,-.*!>'<'.!'.>. 4'*:

YALE
UNIVERSITY LIBRARY

HOLY CATHOLIC CHURCH,

ANTEmOR TO THE DIVISION OF THE EAST AND WEST.

TRAXSL.VTED BY MEMBEKS OF THE ENGLISH CHURCH,

TO THE
MOST REVEREND FATHER IN GOD
WILLIAM
LORD ARCHBISHOP OF CANTERBURY,
PRIMATE OF ALL ENGLAND,
FOnSIERLV REGIUS PROFESSOR OF DIVINITY IN THE UNIVERSITY OF OXFORD,
THIS LIBRARY OF
ANCIENT BISHOPS, FATHERS, DOCTORS, MARTYRS, CONFESSORS,
OF CHRIST'S HOLY CATHOLIC CHURCH,
IS
WITH HIS GtRACe's PERiVIISSION
RESPECTFULLY INSCRIBED,
IN TOKEN OF
REVERENCE FOR HIS PER.SON AND SACRED OPFrCE,
AND OF
GRATITUDE FOR HIS EPISCOPAL KINDNESS,

S E K M ON S

ON

SELECTED LESSONS

OF

THE NEW TESTAMENT.

BY
S. AUGUSTINE, BISHOP OF HIPPO.

VOL. I.
S. MATTHEW. S. MARK. S. LUKE.

OXFORD,
JOHN HENRY PARKER ;
3. G. F. AND J. RIVINGXON, LONDON.
MDCCCXLIV.

ADVERTISEMENT.

The Sermons of S. Augustine, besides their other excel
lencies, furnish a beautiful picture of perhaps the deepest and
most powerftil mind of the Western Church adapting itself
to the little ones of Christ. In them, he who has furnished
the mould for all the most thoughtful minds for fourteen
hundred years, is seen forming with loving tenderness the
babes in Christ. Very touching is the child-like simplicity,
with which he gradually leads them through what to them
were difficulties, watching all the while whether he made
himself clear to them, keeping up their attention, pleased at
their understanding, dreading their approbation, and leading
them off from himself to some practical result. Very touch
ing the tenderness with which he at times reproves, the
allowance which he makes for human infirmities and for those
in secular life, if they will not make their infirmities their
boast, or in allowed duties and indulgences forget God.
But his very simplicity precludes the necessity of any
preface. His Sermons explain themselves. They appear
from a passage in the Commentary on the Psalms to have
been often taken down in writing at the time by the more
attentive sort of hearers, (as were those of S. Chrysostom;)
Possidius states that this was done from the commencement
of his presbyterate, and that " thence ' through the body of
Africa, excellent doctrine and the most sweet savour of
¦ Vit. c. 7.

iv ADVERTISEMENT.
Christ was diffused and made manifest, the Church of God
beyond seas, when it heard thereof, partaking of the joy.'
Those on the New Testament have been now selected, both
as furnishing a comment, and as a gi-adual introduction to
what is found in a larger measure elsewhere, the spiritual
interpretation of Holy Scripture. It will doubtless seem
strange to some at first sight that the spiritual meaning of
numbers, for instance, should be Made a part of religious
instruction. And yet, it might not require any great diffi
dence to think that St. Augustine knew better than any of
us, the tendency and effects of his mode of teaching upon
minds, which he evidently treated with such tender care, and
that they who have entered into that system can estimate it's
value better than they who have not. It will appear also,
probably, that a system which sees a meaning every where
in Holy Scripture is more reverential than one which over
looks it; as, on the other hand, as a fact, the anti-mystical
interpretation has both in ancient and modem times stood
connected with a cold rationalism, and with heresy. This
is, however, a large subject, upon which this does not
seem the place to enter, since such interpretations are here
only incidental and subordinate, and it is here intended only
to give a practical warning. Those who close their eyes, of
course, never see. The eye also requires to be insensibly
familiarized with what, as new, is strange to it. But whoever
will not set himself against what is in fact the received mode
of interp-retation of the Church, will be insensibly won by it,
and will have his reward. The intei-pretations of St. Au
gustine were, as he himself often says, sought by his own
prayers and the prayers of his people, and will, to those who
receive them, open a rich variety of meaning and instruction.
One might instance, of the most solemn sort, the analogy
of the three dead, whom our Lord raised, with the three
stages of sin, consent, act, and habit, as an affecting and

ADVERTISEMENT. V
impressive specimen of this mode of instruction, which has
been adopted, in a manner, by the spiritual perception of the
Western Church.
On his directly practical teaching, it will be borne in
mind, that to him the Church is mainly indebted for the
overthrow of Pelagianism, and the vindication of the doctrine
of the free grace of God. When then he insists, as he does
so frequently, on the value of good works and especially
almsgiving, to which he seems to recur with such especial
sympathy, it will not be hastily thought that so deep and
consistent a thinker, and so imbued with Divine truth, was at
variance with himself and with it, and we may in his teaching
gain more constraining motives to encourage ourselves and
others, if so one great stain of our times, the neglect
of Christ's poor, may be mitigated or effaced. On the
other hand, when he speaks of heresy, he speaks of
what he had himself been; of the nothingness of this
world's pleasures and applause, of what he had himself,
when unbaptized, too miserably tasted; of Christ's power
to save out of them, what he had himself felt ; of the grace
of God, what he had himself used ; of the value of alms,
as having himself given up what was his''; of humility,
as shewing it in the very language in which he praises it ;
of the joys of Heaven, and the love of God, as that for which
he had abandoned freely and for ever all on earth, for which
he was daily labouring, enduring, sighing.
It remains to say, that the text used is that of the Bene
dictines, in which their large resources in MSS have been
>> This he did immediately on his and all who lived with him, [his Clergy
conversion ; Possidius says, " He made under monastic rule,] out of the returns
no will, hecause as a poor man of God of the possessions of the Church, or the
(pauper Dei) he had nothing whereof to ohlations of the faithful." c. 23. Possi-
make one." (c. ult.) The poor, Possidius dius speaks, v. 4. how the report of
calls his " compauperes," of whom he " the continency and deep poverty of
says "he was ever mindful, andsupplied his monastery," won those separated
them out of the same sources as himself from the Church.

VI ADVERTISEMENT.
SO excellently employed, and that the Editors are indebted
for the translation to the Rev. R. G. Macmullen, M.A.
Fellow of Corpus Christi College.
E. B. P.
Christ Church,
Feast of S. Barnabas,
1844.

CONTENTS.

Serm. 1. (Ben. 51.) Of the agreement of the Evangelists Matthew and
Luke in the generations of the Lord. Page 1
2. (52.) Of the words of St. Matthew's Gospel, chap. iii. " Jesus
cometh from Galilee to Jordan unto John to be baptized of Him."
Concerning the Trinity. 33
3. (53.) On the words of the Gospel, Matt. v. " Blessed are the poor
in spirit, &c," but especially on that, " Blessed are the pure in
heart, for they shall see God." 48
4. (54.) On that that is written in the Gospel, Matt. v. " Let your light
so shine before men, that they may see your good works, and glorify
your Father AVhich is in heaven:" and contrariwise, chap. vi. " Take
heed that ye do not your righteousness before men to be seen of
them." 60
5. (55,) On the words of the Gospel, Matt. v. " Whosoever shall say to
his brother, Thou fool, shall be in danger of hell fire," 63
6, (56.) On the Lord's Prayer in St Matthew's Gospel, chap. vi. To
the Competentes. 67
7. (57.) Again, on Matt. vi. On the Lord's Prayer. To the Com
petentes. 81
8.(58.) Again, on the Lord's Prayer, Matt. vi. To the Competentes. 90
9. (59.) Again, on the Lord's Prayer, Matt. vi. To the Competentes. 99
10. (60.) On the words of the Gospel, Matt. vi. " Lay not up for your
selves treasures upon earth," &c. An exhortation to alms-deeds. 102
11. (61.) On the words of the Gospel, Matt, vii, " Ask, and it shall be
given you;" &c. An exhortation to alms-deeds. 113
12. (62.) On the words of the Gospel, Matt. viii. " I am not worthy that
thou shouldest come under my roof, &c." and of the words of the
Apostle, 1 Cor. viii. " For if any man see him which hath knowledge,
sit at meat in the idol's temple," &c. 122

viii CONTENTS.
13. (63.) On the words of the Gospel, Matt. viii. " And when He was
entered into a ship," &c.
14. (64.) On the words of the Gospel, Matt. x. " Behold, I send you
forth as sheep in the midst of wolves," &c. (^Delivered on a Festiva,
of Martyrs.') 1^''
15. (65.) On the words of the Gospel, Matt, x, " Fear not them whicli
kill the body." {Delivered on a Festival of Martyrs.) 139
16. (66.) On the words of the Gospel, Matt. xi. " Now when John had
heard in the prison the works of Christ, he sent two of his disciples,
and said unto Him, Art thou He that should come, or do we look foi
another?" &c. 145
17. (67.) On the words of the Gospel, Matt. xi. " I confess to Thee, 0
Father, Lord of heaven and earth, because Thou hast hid these things
from the wise," &c. 149
18. (68.) Again on the words of the Gospel, Matt. xi. " I confess to
Thee, O Father, Lord of heaven and earth," &c. 156
19. (69.) On the words of the Gospel, Matt, xi, " Come unto Me, all ye
that labour and are heavy laden," &c. 160
20. (70.) Again on the words of the Gospel, Matt. xi. " Come unto Me,
all ye that labour and are heavy laden, and I will refresh you," &c. 163
21. (71.) On the words of the Gospel, Matt. xii. " Whosoever speaketh
a word against the Holy Ghost, it shall not be forgiven him, neither
in this world, neither in the world to come." Or, " on the blasphemy
against the Holy Ghost." 166
22. (72.) On the words of the Gospel, Matt. xii. " Either make the tree
good, and his fruit good," &c. 197
23. (73.) On the words of the Gospel, Matt. xiii. where the Lord Jesus
explaineth the parables of the sower. 201
24. (74.) On the words of the Gospel, Matt. xiii. " Therefore every
Scribe instructed in the kingdom of God," &c. 204
25. (75.) On the words of the Gospel, Matt, xiv. " But the ship was in
the midst of the sea, tossed with waves." 208
26. (76.) Again on Matt. xiv. " Of the Lord walking on the waves of
the sea, and of Peter tottering." 215
27, (77.) On the words of the Gospel, Matt. xv. " Jesus went from
Gennesareth, and departed into the coasts of Tyre and Sidon. And,
behold, a woman of Canaan," &c. 220
128. (78,) On the words of the Gospel, Matt. xvii. " After six days Jesui
took Peter, and James, and John his brother, &c." 231
29. (79.) Again on the words of the Gospel, Matt. xvii. where Jesui
shewed Himself on the mount to His three disciples. 235
30. (80.) On the words of the Gospel, Matt, xvii. " Why could not w(
cast him out, &c." and on prayer. 23(

CONTENTS. ix
31. (81.) On the words of the Gospel, Matt, xviii. where we are
admonished to beware of the offences of the world. 244
32. (82.) On the words of the Gospel, Matt, xviii. " If thy brother shall
sin against thee, rebuke him between thee and him alone;" and of the
words of Solomon, " he thatwinketh with the eyes deceitfully, heapeth
sorrow upon men; but he that reproveth openly, maketh peace." 254
33. (83.) On the words of the Gospel, Matt, xviii. " How often shall my
brother sin against me,' &c. 266
34. (84.) On the words of the Gospel, Matt. xdx. " If thou wilt enter
into hfe, keep the commandments." 273
35. (85.) On the words of the Gospel, Matt. xix. " If thou wilt enter into
life, keep the commandments." 275
36. (86.) Ou the words of the Gospel, Matt, xix. " Go, sell all that thou
hast, and give to the poor," &c. 280
37. (87.) Delivered on the Lord's Day, on that which is written in the
Gospel, Matt. xx. " The kingdom of heaven is like unto a man that
is an householder, who sent labourers into his vineyard." 291
38. (88.) On the words of the Gospel, Matt, xx, about the two blind men
sitting by the way side, and crying out, " Have mercy on us, O Lord,
thou Son of David." 303
39. (89.) On the words of the Gospel, Matt. xxi. " where Jesus dried up
the fig-tree," and on the words, Luke xxiv. '' where He made a pre
tence as though He would go further." 325
40. (90.) On the words of the Gospel, Matt. xxii. about the marriage of
the king's son; against the Donatists, on Charity. Delivered at
Carthage in the Restituta. 333
41. (91.) On the words of the Gospel, Matt. xxii. where the Lord asked
the Jews whose son they said David was. 345
42.(92.) On the same words of the Gospel, Matt. xxii. 352
43. (93.) On the words of the Gospel, Matt. xxv. " The kingdom of
heaven shall be like unto ten virgins." 355
44. (94.) On the words of the Gospel, Matt. xxv. where the slothfiil
servant who would not put out the talent he had received, is con
demned. 364
45. (95.) On the words of the Gospel, Mark viii, where the miracle of
the seven loaves is related. 365
46. (96.) On the words of the Gospel, Mark viii. " Whosoever will
come after Me, let him deny himself;" &c. And on the words 1 John
2, " Whoso loveth the world, the love of the Father is not in him." 370
47, (97.) On the words of the Gospel, Mark xiii. " But of that day or
hour knoweth no man, no not the Angels which are in heaven, neither
the Son, but the Father." 377
48. (98.) On the words of the GoSpel, Luke vii, on the three dead per
sons whom the Lord raised. ^ 380

X CONTENTS.
49. (99.) On the words of the Gospel, Luke vii. " And behold a woman
in the city which was a sinner," &c. On the remission of sins, against
the Donatists. 3°'
50. (100.) On the words of the Gospel, Luke ix. where the case of the
three persons is treated of, of whom one said, " Lord, I will follow
Thee whithersoever Thou goest," and was disallowed : another did not
dare to offer himself, and was aroused ; the third wished to delay, and
was blamed. 397
61. (101.) On the words of the Gospel, Luke x. " The harvest truly is
great," &c. 401
52. (102.) On the words of the Gospel, Luke x. " He that despiseth
you, despiseth Me." 410
53. (103.) On the words of the Gospel, Luke x. " And a certain woman
named Martha, received Him into her house," &c. 413
54. (104.) Again, on the words of the Gospel, Luke x. about Martha
and Mary. 417
55. (105.) On the words of the Gospel, Luke xi. " Which of you shall
have a friend, and shall go unto him at midnight," &c. 421
56. (106.) On the words of the Gospel, Luke xi. " Now do ye Pharisees
wash the outside of the platter," &c. 431
57. (107.) On the words of the Gospel, Luke xii. " I say unto you,
Beware of all covetousness." 435
58. (108.) On the words of the Gospel, Luke xii. " Let your loins be
girded ahout, andjyour lights burning, and ye yourselves like," &c.
And on the words of the Psalm, " Who is the man that wisheth for
life," &c. 443
59. (109.) On the words of the Gospel, Luke xii. " Ye can discern the
face of the sky and of the earth," &c. And of the words, " If thou
goest with thine adversary to the magistrate, in the way give diligence
to be delivered from him," &c. 448
60. (110.) On the words of the Gospel, Luke xiii. where we are told of
the fig tree, which bare no fruit for three years ; and of the woman
which was in an infirmity eighteen years ; and on the words of the
ninth Psalm, " Arise, O Lord, let not man prevail; let the nations be
judged in Thy sight." 451
61. (111.) On the words of the Gospel, Luke xiii. where the kingdom of
God is said to be " like leaven, which a woman took and hid in three
measures of meal;" and of that which is written in the same chapter,
" Lord, are there few that be saved?" 456
62. (112.) On the words of the Gospel, Luke xiv. " A certam man made
a great supper," &c. (^Delivered in the basilica Restituta.) 458
63. (113.) On the words of the Gospel, Luke xvi. " Make to yourselves
friends of the mammon of iniquity*," &c. 4g5

CONTENTS. xi
64. (114.) On the words of the Gospel, Luke xvii. " If thy brother shall
sin against thee, rebuke him," &c. touching the remission of sins.
( Delivered at the Table of St. Cyprian, in thepresexice qf Count Boxiiface.)
65. (115.) On the words of the Gospel, Luke xviii. " Men ought always
to pray and not to faint," &c. And on the two who went up into the
temple to pray : and of the little children who were presented unto
Christ. 475
66. (116.) On the words of the Gospel, Luke xxiv. " Jesus stood in the
midst of them and said unto them. Peace be unto you," &c. 480

SERMONS OF
S. AUGUSTINE, BISHOP OF HIPPO,
UPON THE NEW TESTAMENT.

SERMON I. [LI. Ben.]
Of the agreement of the Evangelists Matthew and Luke in the generations
of the Lord.
1. May He, beloved, fulfil your expectation Who hath
awakened it : for though I feel confident that what I have
to say is not my own, but God's, yet with far more reason do
I say, what the Apostle in his humility saith, TVe hare ihis^ *t"-
treasure in earthen ve-^sels, that the excellency of tlie power
may be of God, and tiot of us. I do not doubt accordingly
that you remember my promise ; in Him I made it through
Whom I now fulfil it, for both when I made the promise,
did I ask of the Lord, and now when I fulfil it, do I
receive of Him. Now you will remember, beloved, that it was
in the matins of the festival of the Lord's Nativity, that I
put off the question which I had proposed for resolution,
because many came with us to the celebration of the ac
customed solemnities of that day to whom the word of God
is usually burdensome ; but now I imagine that none have
;ome here, but they who desire to hear, and so I am not
speaking to hearts that are deaf, and to minds that will
iisdain the word, but this your longing expectation is a
grayer for me. There is a further consideration; for the day
)f the public shows' has dispersed many from hence, fonmune-
rhose salvation I exhort you to share my great anxiety, and"^-
lo you with all earnestness of mind, intreat God for those
n

2 Our LordS^ His Martyrsthe glorious spectacles of the Church.
Sebm. who are not yet intent upon the spectacles of the truth, bul
[51^ B.] are wholly given up to the spectacles of the flesh; for I know
 and am well assured, that there are now among you those who
have this day despised them, and have burst the bonds oi
their inveterate habits; for men are changed both for the
better and the worse. By daily instances of this kind are we
alternately made joyful and sad; we joy over the reformed,
are sad over the corrupted ; and therefore the Lord doth nol
Mat.io, say that he who beginneth, shall be saved, But he thai
endureth unto the end shall he saved.
2. Now what more marvellous, what more magnificent
thing could our Lord Jesus Christ, the Son of God, and also
the Son of Man, (for this also He vouchsafed to be,) grant to
us, than the gathering into His fold not only of the spectators
of these foolish shows, but even some of the actors in them;
' ipsos for He hath combated ' unto salvation not only the lovers of
res ve- the combats of men with beasts, but even the combatants
natus themselves, for He also was made a spectacle Himself Hear
est ad . '
salutem. how. He hath told us Himself, and foretold it before He was
made a spectacle, and in the words of prophecy announced be
forehand what was to come to pass, as if it were already done,
Ps. 22, saying in the Psalms, They pierced My hands and My feet,
they told all My bones. IjO ! how He was made a spectacle,
for His bones to be told ! and this spectacle He expresseth
more plainly, ihey observed and looked upon Me. He was
made a spectacle and an object of derision, made a spectacle
by them who were to shew Him no favour indeed in that
spectacle, but who were to be furious against Him, just as at
first He made His martyrs spectacles; as saith the Apostle,
1 Cor. i^g a,.g made a spectacle unto the world, and to angels, and
to men. Now two sorts of men are spectators of such spec
tacles; the one, carnal, the other, spiritual men. The carnal
look on, as thinking those martyrs who are thrown to the
beasts, or beheaded, or burnt in the flames, to be wretched
men, and they detest and abhor them ; but others look on, lile
the holy Angels, not regarding the laceration of their bodies,
but admiring the unimpaired purity of their faith. A grani
spectacle to the eyes of the heart doth a whole mind in^
mangled body exhibit ! When these things are read of in tie
church, you behold them with pleasure with these eyes i

InXt,shame brings victory ; in the world, victory brings shame.3
the heart, for if you were to behold nothing, you would hear Serm.
nothing ; so you see you have not neglected the spectacles [oi^b.i
to-day, but have made a choice of spectacles. May God then
be with you, and give you grace with gentle persuasiveness
to report your spectacles to your fi-iends, whom you have
been pained to see this day running to the amphitheatre, and
unwilling to come to the church ; that so they too may begin
to contemn those things, by the love of which themselves have
become contemptible, and may, with you, love God, of Whom
none who love Him can ever be ashamed, for that they love
Him Who cannot be overcome : let them, as you do, love
Christ, Who by that very thing wherein He seemed to be
overcome, overcame the whole world. For He hath over
come the whole world as we see, my bretliren ; He hath sub
jected all powers, He hath subjugated kings, not with the
pride of soldiery, but by the ignominy of the Cross : not by
the fury of the sword, but by hanging on the Wood, by suffer
ing in the body, by working in the Spirit'. His Body was'spirita-
lifted up on the Cross, and so He subdued souls to the Cross ;'^'"
and now what jewel in their diadem is more precious than the
Cross of Christ on the foreheads of kings? In loving Him you
will never be ashamed. Whereas from the amphitheatre how
many return conquered, because those are conquered, for
whom they are so madly interested! still more would they be
conquered were they to conquer. For so would they be
enslaved to the vain joy, to the exultation of a depraved desire,
who are conquered by the very circumstance of running to
these shows. For how many, my brethren, do you think have
this day been in hesitation whether they would go here or
there ? And they who in this hesitation, turning their thoughts
to Christ, have run to the church, have overcome, not any
man, but the devil himself, him that hunteth^ after the souls 2 venato-
of the whole world. But the)' who in that hesitation have'"'^™
chosen rather to run to the amphitheatre, have assm'edly been
overcome by him whom the others overcame — overcame in
Him Who saith. Be of good cheer, I have overconie the world. Johnie,
For the Captain suffered Himself to be tried, only that He^^'
might teach His soldiers to fight.
3. That our Lord Jesus Christ might do this. He became ii.
the Son of man by being bom of a woman. But now, would
B 2

4 Our Lordbecame Man,born of a woman,in mercy to each se
Serm. He have been any less a man, if He had not been born of
[51. B.J the Virgin Mary," one may say. " He willed to be a man; well
and good; He might have so been, and yet not be born of a
woman ; for neither did He make the first man whom He
made, of a woman.'" Now see what answer I make to this.
You say, Why did He choose to be born of a woman ? I
answer. Why should He avoid being born of a woman .?
Granted that I could not shew that He chose to be born of
a woinan; do you shew why He need have avoided it. But
I have already said at other times, that if He had avoided
the womb of a woman, it might have betokened, as it were,
that He could have contracted defilement from her; but by
how much He was in His own substance more incapable of
defilement, by so much less had He cause to fear the
woman's womb, as though He could contract defilement
from it. But by being born of a woman. He purposed to
' sacra- shew to US some high mystery'. For of a truth, brethren, we
™™*' grant too, that if the Lord had willed to become man without
being born of a woman, it were easy to His sovereign
Majesty. For as He could be born of a woman without a man,
so could He also have been born without the woman. But
this hath He shewn us, that mankind of neither sex might
despair of its salvation, for the human sexes ai'e male and
female. If therefore being a man, which it behoved Him as
suredly to be. He had not been born of a woman, women might
have despaired of themselves, as mindful of their first sin, be
cause by a woman was the first man deceived, and would have
thought that they had no hope at all in Christ. He came
therefore as a man to make special choice of that sex, and was
born of a woman to console the female sex, as though He would
address them and say; " That ye maj^ know that no creature
2prava of God is bad, but that 'unregulated pleasure perverteth it,
when in the beginning I made man, I made them male and
female. I do not condemn the creature which I made. See
I have been born a Man, and born of a woman ; it is not
then the creature which I made that I condemn, but the sins
which I made not." Let each sex then at once see its honour,
and confess its iniquity, and let them both hope for salvation.
The poifson to deceive man was presented him by woman,
through woman let salvation for man's recovery be presented;

Heretics appeal toScr.ag^'y'^Churchwh. yet isfoundedonFaithb
so let the woman make amends for the sin by which she Serm.
deceived the man, by giving birth to Christ. For the same rgj '-q i
reason again, women were the fii-st who announced to the
Apostles the Resurrection of God. The woman in Paradise
announced death to her husband, and the women in the
Church announced salvation to the men ; the Apostles were
to announce to the nations the Resurrection of Christ, the
women announced it to the Apostles. Let no one then
reproach Christ with His birth of a woman, by which sex
the Deliverer could not be defiled, and to which it was injdeberet
the purpose ' of the Creator to do honour '^. mendare
4. But, say they, " how are we to believe that Christ was iii-
born of a woman V I would answer, by the Gospel which
hath been preached and is still preached to all the world.
But these men, blind themselves, and aiming to blind
others, seeing not what they ought to see, whilst they try to
shake what ought to be believed, endeavour to obtrude a
question on a matter which is now believed through all the
earth. For they answer and say; " Do not think to overwhelm
us with the authority of the whole world — let us look to Scrip
ture itself, urge not arguments of mere ^numbers against us, ^popu-
for the seduced multitude favours you." To this I answer, in ^ g
the first place, " Does the seduced multitude favour me.'"'
This multitude was once a scantling. Whence grew this
multitude, which in this increase was announced so long be
fore ? For this which hath been seen to increase, is none other
than the same which was seen beforehand. I need not have
said, it was a scantling; once it was Abraham only. Consider,
brethren ; it was Abraham alone throughout all the world at
that time ; throughout the whole world, among all men, and
all nations; Abraham alone to whom it was said, In thy seerf^^"-22,
shall all nations be blessed; and what he alone beheved of
his own* single person, is exhibited as present now to many'' s'.°g^-
in the multitude of his seed. Then it was not seen, and was
believed ; now it is seen, and it is contested ; and what was
then said to one man, and was by that one believed, is
disputed now by some few, when in many it is made good.
He Who made His disciples fishers of men, inclosed within
His nets every kind of authority. If great numbers are to be
believed, what more widely diffused over the whole world

6 Believers unanxious, knowing all difficulties to be mysteries.
Serm. than the Church ? If the rich are to be believed, let them
rg Jb.] consider how many rich He hath taken ; if the poor, let them
- consider the thousands of poor ; if nobles, almost all the
nobility are within the Church ; if kings, let them see all of
them subjected to Christ ; if the more eloquent, and wise,
' periti and learned, let them see how many orators, and scientific '
men, and philosophers of this world, have been caught by
those fishermen, to be drawn from the depth to salvation ; let
them think of Him Who, coming down to heal by the example
1 27 28 °^ ^^* °^^° humility that great evil of man's soul, pride, chose
' the weak things of the world to confound the things which are
mighty, and Ihe foolish things of the teorld to confound the
wise, (not the really wise, but who seemed so to be,) and
chose the base things of the world, and things which are not,
to bring io nought things that are.
iv. ,5. "Whatever you may choose to say,"they say," we find that
in the place where we read that Christ was born, the Gospels
disagree with one another, and two things which disagree
cannot both be true ;" for, says one, " when I have proved this
disagreement, I may rightly disallow belief in it, or, at least,
do you who accept the belief in it, shew the agreement."
And what disagreement, I ask, will you prove ? " A plain one,"
says he, " which none can gainsay." With what secmity,
brethren, do you hear all this, because ye are believers!
Attend, dearly beloved, and see what wholesome advice the
Col. 2, Apostle gives, who saith, As ye have therefore received
Christ Jesus our Lord, so walk ye in Him, rooted and built
up in Him, and established in the faith ; for with this simple
and assured faith ought we to abide stedfastly in Him, that
He may Himself open to the faithful what is hidden in Him;
V. 3. for as the same Apostle saith, In Him are hid all the treasures
of wisdom and knowledge; and He does not hide them to
refuse them, but to stir up desire for those hidden things. This
is the advantage of their secrecy. Honour in Him then what
as yet thou understandest not, and so much the more as the
veils which thou seest are more in number : for the higher in
honour any one is, the more veils are suspended in his
palace. The veils make that which is kept secret honoured,
and to those who honour it, the veils are lifted up; but as for
those who mock at the veils, they are driven away from even

Godliness andhumility, not criticism,thekeytoH. Scripture. 7
approaching them. Because then we turn unto Christ, the Serm.
veil is taken away. rsi B 1
6. They bring forward then their cavillings ', and say, " You g Cor. 3,
allow that Matthew is an Evangelist." We answer : Yes i^-
indeed, with a godly confession, and a heart devout, in, ^J'
neither having any doubt at all, we answer plainly, Matthew nias
is an Evangelist. " Do you beheve him ?" they say. Who will
not answer, I do? How clear an assent doth that your godly
murmm- convey ! So, brethren, you believe it in all assurance ;
you have no cause to blush for it. I am speaking to you,
who was once deceived, when as in my early boyhood I
chose to bring to the divine Scriptures a subtlety of criti
cising before the godly temper of one who was seeking truth :
by my irregular- life I shut the gate of my Lord against my-2perver-
self: when t should have knocked for it to be opened, I went ^j^ ""'"
on so as to make it more closely shut, for I dared to search
in pride for that which none but the humble can discover.
How much more blessed now are you, with what sure con
fidence do you learn, and in what safety, who are still young
ones in the nest of faith, and receive the spiritual food ; whereas
I, wretch that I was, as thinking myself fit to fly, left the nest,
and fell down before I flew : but the Lord of mercy raised
me up, that I might not be trodden down to death by passers
by, and put me in the nest again; for those same things then
troubled me, which now in quiet security I am proposing and
explaining to you in the Name of the Lord.
7. As then I had begun to say, thus do they cavil.
"Matthew," say they,"is anEvangelist,and you believe him?"
Immediately that we acknowledge him to be an Evangelist,
we necessarily believe him. Attend then to the generations
of Christ, which Matthew has set down. The book of the Ma.tt.\,
generation of Jesus Christ, the Soti of David, ihe So?t of^-
Abraham. How the Son of David, and the Son of Abraham?
He could not be shewn to be so, but by the succession of
generations; for certain it is that when the Lord was born of
the Virgin Mary, neither Abraham, nor David, were in this
world, and dost thou say that the same man is both the Son
of David, and the Son of Abraham ? Let us, as it were, say
to Matthew, Prove thy word, for I am waiting for the succes
sion of the generations of Christ. Abraham begat Isaac: y. 2.

8 Generations after the flesh of Him Who was before all time.
Sebm. and Isaac begat Jacob; and Jacob begat Judas and his
Tp^'-Q-^ brethren; and Judas begat Phares and Zara of Thamar ;
vTs^ and Phares begat Esrom; and Esrom begat Aram; and
„_ 4_ Aram begat Aminadab; and Aminadab begat Naasson; and
V.5. Naasson begat Salmon; and Salmon begat Booz of Rachab;
and Booz begat ObedofRuth; and Ohed begat Jesse; and
V. 6, Jesse begat David the king. Now observe how from this
point the genealogy is brought down from David to Christ,
V/ho is called the Son of Abraham, and the Son of David.
And David begat Solomon, of her that had been the wife of
1.1. Urias; and Solomon begat Roboam; and Roboain begat
V. 8. Abia; and Abia begat Asa; and Asa begat Jasaphat ; and
V. 9. Josaphat begat Joratn ; and Joram begat Ozias; and Ozias
begat Joatham; and Joatham begat Achaz; and Achaz
V. 10, begat Esekias; and Exekias begat Manasses ; and Manasses
V. 11. begat Anion; and Amon begat Josias ; and Josias begat
Jechonias and his brethren, about the time they were carried
V. 12, away to Babylon; and after the carryixxg away into Babylon,
Jechonias begat Salathiel; and Salathiel begat Zorobabel;
V. 13. and Zorobabel begat Abind ; and Abiud begat Eliakim;
V. 14. and Eliakim begat Azor; and Azor begat Sadoc; and
V. 15. Sadoc begat Achim ; and Achim begat Eliud; and Eliud
begat Eleazar ; and Eleazar begat Matthan; and Matthan
"¦ 16. begat Jacob; and Jacob begat Jo.seph the husband of Max-y,
of whom was born Jesus, Who is called Christ. Thus then by
the order and succession of fathers and forefathers, Christ is
found to be the Son of David, and the Son of Abraham.
8. Now upon this thus faithfully narrated, the first cavil
V, 17. they bring is, that the same Matthew goes on to say, All the
generatioiisfrom Abraham to David are fourteen generations;
and from David until the carrying away into Babylon are
fourteen generations; and from the carrying away into
Babylon unto Christ are fourteen (generations. Then in order
to tell us how Christ was born of the Virgin Mary, he went
V. 18. on and said. Now the birth of Jesus Christ was on this wise;
for by the hne of the generations he had shewed why Christ
vi. is called the Son of David, and the Son of Abraham. But
now it needed to be shewn how He was born and appeared
among men : and so there follows immediately that narrative,
by means of which we believe that our Lord Jesus Christ was

Justice of S. Joseph shewn in purity and tenderness. 9
not only born of the everlasting God, coeternal with Him Serm.
Who begat Him before all times, before all creation, byrgi^g-)
Whom all things were made ; but was also now born from the
Holy Ghost, of the Virgin Mary, which we confess equally
with the other; for you remember and know, (for I am speak
ing to Catholics, to my brethren,) that this is our faith, that
this we profess and confess; for this faith thousands of
martyrs have been slain in all the world.
9. This also which follows they like to laugh at, whose
wish it is to destroy the authority of the Evangelical books,
that they may shew as it were that we have without any
good reason believed what is said. When as His mother v. \9.
Mary was espoused to Joseph, before they came together,
she was found with Child of the Holy Ghost. Then Joseph
her hu.sbnnd being a Just man, and not willing to make her
a public examyde, was minded to put her away px'iriiy ; for
because he knew that she was not with child by him, he
thought that she was so to say ' necessarily an adulteress, ¦ velut
Being aju.st man, as the Scripture saith, and not uilling to
make her a public e.vample, (that is, to divulge the matter,
for so it is in many copies,) he was tninded to put her
away privily. The husband indeed was in trouble, but as
being ajust man he deals not severely ; for so great justice is
ascribed to this man, as that he neither wished to keep an
adulterous wife, nor could bring himself' to punish and^auderet
expose her. He xvas minded to put lier away privily,
because he was not only unwilling to punish, but even to
betray her ; and mark his genuine justice ; for he did not
wish to spare her, because he had a desire to keep her ; for
many spare their adulterous wives through a carnal love,
choosing to keep them even though adulterous, that they
may enjoy them through a carnal desire. But this just man
has no wish to keep her, and so does not love in any carnal
sort ; and yet he does not wish to punish her; and so in his
mercy he spares her. How truly just a man is this ! He
would neither keep an adulteress, lest he should seem to spare
her because of an impure affection, and yet he would not
punish or betray her. Deservedly indeed was he chosen for
the witness of his wife's virginity : and so he who was in trouble
through human infirmity, was assured by Divine authority.

