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Phas aye ene: 3 i en at - wy nie eer Tey Nuptse ne i ate 4 eee ote chee a. ad wore? * cv pee € -sehgbe > tiets we r on 2 bo et b pe MEE Sealer rent Me a be hehe spaer sh a Laan tiptretias @ pee ee eee eo tebe” <7 ‘ ad 2%), Sele ae ss se ey OSs OP ONE io Fr nies ogee Oreee ee Library of The Theological Seminary PRINCETON * NEW JERSEY CQ e) 26 GREAT SERMONS OF THE WORLD everyone that saith to Me, Lord, Lord, shall be saved, but he that worketh righteousness.’”’ Wherefore, brethren, let us confess Him by our works, by loving one another, by not committing adultery, or speaking evil of one another, or cherishing envy; but being continent, compassionate, and good. We ought also to sympathize with one another, and not be avaricious. By such works let us confess Him, and not by those that are of an opposite kind. And it is not fitting that we should fear men, but rather God. For this reason, if we should do such wicked things, the Lord hath said, ‘Even though ye were gathered together to Me in My very bosom, yet if ye were not to keep My command- -ments, I would cast you off, and say unto you, Depart from Me; I know not whence ye are, ye workers of iniquity.” This world should be despised. Wherefore, brethren, leaving willingly our sojourn in this present world, let us do the will of Him that called us, and not fear to depart out of this world. For the Lord saith, ‘Ye shall be as lambs in the midst of wolves.’’ And Peter answered and said unto Him, “‘What, then, if the wolves shall tear in pieces the lambs?’’ Jesus said unto Peter, ‘“The lambs have no cause after they are dead to fear the wolves; and in like manner, fear not ye them that kill you, and can do nothing more unto you; but fear Him who, after you are dead, has power over both soul and body to cast them into hell-fire.’ And consider, brethren, that the sojourning in the flesh in this world is but brief and transient, but the promise of Christ is great and wonderful, even the rest of the kingdom to come, and of life everlasting. By what course of conduct, then, shall we attain these things, but by leading a holy and righteous life, and by deeming these worldly things as not belonging to us, and not fixing our desires upon them? For CHRIST AND THE CHURCH 27 if we desire to possess them, we fall away from the path of righteousness. The present and future worlds are enemies to each other. Now the Lord declares, ‘‘No servant can serve two masters.” If we desire, then, to serve both God and mam- mon, it will be unprofitable for us. ‘For what will it profit if a man gain the whole world, and lose his own soul?” This world and the next are two enemies. The one urges to adultery and corruption, avarice and deceit; the other bids farewell to these things. We cannot therefore be the friends of both; and it behoves us, by renouncing the one, to make sure of the other. Let us reckon that it is better to hate the things present, since they are trifling, and transient, and corruptible; and to love those which are to come, as being good and incorruptible. For if we do the will of Christ, we shall find rest; otherwise, nothing shall deliver us from eternal punishment, if we disobey His command- ments. For thus also saith the Scripture in Ezekiel, “If Noah, Job, and Daniel should rise up, they should not de- liver their children in captivity.” Now, if men so eminently righteous are not able by their righteousness to deliver their children, how can we hope to enter into the royal residence of God unless we keep our baptism holy and undefiled? Or who shall be our advocate, unless we be found possessed of works of holiness and righteousness ? We must strive in order to be crowned. Wherefore, then, my brethren, let us struggle with all earnestness, know- ing that the contest is in our case close at hand, and that many undertake long voyages to strive for a corruptible re- ward; yet all are not crowned, but those only that have laboured hard and striven gloriously. Let us therefore so strive, that we may all be crowned. Let us run the straight course, even the race that is incorruptible; and let us in 28 GREAT SERMONS OF THE WORLD great numbers set out for it, and strive that we may be crowned. And should we not all be able to obtain the crown, let us at least come near to it. We must remember that he who strives in the corruptible contest, if he be found acting unfairly, is taken away and scourged, and cast forth from the lists. What then think ye? For of those who do not preserve the seal unbroken, the Scripture saith, ‘“Their worm shall not die, and their fire shall not be quenched, and they shall be a spectacle to all flesh.” The necessity of repentance while we are on earth. As long, therefore, as we are upon earth, let us practise re- pentance, for we are as clay in the hand of the artificer. For as the potter, if he make a vessel, and it be distorted or broken in his hands, fashions it over again; but if he have before this cast it into the furnace of fire, can no longer find any help for it; so let us also, while we are in this world, repent with our whole heart of the evil deeds we have done in the flesh, that we may be saved by the Lord, while we have yet an opportunity of repentance. For after we have gone out of the world, no further power of confessing or repenting will there belong to us. Wherefore, brethren, by doing the will of the Father, and keeping the flesh holy, and observing the commandments of the Lord, we shall obtain eternal life. For the Lord saith in the Gospel, “If ye have not kept that which was small, who will commit to you the great? For I say unto you, that he that is faithful in that which is least, is faithful also in much.’ ‘This, then, is what He means: ‘“‘Keep the flesh holy and the seal undefiled, that ye may receive eternal life.” We shall be judged in the flesh. And let no one of you say that this very flesh shall not be judged, nor rise again. Consider ye in what state ye were saved, in what ye received sight, if not while ye were in this flesh. We must therefore CHRIST AND THE CHURCH 29 preserve the flesh as the temple of God. For as ye were called in the flesh, ye shall also come to be judged in the flesh. As Christ the Lord who saved us, though He was first a Spirit, became flesh, and thus called us, so shall we also receive the reward in this flesh. Let us therefore love one another, that we may all attain to the kingdom of God, While we have an opportunity of being healed, let us yield ourselves to God that healeth us, and give to Him a rec- ompense. Of what sort? Repentance out of a sincere heart; for He knows all things beforehand, and is ac- quainted with what is in our hearts. Let us therefore give Him praise, not with the mouth only, but also with the heart, that He may accept us as sons. For the Lord has said, ‘““[Those are My brethren who do the will of My Father.” Vice is to be