that old serpent called the 
 Devil, and Satan, which deceiveth the whole world: he was 
 cast out into the earth, and his angels were cast out with 
 himand afterwards “ Rejoice, ye heavens, and ye that 
 dwell in them.” (2) On account of the completion of their 
 ministry. 1 Cor. xv. 24, “When He shall have put down 
 all rule, and all authority, and power, for He must reign till 
 He hath put all enemies under His feet.” (3) On account 
 of the perfect reparation of His city. Psalm cv. 6, “ He 
 shall judge among the heathen, He shall fill the places with 
 the dead bodies.” Ephes. i. 10, Vulg., “To re-establish all 
 things in Christ that are in heaven and on earth.” 
 
 II. On the second head, it is to be noted that the heavenly 
 creature was desiring this for three reasons. (1) On account 
 of the taking away the unworthiness of its servitude. 
 S. Isid., “The sun and the moon will not descend to setting 
 after the judgment, nor to the wicked placed under the 
 
 / 
 
13 
 
 earth, will light serve them.” (2) On account of the re¬ 
 covery of lost beauty. Isai. xxx. 26, “ Moreover, the light 
 of the moon shall be as the light of the sun, and the light of 
 the sun shall be sevenfold.” (3) On account of his rest 
 from motion, Habak. iii. 11, “The sun and moon stood still 
 in their habitation.” The sun in rising, the moon in setting, 
 as they were ordained at the creation for these three good 
 things, the heavenly bodies obtain. 
 
 III. It is noted, in the third place, that the earthly creature 
 desires it for three reasons. (1) On account of its cleans¬ 
 ing from the sins of the wicked, for now the wicked defile 
 the earth with their iniquities. Psalm cv. 39, Vulg., the 
 land “ was defiled with their worksbut hereafter it shall 
 be purged with fire. 2 Peter iii. 10, “The elements shall 
 melt with fervent heat; the earth, also, and the works that 
 are therein, shall be burnt up.” (2) On account of its 
 liberation from corruption; for there is now birth because 
 there is destruction, but when destruction shall cease then 
 there will be no necessity for birth. Rom. viii. 21, “The 
 creature itself also shall be delivered from the bondage of 
 corruption into the glorious liberty of the children of God.” 
 (3) On account of its renovation. Isaiah Ixv. 17, “Behold, 
 I create new heavens and a new earth, and the former shall 
 not be remembered nor come into mind; but be ye glad 
 arid rejoice for ever in that which I create.” 
 
 IV. Man desires it likewise for three reasons. (1) On 
 account of his liberation from evil; (2) on account of his 
 repletion in every good; (3) on account of his conservation 
 for eternity. These three things follow man in the day of 
 judgment who so lives here, that he may be found worthy 
 at that day. Of these three S. Augustine, in his book of 
 the “City of God,” “There will be one free will of that 
 City in all things, and inseparable and individual; having 
 been freed from all evil, filled with all good, for good does 
 not fail in eternity, perfecting indefectibly by the happiness 
 of eternal joys;” which may Christ grant us % Amen. 
 
14 
 
 HOMILY VIII. 
 
 ON SHEWING MERCY. 
 
 Fourth Sunday after Trinity.—(From the Gospel.) 
 
 “ Be ye therefore merciful, as your Father also is merciful.”— 
 
 S. Luke vi. 30. 
 
 Tiie Lord sets before us two things in these words. 
 Firstly, He induces us to mercy, “ Be ye therefore merciful.” 
 Secondly, it gives the rule for shewing mercy, “ as your 
 Father also is merciful.” 
 
 I. On the first head, it is to be noted, that three reasons 
 chiefly move us in shewing mercy. (1) Necessity; (2) 
 utility; (3) congruity. It is a necessity, because he who 
 does not shew mercy will not find mercy. James ii. 13, 
 “For he shall have judgment without mercy that hath 
 shewed no mercy.” It is useful, because he who shews mercy 
 shall find mercy. S. Matt. v. 7, “ Blessed are the merciful, 
 for they shall obtain mercy.” It is congruous, because when 
 w T e obtain mercy from all creatures, it is only suitable that we 
 should shew mercy to others. For we are full of misery, and 
 unless other creatures should have compassion on us in giving 
 themselves and their kind offices for us, we should not be 
 able to exist. For if the sun or fire should give up its light 
 and heat, and the earth its fruit, what could miserable man 
 do? Therefore it is sufficiently congruous, since man meets 
 mercy, that he should shew mercy to others. Prov. xix. 22, 
 Vulg., “ The needy man is merciful;” and he who needs mercy 
 ought to shew mercy to others—ought to be sorry for others; 
 whence, in a certain way, creatures accuse the unmerciful. 
 
 II. On the second head, it is to be noted that the mercy 
 of God chiefly appeared in three ways. (1) In the gift of 
 His Son : it was a great gift, and a great mercy, of which 
 S. Luke i. 72, “To perform the mercy promised to our 
 fathers.” (2) In the glorification of the just, Psalm cix. 
 21, “ Because Thy mercy is good.” Psalm xxxvi. 5, “Thy 
 mercy, O Lord, is in the heavens.” (3) In the justification 
 of sinners, Psalm lxxxvi. 13, “For great is Thy mercy to¬ 
 ward me.” On account of the first mercy we ought to praise 
 Him and love Him. On account of the second mercy we 
 ought to be confident, for however great sinners they may be 
 they may fly to God. Isa. lv. 7, “ Let the wicked forsake his 
 
way, and the unrighteous man his thoughts, and let him 
 return unto the Lord, and He will have mercy upon him ; 
 and to our God, for He will abundantly pardon.” On 
 account of the third mercy we ought, with quickness, to 
 run to God. Heb. iv. 11, “Let us labour, therefore, to 
 .enter into that rest” (Vulgate, hasten). To which rest 
 may we, &c. 
 
 HOMILY IX. 
 
 THE EVIL AND THE GOOD. 
 
 Fifth Sunday after Trinity.—(From the Epistle.) 
 
 “Let him eschew evil and do good; let him seek peace and ensue it.”— 
 
 1 Pete)' iii. 11. 
 
 There are two parts of righteousness to which the blessed 
 Peter invites us in these words. The first is the avoiding; 
 of evil, “ Let him eschew evil.” The second is, the delight¬ 
 ing in good, “and do good.” 
 
 I. On the first head, it is to be noted that evil is chiefly to be 
 avoided for three things. (1) On account of the great bitter¬ 
 ness which it induces. (2) On account of the loss which it 
 entails. (3) On account of the punishment to which it 
 leads. Of the first, Jer. ii. 19, “See that it is an evil thing 
 and bitter that thou hast forsaken the Lord thy God,” &c. 
 Sin induces much bitterness on account of three reasons. 
 
 (1) Because the Lord is opposed to sin. Deut. xxv. 16, 
 “For all that do unrighteously are an abomination unto the 
 Lord thy God.” Deut. xxxi. 17, “ Many evils and troubles 
 shall befall them, so that they will say in that day, Are not 
 these evils come upon us because our God is not among us?” 
 
 (2) Because man by sin is greatly disordered in himself. 
 
 S. August., Thou hast commanded, 0 Lord, and it is truly so, 
 that every disordered mind is the punishment to itself. Job. 
 vii. 20, “Why hast Thou set me as a mark against Thee, so 
 that I am a burden to myself ?” (3) Because every sinner 
 
 impugns the just judgment of God to every creature. Wis. 
 xvi. 24, “ The creature serving Thee, the Creator, is made 
 fierce against the unjust for their punishment.” 
 
 II. On the second head, it is to be noted, that the sinner 
 
16 
 
 incurs a threefold loss, which is sin. (1) Because by sin 
 itself manifold good is taken away. S. Augustine, in the 
 “ City of God,” says, If we were not of a good disposition 
 the vices of it would not harm us ; but now what they do 
 by these things in harming, is that they take away from them¬ 
 selves, integrity, beauty, and salvation. (2) Because of sin the 
 gift of grace is taken away. Wis. i. 4, “ Wisdom will not 
 enter into a malicious soul, nor dwell in a body subject to 
 sins.” (3) On account of sin the gift of glory is taken 
 away. Isaiah xxvi. 10, “ Will he deal unjustly, and will 
 not behold the majesty of the Lord.” 
 
 III. On the third head, it is to be noted that sin leads 
 men to many punishments ; but here three are stated. There 
 will be (1) Continual sorrow in mind. Isa. xiii. 8, “Pangs 
 and sorrows shall take hold of them; they shall be in pain, 
 as a woman that travaileth.” Job. xx. 22, “ In the fulness 
 of his sufficiency he shall be in straits; every hand of the 
 wicked shall come upon him.” (2) Continual hunger In 
 heart. S. Matt. xiii. 30, “ Bind them in bundles to burn 
 them.” (3) There will be eternity in both states. S. Matt, 
 xxv. 41, “ Depart from me, ye cursed, into everlasting fire.” 
 Concerning these three, Isaiah lxvi. 24, “ Their worm shall 
 not die, neither shall their fire be quenched.” The worm 
 denotes grief in mind; he calls the fire torment in the heart. 
 The fire being inextinguishable, marks the eternity in both ; 
 from which fire may Christ deliver us. 
 
 HOMILY X. 
 
 9 is 
 
 THINGS FORSAKEN AND FOLLOWED. 
 
 Fifth Sunday after Trinity.—(From the Gospel.) 
 
 “ They forsook all, and followed Him.”— S. Luke v. 11. 
 
 Two things are necessary for us for the following of Him. 
 Firstly, that we should turn away from a changing good by 
 despising it; secondly, that we should turn towards an un¬ 
 changing good in loving and imitating it. Both these things 
 are noted in the Gospel—the first, “they forsook all;” the 
 second, “andfollowed Him.” 
 
17 
 
 T. On the /frs* head, it is noticed that we ought to forsake 
 four things if we wish to follow Christ—(1) in forsaking 
 earthly things by despising them, S. Luke xiv. 33, “ Whoso¬ 
 ever he be of you that forsaketh not all that he hath, he can¬ 
 not be My disciple (2) in leaving kinsfolk and parents for 
 the sake of God, S. Matt. x. 37, “ He that loveth father 
 or mother more than Me is not worthy of Me,” &c.; (3) in 
 abandoning his own body by mortifying it; (4) in denying 
 his own will. Of these two, S. Luke ix. 23, “If any man 
 will come after Me, let him deny himself and take up his 
 cross daily and follow Me.” 
 
 II. On the second head, it is noted that w r e ought to imi¬ 
 tate Christ in four ways—(1) in humility, S. Matt. xi. 29, 
 “ Learn of Me, for I am meek and lowly in heart(2) in 
 piety, S. Luke vi. 36, “ Be ye therefore merciful, as your 
 Father is also merciful;” (3) in charity, S. John xv. 17, 
 “These things I command you, that ye love one another;” 
 (4) in the bitterness of tribulations, 1 S. Peter ii. 21, “Christ 
 also suffered for us, leaving us an example that ye should 
 follow Ilis steps.” There are two right wayst hrough which 
 man walks to the kingdom of heaven, Wisd. x. 10, “She 
 conducted the just through the right way, and shewed him 
 the kingdom of God.” To which kingdom may we, &c. 
 
 HOMILY XI. 
 
 MAN’S TWOFOLD STATE. 
 
 Sixth Sunday after Trinity.—(From the Epistle.) 
 
 “ For if we have been planted together in the likeness of His death, 
 we shall be also in the likeness of His resurrection.”— Romans vi. 5. 
 
 The Apostle makes mention of two things in these words. 
 Firstly, he expresses the excellence that we ought to have, 
 “ We have been planted together in the likeness of His 
 death.” This is our merit that we may have in ourselves the 
 likeness of His, that is of Christ’s, death. Secondly, he 
 expresses what w r e ought to receive on account of this ex¬ 
 cellence, “ We shall be also in the‘likeness of Ilis resurrec- 
 c 
 
 
18 
 
 tion.” This is our reward, that we may have the likeness of 
 the resurrection of Christ. 
 
 I. On the first head, it is to be noted, that there were five 
 things in the death of Christ in which we ought to follow 
 Him—(1) humility; (2) obedience. Of these two, Philip, 
 ii. 8, “ He humbled Himself and became obedient unto 
 death.” To the first the Lord invites us, S. Matt. xi. 29, 
 “ Learn of Me, for I am meek and lowly in heartto the 
 second, S. John xiv. 15, “If ye love Me, keep My com¬ 
 mandments.” (3) Ineffable charity was in the death of 
 Christ, S. John xv. 13, “Greater love hath no man than 
 this, that a man lay down his life for his friends;” and in this 
 we ought to be like Him ourselves, S. John xv. 12, “This is 
 My commandment, that ye love one another.” (4) Patience, 
 1 S. Peter ii. 23, “ When He suffered He threatened not;” 
 and in this we ought to be made like unto Him, Heb. xii. 
 1, 2, “Let us run with patience the race that is set before 
 us, looking unto Jesus, the Author and Finisher of our faith, 
 Who for the joy that was set before Him endured the Cross.” 
 (5) Perseverance, because he who in all things perseveres 
 unto death will be saved, Philip, ii. 8, “Obedient unto death, 
 even the death of the Cross ;” but we ought to have the like¬ 
 ness of His death in our perseverance, S. Matt. x. 27, “But 
 he that endureth unto the end shall be saved. 
 
 II. On the second head, it is to be noted, that the glory of 
 our body, when it is conformed to the body of the glory of 
 Christ, consists of seven things. (1) It will be lovely by the 
 suitableness of all the members, S. August. (“Cityof God,” 
 lib. xxii. c. 19), “ Thenceforth there will be no deformity, 
 which now makes unsuitableness of parts, where also the 
 things which are deformed may be corrected; and what is 
 less than it ought to be, since the Creator knew, thence it 
 will be supplied, and what is more than it ought to be will 
 be taken away, the integrity of the material being preserved.” 
 (2) There will be a wonderful sweetness of the outward 
 appearance in the whole body, S. August., “ How great 
 will be the sweetness of complexion when the Just shall 
 shine as the Sun in the kingdom of His Father!” The 
 beauty of all the outward appearance consists in these two 
 things, S. August., “ All beauty of the body is from the suit¬ 
 ableness of its parts, as by a certain sweetness of complexion 
 but there will be then all beauty in our bodies, Philip, iii. 21, 
 
19 
 
 “Who shall change our vile bod}', that*it may be fashioned 
 like unto His glorious body.” (3) There will be velocity 
 of motion, S. August., “ Where the spirit shall be willing 
 there will be the body instantly.” (4) It will have a perfect 
 liberation from all want. (5) There will be full and high 
 happiness. Of these two, S. August., “ All the members ^ 
 and bowels of the incorruptible body, which now we see dis¬ 
 tributed various ways by the use of necessity, will not then 
 be so; but this necessity is itself full and certain security and 
 eternal happiness, and it will advance in the praises of God.” 
 (6) It will be impassible, and immortal, and eternal, S. 
 August., “ Whatever has perished from the living bodies, 
 or from the corpses after death, shall be restored, or it shall 
 remain in the sepulchre, in the newness of the spiritual body 
 changed out of the oldness of the animal body, and it will 
 rise again, clothed in incorruption and immortality. (7) 
 There will be full peace and concord between the body and 
 the spirit, S. August., “ A spiritual flesh will be supplied to 
 the flesh, but it will yet be flesh, not spirit.” How happy, 
 therefore, will they be who shall be held to be worthy of that 
 resurrection! Yet they must be those, who here have died 
 with Christ, Colos. iii. 3, 4, “ Ye are dead, and your life is hid 
 with Christ in God. When Christ, Who is our life, shall 
 appear, then shall ye also appear with Him in glory.” To 
 which glory may we, &c. 
 
 HOMILY XII. 
 
 IMPERFECT OBEDIENCE. 
 
 Sixth Sunday after Trinity.—(From the Gospel.) 
 
 “Except your righteousness shall exceed the righteousness of the Scribes 
 and Pharisees, ye shall in no case enter into the kingdom of heaven.” 
 — S. Matt. v. 20. 
 
 In this Gospel the Lord treats of four things. I. He 
 shews what we ought to do, “ Except your righteousness 
 shall exceed,” &c.; which proves that we ought to have 
 abundant righteousness, 
 c 2 
 
 
20 
 
 II. He shews what we seek, “ the kingdom of heaven.” 
 For this reason we ought to do righteousness, that by it we 
 may come to the kingdom. Of both, S. Matt. vi. 33, “ Seek 
 ye first the kingdom of God and His righteousness.” There 
 He shews what we should avoid, “Thou shalt not kill.” 
 
 III. But He shews that we ought to flee from a three¬ 
 fold sin. (1) The sin of deed, “Thou shalt not kill:” by 
 this is prohibited every act by which our neighbour is 
 injured. Isai. i. 16, “Cease to do evil.” Levit. xix. 16, 
 “Neither shalt thou stand against the blood of thy neigh¬ 
 bour.” (2) He prohibits all sin of the heart, “ Whosoever 
 is angry with his brother.” Eccles. xi. 10, “Remove 
 anger from thy heart, and put away evil from thy flesh.” 
 (3) Sin of the mouth, S. Matt. v. 22, “ But whosoever shall 
 say to his brother, Raca.” Ephes. iv. 29, “Let no corrupt 
 communication proceed out of your mouth.” * 
 
 IV. He shews what we ought to fear, t.e., the coming 
 judgment, “ Shall be in danger of the judgment.” But He 
 here places three things that we ought to fear—(1) The 
 judgment in which all the wicked shall be condemned, “ shall 
 be in danger of the judgment.” Judith xvi. 20, “The Lord 
 Almighty will take revenge on them; in the day of judg¬ 
 ment He will visit them.” (2) The Council of Angels and 
 Saints, in which all the wicked will be examined, but “who 
 shall say to his brother, Raca, shall be in danger of the 
 Council.” Isai. iii. 14, “The Lord will enter into judgment 
 with the ancients of His people and the princes thereof.” 
 Mai. iv. 6, “ Lest I come to smite the earth with a curse.” 
 (3) The infernal fire, in which all the wicked will be eter¬ 
 nally punished, “ shall be in danger of hell fire.” Judith 
 xvi. 21, “For He will give fire and worms into their flesh 
 that they may burn and may feel for ever.” From which 
 fire may Christ deliver us, &c. 
 
21 
 
 HOMILY XIII. 
 
 THE EVIL AND THE GOOD WAY. 
 
 Seventh Sunday after Trinity.—(From the Epistle.) 
 
 “As ye have yielded your members servants to uncleanness and to 
 iniquity unto iniquity, even so now yield your members servants to 
 righteousness unto holiness.”— Romans vi. 19. 
 
 In this Epistle the Apostle exhorts us to two things— 
 firstly, to the avoidance of evil, “ As ye have yielded your 
 members,” &c.; secondly, to the love of good, “ even so now 
 yield your members,” &c. 
 
 I. On the first head, the Apostle assigns in this Epistle 
 four reasons through which sin should be avoided. (1) 
 Because sin pollutes the mind “to uncleanness.” Hosea ix. 
 10, “Their abominations were according as they loved.” 
 
 (2) Because by sin man ignominiousiy subjects himself to 
 servitude, “ When ye were the servants of sin.” S. John 
 viii. 34, “Whosoever committeth sin is the servant of 
 sin.” (3) Because great confusion flows from sin, “ What 
 fruit had ye then in those things whereof ye are now 
 ashamed?” Jeremiah xvii. 13, “ O Lord, all that forsake 
 Thee shall be ashamed.” (4) Because by sin man is led 
 to eternal death, “ The wages of sin is death.” Psalm 
 xxxiii. 22, Vulg., “ The death of the wicked is very evil.” 
 
 II. On the second head, it is to be noted, that likewise four 
 reasons are given why good should be chosen. For men 
 acquire four great things from the choice of that which is 
 good. (1) Purity of the mind or sanctification, which is 
 cleansing, S. Matt. v. 8, “ Blessed are the pure in heart, for 
 they shall see God.” (2) Justice of the will “to righte¬ 
 ousness.” For righteousness is aright will, S. Ansel., “ Jus¬ 
 tice is rectitude of the will preserved on its own account.” 
 
 (3) Liberty of the spirit, “ Ye were free from righteous¬ 
 ness.” 2 Cor. iii. 17, “Where the Spirit of the Lord is 
 there is liberty.” S. John viii. 3G, “ If the Son, therefore, 
 shall make you free, ye shall be free indeed.” (4) Man 
 by doing good obtains eternal life, “ The gift of God is 
 eternal life.” S. John v. 29, “And shall come forth they 
 that have done good unto the resurrection of life.” S. Matt, 
 xxv. 46, “Those shall go away into everlasting punishment, 
 but the righteous into life eternal.” 
 
22 
 
 HOMILY XIV. 
 
 THE FEAST OF HEAVEN AND EARTH. 
 
 Seventh Sunday after Trinity.—(From the Gospel.) 
 
 “ And He took the seven loaves and gave thanks, and brake and gave to 
 His disciples to set before them.”— S. Mark viii. 6, 7. 
 
 The Lord feeds His holy ones in a threefold manner. 
 First, with corporeal bread, Psal. civ. 14, “That He may 
 bring forth food out of the earth.” Secondly, with spiritual 
 bread, Prov. xx. 13, “ Open thine eyes,” i.e., the eyes of the 
 heart to holy vigils, “ and thou shalt be satisfied with bread,” 
 i.e., with holy doctrine or with heavenly joys. Thirdly, with 
 eternal bread, Psal. cxxxii. 15, “I will satisfy her poor with 
 bread.” 
 