\QGod,thrd' cavils of heretics, developes mysteries to tfieChurch.
Serm. 10. For the Evangelist goes on to say. While he thought
[5i\]0n these things, behold, ihe angel of the Lord appeared unto
him in sleep, saying, Joseph, fear not io take unto thee Mary

V. 20,

vii- thy wife; for That which is conceived in her is of the Holy
T. 21. Ghost. And she shall bring forth a Son, and tJiou shalt call
His name Jesus. Why Jesus ? for He shall save His people
from their si7ts. It is well known then, that " Jesus" in
the Hebrew tongue is in Latin interpreted " Saviour," which
we see from this very explanation of the name ; for as if it
had been asked, " Why Jesus ?" he subjoined immediately
as explaining the reason of the word, for He shall save His
people from their sins. This then we religiously believe,
this most firmly hold fast, that Christ was born by the
Holy Ghost of the Virgin Mary.
11. What then do our adversaries say ? " If," says one, " I
shall discover a lie, surely you will not then believe it all;
and such I have discovered." Lotus see: I will reckon up the
generations; for by their slanderous cavillings they invite
and bring us to this. Yes, if we live religiously, if we believe
Christ, if we do not desire to fly out of the nest before the
time, they only bring us to this — to the knowledge of mys-
' sancti- teries. Mark then, holy brethren ', the usefulness of heretics ;
tra their usefulness, that is, in respect of the designs of God,
Who makes a good use even of those that are bad ; whereas,
as regards themselves, the fruit of their own designs is
rendered to them, and not that good which God brings out
of them. Just as in the case of Judas ; what great good did
he ! By the Lord's Passion all nations are saved ; but that
the Lord might suffer, Judas betrayed Him. God then both
delivers the nations by the Passion of His Son, and punishes
Judas for his own wickedness. For the mysteries which lie
hid in Scripture, no one who is content with the simplicity
of the faith would curiously sift them, and therefore as no
one would sift them, no one would discover them but for
cavillers who force us. For when heretics cavil, the little
ones are disturbed ; when disturbed, they make search, and
their search is, so to say, a beating of the head at the mother's
breasts, that they may yield as much milk as is sufficient for
these little ones. They search then, because they are
troubled ; but they who know and have learnt these thi

TheNativityimpugned,hecause one generation counted twice.W
because they have investigated them, and God hath opened Serm.
to their knocking, they in their turn open to those who are in rgj g n
trouble. And so it happens that heretics serve usefully for the
discovery of the truth, whilst they cavil to seduce men into
error. For with less carefulness would truth be sought out,
if it had not lying adversaries; For there must be also iCor.
heresies among you, and as though we should enquire the ^^' ^^'
cause, he immediately subjoined, thai ihey which are ap
proved may be made manifest among you.
12. What then is it that they say? " See; Matthew enu- viii.
merates the generations, and says, that from Abraham io
David are fourteen generations, and from David until ihe
carrying away into Babylon are fourteen generations, and
from the carrxjing away into Babxjlon unto Christ are
fourteen generations. Now three times fourteen make forty-
two; yet they number them, and find them forty-one genera
tions, and immediately they bring up their cavilling and
their insulting mockery, and say, " What means it, when in
the Gospel it is said that there are three times fourteen
generations, yet when they are numbered all together, they
are found to be not forty-two, but forty-one?" Doubtless
there is a great mystery' here : and glad are we, and we give i sacra-
thanks unto the Lord, that by the occasion of cavillers we™®°'""
have discovered something which gives us in the discovery
the more pleasure, in proportion to its obscurity when it was
the object of search ; for, as I have said before, we are ex
hibiting a spectacle to your minds. From Abraham then to
David are fourteen generations : after that, the enumeration
begins with Solomon, for David begat Solomon ; the enume
ration, I say, begins with Solomon, and reaches to Jechonias,
during whose life the carrying away into Babylon took place;
and so are there other fourteen generations, by reckoning in
Solomon at the head of the second division, and Jechonias
also, with whom that enumeration closes to fill up the
number fourteen ; and the third division begins with this
same Jechonias.
13. Give attention, holy brethren, to this circumstance,
at once mysterious and pleasant ; for I confess to you the
feeling ^ of my own heart, whereby I believe that when I have 2 gusta-
brought it forth, and you have got taste of it, you will give *""

12 All in Israeljiguratire, and so the carrying into Babylon.
Serm. the same report of it. Attend then. In the third division,
[51^ B,] beginning from this Jechonias unto the Lord Jesus Christ,
are found fourteen generations; for this Jechonias is reckoned
twice, as the last of the former, and the first of the following
division. " But why is Jechonias," one may say, " reckoned
twice.?" Nothing took place of old among the people of
Israel, which was not a mysterious figure of things to come:
and indeed it is not without good reason that Jechonias is
reckoned twice, because if there be a boundary between two
fields, be it a stone, or any dividing wall, both he who is on
the one side measures up to that same wall, and he who is
on the other takes the beginning of his measurement again
from the same. But why this was not done in the first con
necting link of the divisions, when we number from Abraham
to David fourteen generations, and begin to reckon the four
teen others, not from David over again, but from Solomon, a
> sacra- reason must be given which contains an important mystery',
mentum Attend then. The carrying away into Babylon took place
when Jechonias was appointed king in the room of his de
ceased father. The kingdom was taken from him, and another
appointed in his room ; still the carrying away unto the
Gentiles took place during the lifetime of Jechonias, for no
fault of Jechonias is mentioned for which he was deprived of
the kingdom; but the sins rather of those who succeeded
him are marked out. So then there follows the Captivity
and the passing away into Babylon ; and the wicked do not
go alone, but the saints also go with them : for in that
Captivity were the prophets Ezekiel and Daniel, and the
Three Children who were cast into the flames, and so made
famous. They all went according to the prophecy of the
prophet Jeremiah,
ix. 14. Remember then, that Jechonias, rejected without any
fault of his, ceased to reign, and passed over unto the Gentiles,
when the carrying away unto Babylon took place. Now
observe the figure hereby manifested beforehand, of things
to come in the Lord .Tesus Christ. For the Jews would not
that our Lord Jesus Christ should reign over them, yet found
they no fault in Him. He was rejected in His own person,
and in that of His servants also, and so they passed over
unto the Gentiles as into Babylon in a figure. For this also

a type off he Gospel pas-^ngto tlie Gen tiles; Jechon ias,oJ Ch rist. 1 3
did Jeremiah prophesy, that the Lord commanded them to Sebm.
go into Babylon; and whatever other prophets told thergi "bi
people not to go into Babylon, them he reproved as false ,Ter. 27'.
prophets. Let those who read the Scriptures, remember this
as we do ; and let those who do not, give us credit. Jeremiah
then on the part of God threatened those who would not go
into Babylon, whereas to them who should go he promised
rest there, and a sort of happiness in the cultivation of their
vines, and planting of their gardens, and the abundance of
their fi'uits. How then does the people of Israel, not now in
figure but in verity, pass over unto Babylon ? Whence came
the Apostles ? Were they not of the nation of the Jews ?
Whence came Paul himself? for he saith, / also am aWRom.
Israelite, of ihe seed of Abraham, of the tribe of Benjamin. ^^' ^•
Many of the Jews then believed in the Lord ; from them
were the Apostles chosen ; of them were the more than five
hundred brethren, to whom it was vouchsafed' to see the ' meru-
Lord after His resurrection ; of them were the hundred and 1 cor,
twenty in the house, when the Holy Ghost came down. But ^°. 6.
what saith the Apostle in the Acts of the Apostles, when the 15, '
Jews refused the word of truth? We were sent unto you, but j^cta 13,
46.
seeing ye hare rejected the word of God, lo ! we turn unto the
Gentiles. The true passing over then into Babylon, which
was then prefigured in the time of Jeremiah, took place in the
spiritual dispensation of the time of the Lord's Incarnation.
But what saith Jeremiah of these Babylonians, to those who
were passing over to them? For in their peace shall be yotirjerem,
peace. When Israel then passed over also into Babylon by 2^' '^¦
Christ and the Apostles, that is, when the Gospel came unto
the Genriles, what saith the Apostle, as though by the mouth of
Jeremiah of old ? / exhort therefore, that, frst of all, sup- i Tim.
plications, pirayers, intercessions, and giving of thanks be^'^-^-
made for all men. For kings, and for all thai are in autho
rity; ihat we may lead a quiet and peaceable life in all
godliness and honesty. For they were not yet Christian
kings, yet he prayed for them. Israel then praying in
Babylon hath been heard ; the prayers of the Church have
been heard, and the kings have become Christian, and you
see now fulfilled what was then spoken in figure ; In their
peace shall be your peace, for they have received the peace

\Uechonias,centreoftwodispensations,typeofiheCorner-stone.
Serm. of Christ, and have left off to persecute Christians, that now
rgi^Bjin the secure quiet of peace, the Churches might be built up,
lagri- and peoples planted in the garden ^ of God, and that all
cuitura jj^tiojjg -fm^X, bring forth fruit in faith, and hope, and love,
which is in Christ.
15. The carrying away into Babylon took place of old by
Jechonias, who was not permitted to reign in the nation of
the Jews, as a type of Christ, Whom the Jews would not
have reign over them. Israel passed over unto the Gentiles,
that is, the preachers of the Gospel passed over unto the
people of the Gentiles. What marvel then, that Jechonias
is reckoned twice ? for if he were a figure of Christ passing
over from the Jews unto the Gentiles, consider only what
Christ is between the Jews and Gentiles. Is He not that
Corner-stone ? In a corner-stone you see the end of one
wall, and the beginning of another ; up to that stone you
measure one wall, and another from it ; therefore the corner
stone which connects both walls is reckoned twice. Jechonias
then as prefiguring the Lord was, as it were, a type of the
corner-stone; and as Jechonias was not permitted to reign
Ps. 118, over the Jews, but they went unto Babylon, so Christ, the
stone which ihe builders rejected, is made the head of the
corner, that the Gospel might reach unto the Gentiles.
Hesitate not then to reckon the head of the corner twice,
and you have at once the number written : and so there are
fourteen in each of the three divisions, yet altogether the
generations are not forty-two, but forty-one ; for as when the
order of the stones runs in a straight line, they are all rec
koned but once, but when there is a deviation from the
straight line to make an angle, that stone at which the
deviation begins must be reckoned twice, because it belongs
at once to that line which is finished at it, and to that other
line which begins from it ; so as long as the order of the ge
nerations continued in the Jewish people, it made no angle in
the regular division of fourteen ; but when the line was turned
that the people might pass over into Babylon, a sort of angle
as it were was made at Jechonias, so that it was necessary to
reckon him twice, as the type of that adorable Corner-stone.
X. 16. They have another cavil. " The generations of Christ,"
say they, " are numbered through Joseph, and not through

Genealogy of our Lord thro" Joseph, as being calledHis father. 1 5
Mary." Attend awhile, holy brethren. " It ought not to be," Sf.um.
they say, " through Joseph." And why not ? Was not Joseph [51^3 j
the husband of Mary ? " No," they say. Who says so.? For — """
the Scripture saith by the authority of the Angel that he ^vas
her husband. Fear not to take unto thee Mary thy wife,for^. 20.
Thai which is conceived in her is of ihe Holy Ghost. Again,
he was commanded to name the Child, though He was not
bom of his seed; She shall bring forth a Son, and ^/towv. 21.
shalt call His name Jesus. Now the Scripture is intent on
shewing, that He was not born of .loseph's seed, when he is
told in his trouble as to her being with child. He is of ihe
Holy Ghost ; and yet his paternal authority is not taken from
him, forasmuch as he is commanded to name the Child; and
again the Virgin Mary herself, who was well aware that it was
not by him that she conceived Christ, yet calls him the father
of Christ.
17. Consider when this was. When the Lord Jesus, asLuke2,
to His Human Nature, was twelve years old, (for as to His ^^"
Divine Nature He is before all times, and without time,) He
tarried behind them in the temple, and disputed with the
elders, and they wondered at His doctrine ; and His parents
who were returning from Jerusalem sought Him among their
company, among those, that is, who were journeying with
them, and when they found Him not, they returned in trouble
to Jerusalem, and found Him disputing in the temple with
the elders, when He was, as I said, twelve years old. But
what wonder? The Word of God is never silent, though it is
not always heard. He is found then in the temple, and His
mother saith to Him, Why hast Thou thus dealt with ms? Ibid. 48,
Thy father and I have sought Tliee sorrowing ; and He said.
Wist ye not ihat I must be ahout My Father'' s service? This
He said for that the Son of God was in the temple of God,
for that temple was not Joseph's, but God's. See, says some
one, " He did not allow that He was the Son of Joseph."
Wait, brethren, with a little patience, because of the press of
time, that it may be long enough for what I have to say.
When Mary had said. Thy father and T have sought Thee
sorrowing. He answered, Wist ye not ihat I must be about
My Father's service ? for He would not be their Son in such
a sense, as not to be understood to be also the Son of God.
For the Son of God He was — ever the Son of God — Creator

16 Humility of S. Mary in preferring S. Joseph to herself.
Sehm. even of themselves who spake to Him ; but the Son of Man in
rjj/'T;, n tlmc ; bom of a Virgin without the operation of her husband,
^~^~ yet the Son of both parents. Whence prove we this ? Al
ready have we proved it by the words of Mary, Tliy father
and T have sought Thee sorrowing.
xi. 18. Now in the first place for the instruction of the women,
our sisters, such saintly modesty of the Virgin Mary must not
be passed over, brethren. She had given birth to Christ— the
Lukei, Angel had come to her, and said, Behold, thou shalt conceive
^^' in thy womb, and bring forth a Son, and shalt call His name
^.32. Jesus. He .thall be great, and shall be called the Son of tlie
imeru-- Highest. She' had been thought worthy to give birth to
erat. [jje Son of the Highest, yet was she most humble; nor did she
put herself before her husband, even in the order of naming
him, so as to say, 1 and Thy father, but she saith, Thy father
2 digni- and I. She regarded not the high honour =" of her womb, but
tatem. ^^ order of wedlock did she regard, for Christ the humble
would not have taught His mother to be proud. Thy father
and I have sought Tliee sorrowing. Thyfather and I, she saith,
Ephes. for the husband is the head of the woman. How much less
' ¦ then ought other women to be proud ! for Mary herself also
is called a woman, not from the loss of virginity, but by a
form of expression peculiar to her country; for of the Lord
Gal,4,4. Jesus the Apostle also said, made of a woman, yet is there
no interruption hence to the order and connection of our
2fidei. Creed ^ wherein we confess that He was born of the Holy
Ghost and ihe Virgin Mary. For as a virgin she conceived
Him, as a virgin brought Him forth, and a virgin she con
tinued ; but all females they called women ", by a peculiarity
of the Hebrew tongue. Hear a most plain example of this.
The first woman whom God made, having taken her out of the
side of a man, was called a woman before she kxiew her
husband, which we are told was not till after they went out of
Gen. 2, Paradise, for the Scripture saith. He made her a woman.
^^- 19. The answer then of the Lord Jesus Christ, / xnust he
about My Father's service, does not in such sense declare God
to be His Father, as to deny that Joseph was His father also ;

» ntyN femiua mulies omnis ietatis especially Gen. 24, 5. and Isaiah 4,
et oonditionis, sive nupta est, sive non ^'>d- Serm. Iii. 10,
est, Gesenius Lex. Heb. vide exempla.

OurLordsubjecitoJosephalsoasHi.father,bei?igHiscreature.l7
And whence prove we this ? By the Scripture, which saith on Serm.
this wise. And He said unto ihem, Wist ye nol that I must be [5lb.]
about My Father's service; but ihey understood not what He Luke 2,
spake to ihem : and tchen He went down xcith them, He camef{_ ^'^'
to Nazareth, and was subject io ihem. It did not say, " He was
subject to His mother," or was "subject to her," but He was
subject io ihem. To whom was He subject ? was it not to His
parents? It was to both His parents that He was subject,
by the same condescension by which He was the Son of
Man. A little way back women received their precepts. Now xii.
let children receive theirs — to obey their parents, and to be
subject to them. The world was subject unto Christ, and
Christ was subject to His parents.
20. You see then, brethren, that He did not say, T must
needs be about My Father's service, in any such sense as that
we should understand Him thereby to have said, Yoti are not
My pai-ents. They vvere His part^nts in time, God was His
Father eternally. They were the parents of the Son of Man —
He, the Father of His Word, aud Wisdom, and Power, by
Whom He made all things. But if all things were made by
that Wisdom, W//f7( reachethfrom one endio another mightily, Wi.sd. 8,
and sweetly ordereih all things, then were they also made '
by the Son of God to Whom He Himself as Son of Man was
afterwards to be subject; and the Apostle says that He is the
Son of David, Who xvas made qf the seed of David according Rom. i,
to the flesh. But yet the Lord Himself proposes a question '
to the Jews, which the Apostle solves in these very words;
for when he said, Who was made of ihe seed of David, he
added, according to the flesh, that it might be understood
that He is not the Son of David according to His Divinity,
but that the Son of God is David's Lord; for thus in another
place, when He is setting forth the 'privileges of the Jewish' com-
people, the Apostle saith. Whose are the fathers, of whom «s™™ ^"
concerning thejlesh Christ came. Who is over all, God blessed Kom. 9,
for ever. As, according io ihe flesh. He is David's Son ;
but as being God over all, blessed for ever. He is David's
Lord. The Lord then saith to the Jews, Whose Son say mz.i.'i'i,
ye ihat Christ is? They answered. The Son of David."^^-
For this they knew, as they had learnt it easily from the
preaching of the Prophets ; and in truth, He was of the
c

lSOurLordlheSonofMaryasofDavid,beingGodandLordofboth
Serm. seed of David, but according to ihe flesh, by the Virgin Mary,
rgi^Biwho was espoused to Joseph. When they answered then
MST^that Christ was David's Son, Jesus said to them. How then
ll' ll' doth David in spirit call Him Lord, saying, The Lord said
unto my Lord, Sii Thou on My right hand, till I put Thine
Ps. uo, enemies under Thy feet. If David then in spirit call Him
^' Lord, how is He his Son ? And the Jews could not answer Him,
So we have it in the Gospel. He did not deny that He was
David's Son, so that they could not understand that He was
also David's Lord. For they acknowledged in Christ that
which He became in time, but they did not understand in
Him what He was in all eternity. Wherefore wishing to
teach them His Divinity, He proposed a question touching
His Humanity ; as though He would say, " You know that
Christ is David's Son, answer Me, how He is also David's
Lord ?" And that they might not say, " He is not David's
Lord," He introduced the testimony of David himself And
what doth he say? He saith indeed the truth. For you find
Ps. 132, God in the Psalms saying to David, Of the fruit of thy body
will I set upon thy seat. Here then He is the Son of Davidi
Ps. no, But how is He the Lord of David, Who is David's Son ? The
Lord said unto xny Lord, Sit Thou on My right hand. Can you
wonder that David's Son is his Lord, when you see that Mary
was the mother of her Lord ? He is David's Lord then as
being God. David's Lord, as being Lord of all; and David's
Son, as being the Son of Man. At once Lord and Son.
Phil. 2, David's Lord, Who, being in the form of God, thought it not
,¦ 7, robbery to be equal with God ; and David's Son, in that
He emptied Himself, taking the form of a servant.
xiii. 21. Joseph then was not the less His father, because he
knew not the mother of our Lord, as though concupiscence
'uxoremand not conjugal affection constitutes the maniage bond'.
Attend, holy brethren; Christ's Apostle was some time after
1 Cor. 7, this to say in the Church, It remaineth that they ihat have
wives be as though they had none. And we know many of
our brethren bringing forth fi-uit through grace, who for the
Name of Christ practise an entire restraint by mutual consent,
who yet suffer no restraint of true conjugal affection. Yea,
the more the former is repressed, the more is the other
strengthened and confirmed. Are they then not married

True union of marriage is oneness of heart in coheirs ofgrace.H)
people who thus live, not requiring from each other any Sekm.
carnal gratification, or exacting the satisfaction' of any bodily [5 Jb.j
desire? And yet the wife is subject to the husband, because ¦ debi-
it is fitting that she should be, and so much the more in*""
subjection is she, in proportion to her greater chasrity; and
the husband for his part loveth his wife truly, as it is written.
In honour and sanctificaiion, as a coheir of grace: as Christ, 1 Thess.
saith the Apostle, loved the Church. If then this be a union, ^'ptes.
and a maniage ; if it be not the less a marriage because nothing 5, 25.
of that kind passes between them, which even with unmarried
persons may take place, but then unlawfully ; (O that all could
live so, but many have not the power!) let them at least not
separate those who have the power, and deny that the man is
a husband or the woman a wife, because there is no fleshly
intercourse, but only the union of hearts between them.
22. Hence, my brethren, understand the sense of Scripture
concerning those our ancient fathers, whose sole design in
their marriage was to have children by their wives. For those
even who, according to the custom of their time and nation, had
a plurality of wives, lived in such chastity with them, as not to
approach their bed, but for the cause I have mentioned,
thus treating them indeed with honour. But he who exceeds
the limits which this rule prescribes for the fulfilment of this
end of marriage, acts contrary to the very contract^ by whichstabuias
he took his wife. The contract is read, read in the presence
of all the attesting witnesses ; and an express clause is there
that they marry "for the procreation of children ;"¦ and this
is called the marriage contract ^ If it was not for this that ^ tabulae
wives were given and taken to wife, what father could without jnonjajgj
blushing give up his daughter to the lust of any man ?
But now, that the parents may not blush, and that they may
give their daughters in honourable marriage, not to shame ¦',<utsint
the contract is read out. And what is read from it? — the^°^®"g_
clause, " for the sake of the procreation of children." And nones
when this is heard, the brow of the parent is cleared up
and calmed. Let us consider again the feelings ° of the^ontem
husband who takes his wife. The husband himself would blush
to receive her with any other view, if the father would blush
with any other view to give her. Nevertheless, if they cannot
contain, (as I have said on other occasions,) let them require
what is due, and let them not go to any others than those from
c2

20 All which is permitted in marriage, is not therefore right.
Sbrm. whom it is due. Let both the woman and the man seek relief
[61^ B.] for their infirmity in themselves. Let not the husband go to
any other woman, nor the woman to any other man, for from
this adultery gets its name, as though it were " a going to
another '." And if they exceed the bounds of the marriage
contract, let them not at least exceed those of conjugal
fidelity. Is it not a sin in married persons to exact fi:om
one another more than this design of the " procreation of
children" renders necessary ? It is doubtless a sin, though a
1 Cor. 7, venial one. The Apostle saith, Bui I speak this of allow-
Ibid. 6. ince, when he was treating the matter thus. Defraud ye not
one ihe other, except it be with consent for a time, ihat ye
may give yourselves to fasting and prayer; and come to
gether again, thai Satan tempi you not for your incon-
iinency. What does this mean ? That you do not impose
upon yourselves any thing beyond your strength, that you
do not by your mutual continence fall into adultery. That
Satan tempt you not for your incontiiiency. And that he
might not seem to enjoin what he only allowed, (for it is one
thing to give precepts to strength of virtue, and another to
make allowance to infirmity,) he immediately subjoined;
Bui this I speak of allowance, not of commandment. For I
would ihat all men were even as I myself. As though he
would say, I do not command you to do this ; but I pardon
you if you do.
xiv. 23. So then, my brethren, give heed. Those famous men
who marry wives only for the procreation of children, such
as we read the Patriarchs to have been, and knpw it, by many
proofs, by the clear and unequivocal testimony of the sacred
books ; whoever, I say, they are who marry wives for this pur
pose only, if the means could be given them of having children
without intercourse with their wives, would they not with joy
unspeakable embrace so great a blessing? would they not with
great delight accept it ? For there are two carnal operations
by which mankind is preserved, to both of which the wise
and holy descend as matter of duty, but the unwise rush
headlong into them through lust; and these are very different
things. Now what are these two things by which mankmd
is preserved ? The first which is confined to" ourselves and
relates to taking nourishment, (which cannot of course be taken
l* Adulterium quasi ad alterum.

The holy do things necessary, as necessary, not oui of passion. 21
without some gratification of the flesh,) is eating and drink- Serm.
ing; if you do not this you will die. By this one support rgj/gi
then of eating and drinking does the race of man subsist, by
a' law of its nature. But by this men are only supported as' mode
far as themselves are concerned ; for they do not provide for
any succession by eating and drinking, but by marrying wives.
For so is the race of man preserved ; first, by the means of life ;
but because whatever care they exercise they cannot of course
live for ever, there is a second provision made, that those who
are newly born may replace those who die. For the race of
man is, as it is written, like the leaves on a tree, or an olive, Eccles.
that is, or a laurel, or some tree of this sort, which is never '
without foliage, yet whose leaves are not always the same. For,
as it is written, it shooteth forth some, and casteth others, be
cause those which sprout afresh replace the others as they fall,
for the ti-ee is ever casting its leaves, yet is ever clothed with
leaves. So also the race of man feels not the loss of those
who die day by day, because of the supply of those who are
newly born; and thus the whole race of mankind is according
to its own laws sustained, and as leaves are ever seen on the
trees, so is the earth seen to be full of men. Whereas if
they were only to die, and no fresh ones be born, the earth
would be stripped of all its inhabitants, as certain trees are
of all their leaves.
24. Seeing then tbat the human race subsists in such sort,
as that those two supports, of which enough has now been
said, are necessary to it, the wise, and understanding, and the
faithful man descends to both as matter of duty, and does
not fall into them through lust. But how many are there
who msh greedily to their eating and drinking, and make their
whole life to consist in them, as if they were the very reason
for living. For whereas men really eat to live, they think
that they live to eat. These will every wise man condemn,
and holy Scripture especially, all gluttons, drunkards,
gormandizers, whose god is their belly. Nothing but the Phii. 3,
lust of the flesh, and not the need of refreshment, carries ^^¦
them to the table. These then fall upon their raeat and
drink. But they who descend to them from the duty of main
taining life, do not live to eat, but eat to live. Accordingly,
if the offer were made to these wise and temperate persons that
they should live without food or drink, with what great joy

22 Thingsnoidonefor their ownsake,wh.wd.begladlygivenup.
Serm. would they embrace the boon ! that now they might not
rsi^B 1 ^^'6° he forced to descend to that into which it had never
— '-^ been their custom to fall, but that they might be lifted up
always in the Lord, and no necessity of repairing the
wastings of their body might make them lay aside their fixed
1 Kings attention towards Him. How think ye that the holy Ehas
^^' ^' received the cruse of water, and the cake of bread, to satisfy
him for forty days? With great joy no doubt, because he
eat and drank to live, and not to serve his lust. But try to
bring this about, if you could, for a man who, like the beast
in his stall, places his whole blessedness and happiness in the
table. He would hate your boon, and thrust it from him, and
look upon it as a punishment. And so in that other duty of
marriage, sensual men seek for wives only to satisfy their
sensuality, and therefore at length are scarce contented even
with their wives. And oh! I would that if they cannot or
will not cure their sensuality, they would not suffer it to go
beyond that limit which conjugal duty prescribes, I mean even
that which is granted to infinnity. Nevertheless, if you were
to say to such a man, " why do you marry ?" he would answer
perhaps for very shame, " for the sake of children." But if
any one in whom he could have unhesitating credit were to
say to him, " God is able to give, and yea, and will give
you children without your having any intercourse with your
wife;" he would assuredly be driven to confess that it was
not for the sake of children that he was seeking for a wife. Let
him then acknowledge his infirmity, and so receive that which
he pretended to receive only as matter of duty.
XV. 2-5. It was thus those holy men of former times, those men
of God sought and wished for children. For this one end — the
procreation of children, was their intercourse and union with
their wives. It is for this reason that they were allowed to
have a plurality of wives. For if immoderateness in these
desires could be well-pleasing to God, it would have been
as much allowed at that time for one woman to have many
husbands, as one husband many wives. Why then had all
chaste women no more than one husband, but one man had
many wives, except that for one man to have many wives is
a means to the multiplication of a family, whereas a woman
would not give birth to more children, how many soever more
husbands she might have. Wherefore, brethren, if our fathers'

Joseph,thepure}nisbandofonrLord'spuremother,Hisfaiher.2S union and intercourse with their wives, was for no other end Serm.
but the procreation of children, it had been great matter of rgj^'g -i
joy to them, if they could have had children without that inter-
course, since for the sake of having them they descended to that
intercourse only through duty, and did not rush into it through
lust. So then was Joseph not a father because he had gotten
a son without any lust of the flesh ? God forbid that Christian
chastity shotUd entertain a thought, which even Jewish
chastity entertained not! Love your wives then, but love
them chastely. In your intercourse with them keep your
selves within the bounds necessary for the procreation of
children. And inasmuch as you cannot otherwise have them,
descend to it with regret. For this necessity is the punishment
of that Adam from whom we are sprung. Let us not make a
pride of our punishment. It is his punishment who because
he was made mortal by sin, was condemned' to bring forth' meruit
only a mortal posterity. This punishment God has not with
drawn, that man might remember from what state he is called
away, and to what state he is called, and might seek for that
union, in which there can be no corruption.
26. Among that people then, because it was necessary that
there should be an abundant increase until Christ came, by the
multiplication of that people in whom were to be prefigured
all that was to be prefigured as instruction for the Church, it
was a duty to marry wives, by means of whom that people
in whom the Church should be foreshewn might increase. But xvi.
when the King of all nations Himself was born, then began the
honour of virginity with the mother of the Lord, who had the
privilege' of bearing a Son without any loss of her virgin ' meruit
purity. As that then was a true marriage, and a marriage free
from all corruption, so why should not the husband chastely
receive what his wife had chastely brought forth ? For as she
was a wife in chastity, so was he in chastity a husband; and
as she was in chastity a mother, so was he in chastity a
father. Whoso then says that he ought not to be called
father, because he did not beget his Son in the usuaP way, ^ sic
looks rather to the satisfaction of passion in the procreation of
children, and not the natural feeling of affection. What
others desire to fulfil in the flesh, he in a more excellent
way fulfilled in the spirit. For thus they who adopt children,
beget them by the heart in greater chastity, whom they

24 Adoption supersedes nature,
Serm. cannot by the flesh beget. Consider, brethren, the laws of
rgi J,-, adoption; how a man comes to be the son of another, of
— '—^ whom he was not born, so tiiat the choice of the person
who adopts has more right in him than the nature of him who
begets him has. Not only theu must Joseph be a father,
but in a most excellent manner a father. For men beget
children of women also who are not their wives, and they are
called natural children, and the children of the lawful marriage
are placed above them. Now as to the manner of their birth,
they are born alike ; why then are the latter set above the other,
but because the love of a wife, of whom children are born,
is the more pure. The union of the sexes is not regarded
in this case, for this is the same in both women. Where has
the wife the pre-eminence but in her fidelity, her wedded
love, her more true and pure affection ? If then a man could
have children by his wife without this intercourse, should he
not have so much the more joy thereby, in proportion to
the greater chastity of her whom he loves the most?
xvii. 27. See too by this how it raay happen, that one man may
have not two sons only, but two fathers also. For by the
mention of adoption, it may occur to your thoughts that so it
may be. For it is said; A man can have two sons, but two
fathers he cannot have. But the truth is, it is found that he can
have two fathers also, if one have begotten him of his body,
and another adopted him in love. If one man then can
have two fathers, Joseph could have two fathers also; might
be begotten by one, and adopted by another. And if this be
so, what do their cavillings mean, who insist that Matthew
has followed one set of generations, and Luke another?
And in fact we find that so it is, for Matthew has given Jacob
as the father of Joseph, and Luke Heli. Now it is true it
might seem, as if one and the same man, whose son Jo
seph was, had two names. But inasmuch as the grand
fathers, and all the other progenitors which they enumerate,
are different, and in the \'ery number of the generations, the
one has more, and the other fewer, Joseph is plainly shewn
hereby to have had two fathers. Now having disposed of
the cavil of this question, forasmuch as clear reason has shewn
that it may happen that he who has begotten a child may be
one father, and he who has adopted him another : supposing
two fathers, it is nothing strange if the grandfathers and the

is a mode of sonship recognised in Holy Scripture. 25
great grandfathers, and the rest in the line upwards which Serm.
are enumerated, should be different as coming from different [si'^'b.]
fathers, 
28. And let not the law of adoption seem to you to be xviii.
foreign to our Scriptures, and that, as if it were recognised^' anim-
only in the practice of human laws, it cannot fall in with the sum. "
authority of the divine books. For it is a thing established of
old time, and frequently heard of in the Ecclesiastical books^ ^ the
— that not only the natural way of birth, but the free choice' ^^"1."^'
of the will also, should give birth to a child. For women, if' gratia.
they had no children of then- own, used to adopt children
born of their husbands by their handmaids, and even oblige
their husbands to give them children in this way; as Sarah, Gen. I6,
Rachel, and Leah. And in doing this the husbands did notp'^Q
commit adultery, in that they obeyed their wives in that
matter which had regard to conjugal duty, according to what
the Apostle saith: The wife hath not poiver of her own icor.7,
body, but the husband; and likewise also the husband hath^'
not power of his own body, but the wife. Moses too, who Exod. 2,
was born of a Hebrew mother and was exposed, was adopted
by Pharaoh's daughter. There were not then indeed the
same forms of law as now, but the choice of the will was
taken for the rule of law, as the Apostle saith also in another
place. The Gentiles ivhich have not the law, do by nature B.om. 2,
the things ccmtained in the laiv. But if it is permitted to^*"
women to make those their children to whom they have not
given birth, why should it not be allowed men to do so too
with those whom they have not begotten of their body, but
of the love of adoption. For we read that the patriarch Jacob
even, the father of so many children, made his grandchildren,
the sons of Joseph, his own children, in these words: These Gen. 4,8,
two shall be mine, and they shall receive the land with their ^' ^'
brethren, and those which thou begettest after them shall be
thine. But it will be said, perhaps, that this word adoption
is not found in the Holy Scriptures- As though it were of any
importance by what name it is called, when the thing itself
is there — for a woman to have a child to whom she has not
given birth, or a man a child whom he has not begotten.
And he may, without any opposition from me, refuse to call
Joseph adopted, provided he grant that he may have been
the son of a man of whose body he was not born. Yet the

26 Adoption by man sanctioned in our adoption in Christ.
Serm. Apostie Paul does continually use this very word adoption,
^g,and' that to express a great mystery. For though Scripture
{'r^—^ testifies that our Lord Jesus Christ is the only Son of God, it
magno gays, that the brethren and coheirs whom He hath vouchsafed
meX to have, are made so by a kind of adoption through Divine
Gal. 4 grace. When, saith he, the fulness of time was come, God
4- s- ' sent forth His Son, made of a woman, made under the laxjo,
to redeem them that were under the law, that we might receive
Rom.8, ^/^e adoption of sons. And in another place: We groan
^^- vnthin ourselves, waiting for the adoption, to wit, the
redemption of our body. And again, when he was .speaking
Rom, 9 of the Jews, / could wish that myself were accursed from
3j &". Christ for my brethren, my kinsmen according to the fiesh ;
who are Israelites, io whom pertaineth the adoption, and the
glory, and the testaments, and the giving of the law ; whose
are the fathers, and qf whom as concerning the flesh Christ
came. Who is over all, God blessed for ever. Where he shews,
that the word adoption, or at least the thing which it
signifies, was of ancient use among the Jews, just as was the
Testament and the giving of the Law, which he mentions
together with it.
xix. 29. Added to this ; there is another way peculiar to the
Jews, in which a man might be the son of another of whom
he was not bom according to the flesh. For kinsmen used to
Beut. marry the wives of their next of kin, who died without
25, 5. children, to raise up seed to him that was deceased. So then
Matt. ' ^
22, 24. he who was thus born was both his son of whom he was
born, and his in whose line of succession he was born. All
this has been said, lest any one, thinking it impossible for
two fathers to be mentioned properly for one man, should
imagine that either of the Evangelists who have narrated the
generations of the Lord are to be, by an impious calumny,
charged so to say with a lie ; especially when we may see that
we are warned against this by their very words. For Matthew,
who is understood to make mention of that father of whom
Joseph was born, enumerates the generations thus : This one
begat the other, so as to come to what he says at the end,
Jacob begat Joseph. But Luke — because he cannot properly
be said to be begotten who is made a child either by
adoption, or who is born in the succession of the deceased,
of her who was his wife — did not say, Heli begat Joseph, or