forsaken, and virtue followed. Wherefore, my brethren, let us do the will of the Father who called us, that we may live; and let us earnestly follow after virtue, but forsake every wicked tendency which would lead us into transgression; and flee from ungodliness, lest evils overtake us. For if we are diligent in doing good, peace will follow us. On this account, such men cannot find it, 7. e., peace, as are influenced by human terrors, and prefer rather present enjoyment to the promise which shall afterwards be ful- filled. For they know not what torment present enjoyment incurs, or what felicity is involved in the future promise. And if, indeed they themselves only did such things, it would be the more tolerable; but now they persist in imbuing in- nocent souls with their pernicious doctrines, not knowing that they shall receive a double condemnation, both they and those that hear them. We ought to serve God, trusting in His promises. Let us therefore serve God with a pure heart, and we shall be 30 GREAT SERMONS OF THE WORLD righteous; but if we do not serve Him, because we believe not the promise of God, we shall be miserable. For the prophetic word also declares, ‘‘Wretched are those of a double mind, and who doubt in their heart, who say, All these things have we heard even in the times of our fathers; but though we have waited day by day, we have seen none of them accomplished. Ye fools! compare yourselves to a tree; take, for instance, the vine. First of all it sheds its leaves, then the bud appear; after that the sour grape, and then the fully-ripened fruit. So, likewise, my people have borne disturbances and afflictions, but afterwards shall they receive their good things.’”’ Wherefore, my brethren, let us not be of a double mind, but let us hope and endure, that we also may obtain the reward. For He is faithful who has promised that He will bestow on every one a reward according to his works. If, therefore, we shall do righteous- ness in the sight of God, we shall enter into His kingdom, and shall receive the promises, ‘which ear hath not heard, nor eye seen, neither have entered into the heart of man.” We are constantly to look for the kingdom of God. Let us expect, therefore, hour by hour, the kingdom of God in love and righteousness, since we know not the day of the appearing of God. For the Lord Himself, being asked by one when His kingdom would come, replied, ‘“‘When two shall be one, and that which is without as that which is within, and the male with the female, neither male nor fe- male.’’ Now, two are one when we speak the truth one to another, and there is unfeignedly one soul in two bodies. And “‘that which is without as that which is within” meaneth this: He calls the soul “that which is within,” and the body ‘‘that which is without.’’ As, then, thy body is visible to sight, so also let thy soul be manifest by good works. And “the male with the female, neither male nor female,” this CHRIST AND THE CHURCH 31 meaneth, that a brother seeing a sister should think nothing about her as of a female, nor she think anything about him as of a male. If ye do these things, saith He, the kingdom of my Father shall come. The living Church is the Body of Christ. Wherefore, brethren, if we do the will of God our Father, we shall be of the first Church, that is, spiritual, that hath been created before the sun and moon; but if we do not the will of the Lord, we shall be of the scripture that saith, ‘‘My house was made a den of robbers.’ So then let us choose to be of the Church of life, that we may be saved. I do not, however, suppose ye are ignorant that the living Church is the body of Christ; for the Scripture saith, ‘God made man, male and female.’? ‘The male is Christ, the female is the Church. And the Books and the Apostles plainly declare that the Church is not of the present, but from the begin- ning. For she was spiritual, as our Jesus also was, but was manifested in the last days that He might save us. Now the Church, being spiritual, was manifested in the flesh of Christ, thus signifying to us that, if any of us keep her in the flesh and do not corrupt her, he shall receive her again in the Holy Spirit: for this flesh is the copy of the spirit. No one then who corrupts the copy shall partake of the original. This then is what He meaneth, “Keep the flesh, that ye may partake of the spirit.” But if we say that the flesh is the Church and the spirit Christ, then he that hath shamefully used the flesh hath shamefully used the Church. Such a one then shall not partake of the spirit, which is Christ. Such life and incorruption this flesh can partake of, when the Holy Spirit is joined to it. No one can utter or speak ‘“‘what the Lord hath prepared” for His elect. Faith and love the proper return to God. NowI do not think I have given you any light counsel concerning self- 32 GREAT SERMONS OF THE WORLD control, which if anyone do he will not repent of it, but will save both himself and me who counselled him. For it is no light reward to turn again a wandering and perishing soul that it may be saved. For this is the recompense we have to return to God who created us, if he that speaketh and heareth both speaketh and heareth with faith and love. Let us therefore abide in the things which we believed, righteous and holy, that with boldness we may ask of God who saith, ‘While thou art yet speaking, I will say, Lo, I am here.” For this saying is the sign of a great promise; for the Lord saith of Himself that He is more ready to give than he that asketh to ask. Being therefore partakers of so great kindness, let us not be envious of one another in the obtain- ing of so many good things. For as great as is the pleasure which these sayings have for them that have done them, so great is the condemnation they have for them that have been disobedient. The excellence of almsgiving. Wherefore, brethren, having received no small occasion for repentance, while we have the opportunity, let us turn unto God that called us, while we still have Him as One that receiveth us. For if we renounce these enjoyments and conquer our soul in not doing these its evil desires, we shall partake of the mercy of Jesus. But ye know that the day of judgment even now ‘cometh as a burning oven,” and some “‘of the heavens shall melt,’’ and all the earth shall be as lead melting on the fire, and then the hidden and open works of men shall appear. Almsgiving therefore is a good thing, as repentance from sin; fasting is better than prayer, but almsgiving than both; “but love covereth a multitude of sins.” But prayer out of a good conscience delivereth from death. Blessed is every- one that is found full of these; for almsgiving lighteneth the burden of sin. CHRIST AND THE CHURCE 33 The danger of impenitence. Let us therefore repent from the whole heart, that no one of us perish by the way. For if we have commandments that we should also practise this, to draw away men from idols and instruct them, how much more ought a soul already knowing God not to perish! Let us therefore assist one another that we may also lead up those weak as to what is good, in order that all may be saved; and let us convert and admonish one another. And let us not think to give heed and believe now only, while we are admonished by the presbyters, but also when we have returned home, remembering the commandments of the Lord; and let us not be dragged away by worldly lusts, but coming more frequently let us attempt to make advances in the commandments of the Lord, that all being of the same mind we may be gathered together unto life. For the Lord said, “I come to gather together all the na- tions, tribes, and tongues.”’ This He speaketh of the day of His appearing, when He shall come and redeem us, each one according to his works. And the unbelievers ‘‘shall see His glory,” and strength; and they shall think it strange when they see the sovereignty of the world in Jesus, saying, Woe unto us, Thou wast He, and we did not know and did not believe, and we did not obey the presbyters when they declared unto us concerning our salvation. And “their worm dieth not, and their fire is not quenched, and they shall be for a spectacle unto all flesh.”” He speaketh of that day of judgment, when they shall see those among us that have been ungodly and acted deceitfully with the commandments of Jesus Christ. But the righteous who have done well and endured torments and hated the enjoyments of the soul, when they shall behold those that have gone astray and denied Jesus through their words or through their works, how that they are punished with grievous torments in an 34 GREAT SERMONS OF THE WORLD unquenchable fire, shall be giving glory to God, saying, There will be hope for him that hath served God with his whole heart. The Preacher confesseth his own sinfulness. Let us also become of the number of them that give thanks, that have served God, and not of the ungodly that are judged. For I myself also, being an utter sinner, and not yet escaped from temptation, but still being in the midst of the engines of the devil, give diligence to follow after righteousness, that I may have strength to come even near it, fearing the judgment to come. He justifieth his exhortation. Wherefore, brethren and sisters, after the God of truth hath been heard, I read to you an entreaty that ye may give heed to the things that are written, in order that ye may save both yourselves and him that readeth among you. For as a reward I ask of you that ye repent with the whole heart, thus giving to yourselves salvation and life. For by doing this we shall set a goal for all the young who are minded to labour on behalf of piety and the goodness of God. And let us not, unwise ones that we are, be affronted and sore displeased, whenever some one admonisheth and turneth us from in- iquity unto righteousness. For sometimes while we are practising evil things we do nOt perceive it on account of the double-mindedness and unbelief that is in our breasts, and we are “darkened in our understanding” by our vain lusts. Let us then practise righteousness that we may be saved unto the end. Blessed are they that obey these ordinances. Even if for a little time they suffer evil in the world, they shall enjoy the immortal fruit of the resurrec- tion. Let not then the godly man be grieved, if he be wretched in the times that now are; a blessed time waits CHRIST AND THE CHURCH 35 for him. He, living again above with the fathers, shall be joyful for an eternity without grief. Concluding word of consolation. Doxology. But neither let it trouble your understanding, that we see the unrighteous having riches and the servants of God strait- ened. Let us therefore, brethren and sisters, be believing; we are striving in the contest of the living God, we are exercised by the present life, in order that we may be crowned by that to come. No one of the righteous received fruit speedily, but awaiteth it. For if God gave shortly the recompense of the righteous, straightway we would be exercising ourselves in business, not in godliness; for we would seem to be righteous, while pursuing not what is godly but what is gainful. And on this account Divine judgment surprised a spirit that was not righteous, and loaded it with chains. To the only God invisible, the Father of truth, who sent forth to us the Saviour and Prince of incorruption, through whom also He manifested to us the truth and the heavenly life, to Him be the glory for ever and ever. Amen. The Greatness of St. Paul ST. JOHN CHRYSOSTOM S* JOHN CHRYSOSTOM (the Golden-mouthed ) is, after the Apostles, the most famous preacher in the history of Christianity. He was born at Antioch in 347 and died in Pontus in 407. He commenced the study of rhetoric and showed great promise for the future, but through the pious endeavours of his mother, Anthusa, he embraced Christianity and retired to the desert, where he spent ten years in meditation and self-denial. After this he became a deacon and then a presbyter at Antioch. He soon attracted attention as a preacher, and_ especially through a series of sermons on the Statues, delivered at a time when the Emperor Theodosius was contemplating severe reprisals against the populace of Antioch where his Statues had been destroyed in a riot. As Archbishop of Constantinople, he preached boldly against the policies of the Empress Eudoxia. His uncom- promising attitude towards the court and the licentious and avaricious ecclesiastics made him the victim of an ec- clesiastical conspiracy, and he was condemned for contu- macy by the synod called by his foes, and taken to Bithynia. The popular fury was so great that the Emperor had him recalled. But he was soon sent into exile again and, after being carried about from place to place, expired on his way to the desert of Pityus. His sermons are for the most part expository, or running comments upon the text of a passage in the Bible. In this way he covered large portions of the New Testament. He had a wide range and could strike every note in the human breast. One of the noblest specimens of his eloquence ‘s his last homily on the Epistle to the Romans. It is not only one of the finest examples of patristic eloquence, but perhaps the greatest tribute that has ever been paid to St. Paul. 37 a \ ary Cs "Sek a i ey . lag oh ¢ att os | ’ The Greatness of St. Paul HO is there then to pray over us, since Paul hath departed? ‘These who are the imitators of Paul. Only let us yield ourselves worthy of such interces- sion that it may not be that we hear Paul’s voice here only, but that hereafter, when we are departed, we may be counted worthy to see the wrestler of Christ. Or rather, if we hear him here, we shall certainly see him hereafter, if not as standing near him, yet see him we certainly shall, glistening near the Throne of the king. Where the