 By these seven loaves are understood the seven breads with 
 which the Lord feeds His faithful ones, that they may not 
 fail in the way of righteousness; but in their strength they 
 may come to the table of heavenly glory. The first is the 
 most sweet effusion of tears from the desire of glory, Psal. 
 xlii. 3, “ My tears have been my meat day and night.” S. 
 August., “ Tears were flowing to me, and it was well for 
 me in regard to them.” The second, the ineffable consola¬ 
 tion in the words of God, S. Matt. iv. 4, “Man shall not live 
 by bread alone, but by every word that proeeedeth out of the 
 mouth of God.” Jer. xv. 16, “ Thy words were found, and 
 I did eat them, and Thy word was unto me the joy and re¬ 
 joicing of mine heart, for I am called by Thy name, O Lord 
 God of Hosts.” The third, the ineffable delight in the par¬ 
 taking of the Eucharist, S. John vi. 51, “The bread that I 
 will give is My flesh, which I will give for the life of the 
 world.” Wisdom xvi. 20, “ And gavest them bread from 
 heaven, prepared without labour, having in it all that is 
 delicious and the sweetness of every taste.” The fourth , 
 the admirable sweetness from the presence of Christ, S. John 
 vi. 51, “I am the living bread which came down from 
 heaven.” For it is evident that the just ever have Christ to 
 dwell in their hearts; how great is the happiness of him 
 who ever has Christ dwelling in his heart. Ephes. iii. 16, 17, 
 “ That He would grant you according to the riches of His 
 glory to be strengthened with might by His Spirit in the inner 
 
23 
 
 man, that Christ may dwell in your hearts by faith.” The 
 fifth , the foretaste *of eternal blessedness, Psal. lxxviii. 25, 
 “Man did eat angels’ food.” S. August., “Brought in 
 within I know not to what sweetness, which if it is perfected 
 in me, I know not what eternal life is, unless it be that.” 
 The sixth , in the possession of joy by every virtue, because 
 it is joy to have so many gifts of the Holy Spirit, and those 
 twelve fruits which the Apostle enumerated—Gal. v. 22, 23, 
 “ But the fruit of the Spirit is love, joy, peace, long suffer¬ 
 ing, gentleness, goodness, faith, meekness, temperance ”— 
 which are therefore called fruits, because they more refresh 
 the mind than can be expressed by words. Prov. ix. 5, 
 “ Come, eat of My bread.” The seventh , the exultation by 
 the testimony of conscience, Prov. xv. 15, Vulg., “A secure 
 mind is like a continual feast.” 2 Cor. i. 12, “For our re¬ 
 joicing is this, the testimony of our conscience.” 
 
 Of the just man it is said, Isai. xxxiii. 16, “Bread shall 
 be given him.” The small fishes are the joys in the presence 
 of the saints, who are even now taken away from the most 
 bitter sea of this world, who frequently come and console 
 the just “ who are in the way.” There are, indeed, some 
 martyrs who are wasted, as Laurence and others, who, being 
 afflicted with fires and differents torments, were smiling 
 brightly, and so by their mirth proclaimed that they had infi¬ 
 nite delights within, by which they could despise external tor¬ 
 ments. 2 Cor. xi. 27, 30, “If I must needs glory, I will 
 glory of the things which concern my infirmities.” 2 Cor. 
 xii. 9, 10, “Most gladly therefore will I rather glory in my 
 infirmities. I take pleasure in infirmities, in reproaches, in 
 necessities, in persecutions, in distresses for Christ’s sake.” 
 Concerning this bapquet of the just it is said, S. Matt. xxii. 
 4, “ Behold, I have prepared my dinner; my oxen and my 
 fatlings are killed.” At such banquets, which the wicked 
 know not of, the just are enjoying all the day long. Psal. 
 lxviii. 4, Vulg., “ Let the just feast and rejoice before God.” 
 If the righteous so feast in the present time, what will it be 
 in the time to come? Blessed is he who shall eat bread in 
 the kingdom of heaven. To which kingdom may Jesus 
 Christ lead us. 
 
n 
 
 IIOMILY XV. * 
 
 THE EARTHLY AND THE HEAVENLY LIFE, 
 
 Eighth Sunday after Trinity.—(From the Epistle.) 
 
 “ For if ye live after the flesh ye shall die ; but if ye through the Spirit 
 
 do mortify the deeds of the body, ye shall live.” —Ramans viii. 13. 
 
 The Apostle does three things in these words—Firstly, he 
 commands us that we should mortify the pleasure of the 
 flesh, “ through the Spirit do ye mortify the deeds of the 
 body.” Secondly, he places the necessity of mortifying it, 
 “if ye live after the flesh ye shall die.” Thirdly, he places 
 the profit of the mortification, “ye shall live.” 
 
 I. On the first head, it is to be noted, that in a threefold 
 manner we ought to mortify the flesh. (1) By destroying 
 its carnal desires and sin, Colos. iii. 5-10, “Mortify therefore 
 your members which are upon the earth—fornication, un- 
 cleanness, inordinate affection, evil concupiscence, and covet¬ 
 ousness, which is idolatry, for which things’ sake the wrath 
 of God cometh on the children of disobedience ; in the which 
 ye also walked some time, when ye lived in them. But now 
 ye also put off all these: anger, wrath, malice, blasphemy, 
 filthy communication out of your mouth. Lie not one to 
 another, seeing that ye have put off the old man with his 
 deeds; and have put on the new man, which is renewed in 
 knowledge after the image of Him that created him.” (2) 
 By macerating it by fasting and afflictions to the likeness of 
 the passion of Jesus Christ, 2 Cor. iv. 10, “Always bearing 
 about in the body the dying of the Lord Jesus, that the life 
 also of Jesus might be made manifest in our body.” (3) In 
 afflicting it by spiritual meditations, Ecffles. xii. 12, “Much 
 study is a weariness of the flesh.” Ecclus. xxxi. 1, “Watch¬ 
 ing for riches consumeth the flesh.” That is carnal plea¬ 
 sures ; the thought of it takes away sleep, i.e., the weariness 
 of sluggishness. In the same chapter, v. 2, “ The thinking 
 beforehand taketh away the understanding,” i.e., he who sees 
 beforehand the rewards of gifts turns away sense— i.e., from 
 all evil concupiscence; and heavy infirmity— i.e., of the body 
 —makes the mind free from sin. 
 
 II. On the second head, it is to be noted that it is neces¬ 
 sary we should mortify the flesh, since if we live after the 
 
flesh we shall die; for it follows that there is a threefold 
 death from the pleasure of the flesh—(1) the death of sin ; 
 X'2 ) the death of nature, Ecelus. xxxvii. 34, “ By surfeiting 
 many have perished(3) the death of Gehena, Gal. vi. 8, 
 “ He that soweth to his flesh shall of the flesh reap corrup¬ 
 tion Psal. xxxiii, 22, Vulg., “ The death of the wicked is 
 very evil.” 
 
 III. On the third head, it is to be noted that a threefold 
 life is acquired by the mortification of the flesh—(1) prolon¬ 
 gation of natural life, Ecclus. xxxvii. 31, “He that is tem¬ 
 perate shall prolong life (2) the life of grace, Rom. viii. 6, 
 “ To be spiritually minded is life and peace (3) the pro¬ 
 longation of the life of glory, 2 Cor. iv. 11, “Always bear¬ 
 ing about in the body the dying of the Lord Jesus, that the 
 life of Jesus might be made manifest in our body.” 
 
 HOMILY XVI. 
 
 THE THREE TREES. 
 
 Eighth Sunday after Trinity.—(From the Gospel.) 
 
 “ Every good treo bringeth forth good fruit, but a corrupt tree bringeth 
 forth evil fruit.”— S. Matt. vii. 17. 
 
 The Lord in this Gospel signifies the three kinds of trees 
 which are in the island of this world. Firstly, He signifies 
 the tree bringing forth good fruits, “Every good tree.” 
 Secondly, that bringing forth evil fruits, “A corrupt tree,” 
 &c. Thirdly, the tree bringing forth no fruits, “ Every tree 
 that bringeth not forth good fruit,” &c. 
 
 I. The Lord commends the first tree to us for three reasons. 
 First, from the multiplicity of fruits—“ fruit.” He speaks 
 plurally, that the just who is here called a good tree ought 
 to produce much fruit: for it ought to produce twelve fruits 
 —(1) charity; (2) joy; (3) peace; (4) patience ; (5) long 
 suffering ; (G) goodness ; (7) gentleness ; (8) mildness ; (9) 
 faith; (10) modesty; (11) continency; (12) chastity. Gal. 
 v. 22, “ But the fruit of the Spirit is love, joy, peace,” &c. 
 Secondly, He commends it for the preciousness of the fruits, 
 
26 
 
 “ good but the goodness of these fruits is manifest, because 
 by such fruits the kingdom of God is gained; and the trees 
 of Paradise give such fruit. Rom. xiv. 17, “The kingdom 
 of God is not meat and drink, but righteousness, peace, and 
 joy in the Holy Ghost.” Thirdly, He commends it by its 
 constancy of fruit bearing, “ brings forth.” It is of the pre¬ 
 sent time in which it is shewn that it is ever in the act of 
 bearing fruit, Jer. xvii. 7, 8, “Blessed is the man that trusteth 
 in the Lord, and whose hope the Lord is; for he shall be as 
 a tree planted by the water . . . and shall not be careful in 
 the year of drought, neither shall cease from yielding fruit.” 
 Ezek. xlvii. 12, “ And by the river upon the bank thereof, 
 this side and on that side, shall grow all trees for meat; 
 whose leaf shall not fade, neither shall the fruit thereof be 
 consumed.” Of these three, Rev. xxii. 2, “ On either side of 
 the river was there the tree of life, which bare twelve manner 
 of fruits, and yielded her fruit every month, and the leaves 
 of the tree were for the healing of the nations.” Behold the 
 ;preciousness of the fruits, for the just eat them and they 
 live for ever. “ Twelve manner of fruits ”—their multi¬ 
 plicity. “ Every month ”—behold their continuity of bear- 
 ing. 
 
 II. Three evils are attributed to the second tree —(1) mor¬ 
 tification of the fruits of the wicked—“ fruit,” for in this 
 word, which is spoken in the plural, Our Lord remarks that 
 the wicked man, who is here called “a corrupt tree,” bears 
 many evil fruits, which are evil deeds. But the Apostle 
 enumerates seventeen fruits of the evil tree, Gal. v. 19, 20, 21, 
 which are the “ works of the flesh,” and “ they which do 
 such things shall not inherit the kingdom of God.” (2) The 
 perversity of the fruits, “evil,” S. Matt. xii. 35, “An evil 
 man out of the evil treasure bringeth forth evil things,” (3) 
 The assiduity of working evil, “brings forth,” Hos. iv. 10, 
 Vulg., “They have committed fornication, and have not 
 ceased.” 
 
 III. About the third tree , it is to be noted, that there are 
 three kinds of trees which bring forth no fruit—(1) Which 
 makes leaves without flowers : these are they which have 
 words without works, S. Matt. xxi. 19, “He saw a fig-tree 
 and found nothing thereon but leaves only.” Our Lord cursed 
 it, “ How soon is the fig-tree withered away.” (2) Which 
 has flowers without fruits : these are they which bring forth 
 
27 
 
 works in appearance but not in truth, 2 Tim. iii. 5, “ Having 
 a form of godliness, but denying the power thereof.” Job 
 viii. 12, 13, “Whilst it is yet in his greenness, and not cut 
 down, it withereth before any other herb. So are the paths 
 of all that forget God, and the hypocrite’s hope shall perish.” 
 (3) That which brings forth fruit, but it is wholly useless, 
 Wisd. iv. 5, “ Their fruit shall be unprofitable, and sour to 
 eat, and fit for nothing.” Jude 12, “Trees whose fruit 
 withereth, without fruit, twice dead, plucked up by the roots.” 
 But, alas, to such trees, for they are cut down with the axe of 
 the Divine judgment, and they will be sent into the eternal fire 
 of hell. S. Matt. iii. 10, “And now also the axe is laid unto 
 the root of the trees, therefore every tree which bringeth not 
 forth good fruit is hewn down and cast into the fire.” From 
 which fire may the Lord deliver us. 
 
 HOMILY XVII. 
 
 IDOLATRY. 
 
 Ninth Sunday after Trinity.—(From the Epistle.) 
 
 “ Neither be ye idolaters, as were some of them.”—1 Cor. x. 7. 
 
 The Apostle here sets forth two things. Firstly, he ad¬ 
 monishes that we should flee from spiritual idolatry, “Nei¬ 
 ther be ye idolaters.” For he was speaking to the faithful 
 who now had no idols ; whence it, is manifest that he was 
 advising them to avoid that idolatry which consists in vices. 
 Secondly, he compares the spiritual idolatry with bodily ido¬ 
 latry, “As were some of them,” who adored a calf and other 
 idols. 
 
 I. Of the bodily idolatry, it is known that it was three¬ 
 fold—(1) in the stars; (2) in the elements. Of these two, 
 Wisdom xiii. 2, “Either the fire or the wind, or the swift 
 air, or the circle of the stars, or the great water, or the sun 
 and moon,” &c. In the former of these is seen the idolatry 
 of the elements; in the latter, that of the stars. (3) Idola¬ 
 try in animals, Rom. i. 23, “And change the glory of the 
 incorruptible God into an image,” &c. The idolatry in the 
 
28 
 
 stars signifies pride, whence the first proud one said, Isa. 
 xiv. 13, “I will ascend into heaven, I will exalt my throne 
 above the stars of G-od ... I will be like the Most High.” 
 
 'S. Augustine, “And they thought that they would exalt 
 themselves with stars and lightning, and behold they have 
 fallen upon earth.” 
 
 II. The idolatry of the elements signifies the idolatry of 
 the covetous, Colos. iii. 5, “ Covetousness, which is idolatry.” 
 The idolatry of animals is that of carnal concupiscence, 
 which exists in the pleasures of the flesh, S. Jude 10, “But 
 what they know naturally as brute beasts in those things 
 they corrupt themselves.” Of these three, S. James iii. 15, 
 “This wisdom descendeth not from above, but is earthly,” 
 through avarice ; “sensual,” by luxury; “devilish,” through 
 pride. 
 
 HOMILY XVIII. 
 
 THE GREAT ACCOUNT. 
 
 Ninth Sunday after Trinity.—(From the Gospel.) 
 
 “Give an account of thy stewardship.”— S. Luke xvi. 2. 
 
 This word is spoken to every one at death or in the judg¬ 
 ment, since it behoves us all to come before the heavenly tribu¬ 
 nal of Christ the Judge, 2 Cor. v. 10, “ For we must all appear 
 before the judgment-seat of Christ, that every one may re¬ 
 ceive the things done in his body according to that he hath 
 done, whether it be good or badand therefore every man 
 ought to think how he will then be able to give account. But 
 we ought to consider three things about this account. (1) The 
 difficulty of rendering the account; (2) of the witnesses, who 
 will accuse those rendering a false account, themselves giving 
 the true one; (3) the severity of the sentence which will 
 be given against those who have rendered a false account. 
 
 I. On the first head, it is to be noted that (1) it will be diffi¬ 
 cult to render account of all the thoughts, Ps. lxxv. 11, Vulg., 
 “For the thought of man shall give praise to Thee.” Wisd.i. 0, 
 “ For inquisition shall be made into the thoughts of the un¬ 
 godly.” (2) Of the sayings, S. Matt. xii. 36, “ But I say 
 
29 
 
 unto you that every idle word that men shall speak they 
 shall give account thereof in the day of judgment; for by 
 thy words thou shalt be justified, and by thy words thou 
 slialt be condemned.” Eccles. xii. 14, “ For God shall bring 
 every work into judgment, with every secret thing, whether 
 it be good or whether it be evil.” 
 
 II. On the second head, it is to be noted, that three most 
 true witnesses will accuse the ungodly in the judgment. 
 The first witness will be God, Mai. iii. 5, “And I will come 
 near to you to judgment; and I will be a swift witness 
 against the sorcerers, and against the adulterers, and against 
 
 false swearers.For I am the Lord : I change not.” 
 
 The second will be conscience, Rom. ii. 15, “Their conscience 
 also bearing witness, and their thoughts in the meanwhile 
 accusing or else excusing one another, in the day when God 
 shall judge the secrets of men by Jesus Christ.” The third 
 will be every creature, Job xx. 27, “The heavens shall re¬ 
 veal his iniquity, and the earth shall rise up against him ;” 
 whence a certain holy father said: we are about to render an 
 account in the presence of heaven and earth ; and do you 
 mock ? 
 
 III. On the third head, it is to be noted, that the severity to 
 the sentence on the wicked will be felt in three ways. (1) They 
 will be deprived of all good things, S. Augus. (in his book of 
 the “ City of God ”), “ In the last punishment it will be just, 
 that the wicked and the ungodly should weep for the loss of 
 natural good things in their torments, feeling their depriver 
 to be the most just God, when they have despised the most 
 bountiful Benefactor.” Job xx. 15, “ He hath swallowed 
 down riches, and he shall vomit them up again : God shall 
 cast them out of his belly.” (2) Because they shall be tor¬ 
 mented by the burning of the most fierce fire, Isa. lxvi. 24, 
 “ Neither shall their fire be quenched.” (3) Because they 
 shall not be liberated for ever, S. Matt. xxv. 41, “ Depart 
 from me,” without Whom there is no good: behold the first. 
 “ Into fire :” behold the second. “ Everlasting :” behold 
 the third. From which may Jesus Christ deliver us. 
 
30 
 
 HOMILY XIX. 
 
 TRUE AND FALSE GLORY. 
 Tenth Sunday After Trinity. 
 
 [This Homily is substituted for the one ivhich occurs in the series , and which 
 treats of the false gods of the heathen .] 
 
 “He thatglorieth let him glory in the Lord.”—1 Cor. i. 1. 
 
 Every rational creature longs for glory, because such an 
 one was created for glory; and therefore the Apostle in 
 these words points out where true glory can be found; and 
 he points out here two kinds of glory—an unreal and a live 
 glory. 
 
 I. On the first head, it is to be noted, that there is (1) a 
 
 false glory in temporal riches—“And boast themselves in the 
 multitude of their riches,” Psa. xlix. 6. (2) A vain glory— 
 
 “ Wicked boasteth of his heart’s desire,” Psa. x. 3 ; that is, 
 he glories in earthly dignities. “ Let not the wise man 
 glory in his wisdom, neither let the mighty man glory in his 
 might,” Jer. ix. 23. (3) There is also a foolish glory in 
 
 pleasures ; for it is foolish to glory in mortal meats—“ She 
 that liveth in pleasure is dead,” 1 S. Tim. v. 6. (4) An evil 
 
 glory in wickedness—“ Why boasteth thou thyself in mis¬ 
 chief?” Psa. lii. 1. The first glory tendeth to poverty— 
 “ The rich man shall lie down, but he shall not be gathered; 
 he openeth his eyes, and he is not” (Job xxvii. 19). The 
 second ends in ignominy—“ Their glory shall fly away like 
 a bird,” Hosea ix. 11. The third is changed into the anguish 
 of grief—“ How much she hath glorified herself and lived 
 deliciously, so much torment and sorrow gave her,” Rev. 
 xviii. 7. The fourth into eternal torment—“ Upon the 
 wicked He shall rain snares, fire and brimstone,” &c., Psa. 
 xi. 6. “ For their worm shall not die, neither shall their tire 
 
 be quenched,” Isa. lxvi. 24. 
 
 II. On the second head, it is to be noted that true glory 
 consists (1) in our knowledge of the Lord—“Let him that 
 glorieth glory in this, that he understandeth and knoweth 
 
31 
 
 Me that I am the Lord,” Jer. ix. 24. (2) In consideration 
 
 of His wonders—“ He gave them to glory in His marvellous 
 acts,” Ecclus. xvii. 9. (3) In His love—“ Let them that 
 
 love Thy name be joyful in Thee,” Psa. v. 11. (4) In His 
 
 praise—“ That my glory may sing praise to Thee,” Psa. 
 xxx. 12. (5) In the fruition of God—“I shall be satisfied 
 
 when I awake with Thy likeness,” Psa. xvii. 15. 
 
 HOMILY XX. 
 
 THE MISFORTUNES AND PUNISHMENTS OF THE WICKED. 
 Tenth Sunday after Trinity.—(From the Gospel.) 
 
 “ Thine enemies shall cast a trench about thee, and compass thee round, 
 and keep thee, in on every side.”— S. Luke xix. 43. 
 
 The Lord in these words predicts the adversity which was 
 about to destroy the vain prosperity of this world, about 
 which three things are to be noted. (1) The universality of 
 the adversity itself—“ Compass thee round.” (2) The multi¬ 
 plicity of the punishment which there will be in it—“And 
 keep thee in on every side.” The multitude is the cause of 
 the keeping in. (3) The eternity of the same adversity— 
 “ Shall lay thee even with the ground;” that is, will destroy 
 wholly, so that no one will be able to be liberated. 
 
 I. On the first head, it is to be noted, that misfortunes 
 come to the wicked from eight quarters. (1) From the earth 
 —Psa. cvi. 17, “The earth opened and swallowed up,” &c. 
 Job. xx. 27, “The earth shall rise up against him.” (2) 
 From water, which shall suffocate them—Wisd. v. 23, “ The 
 water of the sea shall rage against them, and the rivers shall 
 run together in a terrible manner.” (3) From the air which 
 will lighten against them—Wisd. v. 22, “ Then shafts of 
 lightning shall go directly from the clouds as from a bow 
 well bent; they shall be shot out, and shall fly to the mark.” 
 
 (4) From fire, which shall consume them—Psa. xcvii. 3, “ A 
 fire goetli before him and burneth his enemies round about.” 
 
 (5) From the sun, moon, and stars, which shall hide them- 
 
32 
 
 selves from him—Joel iii. 15, “The sun and the moon shall 
 be darkened, and the stars shall withdraw their shining.” 
 S. Matt. xxiv. 29, “ Shall the sun be darkened, and the 
 moon shall not give her light, and the stars shall fall from 
 heaven.” (6) From the saints, vrho will condemn them— 
 S. Matt. xix. 28, “ Ye also shall sit upon twelve thrones, 
 judging the twelve tribes of Israel.” (7) From the Lord 
 Jesus Christ, Who will judge them—S. Matt. xxv. 34, 41, 
 “ Then shall the King say unto them on the left hand, 
 Depart from me, ye cursed,” &c. (8) From the angels, who 
 will carry them into hell—S. Matt. xiii. 41, 42, “The Son 
 of Man shall send forth His angels . . . and shall cast them 
 into a furnace of fire.” 
 