Many solutions of ihe genealogies ; any one suffices. 27
Joseph ivhom Heli begat, but Who was the son of Heli, Serm.
whether by adoption, or as being born of the next of kin in rgj ^ i
the succession of one deceased"- ~
30. Enough has now been said to shew that tho question, xx.
why the generations are reckoned through Joseph and not
through Mary, ought not to perplex us ; for as she was a
mother without carnal desu-e, so was he a father without any
carnal intercourse. Let then the generations ascend and
descend through him. And let us not exclude him from being
a father, because he had none of this carnal desire. Let his
greater purity only confirm rather his relationship of father,
lest the holy JVIary herself reproach us. For she would not
put her own name before her husband; but said, 7%yLuke2,
father and I have sought Thee sorroiving. Let not then these '
perverse munnurers do that which the chaste spouse of
Joseph did not. Let us reckon then through Joseph, because
as he is in chastity a husband, so is he in chastity a
father. And let us put the man before the woman, accord
ing to the order of nature and the law of God. For
if we should cast him aside and leave her, he would say,
and say with reason, " Why have you excluded me ? Why do
not the generations ascend and descend through me ?" Shall
we say to him, " Because thou didst not beget Him by the
operation of thy flesh ?" Surely he will answer, " And is it by
the operation of the flesh that the Virgin bare Him ? What
the Holy Spirit wrought. He wrought for both." Being ajust Matt, i,
?«««, saith the Gospel. The husband then was just and the
woman just. The Holy Spirit reposing in the justice of
them both, gave to both a Son. In that sex which is by
¦= Of these two solutions, 1) that Joseph indeed, is no way connected (as some
may have been the adopted son of Eli, have thought) with Eliachim, i. q.
or 2) the son of his wife, who, as the Joachim ; but this name of the father
next of ^in, married Jacob after his of the B. V. is said, by S. Augustine,
decease, the latter is stated by Africa- to have been taken by the Manichees
nus (Eus. H. E. i. 7.) to be traditional from apocryphal books, (c. Faust, xxiii.
and derived from kinsmen of the Lord's. 9.) so neither is it any hindrance. S.
It may be the more likely, in that the Aug. remarks, (Quaest. Ev. ii. 5.) that
nameofthewifeofMatthanandMalchi, any one possible explanation is suf-
(Estha) is also handed down, through ficient, and yet that it would be rash to
whom, though half-blood, Heli and Ja- say that there were only the two that
cob became, at all events, near kinsmen, he had named. He treats it then as
Else in the Jeras. Talm. (ap. Light- '' madness" to ground any charge
foot ad loc.) St. Mary is called the against the Evaugelists thereon ; inas-
daughter of Heli, and her genealogy much as it can be solved, faith i.^: in-
might be counted as his, to whom, ac- different to the " how," since God h;is
cording to the above statement, she not explained it,
was nearly related. The name Heli,

2QJosephafaihernotafierthefiesh,MaryaMoihernoibyiheflesh
Serm. nature fitted to give birth. He wrought that birth which was
[5l'b.] for the husband also. And therefore doth the Angel bid them
both give the Child a name, and hereby is the authority of
both parents established. For when Zacharias was yet dumb,
the mother gave a name to her new-born son. And when
Lukei, they who were present made signs to his father what he
^°' ^^' would have him called, he took a writing-table and wrote the
name which she had aheady pronounced. So to Mary too
lb, 31. the Angel saith. Behold, thou shalt conceive a Son, and shalt
Matt. 1, call His name Jesus. And to Joseph also he saith, Joseph,
' ' thou son of David, fear not to take unto thee Mary thy wife;
for That which is conceived in her is of the Holy Ghost,
And she shall bring forth a Son, and thou shalt call His name
Jesus, for He shall save His people from their sins. Again
Luke 2, it is said, And she brought forth a Son to him^, by which he
is established to be a father, not in the flesh indeed, but in
love. Let us then acknowledge him to be a father, as in
truth he is. For most advisedly and most wisely do the
Evangelists reckon through him, whether Matthew in
descending from Abraham down to Christ, or Luke in
ascending from Christ through Abraham up to God. The
one reckons in a descending, the other in an ascending
order ; but both through Joseph. And why ? Because he is
the father. How the father ? Because he is the more
firmius undeniably a father in proportion as he is more chastely so.
He was thought, it is true, to be the father of our Lord Jesus
Christ in another way : that is, as other parents are according
to a fleshly birth, and not through the fi'uitfulness of a wholly
Luke 3, spiritual love. For Luke said, Who was supposed to be the
father of Jesus. Why supposed ? Because men's thoughts
and suppositions were directed to what is usually the case
with men. The Lord then was not of the seed of Joseph,
though He was supposed to be ; yet nevertheless the Son of
the Virgin Mary, who is also the Son of God, was bom to
Joseph, the fruit of his piety and love.
xxi. 31. But why does St. Matthew reckon in a descending,
and Luke in an ascending order ? I pray you give attentive
ear to what the Lord may help me to say on this matter;
with your minds now at ease, and disembai'rassed from all
^ There seems to be no trace of any such reading any where else.

Mystical meaning of ascending and descending lines. 20
the perjdexily of these cavillings. Matthew descends through Serm.
his generations, to signify our Lord Jesus Christ descendingrgj 'b i
to bear our sins, that in the seed of Abraham all nations might
be blessed. Wherefore, he does not begin with Adam, for
from him is the whole race of mankind. Nor with Noe, be
cause from his family again, after the flood, descended the
whole human race. Nor could the man Christ Jesus, as de
scended from Adam, from whom all men are descended, bear' ' perti-
upon the fulfilment of prophecy; nor, again, as descended °'^'^''
from Noe, from whom also all men are descended ; but only
as descended from Abraham, who at that time was chosen,
that all nations should be blessed in his seed, when the
earth was now full of nations. But Luke reckons in an
ascending order, and does not begin to enumerate the
generations from the beginning of the account of our
Lord's birth, but from that place, where he relates His
Baptism by John. Now, as in the incarnation of the
Lord, the sins of the human race are taken upon Him to
be borne, so in the consecration of His Baptism are they
taken on Him to be expiated. Accordingly, St. Matthew,
as representing His descent to bear our sins, enumerates the
generations in a descending order; but the other, as represent
ing the expiation of sins, not His own, of course, but our sins,
enumerates them in an ascending order. Again, St. Matthew
descends through Solomon, by whose mother David sinned ;
St. Luke ascends through Nathan", another son of the same 2 Sam.
12 1
David, through whom he was purged from his sin. For we '
read, that Nathan was sent to him to reprove him, and that he
might through repentance be healed. Both Evangelists meet
together in David ; the one in descending, the other in ascend
ing ; and from David to Abraham, or from Abraham to David,
there is no difference in any one generation. And so Christ,
both the Son of David and the Son of Abraham, comes up to
God. For to God must we be brought back, when renewed
in Baptism, from the abolition of sins.
32. Now, in the generations which Matthew enumerates, xxii.
the predominant" number is forty. For it is a custom of the' eminet
Holy Scriptures, not to reckon what is over and above certain
round numbers". For thus it is said to be four hundred years, [^^.^^°^los nu-
• St. Augustine corrects this confu- the Prophet Nathan, in his Retract, mero-
sion of Nathan, the son of David, with b. ii. c. xvi. rum

30 Mystical meaning of the numbers
Serm, after which the people of Israel went out of Egypt, whereas
,,,\ , it is four hundred and thirty. And so here the one generation,
^ai; which exceeds the fortieth, does not take away the predomi-
f- nance of that number. Now this number signifies the life
6.' ' ' wherein we labour in this world, as long as we are absent
from the Lord, during which the temporal dispensation of
the preaching of the truth is necessary. For the number ten,
by which the perfection of blessedness is signified, multiplied
four times, because of the fourfold divisions of the seasons,
and the fourfold divisions of the world, will make the number
Deut, forty. Wherefore Moses and Elias, and the Mediator Him-
iKings ^®^f' '^^^ Lord Jesus Christ, fasted forty days, because in
19, 8. the time of this life, continence from the enticements of the
Matt4, 2. body is necessary. Forty years also did the people wander in
Numb, the wilderness. Forty days the waters of the flood lasted.
32 13 . .
Gen. 7 Forty days after His resurrection did the Lord converse with
¦*• . the disciples, persuading them of the reality' of His risen
' verita-' body, whereby He shewed that in this life, wherein we are
2*^^ absent from the Lord, (which the number forty, as has been
5, 6. already said, mystically figures,) we have need to celebrate
1 Cor. the memory of the Lord's Body, which we do in the Church,
11, 26. ^:^ jjg come. Forasmuch, then, as our Lord descended to
Rom. 4, this life, and the Word tvas made flesh, that He might he de-
^^' livered for our sins, and rise again for our justification,
Matthew followed the number forty ; so that the one genera
tion which there exceeds that number, either does not hinder
its predominance — just as those thirty years do not hinder
the perfect number of four hundred — or that it even has
this further meaning, that the Lord Himself, by the addition
of Whom the forty-one is made up, so descended to this life
to bear our sins, as yet, by a peculiar and especial excellency,
whereby He is in such sense man, as to be also God, to be
found to be excepted from this life. For of Him only is that
said, which never has been or shall be able to be said of any
John 1 ^"¦^^ ™^"' ^°^®^^^ perfected in wisdom and righteousness,
14. ' The Word was made Flesh.
xxiii. 33. But Luke, who ascends up through the generations
from the baptism of the Lord, makes up the number seventy-
seven, beginning to ascend from our Lord Jesus Christ Himself
through Joseph, and coming through Adam up to God And
that IS, because by this number is signified the abolition of all

of which each genealogy consists. .'H
sins, which takes place in Baptism. Not that the Lord Him- Sbrm.
self had any thing to be forgiven Him in baptism, but thatrgj gi

by His humility He set forth its usefulness to us. And"
though that was only the baptism of John, yet there appeared Matt.
in it to outward sense the Trinity of the Father, the Son, '
and the Holy Ghost ; and hereby was consecrated the
Baptism of Christ Himself, whereby Christians were to be
baptized. The Father in the voice which came from heaven,
the Son in the person of the Mediator Himself, the Holy
Ghost in the dove.
34. Now, why the number seventy-seven should contain
all sins which are remitted in Baptism, there occurs this
probable reason, for that the number ten implies the per
fection of all righteousness, and blessedness, when the creature
denoted by seven' cleaves to the Trinity of the Creator; ' septe-
whence also the Decalogue of the Law was consecrated in ten
precepts. Now the transgression of the number ten is sig
nified by the number eleven ; and sin is known to be trans
gression, when a man, in seeking something more, exceeds
the rule of justice. And hence the Apostle calls avarice
ihe root of all evils. And to the soul which goes a-whoring i Tim.
from God, it is said, in the Person of the same Lord, Thou ' '
wast in hope, if thou didst depart from Me, tliat thou wouldest
have something more. Because the sinner then has in his
transgression, that is, in his sin, regard to himself alone — in
that he wishes to gratify himself by some private good of his
own, (whence they are blamed who seek their own, not ihe Phil. 2,
things ivhich are Jesus Christ's ; and charity is commended,
which seeketh not her own;) therefore, this number eleven, by 13 5."
which transgression is signified, is multiplied, not ten times,
but seven, and so makes up seventy-seven. For transgression
looks- not to the Trinity of the Creator, but to the creature, 2 perti-
that is, to the man himself, which creature the number seven °'^'
denotes. Three, because of the soul, in which there^ is a kind
of image of the Trinity of the Creator, (for it is in the soul
that man has been made after the image of God;) and four,
because of the body. For the four elements'' of which the'pri-
body is made up are known by all. Andif any one know them™"
not, he raay easily remember, that this body of the world, in
f Vid. Aug. de Trin. ix. 4, o. xiv, Conf, xiii. 12. (11.) and note in Oxf.
c. 6-16, &c. lib. XV. 40—43. Ep. 169. Ed.
(Ben.) 6. De Civ, Dei, xi, 26 and 28.

xxiv.

' com-
memo
rat

S2MeamngofH.Scr.tobesouglitbyprayer,waitedfor,heldhumhly
SERM. which our bodies move along, has, so to say, four principal
\ , parts, which even Holy Scripture is constantly making men-
^;V;- tion of, East, and West, and North, and South. And foras
much as sins are committed either by the mind, as in the will
only, or by the works of the body also, and so visibly; there
fore the Prophet Amos continually introduces' God as threaten
ing, and saying. For three and four iniquities I unll not
Amos turn away, that is, I will not dissemble My wrath. Three,
Sept!' ^' because of the nature of the soul; four, because of that of the
body, of which two man consists.
35. So, then, seven times eleven, that is, as has been ex
plained, the transgression of righteousness, which has regard
only to the sinner himself, make up the number seventy -seven,
in which it is signified, that all sins which are remitted in Bap
tism are contained. And hence it is that Luke ascends up
through seventy-seven generations unto God, as shewing that
man is reconciled unto God by the abolition of all sin. Hence
the Lord Himself saith to Peter, who asked Him how oft he
Matt, ought to forgive a brother, I say not unto thee* seven tiirws,
18, 22. ^2(^ until seventy times and seven. Now, whatever else can
be drawn out of these recesses and treasures of God's mysteries
by those who are more diligent and more worthy than I, re
ceive. Yet have I spoken according to my poor ability, as
the Lord hath aided and given me power, and as I best could,
considering also the little time I had. If any one of you be
capable of any thing further, let him knock at Him fiom
Whom I too receive what I am able to receive and .speak.
But, above all things, remember this ; not to be disturbed by
the Scriptures, which you do not yet understand, nor he
puffed up by what you do understand ; but what you do not
2 honore understand, with submission ^ wait for, and what you do un
derstand, hold fast with charity.
' Vide Sermon 33. (Bened. 83.)

1 great thing to speak of the Trinity. 33

SERMON II. [LII. Ben.]
Of the words of St. Matthew's Gospel, chap. iii. " Jesus cometh from Galilee
to Jordan unto John to he baptized of Him." Concerning the Trinity.
1. The lesson of the Gospel hath set before me a subject
whereof to speak to you, beloved, as though by the Lord's
command, and by His command in very deed. For my heart
hath waited for an order as it were from Him to speak, that I
might understand thereby that it is His wish that I should
speak on that which He hath also willed should be read to
you. Let your zeal and devotion then give ear, and before
the Lord our God Himself aid ye my labour. For we behold
and see as it were in a divine spectacle exhibited to us, the
notice of our God in Trinity, conveyed ' to us at the river ' com-
Jordan. For when Jesus came and was baptized by John, ""^^ "'
the Lord by His servant : (and this He did for an example
of humility; for He sheweth that in this same humility is
righteousness fulfilled, when as John said to him, / A«4Je Matt. 3,
need to be baptized of Thee, and comest Thou to me? He^*'
answered. Suffer it to be so now, that all righteousness tnayygr.is.
be fulfilled,) when He was baptized then, the heavens were
opened, and the Holy Spirit came down upon Him in the
form of a Dove : and then a Voice from on high followed.
This is My beloved Son, in Whom I am well pleased. Here ver. 17.
then we have the Trinity in a certain sort distinguished. The
Father in the Voice, — the Son in the Man, — the Holy Spirit in
the Dove. It was only needful just to mention this, for most
obvious is it to see. For the notice of the Trinity is here con
veyed to us plainly and without leaving room for doubt or
hesitation. For the Lord Christ Himself coming in the form
of a servant to John, is doubtlessly the Son : for it cannot be
said that it was the Father, or the Holy Spirit. Jesus, it is ver. i3.
said, cometh ; that is, the Son of God. And who hath any
doubt about the Dove? or who saith, " What is the Dove?"
when the Gospel itself most plainly testifieth. The Holy Spirit vet. 16.
descended upon Him in the form of a dove. And in like
manner as to that voice there can be no doubt that it is the
Father's, when He saith, Thou art My Son. Thus then we '^e''- 17.
1 1 m • . T • -IT Mark 1,
have the Trinity distinguished. n.

34 The distinctness of ihe Trinity seen in our Lord's Baptism.
Serm. 2. And if we consider the places, I say with confidence,
[52.^B.] (though in fear I say it,) that the Trinity is in a manner
ii. separable. When Jesus came to the river, He came firom
one place to another; and the Dove descended from heaven
to earth, from one place to another; and the very Voice of the
Father sounded neither from the earth, nor from the water,
but from heaven ; these three are as it were separated in
places, in offices, and in works. But one may say to me,
" Shew the Trinity to be inseparable rather. Eemember
that thou who art speaking art a Catholic, and to Cathohcs
art thou speaking." For thus doth our faith teach, that is,
the true, the right Catholic faith, gathered not by the opinion
' prffi- of private' judgment, but by the witness of the Scriptures^,
tioms. not subject to the fluctuations of heretical rashness, but
= lectio- grounded on Apostolic truth : this we know, this we believe.
This though we see it not with our eyes, nor as yet with the
heart, so long as we are being purified by faith, yet by this
faith we most rightly and most strenuously maintain — That
the Father, Son, and Holy Spirit are a Trinity inseparable ;
One God, not three Gods. But yet so One God, as that the
Son is not the Father, and the Father is not the Son, and the
Holy Spirit is neither the Father nor the Son, but the Spirit
of the Father and of the Son. This ineffable Divinity,
abiding ever in itself, making all things new, creating, creat
ing anew, sending, recalling, judging, delivering, this Trinity,
I say, we know to be at once ineffable and inseparable.
3. What am I then about? See: The Son came separately
in the Man; The Holy Spirit descended separately from heaven
in the form of a Dove; The Voice of the Father sounded sepa
rately out of heaven. This is My Son. Where then is this
inseparable Trinity ? God hath made you. attentive by my
3 aperi- words. Pray for me, and open, as it were, the folds' of your
„y^ hearts, and may He grant you wherewith your hearts so opened
may be filled.! Share my travail with me. \ For you see what I
have undertaken; and not only what, but who I am that have
undertaken it, and of what I wish to speak, and where and
"Wisd. 9,what my position is, even in that body which is corruptible,
and presseth down the soul, and the earthly habitation
weigheth down the mind that mu,seth upon many things.
When therefore I abstract my mind from the multiplicity of

The Father, as He made, so He doth, all things by the Son. 35
things, and gather it up into the One God, the inseparable Serm.
Trinity, that so I may see something which I may say of it, [sj^b.]
think ye that in this body xchich presseth down ihe soul, I
shall be able to say, (in order that I may speak to you some
thing worthy of the subject,) 0 Lord, I have lifted up ?wyPs.S6,
soul unto Thee. May He assist me, may He hft it up with *'
me. For I am too infirm in respect of Him, and He in
respect of me is too mighty.
4. Now this is a question which is often proposed by the iii.
most earnest brethren, and often has place in the conversation
of the lovers of God's word ; for this much knocking is wont to
be made unto God, while men say, " Doeth the Father any
thing which the Son doeth not ? or doeth the Son any thing
which the Father doeth not ?" Let us first speak of the Father
and the Son. And when He to Whom we say. Be Thou my Ps. 26,
helper, leave me not, shall have given good success to this^^^Py^
essay of ours, then shall we understand how that the Holy
Spirit also is in no way separated from the operation of the
Father and the Son. As concerning the Father and the Son,
then, brethren, give ear. Doeth the Father any thing without
the Son? We answer, No. Do you doubt it ? For what doeth
He without Him by Whom all things xcere made? All things, John i,
saith the Scripture, xcere made by Him.. And to inculcate it
fully ' upon the slow, and hard, and disputatious, it added, ' satiate
And without Him was not any thing made.
5. What then, brethren ? All things were xnade by Him.
We understand then by this that the whole creation which
was made by the Son, the Father made by His Word — God,
by His Power and Wisdom. Shall we then say, All things
indeed when they were created, were made by Him, but now
the Father doeth not all things by Him ? God forbid ! Be
such a thought as this far from the hearts of believers ; be it
driven away from the mind of the devout ; from the under
standing of the godly ! It cannot be that He created by Him,
and doth not govern by Him. God forbid that what existeth
should be governed without Him, when by Him it was
made, that it might have existence ! But let us shew by the
testimony of the same Scripture that not only were all things
created and made by Him as we have quoted from the Gospel,
All things were made by Him, and without Him was nothing
D 2

36 The Father doeth all by The Son, although not Incarnate,
Serm. made, but that the things which were made are also governed
[52.^B.] and ordered by Him. You acknowledge Christ then to be the
— '~^ Power and Wisdom of God ; acknowledge too what is said
Wisd.8, of Wisdom, She reachethfrom one end to another mightily,
^' and sweetly doth she order all things. Let us not then
doubt that by Him are all things ruled, by Whom all things
were made. So then the Father doeth nothing without the
Son, nor the Son without the Father.
6. But so a diflBculty meets us, which we have undertaken
to solve in the Name of the Lord, and by His will. If the
Father doeth nothing without the Son, nor the Son without
the Father, will it not follow, that we must say that the
Father also was born of the Virgin Mary, the Father suffered
under Pontius Pilate, the Father rose again and ascended
into heaven ? God forbid ! We do not say this, because we
Ps. 116, do not believe it. For I believed, therefore have I spoken : xoe
ifide '^^^^ believe, and therefore speak. What' is in the Creed?
That the Son was born of a Virgin, not the Father. What is

I.e.

fidei. in the Creed ? That the Son suffered under Pontius Pilate and
(Ben.) ^a^g (Jead, not the Father. Have we forgotten, that some,
misunderstanding this, are called Patripassians, who say that
the Father Himself was born of a woman, that the Father
Himself suffered, that the Father is the same as the Son, that
they are two names, not two things? And these hath the
Church Catholic separated from the communion of saints,
that they might not deceive any, but dispute in separation
from her.
7. Let us then recall the difficulty of the question to your
minds. One may say to me, " You have said that the Father
doeth nothing without the Son, nor the Son without the
Father, and testimonies you have adduced out of the Scrip
tures, that the Father doeth nothing without the Son, for that
all things were made by Him; and again, that that which was
raade is not governed without the Son, for that He is the
Wisdom of the Father, reaching from one end to another
mightily, and sweetly ordering all things. And now you
tell me, as if contradicting yourself, that the Son was boni of
a Virgin, and not the Father ; the Son suffered, not the Father ;
the Son rose again, not the Father. See then, here I see
the Son doing something which the Father doeth not. Do

since the acts of The Son in the flesh were the work of Both. 37
you therefore either confess that the Son doeth something Serm. TT
without the Father, or else that the Father also was born and [52. b.]
suffered, and died and rose again. Say one or the other of
these, choose one of the two." No : I will choose neither, I
will say neither the one nor the other. 1 will neither say
the Son doeth any thing without the Fatiier, for I should
lie were I to say so ; nor that the Father was born, suffered,
and died, and rose again, for I should equally lie were I to
say this. " How then, saith he, will you disentangle yourself
from these straits ?"
8. The proposing of the question pleases you. May God
grant His aid, that its solution may please you too. See,
what I am asking Him, that He would free both me and you.
For in one faith do we stand in the Name of Christ ; and in
one house do we live under one Lord, and in one body are
we members under One Head, and by One Spirit are we
quickened'. That the Lord then may set both me \\ho'vegeta-
speak, and you who hear, free fi-om the straits of this most jy
perplexing question, I say as follows : The Son indeed and
not the Father was born of the Virgin Mary; but this very
birth of the Son, not of the Father, was the work both of the
Father and the Son. The Father indeed suffered not, but
the Son, yet the suffering of the Son was the work of the
Father and the Son. The Father did not rise again, but the
Son, yet the resurrection of the Son was the work of the
Father and the Son. We seem then to be already quit of this
question, but peradventure it is only by words of my own ;
let us see whether it is not as well by words divine. It is
my place then to prove by testimonies of the sacred books,
that the birth, and passion, and resurrection of the Son were
in such sort the works of the Father and the Son, that whereas
it is the birth, and passion, and resurrection of the Son only,
yet these three things which belong to the Son only, were
wrought neither by the Father alone, nor by the Son alone,
but by the Father and the Son. Let us prove each several
point, you hear as judges; the case has been already laid open;
now let the witnesses come forth. Let your judgment say to
me, as is wont to be said to pleaders in a cause, " Establish
what you promise." I will do so assuredly, with the Lord's
assistance, and will cite the books of heavenly law. Ye have

38 The Birth, Passion, and Resurrection of our Lord,
Serm. listened to me attentively while proposing the question,
[52. B.] listen now with still more attention while I prove my point.
9. I must first teach you concerning the birth of Christ,
how it is the work of the Father and the Son, though what
the Father and the Son did work pertains only to the Son.
I will quote Paul; one competently versed in the divine
law. That Paul, I say, will I quote, who prescribes the laws of
peace, not of litigation, for lawyers at this day also have a
' litiga- Paul who prescribes the laws of the courts ', not the Christian's
torum j^^^^ j^^^ ^^^ j^^j^ Apostie shew us then how the birth of
Gal. 4, the Son was the work of the Father. But, saith he, when
the fulness qf time was come, God sent forth His Son, made
of a woman, made under the Law, to redeem them ihat were
under the Law. Thus have ye heard him, and because it is
plain and express, have understood. See, the Father made
the Son to be born of a Virgin. For when the fulness of time
was come, God sent His Son; the Father sent His Christ.
Flow sent He Him ? made of a xeoman, made under the Law.
The Father then made Him of a woman under the Law.
10. Doth this peradventure perplex you, that I said of a
virgin, and Paul saith of a woman ? Let not this perplex
you ; let us not stop here, for I am not speaking to persons
without instruction. The Scripture saith both, both of a
Isa. 7, virgin, and of a woman. Where saith it, of a virgin? Be
hold, a virgin shall conceive, and bear a Son. And of a
woman, as you have just heard; here there is no contradiction.
For the peculiarity of the Hebrew tongue gives ^the name
of women not to such as have lost their virgin estate, but to
females generally. You have a plain passage in Genesis,
Gen. 2, ^hen Eve herself was first made, He made her a woman.
22- Scripture also in another place saith, that God ordered
Numb, " The women" to be separated " which had not known
Judges nian by lying with him." This then ought now to be well
21) 11- established, and should not detain us, that so we may be
able to explain, by the Lord's assistance, what will deservedly
detain us.
1 ] . We have then proved that the birth of the Son was
the work of the Father ; now let us prove that it was the
work of the Son also. Now what is the birth of the Son of
e Vide Serm, 1. [51,] 18.

sh ewnfrom Scr. to be the work of The Father, and The Son. 39
the Virgin Mary ? Surely it is His assumption of the form Serm,
of a servant in the Virgin's womb. Is the birth of the Son rgg^^ -,
ought else, but the taking of the form of a servant in the 
womb of the Virgin ? Now hear how that this was the
work of the Son also. Who when He xcas in the form o/Phil. 2,
God, thought it not robbery to be equal with God, but^'"^'
emptied Himself, taking upon Him the form of a servant.
When the fulness of time xcas come, God sent forth His Son, G&l. 4,
made of a xi-oman, who was made ^His Son of ihe seed of David i ,
according to the flesh. In this then we see that the birth ofs.
the Son was the work of the Father; but in that the Son
Himself emptied Himself, taking the form of a servant, we
see that the birth of the Son was the work also of the Son
Himself. This then has been proved; so let us pass on fi-om
this point, and receive ye with attention that which comes next
in order.
12. Let us prove that the Passion also of the Son was the
work of the Father and the Son. We may see ' that the ' Faoiat
Passion of the Son is the work of the Father, since it ispassio-
written. Who spared not His own Son, but delivered Him Mp5,™.
for xis all; and that the Passion of the Son was His own work Rom. 8,
also. Who loved me, and gave Himself for me. The Father^-, „
delivered up the Son, and the Son delivered up Himself 20.
This Passion was wrought out for one, but by both. As
therefore the birth, so the Passion, of Christ, was not the
work of the Son without the Father, nor of the Father with
out the Son. The Father delivered up the Son, and the Son
dehvered up Himself. What did Judas in it, but his own
sin? Let us then pass on from this point also, and come we
to the resurrection.
13. Let us see the Son indeed, and not the Father, rising
again, but both the Father and the Son working the resur
rection of the Son. The resurrection of the Son is the work
of the Father; for it is written. Wherefore He exalted Him, Pbil 2,
and gave Him a name which is above every name. The
Father therefore raised the Son to life again, in exalting, and
awakening Him from the dead. And did the Son also raise
Himself? Assuredly He did. For He said of the temple, as
¦¦ i. c. the term made belongs to His birth in the flesh, Who was begotten in
eternity.

40 The Persons distinct. Their operation inseparable.
Serm. the figure of His own body. Destroy this temple, and in three
[52 ^B 1 '^^y^ ^ "'*'^ '¦^**^ *^ again. Lastiy, as the laying down of life
jo}m2 has reference to the Passion, so the taking it again has re-
19- ference to the resurrection. Let us see then if the Son laid
down His life indeed, and the Father restored His life to
Him, and not He to Himself For that the Father restored
Ps. 41, it is plain. For so saith the Psalm, Raise Thou Me up, and
10 Johnio I will requite ihem. But why do ye wait for a proof from
^^- me that the Son also restored life to Himself? Let Him
speak Himself; / have power to lay down My life. I have
not yet said what I promised. I have said, to lay it down;
and you are crying out already, for you are flying past me.
For well-instructed as ye are in the school of your heavenly
teacher, as attentively listening to, and in pious affection re-
'redden- hearsing', what is read, ye are not ignorant of what comes
next. I have power, saith He, io lay down My life, and I
have power io take it again. No man taketh it from Me,
but I lay it down of Myself, and take it again.
V. 14. I have made good what I promised; I have esta
blished my propositions with, as I think, the strongest proofs
and testimonies. Hold fast then what you have heard. I will
recapitulate it briefly, and entrust it to be stored up in your
minds as a thing, to ray thinking, of the greatest usefulness.
The Father was not born of the Virgin ; yet this birth of the
Son frora the Virgin was the work both of the Father and
the Son. The Father suffered not on the Cross; yet the
Passion of the Son was the work both of the Father and the
Son. The Father rose not again from the dead; yet the
resurrection of the Son was the work both of the Father and
the Son. You see then a distinction of Persons, and an
inseparableness of operation. Let us not say therefore that
the Father doeth any thing without the Son, or the Son any
thing without the Father. But perhaps you have a difficulty
as to the miracles which Jesus did, lest peradventure He did
some which the Father did not 1 Where then is that saying,
John] 4, The Father Who dwelleth in Me, He doeth the works? All
that I have now said was plain; it needed to be barely
mentioned; there was no necessity for much labour to make
it understood, but only that care should be taken, that it
might be brought to your remembrance.

The things of God, understood by likeness, not in Himself 41
15. I wish to say something further, and here I ask sin- Serm.
cerely both for your raore earnest attention, and your devotion r^^\ ,
to Godward. For none but bodies are held or contained in — ~^
places suited to the nature ' of bodies. The Divinity is beyond ' ¦:"?<>-
all such places : let no one seek for it as though it were in
space. It is every where invisible and inseparably present ;
not in one part greater, and another smaller; but whole every
where, and no where divided. Who can see? Who can
comprehend this ? Let us restrain ourselves: let us remem
ber who we ai-e, and of Whom we speak. Let this and that,
or whatever appertains^ to the nature of God, be with a pious 2 quid-
faith embraced, with a holy respect entertained, and as far aslj^j^*^^*'
is allowed us, as far as is possible for us, in an unspeakable Densest
sort understood. Let words be hushed: let the tongue be
silent, let the heai-t be aroused, let the heart be lifted up
thither. For it is not of such a natm-e as that it can ascend
into the heart of raan; but the heart of raan must itself
ascend to it. Let us consider the creatures, {for the invisible B.om. 1,
things qf Him from the creation of the world ai-e clearly seen,^^'
being understood by the things that are made,) if haply in
the things which God hath made, with which we have some
familiarity of intercourse, we raay find some resemblance,
whereby we may prove that there are some three things which
maybe exhibited^ as three separably, yet whose operation 3 profe-
is inseparable. '="""
16. |Come, brethren, give me your whole attention. But vi.
first of all consider what it is that I promise ; if haply I can
find any resemblance in the creature, for the Creator is too
high above us. And peradventure some one of us, whose
mind the glare of truth hath, as it were, stricken with sparks
of its brightness, can say those words, I said in my ecstacy. —
What saidst thou in thine ecstacy ? — / am cast away from Ps. 31,
the sight of Thine eyes. For it seems to me as if he who said |g" ^
this had lifted up his soul unto God, and had been carried
beyond himself, while they said daily unto hira. Where is thy
God ? — had reached by a kind of spiritual contact to that un
changeable Light, and through the weakness' of his sight had
been unable to endure it, and so had fallen back again into
his own, as it were, sick and languid state, and had compared
i See Aug. Conf. b. ix. ch. 23—26.