Cheru- bim sing the glory, where the Seraphim are flying, there shall we see Paul, with Peter, and as a chief and leader of the choir of the Saints, and shall enjoy his generous love. For if when here he loved men so, that when he had the choice of departing and being with Christ he chose to be here, much more will he there display a warmer affection. I love Rome even for this, although indeed one has other grounds for praising it, both for its greatness, and its antiquity, and its beauty, and its populousness, and for its power, and its wealth, and for its successes in war. But I let all this pass, and esteem it blessed on this account, that both in his lifetime he wrote to them, and loved them so, and talked with them while he was with us, and brought his life to a close there. Wherefore the city is more notable upon this ground, than upon all others together. And asa body great and strong, it hath as two glistening eyes the bodies of these Saints. Not so bright is the heaven, when the sun sends forth his rays, as is the city of Rome, sending out these two lights into all parts of the world. From thence will Paul be caught up, from thence Peter. Just bethink you, and shudder at the thought of what a sight Rome will 39 40 GREAT SERMONS OF THE WORLD see, when Paul ariseth suddenly from that deposit, together with Peter, and is lifted up to meet the Lord. What a rose will Rome send up to Christ! what two crowns will the city have about it! what golden chains will she be girded with! what foundations possess! ‘Therefore I admire the city, not for the much gold, not for the columns, not for the other display there, but for these pillars of the Church. Would that it were now given me to throw myself round the body of Paul, and be riveted to the tomb, and to see the dust of that body that “filled up that which was lacking” after ‘‘Christ,’’ that bore “‘the marks,’’ that sowed the Gos- pel everywhere, yea, the dust of that body through which he ran to and fro everywhere! the dust of that body through which Christ spoke, and the Light shone forth more bril- liant than any lightning, and the voice started out, more awful than any thunder to the devils! through which he uttered that blessed voice, saying, ‘‘I could wish that myself were accursed, for my brethren,” through which he spake ‘before kings and was not ashamed!” through which we come to know Paul, through which also Paul’s Master! Not so awful to us is the thunder, as was that voice to the demons! For if they shuddered at his clothes, much more did they at his voice. ‘This led them away captive, this cleansed out the world, this put a stop to diseases, cast out vice, lifted the truth on high, had Christ riding upon it, and everywhere went about with Him; and what the Cherubim were, this was Paul’s voice, for as He was seated upon those Powers, so was He upon Paul’s tongue. For it had become worthy of receiving Christ, by speaking those things only which were acceptable to Christ, and flying as the Seraphim to height unspeakable! for what more lofty than that voice which says, ‘For I am persuaded that neither Angels, nor Principalities, nor Powers, nor things present, nor things THE GREATNESS OF ST. PAUL 4] to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus?’ What pinions doth not this discourse seem to thee to have? what eyes? It was owing to this that he said, “for we are not ignorant of his devices.’’ Owing to this did the devils flee not only at hearing him speak, but even at seeing his garments. This is the mouth, the dust whereof I would fain see, through which Christ spake the great and secret things, and greater than in His own person (for as He wrought, so He also spake greater things by the disciples), through which the Spirit gave those wondrous oracles to the world! For what good thing did not that mouth effect? Devils it drave out, sins it loosed, tyrants it muzzled, philosophers’ mouths it stopped, the world it brought over to God, sav- ages it persuaded to learn wisdom, all the whole order of the earth it altered. “Uhings in Heaven too it disposed what way it listed, binding whom it would, and loosing in the other world, “‘according unto the power given unto it.”’ Nor is it that mouth only, but the heart too I would fain see the dust of, which a man would not do wrong to call the heart of the world, and a fountain of countless blessings, and a beginning and element of our life. For the spirit of life was furnished out of it all, and was distributed through the members of Christ, not as being sent forth by arteries, but by a free choice of good deeds. This heart was so large, as to take in entire cities, and peoples, and na- tions. ‘For my heart” he says, “is enlarged.’ Yet even a heart thus large, did this charity that enlarged it many a time straiten and oppress. For he says, ‘Out of much affliction and anguish of heart I wrote unto you.” I were desirous to see that heart even after its dissolution, which burned at each one that was lost, which travailed a second 42 GREAT SERMONS OF THE WORLD time with the children that had proved abortions, which saw God (“for the pure in heart,’’ He says, “shall see God’’), which became a Sacrifice (‘‘for a sacrifice to God 1s a contrite heart’), which was loftier than the heavens, which was wider than the world, which was brighter than the sun’s beam, which was warmer than fire, which was stronger than adamant, which sent forth rivers (‘for rivers,’ it says, ‘‘of living water shall flow out of his belly”), wherein was a fountain springing up, and water- ing, not the face of the earth, but the souls of men, whence not rivers only, but even fountains of tears, issued day and night, which lived the new life, not this of ours (for “I live,” he says, “‘yet not I, but Christ liveth in me,” so Paul’s heart was His heart, and a tablet of the Holy Spirit, and a book of grace) ; which trembled for the sins of others (for I fear, he says, lest by any means “I have bestowed labor upon you in vain; lest as the serpent beguiled Eve; lest when I come I should find you not such as I would”’) ; which both feared for itself, and was confiding too (for I fear, he says, ‘lest by any means after having preached to others I myself should be a castaway.’ And, “I am persuaded that neither angels nor powers shall be able to separate us’’); which was counted worthy to love Christ as no other man loved Him; which despised death and hell, yet was broken down by brothers’ tears (for he says, “‘what mean ye to weep and to break mine heart?’’) ; which was most enduring, and yet could not bear to be absent from the Thessalonians by the space of an hour! Fain would I see the dust of hands that were in a chain, through the imposition of which the Spirit was furnished, through which the divine writings were written (for “‘be- hold how large a letter I have written unto you with mine own hand,” and again, ‘“The salutation of me Paul with THE GREATNESS OF ST. PAUL 43 mine own hand’’) ; of those hands at the sight of which the serpent ‘‘fell off into the fire.” Fain would I see the dust of those eyes which were blinded gloriously, which recovered their sight again for the salvation of the world; which even in the body were counted worthy to see Christ, which saw earthly things, yet saw them not, which saw the things which are not seen, which saw not sleep, which were watchful at midnight, which were not affected as our eyes are. I would also see the dust of those feet, which ran through the world and were not weary; which were bound in the stocks when the prison shook, which went through parts habitable or uninhabited, which walked on so many journeys. And why need I speak of single parts? Fain would I see the tomb, where the armor of righteousness is laid up, the armor of light, the limbs which now live, but which in life were made dead; and in all whereof Christ lived, which were crucified to the world, which were Christ’s members, which were clad in Christ, were a temple of the Spirit, an holy building, ‘bound in the Spirit,” riveted to the fear of God, which had the marks of Christ. This body is a wall to that City, which is safer than all towers, and than thous- ands of battlements. And with it is that of Peter. For he honored him while alive. For he ‘“‘went up to see Peter’’ and therefore even when departed grace deigned to give him the same abode with him. Fain would I see the spiritual Lion. For as a lion breathing forth fire upon the herds of foxes, so rushed he upon the clan of demons and philosophers, and as the burst of some thunderbolt was borne down into the host of the devil. For he did not even come to set the battle in array - against him, since he feared so and trembled at him, as that 44 GREAT SERMONS OF THE WORLD if he saw his shadow, and heard his voice, he fled even at a distance. And so did he deliver over to him the fornicator, though at a distance, and again snatched him out of his hands; and so others also, that they might be taught “not to blaspheme.”’ And consider how he sent forth his own liege- men against him, rousing them, supplying them. And at one time he says to the Ephesians, ‘‘We wrestle not against flesh and blood, but against principalities and powers.” Then too he puts our prize in heavenly places. For we struggle not for things of the earth, he says, but for Heaven, and the things in the Heavens. And to others, he says, ‘Know ye not that we shall judge Angels? how much more the things of this life?” Let us then, laying all this to heart, stand nobly; for Paul was a man, partaking of the same nature with us, and having everything else in common with us. But because he showed such great love toward Christ, he went up above the Heavens, and stood with the Angels. And so if we too would rouse ourselves up some little, and kindle in ourselves that fire, we shall be able to emulate that holy man. For were this impossible, he would never have cried aloud, and, said, ““Be ye imitators of me, as I am of Christ.’’ Let us not then ‘admire him only, or be struck with him only, but imitate him, that we too may, when we depart hence, be counted worthy to see him, and to share the glory unutter- able, which God grant that we may all attain to by the grace and love toward man of our Lord Jesus Christ, through Whom, and with Whom, be glory to the Father, with the Holy Ghost, now and evermore. Amen. The Ten Virgins SAINT AUGUSTINE AINT AUGUSTINE is one of the greatest names in the history of the Christian Church. He was a brand plucked from the burning, like Paul himself, a mighty trophy of the Holy Spirit. He was born at Tagaste, Africa, on the 13th of November, 354, and died at Hippo, Africa, August 28th, 430. His father was a pagan, but his mother, Monica, was a Christian of won- derful beauty of character and depth of faith. As a youth Augustine was trained for the career of a rhetorician. He lived in sin witha girl who bore him a son, to whom he was deeply devoted, and to whom he gave the name, Adeodatus, Given by God. During these years of licen- tious living his faithful mother never ceased to pray and strive for his conversion, and it was to her that the bishop of Tagaste made the celebrated remark, which has com- forted so many anxious mothers, that “a son of so many tears cannot be lost.” When he was following his profession of a rhetorician at Milan, Augustine came under the influence of Ambrose, bishop of Milan, and was moved towards the Christian life. But he was so enmeshed in sensuality that he shrank from the sacrifice which a confession of faith involved. After intense spiritual struggles, graphically described in his “Confessions,” Augustine at last found Christ and peace. In 396 he was made bishop of the see of Hippo, in North Africa. Henceforth he becomes one of the great figures of the church of that age, indeed, of all ages. His powerful mind poured out a series of books, the greatest of which is the “City of God,” a vast work in which he attempts to vindicate Christianity and conceives the church as a new and divine order rising out of the ruins of the Roman Empire. He engaged in many controversies, the most important of which was the controversy with Pelagius and the Pelagians. Against Pelagius, who held that 45 46 GREAT SERMONS OF THE WORLD Adam’s sin was purely personal and affected only himself, Augustine held the doctrine of Original Sin, that men inherit from Adam a sinful nature, and so are under con- demnation. Augustine is claimed by all schools in the Christian church, and both Catholic and Protestant take him as, next to St. Paul, the great teacher concerning the meaning of sin and the state of human nature. His sermon on “The Ten* Virgins” is an interesting treatment of one of the great themes of the pulpit, the Second Advent of Christ. Especially beautiful are its clos- ing words: “Our lamps flicker amid the winds and temp- tations of this life; but only let our flame burn strongly, that the wind of temptation may increase the fire, rather than put it out.” The Ten Virgins Then shall the kingdom of heaven be likened unto ten virgins” (Matt. 25:1). FE, who were present yesterday remember my promise; which with the Lord’s assistance is to be made good today, not to you only, but to the many others also who have come together. It is no easy question, who the ten virgins are, of whom five are wise, and five foolish. Never- theless, according to the context of this passage which | have wished should be read again to you today, Beloved, I do not think, as far as the Lord vouchsafes to give me understanding, that this parable or similitude relates to those women only who by a.peculiar and more excellent sanctity are called Virgins in the Church, whom by a more usual term we are wont also to call, ‘‘the Religious; but if I mistake not this parable relates to the whole Church. But though we should understand it of