 II. On the second head, it is to be noted, that there are 
 eight punishments of the wicked, which will greatly distress 
 them. (1) There will be a rational blindness of the highest 
 ignorance, for the torment—S. Greg., “ In the ordained tor¬ 
 ments it will be permitted to knownothingbeyond the torments 
 themselves. (2) There will be a continued trouble of hatred 
 and anger to the irritation of the tormented—Psa. cxii. 10, 
 “ The wicked shall see it and be grieved.” (3) There will 
 be the lack of all sweetness for the punishment of the 
 lustful—S. Greg., “ For what can be a greater misery than 
 ever to desire what never can be, and ever to hate what 
 always is. For the ungodly will never have what he desires. 
 Ps.cxii. 10, “The desire of the wicked shall perish.” (4)There 
 will be a continual sound of weeping and wailing for the 
 punishment of the hearer—Job. xv. 21, “A dreadful sound is 
 in his ears.” S. Jas. v. 1, “Go to now, ye rich men, weep and 
 howl.” (5) There will be a continual effusion of tears for 
 the punishment of the eyes of the bodies of those who were 
 burned—8. Luke vi. 25, “ Woe unto you that laugh now, 
 for ye shall mourn and weep.” Job 'xx. 18, “He shall be 
 punished for all that he did, and yet not be consumed.” In 
 the lives of the Fathers we read, “Let us pray, children, 
 before we come to that place where tears shall consume our 
 bodies.” (6) There will be an intolerable odour as the smell 
 of the suppliants—Isai. iii. 24, “ Instead of a sweet smell 
 there shall be a stink.” (7) There will be the taste for 
 punishment, food and drink the most bitter—Jer, ix. 15, 
 “I will feed them, even this people, with wormwood, and 
 give them the water of gall to drink.” ( 8 ) There will be a 
 
33 
 
 most glowing fire and perpetual burning—Tsai. lxvi. 24, 
 “ For their worm shall not die, neither shall their fire be 
 quenched.” “Are they not therefore foolish who, for 
 momentary delights, bind themselves to so many perpetual 
 evils?” (S. Greg.) 
 
 III. On the third head—the eternity of the adversity—it 
 is a momentary thing which deliglits : it is an eternal thing 
 which crucifies. 
 
 HOMILY XXI. 
 
 THE THREEFOLD POWER OF GRACE. 
 
 Eleventh Sunday after Trinity.—(From the Epistle.) 
 
 “By the grace of God I am what I am.”—1 Cor . xv. 10. 
 
 Three things are to be noted in these words. Firstly, the 
 great bountifulness of God—“ By the grace of God,” &c. 
 Secondly, the utility of the grace—“ His grace which was 
 bestowed upon me was not in vain.” Thirdly, the weakness 
 of the free-will—“ Yet not I.” 
 
 I. On the first head, it is to be noted, that in three ways 
 appears the great goodness of God to sinners, which 
 appeared in S. Paul. (1) In the calling of so great sinners 
 —“ Because I persecuted the Church of God.” 1 S. Tim. 
 i. 15, “Christ Jesus came into the world to save sinners, 
 of which I am chief.” (2) In the bestowing of abundant 
 grace—Rom. v. 20, “ Where sin abounded, grace did much 
 more abound.” This is expressed in the words, “ By the 
 grace of God I am what I am;” as a great Apostle, such an 
 one, and so great. (3) In the exhibition of spiritual friendship 
 —Job xxii. 23, “ If thou return to the Almighty thou shalt 
 be built up, thou shalt put away iniquity far from thy 
 tabernacles;” v. 26, “For then shalt thou have thy delight 
 in the Almighty, and shalt lift up thy faoe unto God.” 
 
 II. On the second head, it is to be noted, that there is here 
 a manifold utility of grace. (1) Because it cleanses from 
 
 D 
 
34 
 
 tlie defilement of all sin—Rom. iii. 24, “Being justified 
 freely by His grace through the redemption that is in Christ 
 Jesus; Whom God hath set forth to be a propitiation,” &c. 
 (2) Because it liberates us from all misery—Rom. vii. 24, 
 “ O wretched man that I am, who shall deliver me from 
 the body of this death? I thank God, through Jesus Christ 
 our Lord.” (3) Because it confirms in good—Heb. xiii. 9, 
 “ It is a good thing that the heart be established with grace.” 
 (4)It illuminates the mind—Job xxv. 3, “Upon whom doth 
 not His light arise?” (5) It delights the mind, whence grace 
 is defined to be the soul’s delight. (0) It makes joyful its 
 possessor—Psa. civ. 15, “ Oil to make his face to shine;” 
 whence the Gloss., “Grace is a certain glistening of the mind 
 to the commending holy love.” (7) It leads men to the glory 
 of eternal life—Rom. vi. 23, “The gift of God is eternal 
 life, through Jesus Christ our Lord.” 
 
 III. On the third head, it is to be noted, that the weakness 
 of the free-will appears in three ways. (1) Because it is ever 
 prone to doing evil—Gen. viii. 21, “For the imagination of 
 man’s heart is evil from his youth.” (2) Because it is not 
 able by itself to arise again when it has fallen into deadly 
 sin—Psalm lxxviii. 39, “ Man is as a wind that passeth 
 away and cometh not again.” (3) Because it is not able to 
 do any good thing—2 Cor. iii. 5, “ Not that we are sufficient 
 of ourselves to do anything as of ourselves.” The Helper of 
 grace is ever to be fled to, Who willingly offered Himself for 
 all, and through Whom we can do all things ; which may the 
 Lord give us, &c. Amen. 
 
 HOMILY XXII. 
 
 PRIDE AND HUMILITY. 
 
 Eleventh Sunday after Trinity.— (From the Gospel.) 
 “ Two men went up in the temple to pray.”— S. Luke xviii. 10. 
 
 Three things are to be noted in this Gospel. Firstly, the 
 great pride of the Pharisee, “ The Pharisee stood and prayed 
 thus with himself.” Secondly, the true humility of the pub- 
 
35 
 
 lican, “The publican standing afar off.” Thirdly, the great 
 justice of God in Ilis house, “This man went down to liis 
 house justified,” &c. 
 
 I. On the first head, it is to be noted, that the pride of the 
 Pharisee was seen in three ways. (1) Because candidly he 
 was thinking himself just, “I am not as other men are ;” as 
 if he alone was just. (2) Because he despised others, “I 
 thank Thee that I am not as other men are;” despising all, 
 lie alone thought he possessed what he did not. (3) Because 
 he arrogantly boasted of his own good deeds, “ I fast twice 
 in the week.” Gloss., “ He who went up to pray does not 
 pray, but praises himself.” There are three acts of pride, 
 as the Gloss, says, which thus begins, “ There are four kinds 
 of fear,” &c. 
 
 II. On the second head, it is to be noted, that the humility 
 
 of the publican appears in three things. (1) He was stand¬ 
 ing a long way off, as if unworthy to enter the temple of 
 God: “ Standing afar off.” (2) That he judged himself 
 unworthy even to see the temple : “Would not so much as 
 lift up his eyes to heaven,” &c. (3) Because he judged 
 
 himself to be a sinner, and was asserting this : “ Smote upon 
 liis breast, saying, God be merciful to me a sinner.” These 
 are three acts of humility, Gloss., “He did not dare to draw 
 near that God should draw near unto him ”—the first; “ He 
 does not regard that he should be regarded ”—the second ; 
 “ He knows that God does not know him ”—the third. 
 
 III. On the third head, it is to be noted, that the justice 
 of Christ appears in three ways in this Gospel—(1) in the 
 justification of the humble publican ; (2) in the condemnation 
 of the proud Pharisee; (3) in the exaltation of the humble 
 over the proud. Of the first, “ This man went down to his 
 house justified.” Of the second, “ Rather than the other.” 
 Gloss., “ That is, before him in comparison with him; or 
 more than he.” Gloss., “ The heart is exalted before a fall, 
 which applies to the Pharisee; and it is humbled before 
 grace, which applies to the publican.” Of the third, “ He 
 that humbleth himself shall be exalted.” Gloss., “ The con¬ 
 troversy is placed between the publican and Pharisee : after¬ 
 wards the sentence of the Judge is recorded, that we should 
 avoid pride; that we should hold to humility, which exalts a 
 man to eternal glory.” Job xxii. 29, Vulg., “lie that hath 
 been humbled shall be in glory.” To which glory may 
 we, &c. 
 
HOMILY XXIII. 
 
 TRUE AND FALSE CONFIDENCE 
 Twelfth Sunday after Trinity.—(From the Epistle.) 
 
 “ Such trust have we through Christ to God-ward.”— 2 Cor. iii. 4. 
 
 The Apostle treats of three things in these words. Firstly, 
 he treats of the faith of the Saints, “ Such trust have we.” 
 Secondly, he shews on whose account there is this trust, 
 “ Through Christ.” Thirdly, he shews in whom the Saints 
 have trust, “ To God-ward.” Remark that this trust is two¬ 
 fold—good and evil. 
 
 I. The good trust is of the Saints or of the good men ; hut 
 the evil trust is the confidence of had men or of sinners. 
 But the trust of the good , as gathered from the text, consists 
 in seven things. (1) In the fear of God, Prov. xiv. 26, “In 
 the fear of the Lord is strong confidence.” (2) In prayer, 
 1 Cliron. xvii. 25, Vulg., “Thy servant hath found confi¬ 
 dence to pray before thee.” 1 S. John iii. 21, “Beloved, if 
 our heart condemn us not, then have we confidence toward 
 God; and whatsoever we ask we receive of Him, because we 
 keep His commandments, and do those things that are pleas¬ 
 ing in His sight.” (3) In consecration of himself to God, 
 Job xi. 14-18, “If iniquity be in thy hand, put it far away, 
 and let not wickedness dwell in thy tabernacles, for then 
 shalt thou lift up thy face without spot, yea, thou shalt be 
 stedfast and shall not fear; because thou shalt forget thy 
 misery, and remember it as waters that pass away, and thine 
 age shall be clearer than the noon-day; thou shalt shine 
 forth, thou shalt be as the morning. And thou shalt be 
 secure, because there is hope; yea, thou shalt dig about 
 thee, and thou shalt take thy rest in safety: also thou shalt 
 lie down and none shall make thee afraid; yea, many shall 
 make suit unto thee.” (4) In bountiful almsgiving, Tobit 
 iv. 12, “Alms shall be a great confidence before the Most 
 High God.” (5) In the keeping of the Divine law, Prov. 
 xxii. 17-19, “Bow down thine ear and hear the words of 
 the wise, and apply thine heart unto my knowledge; for it 
 is a pleasant thing if thou keep them within thee: they shall 
 
withal be fitted in thy lips that thy trust maybe in the Lord’’ 
 
 •—not in the world, not in anything else. (6) In the 
 blood of Christ, Heb. x. 19, “ Having therefore, brethren, 
 boldness to enter into the holiest by the blood of Jesus, by a 
 new and living way.” (7) In the day of judgment, 1 S. 
 John iv. 17, “Herein is our love made perfect, that we may 
 have boldness in the day of judgment; because as He is, so 
 arc we in this world.” 
 
 II. In like manner the trust of the wicked consists in 
 seven things, which are to be gathered from the text. (1) 
 In riches, Jer. xlix. 4, “Wherefore gloriest thou in the 
 valleys, thy flowing valleys, O backsliding daughter? that 
 trusted in her treasures.” (2) In stupidity and malicious¬ 
 ness, Isa. xlvii. 10, “For thou trusted in thy wickedness: 
 thou hast said, None seetli me. Thy wisdom and thy know¬ 
 ledge, it hath perverted thee; and thou hast said in thine 
 heart, I am, and none else besides me.” (3) In the false 
 array of the powerful, “Isa. xxx. 1, 2, 3, “Wo to the rebel¬ 
 lious children . . . To strengthen themselves in the strength 
 of Pharaoh, and having trust in the shadow of Egypt; there¬ 
 fore shall the strength of Pharaoh be your shame, and the 
 trust in the shadow of Egypt your confusion.” “Pharaoh” is 
 the prince of this world, “ the shadow of Egypt ” the power 
 of this world. He is rightly called “ confusion,” because often 
 when help is looked for destruction follows; as also the 
 shadow of the power of this world ends in ignominy. Ac¬ 
 cording as Isaiah says, xlii. 17, “They shall be turned back, 
 they shall be greatly ashamed that trust in graven images ” 
 — i.e ., in the appearance of power and in the powerful. 
 (4) In the vain beauty of the flesh, Ezek. xvi. 15, “But thou 
 didst trust in thine own beauty, and playedst the harlot be¬ 
 cause of thy renown, and pouredst out thy fornication upon 
 every one that passed by.” (5) In the fortification of towers 
 and walls, Deut. xxviii. 52, “And he shall besiege thee 
 in all thy gates until thy high and fenced walls come 
 down wherein thou trustedst in all thy land.” (6) In the 
 invocation of demons, Deut. xxxii. 37, “ Where are their 
 gods, their rock in whom they trusted?” (7) In intercourse 
 with that which is outward and unreal, Job viii. 13, “The 
 hypocrite’s hope shall perish; whose hope shall be cut off, 
 and whose trust shall be a spider’s web.” From which trust 
 may Christ deliver us. 
 
38 
 
 HOMILY XXIV. 
 
 THE SINNER HEALED. 
 
 Twelfth Sunday after Trinity.—(From the Gospel.) 
 
 “ They bring unto Him one that was deaf and had an impediment in 
 his speech, and they besought Him to put His hands upon him.”— 
 S. Mark vii. 32. 
 
 In this Gospel three points are characteristically noted. 
 Firstly, that the infirmity of every sinner is great and mani¬ 
 fold, “Deaf and had an impediment in his speech.” Secondly, 
 the means which are necessary for the healing, “ And they 
 besought Him,” &c. Thirdly, the varied benefit that results 
 from his being healed, “ His ears were opened and the string 
 of his tongue loosed.” 
 
 I. On the first head, it is to be noted, that every sinner 
 
 falls under three severe infirmities when he lapses into deadly 
 sin. (1) Blindness, through the darkening of the mind, 
 “Their own wickedness hath blinded them,” Wisd. ii. 21. 
 “ Having the understanding darkened through the blindness 
 of their heart ... to work all uncleanness with greediness,” 
 Eplies. iv. 18, 19. (2) Deafness, through the rebellion of 
 
 disobedience, “ Who is blind but my servant % Or deaf as 
 my messenger,” Isa. xlii. 19. “ They are like the deaf adder 
 
 that stoppeth her ears,” Psalm lviii. 4. (3) Dumbness, 
 
 through the concealing of their sins, “ They are all dumb 
 dogs, they cannot bark,” Isa. lvi. 10. “Though wickedness 
 be sweet in his mouth, though he hide it under his tongue,” 
 Job xx. 12. Upon these three infirmities the Gloss, upon 
 the Gospel remarks, “ The human race, as if it were one 
 man, being corrupted by different plagues, is blinded in a pro¬ 
 toplast : whilst it sees it is blind; whilst it hears it is deaf; 
 whilst it speaks it is made dumb.” 
 
 II. On the second head, it is to be noted, that two circum¬ 
 
 stances united for the healing of this infirm one, and that 
 they point out the three things which are necessary for the 
 curing of the sinner. (1) The prayer of the Saints and of 
 the Church, “And they benefit him.” “If any man see his 
 brother sin .... ; lie shall ask,” S. John v. 16. (2) The 
 
 reception of the gifts and graces of the Holy Spirit, “ Put 
 
39 
 
 His fingers into liis ears.” Gloss, upon Holy Gospel, “ He 
 puts the fingers into the ears, when, through the Holy Spirit, 
 lie opens the ears of the heart for understanding and receiv¬ 
 ing of the words of salvation.” “ Being purified freely by 
 Ilis grace through the redemption which is in Christ Jesus,” 
 Horn. iii. 24. (3) The operation of repentance, which con¬ 
 
 sists of three parts. Firstly, of grief of heart, “ Looking 
 up to heaven He sighed.” So He taught us to groan for 
 ourselves or for our offences, “ I am weary with my groan¬ 
 ing .I water my couch with my tears,” Ps. vi. 6. 
 
 Secondly, of confession by the mouth, “ The string of his 
 tongue was loosed.” The string of the tongue of the sinner 
 was loosed when he confessed his sin, “Confess your faults 
 one to another,” S. James v. 16. Thirdly, in fulfilling thg 
 commands of God and the priest, “ His ears were opened,” 
 &e. The ears of the sinner were opened when he obeyed 
 the precepts of God and the priest by fulfilling them, making 
 satisfaction for them, “ Obey them that have the will over 
 you, and submit yourselves; for they watch for souls, as 
 they that must give account,” Heb. xiii. 17. 
 
 III. On the third head, it is to be noted, that a threefold 
 benefit follows upon the conversion of the sinner. (1) That 
 he is liberated from all spiritual infirmity, “ The string of 
 his tongue was loosed and he spoke plain.” “ Return ye 
 backsliding children, and I will heal your backslidings,” 
 Jer. iii. 22. (2) Because God is praised on this account, 
 
 “ By so much the more, a great deal they published it.” 
 “ Deliver me from bloodguiltiness, O God . . . my tongue 
 shall sing aloud of Thy righteousness,” Ps. li. 14. (3) Be¬ 
 
 cause the power and goodness of God is declared, “ He hath 
 done all things well: He maketh both the deaf to hear and 
 the dumb to speak.” 
 
T IIE H O M I L I E S 
 
 OF 
 
 S. THOMAS AQUINAS, 
 
 FOR THE SUNDAYS FROM TRINITY TO ADVENT. 
 
 PART II. 
 
 CONTAINING TWENTY-SIX HOMILIES UPON THE EPISTLES AND GOSPELS FOR 
 THE LAST THIRTEEN SUNDAYS AFTER TRINITY. 
 
 TRANSLATED BY 
 
 JOHN M. ASHLEY, B.C.L., 
 
 TRANSLATOR OF THE “ ADVENT HOMILIES OF S. THOMAS AQUINAS AUTHOR 
 OF THE “VICTORY OF TIIE SPIRIT,” THE “RELATIONS OF SCIENCE,” ETC.; 
 CURATE OF SWANSCOMBE; AND SUNDAY EVENING LECTURER OF 8. MARY’S, 
 
 GREENHITHE. 
 
 LONDON: 
 
 CHURCH PRESS COMPANY (LIMITED), 
 
 13, BURLEIGH STREET, STRAND, W.C. 
 
 MDCCCLXVL 
 
 Price Eightpence 
 
NOTICE. 
 
 The very kind way in which the “Advent Homilies” of the great 
 Schoolman have been received, has induced the Translator to issue 
 another portion of that, which he one day hopes may be formed into a 
 complete work. It has been the wish of some that the outlines of 
 S. Thomas might be expanded for them, and so be made ready for 
 their use. To do this would be not only to tamper with what ought 
 to be preserved entire with all care, but it would destroy the great 
 merit and value of these suggestive skeletons, which, opening so many 
 different trains of thought, leave it to the preacher’s own judgment to 
 enlarge upon them, according to his learning, ability, and peculiar cast 
 of mind. It will be very often found that a third portion of one Homily 
 will afford quite sufficient material for the formation of such a sermon 
 as is suitable to our times. The thorough investigation of the three 
 divisions of one section, often leads to more telling and satisfactory 
 results than can be obtained from the partial development of each of 
 the leading heads. 
 
THE HOMILIES 
 
 ' OF 
 
 S. THOMAS AQUINAS, 
 
 FROM TRINITY TO ADVENT. 
 
 PART II. 
 
 HOMILY XXY. 
 
 ABRAHAM A PATTERN FOR SINNERS. 
 Thirteenth Sunday after Trinity.—(From the Epistle.) 
 
 “ To Abraham and his seed were the promises made.”— Gal. iii. 16. 
 
 In these words it is shown that heavenly promises are 
 made to those who seek with all their powers to be like 
 Abraham. 
 
 I. On the first head it is to be noted, that seven things 
 are pointed out of Abraham, in which every Christian ought 
 to imitate him. (1) In constancy of faith, Rom. iv. 3, 
 “ Abraham believed God, and it was counted unto him for 
 righteousness.” Heb. xi. G, “ But without faith it is impos¬ 
 sible to please Him, for he that cometh to God must believe 
 that He is, and that He is a rewarder of them that diligently 
 seek Him.” (2) In perfect obedience, Gen. xxii. 17, “And thy 
 seed shall possess the gate of his enemies, and in thy seed shall 
 all the nations of the earth be blessed.” Deut. x. 12, “And 
 now, what doth the Lord thy God require of thee but to fear 
 the Lord thy God, to walk in all His ways, and to love Him, 
 and to serve the Lord thy God with all thy heart and with 
 all thy soul?” (3) In disregard of country. (4) In con— 
 e 2 
 
44 
 
 tempt of pedigree. Of these two, Gen. xii. 1, 2, “The Lord 
 said unto Abram, Get thee out of thy country, and from thy 
 kindred, and from thy father’s house, and to the land that I 
 will shew thee,” &c. (5) In hospitality and compassion. 
 
 Gen. xviii. 3-5, “My Lord, if now I have found favour in 
 thy sight, pass not away, I pray thee, from thy servant: let 
 a little water, I pray you, be fetched, and wash your feet, 
 and rest yourselves under the free ; and I will fetch a morsel 
 of bread, and comfort ye your hearts; after that ye shall 
 pass on.” Heb. xiii. 2, “Be not forgetful to entertain 
 strangers: for thereby some have entertained angels un¬ 
 awares.” (6) In humility, Gen. xviii. 27, “I have taken 
 upon me to speak unto the Lord, which am but dust and 
 ashes;” which are the words of Abraham to the Lord. 
 Matt. xi. 29, “ Learn of Me, for I am meek and lowly in 
 heart.” (7) In fear of God, Gen. xxii. 12, “Lay not thy 
 hand upon the lad, neither do thou anything unto him: for 
 now I know that thou fearest God, seeing thou hast not 
 withheld thy son, thine only son, from Me.” Deut. x. 12, 
 “And now, what doth the Lord thy God require of 
 thee?” &c. In these words we are exhorted to imitate 
 Abraham, “ If ye were Abraham’s children, ye would do the 
 works of Abraham,” S. John xiii. 39. 
 
 II. On the second head it is to be noted, that to those 
 who in these things imitate Abraham, the Lord makes seven 
 great promises which he made to Abraham. (1) He pro¬ 
 mised to him that He would give him His blessing. (2) That 
 He would exalt him. (3) That He would humble his ene¬ 
 mies. (4) That He would honour him among all nations. 
 Of these four, Gen. xii. 2, 3. “I will bless thee;” mark the 
 first. “ And make thy name great;” mark the second. “ I 
 will curse him that curseth thee ;” mark the third. “ And 
 in thee shall all the families of the earth be blessed;” mark 
 the fourth. (5) That God would protect him in all things. 
 (6) That He Himself would be to him as a reward. Of these 
 two, Gen. xv. 1, “The word of the Lord came unto Abram 
 in a vision, saying, Fear not, Abram: I am thy shield;” 
 mark the first. “ And thy exceeding great reward ;” mark 
 the second. (7) That God would give to him a land flowing 
 with milk and honey, Gen. xiii. 15-17, “The Lord said 
 unto Abram, Lift up now thine eyes, and look from the 
 place where thou art northward, and southward, and east- 
 
45 
 
 ward, and westward. For all the land which thou seest, 
 to thee will 1 give it, and to thy seed for ever.” 
 