42 What any comprehendeth, not God; man, a faint imot
Serm. himself with that Light, and had felt that the eye of his mil
[52' B 1 could not yet be attempered to the light of God's wisdoi
~~~And because he had done this in ecstacy, hurried away fro
isub- his bodily senses, and taken 'up into God, when he w
recalled in a raanner from God to man, he said, / said
my ecstacy. For I saw in ecstacy I know not what, which
could not long endure, and being restored to my mort
'mem- estate ^ and the manifold thoughts of mortal things fro
the body which presseth down the soul, I said, what? I a
cast away from the sight qf Thine eyes. Thou art far abov
and I am far below. What then, brethren, shall we say
God ? For if thou hast been able to coraprehend what the
wouldest say, it is not God ; if thou hast been able to compi-
hendit,thou hast comprehended something elseinsteadof Go
If thou hast been able to comprehend Him as thou thinkes
by so thinking thou hast deceived thyself. This then isn
God, if thou hast comprehended it; but if it be God, th(
hast not comprehended it. How therefore wouldest th(
speak of that which thou canst not comprehend ?
17. Let us see then, if haply we cannot find something
the creature whereby we may prove that some three things a
'^®'".°°' exhibited^ separately whose operation is yet inseparable. B
whither shall we go ? To the heaven, to dispute of the si
and moon and stars? To the earth, to dispute of shrub
and trees, and animals which fill the earth ? Or of tl
heaven and the earth itself, which contain all the thin]
that are in heaven and earth ? How long, O man, w
thou roam over the creation ? Return unto thyself, see, co:
sider, examine thine own self Thou art searching amoi
the creatures for some three things which are separately e:
hibited, whose operation is yet inseparable; if then thou a
searching for this among the creatures, search for it first
thine own self. For thou art not other than a creature. It
a resemblance thou art searching for. Wouldest thou sean
for it among the cattle ? For of God it was thou wast speahiti
when thou wast in search for this resemblance. Thou m
speaking of the Trinity of Majesty ineffable, and because th(
cittn'n ^^^^^ ^^^^ "' contemplating * the Divine Nature, and with b
divinis coming humility didst confess thine infirmity, thou didst cor
down to human nature ; there then pursue thine enquii

ike, yet unlike: not as The Son, is the Image of ihe Father. 43
Vilt thou make thy search among the cattle, in the sun, or Serm.
he stars ? What of these was made after the image and likeness r52 ^^ -i
f God? (Thou may est search in thine own self for something ~~
Qore familiar to thee, and more excellent than all these. For
jod made man after His own image and likeness. Search then
n thine own self, if haply the image of the Trifiity bear not
ome vestige of the Trinity. ^ And what is this image ? It is an
mage very different from its model ; yet different as it is, it is
m image and a likeness notwithstanding, not indeed in the
ame way as the Son is the Image, being the Same Which the
ii'ather is. For an image is in one sort in a son, and in another
n a mirror. There is great difference between them. Thine
mage in thy son is thine own self, for the son is by nature
fhat thou art. In substance the same as thou, in person
ither than thou, Man then is not an image as the Only-
legotten Son is, but made after a sort of image and likeness.
jet him then search for something in himself, if so be he may
ind it, even for some three things which are exhibited' sepa- 'pronun-
ately, whose operation is yet inseparable. I will search, and
lo ye search with me. I will not search in you, but do ye
earch in yourselves, and I in myself. Let us search in concert,
,nd in concert discuss our common nature and substance.
18. See, O man, and consider whether what I am saying be vii.
rue. Hast thou a body and flesh.'' I have, you say. For
LOW ara I in this place that I now occupy, and how do I move
rom place to place? How do I hear the words of one who
3 speaking, but by the ears of ray body? How do I see the
aouth of him who is speaking, but by the eyes of my body ?
t is plain then that thou hast a body, no need is there to
rouble one's self about so plain a matter. Consider then
nother point, consider what it is that acts through this
lody. For thou hearest by means of the ear, but it is not the
ar that hears. There is something else within which hears
y means of the ear. Thou seest by means of the eye —
xamine this eye. What! hast thou acknowledged the
ouse, and paid no regard to him that inhabiteth it ? Doth
[le eye see by itself? Is it not another that sees by means
f the eye? I will not say, that the eye of a dead man, fi-om
hose body it is plain the inhabitant hath departed, sees not,
ut any man's eye who is only thinking of something else, sees
ot the form of the object that is before him. Look then into

44 Memory, understanding, will, have their proper ac
Serm. thine inner man. For there it is rather that the resembl
[52, B.]niust be sought for of some three things which are exhil
separately, whose operation is yet inseparable. What th
in thy mind? Peradventure if I search, I find many things tl
but there is something very nigh at hand, which is ur
stood more easily. What then is in thy soul ? Call it to n
reflect upon it. For I do not require that credit shouh
given me in what I am about to say; if thou find it n(
thyself, admit it not. Look inward then ; but first let us
what had escaped me, whether man be not the image, n(
the Son only, or of the Father only, but of the Father anc
Son, and so consequently of course of the Holy Ghost i
Gen. 1, Xhe words in Genesis are. Let Us make man after Our
26. image and likeness. So then the Father doth not act will
the Son, nor the Son without the Father. Let Us make ;
after Our own image and likeness. Lei us make, not, " I
make," or " Make thou," or " Let him make," but. Lei Us n
after, not " thine image," or " mine," but, after Our ima
' dissi- ]9 J a,m asking, I am speaking remember of a dist
rem resemblance. So let no one say. See what he has compi
to God! I have advertised you of this already, and
anticipation have both put you on your guard, and 1
guarded myself The two are indeed very far removed 1
each other, as the lowest from the Highest, as the change
from the Unchangeable, the created fi-om the Creator,
human nature from the Divine. Lo ! I apprize you of
at first, that no one may say ought against me, bee:
there is so great a difference in the things whereof I
about to speak. Lest then while I am asking for your (
ye should any of you be getting ready your teeth, rememh
have undertaken merely to shew, that there are some t
things which are separately exhibited, whose operation is
inseparable. How like or how unlike these things are to
Almighty Trinity is no concern of mine at present ; but it
very creatures of the lowest order, and subject to change
do find three things which may be separately exhibited, w
operation is yet inseparable. O carnal imagination ! obstu
unbelieving conscience ! Why as concerning that inefi
Majesty dost thou doubt as to that thing, which thou c
discover in thine own self? For I ask thee, O man, hast i
memory? If not, how hast thou retained what I have s

yet each employed in each act of ihe other. 45
3ut perhaps thou hast forgotten already what I said but a little Sebm.
vhile ago. Yet these very words," I said" — these two syllables, [-52. b.]
hou couldest not retain except by memory. For how shouldest "
hou know they were two, if as the second sounded, thou
ladst forgotten the first? But why do I dwell longer on this?
tVhy am I so urgent ? Why do I so press conviction ? For
hou hast meraory ; it is plain. I am searching then for
iomething else. Ha.st thou understanding ? " I have," you
NiW say. For hadst thou not memory, thou couldest not retain
vhat I said; and hadst thou not understanding, thou couldest
lot comprehend what thou hast retained. Thou hast then
;his as well as the other. Thou recallest thine understanding
into that which thou dost retain within, and so thou seest it,
md by seeing art fashioned into that state as to be said to
inow. But I am searching for a third thing. Memory thou
last, whereby to retain what is said; and understanding
:hou hast, whereby to understand what is retained; but as
touching these two, I ask again of thee, Hast thou not with
;hy will retained and understood? Undoubtedly, with my
ivill, you will say. So then thou hast will.
These are the three things which I promised I would
Dring home to your ears and minds. These three things are
n thee, which thou canst number, but canst not separate.
These three then, memory, understanding, and will — these
;hree, I say, consider how they are separately exhibited', yet'pronun-
s their operation inseparable.
20. The Lord will be my present help, and I see that he viii.
s present to help me; by your understanding what I say, I
>ee that he is present to help me. For I perceive by these
fOMV voices how that you have understood me, and I surely
;rust that He will still assist us, that you may comprehend
;he whole. I promised to shew you three things which are
separately exhibited whose operation is yet inseparable. See
;hen; I did not know what was in thy mind, and thou
shewedst rae by saying, " Meraory." This word, this sound,
ihis expression carae forth from thy mind to mine ears. For
before that, thou hadst the silent idea of this memory, but
;hou didst not express it. It was in thee, but it had not yet
:ome to rae. But in order that that which was in thee
might be passed on to rae, thou didst express the very
word, that is, " Memory." I heard it, I heard these three

46 Each of the three distinct, yet all concur to eocpress each.
Sebm. syllables in the word, " Memory." It is a noun, a word of
[52^8.] three syllables, it sounded, and came to my ear, and im-
" pressed' a certain idea on my mind. The sound has passed

' insi-

nuavit away, but the word whereby the idea was comeyed, and the
idea itself, remains. But I ask, when thou didst pronounce
this word, " Memory," thou seest certainly that it has reference
to the memory only. For the other two things have their own
proper names. For one is called " the understanding," and the
other, " the will," not the " memory," but that one alone
is called " memory." Nevertheless, whereby didst thou work
in order to express this, in order to produce these three
syllables? This word which has reference to the memory
only, both memory was engaged in producing in thee, that
thou mightest retain what thou saidst, and understanding,
that thou mightest know what thou retainedst, and will,
that thou mightest give expression to what thou knewest.
Thanks be to the Lord our God! He hath helped us, both
you and me. ¦ For I tell you the truth, beloved, that I under
took the examination and explanation of this subject with
exceeding fear. For I was afraid lest haply I might gladden
the spirit of the more enlarged in mind, and inflict on the
slower capacities an afflictive weariness. But now I see both
by the attention with which you have heard, and the quickness
with which you have understood me, that you have not only
caught what I have said, but that j'ou have anticipated my
words. Thanks be to the Lord ! )
ix. 21. See then, henceforth I speak in all security of that
which you have already understood ; I am inculcating no
unknown lesson, but am only conveying to you by recapitu
lation what you have already received. Now, of these three
things, one only has been yet named and expressed ; " Memory
is the name of one only of those three, yet all the three con
curred in producing the name of this single one of the three,
The single word " memory" could not be expressed, but by the
operation of the will, and the understanding, and the memory.
The single word " understanding" could not be expressed, but
by the operation of the memory, the will, and the understand
ing ; and the single word " will" could not be expressed, but by
the operation of the memory and the understanding and the
will. What I promised, then, I think has been explained,
that which I have pronounced separately, I conceived insepa-

Deeper analogiesto besought in ihe heart in peace !^ humbly. 47
•ably. The three together liave produced each one of these, Serm.
rat yet this one which the three have produced has reference rgg 33 1
lot to the three, but to one. The three together have produced
:he word " memory," but this word has reference to none but
the memory only. The three together have produced the word
¦' understanding," but it has reference to none but the under
standing only. The three together have produced the word
" will," but it has reference to none but the will only. So the
Trinity concurred in the formation of the Body of Christ, but
it belongs to none but Christ only. The Trinity concurred in
the formation of the Dove from heaven ; but it belongs to none
but the Holy Spirit only. The Trinity formed the Voice from
heaven, but this Voice belongs to none but the Father only.
22. Let no one then say to me, no one with unfair cavils
try to press upon my infirmity, saying, " Which then of
these three, which you have shewn to be in our mind or soul,
which of them' answers to the Father, that is, so to say, to'pertinet
the likeness of the Father, which of them to that of the Son,
and which of them to that of the Holy Ghost?" I cannot say —
I cannot explain this. Let us leave somewhat to meditation
and to silence. Enter into thine own self; separate thyself
from all tumult. Look into thine inner self; see if thou have
there some sweet retiring place of conscience, where there
may be no noise, no disputation, no strife, or debatings ;
where there will not be a thought of dissensions, and ob
stinate contention. Be meek to hear the word, that so thou
mayest understand. Perhaps thou mayest soon have to say.
Thou xvilt make me hear of joy and gladness, and my bones p». 50,
shall rejoice; the bones, that is, which are humbled, not^g' ^^
those that are lifted up. 61,8.
23. It is enough, then, that I have shewn that there are ' '
sorae three things which are exhibited separately, whose
operation is yet inseparable. If thou hast discovered this in
thine own self; if thou hast discovered it in man; if thou hast
discovered it in a being'-', that walketh on the earth, and'personJi
beareth about a frail body, which weigheth down the soul ;
beheve that the Father, Son, and Holy Spirit may be ex
hibited separately, by certain several visible symbols, by cer
tain forms borrowed from the creatures, and still their operation
be inseparable. This is enough. I do not say that " meraory"
is the Father, — the "understanding" the Son, — and "will" the

48 Daysoftheblessed remind to speakofthecoursesof blessedness.
Sebm. Spirit; I do not say this; let raen understand it how they will.
|.gj B.l I 'io "Ot venture to say this. Let us reserve the greater truths
for those who are capable of them: but, infirm as I am myself,
I convey to the infirm only what is according to our powers. I
do not say that these things are in any sort to be equalled with
the Holy Trinity, to be squared after an analogy; that is, a
kind of exact rule of comparison. This I do not say. But
what do I say .'' See. I have discovered in thee three things,
which are exhibited separately, whose operation is in
separable ; and of these three, every single name is produced
by the three together; yet does not this name belong to the
three, but to some one of the three. Believe then in the
Trinity, what thou canst not see, if in thyself thou hast
heard, and seen, and retained it. For what is in thine own
self thou canst know: but what is in Him Who made thee,
whatever it be, how canst thou know ? And if thou shalt be
ever able, thou art not able yet. And even when thou shalt
be able, wilt thou be able so to know God, as He knoweth
Himself? Let then this suffice you, beloved : I have said all
I could; I have made good my promise as ye required. As
to the rest which must be added, that your understanding
may make advancement, this seek from the Lord.
SERMON III. [Lin. Ben.]
On the words of the Gospel, Matt, chap, v, " Blessed are the poor in spirit, &c,"
but especially on that, " Blessed are the pure in heart, for they shall .see
God." 1. By the return of the commemoration of a holy virgin,
I meruit who gave her testimony to Christ, and was found worthy' of
a testimony from Christ, who was put to death openly, and
crowned invisibly, I am reminded to speak to you, beloved,
on that exhortation which th^ Lord hath just now uttered out
of the Gospel ", assuring us that there are many sources of a
blessed life, which there is not af man that does not wish for.
There is not a man surely can be found, who does not wish to
be blessed. But oh ! if as men desire the reward, so they would
not decline the work that leads to it ! Who would not run
with all alacrity, were it told him, " Thou shalt be blessed ?"
Let him then also give a glad and ready ear when it is said,
» This portion of S. Matthew is the Saints' Day; the corresponding portiou
Gospel during the whole Octave of All of S. Luke is read in the Comm. Rur.
bamts, as in our own Church on All Mart.

Duties and toil now, reward hereafter. 49
" Blessed, if thou shalt do thus." Ijct not the contest be de- Sebm.
dined, if the reward be loved; and let the mind be enkindled [-53 g -|
to an eager execution of the work, by the setting forth of the
reward. What we desire, and wish for, and seek, will be
hereafter; but what we are ordered to do for the sake of that
which will be hereafter, must be now. Begin now, then, to
recall to mind the divine sayings, and the precepts and rewards
of the Gospel. Blessed are the poor in spirit, for theirs w Matt. 6,
ihe kingdom of heaven. The kingdom of heaven shall be ^•
thine hereafter; be poor in spirit now. Wouldest thou that
the kingdom of heaven should be thine hereafter? Look well
to thyself whose thou art now. Be poor in spirit. You
ask me, perhaps, "What is to be poor in spirit?" No one
who is puffed up is poor in spirit; therefore he that is lowly
is poor in spirit. The kingdom of heaven is exalted ; but Lute
he who humbleth himself shall be exalted. and is
2. Mark what follows : Blessed, saith He, are the meek, i^-. .
for they shall inherit the earth. Thou wishest to possess Matt 5
the earth now ; take heed lest thou be possessed by it. If 5- (4-
thou be meek, thou wilt possess it; if ungentle, thou wilt
be possessed by it. And when thou hearest of the proposed
reward, do not, in order that thou mayest possess the earth,
unfold the lap of covetousness, whereby thou wouldest at
present possess the earth, to the exclusion even of thy
neighbour by whatever means ; let no such imagination
deceive thee. Then wilt thou truly possess the earth, when
thou dost cleave to Him Who made heaven and earth. For
this is to be meek, not to resist thy God, that in that thou
doest well He may be well-pleasing to thee, not thou to
thyself; and in that thou sufferest ill justly. He may not be
unpleasing- to thee, but thou to thyself. For no small matter
is it that thou shalt be well-pleasing to Him, when thou art
displeased with thyself; whereas if thou art well-pleased
with thine own self, thou wilt be displeasing to Him.
3. Attend to the third lesson, Blessed are they that mourn, iii.
for they shall be comforted. The work consisteth in^^"-^'
mourning, the reward in consolation ; for they who mourn in a Vulg.)
carnal sort, what consolations have they ? Miserable consola
tions, objects rather of fear. There the raourner is coraforted
by things which make him fear lest he have to mourn again.
E

60 God alone fulness; man iopariicith his fulness,iobe filled.
Sebm. For instance, the death of a son causes the father sorrow, and
[5" B.] tlie birth of a son joy. The one he has carried out to
— '~^ his burial, the other he has brought into the world ; in the
former is occasion of sadness, in the latter of fear : and so in
neither is there consolation. That therefore will be the
true consolation, wherein shall be given that which may not
be lost, so that they may rejoice for their after consolation,
' pere- ^j^g mourn that they are in' exile now,
jy 4, Let us come to the fourth work and its reward. Blessed
Matt. 5, are they that hunger and thirst after righteousness, for they
shall be filled. Dost thou desire to be filled ? Whereby ?
If the flesh long for fulness, after digestion thou wilt suffer
John 4, hunger again. So He saith, Whosoever drinketh of this water
shall thirst again. If the remedy which is applied to a
wound heal it, there is no more pain ; but that which is
applied against hunger, food that is, is so applied as to
give relief only for a little while. For when the fulness is
past, hunger retui-ns. This remedy of fulness is applied day
by day, yet the wound of weakness is not healed. Let us
therefore hunger and thirst after righteoustiess, that we may
be filled with that righteousness after which we now hunger
and thirst. For filled we shall be with that for which we
hunger and thirst. Let our inner man then hunger and
John 6, thirst, for it hath its own proper meat and drink. /, saith
He, axn the Bread which came down from heaven. Here is
^s- 36, the bread of the hungry ; long also for the drink of the
Matt. 5, thirsty, For with Thee is the well of life.
5. Mark what comes next: Blessed are the merciful, for
they shall obtain mercy. Do this, and so shall it be done to
thee ; deal so with others, that God may sq deal with thee.
For thou art at once in abundance and in want-— m abundance
of temporal things, in want of things eternal. The man whom
thou hearest is a beggar, and thou art thyself God's beggar.
Petition is made to thee, and thou makest thy petition. As
thou hast dealt with thy petitioner, so shall God deal with
His. Thou art at once full and empty ; fill the empty with
thy fulness, that thy emptiness may be filled with the ful
ness of God.
Matt] 5, ^- Mark what comes next : Blessed are the pure in heart,
8. for they shall see God. This is the end of our love ; an end

Sight of God the especial gift io purity of heart. 51
whereby we are perfected, and not consumed. For there is Serm
an end of food, aud an end of a garment ; of food when it [53 g
is consumed by the eating ; of a garment when it is perfected
in the weaving. Both the one and the other have an end ;
but the one is an end of consumption, the other of per
fection. WTiatsoever we now do, whatsoever we now do well,
whatsoever we now strive for, or are in laudable sort eager
for, or blamelessly desire, when we come to the vision of
God, we shall require no more. For what need he seek for,
with whom God is present ? or what shall suffice him, whom
God sufficeth not ? We wish to see God, we seek, we "^
kindle with desire to see Him. Who doth not ? But mark
what is said : Blessed are the pure in heart, for they shall
see God. Provide thyself then with that whereby thou
mayest see Him. For (to speak after the flesh) how with
weak eyes desirest thou the rising of the sun ? Let the eye
be sound, and that light will be a rejoicing, if it be not sound,
it will be but a torment. For it is not permitted with a heart
impure to see that which is seen only by the pure heart. Thou
wilt be repelled, driven back from it, and wilt not see it. For
blessed are the pure in heart, for they shall see God. How
often already hath he enumerated the blessed, and the
causes of their blessedness, and their works and recom
penses, their merits and rewards ! But no where hath it been
said. They shall see God. Blessed are the poor in spirit, for
theirs is the kingdom of heaven. Blessed are the meek, for
ihey shall inherit the earth. Blessed are they that mourn,
for they shall be comforted. Blessed are they that hunger
and thirst after righteousness, they shall be filled. Blessed
are the merciful, ihey shall obtain mercy. In none of these
hath it been said. They shall see God. When we come to
thejowre in heart, there is the vision of God promised. And
not without good cause ; for there, in the heart, are the eyes,
by which God is seen. Speaking of these eyes, the Apostle
Paul saith. The eyes of your heart beixig enlightened. At Eph.
present then thess eyes are enlightened, as is suitable to their '^'
infirmity, by faith ; hereafter as shall be suited to their
strength, they shall be enlightened by sight. For as long as 2 Cot.
we are in the body we are absent from the Lord; For we '°' '^'
walk by faith, not by sight. Now as long as we are in this
E 2

52 The Face of God not to be conceived of corporeally.
Serm. state of faith, what is said of us? We see now through a
III
[53. B.]^^"^** darkly ; but then face to face.
1 Cor. 7. Let no thought be entertained here of a bodily face. For
^^' ^^" if enkindled by the desire of seeing God, thou hast made
ready thy bodily face to see Him, thou wilt be looking also
for such a face in God. But if now thy conceptions of God are
at least so spiritual as not to imagine Him to be corporeal, (of
which 'subject I treated yesterday at considerable length, if
yet it was not in vain,) if I have succeeded in breaking down
in your heart, as in God's temple, that image of human form;
if the words in which the Apostle expresses his detestation of
Rom. 1, those, who, professing themselves to be wise became fools, and
changed the glory qf the incorruptible God into an image
7nade like unto corruptible man, have entered deep into your
vii, minds, and taken possession of your inmost heart ; if ye do
now detest and abhor such impiety, if ye keep clean for the
Creator His own teraple, if ye would that He should come and
¦Wisd.i,make His abode with you. Think of the Lord xmth a good
heart, and in simplicity of heart seek for Him. Mark well
Who it is to Whom ye say, if so be ye do say it, and say it in
'Ps-26,8.s\xiceTity, My heart said to Thee, I will seek Thy face. Let
(27. E. thine heart also say, and add. Thy face, Lord, will I seek.
^•-* For so wilt thou seek it well, because thou seekest with thine
heart. Scripture speaks of ihe face of God, the arm of God,
the hands of God, the feet qf God, ihe seat of God, and His
footstool ; but think not in all this of human members. If
thou wouldest be a temple of truth, break down the idol of false
hood. The hand of God is His power. The face of God is
the knowledge of God. The feet of God are His presence.
The seat of God, if thou art so minded, is thine own self
But perhaps thou wilt venture to deny that Christ is God !
1 Cor. 1," Not so," you say. Dost thou grant this too, that Christ
is the power qf God and the wisdom of God ? " I grant it,"
¦Wisd.i.you say. Hear then. The soul of the righteous is the seat
of wisdom. "Yes," For where hath God His seat, but
where He dwelleth ? And where doth He dwell, but in His
1 Cor.3, temple ? For the temple qf God is holy, which temple ye are.
Join 4, Take heed therefore how thou dost receive God. God is a
24. ' Probably the Sermon 23, on Ps. 73, t. 23. seu de visione Dei. Ben.

Connection of duties and blessings in the Beatitudes. 53
Spirit, and must be worshipped in spirit and in truth. Let Sbri
the ark of testimony enter now into thy heart, if thou art [53. i
so minded, and let Dagon fall. Now therefore give ear at 1 Sam
once, and leam to long for God ; leai-n to make ready that '
whereby thou mayest see God. Blessed, saith He, are the
pxire in heart, for they shall see God. Why dost thou make viii
ready the eyes of the body ? If He should be seen by them,
that which should be so seen would be contained in space.
But He Who is wholly every where is not contained in space.
Cleanse that whereby He may be seen.
8. Hear and understand, if haply through His help I shall
be able to explain it; and may He help us to the under
standing of all the above-named works and rewards, how
suitable rewards are apportioned to their corresponding
duties. For where is there any thing said of a reward which
does not suit, and harmonize with its work ? Because the lowly
seem as it were aliens from a kingdom. He saith. Blessed
are ihe poor in spirit, for theirs is the kingdom of heaven.
Because meek men are easily despoiled of their land', He'terr:
saith. Blessed are tlie meek, for they .shall inherit the land''-''^'^"''
Now the rest are plain at once ; they are understood of them
selves, and require no one to treat of them at length ; they need
only one to mention them. Blessedare they thai xnourn. Now
what mourner does not desire consolation ? They, saith He,
shall be comforted. Blessed are they that hunger and thirst
after righteousness. What hungry and thirsty man does not
seek to be filled ? And they, saith He, .shall befitted. Blessed
are the xnerciful. What merciful man but wishes that a
return should be rendered him by God of His own work,
that it may be so done to him, as he doeth to the poor ?
Blessed, saith He, are the merciful, for ihey shall obtain
mercy. How in each case hath every duty its appropriate
reward : and nothing is introduced in the reward which doth
not suit the precept! For the precept is, that thou bo poor in
spirit ; the reward, that thou shalt have the kingdom of
heaven. The precept is, that thou be meek ; the reward,
that thou shall possess ihe earth. The precept is, that thou
mourn; the reward, that thou shalt be coj^t/br^et/. The pre
cept is, that thou hunger and thirst after righteousness ; the
reward, that thou shalt be filled. The precept is, that thou be

54 All the beatitudes to be in all; but God seen by purity.
Sebm. merciful ; the reward, that thou shalt obtain mercy. And so
l^^g, the precept is, that thou cleanse the heart; the reward, that
thou shalt see God.
ix. 9. But do not so conceive of these precepts and rewards,
as to think when thou dost hear. Blessed are the pure in
heart, for they shall see God, that the poor in spirit, or the
meek, or they that mourn, or tiiey who hunger and thirst
after righteousness, or the merciful, will not see Him. Think
not of those that are pure in heart, that they only will see
Him, whilst the others will be excluded from the sight of
Him. For all these several characters are the self-same
persons. They shall all see ; but they shall not see in that
they are poor in spirit, or meek, or in that they mourn, and
hunger and thirst after righteousness, ,or are merciful, but
in that they are pure in heart. Just as if bodily works were
duly assigned to the several members of the body, and one
were to say for example. Blessed are they who have feet,
for they shall walk; blessed are they that have hands, for they
shall work; blessed are they that have a voice, for they shall
cry aloud; blessed are they who have a mouth and tongue,
for they shall speak; blessed are they that have eyes, for they
shall see. Even so our Lord arranging in their order the
members as it were of the soul, hath taught what is proper to
'aptaest each. Humility qualifies* for the possession of the kingdom
of heaven ; meekness qualifies for possessing the earth ;
mourning for consolation; hunger and thirst after righteous
ness for being filled ; mercy for the obtaining mercy ; a pure
heart for seeing God.
X. 10. If then we desire to see God, whereby shall our eye be
purified ? For who would not care for, and diligently seek the
means of purifying that eye whereby he may see Him Whom
^ he longeth after with an entire affection ? The Divine record
Acts 15, has expressly mentioned this when it sz.ys,, purifying their
hearts by faith. The faith of God then purifies the heart,
the pure heart sees God. But because this faith is some
times so defined by men who deceive themselves, as though
it were enough only to believe; (for some promise themselves
even the sight of God and the kingdom of heaven, who believe
and hve evilly;) against these, the Apostle James, incensed
"tau""" ^^^ indignant as it were with a holy '' charity, saith in his Epistle,

Faith,in love and hope, purifies ; unloving , that qf devils. 55
nou believest there is one God. Thou applaudest thyself Srr
for thy faith, for thou markest how that many ungodly men rgg
think there are gods many, and thou rejoicest in thyself jami
because thou dost believe that there is but one God ; Thou ^'
doest well: the devils also believe, and frexnble. Shall they
also see God ? They shall see Him who are pure in heart.
But who can say that unclean spirits are pure in heart?
And yet they also believe and tremble.
11. Our faith then must be different from the faith of
devils. For our faith purifies the heart; but their faith raakes
them guilty. Forthey do wickedly, andtherefore say they to the
Lord, What have ice to do with Thee ? When thou hearest
the devils say this, thinkest thou that they do not acknowledge
Him ? We know, they say. Who Thou art : Thou art the Son Lukf
of God. This Peter says, and is commended ; the devil says ?f-
it, and is condemned. ^Vlience cometh this, but that though 16, i
the words be the same, the heart is different ? Let us then
make a distinction in our faith, and not be content to believe.
This is no such faith as purifieth the heart. Purifyiug their Acts
hearts, it is said, by faith. But by what, and what kind of faith, ^•
save that which the Apostle Paul defiues when he says. Faith q^_
which worketh by love. That faith distinguishes us from the ^•
faith of devils, and from the infamous and abandoned con
duct of men. Faith, he says. What faith ? That which worketh
by love, and which hopeth for what God doth promise.
Nothing is more exact or perfect than this definition. There
are then in faith these three things. He in whom that
faith is which worketh by love, must necessarily hope for that
which God doth promise. Hope therefore is the associate
of faith. For hope is necessary as long as we see not what we
believe, lest perhaps through not seeing, and by despairing
to see, we fail. That we see not, doth make us sad ; but that
we hope we shall see, comforteth us. Hope then is here,
and she is the associate of faith. And then charity also, by
which we long, and strive to attain, and glow with desire, and
hunger and thirst. This then is taken in also ; and so there
will be faith, hope, and charity. For how shall there not be
charity there, since charity is nothing else but love? And this
faith is itself defined as that which worketh by love. Take away
faith, and all thou believest perisheth ; take away charity, and

56 Cast off forcibly all material thoughts in thinking on God.
Sebm, all that thou dost perisheth. For it is the province of faith
[53!b.] to believe, of charity to do. For if thou believest without love,
thou dost not apply thyself to good works ; or if thou dost,
it is as a servant, not as a son, through fear of punishment,
not through love of righteousness. Therefore I say, that
faith purifieth the heart, which worketh by love.
xi. 12, And what does this faith effect at present? What does
it by so many testimonies of Scripture, by its manifold lessons,
its various and plentiful exhortations, but make us see now
through a glass darkly, and hex-eafier face io face. But
return not now in thought again to this thy bodily face. Think
only of the face of the heart. Force, compel, press thine
heart to think of things divine. Whatsoever occurs to thy
mind that is like to a body, throw it off from thee. If thou
canst not yet say, " It is this," yet at least say, " It is not this."
For when wilt thou be able to say, " This is God?" Not even
then, when thou shalt see Him ; for what thou shalt then see is
2 Cor. ineffable. Thus the Apostle says, that he was caught up into
' '' the third heaven, and heard ineffable words. If the words are
ineffable, what is He Whose words they are ? Therefore as
thou dost think of God, perchance there is presented to thee
the idea of some human figure of marvellous and exceeding
greatness, and thou hast set it before the eyes of thy mind as
something very great, and grand, and of vast extension. Sfill
somewhere thou hast set bounds to it. If thou hast, it is not
God. But if thou hast not set bounds to it, where can the face
be ? Thou art fancying to thyself sorae huge body, and in
order to distinguish the members in it, thou must needs set
bounds to it. For in no other way but by setting bounds to this
large body, canst thou distinguish the merabers. But what art
thou about, O foolish and carnal iraagination ! Thou hast
made a large bulky body, and so much the larger, as thou
hast thought the more to honour God. Another adds one
cubit to it, and makes it greater than before.
xii. 13. But " I have read," you will say. What hast thou read,
v/ho hast understood nothing ? Yet tell me, what hast thou
read ? Let us not thrust back the babe iu understanding
Is. 66, with his play. Tell me, what hast thou read ? Heaven is My
throne, and ihe earth is My footstool. I hear thee; I have
read it also: but it raay be that thou thinkest thyself to have

Saints, dwelling in heart in heaven, called" the heavens." 57
the advantage, in that thou hast both read and believed. Sebm.
But I also believe what thou hast just said. Let us then rgg g i
believe it together. What do I say? Let us search it out
together. Lo ! hold fast what thou hast so read and believed ;
Heaven is My throne, (that is, " my seat," for " throne'," in'thronus
Greek, is " seat''," in Latin,) and the earth is My footstool.-' seAes
But hast thou not read tliese words as well, Who halh meiedls. 40,
out the heaven ivith the palm of His hand? I conclude that
thou hast read them ; thou dost acknowledge them, and con
fess that thou believest them ; for in that book we read both
the one and the other, and believe both. But now think
a while, and teach me. I make thee my teacher, and myself the
little one. Teach me, I pray thee, " Who is He that sitteth
on the palm of His hand ?"
14. See, thou hast drawn the figure and lineaments of the xiii.
members of God from a human body. And perhaps it has
occurred to Thee to think, that it is according to the body
that we were raade after the Image of God. I will admit this
idea for a time to bo considered, and canvassed, and examined,
and by disputation to be thoroughly sifted. Now then, if it
please thee; hear me ; for I heard thee in what thou wast
pleased to say. God sitteth in heaven, and meteth out
the heaven with His palm. What ! doth the same heaven
become broad when it is God's seat, and narrow, when He
meteth it out? Or is^ God when sitting, limited to the'Anipse
measure of His palm? If this be so, God did not maket^ntus
us after His likeness, for the palm of our hand is much ^^t in
• Tl • ^sedendo
narrower than that part ot the body whereon we sit. But ifquantus
He be as broad in His palm as in His sitting. He hath made'" P^'"
our members quite unlike His, There is no resemblance
here. Let the Christian then blush to set up such an idol in
his heart as this. Wherefore take heaven for all saints. For
the earth also is spoken of all who are in the earth. Let allPs.65,4.
the earth worship Thee. If we may properly say with regard (gf^ £_
to those who dwell on the earth. Let all the earth worship ^¦)
Thee, we may with the same propriety say also as to those
who dwell in heaven. Lei all the heaven bear Thee. For even
the Saints who dwell on earth, though in their body they tread
the earth, in heart dwell in heaven. For it is not in vain that

58 Breadth, length, depth, and height, in Christ's indneUing;
Serm. they are reminded to " Uft up their hearts %" and when they are
153^ B 1 ^° reminded, they answer, " that they lift them up :" nor in vain