those only who are called ‘‘the Religious,” are they but ten? God forbid that so great a company of virgins should be reduced to so small a number! But perhaps one may say, “But what if though they be so many in outward profession, yet in truth they are so few, that scarce ten can be found!” It is not so. For if he had meant that the good virgins only should be understood by the ten, He would not have represented five foolish ones among them. For if this is the number of the virgins which are called, why are the doors of the great house shut against five? So then let us understand, dearly Beloved, that this parable relates to us all, that is, to the whole Church together, not to the Clergy only of whom we spoke yester- 47 48 GREAT SERMONS OF THE WORLD day; nor to the laity only; but generally to all. Why then are the Virgins five and five? These five and five virgins are all Christian souls together. But that I may tell you what by the Lord’s inspiration I think, it is not souls of every sort, but such souls as have the Catholic faith, and seem to have good works in the Church of God; and yet even of them, ‘‘five are wise and five are foolish.” First then let us see why they are called ‘‘five,” and why “‘virgins,” and then let us consider the rest. Every soul in the body is therefore denoted by the number five, because it makes use of five senses. For there is nothing of which we have per- ception by the body,-but by the five folded gate, either by the sight, or the hearing, or the smelling, or the tasting, or the touching. Whoso then abstaineth from unlawful see- ing, unlawful hearing, unlawful smelling, unlawful tasting, and unlawful touching, by reason of his uncorruptness hath gotten the name of virgin. But if it be good to abstain from the unlawful excite- ments of the senses, and on that account every Christian soul has gotten the name of virgin; why are five admitted and five rejected? ‘They are both virgins, and yet are re- jected. It is not enough that they are virgins; and that they have lamps. ‘They are virgins, by reason of abstinence from unlawful indulgence of the senses; they have lamps, by reason of good works. Of which good works the Lord saith, ‘Let your works shine before men, that they may see your good works, and glorify your Father which is in heaven.” Again He saith to His disciples, ‘Let your loins be girded and your lamps burning.” In the “girded loins” is virginity; in the “burning lamps” good works. The title of virginity is not usually applied to married persons; yet even in them there is a virginity of faith, which produces wedded chastity. For that you may know, Holy THE TEN VIRGINS 49 Brethren, that every one, every soul, as touching the soul, and that uncorruptness of faith by which abstinence from things unlawful is practised, and by which good works are done, is not unsuitably called ‘‘a virgin; the whole Church which consists of virgins, and boys, and married men and married women, is by one name called a Virgin. Whence prove we this? Hear the Apostle saying, not to the reli- gious women only but to the whole Church together; “I have espoused you to One Husband, that I may present you as a chaste virgin to Christ.’’ And because the devil, the corrupter of this virginity, 1s to be guarded against, after the Apostle had said, ‘“‘I have espoused you to one husband, that I may present you as a chaste virgin to Christ;’’ he subjoined, ‘‘But I fear, lest as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ.” Few have virginity in the body; in the heart all ought to have it. If then abstinence from what is unlawful be good, whereby it has received the name of virginity, and good works are praise- worthy, which are signified by the lamps; why are five ad- mitted and five rejected? If there be a virgin, and one who carries lamps, who yet is not admitted; where shall he see himself, who neither preserveth a virginity from things un- lawful, and who not wishing to have good works walketh in darkness? Of these then, my Brethren, yea, of these let us the rather treat. He who will not see what is evil, he who will not hear what is evil, he that turneth away his smell from the unlawful fumes, and his taste from the unlawful food of the sacrifices, he who refuseth the embrace of another man’s wife, breaketh his bread to the hungry, bringeth the stranger into his house, clotheth the naked, reconcileth the litigious, visiteth the sick, burieth the dead; he surely is a 50 GREAT SERMONS OF THE WORLD virgin, surely he hath lamps. What seek we more? Some- thing yet I seek. What seekest thou yet, one will say? Something yet I seek; the Holy Gospel hath set me on the search. It hath said that even of these, virgins, and carry- ing lamps, some are wise and some foolish. By what do we see this? By what make the distinction? By the oil. Some great, some exceedingly great thing doth this oil signify. Thinkest thou that it is not charity? ‘This we say as searching out what it is; we hazard no precipitate judg- ment. I will tell you why charity seems to be signified by the oil. The Apostle says, “I show unto you a way above the rest. 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.” ‘This, that is “charity,’’ is ‘‘that way above the rest,” which is with good reason signi- fied by the oil. For oil swims above all liquids. Pour in water, and pour in oil upon it, the oil will swim above. Pour in oil, pour in water upon it, the oil will swim above. If you keep the usual order, it will be uppermost; if you change the order, it will be uppermost. ‘Charity never faileth.” What is it then, Brethren? Let us treat now of the five wise and the five foolish virgins. “Chey wished to go to meet the Bridegroom. What is the meaning of “‘to go and meet the Bridegroom’? ‘To go with the heart, to be waiting for his coming. But he tarried. ‘While he tarries, they all slept.’’ What is “all”? Both the foolish and the wise, ‘‘all slumbered and slept.” ‘Think we is this sleep good? What is this sleep? Is it that at the tarrying of the Bride- groom, “because iniquity aboundeth, the love of many wax- eth cold’? Are we to understand this sleep so? I like it not. I will tell you why. Because among them are the wise virgins; and certainly when the Lord said, ‘‘Because THE TEN VIRGINS 51 iniquity shall abound, the love of many shall wax cold;” he went on to say, ‘But he that shall endure unto the end, the same shall be saved.’ Where would ye have those wise virgins be? Are they not among those that “shall endure unto the end’? They would not be admitted within at all, Brethren, for any other reason, than because they have ‘endured unto the end.’ No coldness of love then crept over them, in them love did not wax cold; but preserves its glow even unto the end. And because it glows even unto the end, therefore are the gates of the Bridegroom opened to them; therefore are they told to enter in, as that excellent servant, “Enter thou into the joy of thy Lord.” What then is the meaning of they “‘all slept??? There is another sleep which no one escapes. Remember ye not the Apostle saying, “But I would not have you to be ignorant, brethren, concerning them which are asleep,” that is, concerning them which are dead? For why are they called “they which are asleep,’ but because they are in their own day? There- fore “they all slept.’ Thinkest thou that because one is wise, he has not therefore to die? Be the virgin foolish, or be she wise, all suffer equally the sleep of death. But men continually say to themselves, “‘Lo, the day of judgment is coming now, so many evils are happening, so many tribulations thicken; behold all things which the Prophets have spoken, are well-nigh fulfilled; the day of judgment is already at hand.” They who speak thus, and speak in faith, go out as it were with such thoughts to ‘meet the Bridegroom.” But, lo! war upon war, tribula- tion upon tribulation, earthquake upon earthquake, famine upon famine, nation against nation, and still the Bride- groom comes not yet. Whilst then He is expected to come, all they who are saying, ‘“‘Lo, He is coming, and the Day of Judgment will find us here,” fall asleep. Whilst they are 52 GREAT SERMONS OF THE WORLD saying this, they fall asleep. Let each one then have an eye to this his sleep, and persevere even unto his sleep in love; let sleep find him so waiting. For suppose that he has fallen asleep. ‘‘Will not He who falls asleep afterwards rise again?’ Therefore ‘“‘they all slept;’’ both of the wise and the foolish virgins in the parable, it is said, ‘they all slept.” “To, at midnight there was a cry made.”’ What is “at midnight”? When there is no expectation, no belief at all of it. Night is put for ignorance. A man makes as it were a calculation with himself: “Lo, so many years have passed since Adam, and the six thousand years are being completed, and then immediately according to the computation of cer- tain expositors, the Day of Judgment will come;”’ yet these calculations come and pass away, and still the coming of the Bridegroom is delayed, and the virgins who had gone to meet him sleep. And, lo, when He is not looked for, when men are saying, ‘“The six thousand years were waited for, and, lo, they are gone by, how then shall we know when He will come?’ He will come at midnight. What is, “will come at midnight’? Will come when thou art not aware. Why will He come when thou art not aware of it? Hear the Lord Himself, “It is not for you to know the times or the seasons which the Lord hath put in His own power.” ‘The day of the Lord,” says the Apostle, ‘‘will come as a thief in the night.” Therefore watch thou by night that thou be not surprised by the thief. For the sleep of death— will ye, or nill ye—it will come. “But when that cry was-made at midnight.’ What cry was this, but that of which the Apostle says, ‘In the twinkling of an eye, at the last trump”? ‘For the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.” And so when the cry was made at THE TEN VIRGINS 53 midnight, “Behold, the Bridegroom cometh; what fol- lows? ‘Then all those virgins arose.’ What is, ‘““They” all arose? ‘‘The hour will come,” said the Lord Himself, ‘‘when all that are in the graves shall hear His voice, and shall come forth.’”’ ‘Therefore at the last trumpet they all arose. ‘‘Now those wise virgins had brought oil with them in their vessels; but the foolish brought no oil with them.”’ What is the meaning of “brought no oil with them in their vessels’? What is “in their vessels’? In their hearts. Whence the Apostle says, “Our glorying is this, the testi- mony of our conscience.’ ‘There is the oil, the precious oil; this oil is of the gift of God. Men can put oil into their vessels, but they cannot create the olive. See, I have oil; but didst thou create the oil? It is of the gift of God. Thou hast oil. Carry it with thee. What is “carry it with thee’? Have it within, there please thou God. ‘For, lo, those “foolish virgins, who brought no oil with them,” wish to please men by that abstinence of theirs whereby they are called virgins, and by their good works, when they seem to carry lamps. And if they wish to please men, and on that account do all these praiseworthy works, they do not carry oil with them. Do you then carry it with thee, carry it within where God seeth; there carry the testi- mony of thy conscience. For he who walks to gain the testimony of another, does not carry oil with him. If thou abstain from things unlawful, and doest good works to be praised of men; there is no oil within. And so when men begin to leave off their praises, the lamps fail. Observe then, Beloved, before those virgins slept, it is not said that their lamps were extinguished. The lamps of the wise virgins burned with an inward oil, with the assurance of a good conscience, with an inner glory, with an inmost charity. Yet the lamps of the foolish virgins burned also. Why 54 GREAT SERMONS OF THE WORLD burnt they then? Because there was yet no want of the praises of men. But after that they arose, that is in the resurrection from the dead, they began to trim their lamps, that is, began to prepare to render unto God an account of their works. And because there is then no one to praise, every man is wholly employed in his own cause, there is no one then who is not thinking of himself, therefore were there none to sell them oil; so their lamps began to fail, and the foolish betook themselves to the five wise, ‘‘Give us of your oil, for our lamps are going out.” They sought for what they had been wont to seek for, to shine that is with others’ oil, to walk after others’ praises. ‘Give us of your oil, for our lamps are going out.” But they say, ““Not so, lest there be not enough for us and you, but go ye rather to them that sell, and buy for yourselves.” ‘This was not the answer of those who give advice, but of those who mock. And why mock they? Be- cause they were wise, because wisdom was in them. For they were not wise by ought of their own; but that wisdom was in them, of which it is written in a certain book, she shall say to those that despised her, when they have fallen upon the evils which she threatened them; “‘I will laugh over your destruction.’ What wonder then is it, that the wise mock the foolish virgins? And what is this mocking? ‘Go ye to them that sell, and buy for, yourselves:” ye who never were wont to live well, but because men praised you, who sold you oil. What means this, ‘sold you oil’? ‘Sold praises.’”’ Who sell praises, but flatterers? How much better had it been for you not to have acquiesced in flatterers, and to have carried oil within, and for a good © conscience-sake to have done all good works; then might ye say, ‘The righteous shall correct me in mercy, and re- prove me, but the oil of the sinner shall not fatten my head.” THE TEN VIRGINS 55 Rather, he says, let the righteous correct me, let the right- eous reprove me, let the righteous buffet me, let the right- ous correct me, than the “oil of the sinner fatten mine head.’ What is the oil of the sinner, but the blandishments of the flatterer? “Go ye’ then ‘“‘to them that sell,” this have ye been accustomed to do. But we will not give to you. Why? “Lest there be not enough for us and you.”’ What is, “‘lest there be not enough’’? This was not spoken in any lack of hope, but in a sober and godly humility. For though the good man have a good conscience; how knows he, how He may judge who is deceived by no one? He hath a good conscience, no sins conceived in the heart solicit him, yet, though his conscience be good, because of the daily sins of human life, he saith to God, “forgive us our debts;’’ seeing he hath done what comes next, ‘‘as we also forgive our debtors.”’ He hath broken his bread to the hungry from the heart, from the heart hath clothed the naked; out of that inward oil he hath done good works, and yet in that judgment even his good conscience trembleth. See then what this, ‘‘Give us oil,” is. They were told “Go ye rather to them that sell.” In that ye have been used to live upon the praises of men, ye do not carry oil with you; but we can give you none; “‘lest there be not enough for us and you.’ For scarcely do we judge of ourselves, how much less can we judge of you?) What is “scarcely do we judge of ourselves’? Because, “When the righteous King sitteth on the throne, who will glory that his heart is pure?’ It may be thou dost not discover anything in thine own conscience; but He who seeth better, whose Divine glance penetrateth into deeper things, discovereth it may be something, He seeth it may be something, He discovereth something. How much better mayest thou say to Him, 56 GREAT SERMONS OF THE WORLD “Enter not into judgment with Thy servant?” Yea, how much better, ‘‘Forgive us our debts?’ Because it shall be also said to thee because of those torches, because of those lamps; “I was hungry, and ye gave Me meat.’”’ What then? did not the foolish virgins do so too? Yea, but they did it not before Him. How then did they do it? As the Lord forbiddeth, who said, ‘“Take heed that ye do not your righteousness before men to be seen of them, otherwise ye have no reward of your Father which is in heaven; and when ye pray, be not as the hypocrites, for they love to pray, standing in the streets, that they may be seen of men. Verily I say unto you, they have received their reward.” They have bought oil, they have given the price; they have bought it, they have not been defrauded of men’s praises, they have sought men’s praises, and have had them. These praises of men aid them not in the judgment day. But the other virgins, how have they done? “Let your works shine before men, that they may see your good works, and glorify your Father which is in heaven.’ He did not say, ‘‘may glorify you.’ For thou hast no oil of thine own self. Boast thyself and say, I have it; but from Him, “for what hast thou that thou hast not received?’ So then in this way acted the one, and in that the other. Now it is no wonder, that ‘‘while they are going to buy,”’ while they are seeking for persons by whom to be praised, and find none; while they are seeking for persons by whom to be comforted, and find none; that the door is opened, that ‘‘the Bridegroom cometh,” and the Bride, the Church, glorified then with Christ, that the several members may be gathered together into their whole. “And they went in with Him into the marriage, and the door was shut.’’ Then the foolish virgins came afterwards; but had they bought any oil, or found any from whom they might buy it?. Therefore THE TEN VIRGINS 57 they found the doors shut; and they began to knock, but too late. It is said, and it is true, and no deceiving saying, ‘“‘Knock, and it shall be opened unto you;”’ but now when it is the time of mercy, not when it is the time of judgment. For these times cannot be confounded, since the Church sings to her Lord of “mercy and judgment.”’ It is the time of mercy; repent. Canst thou repent in the time of judgment? Thou wilt be then as those virgins, against whom the door was shut. ‘Lord, Lord, open to us.”’ What! did they not repent that they had brought no oil with them? Yes, but what profiteth them their late repentance, when the true wisdom mocked them? ‘Therefore “the door was shut.’’ And what was said to them? “I know you not.” Did not He know them, who knoweth all things? What then is, “I know you not?” Irefuse, I reject you. In my art I do not acknowl- edge you, my art knoweth not vice; now this is a marvellous thing, it doth not know vice, and it judgeth vice. It doth not know it in the practice of it; it judgeth by reproving it. Thus then, “I know you not.” The five wise virgins came, and ‘“‘went in.’ How many are ye, my Brethren, in the profession of Christ’s Name! let there be among you the five wise, but be not five such persons only. Let there be among you the five wise, belong- ing to this wisdom of the number five. For the hour will come, and come when we know not. It will come at mid- night, Watch ye. Thus did the Gospel close; “‘Watch, for ye know neither the day nor the hour.” But if we are all to sleep, how shall we watch? Watch with the heart, watch with faith, watch with hope, watch with charity, watch with good works; and then, when thou shalt sleep in thy body, the time will come that thou shalt rise. And when thou shalt have risen, make ready the lamps. Then shall they go 58 GREAT SERMONS OF THE WORLD out no more, then shall they be renewed with the inner oil of conscience; then shall that Bridegroom fold thee in His spiritual embrace, then shall He bring thee into His House where thou shalt never sleep, where thy lamp can never be extinguished. But at present we are in labour, and our lamps flicker amid the winds and temptations of this life; but only let our flame burn strongly, that the wind of temp- tation may increase the fire, rather than put it out. The Meeting of Mercy and Justice THE VENERABLE BEDE HE VENERABLE BEDE was born in 672 and died in 735. Most of his life was spent in the monastery at Jarrow-on-Iyne. His most noted work was his “Ecclesiastical History of the English Nation.” His last hours were spent in finishing his translation into the vernacular of the Gospel of St. John. Unfortunately, this work has not survived. There is an immense mass of sermons from the middle ages, but few of them are available in English. The mediaeval preachers had no doubts about heaven, hell, the soul and the redeeming work of Jesus Christ. After the vagueness of many of our modern sermons it is refresh- ing to take up a sermon from the middle ages. As will be seen in the sermon by Bede, there was much of the story teller’s art in the sermons of these ancient preachers. 59 i he Pats ce et i ; AN ay 7h rie fe Saat ial Te, z ia i a * aren gyi i ES a Spe SEY Raby ee ne ‘3 a