 III. On the third head it is to be noted, that the Lord 
 gives seven good things to those who imitate Abraham. 
 
 (1) He blesses them, Ephes. i. 3, “Who hath blessed us 
 with all spiritual blessings in heavenly places in Christ.” 
 
 (2) He glorifies them, Rom. viii. 30, “Whom He justified 
 them also lie glorified.” (3) He humbles their enemies, 
 Psalm cxxxi. 14, “Turned my hand against their adver¬ 
 saries.” (4) He protects them, Psalm xci. 14, “Because 
 He hath set his love upon Me, therefore will I deliver him : 
 I will set him on high because he hath known My name.” 
 
 (5) He honours them, Psalm cxxxix. 17, “How pre¬ 
 cious are thy thoughts unto me, O God” [friends, Vulg.] 
 
 (6) God Himself gives Himself to them for a reward, He 
 who will be all in all, He who will be salvation, life, 
 honour, glory, peace, joy, and all good things. (7) He gives 
 to them the land flowing with milk and honey, that is the 
 kingdom of heaven, the joy of the humanity and divinity 
 making joyful. S. Matt. xxv. 34, “ Come, ye blessed of 
 My Father, inherit the kingdom prepared for you.” To 
 which kingdom may we be brought, &c. 
 
 HOMILY XXVI. 
 
 THE SINNER SUCCOURED. 
 
 Thirteenth Sunday after Trinity.—(From the Gospel.) 
 
 “A certain man went down from Jei’usalem to Jericho, and fell among 
 thieves, which stripped him of his raiment, and wounded him, and 
 departed, leaving him half dead.”— S. Luke x. 30. 
 
 In this parable there are three points to be noted. Firstly, 
 the manifold misery of sinners : “ A certain man went down 
 from Jerusalem.” Secondly, is shown the manifold pity of 
 Christ to the sinner: “ A certain Samaritan, as he jour¬ 
 neyed, came where he was; and when he saw him he had 
 compassion on him, and w'ent to him, and bound up his 
 wounds, pouring in oil and wine, and set him on his own 
 
beast, and brought him to an inn, and took care of him. 
 And on the morrow when he departed, he took out two¬ 
 pence, and gave them to the host, and said unto him, Take 
 care of him; and whatsoever thou spendest more, when I 
 come again I will repay thee.” Thirdly, the rule which is 
 given to us for imitation: “ Go, and do thou likewise.” 
 
 I. On the first head it is to be noted, that men incur a 
 
 fourfold misery when they sin. (1) They are deprived of 
 heavenly glory: “went down from Jerusalem,” &c., Gloss. 
 That man by'the falling away of trifling, to miseries, and to 
 the infirmity of this sad and changeable life, descends from 
 the heavenly Jerusalem. The wicked shall hide themselves, 
 “ for fear of the Lord, and for the glory of Ilis Majesty,” 
 Isai. ii. 19. (2) The wicked are subjected under wicked 
 
 spirits : “ and fell among thieves,” Gloss. In the power of 
 the evil spirits: “ and that they may recover themselves out 
 of the snare of the devil who are taken captive by him at his 
 will,” 2 S. Tim. ii. 26 (3) They are despoiled of their good 
 
 possessions : “ which stripped him of his raiment,” Gloss. It 
 refers to the garments of spiritual grace : “ into a malicious 
 soul wisdom shall not enter; nor dwell in the body that is 
 subject unto sin,” Wisdom i. 4. (4) They are wounded in their 
 natural good things: “ and wounded him;” bring wounds 
 upon him, that is, sins, by which the integrity of human 
 nature is violated. “If there were not natural good things 
 vices could not harm them; but now what they do is to 
 take away integrity, beauty, virtue, and salvation” (S. 
 Augustine). 
 
 II. On the second head it is to be noted, four kinds of com¬ 
 
 passion are expressed which Christ manifested towards sin¬ 
 ners. (1) Was the taking of human nature: “A certain 
 Samaritan, as he journeyed, came where.he was; and when 
 He saw him he had compassion on him,” Gloss. The 
 Samaritan is Christ, who was made man for our sakes, that 
 He might deliver us from this present life. (2) Was the 
 institution of the Sacraments for the salvation of sinners: 
 “ and bound up his wounds,” Gloss. In baptism: “ He 
 healeth the broken in heart, and bindeth up their wounds,” 
 Psalm cxlvii. 3. (3) Was the infusion of the grace of the 
 
 Holy Spirit: “ pouring in oil,” Gloss. The charisma of the 
 Holy Spirit: “ but the Comforter, which is the Holy Ghost, 
 whom the Father will send in My name, He shall teach you 
 
47 
 
 all things .... whatsoever I have said unto you,” S. John 
 xiv. 26. “And of His fulness have all we received, and 
 grace for grace. For the law was given by Moses, but 
 grace and truth came by Jesus Christ,” S. John i. 16, 17. 
 (4) In enduring the bitterness of His passion for sinners: 
 “ and set Him on His own beast.” Gloss. The beast is His 
 flesh, in which He places the wounded, because He “ bare 
 our sins in His own Body on the tree,” 1 S. Peter ii. 24. 
 
 HI. On the third head it is to be noted, that we ought to 
 show a four-fold compassion to the penitent. (1) In suc¬ 
 couring him: “ Bear ye one another’s burdens,” &c. 
 
 Gal. vi. 2. (2) In praying for him: “If any man see his 
 
 brother sin a sin which is not unto death, he shall ask, and 
 he shall give him life for them that sin not unto death. 
 There is a sin unto death: I do not say that he shall pray 
 for it,” 1 S. John v. 16. “Pray one for another, that ye 
 may be healed,” S. James v. 16. (3) In instructing him : “ If 
 a man be overtaken in a fault, ye which are spiritual re¬ 
 store such an one in the spirit of meekness,” Gal. vi. 1. 
 “ Brethren, if any of you do err from the truth, and one 
 convert him, let him know,” &c., S. James v. 19, 20. “If 
 thy brother shall trespass against thee, go and tell him 
 his fault between thee and him alone,” S. Matt, xviii. 15. 
 (4) In the gift of pardon : “ Then came Peter to Him and 
 said, Lord, liow oft shall my brother sin against me, and I 
 forgive him? Till seven times? .... Until seventy times 
 seven,” S. Matt, xviii. 21, 22. “Reproach not a man that 
 turneth from sin,” i.e., turning from sin to repentance; 
 “But remember that we are all worthy of punishment,” 
 Ecclus. viii. 5. 
 
 HOMILY XXVII. 
 
 FOUR FRUITS OF THE SPIRIT. 
 
 Fourteenth Sunday after Trinity.—(From The Epistle.) 
 
 “But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, 
 
 goodness, faith.”— Gal. v. 22. 
 
 It is certain that man ought to possess those fruits chiefly 
 for three reasons. Firstly, on account of necessity, “Every 
 
48 
 
 tree which bringeth not forth good fruit is hewn down and 
 cast into the fire,” S. Matt. iii. 10. Secondly, on account of 
 their sweetness, because they refresh the mind with ineffable 
 delight, “I sat down under His shadow with great delight, 
 and His fruit was sweet to my taste,” Cant. ii. 3. Thirdly, 
 on account of profit, because they confer many benefits. 
 
 I. The first fruit, Love, has three wonderful virtues. 
 
 (1) Because the man who eats this fruit is made uncon¬ 
 querable : “ Who shall separate us from the love of Christ ? 
 Shall tribulation, or distress, or persecution ... in all these 
 things we are more than conquerors through Him that loved 
 us,” Rom. viii. 35-38. (2) Because every good and evil 
 
 profits him who is refreshed by this fruit: u We know that 
 all things work together for good to them that love God, to 
 them that are called according to His purpose,” Rom. viii. 
 28. “All things;” Gloss., things good and evil. (3) 
 Because he who eats such fruit shall not die eternally: 
 “ Charity never faileth,” 1 Cor. xiii. 8. 
 
 II. The second fruit, Jot, has likewise three great virtues. 
 
 (1) Because the eating of this fruit makes men strong to 
 
 conquer every evil spirit: “ Spiritual joy is one means of 
 conquering the enemy,” S. Anthony. (2) Because it makes 
 men live for ever: “ No joy above the joy of the heart,” 
 Ecclus. xxx. 16. (3) Because it leads those who eat it to 
 
 the glory of the heavenly kingdom: “For the kingdom of 
 God is not meat and drink, but righteousness, and peace, 
 and joy in the Holy Ghost,” Rom. xiv. 17. 
 
 III. The third fruit, Peace, likewise has three great 
 virtues. (1) Because it protects man from all evil: “ The 
 peace of God which passeth all understanding shall keep 
 your hearts and minds through Christ Jesus,” Philipp, iv. 7. 
 
 (2) Because it causes men to become sons of God: “ Blessed 
 
 are the peacemakers, for they shall be called the children of 
 God,” S. Matt. v. 9. (3) Because in the place where the 
 
 fruit is found God willingly dwells and rests, “ In Salem 
 p.e., peace] also is His tabernacle,” Psal. lxxvi. 2. 
 
 IV. The fourth fruit, Long-suffering, or Patience, has 
 
 also three great virtues. (1) Because the eating of it gives 
 man wisdom : “ He that is slow to wrath is of great under¬ 
 standing,” Prov. xiv. 29. (2) Because it preserves the soul 
 
 of man : “In patience possess ye your souls,” S. Luke xxi. 
 19. (3) Because it makes even bitter things sweet, so great 
 
49 
 
 is its sweetness: “My brethren, count it all joy when ye fall 
 into divers temptations ; knowing this, that the trying of 
 your faith worketh patience. But let patience have her 
 perfect work, that ye may be perfect and entire, wanting 
 nothing,” S. James i. 2-4. 
 
 HOMILY XXVIII. 
 
 THE TEN LEPERS. 
 
 Fourteenth Sunday after Trinity.—(From the Gospel.) 
 
 “ There met Him ten men that were lepers, which stood afar off.”— 
 
 S. Luke xvii. 12. 
 
 Three points are characteristically noticed in this Gospel. 
 Firstly, the number of the sinners, “ ten men.” Secondly, 
 the remedy for their healing, “ there met Him.” Thirdly, 
 the remedies which are necessary to those who are cured of 
 sin, “ one of them when he saw that he was healed.” 
 
 To consider, now, the difference and number of the 
 sinners it is to be noted that the ten lepers may signify ten 
 kinds of sins. (1) The first leper is an infidel and a heretic 
 who is separated from the society of the faithful and the 
 holy: “ The Lord spake unto Moses, saying, Command the 
 children of Israel, that they put out of the camp every 
 leper .... and the children of Israel did so, and put them 
 without the camp,” &c., Num. v. 24. (2) The second leper 
 
 is a blasphemer and detractor: “ And Miriam and Aaron 
 spake against Moses because of the Etliiopean woman whom 
 he had married .... and they said, Hath the Lord spoken 
 only by Moses ? Hath He not also spoken by us ? And 
 
 the Lord heard it.Wherefore, then, were ye not 
 
 afraid to speak against My servant Moses? .... And 
 Aaron looked upon Miriam, and behold she was leprous,” 
 Num. xii. 1, 2, 8, 10. (3) The third leper is gluttonous, 
 
 who taints the air with fcetid exhalations, proceeding from 
 excessive repletion: “ He is a leprous man, he is unclean. 
 . . . . He shall put a covering upon his upper lip, and 
 shall cry, Uncl&an, unclean,” Levit. xiii. 44, 45. (4) The 
 
50 
 
 fourth leper is the avaricious man, who is ever infected with 
 an immoderate desire of possessing: this was the leprosy of 
 Gehazi: “ Is it a time to receive money, and to receive gar¬ 
 ments, and oliveyards.the leprosy therefore of 
 
 Naaman shall cleave unto thee, and unto thy seed for ever,” 
 2 Kings v. 26, 27. (5) The fifth leper is the proud man, 
 
 who with a swelling mind exalts himself against’the Lord 
 and Christ. Such was Naaman, King of Syria, and being 
 very rich, and “also a mighty man in valour, but he was a 
 leper,” 2 Kings v. 1. (6) The sixth leper is the ambitious man, 
 who desired honours and dignities: such an one as Uzziah, 
 who took upon himself the honour of High Priest: “ He 
 transgressed against the Lord his God, and went into the 
 temple of the Lord to burn incense .... and while he was 
 wroth with the priests the leprosy rose up in his forehead 
 before the priests,” 2 Chron. xxvi. 16-20. (7) The seventh 
 
 leper is the hypocrite or vainglorious, who foolishly prides 
 himself on his good things: such was the leprosy of Simon 
 the Pharisee: “ When Jesus was in Bethany in the house of 
 Simon the leper,” S. Matt. xxvi. 6. (8) The eighth leper is the 
 sensual man, who contaminates creatures with the issue of 
 his uncleannesses : “ What man soever of the seed of Aaron 
 is a leper, or hath a running issue, he shall not eat of the 
 holy things until he be clean,” Levit. xxii. 3. (9) The ninth 
 
 leper is a homicide : such as was Joab, upon whom the wrath 
 of God came because he slew Abner: “ Let there not fail from 
 the house of Joab one that hath an issue, or that is a leper,” 
 2 Sam. iii. 29. (10) The tenth leper is he who is obstinate 
 
 and desperate, and who finally sins: “When the plague of 
 leprosy is in a man .... if the rising be white in the skin, 
 and it have turned the hair white .... it is an old 
 leprosy,” Levit. xiii. 9-11. S. Jerome observes, that he 
 who despairs of pardon for sin is more bound by his despera¬ 
 tion than by the sin which he has committed. Desperation 
 increases despair, and is a greater tyrant than any sin. He 
 who wishes to be cured from sin’s leprosy runs to the 
 fountain of precious blood, which the ineffable charity of 
 our Lord Jesus Christ opened for us: Who washed us in it, 
 and will cleanse all those who fly unto Him from the leprosy 
 of all sin. “ Unto Him that loved us and washed us from 
 our sins in His own blood .... to Him be glory and 
 dominion for ever and ever. Amen.” Rev. i. 5, 6. 
 
51 
 
 HOMILY XXIX. 
 
 GOOD WORKS. 
 
 This IIomily is Founded upon an Epistle which is not 
 in the Anglican Prayer Book. 
 
 “And let us not be weary in well doing.”— Gal. vi. 9. 
 
 In these words the Apostle lays down three propositions. 
 Firstly, he exhorts that we should do good, “ In well doing.” 
 Secondly, that we should not fail of good works, “ Let us 
 not be weary.” Thirdly, he places before us the reward, 
 “In due season we shall reap.” 
 
 I. On the first head it is to be noted, that we ought to do 
 good for three reasons. (1) Because all things naturally 
 teach us to do good, and they teach this in a three-fold 
 manner. Firstly, because all things are good, “ And God 
 saw everything that He had made, and behold it was very 
 good,” Gen. i. 31. Sinners can never sufficiently blush when 
 placed in so great a multitude of creatures which are all 
 good, whilst they themselves are evil. Secondly, because all 
 things naturally do good, for whatever the creature gives to 
 itself is an indication of the goodness of themselves and of the 
 Creator. S. Dionysius says that God is the effusion of good 
 to Himself ; S. Augustine, that it is a great indication of the 
 Divine goodness that which every creature thinks to give to 
 itself. Thirdly, because all things naturally desire good, and 
 tend to good; so Philo says, that good is that which is 
 desired by all. 
 
 II. On the second head it is to be noted, that there are 
 
 three things which chiefly enable man to persevere in good. 
 (1) Constant and devoted prayer, by which man implores 
 the help of God lest he should give way under temptations, 
 “Watch and pray lest ye enter into temptation,” S. Matt, 
 xxvi. 41. (2) Continuous fear; for immediately a man 
 
 ceases to fear he fails to perform good works, “ Unless a 
 man hold himself diligently in the fear of the Lord, his 
 house shall be soon overthrown,” Ecclus. xxvii. 3. Inter¬ 
 pret, “ the fear of the Lord,” the custody of life ; “ soon,” 
 i.e.y unforeseenly; “ his house shall be overthrown,” i.e., his 
 earthly dwelling, or the hope of earthly things. (3) The 
 avoiding of small sins which are the occasion of deadly sins, 
 
and frequently overthrow the edifice of good works. “ Thou 
 hast avoided great things,” says S. Augustine, “ take heed that 
 thou be not overwhelmed in the sand;” i.e., by small things. 
 “ He that contemneth small things shall fall by little and 
 little,” Ecclus. xix. 1. 
 
 III. On the third head it is to be noted, that the Apostle 
 states three things. (1) lie places the reward as suitable to 
 him who receives it, “in due time,” Gloss. In that time 
 in which it is most meet and convenient; the congruous 
 time will be the day of judgment, in which each will receive 
 according to what he hath done, “ When I shall receive the 
 congregation [Yulg. time] I will judge uprightly.” (2) He 
 notes the plenteousness of the reward, “We shall reap.” 
 In reaping abundance is noted, “ Shall doubtless come again 
 with rejoicing, bringing his sheaves with him,” Psal. exxvi. 6. 
 “ He which soweth bountifully shall reap also bountifully,” 
 2 Cor. ix. G. “ Great is your reward in heaven,” S. Matt, 
 v. 12. (3) He places the eternity of the reward, “We faint 
 
 not,” “And your joy no one taketh from you,” S. John 
 xv. 22. “ And these shall go into everlasting punishment, 
 
 but the righteous into life eternal,” S. Matt. xxv. 46. 
 
 HOMILY XXX. 
 
 GOD OUR ONLY MASTER. 
 
 Fifteenth Sunday after Trinity.—(From the Gospel.) 
 
 “ No man can serve two masters.”— S. Matt. vi. 24. 
 
 The Lord Jesus Christ shews in these words that God 
 alone is to be served, and that no one is to be obeyed in 
 opposition to God, and that no one is to be hindered from 
 serving God, “ Thou shalt worship the Lord thy God, and 
 Him only shalt thou serve,” S. Matt. iv. 10. There are five 
 reasons on account of which we ought to serve God. 
 
 I. Firstly , we ought to serve God on the ground of con- 
 gruity; for all things serve Him, whence it is sufficiently 
 congruous that man also should serve Him, “They con¬ 
 tinue this day according to Thine ordinances, for all are Thy 
 servants,” Psa. cxix. 91. But all things serve God in a 
 three-fold manner. (1) By precepts given to them from the 
 Creator Himself' for their fulfilling, “ He hath also estab- 
 
lislied them for ever and ever; lie hath made a decree 
 which shall not pass,” Psa. cxlviii. G. (2) In punishing 
 those that rebel against the Creator. (3) In shewing kind¬ 
 nesses to His friends. Of these two, Wisdom xvi. 24, “For 
 the creature that serveth Thee, Who art the Maker, in- 
 creasetli his strength against the unrighteous for their punish¬ 
 ment, and abateth his strength for the benefit of such as 
 put their trust in Thee.” 
 
 II. Secondly , we ought to serve God because lie alone 
 
 has in us the right of possession, as being the true Lord. “I 
 am Thy servant, and the son of Thine handmaid,” Psa. cxvi. 
 1G. But the Lord possesses in us a three-fold right. (1) The 
 right of creation, u For He is our God, and we are the people 
 of His pasture,” Psa. xlv. 9. (2) By the right of purchase, 
 
 “ Ye know that ye were not redeemed with corruptible 
 things, as silver and gold .... but with the precious 
 Blood of Christ, as of a lamb without blemish,” 1 S. Peter 
 i. 18, 19; “Ye are bought with a price: therefore glorify 
 God in your body and in your spirit, which are God’s,” 
 
 1 Cor. vi. 20. (3) By right of the support of life, “ Who 
 
 giveth food to all flesh,” Psa. cxxxvi. 25. 
 
 III. Thirdly , we ought to serve God on account of the 
 dignity of serving Him, for He confers a three-fold profit 
 in serving Him. (1) A warlike triumph, “Thou there¬ 
 fore endure hardness, as a good soldier of Jesus Christ,” 
 
 2 S. Tim. ii. 3; “Is there any number of His armies?” 
 
 Job xxv. 3. (2) The priestly dignity. (3) Regal majesty. 
 
 Of these two, “ And hast made us unto our God kings and 
 priests: and we shall reign on the earth,” Rev. v. 10 ; 
 “But ye are a chosen generation, a royal priesthood, an 
 holy nation, a peculiar people,” 1 S. Peter ii. 9. For to 
 serve God is to reign. 
 
 IV. Fourthly , we ought to serve Him on account of the 
 necessity of so doing; and a three-fold necessity is laid 
 upon us to serve God. (1) Because he who is unwilling to 
 serve God subjects himself to the servitude of his enemies. 
 
 (2) Because he suffers the loss of every good thing. 
 
 (3) Because he is altogether weighed down under manifold 
 miseries. Of these three, “ Because thou servedst not the 
 Lord thy God with joyfulness, and with gladness of heart, 
 for the abundance of all things; therefore shalt thou serve 
 enemies whifch the Lord shall send against thee, in hunger, 
 
54 
 
 and in thirst, and in nakedness, and in want of all things; 
 and He shall put a yoke of iron upon thy neck until He 
 have destroyed thee,” Deut. xxviii. 47, 48. 
 
 Y. Fifthly , we ought to serve God for the sake of our 
 advantage; for many profitable things flow to man from the 
 service of God. But here three are noticed. (1) Libera¬ 
 tion from all enemies, “ But the Lord your God ye shall 
 fear; and He shall deliver you out of the hands of all your 
 enemies,” 2 Kings xvii. 39. (2) Ineffable exultation of 
 
 heart, “ Serve the Lord with gladness, come before His 
 presence with singing,” Psa. c. 2. (3) The eternal fruition 
 
 of all joys, “ Behold, My servants shall eat, but ye shall 
 be hungry; behold, My servants shall drink, but ye shall be 
 thirsty; behold, My servants shall rejoice, but ye shall be 
 ashamed; behold, My servants shall sing for joy of heart,” 
 Isai. lxv. 13, 14. “ Where I am there also shall My servant 
 be,” S. John xii. 26. For Jesus was at the right hand of 
 the Father, that is in the highest good things of the Father, 
 and there will “ He place those who serve Him.” “ Blessed 
 is that servant whom the Lord, when He cometh, shall find 
 so doing. Verily I say unto you, that He shall make him 
 ruler over all His goods,” S. Matt. xxiv. 46, 47. “Well 
 done, good and faithful servant .... enter thou into the 
 joy of thy Lord,” S. Matt. xxv. 23. To which joy may 
 we be brought, &c. 
 