Coiir is it said. If ye then be risen ivith Christ, seek those things
1-2. ' which are above, where Christ sitteth on the right hand of
God. Set your affections on things above, not on things on the
earth. In so far therefore as they have their conversation
there, they do bear God, and they are heaven ; because they
are the seat of God; and when they declare the words of God,
Ps.19,1. The heavens declare the glory of God.
xiv. 1 5- Beturn then with me to the face of the heart, and
make il ready. That to which God speaketh is within. The
ears, and eyes, and all the rest of the visible members, are
either the dwelling place or the instrument of some thing
'interim within. It is the inner man where Christ doth dwell, now'
by faith, and hereafter He will dwell in it, by the presence of His
Ephes. Divinity, when we shall have known what is the length, and
3, 17. breadth, and depth, and height; xvhen ice shall have known
also the love of Christ that surpasseth knowledge, that we
may be filled with all the fulness of God. Now then if
thou wouldest enter into the meaning of these words, summon
Sfi tibi all thy powers'-' to comprehend the breadth, and length, and
'"'^^l^"" height, and depth. Wander not in the imagination of the
non dis- thoughts through the spaces of the world, and the yet com-
adYoca pi'eheusible extent of this so vast a body. Look for what
te com- X am speaking of in thine own self. The breadth is in
dere good works ; the length is in long-suffering and perse
verance in well-doing; the height is in the expectation of
rewards above, for which height's sake thou art bidden " to
lift up thy heart." Do well, and persevere in well-doing,
because of God's reward. Esteem earthly things as nothing,
lest, when this earth shall be smitten with any scourge of that
wise One, thou say that thou hast worshipped God in vain,
hast done good works in vain, hast persevered in good works
in vain. For by doing good works thou hadst as it were the
breadth, by persevering in them thou hadst as it were the
length; but by seeking earthly things thou hast nol had the
height. Now observe the depth ; it is the grace of God in
Rom. the secret dispensation of His will. For xvho hath knoxcn the
11,34. b In the Communion Office.

I\IeiisuresofHi.sCri>.-;sui/ihrstoodbyholyaclion.'<,i'ndsinlove.C>9mind qf the Lord? or who hath been His counsellor ? and, Skum.
Thy Judgments are as a great depth. \h3\\ 1
1(>. This conversation of well-doing, of perseveranci^ in p,,. 30
well-doing, of hoping for rewards above, of the secret dis- ''•
pensation of the grace of God, in wisdom not in foolishness,
nor yet in finding fiiult, because one man is after this manner
and another after that; for there is no iniauili/ xvith G oil ; '^'-'^^^™- 19 7.
apply this, I say, if you think good, also to the Cross of thy Ru'm. 9,
Lord, For it was not without a meaning' that He chose'"!.- ,
. , tiustra
this kind of death, in Whose power it was even either to die
or not. Now if it was in His power to die or not, why was
it not in His power also to die in this or the other manner?
Not without a meaning then did be select the Cross, whereby
to crucify thee to this world. For the breadth is the
transvevsr beam in the cross where the hands are fastened,
to signify good works. The length is in that part of the
wood, which reaches from this transverse beam to the ground.
For there the body is crucified and in a manner stands, and
this standing signifies perseverance. Now the height is in
that part, which from the same transverse beam projects
upward to the head, and hereby is signified the expectation
of things above. And where is the depth, hut in that part
which is fixed in the ground ? For so is the dispensation of
grace, hidden and in secret. It is not seen itself, but fi-om
thence is projected all that is seen. After this, when thou
shalt have comprehended all these things, not in the mere
understanding but in action also, [for a good understanding -ps. 111,
hare all they that do hereafter,) then if thou canst, stretch '^''-
out thyself to attain to the knowledge of the love of Christ
which passeih kno/rledgc. When thou hast attained to it,
thou wilt be filled nith all the fulness of God. Then -will
be fulfilled the I'ace io face. Now thou wilt be filled
with all the fulness of God, not as if God should be full of
thee, but so that thou shalt be full of God. Seek there, if
thou canst, for any bodily face. Away with such tiifles from
the eye of the mind. Let the child cast away his playthings,
and leam to handle more serious matters. And in many things
we are but children; and when we were more so than we are,
we were borne with by our betters. Follow pence nith allUeh.\2,
men, and holines.s, without which no man shall see God.

60 Commands wh.seem coniradiclory, obeyed by y' right minded.
Sebm, For by this is the heart purified ; for that in it is that faith
J}\^which worketh by love. Hence, Blessed are the pure in
\oo. B.J ^~, 1
 heart, for they shall see God.

SERMON IV. [LIV. Ben.J
On that that is written in the Gospel, Matt. ^ . " Let your light so shine
before men, that they may see your good works, aud glorify your Father
AVhich is in heaven:" and contrariwise, chap. vi. " Take heed that ye do
not your righteousness before men to be seen of them."
i. 1. It is wont to perplex many persons. Dearly beloved, that
our Lord Jesus Christ in His Evangelical Sermon, after He
Matt. 5, had first said. Let your light so shine before men, that they
may see your good works, and glorify your Father Wliich is
Matt. 6, in heaven; said afterwards. Take heed that ye do not your
1 'jugti. righteousness^ before xnen to be seen of them. For so the mind
tiam Qf ijijjj yfi^Q is weak in understanding is disturbed, as desirous
Vulg. °
to obey both precepts, and distracted by diverse, and contra
dictory commandments. For a man can as little obey but one
master, if he give contradictory orders, as he can serve two
Matt. 6, masters, which the Saviour Himself hath testified in the same
Sermon to be impossible. What then must the mind that is
in this hesitation do, when it thinks that it cannot, and yet is
afraid not to obey ? For if he set his good works in the hght
to be seen of men, that he may fulfil the command. Let
your light so shine before men, ihat they may see your good
works, and glox-ify your Father Which is in heaven; he will
think himself involved in guilt because he has done contrary
to the other precept which says. Take heed that ye do not
your righteousness before xnen to be seen of them. And again,
if fearing and avoiding this, he conceal his good works, he
will think that he is not obeying Him Who commands, saying.
Let your light shine before men, that they may see your good
works.
ii. 2. But he who is of a right understanding, fulfils both,
and will obey in both the Universal Lord of all, who would
not condemn the slothful servant, if he commanded those

Ourgoodworks tobe seen, for God's glory not for our own.Gl
things which could by no means be done. For give ear to Sebm.
Paul, ihe sex-vant qf Jesus Chx-ist, called io be an Apostle, [-54. b.]
separated unto ihe Go.spel of God, both doing and teaching Kom. 1,
both duties. See how his light shineth before men, that they
may see his good works. We commend ourselves, saith he, lo 2 Cor. 4,
every man's conscience in ihe sight qf God. And again, For 2 Cor. 8,
we provide things honest, not only in the sight of God, but^^'
also in the sight of men. And again. Please all men in all 1 Cor.
things, even as I please all men in all things. See, on the '
other hand, how he takes heed, that he do not his righteousness
before men to be seen of ihem. Let every man, saith he. Gal. 6,
prove his own work, and then shall he have glorying in
himself, and not in another. And again. For our glorying is 2 Cor.i,
this, the testimony of our conscience. And that, than which
nothing is plainer. If, saith he, / yet pleased men, I should (ia\.i,
not be the servant of Christ. But lest any of those who are
perplexed about the precepts of our Lord Himself as contra
dictory, should much more raise a question against His
Apostle and say. How sayest thou. Please all men in all things,
even as I also please all men in all things : and yet also
sayest, If I yet pleased men, I should not be the sei'vani of
Christ ? May the Lord Himself be with us. Who spake also
in His servant and Apostle, and open to us His will, and give
us the means of obeying it.
3. The very words of the Gospel carry with them their
own explanation; nor do they shut the mouths of those who
hunger, seeing they feed the hearts of them that knock.
The intention of a man's heart, its direction and its aira, is
what is to be regarded. For if he who wishes his good works
to be seen of men, sets before men his own glory and advantage,
and seeks for this in the sight of men, he does not fulfil either of
those precepts which the Lord has given as touching this
matter ; because He has at once looked to doing his righ
teousness before men to be seen of them; and his light has
not so shined before men that they should see his good
works, and glorify His Father Which is in heaven. It was
himself he wished to be glorified, not God; he sought his
own advantage, and loved not the Lord's will. Of such the
Apostle says. For all seek their own, not the things which are Phil. 2,
Jesus Christ's. Accordingly, the sentence was not finished at '

62 The righteous do righteousness for God, account it God's;
Serm. the words. Let your light so shine before men, that they may
v^l^-^^ see your good works; but there was immediately subjoined
why this was to be done ; that they may glorify your Father
which is in heaven ; that when a man who does good
works is seen of men, he may have only the intention of the
good work in his own conscience, but may have no intention
of being known, save for the praise of God, for their advantage-
sake to whom he is thus made known ; for to them this
advantage comes, that God Who has given this power to man
begins to be well-pleasing to them ; and so they do not
despair, but that the same power might be vouchsafed to
themselves also if they would. And so He did not conclude
the other precept. Take heed that ye do not your x'ighteousness
before men, otherwise than in the words, to be seen of them ;
nor did He add in this case, ihat ihey may glorify your Father
which, is in heaven, but rather, othex-wise ye have no rexeard
of your Father which is in heaven. For by this He shews us,
that they who are such, as He will not have His faithful ones
to be, seek a reward in this very thing, that they are seen
of men — that it is in this they place their good — in this
that they delight the vanity of their heart — in this is their
emptiness, and inflation, their swelling, and wasting away.
For why was it not suflficient to say. Take heed that ye do not
your x-ighteousness before men, but that he added, ihat ye may
be seen of them, except because there are some who do their
righteoxisness before meti ; not that they may be seen of thera,
but that the works themselves may be seen ; and the Father
which is in heaven, who hath vouchsafed to endow with these
gifts the ungodly whom He had justified, raay be glorified?
iii. 4. They who are such, neither do they account their righ
teousness as their own, but His, by the faith of Whom they
Phil. 3, live, (whence also the Apostie says, Tliat I may win Christ,
^¦^- and be found in Him, not having mine own righteousness
which is of the law, but ihat which is of the faith of Christ,
the righteousness which is of God by faith ; and in another
2 Cor. place. That xoe may be the righteousness of God in Him.
°' • Whence also he finds fault with the Jews in these words.
Born. Being ignorant of God's righteousness, and wishing to
establish their own righteousness, ihey have not submitted
themselves to the righteousness of God.) Whosoever then

andsoseeknot men' spraise for good in them, asnol their oirn 03
wish their good works to be so seen of men, that He may be Sebm,
glorified from whom they have received those things which rg^ ^ ,
are seen in them, and that thereby those very persons who
see them, may through the dutifulness' of faith be provoked i pietate
to imitate the good, their light shines truly before men,
because there beams forth from them the light of charity ;
their's is no mere empty fume of pride; and in the very act
tiiey take precautions, that they do not their righteousness
before men to be seen of them, in that they do not reckon
that righteousness as their own, nor do they therefore do it
that they may be seen ; but that He may be made known.
Who is praised in them that are justified, that so He may
bring to pass in him that praises that which is praised in
others, that is, that He may make him that praises to be
him.self the object of praise. Observe the Apostle too, how
that when he had said. Please all men in all things, as I also i Cor.
please all men in all things ; he did not stop there, as if he *'' ^^'
had placed in that, namely, the pleasing raen, the end of his
intention ; for else he would have said falsely, //' / yet pleased
men, I should not be the servant of Chx-ist; but he subjoined
immediately why it was that he pleased raen ; Not seeking, ibid.
saith he, mine own profit, but ihe profit of xnany, that
they may be saved. So he at once did not please men for
his own profit, lest he should not be the servant of Chx-ist ;
and he did please raen for their salvation's sake, that he
might be a faithful Minister of Christ ; because for him his
own conscience in the sight of God was enough, and from
him there shined forth in the sight of men something which
they might imitate.

SERMON V. [LY. Ben.]
On the words of the Gospel, Matt. v. " Whosoever shall say to his brother.
Thou fool, shall be in danger of hell fire."
1. The section of the Holy Gospel which we just now
heard when it was read, must have sorely alarmed us, if we
have faith ; but those who have not faith, it alarmed not. And
because it does not alarm them, they are minded to continue
in their false security, as knowing not how to divide and

64 Awe of God seeks to God, ihat He may subdue us to Him.
Serm. distinguish the proper times of security and fear. Let hira
^- then who is leading now that life which has an end,
^ — -fear, that in that life which is without end, he may have
,. ^i. K security. Therefore were we alarmed. For who would not
Matt, o, .'
22. fear Him Who speaketh the truth, and saith. Whosoever
shall say io his brother, Thou fool, shall be in danger of hell
fire. Yet ihe tonque can no xnan tame. Man tames the
James "^ -^
3, 8. wild beast, yet he tames not his tongue ; he tames the lion,
yet he bridles not his own speech ; he tames all else, yet he
tames not himself; he tames what he was afraid of, and
what he ought to be afraid of, in order that he may tame
himself, that he does not fear. But how is this? It is a
true sentence, and came forth from an oracle of truth, But
ihe tongue can no xnan tame.
2. What shall we do then, my brethren? I see that I am
speaking indeed to a large assembly, yet, seeing that we are
one in Christ,let us take counsel as it were in secret. No stranger
ij^mj^mj beareth us, we are all one, because we are all united in one'.
What shall we do then? Whosoever saith to his brother, Tliou
fool, shall be in danger of hell fire : But ihe tongue can no
Ps 89 1 ''*'"' '^''^^* Shall all men go into hell fire ? God forbid ! Lord,
Sept. Thou ax't our refugefrom generation to generation : Thy wrath
Y.y ' isjust: Thou sendestno man into hell unjustly. Whither slialll
Ps. '^^^, go from Thy Spirit ? and whither shall I flee from Thee, but to
Thee ? Let us then understand. Dearly beloved, that if no raan
can tame the tongue, we must have recourse to God, that He
may tame it. For if thou shouldest wish to tame it, thou canst
not, because thou art a man. The tongue can no xnan tame.
Observe a like instance to this in the case of those beasts which
we do tame. The horse does not tame himself, the camel does
not tame himself; the elephant does not tame himself; the
viper does not tame hiraself; the lion does not tame himself;
and so also man does not tame himself But that the horse,
and ox, and camel, and elephant, and lion, and viper, may be
tamed, man is sought for. Therefore let God be sought to,
that man may be tamed.
iii_ 3. Therefore, O Lord, art Thou become our refuge. To
Thee do we betake ourselves, and with Thy help it will be well
with us. For ill is it with us by ourselves. Because we have
left Thee, Thou hast left us to ourselves. Be we then found

Godcan subdueall our passions, as we. His ixnage, the heasls.Gb
in Thee, for in ourselves vvere we lost. Lord, Thou art become Sebm.
our refuge. Why then, brethren, should we doubt that the rgg g j
Lord will make us gentle, if we give up ourselves to be tamed
by Him ? Thou hast tamed the lion which thou madest not ;
shall not He tame thee. Who made thee ? For from whence
didst thou get the power to tame such savage beasts ? Art
thou their equal in bodily strength ? By what power then
hast thou been able to tame great beasts ? The very beasts
of burden, as they are called, are by their nature wild. For
in then- untamed state the} are unserviceable. But because
custom has never known them except as in the hands and
under the bridle and power of men, dost thou imagine that
they could have been born in this tame state ? But now at all
events mark the beasts which are unquestionably of savage
kind. Tlie lion roareth, who doth not fear? And yet wherein Amos 3,
is it that thou dost find thyself to be stronger than he ? Not in
strength of body, but in the interior reason of the mind. Thou
art stronger than the lion, in that wherein thou wast made
after the image of God. What! Shall the image of God tame
a wild beast; and shall not God tame His own image ?
4. In Him is our hope ; let us submit ourselves to Him, and iy.
entreat His mercy. In Him let us place our hope, and until
we are tamed, and tained thoroughly, that is, are perfected,
let us bear our Tamer. For oftentimes does our Tamer bring
forth His scourge too. For if thou dost bring forth the
whip to tame thy beasts, shall not God do so to tame
His beasts, (which -we are,) Who of His beasts will make us
His sons? Thou tamest thine horse; and what wilt thou give
thy horse, when he shall have begun to carry thee gently, to
bear thy discipline, to obey thy rule, to be thy faithful, useful '
beast ? How dost thou repay him, who wilt not so much as
bury him when he is dead, but cast him forth to be torn by
the birds of prey ? Whereas when thou art tamed, God
reserveth for thee an inheritance, which is God Himself, and
though dead for a little time, He will raise thee to life again.
He will restore to thee thy body, even to the fiill number of
thy hairs ; and will set thee with the Angels for ever, where
' There is a paranomasia here in the mentum,hocestadjumentuminfirmitatis
original, which it is not possible to suse."
preserve in the translation. " Esseju-

66 Blessedness of cha.stiscmeni, misery of its absence.
Serm. thou wilt need no more His taming hand, but only to be
[aJ.B.] possessed by His exceeding ' mercy. For God will then be
ipiissi- all in all; neither will there be any unhappiness to exercise
""J; us, but happiness alone to feed us. Our God will be Him-
15,28. self our Shepherd; our God will be Himself our Cup'';
^ P°*"^ our God will be Himself our glory ; our God will be
Himself our wealth. What multiplicity of things soever
thou seekest here, He alone will be Himself all these things
to thee.
V. 5. Unto this hope is man tamed, and shall his Tamer then
be deemed intolerable ? Unto this hope is man tamed, and
shall he murmur against his beneficent Tamer, if he chance
to use the scourge ? Ye have heard the exhortation of the
Heb.i2, Apostle, .//"ye are without chastening, ye are bastards, and
Ibid 7 ''^'^^ sons; for what son is he whom the father chasteneth
9' nol? Furthermore, he says, we have had fathexs of our
fiesh which corx'ecied us, and we gave thexn reverence; shall
we not much rather be in subjection to the Father of .spirits,
and live ? For what could thy father do for thee, that he
corrected and chastised thee, brought out the scourge and
beat thee ? Could he make thee live for ever ? What he
could not do for himself, how should he do for thee ? For
some paltry sum of money which he had gathered together
by usury and travail, did he discipline thee by the scourge,
that the fruit of his labour when left to thee might not be
squandered by thy evil living. Yes, he beats his son, as fearing
lest his labours should be lost ; forasmuch as he left to thee
what he could neither retain here, or carry away. For he did
not leave thee any thing here which could be his own ; he
went off, that so thou mightest come on. But thy God, thy
Redeemer, thy Tamer, thy Chastiser, thy Father, instructeth
thee. To what end? That thou mayest receive an inheritance,
when thou shalt not have to carry thy father to his grave,
but shalt have thy Father Himself for thine inheritance.
Unto this hope art thou instructed, and dost thou murmur!
and if any sad chance befall thee, dost thou (it may be)
blaspheme ? Whither wilt thou go from His Spirit ? But
now He letteth thee alone, and doth not scourge thee;
or He abandoneth thee in thy blaspheming; shalt thou
not experience His judgment ? Is it not better that He

God, in all things, and by all, our Refuge. 67
should scourge thee and receive thee, than that He should Serm.
spare thee and abandon thee ? [55. B.]
6. Let us say then to the Lord our God, Lord, Thou art vi.
become our refugefrom generation to generation. In the
first and second generations Thou art become our refuge.
Thou wast our refuge, that we might be born, who before
were not. Thou wast our refuge, that we might be born anew,
who were evil. Thou wast a refuge to feed those that forsake
Thee. Thou art a refuge to raise up and direct Thy children.
Tliou art become our refuge. We will not go back from
Thee, when Thou hast delivered us from all our evils, and
filled us with Thine own good things. Thou givest good
things now, Thou' dealest softly with us, that we be notiblandi-
wearied in the way; Thou dost correct, and chastise, and''"*-
smite, and direct us, that we may not wander from the way.
WheUier therefore Thou dealest softly with us, that we be
not wearied in the way, or chastisest us, that we wander not
from the way. Thou art become our refuge, O Lord.
SERMON YI. [LVI. Ben.J
On the Lord's Prayer in St. Matthew's Gospel, chap. vi.
To the Competentes".
L The blessed Apostle, to shew that those times when it i,
should come to pass that all the nations should believe in
Christ had been foretold by the Prophets, produced this
testimony where it is written. And it shall be, that whosoever Joel 2,
shall call on the name of the Lord, shall be saved. For before '
time the name of the Lord Who made heaven and earth was
called upon amongst the Israelites only; the resi of the nations
called upon dumb and deaf idols, by whom they were not
heard, or by devils, by whom they were heard to their
harm. But when ihe fulness of time came, that was
fulfilled which had been foretold, Anii it shall be, ihat
whosoever shall call upon the xiame of the Lord, shall be
" These were the last of the classes competentes, quam simulpetentes; and
into which the Catechumens were dis- Serm. 228. 1. Competentes dicebantiir
tributed, and were so called because quoniam materna viscera, ut nasce-
they were now so far advanced, as to rentur, petendo pulsabant, Bingh. b.
"see* for Baptism." See Serm, 216. 1. x. ch. 2. sect. 5— 12, See Conf. B. ix.
ad competentes. Quid enim aliud sunt 6.(14.) and note, 0-\f. Ed,
F 9

68 The Creed teaches to Whom, the Lord's Prayer, whalto pray.
Sekm. saved. Moreover, because the Jews, even those who believed
[56^6.1 i° Christ, grudged the Gospel to the Gentiles, and said that
the Gospel ought not be preached to them who were not
circumcised; because against these the Apostle Paul alleged
Eom.io, this testimony, Axid it shall be, that whosoever shall call upon
''^ the Name of the Lord, shall be saved ; he iramediately .sub
joined, to convince those who were unwilling that the Gospel
should be preached to the Gentiles, the words. But how shall
they call upon Him, in Whom they have not believed ? or how
shall ihey believe in Him of Whom ihey have not heard ? or
how shall they hear without a preacher? or how shall ihey
preach except they be sent? Because then he said, how shall
they call upon Him in Whom ihey have not believed ? ye have
not first learnt the Lord's Prayer, and after that the Creed;
but first the Creed, where ye might know what to believe,
and afterwards the Prayer, where ye might know Whom to
call upon. The Creed then has respect to the faith, the
Lord's Prayer to prayer; because it is he who believeth, that
is heard when he calleth.
ii. 2. But many ask for what they ought not to ask, not
knowing what is expedient for them. Two things therefore
must he that prays beware of; that he ask not what he
ought not ; and that he ask not from whom he ought
idsemo-not. From the devil, frora idols, from evil spirits',
must nothing be asked. From the Lord our God Jesus
Christ, God the Father of Prophets, and Aposties, and
Martyrs, from the Father of our Lord Jesus Christ, from God
Who made heaven and earth, the sea, and all things in them,
from Him must we ask whatsoever we have to ask. But
we must beware that we ask not of Him that which we
ought not to ask. If because we ought to ask for life, thou
ask it of dumb and deaf idols, what doth it profit thee ? So
if from God the Father, Who is in heaven, thou dost wish for
the death of thine enemies, what doth it profit thee ? Hast
thou not heard or read in the Psalm, in which the damnable
end of the traitor Judas is foretold, how the prophecy
Ps. 109, spake of him. Lei his prayer be turned into sin ? If then
thou risest up, and prayest for evil on thine enemies, thy praxjer
ivill be turned into sin.
in. 3. You have read in the Holy Psalms, how that he who

Prophetsforetoldevil,wisheditnol;Churchpraysfortheevil.6Q speaks in them imprecates, as it would seem, many curses Sebm
upon his enemies. And surely, one may say, he who speaks [56. B,
in t'ne Psalms is a righteous man; wherefore then does he
so wish evil upon his enemies ? He does not wish, but he
foresees, it is a prophecy of one who is telling things to come,
not a vow of malediction ; for the prophets knew by the Spirit
to whom evil was appointed to happen, and to whom good;
and by prophecy they spake as if they wished for what they
did foresee. But how canst thou know whether he for whom
to-day thou art asking evil, may not to-mon-ow be a better
man than thyself? But you will say, I know him to be a
wicked man. Well : thou must know that thou art wicked
too. Although it may be thou takest upon thyself to judge of
another's heart what thou dost not know ; but as for thine
own self thou knowest that thou art wicked. Hearest thou
not the Apostle saying, Who was before a blasphemer, and^'^'rm.
a persecutor, and injurious : but I obtained mercy, because '
I did it ignoranily in. unbelief? Now when the Apostie
Paul persecuted the Christians, binding them wherever he
found them, and drew them to the Chief Priests to be
questioned and punished, what think ye, brethren, did the
Church pray against hira, or for him ? Surely the Church
of God which had learnt instruction from her Lord, Who said
as He hung upon the Cross, Father, fox-give them, for theyZvike
know not xchat ihey do, so prayed for Paul, (or rather as yet^^' ^*"
Saul,) that that might be wrought in him which was wrought.
For in that he says. But I was unknown by face to ihe Gal. 1
churches of Judcea which ax-e in Christ: only they heax-d^^- ^''^
thai he xvho persecuted us in times past, now preacheth ihe
faith which once he destroyed: and they magnified God in
me; why did they magnify God, but because they asked
this of God, before it carae to pass ?
4. Our Lord then first of all cut off " rauch speaking,"
that thou mightest not bring a multitude of words unto God,
as though by thy many words thou wouldest teach Him,
Therefore when thou prayest thou hast need of piety, not of
wordiness. For xjour Father knou-eth what is xieedful foruatt
you, before ye ask Him. Be ye loth then to use many ^> ^•
words, for He knoweth what is needful for you. But lest
peradventure any should say here. If He know what is need-

70 Tlie Lord's Prayer, ihe rule and standard of all prayer.
Sebm. ful for US, why should we use so much as a few words ? why
[56 B 1 sliould we pray at all ? He knoweth Hiraself; let Him then
— '' — give what He knoweth to be needful for us. Yes, but it is
His will that thou shouldest pray, that He may give to thy
longings, that His gifts may not be lightly esteemed; seeing
iv. He hath Himself formed this longing desire in us. The words
therefore which our Lord Jesus Christ hath taught us in His
prayer, are the rule and standard of our desires. Thou mayest
not ask for any thing but what is written there.
5. Do ye therefore say, saith he. Our Father, Which art in
heaven. Where ye see ye have begun to have God for your
Father. Ye will have Him, when ye are new born.
Although even now before ye are born, ye have been con
ceived of His seed, as being on the eve of being brought
forth in the font, the womb as it were of the Church. Our
Father, Which art in heaven. Remember then, that ye have
a Father in heaven. Remember that ye were born of your
father Adam unto death, that ye are to be born anew of God
the Father unto life, Aud what ye say, say in your hearts.
Only let there be the earnest affection of prayer, and there
'exau- will be the effectual' answer of Him who beareth prayer.
g^g°^g Hallowed be Thy Name. Why dost thou ask, that God's
Name may be hallowed ? It is holy. Why then askest thou
for that which is already holy ? And then when thou dost
ask that His Name may be hallowed, dost thou not as it
were pray to Him for Him, and not for thyself? No. Under
stand it aright, and it is for thine own self thou askest. For this
thou askest, that what is always in itself holy, raay be hallowed
in thee. What is " be hallowed ?" " Be accounted holy,"
be not despised. So then you see, that the good thou dost
wish, thou wishest for thine own self For if thou despise
the Name of God, for thyself it will be ill, and not for God.
ver. 10. 6. Thy kingdom come. To whom do we speak ? and will
not God's kingdom come, if we ask it not. For of that king
dom do we speak which will be after the end of the world.
For God hath a kingdom always; neither is He ever without a
kingdom, Whom the whole creation serveth. But what king
dom then dost thou wish for ? That of which it is written in
Matt, the Gospel, Coxne, ye blessed of My Father, receive the
' ¦ kingdom which is prepared for you from the beginning cf

PrayingforNaxne,kingdom,M'illofGod,xceprayforoux-selves.7l the world. Lo here is the kingdom whereof we say, Tliy king- Sebm.
dom come. We pray that it may come in us ; we pray that [56. B.]
we may be found in //. For corae it certainly will; but what
will it profit thee, if it shall find thee at the left hand?
Therefore, here again it is for thine own self that thou wishest
well; for thyself thou prayest. This it is that thou dost long
for ; this desire in thy prayer, that thou mayest so live, that
thou mayest have a part in the kingdom of God, which is to
be given to all saints. Therefore when thou dost say. Thy
kingdom come, thou dost pray for thyself, that thou mayest
live well. Let us have part in Thy kingdom : let that come
even to us, which is to come to Thy saints and righteous
ones. 7. Thy will be done. What ! if thou say not this, will not \.
God do His will ? Remember what thou hast repeated in ^'^'¦- ^''•
the Creed, I believe in God the Father Almighty. If He be
Almighty, why prayest thou that His will may be done ?
What is this then, Tliy icill be done ? May it be done in me,
that I may not resist Thy will. Therefore here again it is for
thyself thou prayest, and not for God. For the will of God
will be done in thee, though it be not done by thee. For both in
them to whom He shall say. Come, ye blessed of My Father, 'M.a,t.25.
receive the kingdom px-eparedfor you from the beginning of ihe
wox-ld; shall the will of God be done, that the saints and righ
teous may receive the kingdom ; and in them to whom He shall
say, Depai-t ye into everlasting fire , pj-epared for the devil and ibid. 4L
his angels, shall the will of God be done, that the wicked may
be condemned to everlasting fire. That His will may be done
by thee is another thing. It is not then without a cause, but
that it may be well with thee, that thou dost pray that His will
may be done in thee. But whether it be well or ill with thee,
it will still be done in thee: but O that it may be done by
thee also. Why do I say then, Thy will be done in heaven
and in earth, and do not say. Thy xvill be done by heaven and
earth? Because what is done by thee. He Himself doeth in
thee. Never is any thing done by thee which He Himself
doeth not in thee. Sometimes, indeed. He doeth in thee what
is not done by thee; but never is any thing done by thee, if
He do it not in thee.
8. But what is in heaven and in earth, or, as in heaven so

72 " Thy Will be done," a prayer for perfection.
Sebm. in earth? The Angels do Thy will ; may we do it also. Thy
[56. B.] i^M be done as in heaven so in earth. The mind is heaven,
the flesh is earth. When thou dost say (if so be thou do say
Rom. 7, it) with the Apostie, With xny mind I serve the law of God,
^^' but xvith the fiesh the law of sin; the will of God is done in
heaven, but not yet in earth. But when the flesh shall be in
1 Cor, harmony with the mind, and death shall be swallowed up in
' ' victory, so that no carnal desires shall remain for the mind
to be in conflict with, when strife in the earth shall have passed
away, the war of the heart be over, and that be gone by
Gal. 5, which is spoken, the fiesh lusteth against the spirit, and the
spirit against the flesh: for these are coxitrary the one to the
other: so that ye caxinot do the things that ye would; when
this war, 1 say, shall be over, and all concupiscence shall have
been changed into charity, nothing shall remain in the body
to oppose the spirit, nothing to be tained, nothing to be
bridled, nothing to be trodden down ; but the whole shall go
on through concord unto righteousness, and the will of God
will be done in heaven and in earth. Thy will be done in
heaven and ixi earth. We wish for perfection, when we pray
for this. Thy will be done as in heavexi so in earth. In the
Church the spiritual are heaven, the carnal are earth. So then.
Thy will be done as in heaven so in earth ; that as the spiritual
do serve Thee, so the carnal being reforraed raay serve Thee
also. Thy xvill be doxie as in heaven so in earth. There is
' pius yet another very spiritual ' meaning- of it. For we are ad
monished to pray for our enemies. The Church is heaven, the
enemies of the Church are earth. What then is. Thy will be
done as in heaven so in earth ? May our enemies believe, as
we also believe in Thee ! may they become friends, and end
their enmities ! They are earth, therefore are they against us;
may they become heaven, and they will be with us.
vi. 9. Give us this day our daily bread. Now here it is
ver. 11. manifest, that it is for ourselves we pray. When thou sayest,
Hallmced be Thy Name, it requires explanation how it is that
it is for thyself thou prayest, not for God. When thou sayest,
Thy will be doxie; here again is there need of explanation,
lest thou think that thou art wishing well to God in this
prayer, that His will may be done, and not rather that thou
art praying for thyself When thou sayest, Thy kingdom

God gives daily bread io all, a special bread to the children. 73
come ; this again must be explained, lest thou think that thou Sebm
art wishing well to God in this prayer that He may reign. But [55. 3.
from this place and onwards to the end of the Prayer, it is
plain that we are praying to God for our own selves. When
thou sayest, Give us this day our daily bread, thou dost pro
fess thyself to be God's beggar. But be not ashamed at this;
how rich soever any man be on earth, he is still God's beggar.
The beggar takes his stand before the rich man's house ; but
the rich man himself stands before the door of the great rich
One. Petition is made to him, and he maketh his petition.
If he were not in need, he would not knock at the ears of God
in prayer. And what doth the rich man need ? I am bold
to say, the rich man needeth even daily bread. For how is it
that he hath abundance of all things ? whence but because
God hath given it him? What should he have, if God
withdrew His hand ? Have not many laid down to sleep
in wealth, and risen up in beggary ? And that he doth not
want, is due to God's mercy, not to his own power.
10. But this bread. Dearly beloved, by which our body is
filled, by which the flesh is recruited day by day ; this
bread, I say, God giveth not to those only who praise, but to
those also who blaspheme Him; Who maketh His sun to rise ^^^^^ 5
upon the evil and oxi the good, and sendeth rain upon ihe^^-
just axid on ihe unjust. Thou praisest Him, and He feedeth
thee ; thou dost blaspheme Him, He feedeth thee. He
waiteth for thee to repent; but if thou wilt not change thyself.
He will condemn thee. Because then both good and bad
receive this bread from God, thinkest thou there is no other
bread for which the children ask, of which the Lord said in
the Gospel, It is not meet to take ihe childrexfs bread, and Matt.
io cast it io dogs ? Yes, surely there is. What then is that ^^> ^^'
bread? and why is it called daily ? Because this is necessary
as the other; for without it we cannot live ; without bread
we cannot live. It is shamelessness to ask for wealth from
God ; it is no shamelessness to ask for daily bread. That
which ministereth to pride is one thing, that which ministereth
to life another. Nevertheless, because this bread which may
be seen and handled, is given both to the good and bad; there
is a daily bread, for which the children pray. That is the word
of God, which is dealt out to us day by day. Our bread is
daily bread; and by it live not our bodies, but our souls.

74 Daily infirmities remedied by the Lord's prayer and alms.
Serm. It is necessary for us who are even now labourers in the
[56.\.] vineyard. — it is our food, not our hire. For he that hires the
labourer into the vineyard owes him two things; food, that
he faint not, and his hire, wherewith he may rejoice. Our
daily food then in this earth is the word of God, which is
dealt out always in the Churches: our hire after labour
is called eternal life. Again, if by this our daily bread thou
understand what the faithful" receive, what ye shall receive,
when ye have been baptized, it is with good reason that we
ask and say, Give us this day our daily bread; that we may
live in such sort, as that we be uot separated from the
Holy Altar.
vii. 11. And forgive us our debts, as we forgive our debtors.
^'^^' ' Touching this petition again we need no explanation, that it
is for ourselves that we pray. For we beg that our debts may
be forgiven us- For debtors are we, not in raoney, but in sins.
Thou art saying perchance at this moraent, And you too.
We answer. Yes, we too. What, ye Holy Bishops, are ye
' domine debtors ? Yes, we are debtors too. What you! My Lord'.