 HOMILY XXXI. 
 
 FOUR CONDITIONS OF SALVATION. 
 
 Sixteenth Sunday after Trinity.—(From the Epistle.) 
 
 “May be able to comprehend -with all saints what is the breadth, and 
 length, and depth, and height.”— Ephes. iii. 18. 
 
 In these words four things are noted, which are necessary 
 to us for salvation. Firstly, charity, by which we love 
 our friends and enemies: “ What is the breadth,” Gloss. 
 Which signifies the expansive nature of charity”, which ex¬ 
 tends even to our enemies. Secondly, perseverance, that 
 we finally continue in charity; “and length;” Gloss. 
 
That which is the length of charity is the length of per¬ 
 severance. Thirdly, right intention, that we may set before 
 ourselves God only as the reward of our actions.” “And 
 height.” This is that which lifts the soul on high, that God 
 may be expected for a reward. Fourthly, that we may not 
 fail in all these things through pride. “ The depthit is 
 humility which places man in the lowest state in regard to 
 man, but in the highest state in relation to God. “ He that 
 humbleth himself shall be exalted,” S. Luke xviii. 14. 
 
 I. On the first head it is to be noted, that for three 
 reasons we ought chiefly to love our enemies. (1) On 
 account of the precept, “ But I say unto you, love your 
 
 enemies; bless them that curse you, &c.That ye 
 
 may be the children of your Father which is in heaven,” 
 S. Matt v. 44, 45. (2) On account of the example of God: 
 
 “ God commendeth His love towards us, in that, while we 
 
 were yet sinners, Christ died for us.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,” Rom. v. 8-10. (3) On account of our profit; 
 
 for charity towards our enemies causes us to become sons of 
 the Most High God: “ Pray for them -which despitefully 
 use you, and persecute you,” &c., S. Matt. v. 44. 
 
 II. On the second head it is to be noted, that for three 
 
 reasons we ought to persevere in good. (1) That we may 
 avoid blame, since he is greatly blamed who begins and does 
 not persevere: “For which of you, intending to build a 
 tower, sitteth not down first, and counteth the cost, whether 
 he have sufficient to finish it? Lest haply, after he hath 
 laid the foundation, and is not able to finish it, all that 
 behold it begin to mock him, saying, This man began to 
 build, and was not able to finish,” S. Luke xiv. 28-30. 
 (2) That punishment may be avoided; for he deserves a 
 greater punishment who, having tasted how sweet it is to 
 perform good works, has not persevered in them. “For it 
 had been better for them not to have known the way of 
 righteousness, than after they have known it, to turn from 
 the holy commandment delivered unto them. But it is hap¬ 
 pened unto them, according to the true proverb, the dog is 
 turned to his own vomit again ; and the sow that was washed 
 to her wallowing in the mire,” 2 S. Peter 21, 22. (3) On 
 
 account of the reward to be acquired, for the reward is 
 
56 
 
 earned by perseverance alone: “ He that endureth to the 
 end shall be saved,” S. Matt. x. 22. 
 
 III. On the third head it is to be noted, that for two 
 reasons we ought to expect God alone to be our reward. 
 
 (1) Because He alone is the true reward: “I am thy shield 
 and thy exceeding great reward,” Gen. xv. 1. S. Augus¬ 
 tine says, that God will be the reward of all in all, because 
 He will be to us life and salvation, strength and plenty, 
 honour and glory, peace and joy, and all good things. 
 
 (2) Because He will be an eternal reward: “ This is life 
 eternal, that they might know Thee, the only true God, and 
 Jesus Christ, whom Thou hast sent,” S. John xvii. 3. 
 
 IV. On the fourth head it is to be noted, that humility, in 
 three ways, preserves man in good. (1) By defending him 
 from his enemies : “ The Lord preserveth the simple: I 
 was brought low, and He helped me,” Psalm cxvi. 6. 
 
 (2) By promising increase of grace: “ God resisteth the 
 
 proud, but giveth grace unto the humble,” S. James iv. 6. 
 
 (3) By leading man to eternal glory: 11 Honour shall up¬ 
 hold the humble in spirit,” Prov. xxix. 23. To which 
 honour may we, &c. 
 
 HOMILY XXXII. 
 
 THREE-FOLD BENEFITS. 
 
 The Homily upon the Gospel being omitted in the 
 Series, another Homily of the same Author is given 
 to supply its place. 
 
 “ And when Ho had given thanks, He distributed to the disciples, and 
 the disciples to them that were set down.”— S. John vi. 11. 
 
 The Gloss, says that Christ, having given thanks, teaches 
 us to give thanks for three benefits. Firstly, for corporeal 
 benefits. Secondly, for spiritual benefits. Thirdly, for 
 eternal benefits. 
 
 I. On the first head it is to be noted, that we ought to 
 give thanks for corporeal benefits, for three reasons. 
 (1) Because He ordained that they should be in the gift of 
 nature: “ Giving thanks always for all things unto God 
 
57 
 
 and the Father, in the Name of our Lord Jesus Christ,” 
 Ephes. v. 20. (2) Because He preserves them to nature by 
 
 removing the evil from them: “ And they that before had 
 been wronged, gave thanks, because they were not hurt 
 now; and asked this gift, that there might be a difference. 
 Therefore they received a burning pillar of fire for a guide of 
 the way which they knew not,” Wis. xviii. 2, 3. (3) Because 
 Tie nourishes it by refreshing it with bodily food: “ Now 
 the Spirit speaketh expressly, that in the latter times .some 
 
 shall depart from the faith, &c.and commanding to 
 
 abstain from meats, which God created to be received with 
 
 thanksgiving.For every creature of God is good, and 
 
 nothing to be refused.For it is sanctified by the word 
 
 of God and prayer,” 1 S. Tim. iv. 1-6. 
 
 II. On the second head it is to be noted, that we ought in 
 
 like manner, for three reasons, to give thanks to God for 
 spiritual benefits. (1) Because He sanctifies us by conferring 
 grace: “ Giving thanks unto the Father, which hath made 
 us meet to be partakers of the inheritance of the saints in 
 light: Who hath delivered us from the power of darkness, 
 and hath translated us into the kingdom of His dear Son, in 
 Whom we have redemption through His blood,” Colos. i. 
 12-15. (2) Because He instructs us, teaching by His word: 
 
 “ For this cause also we thank God without ceasing, because, 
 when ye received the word of God, which ye heard of us, 
 ye received it not as the word of men, but as it is in truth, 
 the word of God, which effectually worketh also in you that 
 believe,” I Thess. ii. 13. (3) Because He refreshes the soul 
 
 in granting to it the food of the Eucharist: “ And lie took 
 bread and gave thanks, and brake it, and gave unto them, 
 saying, This is My Body, which is given for you,” S. Luke 
 xxii. 19. Inasmuch as Christ gave us His Body, with 
 thanksgiving we ought to receive that ineffable food. 
 
 III. On the third head it is to be noted, that we ought 
 likewise to give thanks, in a three-fold manner, for eternal 
 benefits. (1) For the liberation of the just from eternal 
 death: “Giving thanks unto the Father, &c., Who hath 
 delivered us from the power of darkness,” Colos. i. 13. 
 (2) For the just condemnation of the profane; for the high 
 glorification and dignity of the saints. Of these two : “ The 
 four-and-twenty elders, which sat before God on their seats, 
 fell upon their faces, and worshipped God, saying, We give 
 
 F 
 
 
58 
 
 Thee thanks, O Lord God Almighty, which art, and wast, 
 and art to come ; because Thou hast taken to Thee Thy 
 great power, and hast reigned. And the nations were 
 angry, and Thy wrath is come, and the time of the dead, 
 that they should be judged, and that Thou shouldest give 
 reward unto Thy servants the prophets, and to the saints, 
 and them that fear Thy Name,” Rev. xi. 17, 18. 
 
 HOMILY XXXIII. 
 
 THE COMMUNION OF SAINTS. 
 
 Seventeenth Sunday after Trinity.—(From the Epistle.) 
 
 “Endeavouring to keep the unity of the Spirit in the bond of peace.”— 
 
 Ephes. iv. 3. 
 
 Note that the Apostle raises three points upon these 
 words. Firstly, he exhorts us that we should preserve 
 unity: “ Endeavouring to keep,” &c. Secondly, he places 
 before us the manner of this keeping: “in the bond of 
 peace.” Thirdly, he exhorts us to earnest desire towards 
 both: “ Endeavouring.” 
 
 I. On the first head it is to be noted, that a three-fold unity 
 is necessary for us. (1) Intellectual unity, by means of a 
 common faith. (2) Unity of the affections, through a right 
 desire of concord. Of these two: “Let us walk by the 
 same rule,” in relation to the first. “Let us mind the 
 same thing,” in relation to the second, Philip, iii. 16. 
 (3) Unity of conversation, through a uniform upright¬ 
 ness of conduct: “ God setteth the solitary in families,” 
 Ps. lxviii. 6. And the multitude of them that believed 
 were of one heart and of one soul: neither said any of them 
 that ought of the things which he possessed was his own,” 
 &c., Acts iv. 32. All things were common with them, be¬ 
 cause they were of like conversation. 
 
 II. On the second head it is to be noted, that the holy 
 ought to be tied together by a three-fold bond. (1) By the 
 bond of wisdom : “ Bow down thy shoulder, and bear her, 
 and be not grieved with her bonds,” Ecclus. vi. 25. Her, 
 i.e., wisdom; “be not grieved,” &c., not bearing her wearily 
 
59 
 
 and irksomely. (2) With the bond of love: “Above all 
 these things put on charity, which is the bond of perfect¬ 
 ness,” Colos. iii. 14. (3) In the bond of peace: “Let the 
 
 peace of God rule in your hearts,” Id. 15. 
 
 III. On the third head it is to be noted, that they who 
 wish to preserve unity must have the five virtues of which 
 the Apostle makes mention in this Epistle. (1) Humility , 
 that no one should exalt himself over another, for this often 
 makes a cause of discord: “ He that is of a proud heart 
 stirreth up strife,” Prov. xxviii. 25. (2) Meekness , lest any 
 
 should do injury to others, which is likewise a cause of dis¬ 
 sension : “ Shewing all meekness unto all men,” S. Tit. 
 iii. 2. (3) Patience , that imposed injuries may be patiently 
 
 sustained, and by patience a brother may be -won back again 
 to concord: “ Be patient toward all men. See that none render 
 evil for evil unto any man: but ever follow that which is 
 good, both among yourselves and to all men,” 1 Thess. v. 14, 
 15. (4) Forbearance , that the infirmities of companions may be 
 supported and tolerated: “Bear ye one another’s burdens,” 
 Gal. vi. 2. (5) Chanty , “in love;” for mutual services are 
 
 nourished of and by charity. “ By love serve one another. 
 For all the law is fulfilled in one word, even in this: Thou 
 shalt love thy neighbour as thyself. But if ye bite and 
 devour one another, take heed that ye be not consumed one 
 of another,” Gal. v. 13-15. 
 
 HOMILY XXXIY. . 
 
 THE EXALTATION OF THE HUMBLE. 
 Seventeenth Sunday after Trinity.—(From the Gospel.) 
 
 “ For whosoever exalteth himself shall be abased; and he that humbleth. 
 himself shall be exalted.”— S. Luke xiv. 11. 
 
 The Lord in these -words offers four points for our con¬ 
 sideration. Firstly, He exhorts that we should flee from 
 the sin of pride: “ Whosoever exalteth himself.” Secondly, 
 He adds the punishment of the proud: “ Shall be abased.” 
 Thirdly, He admonishes us to the grace of humility: “ He 
 that humbleth himself.” Fourthly, He shows the reward o£ 
 humility: “Shall be exalted.” 
 f 2 
 
60 
 
 I. On the first head it is to be noted, that the proud per¬ 
 
 versely exalt themselves in three ways. (1) By foolishly 
 lifting themselves up against God: “ He runneth upon Him 
 [God], even on His neck, upon the thick bosses of His 
 bucklers: because he covereth his face with his fatness, and 
 maketh collops of fat on his flanks,” Job. xv. 26, 27. And 
 again : “ If thou turnest thy spirit against God, and lettest 
 such words go out of thy mouth,” Id. 13. “The tumult 
 of those that rise up against Thee increaseth continually,” 
 Ps. lxxiv. 23. (2) By foolishly pleasing themselves: 
 
 “ God therefore being forsaken, man seeks to exist for 
 himself, that is to please himself. He does not now be¬ 
 come absolutely nothing, but he approaches to nothingness; 
 whence the proud, according to the Holy Scriptures, are 
 called by another name, the ‘ self-pleasers’ (Authades),” 
 S. August., City of God, xiv. 13. (3) By arrogantly pre¬ 
 
 ferring themselves before others: “ The wicked in his pride 
 doth persecute the poor,” Ps. x. 2. S. Augustine asks, What 
 is pride, except it be the desire of a false exaltation? Of 
 these three: “Why doth thine heart carry thee away?” 
 By lifting thee up: behold the first. “And what do thine 
 eyes wink at?” By pleasing thyself, “ that thou turned thy 
 spirit against God:” behold the third. Job xv. 12, 13. 
 
 II. On the second head it is to be noted, that the proud 
 
 are punished in a three-fold manner. (1) Because they 
 are cast down from their pride: “ The tumult of those 
 that rise up against Thee increaseth continually,” Ps. lxxiv. 
 23. (2) Because they are confounded in the sight of all 
 
 men: “Therefore will I change their glory into shame,” 
 Hos. iv. 7. “ All that forsake Thee shall be ashamed,” 
 
 Jer. xvii. 13. Again : “They shall be greatly ashamed . . . . 
 their everlasting confusion shall never be forgotten,” Jer. 
 xx. 11. “Ephraim shall receive shame, and Israel shall 
 be ashamed of his own counsel,” Hos. x. 6. (3) They will 
 
 be punished eternally : “ How much she hath glorified her¬ 
 self and lived deliciously, so much torment and sorrow give 
 her: for she saith in her heart, I sit a queen, and am no 
 widow, and shall see no sorrow. Therefore shall her plagues 
 come in one day, death and mourning, and famine; and 
 she shall be utterly burned with fire,” Rev. xviii. 7, 8. 
 “ Cast abroad the rage of thy wrath: and behold every 
 one that is proud, and abase him. Look on every one 
 
61 
 
 that is proud, and bring him low,” Job. xl. 11, 12. Again: 
 “ Hide them in the dust together, and bind their faces in 
 secret,” Id. 13. 
 
 III. On the third head it is to be noted, that we ought to 
 be humbled in a three-fold manner. (1) In ourselves, by 
 the knowledge that we are nothing. S. Gregory says, that 
 humility is the emptying from ourselves of our own under¬ 
 standing. (2) By contempt, if any humble person can be 
 made much of; if any lowly person can be brought into repute. 
 It is easy, indeed, to place a veil before the eyes, and to 
 wear poor clothing, and to walk with the head bowed down; 
 but patient endurance of wrong proves who is truly humble. 
 (3) We ought to humble ourselves by submitting ourselves to 
 all: “ Submit yourselves to every ordinance of man, for the 
 Lord’s sake: whether it be to the king, as supreme, or unto 
 governors, as unto them that are sent by Him for the 
 punishment of evil-doers, and for the praise of them that do 
 well,” 1 Pet. ii. 13, 14. 
 
 IV. On the fourth head it is to be noted, that the Lord 
 
 will, in a three-fold way, exalt him who humbles himself. 
 (1) By conferring on him the power of judgment: “Then 
 answered Peter, and said unto Him, Behold, we have for¬ 
 saken all and followed Thee; what shall we have therefore ? 
 And Jesus said unto them, Verily I say unto you, That ye 
 which have followed Me, in the regeneration when the Son 
 of Man shall sit in the throne of His glory, ye also shall sit 
 upon twelve thrones, judging the twelve tribes of Israel,” 
 S. Matt. xix. 27, 28. (2) In conferring royal dignity: “He 
 raiseth up the poor out of the dust, and lifteth up the beggar 
 from the dunghill, to set them among princes, and to make 
 them inherit the throne of glory,” 1 Sam. ii. 8. “ He with- 
 
 draweth not His eyes from the righteous: but with kings are 
 they on the throne; yea, He doth establish them for ever, 
 and they are exalted,” Job. xxxvi. 7. (3) By giving eternal 
 glory: “ Honour shall uphold the humble in spirit,” Prov. 
 xxix. 23. “To set up on high those that be low; that 
 those which mourn may be exalted to safety,” Job.’v. 11. 
 
G2 
 
 HOMILY XXX V. 
 
 TRUE AND FALSE RICHES. 
 
 Eighteenth Sunday after Trinity.—(From the Epistle.) 
 
 “I thank my God always on your behalf, for the grace of God which is 
 given you by Jesus Christ; that in everything ye are enriched by 
 Him.”—1 Cor. i. 4, 5. 
 
 In that the Apostle gives thanks that they were enriched 
 “ by Him,” he indicates that there are certain riches which 
 are to be desired ; and in that Christ truly threatened the 
 rich, he shews that there are certain riches which are to be 
 avoided. Whence we learn that there are temporal riches, 
 spiritual riches, and eternal riches. Of temporal riches: “If 
 riches increase, set not your heart upon them,” Ps. lxii. 10. 
 Of spiritual riches: “ Blessed is the man that feareth the 
 Lord, and .... Wealth and riches shall be in his house,” 
 Ps. cxii. 1-3. Of eternal riches: “Riches and honour are 
 with me; yea, durable riches and righteousness,” Prov. 
 viii. 18. “Riches are with me,” i.e., the better things; 
 “And glory,” i.e., ineffable; “durable riches,” i.e., such as 
 are exalted ; and righteousness, i.e., such as are according to 
 merit. 
 
 I. In the first place it is to be noted, that temporal riches 
 are to be despised chiefly for four reasons. (1) On account 
 of their uselessness : “ He that loveth abundance shall not 
 be satisfied with increase,” Eccles. v. 10. “ Increase,” fruit, 
 
 i.e., of eternal life. “ Riches profit not in the day of wrath,” 
 Prov. xi. 4. That is, temporal riches do not avail for the 
 salvation of man in the day of judgment; “But righteous¬ 
 ness delivereth from death; ” i.e., the good works of 
 righteousness deliver from eternal death. “ Set not thy 
 heart upon goods; and say not, I have enough for my life. 
 ... For they shall not profit thee in the day of calamity,” 
 Ecclus. v. 1-8. “We brought nothing into the world, and 
 it is certain we can carry nothing out,” 1 S. Tim. vi. 7. 
 (2) On account of the necessity of leaving them: “ They 
 have slept their sleep; and none of the men of might have 
 found their hands,” Ps. lxxvi. 5. “ He hath swallowed 
 
 down riches, and he shall vomit them up again : God shall 
 
63 
 
 cast them out of his belly,” Job xx. 15. (3) Because they 
 
 lead those wrongly possessing them to perpetual poverty: 
 “ The rich man shall lie down, but he shall not be gathered: 
 he openeth his eyes, and he is not,” Job xxvii. 19. (4) 
 
 Because the contempt of them leads to eternal life: “ And 
 everyone that hath forsaken houses, or brethren, or sisters, 
 or father, or mother, or wife, or children, or lands, for My 
 Name’s sake, shall receive an hundred-fold, and shall inherit 
 everlasting life,” S. Matt. xix. 29. 
 
 II. On the second head it is to be noted, that by riches 
 
 man sins in four ways. (1) By acquiring them unjustly: 
 “He that by usury and unjust gain increasetli his substance, 
 he shall gather it for him that will pity the poor,” Prov. 
 xxviii. 8. “ He that oppresseth the poor to increase his 
 
 riches, and he that giveth to the rich, shall surely come to 
 want,” Prov. xxii. 16. (2) By possessing them covetously: 
 
 “ Riches kept for the owners thereof to their,” i.e., to the 
 hurt of their Lord, “ perish by evil travail,” Eccles. v. 
 13, 14. (3) By being badly spent: “Give not thy sub¬ 
 
 stance to women,” Vulg., Prov. xxxi. 3; “to women,” to 
 the corruptions of sin ; “ thy substance,” z.e., thy body and 
 the riches of temporal tilings. Mystically it signifies thy 
 heap of virtues, lest you be contaminated with the corrup¬ 
 tions of vices. “The younger son gathered all together, 
 and took his journey into a far country, and there wasted 
 his substance in riotous living,” S. Luke xv. 13. (4) By 
 
 trusting in them, and becoming proud of them: “ He that 
 trusteth in his riches shall fall,” t.e., from eternal life, 
 Prov. xi. 28; Gloss. Delighting himself in present good 
 things, he does not think about or attend to future things, 
 so that in the end he will lack eternal riches: “ Charge them 
 that are rich in this world that they be not highminded, nor 
 trust in uncertain riches, but in the living God .... lay¬ 
 ing up in store for themselves a good foundation against the 
 time to come, that they may lay hold on eternal life,” 
 1 S. Tim. vi. 17-19. 
 
 III. On the third head it is to be noted, that spiritual 
 riches are knowledge and virtue; riches of salvation, wis¬ 
 dom, and knowledge: “ The fear of the Lord is his trea¬ 
 sure,” Isa. xxxiii. 6, Vulg.; “The fear of the Lord driveth 
 out sin,” Ecclus. i. 27; “They that fear the Lord will 
 prepare their hearts, and in His sight will sanctify their 
 
04 
 
 souls,” Ecclus ii. 20 ; “The root of wisdom is to fear the 
 Lord . . . For lie that is without fear cannot be justified,” 
 Ecclus. xxv. 25-28. Discretion and honest conversation 
 comes to us by knowledge, for it is by knowledge that man 
 knows what is due to God, to his neighbour, and to himself. 
 God teaches us this knowledge, having weaned us from 
 milk, and drawn us from the breasts of pleasures and 
 desires. Isaiah asks by the Holy Spirit, the Lord, saying, 
 “Whom shall he teach knowledge? And whom shall he 
 make to understand doctrine?” And then He answers, 
 “ Them that are weaned from the milk, and drawn from 
 the breasts,” Isa. xxviii. 9. It is wonderful when man 
 finds bitterness and tormenting pain in these breasts that he 
 does not separate from them. As S. Augustine says, “ Oh, 
 Lord, Thou hast mingled my delights with bitterness that I 
 might seek to live without bitterness. You, O man, if you 
 wish to be taught by the Lord, separate yourself from these 
 breasts, because it is said, 4 Wisdom shall not enter into a 
 malicious soul, nor dwell in a body subject to sins/ Wis. i. 4.” 
 And by wisdom the love of God enters into the soul; whence 
 S. Bernard says, “ Since a man can learn what he wishes, he 
 cannot learn wisdom while he neither fears nor loves God.” 
 
 IV. On the fourth head it is to be noted, that these 
 spiritual riches are to be sought for three reasons. (1) On 
 account of their immensity : “ For she is an infinite treasure 
 to men ! which they that use become the friends of God.” 
 “ For God loveth none but him that dwelleth with wisdom,” 
 Wis. vii. 14, 28. “ She is more precious than rubies, and 
 
 all the things thou canst desire are not to be compared 
 unto her,” Prov. iii. 15. Gloss.: It is preferred not only 
 before earthly, but also before celestial, riches ; and charity, 
 lastly, is preferred in the very sight itself of the angels, so 
 that none need be fearful of poverty who have acquired the 
 riches of wisdom. (2) On account of their profit: “ The 
 ransom of a man’s life are his riches; but the poor heareth 
 not rebuke,” Prov. xiii. 8. “ Depart from Me, ye cursed, 
 
 into everlasting fire,” S. Matt. xxv. 41. Or he does not 
 sustain, Gloss. He who wishes to redeem his soul from 
 future wrath gathers together the riches of good works; for 
 if he lacks these, he will not be able to sustain rebuke at the 
 day of judgment. The poor shall not be rebuked, but they 
 shall partake of the blessing of the inheritance. (3) On 
 
account of dignity: “The crown,” i.e., eternal, “is their 
 riches,” ITov. xiv. 24. Their true riches are not earthly 
 emoluments nor the froward blindness of the foolish, 
 Gloss. The wise, if they have any earthly emolument for 
 riches, nevertheless partake of the crown as if for virtues 
 which are to them in the future. “ But the foolishness of 
 fools is folly;” that is, that they rejoice in present gains 
 through envy of that which is eternal. For foolishness is 
 often called improvidence. 
 
 V. On the fifth head it is to be noted, that eternal riches 
 are to be sought for three reasons. (1) On account of their 
 truth, for they are true riches: “ If, brethren, you wish to 
 be truly rich, love true riches,” S. Bernard. (2) On account 
 of their joyousness : “Let the saints be .joyful in glory, let 
 them sing aloud upon their beds,” Ps. cxlix. 5. “ Thine 
 
 eyes shall see the King in His beauty,” Isa. xxxiii. 17. 
 (3) On account of eternity: “ But the just shall live for 
 evermore,” Wis. v. 16. “And of His kingdom there shall 
 be no end,” S. Luke i. 33. “Lay not up for yourselves 
 treasures upon earth, where moth and rust doth corrupt, 
 &c., but lay up for yourselves treasures in heaven,” &c., 
 S. Matt. vi. 19, 20. The Lord shewed by these three (rust, 
 moth, and thieves) that there is nothing safe in the possession 
 of riches; for there are certain things, such as silver and 
 gold and metals, which rust devours; there are others which 
 the moth but not the rust corrupts and eats, such as silken 
 and precious garments ; there are other things which neither 
 rust nor moth eat, but which thieves steal and dig up, such as 
 gems and precious stones ; whence it is manifest how uncer¬ 
 tain is every possession of our life, and all other things. The 
 Lord persuades us to have our treasures in heaven, but how 
 can any one lay up treasures in heaven unless by making 
 riches in time? We are able to understand spiritual wicked¬ 
 ness by rust, moth, and thieves. By rust pride is signified, 
 for it having invaded souls, turns them from the right way, 
 ever shewing itself openly, and expanding itself for human 
 praise. By the moth envy is signified, corrupts where it 
 invades, and deprives of all integrity. By thieves evil 
 spirits are understood, who watch that they may dig up and 
 steal the treasures of the mind. In heaven there is no rust; 
 there is no place there for pride, since the devil and his fol¬ 
 lowers were cast out from thence. In heaven there is no 
 
motli, no envy, because none there will envy the happiness 
 of another. In heaven there are no thieves or demons, 
 because they have joined their head. S. Chrysostom points 
 out vain-glory as being the one thief who steals the treasure 
 which is laid up in heaven. 
 
 HOMILY XXXYI. 
 
 GOD’S DEALINGS WITH THE WICKED. 
 
 Eighteenth Sunday after Trinity.—(From the Gospel.) 
 
 ♦ 
 
 “ The Lord said unto my Lord, Sit Thou on My right hand, till I make 
 Thine enemies Thy footstool.”— S. Matt. xxii. 44. 
 
 Three things are noted in these words. Firstly, the 
 Divinity of our Lord Jesus Christ: “The Lord said unto 
 my Lord,” which is God saying that Fie had begotten a co¬ 
 equal Son, Who was born not after the order of David, but 
 so that He was ever of the Father. Secondly, His great 
 dignity according to His human nature: “ Sit thou on My 
 right hand,” z.e., reign Thou over the best of My good things. 
 Thirdly, the power and justice of God : “ Till I make Thine 
 enemies Thy footstool;” for it pertains to the justice and 
 power of God that He should punish all the enemies of 
 Christ. But mark that there are six ways in which the 
 Lord will punish His enemies ; whence they are foolish who 
 wish to be His enemies, and are such, and are not reconciled 
 to Him. (1) He will fight against them with the whole 
 world: “ Until I make thine enemies Thy footstool,” Ps. 
 ex. 1. Gloss., Until I subdue them, willing or unwilling. 
 (2) He will shew them His fury: “The Lord will take 
 vengeance on His adversaries, and He reserveth wrath for 
 His enemies,” Nahum i. 2. (3) He will judge them most 
 
 severely: “ If I whet My glittering sword, and Mine hand 
 take hold on judgment, I will render vengeance to Mine 
 enemies, and will reward them that hate Me,” Deut. xxxii. 
 41. (4) He will blind them with the uttermost darkness: 
 
 “ Darkness shall pursue His enemies,” Nahum i. 8. (5) He 
 
 will render to them eternal punishment: “ He smote His 
 enemies in the hinder parts; He put them to a perpetual 
 reproach,” Ps. lxxviii. 66. (6) Fie will condemn them to an 
 
 eternal death: “ And now tell you even weeping .... the 
 
67 
 
 cnemiess of the Cross of Christ: whose end is destruction,” 
 Philip, iii. 18, 19. “But those mine enemies, which would 
 not that I should reign over them, bring themHiither and 
 slay them before me,” S. Luke xix. 27. S. Ai^ustine says 
 that they are the enemies of God not by nature, but by com¬ 
 mitting sins which are opposed to His commands ; for all the 
 enemies of Christ who are unwilling to obey Him, they avail 
 nothing to hurt Him ; but they are enemies to themselves by 
 their resistance of His will, and not by their power of doing 
 Him harm. Although anyone is an enemy, He is able to 
 become his friend if he flies to the Blood of Christ: “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,” Rom. v. 10. To which life may we be 
 brought. 
 
 HOMILY XXXVII. 
 
 RESISTING THE DEVIL. 
 
 Nineteenth Sunday after Trinity.—(From the Epistle.) 
 
 “Neither give place to the devil. Let him that stole steal no more : but 
 rather let him labour, working with his hands the thing which is 
 good, that he may have to give to him that needeth.”— Ephes. iv. 27, 28. 
 
 The Apostle lays down three propositions in this Epistle. 
 Firstly, he exhorts the faithful lest they should give place to 
 the devil in their heart: “Neither give place to the devil.” 
 Secondly, he bids them avoid those things which prepare a 
 place for him : “ Let him that stole steal no more.” Thirdly, 
 he admonishes them that they ought to do that which may 
 put the devil to flight: “ But rather let him labour,” &c. 
 
 I. On the first head it is to be noted, that for seven 
 reasons we ought not to give place to the devil. (1) Because 
 the serpent desires to poison the soul which receives him 
 with a most deadly poison : “ The great dragon was cast out, 
 that old serpent called the devil, and Satan, which deceiveth 
 the whole world,” Rev. xii. 9. (2) Because he is a lion 
 
 seeking to devour souls : “ Your adversary the devil, as a 
 roaring lion, walketh about seeking whom lie may devour,” 
 1 Pet. v. 8. (3) Because he is envious, bringing envy into 
 
08 
 
 his dwelling-place : “Nevertheless through envy of the devil 
 came death into the world, and they that do hold of his side 
 do find it,” Wis. ii. 24. (4) Because he is an accuser, ever 
 
 accusing tm>se who receive him: “ The accuser of our 
 brethren is cast down, which accuseth them before our God 
 day and night,” Rev. xii. 10. (5) Because he is a thief steal¬ 
 
 ing the gifts of grace from those in whom he dwells: “ Then 
 cometh the devil and taketh the word out of their heart lest 
 they should believe and be saved,” S. Luke viii. 12. (6) 
 
 Because he is a homicide, entangling those who receive him 
 in perpetual death: “ Ye are of your father the devil, and 
 the lusts of your father ye will do. He was a murderer 
 from the beginning, and abode not in the truth, because there 
 is no truth in him,” S. John viii. 44. (7) Because he who 
 
 gives place to the devil, will share a place with him in hell: 
 “Depart from Me, ye cursed, into everlasting fire, prepared for 
 the devil and his angels,” S. Matt. xxv. 44. It is manifest, 
 therefore, that in many ways they are very foolish wdio give 
 place to the devil in their souls, for they receive a serpent, a 
 lion, a thief, and a murderer. 
 
 II. On the second head it is to be noted, that the Apostle 
 bids us abstain chiefly from seven sins which make a place 
 for the devil in the heart of man. (1) From theft: “Let 
 him that stole steal no more.” (2) From every evil word: 
 “Let no corrupt communication proceed out of your mouth.” 
 (o) From sadness and bitterness : “Let all bitterness be put 
 away from you.” (4) From wrath: “And wrath.” (5) 
 From anger: “And anger.” (6) From clamour: “And 
 clamour.” (7) From blasphemy or evil speaking: “And 
 evil speaking.” S. Augustine says that blasphemy consists 
 in those things which are falsely spoken of God, and there¬ 
 fore blasphemy is worse than to sin by swearing falsely, be¬ 
 cause that in swearing falsely witnesses are brought forward, 
 but in blasphemy false things are spoken of God Himself. 
 For this reason evil speaking or blasphemy is joined “ with 
 all malice.” 
 
 III. On the third head it is to be noted, that the Apostle 
 likewise exhorts us in this Epistle to seven virtues, by which 
 the devil is driven from the soul. (1) To renovation of 
 mind: “And be renewed in the spirit of your mind.” We 
 ought to be renewed in five ways. Firstly, as an eagle, lay¬ 
 ing down the beak of an evil tongue: “ Wherefore, putting 
 
away lying, speak every man truth.” “My youth is renewed 
 like the eagle’s,” Ps. ciii. 5. Secondly, as a stag casting away 
 the horns of pride : “ As the hart panteth after the water- 
 brooks,” Psalm xlii. 1,* Gloss. The hart is burdened with 
 beautiful hair and horns: it attracts or draws up the ser¬ 
 pent by its nostrils; which being swallowed, the poison 
 inflames it, whence it most ardently desires the water, on 
 drinking which it sheds its horns and hair : “ IIo, every 
 one that tliirsteth, come ye to the waters,” Isa. lv. 1. 
 Thirdly, as a hawk accepting the plumage of virtue through 
 the grace of the Holy Spirit: “ Does the hawk fly by thy 
 wisdom and stretch her wings to the south,” Job xxxix. 
 26. Fourthly, as a serpent casting off the skin of the old 
 conversation: “ Seeing that ye have put off the old man 
 with his deeds; and have put on the new man,” &c., 
 Colos. iii. 9, 10. Fifthly, by taking away the lust of evil 
 love: “ But he knoweth the way that I take : when He hath 
 tried me, I shall come forth as gold,” Job xxiii. 10. (2) 
 
 He exhorts us to honest labour : “ But rather let him labour.” 
 (3) To the enlargement of charity : “ That he may have to 
 give,” &c. (4) He bids those things be spoken which tend 
 to the edification of faith : “That it may minister grace unto 
 the hearers.” (5) To the showing of kindness : “ And be 
 ye kind one to another.” (6) To tender-heartedness: 
 “ Tender-hearted.” (7) To the mutual forgiveness of in¬ 
 juries: “Forgiving one another, even as God for Christ’s 
 sake hath forgiven you.” 
 
 * S. Augustine writes on this Psalm: “Quid aliud est in cervo? 
 Serpentes necat, et post serpentium interomptionem majori siti in- 
 ardescit: poremptis serpentibus ad fontes acrius currit.” See also 
 Allan’s “Hist. Animalium,” lib. ii., c. 9, where the same phenomenon 
 is referred to.— Trans. 
 
70 
 
 HOMILY XXXVIII. 
 
 THE HEAVENLY CITY. 
 
 Nineteenth Sunday after Trinity.—(From the Gospel.); 
 
 “ 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 Jesus seeing their faith said unto the sick of the 
 palsy ; Son, be of good cheer; thy sins be forgiven thee.”— S. Matt. 
 ix. 1, 2. 
 
 Allegorically this city, “ His own city,” is a heavenly 
 city. “ Glorious things are spoken of thee, 0 City of God,” 
 Ps. lxxxvii. 3. To this city he comes who “enters into a 
 ship,” i.e., a holy life; and Jesus, passing beyond the sea of 
 this life, “entered into a ship, and passed over.” Morally,- 
 this ship signifies holiness of life for three reasons. Firstly, 
 because of its material. Secondly, because of its form. 
 Thirdly, by reason of its end. Everybody ought to hasten 
 to this city for three reasons. Firstly, because of its security. 
 Secondly, because of its pleasantness. Thirdly, because of 
 its abundance. 
 
 I. On the first head it is to be noted, that the security of 
 
 the heavenly city flows from three causes. (1) Because it 
 is the most solid city, being strengthened by the firmest 
 columns: “Blessed be the Lord ; for He hath shewed me 
 His marvellous kindness in a strong city,” Ps. xxxi. 21. 
 (2) Because there is no wicked there who disturbs its- 
 security and peace: “ Oh, Lord, when Thou awakest Thou 
 shalt despise their image,” Ps. lxxxiii. 21. (3) Because it 
 
 is established for eternity: “ As we have heard, so have we 
 seen in the City of the Lord of Hosts, in the City of our 
 God; God will establish it for ever,” Ps. xlviii. 8. “ For 
 
 he looked for a city which hath foundations, whose builder 
 and maker is God,” Ileb. xi. 10. . 
 
 II. On the second head it is to be noted, that the pleasant¬ 
 ness of the city arises from three causes. (1) Because it is 
 decorated with the fairest walls : “ She hath sent forth her 
 maidens,” Prov. ix. 2.; i.e., the elected, infirm, and despised 
 preachers, that they might call by their word and example 
 faithful people to her citadel, and might gather together to 
 
71 
 
 the walls of charity, to the heavenly high places of the celes¬ 
 tial country. (2) Because it is illumined by perpetual 
 light: “ There shall be no night there; and they need no 
 candle, neither light of the sun, for the Lord God giveth 
 them light,” Rev. xxii. 5. (3) Because there will be a won¬ 
 
 derful climate without heat and without cold, which will ever 
 be sustained: “Neither shall the sun light on them nor any 
 heat, for the Lamb which is in the midst of the Throne shall 
 feed them and shall lead them unto living fountains of water, 
 and God shall wipe away all tears from their eyes,” Rev. 
 vii. 16, 17. “We went through fire and through water; 
 but Thou brouglitest us out into a wealthy place,” Ps. lxvi. 12. 
 
 III. On the third head it is to be noted, that there will be 
 an abundance of all good things in this city, that is of all 
 joys : “ Thine eyes shall see Jerusalem, a quiet [rich, Yulg.] 
 habitation,” Isa. xxxiii. 20. The joys shall flow together 
 from three sources. (1) From the fairness of the Divine 
 vision : “ Thine eyes shall see the King in Ilis beauty,” Isa. 
 xxxiii. 17. (2) From the fairness and goodness of the 
 
 angelic society, for angels are its citizens: “Ye are come unto 
 Mount Zion, unto the City of the Living God, the heavenly 
 Jerusalem, and to an innumerable company of angels,” &c., 
 Ileb. xii. 22, 23. (3) From the continuation of eternal 
 
 solemnity : “ Look upon Zion, the city of our solemnities,” 
 Isa. xxxiii. 20. They who are in that city celebrate a per¬ 
 petual feast; they do nought but rest, see, love, praise, sing, 
 which harmonize with the festival. S. Augustine, in hi& 
 book on the City of God, says, “ If it is asked, What is the 
 occupation of this city ? we say, that there we shall take rest, 
 and shall see, and shall love, and shall praise, and shall sing. 
 For what else shall be our end unless we come to that king¬ 
 dom, of which there will be no end.” To which kingdom 
 may Almighty God bring us, &c. 
 
HOMILY XXXIX. 
 
 THE CHRISTIAN’S WALK. 
 
 Twentieth Sunday after Trinity.—(From the Epistle.) 
 
 “ See that ye walk circumspectly.”— Ephes. v. 15. 
 
 The Apostle in this Epistle admonishes ns to circumspec¬ 
 tion of walking, and lie places circumspection itself in three 
 qualities. Firstly, that we should walk discreetly : u Not as 
 fools, but as wise.” Secondly, with quickness: “ Be not 
 drunk with wine.” Thirdly, humbly: “Giving thanks 
 always for all things unto God and the Father, in the Name 
 of our Lord Jesus Christ.” 
 
 I. On the first head, the manner of our walking, it is to 
 be noted, that discretion in walking is seen in three ways. 
 (1) In the election of the things which are to be done : “ But 
 as wise.” (2) In the comparison of the things which are 
 selected: “ Redeeming the time.” (3) In inclining towards 
 the proper end : “ Understanding what the will of the Lord 
 is.” 
 
 II. In the second place, that despatch in walking consists 
 in two things. (1) In the fear of hindrances: “Be not 
 drunk with wine.” (2) In the indwelling of that which is 
 better : “But be ye tilled with the Spirit.” 
 
 III. In the third place, that the humility of spiritual walk¬ 
 
 ing consists in two things. (1) In relation to God : “ Giving 
 thanks. unto God,” &c. (2) In relation to one’s neigh¬ 
 
 bour: “Subjecting yourselves one to another in the fear of 
 God. Y r ou see by this how we ought to walk circumspectly.” 
 The Apostle exhorts us in these words that we should walk 
 cautiously in this way of injustice for three reasons. (1) , 
 Because we walk in the midst of snares : “Thou art going 
 in the midst of snares, and walking upon the arms of them 
 that are grieved,” Ecclus. ix. 20. (2) Because we walk in 
 
 the midst of robbers: “As troops of robbers wait for a man, 
 so the company of priests murder in the way by consent,” 
 Hosea vi. 9. “ Ilis troops come together, and raise up their 
 
 way against me,” Job xix. 12. (3) Because we walk in the 
 
 midst of pits: “ And the vale of Siddim was full of slime 
 pits,” Gen. xiv. 10. “Fear, and the pit, and the snare are 
 
73 
 
 upon thee, oh inhabitant of the earth. And it shall come to 
 pass, that he who fleetli from the noise of the fear shall fall 
 into the pit,” Isa. xxiv. 17, 18. 
 
 II. On the second head, the conditions of our walking, it 
 is to be noted— 
 
 (1.) In the first place, that we walk in the midst of three 
 snares. (1) The iniquity of the proud : “ The proud have hid 
 
 a snare for me .they have set gins for me,” Fs. cxlv. 
 
 (2) The lust of the avaricious : “ But they that will be rich 
 fall into temptation and a snare, and into many foolish and 
 hurtful lusts, which drown men in destruction and perdition,” 
 1 Tim. vi. 9. (3) The perversity of false accusers : “ And 
 
 hast preserved my body from destruction, from the snare of 
 an unjust tongue, and from the lips of them that forge lies,” 
 Ecclus. i. 3. 
 
 (2.) In the second place, that similarly we walk in the midst 
 of three kind of robbers. (1) The Devil: “ The thief cometh 
 not but for to steal, and to kill, and to destroy,” St. John 
 x. 10. (2) The flatterer: “The thief cometh in, and the 
 
 troop of robbers spoiletli without,” IIos. vii. 1. (3) Vain¬ 
 
 glory : S. Gregory says that as a certain robber it joins itself 
 to the human traveller in the way; that it seeks those who 
 are incautious, and spoils them, especially seeking to despoil 
 those who bear treasure publicly in the way. And, again, that 
 the appetite for human praise is a certain robber which 
 gladly unites to those who are walking in the right way, that 
 their eyes being led away they may be slain by the sword 
 which hangs from their path. S. Chrysostom observes that 
 vain-glory is the one thief, which robs us of our treasure 
 laid up in heaven. The Devil steal souls; the flatterers, 
 purity of conscience; vain-glory, the reward of eternal 
 giory. 
 
 (3.) In the third place, that we similarly walk in the midst 
 of three pits. (1) Woman, or luxury: “The mouth of a 
 strange woman is- a deep pit: he that is abhorred of the Lord 
 shall fall therein,” Frov. xxii. 14. Gloss., the “abhorred 
 of the Lord” is the son of wrath. He who embraces the 
 words or kisses of a strange woman knocks as at the door 
 of an abyss, and unless he draws back his feet, restrain¬ 
 ing his members, he will fall into that penal pit into which 
 none except the son of wrath falls down. (2) Gluttony 
 and drunkenness : “ Who falls into pits,” Frov. xxxiii. 29, 
 G 
 
74 
 
 Vulg. “Who hath redness of eyes? They that tarry 
 long at the wine, they that go to seek mixed wine,’' 
 Prov. xxxiii. (3) The grief of the hypocrites and evil-doers: 
 “ There shall the great owl make her nest” [Vulg. “ hole”], 
 Isa. xxxiv. 15, Gloss. The owl signifies the double dealers, 
 who hide intentions under the thorns of duplicity. “ The 
 foxes have holes,” &c., S. Matt. viii. 20. On account of the 
 danger of snares, we ought ever to walk cautiously before 
 the Lord, that He Himself may draw our feet out of the 
 trap. S. Augustine says, “ I resist the seducers that my feet 
 may not be entangled by which I walk in Thy way, and I 
 will lift up to Thee the invisible eyes that Thou mayest draw 
 my feet out of the snare. Whence dost Thou draw them, 
 for if they seek Thee Thou ceasest not to lift them up. But 
 I, therefore, run where the snares are scattered abroad.” On 
 account of the danger of robbers we ought fo walk cautiously, 
 armed for walking with all spiritual arms. “Put on the 
 wdiole armour of God, that ye may be able to stand in the 
 evil day, and having done all to stand,” Eplies. vi. 13. On 
 account of the dangers of pit-falls, we ought to walk cau¬ 
 tiously, ever walking with gravity and by the light of grace : 
 “ Let us walk honestly as in the day,” Rom. xiii. 30. 
 