Be it far from thee, do not thyself this wrong. I do myself
1 John no wrong, but I say the truth; we are debtors: If we say we
' ' have no sin, we deceive ourselves, and the truth is not in us.
We have been baptized, and yet are we debtors. Not that
any thing then remained, which was not remitted to us in
Baptism, but because in our lives we are contracting ever
what needs daily forgiveness. They who are baptized, and
2 ascen- forthwith depart out of this life, come up fi-om the font^ without
any debt ; without any debt they leave the world. But they
who are baptized and are still kept in this life, contract
defilements by reason of their mortal frailty, by which though
the ship be not sunk, yet have they need of recourse to the
pump. For otherwise by little and little will that enter in by
which the whole ship will be sunk. And to offer this prayer,
is to have recourse to the pump. But we ought not only to
pray, but to do alms also, because when the pump is used to
™ S. AugQStine throughout these Ser- seems to be used in our Church Cate-
mons,asweseeinotherpartsofhisworks, chism, " The Body and Blood of Christ
speaks with great reserve of the Holy which are verily and indeed taken and
Eucharist, as before those who were received by tlie faithful in the Lord's
some of them unbaptized : fideles was Supper." This reserve of the ancient
the title of the baptized, Sermo 113, 2. Church in itself implies the high doc-
"fidelibusdicoeisquibusChristo Corpus trineof the H.Eucharist; modernviews
erogamus dico;" and in this sense it have nothing to reserve.

Man encompassed by lesser sins, when escaping greater. 75
prevent the ship from sinking, both tiie voices and hands are Sebm.
at work. Now we are at work with our voices, when we say, [55. b,]
Forgive us our debts, as we also forgive our debtors. And we
are at work witii our hands when we do this. Break thy Is- 58>
bread to ihe hxingry, and bring the houseless poor into thine teccIbs.
house. Shut up alms in the heart of a poor"' xnan, axid it'^^'J^f
shall intercede for thee unto the lord.
1-2. Although therefore all our sins were forgiven in the viii.
" laver of regeneration," we should be driven into great
straits, if there were not given to us the daily cleansing of
the Holy Prayer. Alms and prayers purge away sins; only
let not such sins be committed, for which we must necessarily
be separated from our daily Bread ; avoid we all such debts to
which a severe and certain condemnation is due. Call not
yourselves righteous, as though ye had no cause to say,
Forgive us our debts, as xce also forgive our debtors. Though
ye abstain from idolatry, from the consolations" of astrologers,
from the cures of enchanters, though ye abstain fi-om the
seductions of heretics, from the divisions of schismatics ;
though ye abstain from murders, from adulteries and forni
cations, from thefts and plunderings, from false witness-
ings, and all such other sins which I do not name, as have
a ruinous consequence, for which it is necessary that the
sinner be cut off' from the altar, and be so bound in earth,
as to be bound in heaven, to his great and deadly danger,
unless again he be so loosed in earth, as to be loosed in
heaven ; yet after all these are excepted, still there is no
want of occasions whereby a man may sin. A man sins in
seeing with pleasure what he ought not to see. Yet who
can hold in the quickness of the eye? For from this the
eye is said to have received its very name, from its quick
ness '. Who can restrain the ear or eye ? The eyes may be shut 1 oculus
when thou wilt, and are shut in a moment, but the ears thou^'^'^'"" citate
canst only with an effort close: thou must raise the hand and
reach them, and if any one hold thy hand, they are kept
open, nor canst thou close them against reviling, impure, or
flattering, and seducing words. And when thou hearest any
things thou oughtest not to hear, though thou do it not,
dost thou not sin with the ear? for thou hearest something
¦" The LXX is, niyx-Xuitai Uinuo- ° Constellationibus. (Ben.) Meliores
etiiyiv ly Tois TafAitots <rov. Koi ayVj, i^i\t7' noiaj Mss. a consolationibus mathema-
Ttti ffi Ik ^uffns niaajffiu;. ticoi'um.

76 Gieal peril of little sins.
Serm. that is bad with pleasure ? How great sins doth the deadly
156 B 1 tongue commit ! Yea, sometime sins of such a nature, that a
' man is separated from the altar for them. To the tongue
pertains the whole matter of blasphemies, and many idle
words again are spoken, which are not convenient. But let
the hand do nothing wrong, let the feet run not to any evil,
nor the eye be directed to immodesty ; let not the ear be
open with pleasure to filthy talk ; nor the tongue move to
indecent speech ; yet tell me, who can restrain the thoughts ?
ix. How often do we pray, my brethren, and our thoughts are
elsewhere, as though we forgot before Whom we are standing,
or before Whom we are prostrating ourselves ! If all these
things be collected together against us, will they not therefore
not overwhelm us, because they are small faults ? What
matter is it whether lead or sand overwhelm us ? The lead
is all one mass, the sand is small grains, but by their great
number they overwhelm thee. So thy sins are small. Seest
thou not how the rivers are filled, and the lands are wasted
by small drops ? They are small, but they are many.
13, Let us therefore say every day ; and say it in sincerity
of heart, and do what we say. Forgive us our debts, as we
also forgive our debtors. It is an engagement, a covenant, an
agreement that we make with God. The Lord thy God saith
to thee. Forgive, and I will forgive. Thou hast not forgiven;
thou retainest thy sins against thyself, not I. I pray
thee, my dearly beloved children, since I know what is
expedient for you in the Lord's Prayer, and most of all in
that sentence of it. Fox-give us our debts, as we also forgive
our debtors; hear me. Ye are about to be baptized, forgive
every thing ; whatsoever any raan have in his heart against any
other, let him from his heart forgive it. So enter in, and be
sure, that all your sins which ye have contracted, whether
from your birth of your parents after Adam with original sin,
for which sins' sake ye i-un with babes to tiie Saviour's grace,
or whatever after sins ye have contracted in your lives, by
word, or deed, or thought, all are forgiven; and you will go
^_ out of the water as from before the presence of your Lord,
» velut with the sure discharge of all debts.
ana*' '" ^^- ^°^ because by reason of those daily sins of which I
inunda- have Spoken, it is necessary for you to say, in that ' daily
istr prayer of cleansing as it were, Forgive us our debts, as we

Exiemies io be loved, their sin only hated. 77
also forgive our debtors ; what will ye do ? Ye have enemies. Sebm.
For who can live on this earth without them ? Take heed [¦gg_ g-i
to yourselves, love them. In no way can thine enemy
so hurt thee by his violence, as thou dost hurt thyself if thou
love him not. For he may injure thy estate, or flocks, or house,
or thy manservant, or thy maid-servant, or thy son, or thy
wife; or at most, if such power be given him, thy body. But
can he injure thy soul, as thou canst thyself? Reach forward,
dearly beloved, I beseech you, to this perfection. But have I
given you this power? He only hath given it to whom ye say,
Thy will be done as in heaven so in earth. Yet let it not seem
impossible to you. I know, I have known by experience,
that there are Christian men who do love their enemies. If it
seem to you impossible, ye will not do it. Believe then first
that it can be done, and pray that the will of God may be
done in you. For what good can thy neighbour's ill do thee ?
If he had no ill, he would not even be thine enemy. Wish
him well then, that he may end his ill, and he will be
thine enemy no longer. For it is not the human nature in
him that is at enmity with thee, but his sin. Is he there
fore thine enemy, because he hath a soul and body ? In this
he is as thou art: thou hast a soul, and so hath he: thou hast
a body, and so hath he. He is of the same substance as thou
art ; ye were made both out of the same earth, and quickened
by the same Lord. In all this he is as thou art. Acknow
ledge in him then thy brother. The first pair, Adam and Eve,
were our parents ; the one our father, the other our mother ;
and therefore we are brethren. But let us leave the con
sideration of our first origin. God is our Father, the
Church our Mother, and therefore are we brethren. But
you will say, my enemy is a heathen, a Jew, a heretic, of
whom I spake some time ago on the words. Thy will be
done as in heaven .so in earth. O Church, thy enemy is the
heathen, the Jew, the heretic ; he is the earth. If thou art
heaven, call on thy Father which is in heaven, and pray for
thine enemies : for so was Saul an enemy of the Church ;
thus was prayer made for him, and he became her friend.
He not only ceased from being her persecutor, but he
laboured to be her helper. And yet, to say the truth, prayer"
was made against him ; but against his malice, not against
" Vide Sermon 40. (90. Ben.) 9,

78 Use high prayers, and pray to act thereafter.
Serm. his nature. So let thy prayer be against the malice of thine
rjjgjenemy, that it may die, and he may Uve. For if thine
enemy were dead, thou hast lost it might seem an enemy, yet
hast thou not found a friend. But if his malice die, thou
hast at once lost an enemy and found a friend.
xi. 15. But still ye are saying, Who can do, who has ever done
this? May God bring it to effect in your hearts ! I know as
well as you, there are but few who do it; great men are they
and spiritual who do so. Are all the faithful in the Church
who approach the altar, and take the Body and Blood of
Christ, are they all such? And yet they all say. Forgive us our
debts, as we also fox-give our debtors. What, if God should
answer them, " Why do ye ask rae to do what I have promised,
when ye do not what I have commanded ?" What have 1
promised? To fox-give your debts. What have I commanded?
That ye also forgive your debtors. How can ye do this,
if ye do not love your enemies ? What then must we do,
brethren ? Is the flock of Christ reduced to such a scanty
number ? If they only ought to say, Forgive us our debts,
as we also forgive our debtors, who love their enemies; I know
not what to do, I know not what to say. For must T say to
you. If ye do not love your enemies, do not pray; I dare not
say so; yea, pray rather that ye may love them. But must I
say to you. If ye do not love your enemies, say not in the
Lord's Prayer, Forgive us our debts, as we also forgive our
debtors? Suppose that I were to say. Do not use these words.
If ye do not, your debts are not forgiven ; and if ye do use
them, and do not act thereafter, they are not forgiven. In
order therefore that they may be forgiven, ye must both use
the prayer, and do thereafter.
xii. 16. I see some ground on which I raay comfort not some
few only, but the multitude of Christians ; and I know that
Luke 6, ye are longing to hear it. Christ hath said, Forgive, that
'^'^- ye xnay be forgiven. And what do ye say in the Prayer
which we have now been discussing? Forgive us our debts, as
we also forgive our debtors. So, Lord, forgive, as we forgive.
This thou sayest, O Father , Which artixi heaven,so forgive our
debts, as we also forgive our debtors. For this ye ought to do,
and if ye do it not, ye will perish. When your enemy asks
pardon, at once forgive him. And is this much for you to do?
Though it were rauch for thee to love thine enemy when

Forgive, as Christ, thy enexnies; ai least, when penitent. 79
violent against thee, is it much to love a man who is a sup- Serm.
plicant before thee? What hast thou to say? He was rgg g -i
before violent, and then thou hatedst him. I had rather
thou hadst not hated him even then : I had rather then
when thou wert suffering from his violence, thou hadst
remembered the Lord, saying. Father, fox-give thexn, for they l'vke23,
know xiot what ihey do. I would have then much wished "
that even at that time when thine enemy was violent against
thee, thou hadst had regard to the Lord thy G od speaking
thus. But perhaps you will say, He did it, but then He did
it as being the Lord, as the Christ, as the Son of God, as the
Only-Begotten, as the Word made flesh. But what can I,
an infirm and sinful man, do ? If thy Lord be too high
an example for thee, turn thy thoughts upon thy feUow-
servant. The holy Stephen was being- stoned, and as they
stoned him, on bended knees did he pray for his enemies,
and say. Lord, lay not this sixi to their charge. They were Acts 7,
casting stones, not asking pardon, yet did he pray for them.
I would thou wert like him ; reach forth. Why art thou
for ever trailing thy heart along the earth ? Hear, Lift xip
thy heart, reach forward, love thine enemies. If thou canst
not love him in his violence, love him at least when he
asks pardon. Love the man who saith to thee, " Brother, I
have sinned, forgive me," If thou then forgive him not, I say
not merely, that thou dost blot this prayer out of thine
heart, but thou shalt be blotted thyself out of the book of God.
17. But if thou then at least forgive him, or let go hatred
from thy heart, it is hatred from the heart I bid thee forego,
and not proper discipline. What if one who asks my pardon, xiii.
be one who ought to be chastised by me ! Do what thou wilt,
for I suppose that thou dost love thy child even when
thou dost chastise him. Thou regardest not his cries
under the rod, because thou art reserving for him his
inheritance. This I say then, that thou forego from thy heart
all hatred, when thine enemy asks pardon of thee. But
perhaps you will say, ' he is playing false, he is pretending,'
0 thou judge of another's heart, tell me thine own father's
thoughts, tell me thine own thoughts yesterday. He asks and
petitions for pardon ; forgive, by all means forgive him. If
thou wilt not forgive him, it is thyself thou dost hurt, not him,
for he knows what he has to do. Thou art not willing to forgive

80 Prayer undoes past sin.
SEBM. thine own fellow-servant; he will go then to thy Lord, and
rs J B 1 ®^y ^° Him, ' Lord, 1 have prayed my fellow-servant to forgive
' me, and he would not; do Thou forgive me." Hath not the
Lord power to release his servant's debts ? So he, having
obtained pardon from his Lord, returns loosed, whilst thou
remainest bound. How bound ? The time of prayer will
come, the time must come for thee to say, Forgive us our
debts, as we also forgive our debtoxs ; and the Lord will
answer thee. Thou wicked servant, when thou didst owe Me
so great a debt, thou didst ask Me, and I forgave thee;
M.a,t.i8, shouldest not thou also have had compassion on thyfellow-
' sex-vant, even as 1 had pity on thee ? These words are out
of the Gospel, not of my own heart. But if on being asked,
thou shalt forgive him who begs for pardon, then thou canst
say this prayer. And if thou hast not as yet the strength to
love him in his violence, still thou mayest offer this prayer,
Forgive us our debts, as we also forgive our debtoxs. Let
us pass on to the rest.
ver. 13. 18. And lead us not into temptation. Forgive us our debts,
as we also forgive our debtors, we say because of past sins,
which we cannot undo, that they should not have been done.
Thou canst labour not to do what thou hast done before, but
how canst thou bring about, that that which thou hast done
should not be done? As regards those things which have
been done already, that sentence of the prayer is thy help.
Forgive us our debts, as we also forgive our debtors. As
regards those into which thou mayest fall, what wilt thou do?
xiv. Lead us not into temptation, but deliver us from evil.
Lead xis not into temptation, but deliver us froxn evil, tbat
is, from temptation itself
19. Now these three first petitions. Hallowed be Thy
Name, Thy kingdom come. Thy will be done as in heaven so
in earth, these three regard the life eternal, for God's Name
ought to be hallowed in us always, we ought to be in His
kingdom always, we ought to do His will always. This will
be to all eternity. But daily bread is necessary now. All the
rest that we pray for from this article, regards the necessities
of the present life. Daily bread is necessary in this life;
the forgiveness of our debts is necessary in this life. For when
we shall arrive at the other life, there will be an end of all
debts. In this life there is teraptation, in this life the sailing

Xtians tobe taught, what iobelieve ; believixig,xj)hat to pray.%1
is dangerous, in this life something is ever stealing its way Serm.
in through the chinks of our frailties, which must be pumped rgg g-j
out. But when we shall be made equal to the Angels of
God; no more need to say and pray to God lo forgive us
our debts, when there w-ill bo none. Here then is the daily
bread; here the prayer that our debts xnay be forgiven ; here
that we enter not into temptation; for in that life temptation
does not enter; here that we may be delivered from evil; for
in that life there will be no evil, but eternal and abiding
good.

SERMON VII, [LVII. Ben.]
Again, on Matt, vi. On the Lord's Prayer. To the Competentes.
I. The order established for your edification requires that j.
ye learn first what to believe, and afterwards what to ask.
For so saith the Apostle, Whosoever shall call upon the joel 2
Name of the Lord, shall be saved. This testimony blessed ^^•
Paul cited out of the Prophet; for by the Prophet were those 10, 13.
times foretold, when all men should call upon God; Wliosoever
shall call upon the Name of the Lord, shall be saved. And he
added. How then shall they call on Him in Whom they have v.u,i5.
not believed ? And how shall they believe in Him of Whom
they have not heard? Or how shall they hear xmthout a
preacher ? Or how shall they preach except they be sent ?
Therefore were preachers sent. They preached Christ. As
they preached, the people heard, by hearing they believed,
and by believing called upon Him. Because then it was
most rightly and most truly said. How shall they call on
Him in Whom ihey have not believed? therefore have ye
first learned what to beheve : and to-day have learnt to call
on Him in Whom ye have believed.
2. The Son of God, our Lord Jesus Christ, hath taught
us a Prayer; and though He be the Lord Himself, as ye
have heard and repeated in the Creed, the Only Son of
God, yet He would not be alone. He is the Only Son, and ii.
yet would not be alone; He hath vouchsafed to have brethren.
For to whom doth He say. Say, Our Father, Which ax-t m Matt. 6,
heaven? Whom did He wish us to call our Father, save^"
His own Father ? Did He grudge us this ? Parents some-
G

82 " Oxir Father" teaches that we are sons through lite Son.
Sebm. times when they have gotten one, or two, or three children,
[57.^B.] fear to give birth to any more, lest they reduce the rest to
beggary. But because the inheritance which He promiseth us
is such as many may possess, and no one be straitened;
therefore hath He called into His brotherhood the peoples of
the nations ; and the Only Son hath numberless brethren ; who
say. Our Father, Which art in heaven. So said they who
have been before us ; and so shall say those who will come
after us. See how many brethren the Only Son hath in His
grace, sharing His inheritance with those for whom He
suffered death. We had a father and mother on earth, that
we might be born to labours and to death : but we have
found other parents, God our Father, and the Church our
iii. Mother, by whom we are bom unto life eternal. Let us
then consider, beloved. Whose children we have begun to
be ; and let us live so as becomes those who have such a
Father. See, how that our Creator hath condescended to be
our Father !
3. We have heard Whom we ought to call upon, and with
what hope of an eternal inheritance we have begun to have a
Father in heaven ; let us now hear what we must ask of Him,
Of such a Father what shall we ask ? Do we not ask rain of
Him, to-day, and yesterday, and the day before ? This is no
great thing to have asked of such a Father, and yet ye see with
what sighings, and with what great desire we ask for rain, when
death is feared, when that is feared which none can escape.
For sooner or later every man must die, and we groan, and
pray, and travail in pain, and cry to God, that we may die a
little later. How much more ought we to cry to Him, that
we may come to that place where we shall never die !
iv. 4. Therefore is it said. Hallowed be Thy Name. This we
also ask of Him that His Name may be hallowed in us ; for
Holy is it always. And how is His Name hallo wed in us, except
while it raakes us holy. For once we were not holy, and we
are made holy by His Name ; but He is always Holy, and His
Name always Holy. It is for ourselves, not for God, that we
pray. For we do not wish well to God, to Whom no ill can
ever happen. But we wish what is good for ourselves, that
His Holy Narae raay be hallowed, that that which is always
Holy, may be hallowed in us.

God's kingdom comes to us, if we areHis; its last hour non-. 83
5 Thy kingdom come. Come it surely will, whether we Seem,
ask or no. Indeed, God hath an eternal kingdom. For when [-gy g j
did He not reign? When did He begin to reign? For His ^y^
kingdom hath no beginning, neither shall it have any end, ver. lo.
But that ye may know that in this prayer also we pray for
ourselves, and not for God, (for we do not say, Thy kingdom
come, as though we were asking that God may reign ;) we
shall be ourselves His kingdom, if beheving in Him we
make progress in this faith. All the faithful, redeemed by
the Blood of His Only Son, will be His kingdom. And this
His kingdom will come, when the resurrection of the dead
shall have taken place; for then He will come Himself. And
when the dead are risen. He will divide them, as He Himself
saith, and He shall set some on the right hand, and some on Matt.
. 25 33
the left. To those who shall be on the right hand He will '
say. Come, ye blessed of My Father, receive the kingdom.
This is what we wish and pray for when we say. Thy kingdom
come; that it may come to us. For if we shall be reprobates,
that kingdom will come to others, but not to us. But if we
shall be of that number, who belong to the members of His
Only-begotten Son, His kingdom will come to us, and will
not tarry. For are there as raany ages yet remaining, as have
already passed away ? The Apostle John hath said. My i John
little children, it is the last hour. But it is a long hour vuig.
proportioned to this long day; and see how many years this
last hour lasteth. But nevertheless, be ye as those who watch,
and so sleep, and rise again, and reign. Let us watch now,
let us sleep in death; at the end we shall rise again, and
shall reign without end.
6. Thy xjoill be done as in heaven, so in earth. The third ^ '•
thing we pray for is, that His will may be done as in h-eaven
so in earth. And in this too we wish well for ourselves. For
the will of God must necessarily be done. It is the will of
God that the good should reign, and the vricked be damned.
Is it possible that this will should not be done? But what
good do we wish for ourselves, when we say. Thy will be
doxie as in heaven, so in earth ? Give ear. For this petition
may be understood in many ways, and many things are to
be in our thoughts in this petition, when we pray God, Thy
xmll be done as in heaven, so in earth. As Thy Angels
ft 9

84 Manifold conix-asls of Heaven axid earth ; all included.
Sebm. offend Thee not, so may we also not offend Thee. Again,
[57 ^B] how is Thy will be done, as ixi heaven, so in earth, under-
stood? All the holy Patriarchs, all the Prophets, all the
Apostles, all the spiritual are as it were God's heaven ; and
we in comparison of them are earth. Thy will be done, as in
heaven, so in earth; as in them, so in us also. Again, Thy
will be done, as in heaven, so in earth; the Church of God
is heaven. His enemies are earth. So we wish well for our
enemies, that they too may believe and become Christians,
and so the will of God be done, as in heaven, so also in
earth. Again, Thy will be done, as in heavexi, so in earth.
Our spirit is heaven, and the flesh earth. As our spirit is
renewed by believing, so may our flesh be renewed by rising
again ; and the xmll of God be done, as in heaven, so in earth.
Again, our raind whereby we see truth, and delight in this
Rom, 7, truth, is heaven ; as, J delight in the law of God, after the
inward man. What is the earth ? / see another law in
my xnembers, warring against the law of my mind? When
this strife shall have passed away, and a full concord brought
about of the flesh and spirit, the will of God will be done as
in heaven, so also in earth. When we repeat this petition, let
us think of all these things, and ask them all of the Father,
Now all these things which we have mentioned, these three
petitions, beloved, have respect to the life eternal. For if the
Name of our God is sanctified in us, it will be for eternity. If
His kingdom come, where we shall live for ever, it will be
for eternity. If His will be done as in heaven, so in earth, in
all the ways which I have explained, it will be for eternity.
vii. 7. There remain now the petitions for this life of our
ver, 11, pilgrimage; therefore follows. Give us this day our daily
bread. Give us eternal things, give us things temporal. Thou
hast promised a kingdom, deny us not the raeans of subsist
ence. Thou wilt give everlasting glory with Thyself hereafter,
give us in this earth teraporal support. Therefore is it day
by day, and to-day, that is, in this present time. For when
this life shall have passed away, shall we ask for daily bread
then? For then it will not be called, day by day, but to-day.
Now it is called, day by day, when one day passes away,
and another day succeeds. Will it be called, day hy day,
when there will be one eternal day? This petition for daily

Daily Bread, here, through means; in heaven, by sight. 85
bread is doubtless to be understood in two ways, both for Serm, VII.
the necessary supply of our bodily food, .and for the neces- rgy ^ j
sities of our spiritual support. There is a necessary supply of
bodily food, for the preservation of our daily life, without
which we cannot live. This is food and clothing, but the
whole is understood in a part. When we ask for bread, we
thereby understand all things. There is a spiritual" food also
which the faithful know, which ye too will know, when ye shall
receive It at the altar of God. This also is daily Bread,
necessary only for this life. For shall we recei\e the Eucharist
when we shall have come to Christ Himself, and begun to
reign with Him for ever? So then the Eucharist is our daily
bread ; but let us in such wise receive it, that we be not refi-eshed
in our bodies only, but in our souls. For the virtue which is
apprehended there, is unity, that gathered together into His
body, and made His members, we may be what we receive.
Then will it be indeed our daily bread. Again, what I am
handUng before you now is daily bread ; and the daily lessons
which ye hear in church, are daily bread, and the hymns ye
hear and repeat are daily bread. For all these are necessary in
our state of pilgrimage. But when we shall have got to heaven,
shall we hear the word', we who shall see the Word Himself,' codex
and hear the Word Himself, and eat and drink Him as the
angels do now ? Do the angels need books, and interpreters,
and readers? Surely not. They read in seeing, for the Truth
Itself they see, and are abundantly satisfied firom that fountain,
from which we obtain some few- drops. Therefore has its^irrora-
been said touching om- daily bread, that this petition is°"^
necessary for us in this life.
8. Forgive us our debts, as we forgive our debtors. Is viii.
this necessary except in this life? For in the other we shall "^^'¦- ^2.
have no debts. For what are debts, but sins? See, ve are on
the point of being baptized, then all your sins will be blotted
out, none whatever will remain. Whatever evil ye have ever
done, in deed, or word, or desire, or thought, all will be
blotted out. And yet if in the life which is after Baptism there
were security from sin, we should not learn such a praver as
this. Forgive us our debts. Only let us by all means do what
comes next, As we forgive our debtors. Do ye then who are
" See Serm. 6, (56. Ben.) 10. (vi.) and note.

86 " Temptation" not trial, but deceit of the heart and Satan.
Sebm. about to enter in to receive a plenary and entire remission of
[57. B.iyour debts, do ye above all things see that ye have nothing in
your hearts against any other, so as to come forth from Baptism
secure, as it were free and discharged of all debts, and then
begin to purpose to avenge yourselves on your enemies, who
in time past have done you wrong. Forgive, as ye are for
given. God can do no one wrong, and yet He forgiveth
Who oweth nothing. How then ought he to forgive, who
is himself forgiven, when He forgiveth all. Who oweth
nothing that can be forgiven Him ?
ix. 9. Lead us not into temptation, but deliver us from evil.
V. 13. Will this again be necessary in the life to come ? Lead us
not into temptation, will not be said, except where there can
Job 7, be temptation. We read in the book of holy Job, Is not
1. Sept. ^j^^ j^^j-g qfjjidji upon earth a temptation? What then do we
Tvi^m pray for? Hear what. The Apostle .Tames saith, Letno man
Y '^^^ say when he is tempted, I am tempted of God. He spoke of
those evil temptations, whereby men are deceived, and brought
under the yoke of the devil. This is the kind of temptation
he spoke of For there is another sort of temptation which is
called a proving ; of this kind of temptation it is written,
Deut. The Lord your God tempteth [proveth) you to know whether
' ¦ ye love Him. What means "to know ?" " To make you know,"
for He knoweth already. With that kind of temptation:
whereby we are deceived and seduced, God tempteth no
man. But undoubtedly in His deep and hidden judgment
He abandons some. And when He hath abandoned them, the
tempter finds his opportunity. For he finds in him no resist
ance against his power, but forthwith presents himself to him
as his possessor, if God abandon him. Therefore that He may
not abandon us, do we say. Lead us not into temptation. For
James every one is tempted, says the same Apostle James, when he
' ' 'is drawn away of his own lust and enticed. Then lust, wlwn
it hath conceived, bringeth forth sin; and .sin, when it M
finished, bringeth forth death. What then has he hereby
taught us ? To fight against our lusts. For ye are about to
put away your sins in Holy Baptism ; but lusts will still
remain, wherewith ye must fight after that ye are regenerate.
For a conflict with your own selves still remains. Let no enemy
from without be feared : conquer thine own self, and the

By conquerixig self, we conquer Satan, 87
whole world is conquered. What can any tempter from Sebm.
without, whether the devil or the devil's rainister, do against rg;^^ i
thee ? Whosoever sets the hope of gain before thee to
seduce thee, let him only find no covetousness in thee ; and
what can he who would tempt thee by gain effect ? Whereas
if covetousness be found in thee ; thou takest fire at the sight
of gain, and art taken by the bait of this corrupt food'. But'vitiosaj
if he find no covetousness in thee, the teap remains spread in faqueo
vain. Or should the tempter set before thee some woman of
surpassing beauty ; if chastity be within, iniquity from with
out is overcome. Therefore that he may not take thee with
the bait of a strange woman's beauty, fight with thine own
lust within ; thou hast no sensible perception of thine enemy,
but of thine own concupiscence thou hast. Thou dost not
see the devil, but the object that engageth thee thou dost see.
Get the mastery then over that of which thou art sensible with
in. Fight valiantly, for He who hath regenerated thee is thy
Judge ; He hath arranged the lists. He is making ready the
crown. But because thou wilt without doubt be conquered,
if thou have not Him to aid thee, if He abandon thee: there
fore dost thou say in the prayer. Lead us not into temptation.
The Judge's v\rath hath given over some to their own lusts ;
and the Apostle says, God gave them over io the lusts of 'Rom. i,
their hearts. How did He give them up ? Not by forcing, y^jg.
but by forsaking them.
10. Deliver us from evil, may belong to the same sentence, x.
Therefore, that thou mayest understand it to be all one
sentence, it runs thus. Lead us not ixtto temptation, but
deliver us from evil. Therefore he added but, to shew that
all this belongs to one sentence, Lead us not into temptation,
but deliver us froxn evil. How is this ? I will propose them
singly. Lead us not into temptation, but deliver us from
evil. By delivering us fi-om evil. He leadeth us not into
temptation; by not leading us into temptation, He delivereth
us from evil.
IL And truly it is a great temptation, dearly beloved, it is xi.
a great temptation in this life, when that in us is the subject of
temptation, whereby we attain = pardon, if in any of our tempta
tions we have fallen. It is a frightfiil temptation, when that
is taken from us, whereby we may be healed from the wounds
of other temptations. I know that ye have not yet under-

^ mere-
mur

QQAnger ihedeadliest temptation,ascuttixigoffmeansof pardon
Sebm. stood me. Give me your attention, that ye may understand.
[57. B.] Suppose, avarice tempts a raan, and he is conquered in any
single temptation, (for sometimes even a good wrestler and
' vulne- fighter may get roughly handled':) avarice then has got the
better of a man, good wrestler though he be, and he has done
some avaricious act. Or there has been a passing lust; it has
not brought the man to fornication, nor reached unto
adultery, for when this does take place, the man must at all
Matt.5, events be kept back from the criminal act. But he hath
seen a woman to lust after her : he has let his thoughts
dwell on her with more pleasure than was right; he has
admitted the attack; excellent combatant though he be, he has
been wounded, but he has not consented to it; he has beaten
back the motion of his lust, has chastised it with the bitterness
of grief, he has beaten it back; and has prevailed. Still in
the very fact that he had slipped, has he ground for saying.
Forgive us our debts. And so of all other temptations, it is a
hard matter that in them all there should not be occasion for
saying. Forgive us our debts. What then is that fiightful
temptation which I have mentioned, that grievous, that tre
mendous temptation, which must be avoided with all our
strength, with all our resolution ; what is it ? When we go
about to avenge ourselves. Anger is kindled, and the man
burns to be avenged. O frightful temptation ! Thou art losing
that, whereby thou hadst to attain pardon for other faults. If
thou hadst committed any sin as to other senses, and other
lusts, hence mightest thou have had thy cure, in that thou
mightest say, Forgive us our debts, as we also fox-give our
debtors. But whoso instigateth thee to take vengeance, will
lose for thee the power thou hadst to say. As we also forgive
our debtors. When that power is lost, all sins will be
retained ; nothing at all is remitted.
>^ii. ]-2. Our Lord and Master, and Saviour, knowing this dan
gerous temptation in this life, when He taught us six or seven
petitions in this Prayer, took none of them for Himself to
treat of, and to commend to us with gTeater earnestness, than
this one. Have we not said. Our Fa.ther, Which art in
heaven; and the rest which follows? Why after the con
clusion of the Prayer, did He not enlarge upon it to us,
either as to what He had laid down in the beginning, or
concluded with at the end, or placed in the middle? For

Our Lox-d inculcates this alone, since all lost, if this lost. 89
why said He not, if the Name of God be not hallowed in you, Serm.
or if ye have no part in the kingdom of God, or if the will of rgy, 31
God be not done in you, as in heaven, or if God guard you not,
that ye enter not into temptation ; why none of all these ? but
what saith He? Verily I say unto you, thai if ye fox-give men Matt.6,
their trespasses ; in reference to that petition. Forgive us our '
debts, as xve also forgive our debtors. Having passed over all
the other petitions whicli He taught us, this He taught us
with an especial force. There was no need of insisting" so' com-
much upon those sins in which if a man offend, he 'f^^J ^.^.tAs.
know the means whereby he may be cured : need of it there
was, with regard to that sin in which if thou sin, there is no
means whereby the rest can be cured. For this thou oughtest
to be ever saying, l^orgive us our debts. What debts ? There
is no lack of them; for we are but men; I have talked some
what more than I ought, have said something I ought not,
have laughed more than I ought, have eaten more than I
ought, have listened with pleasure to what I ought not, have
drank more than I ought, have seen with pleasure what I
ought not, have thought with pleasure on what I ought not;
Forgive us our debts, as we also forgive our debtors. This if
thou hast lost, thou art lost thyself
13. Take heed, my brethren, my sons, sons of God, take xiii-
heed, I beseech you, in that 1 am saying to you. Fight to
the uttermost of your powers with your own hearts. And if
ye shall see your anger making a stand against you, pray to
God against it, that God raay make thee conqueror of thyself,
that God may make thee conqueror, I say, not of thine enemy
without, but of thine own soul within. For He will give thee
His present help, and will do it. He would rather that we
ask this of Him, than rain. For ye see, beloved, how many
petitions the Lord Christ hath taught us ; and there is scarce
found among them one which speaks of daily bread, that all
our thoughts may be moulded after the life to come ? For
what can we fear that Fie will not give us. Who hath
promised and said. Seek ye first the kixxgdom of God ««c?Matt.6
His x-ighteousness, and, all these things shall be added unto^^-
you ; for your Father knoweth that ye have need of these
things before ye ask Him. Seek ye first the kingdoxn of God
and His righteousness, and all these things shall be added
xtnto you. For many have been tried even with hunger, and

90 Blessing of xj' Lord's px-ayer, taught by our Advocate^ Judge.
Sebm, have been found gold, and have not been forsaken by God.
rsT.^B.] They would have perished with hunger, if the daily inward
bread were to leave their heart. After this let us chiefly
Matt, 5, hunger. For, Blessed are they who hunger and thirst after
righteousness, for they shall be filled. But He can in mercy
Pe. 102, look upon our infirmity, and see us, as it is said. Remember
^Q,^y^\that we are dust. He Who from the dust made and quick-
^¦) ened man, for that His work of clay's sake, gave His Only
Son to death. Who can explain, Who can worthily so much
as conceive, how much He loveth us ?

SERMON VIII. [LVIII. Ben.J
Again on the Lord's Prayer, Matt, vi. To the Competentes.
i. 1. You have just repeated the Creed, where in brief sum
mary is contained the Faith. I have already before now told
Rom, you what the Apostle Paul says. How shall ihey call on Him
^'^' ^^- in Whom they have not believed ? Because then you have
both heard, and learnt, and repeated how you must believe
in God ; hear to-day how He must be called upon. The Son
Himself, as you heard when the Gospel was read, taught His
disciples and His faithful ones this Prayer. Good hope have
'juris- we of obtaining our cause, when such an Advocate' hath
pentus (Jictated our suit. The Assessor of the Father, as you have
confessed. Who sitteth on the right hand of the Father ; He
is our Advocate Who is to be our Judge. For from thence will
He come to judge the quick and dead. Leam then this
Prayer also which you will have to repeat in eight days time.
But whosoever of you have not repeated the Creed well, have
yet tirae enough, let them learn it; because on the Sabbath
day " in the hearing of all who shall be present, you will have
to repeat it : on the last "' Sabbath day, when you will be to
be baptized. But in eight days from to-day will you have
to repeat this Prayer, which you have heard to-day.
ii_ 2. Of which the first clause is, Our Father, Which art in
Matt. 6, heaven. We have found then a Father in heaven; let us take
good heed how we Uve on earth. For he who hath found such
a Father, ought so to live that he may be worthy to come to
his inheritance. But we say all in common. Our Father.
« Ea,ster Eve. b i. „. jn Lent.

In Xt. all brethren ; prayer for His kingdom is thai xee befit. 9 1
How great a condescension ! This the emperor says, and this ^JV"^-
says the beggar : this says tho slave, and this his lord. They [gg. b.]
say all together. Our Father, Which art ixi heaven. There-
fore do they understand that they are brethren, seeing they
have one Father. Now let not the lord disdain to have his
slave for a brother, seeing the Lord Christ hath vouchsafed to
have him for a brother.
3. Hallowed be Thy Name, Thy kingdom come. This hal- ^''"' ^>
lowing of God's Name is that whereby we are made holy. For
His Name is always Holy. We wish also for His kingdom to
come ; come it will, though we wish it not ; but to wish and
pray that His kingdom may come, is nothing else than to
wish of Him, that He would make us worthy of His kingdom,
lest haply, which God forbid, it should come, and not come
to us. For to many that will never come, which nevertheless
must come. For to them will it corae, to whora it shall be
said. Come, ye blessed of My Father, receive the kingdoxn ^^t-25,
prepax-ed for you from ihe foundatioti of the woxld. But it
will not come to them to whom it shall be said, Depart'^^'^^- V. 41.
from Me, ye cursed, into everlasting fire. Therefore when
we say. Thy kingdom come, we pray that it may come to us.
What is, may come to us? May find us good. This we
pray for then, that He would make us good ; for then to us
will His kingdom come.
4. We go on. Thy will be doxie as in heaven, so in earth, id-
The Angels serve Thee in heaven, may we serve Thee in jg, ' '
earth ! The Angels do not offend Thee in heaven, may we
not offend Thee in earth ! As they do Thy will, so may we
do it also ! And here what do we pray for, but that we may be
good ? For when we do God's will, (for He without doubt
doeth His own wUl,) then is His will done in us. And we
may understand in another and a right sense these words.
Thy will be done as in heaven, so in earth. We receive the
commandment of God, and it is well-pleasing to us, well-
pleasing to our mind. For we delight in the law of God after l^om- f,
the inward man. Then is His will done in heaven. For our
spirit is compared to heaven, but to the earth our flesh.
What then is Thy will be done as in heaven, so in earth?
That as Thy command is well-pleasing to our mind, so may
our flesh consent thereto ; and so that strife be ended which

92 His will done, by victory of saints, conversion of sinners.
Seem, is described by the Apostle,/or the flesh lusteth against the
[58 B 1 ^pi^^h ^^^^ t^^ spirit agaixist the flesh. When the Spirit
Gal. 5, lusteth against the flesh. His will is even now done in heaven ;
'^" when the flesh lusteth not against the spirit. His will is now
done in earth. There will be harmony complete when He will;
be then the contest now, that there may be victory hereafter.
Thus again. Thy xmll be done as ixi heaven, so in earth, may
be well understood, by making heaven to be the Church,
'portat. because it is the throne' of God; and earth the unbelievers,
fg Se^t *-*^ whom it is said, Earth thou art, and unto earth shalt thou
go. When therefore we pray for our enemies, for the enemies
of the Church, the enemies of the Christian name, we pray
that His will may be done as in heaven, so in earth, that is,
as in Thy faithful ones, so in Thy blasphemers also, that they
all may become heaven.
iv. 5. There follows next. Give us this day our daily bread.
ver. 11. jt may be understood simply that we pour forth this
prayer for daily sustenance, that we may have abundance ; or
if not that, that we may have no want. Now he said daily,
Heb. 3, for as long as it is called to-day. Daily we live, and daily
'^' rise, and are daily fed, and daily hunger. May He then
give us daily bread. Why did He not say coverixig too, for
the support of our life is in meat and drink, our covering in
raiment and lodging. Man should desire nothing more than
iTim.6 these. Forasmuch as the Apostle saith. We brought nothing
1- 8- ixito this world, neither can we cax-ry axiy thing out: having
TDentnmfood and covering, let us be therewith content. Perish covet
ousness, and nature is rich. Therefore if this prayer have
reference to our daily sustenance, since this is a good under
standing of the words. Give us this day our daily bread; let
us not marvel, if under the name of bread other necessary
things are also understood. As v^hen Joseph invited his
Gen.43, brethren. These men, saith he, will eat bread with xne to-day.
16, Sept. Why, were they to eat bread only? No, but in the mention of
bread only, all the rest was understood. So when we pray
for daily bread, we ask for whatever is necessary for us in
earth for our bodies' sake. But what saith the Lord Jesus ?
Matt. 6, Seek ye first the kingdom of God and His righteoustiess, and
all these things shall be added unto you. Again, this is a
very good sense of, Give us this day our daily bread,

ffKtvcar-
f/.otrot

Apostlesxteededdaily remission by thisp)-ayer,much mox-ewe.93
thy Eucharist, our daily food. For the faithful know what Serm.
they receive, and good for them it is to receive that daily rgg n]
bread which is necessary for this time present. They pray
then for themselves, that they may become good, that they
may persevere in goodness, and faith, and a holy life. This
do they wish, this they pray for; for if they persevere not in
this good life, they will be separated from that Bread.
Therefore, Give us this day our daily bread. What is this ?
Let us live so, that we be not separated from Thy altar. Again,
the Word of God which is laid open to us, and in a manner
broken day by day, is daily bread. And as our bodies hunger
after that other, so do our souls after this bread. And so we
both ask for this bread simply, and whatsoever is in this life
needful both for our souls and bodies, is included in daily
bread. 6. Forgive us our debts, we say, and we maj^ well say so ; v.
for we say the truth. For who is he that lives here in the ""• ^^^
flesh, and hath no debts ? What man is there that lives so,
that this prayer is not necessary for him ? He may puff
himself up, justify himself he cannot. It were well for
him to imitate the Publican, and not swell as the Pharisee,
who went up into the temple, and boasted of his deserts, and Lufeeis,
covered up his wounds. Whereas he who said. Lord, be ^^^ ^}a
merciful to me a sinner, knew wherefore he went up. This
prayer the Lord Jesus, consider, my brethren, this prayer the
Lord Jesus taught His disciples to offer, those great first
Apostles of His, the leaders of our flock'. If the leaders of thei arietes
flock then pray for the remission of their sins, what ought the '"'''''''''^-
lambs to do, of whora it is said, Brixig young rams unto the Ps.28 j
Lord? You knew then that you have repeated this in thel^P'-
Creed, because amongst the rest you have mentioned there the V.)
remission of sins. There is one remission of sins which is
given once for all ; another which is given day by day. There
is one remission of sins which is given once for all in Holy
Baptism ; another which is given as long as we live here in
the Lord's Prayer. Wherefore we say. Forgive us our debts.
7. And God has brought us into a covenant, and agreement, vi.
and a firm bond ^ with Him, in that we say, as we also fox-give'^ chiro-
our debtors. He who would say effectually, Forgive us our debts, f\^^m.
must say truly, as we also forgive our debtors. If this which ¦"""• ^2-

94 Easter a special season of forgiveness.
Serm. is last he either say not, or say deceitfully, the other which
|-g"g%is first he says in vain. We say to you then especially who
^are approaching to Holy Baptism, from your hearts forgive
every thing. And ye faithful, who taking advantage of this
occasion are listening to this prayer, and our exposition of
it, do ye wholly and from your hearts forgive whatsoever ye
have against any. Forgive it there where God seeth. For
sometimes a man remitteth with the mouth, and in the heart
retaineth ; he remitteth with the mouth for men's sake, and re-
taineth in the heart, as not fearing the eyes of God. But do
ye remit entirely. Whatever ye have retained up to these
Ephes. holy days ", in these holy days at least remit. The siixi ought
*) 26. fiQf fo go down upon your wrath, yet many suns have passed.
Let then your wrath at length pass away also, now that we are
celebrating the days of the great Sun, of that Sun of which
Mal, 4 Scripture saith, Uxito you shall the Sun of righteousness arise
^- with healing in His xvings. What is, in His wings? In His
P8.i7,8. protection. Whence it is said in the Psalms, Keep me under
the shadow qf Thy wings. But as to others who in the day
of judgment shall repent, but aU too late, and who shall
mourn, yet unavailingly, it hath been foretold by Wisdom
what they shall then say as they repent and groan for
¦Wisd. 5, anguish of spirit. What hath pride profited us, or what
3. &c. gQQfji hath riches with our vawitixig brought us? All these
things are passed away like a shadow. And, Tiierefore have
we erred from the way of truth, axid ihe light of righteous
ness hath not shined unto us, and ihe Sun of righteousness
rose not xipon us. That Sun riseth upon the righteous only;
Matt.5, but this sun which we see, God maketh, daily io rise upon
the good and evil. The righteous attain to the seeing of that
Sun ; and that Sun dwelleth now in our hearts by faith. If
then thou art angry, let not this sun go down in thine heart
upon thy wrath ; Let not the sun go down upoxi thy wrath;
lest haply thou be angry, and so the Sun of righteousness go
down upon thee, and thou abide in darkness.
vii. 8. Now do not think that anger is nothing. Mine eye
gg\'.g"w«s disordered because of anger, saith the Prophet. Surely
7.E.V.)he whose eye is disordered cannot see the sun; and if he
should try to see it, it were pain, and no pleasure to him.
' The Feast of Easter, the great season for baptizing. See Bingham xi. 6, 7.

Pluck out danger at once; if it lust, it is hatred S; murder. 95
And what is anger ? The lust of vengeance. A man lusteth Serm.
to be avenged, and Christ is not yet avenged, the holy |-gg, g']
Martyrs are not yet avenged. Still doth the patience of God
wait, that the enemies of Christ, the enemies of the martyrs,
may be converted. And who are we, that we should seek
for vengeance ? If God should seek it at our hands, where
should we abide ? He Who hath never in any matter done
us harm, doth not wish to avenge Himself of us ; and do we
seek to be avenged, who are almost daily offending God?
Forgive therefore; from the heart forgive. If thou art angry,
yet sin not. Be ye angry, and sin not. Be ye angry as being Ps. 4,5.
but men, if so be ye are overcome by it; yet sin not, so as t0 4^£ y J
retain anger in your heart, (for if ye do retain it, ye retain it
against yourselves,) lest ye enter not into that Light. There
fore forgive. What then is auger ? The lust of vengeance.
And what is hatred? Inveterate anger. If anger become
inveterate, it is then called hatred. And this he seems to
acknowledge, who when he had said. Mine eye is disordered Ps. 6, 8.
because qf anger; added, Lhave become inveterate among all y^^'fl
mine enemies. What was anger when it was new, became
hatred when it was turned into long continuance '. Anger is i vetas-
a mote, hati-ed, a beam. We sometimes find fault with one t^'e™
who is angry, yet we retain hatred in our own hearts ; and so
Christ saith to us. Thou seest the mote ixi thy brother's eye, Matt. 7,
and seest not the beam in thine own eye. How grew the mote ^•
into a beam? Because it was not at once plucked out. Be
cause thou didst suffer the sun to rise and go down so often
upon thy wrath, and raadest it inveterate, because thou con-
tractedst evil suspicions, and wateredst the mote, and by
watering hast nourished it, and by nourishing it, hast made
it a beam. Tremble then at least when it is said. Whosoever i John
hateth his brother is a murderer. Thou hast not drawn the^' ^^'
sword, nor inflicted any bodily wound, nor by any blow
killed another; the thought only of hatred is in thy heart, and
hereby art thou held to be a murderer, guilty art thou before
the eyes of God. The other man is alive, and yet thou hast
killed him. As far as thou art concerned, thou hast killed the
man whom thou liatest. Reform then, and amend thyself.
If scorpions or adders were in your houses, how would ye
toil to purify them, that ye might be able to dwell in safety?

96 Xtians' sins, of infirmity only; cotisent makes desire sin.
Sebm. Yet are ye angry, yea inveterate anger is in your hearts, and
[58, B.'i there grow so many hatreds, so many beams, so many
scorpions, so many vipers, and will ye not then purify tbe
house of God, your heart? Do then what is said. As we also
forgive our debtors; and so say securely, Fox-give us our
debts. For without debts in this earth ye cannot live; but
those great crimes which it is your blessing to have been
forgiven in Baptism, and from which we ought to be ever
free, are of one sort, and of another are those daily sins,
without which a man cannot live in this world, by reason of
which this daily prayer with its covenant and agreement is
necessary; that as we say with all cheerfulness. Fox-give ns
our debts; so we raay say with all truth. As we also forgive
our debtors. So much then have we said as touching past
sins; what now for the future ?
viii. 9. Lead us not into temptation: forgive what we have
ver. 13. (Jone already, and grant that we may not commit any more
sins. For whosoever is overcome by temptation, commitleth
James sin. Thus the Apostle James saith, Let xzo man say when
g^'^_ ¦ he is tempted, he is tempted of God, for God caiixiot he
tetnjxted xrith evil, xieither tempteth He any man. But every
man is tempted, when he is drawn awaxj of his oicn lust, and
enticed. Tlien lust, when it hath conceived, bringeth forth
sin : and sin, when it is finished, bringeth forth death.
Therefore that thou be not drawn away by thy lust; consent
not to it. It hath no raeans of conceiving, but by thee. Thou
iconcu- hast consented, hast as it were in thine heart admitted'
her embrace. Lust has risen up, deny thyself to her, follow
her not. It is a lust unlawful, impure, and shameful, it will
alienate thee from God. Give it not then the embrace of
thy consent, lest thou have to bewail the birth; for if thou
consent, that is, when thou hast embraced her, she conceives,
and when lust hath conceived, it bringeth forth sin.
Dost thou not yet fear? Sin bringeth forth death; at least,
fear death. If thou fear not sin, yet fear that whereunto it
leads. Sin is sweet; but death is bitter. This is the infelicity
of men ; that for which they sin, they leave here when they
die, and the sin themselves they carry with them. Thou
dost sin for money, it must be left here: or for a country
seat; it must be left here: or for some woman's sake; she

To give and forgive wings of prayer for fox-giveness. 97
.st be left here; and whatsoever it be for which thou dost Sebm.
, when thou shalt have closed thine eyes in death, rgg g"i
)u must leave it here; yet the sin itself which thou coin-
ttest, thou can-iest with thee.
10. May sins then be forgiven; the past forgiven, and the i^-
ure cease. But without them here below thou canst not
e; be they either lesser sins, or small, or trivial. Yet
not even these small and trivial sins be despised. With
le drops is the river filled. Let not even the lesser sins
despised. Through narrow chinks in the ship the water
zes in ', the hold keeps filling, and if it be disregarded the ' insu-
ip is sunk. But the sailors are not idle ; their hands are
ive", — active that the water may be drained off from day to ^ ambu-
y. So be thy hands active, that thou mayest pump from day
day. What is the meaning of " be thy hands active ?" Let
;m give, do good works, so be thy hands engaged. Break Is- 58,
t bread to the hungx-y, and bring the poor and houseless
0 thine house; if thou seest the naked, clothe him. Do
thou canst, do it with the means thou canst command, do it
3erfully, and so put up thy prayer with confidence. It
I have two wings, a double alms. What is, " a double alms?"
rgive, and ye .shall be forgiven. Give, and it shall be given Lute 6,
to you. The one alms is that which is done from the heart,
en thou forgivest thy brother his sin. The other alms is
t which is done out of thy substance, when then dealest
ad to the poor. Offer both, lest without either wing thy
,yer remain motionless.
11. Therefore when we have said. Lead us not into tempta-
n, there follows, Bxit deliver us from evil. Now whoso
hes to be delivered from evil, bears witness that he is in
[. And thus saith the Apostle, Redeetning the time, because E^bes.
days are evil. But who is there that wisheth for life,p'^g'.
I loveth to see good days? Seeing that all men in this 12.
h have only evil days; who doth not wish it? Do thou
It follows. Keep thy tongue from evil, and thy lips that Ibid. 13,
1/ speak xio guile: depart from evil, and do good, seek
ce, and ensue it; and then thou hast got rid of evil days,
1 thy prayer, deliver us from evil, is fulfilled.
2. Therefore the three first petitions. Hallowed be Thy x.
me, Thy kingdom come. Thy will be done as in heaven, so
H

98Creed io besaid xnorning and evening, as clothing of the soul.
Sebm. in earth, are for eternity. But the four following relate to
rgg b'i this life. Give us this day our daily bread. Shall we ask day
by day for daily bread, when we shall have come to that
fulness of blessing? Forgive us our debts. Shall we say
this in that kingdom, when we shall have no debts ? Lead
XIS not into texnptation. Shall we be able to say this then,
when there will be no temptation ? Deliver us from evil.
Shall we say this, when there shall be nothing from which
to be delivered ? Therefore these four are necessary, because
of our daily life, but the three first in reference to the life
eternal. But all things let us ask, with a view of attaining
to that life, and let us pray here, that we be not separated
from it. Every day must this prayer be said by you, when
you are baptized. For the Lord's Prayer is said daily in the
Church before the Altar of God, and the faithful hear it.
We have no fear therefore as to your not learning it carefully,
because even if any of you should be unable to get it perfectly,
he will learn it by hearing it day by day.
xi. 13. Therefore on the Saturday" when by the grace of God
you will keep the Vigil, you will have to repeat not the
Prayer, but the Creed. For if you do not know the Creed now,
you will not hear tbat every day in the Church, and among the
people. But when you have learnt it, that you may not
forget it, say it every day when you rise; when you are
preparing for sleep, rehearse your Creed, to the Lord rehearse
it, remind yourselves of it, and be not weary of repeating it.
For repetition is useful, lest forgetfulness steal over you.
Do not say, " I said it yesterday, 1 have said it to-day, I say
it every day, I know it perfectly well." Call thy faith to
mind, look into thyselfj let thy Creed be as it were a mirror
to thee. Therein see thyself, whether thou dost believe all
which thou professest to believe, and so rejoice day by day in
thy faith. Let it be thy wealth, let it be in a sort the daily
clothing of thy soul. Dost thou not always di-ess thyself
when thou risest ? So by the daily repetition of thy Creed
dress thy soul, lest haply forgetfulness make it bare, and
thou remain naked, and that take place which the Apostle
2 Cor. saith, (may it be far from thee !) If so be that being un-
' Easter Eve. See Bingham xxi. 1. 32.

Our Fathex's gifts possessed with Himself in Heaven. 99
clothed^, we shall not be found naked. For we shall be clothed Sebm.
by our faith: and this faith is at once a garment and argg ^'j
breastplate; a garment against shame, a breastplate against
adversity. But when we shall have arrived at that place
where we shall reign, no need will there be to say the Creed.
We shall see God ; God Himself will be our vision ; the
vision of God will be the reward of om- present faith.

SERMON IX. [LIX. Ben,]
Again, on the Lord's Prayer, ^M.itt. vi. To the Competentes.
1. You have rehearsed what you believe, hear now what you i-
ai-e to pray for. Forasmuch as you would uot be able to call
on Him, in Whom you should not first have believed ; as saith
the Apostle, How shall they call on Him, in Whom they have Eom.
not believed? Therefore have you first learned the Creed, '
where is a brief and sublime rule of your faith ; brief in the
number of its words, sublime in the weight of its contents '.'senten-
But the prayer which you receive to-day to be learned by heart,
and to be repeated eight days hence, was dictated (as you
heard when the Gospel was being read) by the Lord Him
self to His disciples, and came fi-om them unto us, since
their sound icent ixito all the earth. Ps.i8,o.
2. Ye then who have found a Father in heaven, be loth to ^n*?'',
cleave to the things of earth. For ye are about to say. Cur's,. "?.>
Father, Which art in heaven. You have begun to belong to a g ^"' '
great family. Under this Father the Lord and the slave are
brethren; under this Father the general and the common
soldier are brethren; under this Father the rich man and the
poor are brethren. All Christian believers have divers fathers
in earth, some noble, some obscure; but they all call upon one
Father which is in heaven. If our Father be there, there is
the inheritance prepared for us. But He is such a Father,
that we can possess with Him what He giveth. For He giveth
an inheritance ; but He doth not leave it to us by dying. For
He doth not depart Himself, but He abideth ever, that we
¦• The reading of D, F. G. someMss. has elsewhere " induti," (see Sabat.)
ap.Chrys. and Ambr. Ar. Pol. Vet. Lat. but the text of the Fathers is often in-
Tert. Paulin. Macar. ap. Mill. Auct. voluntarily conformed to the Vulg.
qasestt. V. T. S. Aug. 's present text
H -2

1 00 Praying for daily bread weprayfor holiness, lest we lose It.
Sebm. may come to Hira. Seeing then we have heard of Whom we
r.W - are to ask, let us know also what to ask for, lest haply we
[59. ti.j ^
 offend such a Father by asking amiss.
ii. 3. What then hath the Lord Jesus Christ taught us to ask
Matt. 6, of the Father Which is in heaven ? Hallowed be Thy Name.
^' What kind of blessing is this that we ask of God, that His
Name may be hallowed ? The Name of God is always Holy;
why then do we pray tbat it may be hallowed, except that
we may be hallowed by it ? We pray then that that which is
Holy always, may be hallowed in us. The Name of God is
hallowed in you when ye are baptized. Why will ye offer
this prayer after ye have been baptized, but that that which
ye shall then receive may abide ever in you ?
Matt.6, 4. Another petition follows. Thy kingdom come. God's
kingdom will come, whether we ask it or not. Why then
do we ask it, but that that which will come to all saints may
also come to us ; that God may count us also in the number
of His saints, to whora His kingdora is to come ?
ver. 10. 5. We say in the third petition. Thy will be done as in
heaven, so in earth. What is this? That as the Angels
serve Thee in heaven, so we may serve Thee in earth. For
His holy Angels obey Hira ; they do not offend Him ; they
do His commands through the love of Him, This we
pray for then, that we too may do the commands of God
in love. Again, these words are understood in another
way. Thy will be done as in heaven, so in earth. Heaven in
us is the soul, earth in us is the body. What then is. Thy
tvill be done as in heaven, so in earth ? As we hear Thy
precepts, so may our flesh consent unto us; lest, whilst flesh
and spirit strive together, we be not able to fulfil the com
mands of God.
iii. 6. Give us this day our daily bread, comes next in the
nxhibi-P''^y6''- Whether we ask here of the Father support ' neces-
tionem. sary for the body, by bread signifying whatever is needful
for us; or whether we understand that daily Bread, which ye
are soon to receive from the Altar ; well it is that we pray
that He would give it us. For what is it we pray for, but that
we may commit no evil, for which we should be separated
from that holy Bread. And the word of God which is
preached daily is daily bread. For because it is not bread

In Heaven, Christ, directly, our Bread, Light, Wisdom. 10]
for the body, it is not on that account not bread for the soul. Serm.
But when this life shall have passed away, we shall neither rgg ^j
seek that bread which hunger seeks ; nor shall we have to
receive the Sacrament of the Altar, because we shall be
there with Christ, Whose Body we do now receive; nor will
those words which we are now speaking, need to be said to
you, nor the sacred volume to be read, when we shall see
Him Who is Himself the Word of God, by Whom all things
were made, by Whom the Angels are fed, by Whom the
Angels are enhghtened, by Whom the Angels become wise ;
not requiring words of circuitous discourse ; but drinking in
the Only Word, filled with Whom they burst forth ' and never ' ructu-
fail in praise. For, Blessed, saith the Psalm, are they who p^ g^ 4
dwell in Thy house; they will be always praising Thee.
7. Therefore in this present life do we ask what comes iv.
next. Forgive us our debts, as we also forgive our debtors. In Matt. 6,
12
Baptism, all debts, that is, all sins are entirely forgiven us.
But because no one can hve without sin here below, and if
without any great crime which entails separation from the
Altar, yet altogether without sins can no one live on this
earth, and we can only receive the one Baptism once for all ;
in this Prayer we hear how we may day by day be washed,
that our sins may day by day be forgiven us ; but only if we
do what follows. As we also forgive our debtors. Accord
ingly, my Brethren, I advise you, who are in the grace of God
my sons, yet my Brethren under that heavenly Father ; I advise
you, whenever any one offends and sins against you, and
comes, and confesses, and asks your pardon, that ye do pardon
him, and forthwith from the heai-t forgive him ; lest ye keep
off from your own selves that pardon, which comes from God.
For if ye forgive not, neither will He forgive you. Therefore
it is in this life that we make this petition, for that it is in
this life that sins can be forgiven, where they can be done.
But in the life to come they are not forgiven, because they
are not done.
8. Next after this we pray, saying, Lead us not into v.
temptation, but deliver us from evil. This also, that we be'^''" ^^"
not led into temptation, it is necessary for us to ask in this
life, because in this life there are temptations; and that
we may be delivered from evil, because there is evil here.

102 Temporal ills slight, since they leave us, or we them.
Sebm. Aud thus of all these seven petitions, three have respect to
[59. B.] tlie life eternal, and four to the present life. Hallowed be
' Thy Name. This will be for ever. Thy kingdom come.
This kingdom will be for ever. Thy will be done as in
heaven, so in earth. This will be for ever. Give us this
day oxir daily bread. This will not be for ever. Forgive us
our debts. This will not be for ever. Lead xis not into
temptation. This will not be for ever. But deliver us from
evil. This will not be for ever: but where there is tempt
ation, and where there is evil, there is it necessary that we
make this petition.

SERMON X. [LX. Ben.J
On the words of the Gospel, Matt. vi. " Lay not up for yourselves treasures
upon earth," &c. An exhortation to alms-deeds.
1. EvEKY man who is in any trouble, and his own re
sources faU him, looks out for some prudent person fi-om
whom he may take counsel, and so know what to do. Let
us suppose then the whole world to be as it were one single
man. He seeks to escape evil, yet is slow in doing good; and
as in this way tribulations thicken, and his own resources
fail, whom can he find more prudent to receive counsel from
than Christ? By all means, at least, let him find a better, and
do what he -will. But if he cannot find a better, let him
come to Him Wliom he may find every where : let him
consult, and take advice from Him, keep the good command
ment, escape the great evQ, For present temporal ills of
which men are so sore afraid, under which they murmur
exceedingly, and by their murmuring offend Him who is
isalva- correcting them, so that they find not His saving Help';
present ills I say without a doubt are but passing; either
they pass through us, or we pass through them ; either they
pass awa}- whilst we live, or they are left behind us when we
die. Now that is not in the matter of tribulation great,
which in duration is short. Whosoever thou art that art
thinking of to-morrow, thou dost n6t recall the remembrance
of yesterday. When the day after to-morrow comes, this to
morrow also will be yesterday. But now if men are so dis-

torem

Acquisition ofx-iches men's great vanity and unhappiness. 103
quieted with anxiety to escape temporal tribulations which Serm.
pass, or rather fly over, what thought ought they to take that [go. b.]
they may escape those which abide and endure without end ?
2. A hard condition is the life of man. What else is it to li-
be born, but to enter on a life of toil ? Of our toil that is to
be, the infant's very cry is witness. From this cup ' of sorrow ' convi-
no one may be excused. The cup that Adam hath pledged,
must be drunk. We were made, it is true, by the hands of
Truth, but because of sin we were cast forth upon days of
vanity. We were xnade after the image of God, but we ^ dis- Gen. i,
figured it by sinful transgression. Therefore does the Psalm 2 i^^^.
remind us how we were made, and to what a state we havevimus.
come. For it says, Though a man walk in the image'' of God. Ps. 38,
See, what he was made. Whither hath he come ? Hearken /3g g.'
to what follows. Yet xcillhe be disquieted in vain. He walks ^- V.)
in the image of truth, aud will be disquieted in the counsel
of vanity. Finally, see his disquiet, see it, and as it were in
a glass, be displeased with thyself Though, he says, man walk
in the image of God, and therefore be something great, yet will
he be disquieted ixi vain; and as though we might ask, How I
pray thee, how is man disquieted in vain ? He heapeth up
treasure, saith he, and knoweth xiot for whom he doth gather
it. See then, this man, that is the whole human race repre
sented as one man, who is without resource in his own
case, and hath lost counsel and wandered out of the way of
a sound mind; Heapeth up tx-easure, and knoweth not for
whom he doth gather it. What is more mad, what more
unhappy? But surely he is doing it for himself? Not so.
Why not for himself? Because he must die, because the
life of man is short, because the treasure lasts, but he who
gathereth it, quickly passeth away. As pitying therefore the
man who walketh. in the image of God, who confesseth
things that are true, yet followeth after vain things, he saith.
He will be disquieted in vain. I grieve for him ; he heapeth
up treasure, and kxioweth not for whom he doth gather it.
Doth he gather it for himself? No, Because the man dies
whilst the treasure endures. For whom then ? If thou hast any
" S. Ambr. ad loc. observes that Dei S.Aug, ad loc. where he had not" Dei."
is not in the Greek, but explains " in It seems a sort of gloss. It occurs in
imagine" in the same sense, as does Cassiod. Anon, de Trin, ap. S. Ambr.

104 Vanity of riches, if all go well, sixice nothing lasting.
Sebm. good counsel, give it to me. But counsel hast thou none to
[60^B.] gi^e me, and so thou hast none for thyself Wherefore if
we are both without it, let us both seek it, let us both
receive it, aud both consider the matter together. He is
disquieted, he heapeth up treasure, he thinks, and toils, and
is kept awake by anxiety. All day long art thou harassed by
labour, all night agitated by fear. That thy coffer may be
filled with money, thy soul is in a fever of anxiety.
iii- 3. I see it, I am grieved for thee; thou art disquieted, and
as He Who cannot deceive, assures us, Thoxi art disquieted
in vain. For thou art heaping up treasures: supposing that
all thy undertakings succeed, to say nothing of losses, of so
great perils and deaths in the prosecution of every several
kind of gain, (I speak not of deaths of the body, but of
' fiiJe-'- evil thoughts, for that gold may come in, uprightness ' goeth
out ; that thou mayest be clothed outwardly, thou art made
naked within,) but to pass over these, and other such things
in silence, to pass by all the things that are against thee, let
us think only of the favourable circumstances. See, thou art
laying up treasures, gains flow into thee from every quarter,
and thy money runs like fountains; every where where want
presseth, there doth abundance flow. Hast thou not
Ps. 62, heard. If riches ixicrease, set not your heart upon them?
Lo, thou art getting, thou art disquieted, not fruitlessly
indeed, still in vain. "How," thou wilt ask, " am I disquieted
in vain ? I am filling my coffers, my walls will scarce hold
what I get, how then am I disquieted in vain ?" Thou art
heaping up treasure, and dost xiot know for whom thou
gatherest it. Or if thou dost know, I pray thee tell me. I will
listen to thee. For whom is it? If thou art not dis
quieted in vain, tell me for whom thou art heaping up thy
treasure ? For myself, thou sayest. Dost thou dare say so,
who must so soon die ? For my children. Dost thou dare
say this of them who must so soon die ? It is a great duty
2 pietas. of natural affection ^ (it will be said) for a father to lay up
for his sons; rather it is a great vanity, one who must
soon die is laying up for those who must soon die also. If
it is for thyself, why dost thou gather, seeing thou leavest
all when thou diest. This is the case also with thy children;
they wiU succeed thee, but not to abide long. I say nothing

No one dares say that his riches will not mischance. 105
about what sort of children they may be, whether haply Serm,
debauchery may not waste what covetousness hath amassed, rgg g ,
So another by dissoluteness' squanders what thou by much ifluendo.
toil hast gathered together. But I pass over this. It may be
they will be good children, they will not be dissolute, they
will keep what thou hast left, will increase what thou hast
kept, and will not dissipate what thou hast heaped together.
Then will thy children be equally vain with ihy.self, if they do
so, if in this they imitate thee their father. I would say to
them what I said just now to thee. I would say to thy son,
to him for whom thou art saving I wovdd say, Thou art
heaping up treasure, axid knowest xiot for whom thou dost
gather it. For as thou knewest not, so neither doth he know.
If the vanity hath continued in him, hath the truth lost its
power with respect to him ?
4. I forbear to urge, that it may be even during thv life
thou art but laying up for thieves. In one night may they
come and find all ready the gathering of so many days and
nights. It may be thou art laving up for a robber, or a
highwayman. I will say no more on this, lest I call to mind
and reopen the wound of past sufferings. How many things iv.
which an empty vanity hath heaped together, hath the ci-uelty
of an enemy found ready to its hand. It is not my place
to wish for this : but it is the concei-n of all to fear it.
May God avert it! May His own scourges be sufficient.
May He to Whom we pray, spare us 1 But if He ask thee
for whom are we laying by, what shall we answer? How
then, O man, whosoever thou art, that art heaping up treasure
in vain, how wilt thou answer me, as I handle this raatter
with thee, and with thee seek counsel in a common cause ?
For thou didst speak and make answer, " I am laying up for
myself, for my children, for my posterity." I have said
already how many grounds of fear there are, even as to those
children themselves. But I pass over the consideration, that
thy children may so live as to be a curse' to thee, and as ''P'snali-
thine enemy would wish them ; grant that they live as the
father himself would have them. Yet how many have fallen
into those mischances, I have declared, and reminded you of
already. Thou didst shudder at them, though thou didst
not amend thyself. For what hast thou to answer but this,
" Perhaps it may not be so ?" Well, I said so too ; perhaps

106 Who neglects Xt's tvordsasto use of riches, despises Christ.
Serm. I say thou art but laying up for the thief, or robber, or high-
[60^B 1 wayman. I did not say certainly, but perhaps. Where there
is a perhaps, there is a perhaps-not; so then thou knowest
not what will be, and therefore thou ax-t disquieted in vain.
Thou seest now how truly spake the Truth, how vainly
vanity is disquieted. Thou hast heard and at length leamt
wisdom, because when thou sayest, " Perhaps it is for my
children," but dost not dare to say, " I am sure that it is for
my children," thou dost not in fact know for whom thou art
gathering riches. So then, as I see, and have said already,
thou art thyself without resource; thou findest nothing where
with to aniswer me, nor can I to answer thee.
V. 5. Let us both therefore seek and ask for counsel. We
have opportunity of consulting not any wise man, but
Wisdom Herself Let us then both give ear to Jesus
1 Cor. Qhrist, io the Jews a stumbling stone, and to the Gentiles
1,23,24, ' -^ '
foolishness, but to them who are called, both Jews and Greeks,
Christ the Power of God and ihe Wisdom of God. Why art
thou preparing a strong defence for thy riches? Hear the
Power of God, nothing is more strong than He. Why art thou
1 argu- preijaring wise counsel' to protect thy riches? Hear the
Wisdom of God, nothing is more Wise than He. Peradventm-e
when I say what I have to say, thou wilt be offended, and
so thou wilt be a Jew, because to the Jews is Christ an offence.
Or peradventure, when I have spoken, it will appear foolish
to thee, and so wilt thou be a Gentile, /br to the Gentiles is
Chx-ist foolishxiess. Yet thou art a Christian, thou hast been
called. Bui to ihem xvho are called, both Jews and Greeks,
Chxist is the Poicer of God axid ihe Wisdom of God. Be
not sad then when I have said what I have to say; be not
offended; mock not my folly, as you deem it, with an air of
"¦^ ore disdain °. Let us give ear. For what I am about to say, Christ