 HOMILY XL. 
 
 THE LORD’S ARMIES AND THEIR WORK. 
 Twentieth Sunday after Trinity.—(From the Gospel.) 
 
 /‘He sent forth His armies and destroyed those murderers.”_ 
 
 & Matt. xxii. 7. 
 
 In these words the Lord speaks in a parable of the per¬ 
 dition of the ungodly which is about to be in the judgment, 
 and marks here three things. Firstly, the great power of 
 God : “ He sent forth His armies.” Secondly, His severe 
 justice: “ He destroyed His murderers.” Thirdly, the per¬ 
 verse wickedness of the reprobate : “ those murderers.” 
 
 I. On the first head it is to be noted, that God sends 
 great armies in the day of judgment for the punishment of 
 
75 
 
 tlie wicked. (1) The army of angels: “ The angels shall come • 
 forth, and sever the wicked from among the just, and shall 
 cast them into the furnace of fire,” S. Matt. xiii. 49, 50. 
 (2) The army of saints: “The Lord will enter into judg¬ 
 ment with the ancients of His people and the princes 
 thereof,” Isa. iii. 14. (3) The army of all created things: 
 
 “ He will arm the creature for the revenge of His enemies 
 .... And the whole world shall fight with Him against 
 the unwise,” Wisd. v. 18-21. 
 
 II. On the second head it is to be noted, that God will 
 
 destroy the wicked in a three-fold way. (1) Quickly, be¬ 
 cause there will be swift destruction to them: “The Lord 
 shall send against thee in hunger, and in thirst, and in 
 nakedness, and in want of all things,” Deut. xxviii. 48. 
 “When they shall say peace and safety, then sudden 
 destruction cometh upon them,” 1 Thess. v. 3. (2) Uni¬ 
 
 versally, because no evil one will be able to escape: 
 
 “ Thou hast destroyed all them that go a whoring from 
 Thee,” Ps. lxxiii. 27. “ They were given in marriage until 
 
 the day that Noe entered into the ark, and the flood came 
 and destroyed them all. Likewise also, as it was in the 
 days of Lot, they did eat, they drank, they bought, they sold, 
 they planted, they builded; but the same day that Lot went 
 out of Sodom it rained down fire and brimstone from heaven, 
 and destroyed them all,” S. Luke xvii. 27-29. (3) Eter¬ 
 
 nally : “ Fear Him which is able to destroy both body and 
 soul in hell,” S. Matt. x. 28. 
 
 III. On the tlurd head it is to be noted, that God will 
 destroy the reprobate for their perverse wickedness: “ He 
 will miserably destroy those wicked men,” S. Matt. xxi. 41. 
 
 “ Thou shalt destroy them that speak leasing,” Ps. v. 6. 
 “And destroyed those murderers.” Three sins are noted 
 here—sin of the heart in maliciousness; sin of the mouth in 
 lying ; sin of the deed in murder. For all who sin, whether 
 in heart, or word, or deed, unless they repent, will be 
 punished by God in eternity, and will be led to the day of 
 wrath. From which may the Lord Almighty deliver us. 
 Amen. 
 
 g 2 
 
/ 
 
 HOMILY XLI. 
 
 THE ARMOUR OF GOD. 
 
 Twenty-first Sunday after Trinity.—(From the 
 
 Epistle.) 
 
 “Wherefore take unto you the whole armour of God .... and having 
 done all, to stand.”— Ephes. vi. 13. 
 
 The Apostle in tliese words lays down three propositions. 
 Firstly, he exhorts that we arm ourselves with spiritual 
 arms: “ Take unto you the whole armour of God.” Secondly, 
 he shews our need of it: “ That ye may be able to with¬ 
 stand.” Thirdly, he gives the reason for it: “ Having done 
 all, to stand.” 
 
 I. On the first head it is to be noted, that according to 
 
 this Epistle we ought to take five kinds of arms. (1) We 
 ought to take the girdle of knowledge: “ Stand, there¬ 
 fore, having your loins girt about with truth.” “ Gird up 
 thy loins like a man,” Job xl. 7. (2) We ought to put on 
 
 the breast-plate of righteousness: “ Breast-plate of righte¬ 
 ousness.” “ He put on righteousness as a breast-plate,” 
 Isai. lix. 17. (3) We ought to take the shield of faith: 
 
 “ His truth shall be thy shield and buckler. Thou shalt not 
 be afraid for the terror by night,” Ps. xci. 4, 5. “ Your 
 
 adversary the devil as a roaring lion walketh about,” &c., 
 1 S. Pet. v. 8. (4) With the helmet of salvation: “ And 
 
 take the helmet of salvation.” “An helmet of salvation 
 upon His head,” Isa. lix. 17. “ Putting on the breast-plate 
 
 of faith and love, and for an helmet the hope of salvation; 
 for God hath not appointed us to wrath,” &c., 1 Thess. v. 
 8, 9. (5) The sword of the Word of God: “ The sword of 
 
 the Spirit, which is the Word of God.” “For the Word of 
 God is quick and powerful, and sharper than any two- 
 edged sword,” Heb. iv. 12. 
 
 II. On the second head it is to be noted, that there are 
 five days of evil from which these arms defend us. (1) The 
 first day is iniquity: “ In the day of good things”—z.e., of 
 the present time, in which you are able to obtain eternal 
 life—“be not unmindful of evils; and in the day of evils be 
 
77 
 
 not unmindful of good tilings,” Ecclus. xi. 27. (2) The 
 
 day of temporal prosperity: “I am not troubled, following 
 Thee for my pastor; and I have not desired the day of man, 
 as Thou knowest. That which went out of my lips hath 
 been right in Thy sight,” Jer. xvii. 16, Vulg. “The Lord 
 will deliver him in the time of trouble,” Ps. xli. 1. (3) The 
 
 day of temporal adversity: “ Sufficient unto the day is the 
 evil thereof,” S. Matt. vi. 34. (4) The day of temptation of the 
 devil: “ Wherefore should I fear in the days of evil ?” i.e.> 
 in the days of temptation, Ps. xlix. 6. (5) The day of 
 
 judgment: “Ye that put far away the evil day, and cause 
 the seat of violence to come near,” Amos vi. 3. It is called 
 the evil day because “ That is a day of wrath, a day of 
 trouble and distress, a day of wasteness and desolation, a 
 day of darkness and gloominess, a day of clouds and thick 
 darkness, a day of trumpet and alarm against the fenced 
 cities, and against the high towers. And I will bring dis¬ 
 tress upon men, and they shall walk with blind men, because 
 they have sinned against the Lord : and their blood shall be 
 poured out as dust, and their flesh as the dung,” Zeph. i. 
 15-18. 
 
 III. On the third head it is to be noted, that in three ways 
 we ought to stand perfect. (1) In purity of heart and body: 
 “ Having therefore these promises, dearly beloved, let us 
 cleanse ourselves from all filthiness of the flesh and spirit, 
 perfecting holiness in the fear of God,” 2 Cor. vii. 1. (2) 
 
 In the keeping of the commandments of God: “ If ye fulfil 
 the royal law according to the Scripture, Thou slialt love 
 thy neighbour as thyself, ye do well; but if ye have respect 
 to persons ye commit sin, and are convinced of the law as 
 transgressors. For whosoever shall keep the whole law, 
 
 &c.thou art become a transgressor of the law,” 
 
 S. James ii. 8-12. (3) In the reformation of the tongue: 
 
 “ If any man offend not in word, the same is a perfect man, 
 and also able to bridle the whole body,” S. James iii. 2. (4) 
 In love towards God and one’s neighbour: “ Perfect love 
 casteth out fear,” 1 S. John iv. 18. “But I say unto you, 
 Love your enemies. Bless them that curse you, do good to 
 them that hate you, and pray for them that despitefully use 
 you and persecute you, that ye may be the children of your 
 
 Father which is in heaven.Be ye therefore perfect, 
 
 even as your Father which is in heaven is perfect,” S. Matt. 
 
78 
 
 v. 44, 45, 48. (5) In the praise of God and in the giving 
 
 of thanks: “ Out of the mouth of babes and sucklings Thou 
 hast perfected praise,” Ps. viii. 2. To which praise may 
 He lead us Who is blessed for evermore. Amen. 
 
 HOMILY XLIL 
 
 THE FEVER OF SIN, AND ITS CURE. 
 
 Twenty-first Sunday after Trinity.—(From the 
 
 Gospel.) 
 
 “Yesterday, at the seventh hour, the feverleft him.”— S. John iv. 52. 
 
 Morally, two things are to be noted in these words. 
 Firstly, the infirmity of the sinner: “The fever.” Secondly, 
 those things which were necessary for the cure: “At the 
 seventh hour the fever left him.” 
 
 I. On the first head it is to be noted, that sinners labour 
 under seven kind of fevers. (1) That which is continuous, 
 which is sensuality: “ They have committed fornication, and 
 have not ceased,” Hosea iv. 10, Yulg. (2) That which is 
 daily, which is gluttony, by which men daily sin: “ They 
 
 are greedy dogs, which can never have enough.We 
 
 will fill ourselves with strong drink; and to-morrow shall be 
 as this day, and much more abundant,” Isai. lvi. 11, 12. 
 (3) That which recurs on the third day, and is called the 
 Tertian fever; which signifies anger, from the accession of 
 heat: “ For as the wood of the forest is, so the fire burneth : 
 and as a man’s strength is, so shall his anger be,” Ecclus. 
 xxviii. 12. (4) That which recurs on the fourth day, 
 
 which is quartan , and which signifies that acidity which 
 provokes melancholy: “As a moth doth by a garment, and 
 a worm by the wood: so the sadness of a man consumeth 
 the heart,” Prov. xxv. 20, Yulg. “The Lord shall smite 
 thee with a consumption, and with a fever, and with an 
 inflammation, and with an extreme burning, and with a 
 sword, and with a blasting, and with a mildew,” Deut. 
 xxviii. 22. (5) That which is common to the nations, which 
 
 is avarice, which is difficult or never to be cured. S. Jerome 
 observes, that when other vices grow old in man, avarice 
 
7!) 
 
 alone grows young. (G) That which is intermittent, which 
 is pride, which quickly fails: “ When they were lifted up, 
 Thou hast cast them down,” Ps. lxxii. 18, Vulg. “They 
 are exalted for a little while, but are gone and brought 
 low; they are taken out of the way as all other, and cut off 
 as the tops of the ears of corn,” Job. xxiv. 24. (7) That 
 
 which is putrid: “ A sound heart is the life of the flesh, 
 but envy the rottenness of the bones,” Prov. xiv. 30. 
 
 II. On the second head it is to be noted, that there are 
 seven medicines which heal men of these fevers. (1) A 
 devoted hearing of God: “He sent His Word, and healed 
 them, and delivered them from their destructions,” Ps. evii. 
 20. “For it was neither herb nor mollifying plaster that 
 healed them, but Thy Word, O Lord, which healetlnall 
 things,” Wisd. xvi. 12. (2) In contrition for sin : “ For I 
 
 acknowledge my transgressions, and my sin is ever before 
 me,” Ps. li. 3. (3) A devoted calling upon God : “ O Lord, 
 
 my God, I cried unto Thee, and Thou hast healed me,” 
 Ps. xxx. 2. (4) The infusion of faith: “And He said to 
 
 the woman, Thy faith hath saved thee; go in peace,” S. 
 Luke vik 50. (5) The showing of compassion: “ When 
 
 thou seest the naked, that thou cover him: and that thou 
 hide not thyself from thine own flesh. Then shall thy light 
 break forth as the morning, and thine health shall spring 
 forth speedily,” Isai. lviii. 7, 8. (6) The desertion of sin: 
 
 “In returning and rest shall ye be saved,” Isai. xxx. 15. 
 (7) Perfect contrition of heart: “ Return, ye backsliding 
 children, and I will heal your backslidings .... truly in the 
 Lord our God is the salvation of Israel,” Jer. iii. 22, 23. 
 This is the “seventh hour,” in which the fever leaves the 
 sinner altogether. But all these means avail nothing, unless 
 they take their efficacy from that sacred medicine which 
 heals all our diseases—■*.&, the Passion of Christ our God, 
 ■“ Who His own Self bare our sins in His own Body on the 
 tree, by Whose stripes ye were healed,” 1 S. Pet. ii. 24. 
 
80 
 
 HOMILY XLIIL 
 THE INNOCENT. 
 
 Twenty-second Sunday after Trinity.—(From the 
 
 Epistle.) 
 
 “ That ye may be sincere and without offence, till the day of Christ.”— 
 
 Philip, i. 10. 
 
 The Apostle in this Epistle exhorts ns to three things. 
 Firstly, to the avoiding of sin : “ That ye may be sincere.” 
 Secondly, to all love: “ Filled with the fruits of righteous¬ 
 ness.” Thirdly, to the possession of a right intention: 
 
 “ With the glory and praise of God.” 
 
 I. On the first head it is to be noted, that three commands 
 are given. (1) That we should seek after purity of mind: 
 
 “ That ye may be sincere.” “ Blessed are the pure in heart; * 
 for they shall see God,” S. Matt. v. 3. (2) That we should 
 
 avoid doing injury to our neighbours: “Without offence: 
 giving no offence in anything,” 2 Cor. vi. 3. (3) That we 
 
 should persevere in both courses : “ Till the day of Christ,” 
 i.e.y till after death; when the day of man is ended the day 
 of Christ begins. “ He that endureth to the end shall be 
 saved,” St. Matt. x. 22. The Gloss, treats of this under the 
 word “ sincerewithout the works of corruption, either to¬ 
 wards ourselves or our neighbours, and to persevere in this 
 course till the day of Christ. 
 
 II. On the second head it is to be noted, that the Apostle 
 
 likewise gives three commandments. (1) He exhorts to 
 rectitude of mind: “ The fruits of righteousness.” S. Anselm 
 defines justice to be that rectitude of will which is preserved 
 for its own sake. (2) To the having a delight in that which 
 is good: “ Being filled with the fruits of righteousness; 
 
 which are love, joy, peace, long-suffering, gentleness, good¬ 
 ness, faith, meekness, temperance,” Gal. v. 22, 23. (3) To 
 
 the having perfection in good,' “being filled:” “Be ye 
 therefore perfect, even as your Father which is in heaven is 
 perfect,” S. Matt. v. 48. 
 
 III. On the third head it is to be noted, that three rewards 
 flow from a right intention, for our every action ought to 
 have its eye of intention guarded in respect to God. (1) 
 
 
81 
 
 That we may believe that every good tiling, as if from the 
 fount of all good, comes from Him through Jesus Christ: 
 
 “ Of His fulness have all we received, and grace for grace ; 
 for the Law was given by Moses, but grace and truth came 
 by Jesus Christ,” S. John i. 16, 17. “ Without Me ye can do 
 nothing,” S. John xv. 5. (2) That we should make God to 
 
 be praised and honoured in all our actions : “ Let your light 
 so shine before men, that they may see your good works, • 
 and glorify your Father, which is in heaven,” S. Matt. v. 16. 
 
 (3) That the reward of eternal glory may be given to us for 
 our desire to work: “ Unto the glory and praise of God.” 
 
 “ Lay not up for yourselves treasures upon earth, where 
 
 moth and rust doth corrupt, &c.Where thieves do not 
 
 break through and steal,” S. Matt. vi. 19, 20. ' 
 
 HOMILY XLIY. 
 
 THE SPIRITUAL DEBTOR. 
 
 Twenty-second Sunday after Trinity.—(From the 
 
 Gospel.) 
 
 “ And his lord was wroth, and delivered him to the tormentors till he 
 should pay all that was due unto him.”— S. Matt, xviii. 34. 
 
 Morally, by the servant is understood any sinner against 
 whom God will be angry in the judgment, and whom He 
 will deliver over to eternal torments. Whence three things 
 are to be noted in these words. Firstly, the just indignation 
 of God against the reprobates: “ Ilis lord was wroth.” 
 
 Secondly, the severe condemnation of sinners: “Delivered 
 him to the tormentors.” Thirdly, the duration of this same 
 damnation: “ Till he should pay all that was due unto 
 him.” 
 
 I. On the first head it is to be noted, that there are four 
 classes of men with whom God will be angry in the judg¬ 
 ment. (1) Against those who despise the law of God: 
 “ Because they have cast away the law of the Lord of Hosts, 
 and despised the Word of the Holy One of Israel, therefore 
 is the anger of the Lord kindled against His people, and He 
 
82 
 
 hath stretched forth His hand against them and hath smitten 
 them; and the hills did tremble, and their carcases were 
 torn in the midst of the streets,” Isa. v. 24, 25. (2) He 
 
 will be wroth against those who remain, or persist, in their 
 sins unto the end : “ Behold, Thou art wroth; for we have 
 sinned: in those is continuance, and we shall be saved,” 
 Isa. lxiv. 5. (3) Against those who abuse temporal riches: 
 
 • “I am very sore displeased with the heathen that are at 
 ease,” Zach. i. 15. (4) Against those who have no com¬ 
 
 passion on their neighbours: “For he shall have judgment 
 without mercy that hath showed no mercy; and mercy 
 rejoiceth against judgment,” S. James ii. 13. This can be 
 applied to that servant who was unwilling to have com¬ 
 passion on his fellow-servant. 
 
 II. On the second head it is to be noted, that the sinner 
 will be tormented by four different tormentors. (1) By 
 God: “ And when He was come to the other side into the 
 country of the Gergesenes there met Him two possessed 
 
 with devils.And when they were come out they 
 
 went into the herd of swine: and behold, the Avhole herd of 
 swine ran violently down a steep place to the sea and 
 perished in the waters,” S. Matt. viii. 28-33. (2) By con¬ 
 
 science : S. Augustine says, “ Thou hast commanded, O Lord, 
 and so it is, that every inordinate mind should be a punish¬ 
 ment to itself.” (3) By eternal death ; whilst it is said of the 
 saints, that their souls “ are in the hand of God, and there 
 shall no torment touch them,” Wisd. iii. 1. “Ipray thee, 
 therefore, father, that thou wouldst send him to my father’s 
 house, for I have five brethren, that he may testify unto 
 them, lest they also come to this place of torment,” S. Luke 
 xvi. 27, 28. (4) From every creature: “For the creature 
 
 that serveth Thee, Who art the Maker, increaseth his strength 
 against the unrighteous for their punishment, and abateth 
 his strength for the benefit of such as put their trust in 
 Thee,” Wisd. xvi. 24. 
 
 HI. On the third head it is to be noted, that we ought to 
 repay Him.according to the four-fold debt which we owe to 
 Llim. Firstly, He gave to us the world with its creatures : 
 “Thou hast put all things under his feet,” Ps. viii. 6. 
 Secondly, the body with its senses. Thirdly, the mind with 
 its powers. Of these two : “ And the Lord God formed man 
 of the dust of the ground, and breathed into his nostrils the 
 
* 
 
 83 * 
 
 breatli of life; and man became a living soul,” Gen. ii. 7. 
 Fourthly, grace with its operations : “Wherefore we, receiv¬ 
 ing a kingdom that cannot be moved, let us have grace 
 whereby we may serve God acceptably, with reverence and 
 godly fear,” Heb. xii. 28. (1) Of the world, we ought to repay 
 Him by giving alms to the poor: “ Let it not grieve thee to 
 bow down thine ear to the poor, and give him a friendly 
 answer with meekness.” “ My son, defraud not the poor of 
 his living. . . . Turn not thine eye away from the needy, 
 and give him none occasion to curse thee,” Ecclus. iv. 1, 5. 
 “ Get thyself the love of the congregation, and bow thy 
 head to a great man,” Id. v. 7, Gloss. Meekness and 
 humility are commended in these words, for the meek 
 spurns no one; humility subjects itself to all, the Christian 
 is bound to make himself affable and humble to equals and 
 inferiors: “ Lord, my heart is not haughty, nor mine eyes 
 lofty,” Ps. cxxxi. 1. (2) Of the body, we ought to repay 
 
 Him by restoring it to Him free from defilement. (8) Of 
 the mind, repay Him by following the examples of wisdom 
 recorded in Wisdom, chap. x. (4) Of the grace, we ought 
 to repay Him by seeking to use it to His honour: “We 
 beseech you that ye receive not the grace of God in vain,” 
 2 Cor. vi. 1. He who does not repay these debts in time 
 will never be able to repay them in eternity, and therefore 
 he will have to suffer torments in the place of the tormentors 
 for ever and ever. From which may we be delivered. 
 
 HOMILY XLY. 
 
 THE HEAVENLY CONVERSATION. 
 
 Twenty-third 
 
 Sunday after 
 Epistle.) 
 
 Trinity.— 
 
 OM THE 
 
 “ For our conversation is in heaven.”— Philip, iii. 20. 
 
 The Apostle in these words teaches that the conversation 
 of the just is in heaven ; so that if we wish to be like them 
 we must not have our conversation about the miseries of this 
 present life, but “ in heaven.” The Apostle here lays down 
 three things in regard to the conversation in heaven. Firstly, 
 
84 
 
 the reason why we should have our conversation there. 
 Secondly, the nature of that conversation. Thirdly, the 
 similitude between the conversation of the saints and of the 
 angels. 
 
 I. On the first head it is to be noted, that the saints have 
 
 their conversation in heaven for three reasons. (1) For 
 security, for he who has his conversation in heaven is secure 
 from the dangers of this troublesome life: “Lay me down 
 now, and put me in a surety with Thee ; who is he that will 
 strike hands with me?” Job xvii. 3. S. Augustine says that 
 he who enters into the joy of his Lord is secure, and will 
 experience the best condition in the best place. (2) On 
 account of delight; for he who has his conversation in 
 heaven will have a continuous joy and delight: “For her 
 conversation hath no bitterness, nor her company any tedious¬ 
 ness, but joy and gladness,” Wisd. viii. 16. Seneca compares 
 the mind of the wise to a world above the moon, which is 
 ever calm. (3) On account of the necessity that there is for 
 all earthly things to pass away. The saints know that all 
 the earthly things here quickly are about to pass away: 
 “ But the day of the Lord will come as a thief in the night; 
 in the which the heavens shall pass away with a great noise, 
 and the elements shall meet with fervent heat . Never¬ 
 
 theless we, according to Ilis promise, look for a new heaven 
 and a new earth, wherein dwelleth righteousness,” 2 Pet. 
 iii. 10, 14. 
 
 II. On the second head it is to be noted, that the saints 
 have in heaven a three-fold conversation. (1) In ever 
 thinking over the good things of heaven. (2) In desiring to 
 be ever in heaven. Of these two it is said, such an holy 
 one is held worthily in the memory of man; he has passed 
 ever to the joy of angels, since in the body only he is placed 
 in the present conversation, his true conversation being in 
 that heavily country. (3) The conversation of the saints 
 in heaven consists in their living after the manner of heaven. 
 The Gloss, on the text being, that our conversation is in 
 heaven while we live on earth; because we have our hope 
 there, and because we are like to the angels both in living 
 and knowing. 
 
 III. On the third head it is to be noted, that the conver¬ 
 sation of the saints is like that of the angels in three ways. 
 (1) In purity. (2) In simplicity without guile. (3) In 
 
85 
 
 charity. These three are chiefly seen in the angels: sim¬ 
 plicity in essence, purity in nature, charity in grace. The 
 conversation of the saints is also in these three: “ For our 
 rejoicing is this, the testimony of our conscience, that in 
 simplicity and godly sincerity, not with fleshly wisdom, but 
 by the grace of God, we have had our conversation in the 
 world,” 2 Cor. i. 12. 
 
 HOMILY XLYI. 
 
 THE MASTER AND HIS TEACHING. 
 
 Twenty-tiiird Sunday after Trinity. — (From tiie 
 
 Gospel.) 
 
 “ Master, we know that Thou art true, and teachest the way of God in 
 
 truth.”— S. Matt. xxii. 16. 
 
 Our Lord Jesus Christ in these words is commended in 
 three ways. Firstly, from the dignity of His mastership : 
 “Master.” Secondly, from the utility of His doctrine: 
 “ The way of God.” Thirdly, from the equality of His 
 teaching: “Thou regardest not the persons of men.” 
 
 I. On the first head it is to be noted, that the dignity of 
 
 ‘‘Master” belongs to Him for four reasons. (1) Because 
 only with Him does truth ever exist: “ Ye call me Master 
 and Lord: and ye say well, for so I am,” S. John xiii. 13. 
 (2) On account of the power of teaching: “When Jesus 
 had ended these sayings the people were astonished at His 
 doctrine: for He taught them as one having authority, and 
 not as the Scribes,” S. Matt. vii. 28, 29. (3) Because He 
 
 alone was able to teach concerning all things : “ Ye have 
 an unction from the Holy One, and ye know all things,” 
 1 S. John ii. 20. There is no master able to teach all things 
 save Our Lord Jesus Christ: “ All wisdom is from the Lord 
 God, and hath been always with Him, and is before all 
 time,” Ecclus. i. 1. (4) Because He alone is able to teach 
 
 the hidden man: “Neither be ye called masters ; for one is 
 your Master, even Christ,” S. Matt, xxiii. 10, Gloss. Be¬ 
 cause He alone gives understanding. 
 
 II. On the second head it is to be noted, that Our Lord 
 
8G 
 
 Jesus Christ taught us four ways which are greatly profit¬ 
 able. (1) The way of penitence: “ Enter ye in at the strait 
 
 gate . because strait is the gate and narrow is the way 
 
 which leadeth unto life, and few there be that find it,” 
 S. Matt. vii. 13, 14. “Jesus began to preach and to say, 
 Repent, for the kingdom of heaven is at hand,” S. Matt. iv. 
 17. (2) The way of wisdom: “ I have taught thee in the 
 
 way of wisdom, I have led thee in right paths. When thou 
 goest thy steps shall not be straitened, and when thou 
 
 runnest thou shalt not stumble. Take fast hold of instruc- 
 
 ♦ 
 
 tion; let her not go,” Prov. iv. 11-14, Gloss. The actions 
 of equity when they begin seem to be confined, but when 
 they advance they seem already from habit to be spacious, 
 and because in base action they labour earnestly they find a 
 stumbling-block in the middle of the course; because sud¬ 
 denly, when they do not foresee, they are seized for punish¬ 
 ment. (3) The way of obedience : “Make me to understand 
 the way of Thy precepts,” Ps. cxix. 27. “A new command¬ 
 ment give I unto you, That ye love one another. By this shall 
 all men know that ye are My disciples, if ye have love one 
 to another,” S. John xiii. 34, 35. “Yet I shew unto you a 
 more excellent way. 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,” 1 Cor. xii. 31, xiii. 1. 
 “ He will teach us of His ways, and we will walk in His 
 paths,” Isa. ii. 3. 
 
 III. On the third head it is to be noted, that Christ is 
 no respecter of persons in four particulars. (1) In justify¬ 
 ing : “ Then Peter opened his mouth and said, Of a truth I 
 perceive that God is no respecter of persons: but in every 
 nation he that feareth Him and worketh righteousness is 
 accepted with Him,” Acts x. 34, 35. (2) In teaching: “ And 
 teachest the way of God in truth.” (3) In punishing: 
 “ There is no respect of persons with God. For as many as 
 
 have sinned without law, shall also perish without law. 
 
 the doers of the law shall be justified,” Rom. ii. 11-14. 
 (4) In rewarding:'“Knowing that whatsoever good thing 
 any man doeth, the same shall he receive of the Lord, 
 
 whether he be bond or free.Knowing that your Master 
 
 also is in heaven: neither is there respect of persons with 
 Him,” Eph. vi. 8, 9. 
 
87 
 
 IIOMILY XLVII. 
 
 THE PORTION OF THE SAINTS. 
 
 Twenty-fourth Sunday after Trinity.—(From the 
 
 Epistle.) 
 
 “ Giving thanks unto the Father, which hath made us meet to bo 
 
 partakers of the inheritance of the saints in light.”— Coloss. i. 12. 
 
 The Apostle teaches us in these words that we should give 
 thanks to God the Father for three great benefits which He 
 has granted to us through Jesus Christ. The first benefit 
 was our justification : “Partakers of the inheritance.” The 
 second benefit is our liberation from the power o£ the Devil: 
 “ Who hath delivered us from the power of darkness.” The 
 third benefit is translation into the eternal kingdom : “And 
 hath translated us into the kingdom of His dear Son.” 
 
 I. On the first head it is to be noted, that it is a three-fold 
 
 inheritance which God distributes to His saints. (1) Eternal 
 predestination : “In whom also we have obtained an inherit¬ 
 ance, being predestinated according to the purpose of Him 
 Who worketh all things after the council of His own will; 
 that we should be to the praise of His glory, who first trusted 
 in Christ,” Eph. i. 11, 12. (2) Justification: “Unto him 
 
 shall be given the chosen gift of faith, and an inheritance in 
 the temple of the Lord,” Wisd. iii. 14. (3) Eternal glorifica¬ 
 
 tion : “Now is he numbered among the children of God, 
 and his lot is among the saints,” Wisd. v. 5. 
 
 II. On the second head it is to be noted, that God in a 
 three-fold manner delivers us from the power of the Devil. 
 
 (1) By liberating us from the service of the Devil: “That 
 through death he might destroy him that had the power of 
 death, that is the Devil; and deliver them who through fear of 
 death were all their lifetime subject to bondage,” Heb. ii. 14. 
 The Devil is the prince of darkness: “ We wrestle not against 
 flesh and blood, but against principalities, against powers, 
 against the rulers of the darkness of this world,” Eph. vi. 12. 
 
 (2) By illuminating the darkness of our ignorance by the 
 light of Ilis doctrine: “The people that walked in darkness 
 have seen a great light,” Isa. ix. 12. “Who hath called 
 you out of darkness into His marvellous light: which in 
 
88 
 
 time past were not the people, but are now the people of 
 God: which had not obtained mercy, but now have obtained 
 mercy,” 1 S! Pet. ii. 9,10. (3) By putting to flight the dark¬ 
 ness of our sins by the light of His powers : “ Ye were some¬ 
 times darkness, but now are ye light in the Lord: walk as 
 children of light,” Eph. v. 8. 
 
 III. On the third head it is to be noted, that the Lord 
 makes a three-fold translation of the holy ones. (1) He 
 translates them from the darkness of exile to the light of 
 the vision of His glory: “Enoch pleased the Lord, and was 
 translated,” Ecclus. xliv. 16. Into paradise, which is the 
 place furnishing the vision of God which is the blessedness 
 of saints and angels. “And this is life eternal, that they 
 might know Thee the only true God, and Jesus Christ 
 Whom thou hast sent.” (2) He translates them from death 
 to eternal life: “We know that we have passed from death 
 unto life, because we love the brethren,” 1 S. John iii. 14. 
 (3) He translates them from this wretched state to the in¬ 
 heritance of the heavenly kingdom: “ Unto the kingdom of 
 His dear Son,” &c. 
 
 HOMILY XLVIII. 
 
 TRUE REPENTANCE. 
 
 Twenty-fourth Sunday after Trinity.—(From the 
 
 Gospel.) 
 
 “And, behold, a woman which was. diseased with an issue of blood 
 twelve years, came behind Him, and touched the hem of His gar¬ 
 ment,” &c.— S. Matt. ix. 20. 
 
 Morally, three things are to observed of this miracle. 
 Firstly, a wretchedness of the sinning mind: “ Behold, a 
 woman which was diseased.” Secondly, the humility of the 
 sinning one: “ Came behind Him and touched the hem of 
 His garment.” Thirdly, the profit of repentance: “ Daughter, 
 be of good comfort.” 
 
 I. On the first head it is to be noted, that in three ways 
 the sinner suffers from “ an issue of blood.” (1) Through 
 an excessive love of kindred: “ Hear this, I pray you, ye 
 heads of the house of Jacob, and princes of the house of 
 
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 Israel, that abhor judgment, and pervert all equity. The 
 heads thereof judge for reward, and the priests thereof teach 
 
 for hire, and the prophets thereof divine for money.. 
 
 Jerusalem shall become heaps, and the mountain of the 
 house as the high places of the forest,” Micah iii. 9, 11, 12. 
 (2) Through an issue, the flowing of carnal delights : “ De¬ 
 liver me from blood-guiltiness [bloods], O God, thou God 
 of my salvation,” Ps. li. 14. (3) Through the workings of 
 
 any sin, no matter what: “ Hear the word of the Lord, ye 
 children of Israel: for the Lord hath a controversy with the 
 inhabitants of the land, because there is no truth, nor mercy, 
 nor knowledge of God in the land. By swearing, and lying, 
 and killing, and stealing, and committing adultery, they break 
 out, and blood toucheth blood. Therefore shall the land 
 mourn,” IIos. iv. 1-3. 
 
 II. On the second head it is to be noted, that penitence 
 consists in three conditions, which are the effects of contri¬ 
 tion. (1) In faith: “ Thy faith hath made thee whole.” 
 “Purifying their hearts by faith,” Acts xv. 9. “A broken 
 and contrite heart, O God, Thou wilt not despise,” Ps. li. 17. 
 (2) In humility, which is the preparer for confession: 
 “ Came behind.” S. Bernard says, that for a man to make 
 a proper confession of his sins is the ninth stage in humility: 
 “ Confess your faults one to another, and pray one for 
 another, that ye may be healed,” S. James v. 16. (3) In the 
 toil of satisfaction : “ Touched the hem of His garment.” 
 “ Bring forth therefore fruits meet for repentance,” S. Matt, 
 iii. 8. S. Gregory the Great observes, that anyone who re¬ 
 turns to God with the heart, acquires by repentance a gain 
 by so much the greater, as he had suffered loss from his sin. 
 
 III. On the third head it is to be noted, that a three¬ 
 fold reward is here indicated as flowing from repentance. 
 
 (1) That God turns towards the sinner, against whom He 
 was both angry and opposed: u Thus saith the Lord of 
 Hosts : Turn ye unto Me, saith the Lord of Hosts, and I will 
 turn unto you, saith the Lord of Hosts. Be not as your 
 fathers, unto whom the former prophets have cried, saying, 
 Thus saith the Lord of Hosts: turn ye now from your evil 
 ways, and from your evil doings: but they did not hear, nor 
 hearken unto me, saith the Lord. Your fathers, where are 
 they? and the prophets, do they live for ever?” Zecli. i. 3-6. 
 
 (2) That the grace of God is infused into the soul: whence 
 
 H 
 
90 
 
 Jesus looked upon Peter (and he wept bitterly), whom He had 
 delivered from the sin of denying Him, and did not permit him 
 to fall from the elevation of the Apostolate: “And Peter 
 remembered the word of Jesus, Who said unto Him, Before 
 the cock crow, thou shalt deny Me thrice. And he went out 
 and wept bitterly,” S. Matt. xxvi. 75. For the Lord is as 
 the sun, which shining makes the crops to live and to be 
 fruitful. 44 Turn thee unto me, and have mercy upon me,” 
 Ps. xxv. 1G. (3) That salvation comes from repentance: 
 
 44 And the woman was made whole.” 44 Look unto Me, and 
 be ye saved, all the ends of the earth,” Isa. xlv. 22. 
 
 HOMILY XLIX. 
 
 THE PREPARATION FOR THE COMING. 
 
 Twenty-fifth Sunday 'after Trinity.—(From the 
 
 Epistle.) 
 
 “ Behold, the day is come, saith the Lord, that I will raise unto David a 
 righteous Branch, and a King shall reign and prosper, and shall execute 
 justice and judgment in the earth.”— Jer. xxiii. 5. 
 
 The Advent of Our Lord Jesus Christ is predicted in 
 these words, about which three things are to be noted. • 
 Firstly, the congruity of Him coming: 44 Behold, the day is 
 comefor it was congruous that many days should precede 
 the Advent of the Lord, during which men might prepare 
 themselves for His reception. Secondly, the dignity of Him 
 coming: “I will raise unto David a righteous Branch, and a 
 King,” &c. Thirdly, the utility of His Advent: 44 And shall 
 execute justice and judgment in the earth.” 
 
 I. On the first head it is to be noted, that five spiritual 
 days preceded the Advent of Christ. (1) Was the day of the 
 eternal preordination of the Father: 44 Whose goings forth 
 have been from of old, from everlasting,” Micah v. 2. (2) 
 
 Was the day of the promise made to the Fathers: 44 The 
 oath which He sware to our Father Abraham, that He 
 would grant unto us,” S. Luke i. 73, 74. (3) Was the day 
 
 in which this day was prefigured in the Law: 44 Search the 
 Scriptures, for in them ye think ye have eternal life: and 
 
 ?■ • 
 
91 
 
 they are they which testify of Me.Had ye believed 
 
 Moses, ye would have believed Me; for he wrote of Me,” 
 S. John v. 39-46. (4) Was the day of the preaching of Him 
 
 by the prophets : “ He hath visited and redeemed His people, 
 
 . as He spake by the mouth of His holy prophets,” 
 
 S. Luke i. 68, 70. (5) Was the day of the Incarnation of 
 
 Christ: “ In that day the mountains shall drop down new 
 
 wine, and the hills shall flow with milk ; ..and a fountain 
 
 shall come forth of the House of the Lord,” Joel iii. 18. 
 Of these five can be interpreted the words of Judith : “Let 
 us yet endure five days, in the which* space the Lord Our 
 God may turn His mercy toward us,” Judith vii. 30. 
 
 II. On the second head it is to be noted, that the Prophet 
 
 treats of five things which relate to the dignity of Christ. 
 (1) He commends Him from His fairness. (2) From the 
 power of His strength. These two qualities are included in 
 the name of David, which signifies that which is desirable to 
 the sight, and which is strong of arm. Now, Christ was 
 desirable to the sight, on account of His exceeding beauty: 
 “Thou art fairer than the children of men,” Ps. xlv. 2. 
 “ Which things the angels desire to look into,” 1 Peter i. 12. 
 Christ was also strong of arm, on account of His admirable 
 fortitude. S. Augustine speaks of Him as being bound in 
 hand, and fixed to the Cross, and yet having made war 
 against the power of the air. “ If I speak of strength, lo, 
 lie is strong,” Job. ix. 19. (3) He commends Him on 
 
 account of His innate holiness: “ A righteous Branch,” i.e. 9 
 in conception, because He is alone without sin. “ Therefore, 
 also, that Holy Thing which shall be born of thee shall be 
 called the Son of God,” S. Luke i. 35. (4) From His regal 
 
 dignity: “ A King shall reign.” “For He is Lord of Lords, 
 and King of Kings,” Rev. xvii. 14. (5) From the bright¬ 
 
 ness of His wisdom: “And shall be wise,” Yulg. “In 
 Whom are hid all the treasures of wisdom and knowledge,” 
 Colos. ii. 3. 
 
 III. On the third head it is to be noted, that Christ came 
 
 into the world that He might judge and reward us, or, as it 
 is here expressed, to “execute justice and judgment in the 
 earth.” (1) Judgment in condemning the unbelieving: “ He 
 that believeth not is condemned already, because he hath not 
 believed in the Name of the Only Begotten Son of God,” 
 S. John iii. 18. (2) In justifying and loving those who 
 
92 
 
 believe: “God so loved the world, that lie gave His Only 
 Begotten Son, that whosoever believeth in Him should not 
 perish, but have everlasting life. For God sent not His 
 Son into the world to condemn the world; but that the 
 world through Him might be saved,” S. John iii. 16, 17. 
 We ought to believe in Him by faith, which guides us, and 
 operates in us for our salvation. We ought to fly from sin, 
 lest we be condemned: “He that believeth and is baptized, 
 shall be saved; but he that believeth not shall be damned,” 
 S. Mark xvi. 1G. From which condemnation may He de¬ 
 liver us, &c. 
 
 HOMILY L. 
 
 THE COMING ONE. 
 
 Twenty-fifth Sunday after Trinity.—(From the 
 
 Gospel.) 
 
 “ Then those men, when they had seen the miracle that Jesus did, said, 
 
 This is of a truth that Prophet that should come into the world.’’— 
 John vi. 14. 
 
 Three things are recorded in these words. Firstly, the 
 power of Christ: “ When they had seen the miracle that 
 Jesus did.” For that miracle that He had wrought was an 
 act of infinite power. S. Dionysius says, that a miracle is a 
 manifest act of the power of God directed to the highest 
 aim. Secondly, the great wisdom of Christ: “ This is of a 
 truth that Prophet,” &c. Prophesying is an act of infinite 
 wisdom : “ The Lord thy God will raise up unto thee a 
 Prophet from the midst of thee, of thy brethren, like unto 
 Me; unto Him ye shall hearken,” Deut. xviii. 15. Thirdly, 
 the great justice of Christ: “That should come into the 
 world;” for Christ is to come into the world to judge it in 
 justice. “And He shall judge the world in righteousness. 
 He shall minister judgment to the people in righteousness,” 
 Psalm ix. 8. 
 
 I. On th q first head it is to be noted, that thero were four 
 signs of Christ. (1) The first was His Incarnation, which 
 was a sign of infinite goodness: “Therefore the Lord Him¬ 
 self shall give you a sign: Behold, a virgin shall conceive. 
 
93 
 
 and bear a son,” &c., Isa. vii. 12. (2) The operation of 
 
 miracles, which was a sign of infinite power: “ And many 
 other signs truly did Jesus in the presence of Ilis disciples, 
 which are not written in this book: but these are written, 
 that ye might believe that Jesus is the Christ, the Son of 
 God; and that believing, ye might have life through His 
 Name,” S. John xx. 30, 31. (3) His Passion : “Then cer¬ 
 
 tain of the Scribes and of the Pharisees answered, saying, 
 Master, we would see a sign from Thee. But He answered 
 and said unto them, An evil and adulterous generation 
 seeketh after a sign; and there shall no sign bo given to 
 it, but the sign of the Prophet Jonas : 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,” St. Matt. xii. 38-42. (4) His coming to judgment: 
 
 “ All ye inhabitants of the world and dwellers on the earth, 
 see ye, when *He lifteth up an ensign on the mountains, and 
 when He bloweth a trumpet, hear ye,” Isa. xviii. 3. 
 
 II. On the second head it is to be noted, that the great 
 wisdom of Christ is seen in four particulars. (1) In His 
 doctrine— i.e., in truth : “ Master, we know that Thou art 
 true, and teachest the way of God in truth,” S. Matt. xxii. 16. 
 (2) In its depth : “ The words of a man’s mouth are as deep 
 waters”— i.e., words from the mouth of Christ are spiritual 
 doctrine; “ and the well-spring of wisdom as a flowing 
 
 brook,” Prov. xviii. 4: for so great is the abundance of 
 word of doctrine, of this present life, the fountain of wis¬ 
 dom. Mystically, the “ deep waters ” refer to the Old Tes¬ 
 tament ; and the “ flowing brooks ” to the New Testament; 
 and Christ and His Apostles unlock the mysteries of both 
 Testaments. Again, words of wisdom wash and bedew the 
 mind, lest it remains defiled with the spot of sin, or fails 
 through the lack of moisture; and because certain things 
 mystically be hid, and certain are open, they are rightly 
 called here “ a deep water,” and a “ flowing brook.” (3) In 
 its unity: “ The words that I speak unto you, they are spirit, 
 and they are life,” S. John vi. 63. (4) In its eternity: 
 
 “ Heaven and' earth shall pass away; but My words shall 
 not pass away,” S. Luke xxi. 33. 
 
 ILL On the third head it is to be noted, that Christ is 
 about to come in the world for four purposes. (1) To con¬ 
 demn the wicked: “Behold, the Lord conieth, with ten 
 
94 
 
 thousands of His saints, to execute judgment upon all, and 
 to convince all that are ungodly among them of all their 
 ungodly deeds, which they have ungodly committed,” S. 
 Jude xiv. 15. (2) To reward the good: “Behold, I come 
 
 quickly; and My reward is with Me, to give to every man 
 according as his work shall be,” Rev. xxii. 12. (3) To 
 
 burn up the earth with fire, and to renovate it: “ Our God 
 shall come, and shall not keep silence; a fire shall devour 
 before Him,” Ps. 1. 3. (4) To reign by Himself for ever. 
 
 Every other kingdom shall cease; the kingdom of Christ 
 will remain for ever: “I saw in the night visions, and, 
 behold, one like the Son of Man came with the clouds of 
 heaven, and came to the Ancient of Days, and they brought 
 Him near before Him. And there was given Him dominion, 
 and glory, and a kingdom, that all people, nations, and lan¬ 
 guages should serve Him: His dominion is an everlasting 
 dominion, which shall not pass away, and His Tdngdom that 
 which shall not be destroyed,” Dan. vii. 13, 14. 
 
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 BOSTON COLLEGE