hath said. If thou despise the herald, yet fear the Judge.
What shall I say then ? The reader of the Gospel has but
just now relieved me from this embarrassment, I will not
read any thing fresh, but will recall only to your recollection
what has just been read. Thou wast seeking counsel, as
failing in thine own resources; see then what the Fountain
of right counsel saith, the Fountain from whose streams is no
Mitt. 6 ^^^^ of poison, fill from It what thou mayest.
19. 6. Lay xiot up for yourselves treasures on earth, where

Man laying up xnoney, earth laying up for earth. 107
moth axid rust doth destroy, and ivhere thieves break through Serm.
and steal : But lay up for yourselves treasures in heaven, rgg ^ -i
where xio thief approacheth, nor moth corrupteth : For ivhere ^JjT^
your treasure is, there xvill your heart be also. What more wi
dest thou wait for? The thing is plain. The counsel is
open, but evil desire lies hid; nay, not so, but what is
worse, it too lies open. For plunder does not cease its
ravages; avaricedoesnotcease to defraud; maliciousness does
not cease to swear falsely. And all for what ? that treasure
may be heaped together. To be laid up ivhere? In the
earth, and rightly indeed, by earthybr earth. For to the man
who sinned and who pledged us, as I have said, our cup of
toil, was it said. Earth thou art, and to earth shall thou Gen. 3,
return. With good reason is the treasure in earth, because ®' ^^*"
the heart is there. Where then is that, xce lift them up unto
the Lord? Sorrow for your case, ye who have understood
me; and if ye sorrow truly, amend yourselves. How long will
ye be applauding and not doing ? What ye have heard is
true, nothing truer. Let that then which is trae be done.
One God we praise, yet we change not, that we may not in
this very praise be disquieted in vain.
7. Therefore, Lay not up for yourselves treasures on earth;
whether ye have found by experience how what is laid up in
the earth is lost, or whether ye have not so experienced
it, yet do ye too fear lest ye should do so. Let experience
reform him whom words will not reform. One cannot rise
up now, one cannot go out, but all together with one voice are
crying, Woe to us, the wox'ld is falling'^. If it be falling,
why dost thou not remove ? If an architect were to tell thee,
that thy house would soon fall, wouldest thou not remove
before thou didst indulge in thy vain lamentations? The
Builder of the world telleth thee the world will soon fall, and
wilt thou not believe it ? Hear the voice of Him who fore- vii..
telleth it, hear the counsel of Him who giveth thee warning.
The voice of prediction is, Heavexi axid earth shall pass away. Matt,
The voice of warning is. Lay xiot up for yourselves tx-easure J^^^^ g
on earth. If then thou dost believe God in His prediction ; i^.
' From this and the preceding sections trouble, probably when the barbarians
it would appear as if this Sermon was were ravaging Africa.
written at a time of some great public

108 Calamities are warnings to remove treasure to Heaven.
Sebm. if thou despise not His warning, let what He says be
rgg-'^g , done. He who has given thee such counsel doth not deceive
thee. Thou shalt not lose what thou hast given away, but
shalt follow what thou hast only sent before thee. Therefore
Matt, ray counsel is. Give to the poor, and thou shalt have treasure
'^'^^' in heaven. Thou shalt not reraain vrithout treasure; but
what thou hast on earth with anxiety, thou shalt possess in
heaven free from care. Transport thy goods then. I am
giving thee counsel for keeping, not for losing. Thou shalt
have, saith He, treasure in heaven, and come, follow Me,
that I may bring thee to thy treasure. This is not a wasting,
but a saving. Why do men keep silence ? Let them hear,
and having at last by experience found what to fear, let
them do that which will give them no cause of fear, let tbem
transport their goods to heaven. Thou puttest wheat in the
'in terra low ground'; and thy friend comes, who knows the nature of
the corn and the land, and instructs thy unskUfulness, and
says to thee, " What hast thou done?" Thou hast put the
com in the flat soil, in the lower land; the soil is moist;
it will all rot, and thou wilt lose thy labour. Thou an-
swerest. What then must I do ? Remove it, he says, into
the higher ground. Dost thou then give ear to a friend who
gives thee counsel about thy corn, and despisest thou God
Who gives thee counsel about thine heart? Thou fearest to
put thy com in the low earth, and wilt thou lose thy heart
in the earth ? Behold the Lord thy God when He giveth thee
Matt. 6, counsel touching thine heart, saith. Where thy treasure is,
^ ' there xjoill thy heart be also. Lift up, saith He, thine heart to
heaven, that it rot not in the earth. It is His counsel, who
wisheth to preserve thy heart, not to destroy it.
viii. 8. If then this be so, what must be their repentance who
have not done thereafter ? How must they now reproach
themselves! We raight have had in heaven what we have
now lost in earth. The eneray has broken up our house;
but could he break heaven open ? He has killed the servant
who was set to guard; but could he kill the Lord Who
would have kept them, where no thief approacheth, xieither
moth corrupteth. How many now are saying, " There we
might have had, and hid our treasures safe, where after a litfle
while we might have followed them securely. Why have we

The poor our carriers, to rexnove our goods to Heaven. 109
not hearkened to our Lord ? Why have we despised the Serm.
admonitions of the Father, and so have experienced the rgg^^ ,
invasion of the enemy?" If then this be good counsel, let
us not be slow in taking heed to it; and if what we have
must be transported, let us transfer it into that place, from
whence we cannot lose it. What are the poor to whom we
give, but our'' carriers', by whom we convey our goods from' latu-
earth to heaven ? Give then : thou art but giving to thy ''""
carrier, he carrieth what thou givest to heaven. How, sayest
thou, does he carry it to heaven ? For I see that he makes an
end of it by eating. No doubt, he carries it, not by keeping
it, but by making it his food. What ? Hast thou forgotten.
Gome, ye blessed of My Father, receive the kingdom; for /Matt.
was an hungred, and ye gave Me meat: and. Inasmuch ««^°' ^*'
ye did it to oxie qf the least of Mine, ye did it to Me. If
thou hast not despised the beggar that standeth before thee,
consider to Whom what thou gavest him hath come. Inas- ix.
mxjLch, saith he, as ye did it to oxie of the least of Mine, ye
did it to Me. He hath received it. Who gave thee wherewith
to give. He hath received it. Who in the end will give His
Own Self to thee.
9. For this have I at divers times called to your remem
brance, Beloved, and I confess to you it astonishes me much
in the Scriptures of God, and I ought repeatedly to call your
attention to it. I pray you to think of what our Lord Jesus
Christ Himself saith, that at the end of the world, when He
shall corae to judgraent, He will gather together all nations
before Him, and will divide men into two parts; that He
will place some at His right hand, and others on His left;
and will say to those on the right hand. Come, ye blessed of
My Father, receive the kingdom prepared for you from the
foundation of the world. But to those on the left. Depart ye
into everlasting fire, prepared for the devil and his angels.
Search out the reasons either for so great a reward, or so great
a punishment. Receive the kingdom, and Go into everlasting
fi/re. Why shall the first receive the kingdom ? For I was an
hungred, and ye gave Me meat. Why shall the other depart
into everlasting fire ? For I was huxigry, and ye gave Me no
meat. What meaneth this, I ask ? I see touching those who
•¦ Vide Serm. 18, 4. and Serm. 38, 9.

110 Value given io alms inDay of Judgment an axnazexnentto us.
Sebm. are to receive the kingdom, that they gave as good and faithful
[60. B.] Christians, not despising the words of the Lord, and with
sure trust hoping for the promises, they did accordingly;
because had they not done so, this very barrenness would
not surely have accorded with their good life. For it maybe
they were chaste, no cheats, nor drunkards, and kept them
selves from evil works. Yet if they had not added good
works, they would have remained barren. For they would
Ps. 34, have kept. Depart from evil, but they would not have kept,
axid do good. Notwithstanding, even to them He doth not
say, Come, receive the kingdoxn, iox ye have lived in chastity;
ye have defrauded no man, ye have not oppressed any poor
man, ye have invaded no one's landmark, ye have deceived
no one by oath. He said not this, but, Receive the kingdom,
because I was an hungred, and ye gave Me meat. How
excellent is this above all, when the Lord made no mention
X. of the rest, but named this only ! And again to the others.
Depart ye into everlotsting fire, prepared for the devil and
his angels. How many things could He m-ge against the
ungodly, were they to ask, " Why are we going into everlasting
fire!" Why? Do ye ask, ye adulterers, menslayers, cheats,
sacrilegious, blasphemers, unbelievers. Yet none of these did
He name, but, Becaxise I was hungry, and ye gave Me no
meat. 10. I see that you are surprised as I am. And indeed it is
a marvellous thing. But I gather as best I can the reason of
this thing so strange, and I will not conceal it from you.
Eccles. It is written. As water quexicheth fire, so alms quencheth sin.
Ibid. 29 Again it is written, ^SAwi up alms in ihe heart of a poor man,
^- axid ii shall xnake supplication for thee before the Lox-d.
Dan. 4, Again it is written. Hear, O king, xny counsel, and redeem thy
24.Sept.s/„s % ^^'"^- And many other testimonies of the Dirine
E.' V.) oracles are there, \vhereby it is shewn that alms avail much to
the quenching and effacing of sins. Wherefore to those
whom He is about to condemn, yea, rather to those whom
He is about to crown, He will impute alms only, as though
He would say, " It were a hard matter for me not to find
occasion to condemn you, were I to examine and weigh you
accurately and with much exactness to scrutinize your deeds;
but. Go into the kingdom, for I was hungry, and xje gave Me

Mercifulness redeems, want qf it retains, sins. Ill
meat. Ye shall therefore go into the kingdom, not because Serm.
ye have not sinned, but because ye have redeemed your sinsigif'Bn
by alms. And again to the others. Go ye into everlasting fire,
prepared for the devil and his angels. They too, guilty as
they are, old in their sins, late in their fear for them, in what
respect, when they turn their sins over in their mind, could
they dare to say that they are undeservedly condemned, that
this sentence is pronounced against them undeservedly by so
righteous a Judge ? In considering their consciences, and all
the wounds of their souls, in what respect could they dare to
say. We are unjustly condemned. Of whom it was said before
in Wisdom, Their owxi iniquities shall convince thexn to their -^-.^^^^
face. Without doubt they will see that tbey are ju.stly20.
condemned for their sins and wickednesses; yet it will be as
though He said to them, " It is not in consequence of this that
ye think, but because I loas hungx'y, and ye gave Me xio meat.
For if turning away from all these your deeds, and turning to
Me, ye had redeemed all those crimes and sins by alms, those
alms would now deliveryou, and absolveyoufromthe guiltof so
great offences; {or, Blessed ax-e the merciful, for io ihem shall yi^itt. 5
beshewnxnercy. Butnowgo away into everlasting fire. Heshall\-
have judgment without mercy, who hath shewed no mercy, 2, 13.
11.0 that I may have induced you, my brethren, to give xi.
away your earthly bread, and to knock for the heavenly !
The Lord is that Bread. He saith, I am the Bread of life. John 6,
But how shall He give to thee, who givest not to him that is ^^-
in need ? One is in need before thee, and thou art in need
before Another, and since thou art in need before Another, and
another is m need before thee, that other is in need before him
who is in need himself. For He before whom thou art in need,
needeth nothing. Do then to others as thou wouldest
have done to thee. For it is not in this case as with those
friends who are wont to upbraid in a way one another with
their kindnesses ; as, " I did this for thee," and the other answers,
" and I this for thee," that he wishes us to do Him some
good oflice, because He has first done such an office for us.
He is in want of nothing, and therefore is He the very
Lord. I said unto the Lord, Thou art my God, for Thou Ps, 15,
needest not my goods. Notwithstanding though He be the ^ig^'^|''
Lord, and die Very Lord, and needeth not our goods, yet E, V.)

112 Repentance useless, if barren of its fruit, almsgiving.
Sebm. that we might do something even for Him, hath He vouch-
[60. B.] safed to be hungry in His poor. I was hungry, saith He, and
Matt, ye gave Me meat. Lord, when saw we Thee hungry ? Foras-
^' ^"^ much as ye did it to one qf the least of Mine, ye did it to Me.
To be brief then, let men hear, and consider as they ought,
how great a merit it is to have fed Christ when He hungereth,
and how great a crime it is to have despised Christ when
He hungereth.
12. Repentance for sins changes men, it is true, for the
better ; but it does not appear as if even it would profit ought, if
it should be barren of works of mercy. This the Truth testifieth
by the mouth of John, who said to them that came to him,
Luke 3, O generation of vipjers, who hath warned you to flee from the
7. &c. yffath to come ? Bring forth therefrjre fruits worthy of repent
ance ; And say not we have Abraham to our father ; for I say
unto you, tliat God is able of these stones to raise up children
unto Abraham. For now is the axe laid unto the root of the
trees. Every tree therefore that bringeth not forth good
fruit shall be cut down, and cast into the fire. Touching
this fruit he said above, Brin g forth fruits xrorthy of repent-
xii. ance. Whoso then bringeth not forth these fruits, hath no
'mereri cause to think that he shall attain' pardon for his sins by a
barren repentance. Now what these fruits are, he sheweth
afterwards himself For after these his words the multi
tude asked him, saying, What shall we do then? That is,
what are these fmits, which thou exhortest us with such
alarming force to bring forth ? But he answering said unto
them, he that hath iwo coals, let him give io him that hath
none; axid he that hath meat, let him do likewise. My
brethren, what is more plain, what more certain, or express
than this ? What other meaning then can that have which
he said above, Every tree ihat bringeth not forth good fruit,
shall be cut down, and cast into the fire; but that same which
they on the left shall hear. Go ye into everlasting fire, for I
was hungry, and ye gave Me no meat. So then it is but a
small matter to depart from .sins, if thou shalt neglect to cure
Eccks. what is past, as it is written, Srm, thou hast sinned, do so no
more. And that he might not think to be secure by this only,
he saith. And for thy former sins pray that ihey may be for
given thee. But what will it profit thee to pray for forgiveness,

Who is Goodness in Himselfcan Alone make men good. IIS
hou shalt not make thvself meet to be heard, bv not bringint; Sebm.
th fruits meet for repentance, that thou shouldest be cut rgo. b.]
wn as a barren tree, and be cast iuto the fire : If then ye will
heard when ye pray for pan-don of your sins, Forgive, and^^^^^^f
sAall be forgiven you ; Give, and it shall be given you.

SERMON XI. ;LXI. Ben.J
1 the words of the Gospel, !Mart, vii. - ¦ Ask, and it shall he given you ; " ic c .
An exhortation to alms-deeds.
1. Ix the lesson of the Holy Gospel the Lord hath exhorted *¦
i to prayer. .Ask, saith He, axid it shall be given you: stek, o«f/Matt. 7,
? s,^ia/F find; kxiock, ami it shall be opexied unto got'. i^'-T^er. s.
lery one that asketh receiveth, and he that seeketh findeth,
%d to him that knocketh it shall be opened. Or what man ^^'¦- ^•
there of you, whom if his son ask bread, will he give him
stone? Or if he ask a fish, will he give him a serpent? 0;- ver. lo.
he ask an egg. icill he offer him a scorpion ? If ye then, u, i^.
dth He, though ye be evil, know how to give good gifts unio^^^"-''
our children, how much more shall your Father which is in
eaten give good things to them that ask Him ? Though
e be evil. He saith, ye know how to give good gifts unto
7ur children. A marvellous thing. Brethren! we are evU:
et have we a good Father. What is more evident : We
ave heard our proper name : Though ye be evil, ye know
ow to give good gifts unto your children. And now see what
ind of Father He sheweth them, whom he called evU. Hoic
luch more shall your Father? Father of whom ? undoubtedly
f the evil. And what kind of Father? None is good but God'L^e
nly. •2. For this cause have we who are evil a good Father, that
e may not always continue evil. No evU man can make
nother man good. If no e^-il man can make another good,
o*- can an evil man make himself good : He only can make
f an evil man a good man. who is good eternally. Heal xne, Jer- 1^
mdl shall be healed; save xne. and I shall be saved. VThy jj
hen do those vain ones'^ say to me in words vain as them-
' Pelagians. 1

114 Good things good io us, if we do good with ihem.
Sekm. selves, " Thou canst save thyself if thou wilt ?" Heal me, 0
rgj g , Lord, and I shall be healed. We were created good by The
Eccles. Good ; for God made man upright, but by our own free will,
'' ^^' we became evil. We had power from being good to become
evil, and we shall have power from being evil to become
good. But it is He Who is ever Good, Who maketh the
good out of the evil ; for man by his own will had no power
to heal himself. Thou dost not look out for a physician to
wound thyself; but when thou hast wounded thyself, thou
lookest out for one to cure thee. Good things then after the
time present, temporal good things, such as are concerned
with the body and flesh, we do know how to give to our
children, even though we are evil. For even these are good
things, who would doubt it? A fish, an egg, bread, fruit,
wheat, the light we see, the air we breathe, all these are good;
the very riches by which men are lifted up, and which make
them loth to acknowledge other men to be their equals; by
which, I say, men are lifted up rather in love of their dazzling
clothing, than with any thought of their common nature, even
these riches, I repeat, are good ; but all these goods which I
have now mentioned may be possessed by good and bad
alike; and though they be good themselves, yet cannot they
make their owners good.
iii- 3, A good then there is which maketh good, and a good
there is whereby thou mayest do good. The Good which
maketh good is God. For none can make man good, save
He Who is Good eternally. Therefore that thou mayest be
good, call upon God. But there is another good whereby thou
mayest do good, and that is, whatever thou mayest possess.
There is gold, there is silver; they are good, not such as can
make thee good, but whereby thou mayest do good. Thou
hast gold and silver, and thou desirest more gold and silver.
Thou both hast, and desirest to have ; thou art at once full, aud
thirsty. This is a disease, not opulence. When men are in
the dropsy', they are full of water, and yet are always thirsty.
They are full of water, and yet they thirst for water. How
then canst thou take pleasure in opulence, who hast thereby
this dropsical desire ? Gold then thou hast, it is good ; yet
thou hast not whereby thou canst be made good, but whereby
thou canst do good. Dost thou ask, What good can I do with

' morbo

If we would be xnade good, we must by alms do good. 115
Id ? Hast thou not heard in the Psalm, He hath dispersed Sebm.
road, he hath given to the poor, his righteousness x-emaineth rgi j-i
- ever. This is good, this is the good whereby thou art Ps, 112,
ide good; righteousness. If thou have the good whereby ^-
3U art made good, do good with that good which cannot
ike thee good. Thou hast money, deal it out freely. By
aling it out freely, thou increasest righteousness. For
hath dispersed abroad, hath distributed, hath given to the
or; his righteousness rexnaineth for ever. See what is
oainished and what increased. Thy money is diminished,
y righteousness increased. That is diminished which
ou must soon have lost, that diminished which thou must
on have left behind thee; that increased which thou shalt
issess for ever.
4. It is then a secret of gainful dealing I ara giving ; iv.
im so to trade. For thou dost commend the merchant who
ileth lead and getteth gold, and wilt thou not commend the
jrchant, who layeth out money, and getteth righteousness ?
it thou wilt say, I do not lay out my money, because I
ve not righteousness. Let him who has righteousness lay
> money out ; I have not righteousness, so at least let me
ve my money. Dost thou not then wish to lay out thy
mey, because thou hast not righteousness ? Yea, lay it out
3n rather that thou mayest have righteousness. For from
lence shalt thou have righteousness but from God, the
untain of righteousness ? Therefore, if thou wilt have
hteousness, be God's beggar. Who just now out of the
ispel urged thee to ask, and seek, and knock. He knew
s beggar, and lo the Householder, the mighty rich One,
h, to wit, in riches spiritual and eternal, exhorteth thee and
th. Ask, seek, kxiock; he ihat asketh receiveth, he thai Ma,tt. 7,
keth fixideth, to him ihat kxiocketh it shall be opened. '
exhorteth thee to ask, and will he refuse thee what thou
est ?
>. Consider a similitude or comparison drawn from a
itrary case, (as of that unjust judge,) which is an encou-
ement to us to prayer. There was, saith the Lord, ixi a Lukeis,
/ a certain judge, which feared not God, neither regarded '
n. A certain widow importuned him daily, and said. Avenge
He would not for a long lime ; but she ceased not to
I 2

116Goddelay.stogive,ihatwemaylongfor%valueHisgiftsx/moi-e
Sebm. petition, and he did through her importunity what he
[61. B.l would not of his own good will'- For thus by a contrary case
¦bene- hath He recommended us to pray.
'^'° 6. Again, He saith, A certain xnan io whom some guest
had come, went io his friend, and began io knock and say, A
Luleil,^^g^;( (g come io xne, lend me three loaves. He answered, /
am already ixi bed, and my servants with me. The other does
not leave off, but stands and presses his case, and knocks and
begs as one friend of another. And what saith He ? I say unto
you ihat he riseth, axid xiot because of his friendship, but
because of the other's ixnportunity he giveth him as many as
he waxited. Not because ofhisfx-iendship, though he is his
friend, but because of his ixxiportunity. What is the meaning
of because of his importuxiity ? Because he did not leave off
knocking; because even when his request was refused, he did
not turn away. He who was not willing to give, gave what was
asked, because the other fainted not in asking. How much
more then shall that Good One give Who exhorteth us to ask,
Who is displeased if we ask not ? But when at times He
giveth somewhat slowly, it is that he is shewing us the value
2 com- of His good' things; not that He refuses them. Things which
have been long desired, are obtained with the greater pleasure,
whereas those which are given quickly, are held cheap. Ask
then, seek, be instant. By the very asking and seeking thou
dost grow so as to contain the more. God is keeping in reserve
for thee, what it is not His will to give thee quickly, that
thou mayest learn for great things to long with great desire.
Lukeis, 'pjjgj.gfQPg ought we always io pray, axid not to faint.
yi. 7. If then God hath made us His beggars by admonishing,
and exhorting, and commanding us to ask, and seek, and
knock, let us for our part pay regard to those who ask from
us. We ask, and fi-om Whom do we ask ? Who are we
that ask ? What do we ask ? From Whom, or who are we,
or what is it that we ask ? We ask of the Good God ; and
we that ask are evil men ; but we ask for righteousness,
whereby we may be good. We ask then for that which we
may have for ever, wherewith when we shall be filled, we
shall want no more. But in order that we may be filled, let
us hunger and thirst; hungering and thirsting, let us ask, and
Matt, 5, seek, and knock. For blessed are they xvho hunger and thirst

' we have what we askof'God, went ustgivetomenwhoaskus.l 1 7
er righteousness. Wherefore are they blessed? They do Serm.
iger and thirst, and are tiiey blessed ? Is want ever a [gj", 31
ssing? They are not blessed in that they hunger and thirst,
; in that they will be filled. There will there be blessedness,
the fulness, not in the hunger. But hunger must go before
! fulness, that no loathing attach to the bread.
i. We have said then, from Whom it is that we ask, and vii.
o we are that ask, and what we ask. But we also are
:ed ourselves. For we are God's mendicants; that He may •
mowledge His mendicants, let us on our part acknowledge
rs. But let us think in this case again, when any thing
isked of us, who they are that ask, fi-om whom they ask,
i Mhat they ask ? Who then are they that ask ? Men.
Dm whom do they ask ? From men. Who Eire they that
[ ? jMortals, From whom ? From mortals. Who are they
it ask ? Frail beings. From whom ? From frail beings.
ho are they that ask ? Wretches. And from whom ?
3m wretches. Excepting in the matter of wealth, they that
t are as they of whom they ask. With what face canst thou
[ before thy Lord, who dost not acknowledge thine own
iial ? " I am not," he will say, " as he is," far be it from me
be such as he- It is thus that one clad in silk, and puffed
with pride, speaks of one who is wrapped in rags. But I
c you when you both are stripped. I ask you not as
Ll are now when clothed, but as you were when you were
it born. Both were naked, both weak, beginning a life of
sery, and therefore beginning it with cries.
9. See then, recal, O rich man, to mind thy first beginnings ;
! whether thou broughtest any thing into the world. Now
)u hast come indeed, and hast found so great abundance.
it tell me, I pray thee, what didst thou bring hither? Tell
•, or if thou art ashamed to say, hear the Apostle, We 1 xim.
mghl nothing into this world. He saith. We brought^' l:.
<hing into this world. But perhaps because thou broughtest
nothing, but yet hast found much here, thou wilt take
ay something hence ? This too, peradventure through love
riches, thou art afi-aid to confess. Hear this also, and let
! Apostie who vvill not flatter, tell thee. We brought nothing
0 this world, to wit when we were born; neither can we
•xy any thixig out, to wit when we shall depart out of the

118^^/ live and die alike ; covetousness, xiot riches, condemned.
Serm. world. Thou broughtest in nothing, and thou shalt carry
rg^g-j nothing away. Why then dost thou puff up thyself against
the poor man ? When infants first are born, let only the
parents, sen^ants, dependents, and the crowds of obsequious
attendants, get out of the way ; and then let the wealthy
children with their cries be recognised. Let the rich
woman and the poor give birth together; let them take
no notice of their children, let them go away for a little
while ; then let them return, and recognise them if they can.
See then, O rich man, thou broughtest nothing into this world;
neither caxist thou carry any thing out. What I have said
of them at their birth, I may say of them in death. If it be
not so, when by any chance old sepulchres are broken up, let
the bones of the rich be recognised if they can. Therefore,
thou rich man, give ear to the Apostle, We brought xiothing
into this world. Acknowledge it, true it is. Neither can we
carx-y any thing out. Acknowledge it, this is true also.
ix. 10. What follows then ? Having food and covering, let xis
g 8 ¦ 6e therewith content; .for they who wish to be rich fall into
texnptation, and many axid hurtful lusts, which drown men in
destruction and perditioxi. For avarice is the root of all evil,
which some following after, have erred from the faith. Now
consider what they have abandoned. Grieved thou art that
they have abandoned this, but see now in what they have
entangled themselves. He£ir ; They have erred from the faith,
and entaxigled themselves in maxiy sorroivs. But who?
They who wish to be rich. It is one thing to be rich, another
to wish to become rich. He is rich, who is born of rich
parents, and he is rich not because he wished it, but because
¦video many left him their inheritances. His' wealth I see, I make
tes non DO question as to the pleasure he takes in it. In this
inter- Scripture it is covetousness that is condemned, not gold, or
rogo . . -1.
voiupta- silver, or riches, but covetousness. For they who do not wish
*^^- to becorae rich, or do not care about it, who do not bum with
covetous desires, nor are inflamed by the fires of avarice, but
who yet are rich, let them hear the Apostle, (it has been read
ibid. 17. to-day,) Charge them that are rich ixi this world. Charge
them what ? Charge them before all things, not to be proud
in their conceits, for there is nothing which riches do so much
generate as pride. Each several frait, each several grain of corn,

Pride is worm qf riches; trust in God and alms its cure. 119
each several tree, has it's peculiar worm, and the worm of the Serm.
apple is of one kind, and of the pear another, and of the bean rgj g-,
another, and of the wheat another. The worm of riches
is ¦" pride.
11. Charge therefox-e the rich of this world that they be
xiot proud in iheir conceits. He hath shut out the abuse ', let'^"''""'-
him teach now the proper use. That ihey be not proud in
their conceits. But whence cometh the defence against pride? x.
From that which follows; Nor t/'ust in the uncertainly of
riches. They who trust not in the uncertainty of riches, are not
proud in their conceits. If they be not proud in their conceits,
let them fear. If they fear, they are not proud in their
conceits. How many are they who were rich yesterday,
and are poor to-day ? How many go to sleep rich, and
through robbers coming and taking all away, wake up poor ?
Therefore charge thexn not to trust in the uncertainty of
riches, but in the Living God, Who giveth xis richly all
things to enjoy, things temporal, and things eternal. But things
eternal more for enjoyment, the things temporal for use.
Things temporal as for travellers, things eternal as for inhabit
ants. Things temporal, whereby we may do good, things eternal,
whereby we may be made good. Therefore let the rich do
this, Let them not be pxroud in their conceits, nor trust in the
uncertainty of riches, but in ihe Living God, Who giveth us all
things richly to enjoy. Let them do this. But what can they
do with what they have ? Hear what. Let them be rich in Ibid. 18.
good works, let them easily distribute. For they have where
withal. Why then do they not do it ? Poverty is a hard estate.
But they may give easily, for they have the means. Let thexn
coxnmunicaie, that is, let them acknowledge their fellow-
mortals as their equals. Let them communicate, let them lay ver. 19.
up for themselves a goorl foundation agaixist the time to come.
For, saith he, when I say. Let them distribute easily, let ihem
coxnmuxiicate, I have no wish to spoil, or strip thera, or
leave them empty. It is a gainful lesson I teach; I shew
them a place to put their goods, let thexxi lay up in store for
themselves. For I have no wish that they should remain in
poverty. Let them lay up for themselves in store. I do not
bid them lose their goods, but I shew them whither to re-
^ Sermon 35. (36. Ben.) 3,

120 Rich may useluxux-ies,wh. to their infirmity are necessary,
Serm. move them. Let them lay up in store for themselves a good
\^\^fouxidation against the time to come, that they may hold on
the true^ life. The present then is a false life; let them lay

I veram

y"'f - hold on the true hfe. For it is vanity of vanities, and all is
Eccles. -" . 7, 7 .
1,2.3. vanity. What so great abundance hath man ixi all his
^^P'' labour, wherewith he laboureth under the suxi ? Therefore
the true life must be laid hold upon, our riches must be
removed to the place of the true life, that we may find
there what we give here. He maketh this exchange of our
goods who also changeth ourselves.
xi. 12. Give then, my brethren, to the poor. Having food and
covering, let us be therewith content. The rich man has
nothing from his riches, but what the poor man begs of him,
food and covering. What more hast thou from all that
thou possessest ? Thou hast got food and necessary covering.
Necessary I say, not useless, not superfluous. What more
dost thou get from thy riches ? Tell me. Assuredly all thou
hast raore will be superfluous. Let thy superfluities then
be the poor man's necessaries. But thou wilt say, I get
costly banquets, I feed on costly meats. But the poor man,
what does he feed on? On cheap food; the poor mau feeds
on cheap, and I, says he, on costly meats. Well, I ask you,
when you both are filled, the costly enters into thee, but
when it is once entered, what does it become ? If we had
but looking-glasses within us, should we not be put to shame
for all the costly meat whereby thou hast been filled ? The
poor man hungers, and so does the rich ; the poor man seeks
to be filled, so does the rich. The poor man is filled
with inexpensive, the rich with costly meats. Both are
2 posses- filled alike, the object^ whither both wish to attain is one
and the same, only the one reaches it by a short, the other
by a circuitous way. But thou wilt say, I relish better my
costly food. True, and it is hard for thee to be satisfied,
dainty as thou art. Thou knowest not the relish of that
sacoen- ^hich hunger seasons'- Not that I have said this to force
the rich to feed on the meat and drink of the poor. Let the
rich use what their infirmity has accustomed them to ; but let
them be sorry, that they are not able to do otherwise. For it
would be better for them if they could. If then the poor
man be not puffed up for his poverty, why shouldest thou for

fthey give necessaries to xj^ poor. S. Aug. their ambassador. 121
hine infirmity ? Use then choice, and costly meats, because Serm.
hou art so accustomed, because thou canst not do otherwise, [gj. b.]
)ecause if thou dost change thy custom, thou art raade ill.
[ grant thee this, make use of superfluities, but give to the ,
)oor necessaries; make use of costly meats, but give to the
loor inexpensive food. He is looking to receive fi-om thee,
mdthou art looking to receive from God; he is looking to the
land which was made as he was, and thou ai-t looking to the
land that made thee, and made not thee only, but the poor man
vith thee. He set you both one and the same journey, this
iresent life : you have found yourselves companions in it, you
ire walking one way : he is carrying nothing, thou art loaded
ixcessively : he is carrying nothing with him, thou art carrying
nth thee more thiui thou dost need. Thou art loaded : give
lim of that thou hast ; so shalt thou at once feed him, and
essen thine own burden.
13. Give then to the poor ; I beg, I advise, I charge, 1 xii.
jommand you. Give to the poor whatever ye will. For I will
lot conceal from you. Beloved, why it is that I have deemed
t necessary to deliver this discourse to you. As I am going
.0 and from the Church, the poor importune me, and beg me to
;peak to you, that they may receive something of you. They
lave urged me to speak to you; and when they see that they
eceive nothing from you, they suppose that all my labour
imong you is in vain. Something also they expect from
ne. I give them all I can; but have I the means sufficient
,0 supply all their necessities ? Forasmuch then as I have
lot means sufiicient to supply all their necessity, I am at
east their ambassador to you. You have heard and ap
plauded ; God be thanked. You have received the seed, you
lave returned an answer. But these your commendations
veigh me down rather, and expose me to danger. I bear
;hem, and trerable whilst I bear thera. Nevertheless, my
brethren, these your commendations are but the tree's leaves ;
t is the fruit I am in quest of

\22Humility,ivh.fearstoreceiveXt.imtsroof,liasHiminy'heart

Sebm. SERMON XII. [LXII. Ben.J
Xll.
t^^- B.] On the words of the Gospel, Matt. viii. " I am not worthy that Thou
shouldest come under my roof, &c." and of the words of the Apostle,
1 Cor. viii. " For if any man see him which hath knowledge sit at
meat in the idol's temple," &c.
i, 1. We have heard, as the Gospel was being read, the
praise of ourfaithas manifested in humility. Forwhen the Lord
Jesus promised that He would go to the Centurion's house
Matt, s to heal His servant. He answered, laxn not worthy that Thou
^- shouldest come under my roof: but speak the word only,
axid he shall be healed. By calling himself unworthy, he
shewed himself worthy for Christ to come not into his
house, but into his heart. Nor would he have said this with
so great faith and humility, had he not borne Him in his
heart, of Whose coming into his house he was afraid. For
it were no great happiness for the Lord Jesus to enter into
his house, and yet not to be in his heart. For this Master of
humility both by word and example, sat down even in the
Luke 7, house of a certain proud Pharisee, by name Simon; and
^^" though He sat down in his house, there was no place in his
Luke 9, heart, ivhere the Son of Maxi could lay His Head.
2. For so, as we may understand from the words of the
Lord Himself, did He call back fi-om His discipleship
a certain proud man, who of his own accord was desirous
Luke 9, to go with Him. Lord, I will follow Thee whithersoever
*'• thou goest. And the Lord seeing in his heart what was
Matt. 8, invisible, said. Foxes have holes, axid the birds of the air
^°" have nests, but the Son of Maxi hath not where to lay His
Head. That is, in thee, guile like the fox doth dwell, and
pride as the birds of heaven. But the Son of Man simple as
opposed to guile, lowly as opposed to pride, hath not where
to lay His Head ; and this very laying, not the raising up of
the head, teaches humility. Therefore doth He call back
this one who was desirous to go, and another who refused
He draweth onward. For in the same place He saith to a
Luke 9, certain man, Follow Me. And he said, / will follow Thee,
Lord, but let xne first go axid bury xny father. His excuse

God, ihe life of ihe soul, loss qf Him, Death. 123
was indeed a dutiful one : and therefore was he the more Serm.
W'Orthy to have his excuse removed, and his calling confirmed, rgi, i' -i
What he wished to do was an act of dutifulness ; but the
INIaster taught him what he ought to prefer. For He wished
him to be a preacher of the living word, to make others live.
But there were others by whom that first necessary ofiSce might
be fulfilled. Let ihe dead. He saith, bxiry their dead. When
unbelievers bury a dead body, the dead bury the dead.
The body of the one hath lost its soul, the soul of the others
hath lost God. For as the soul is the life of the body; so is
God the life of the soul. As the body expires, when it loses
the soul, so doth the soul expire when it loses God. The
loss of God is the death of the soul : the loss of tiie soul the
death of the body. The death of the body is necessary; the
death of the soul voluntai-y.
3. The Lord then sat down in the house of a certain proud
Pharisee. He was in his house, as I have said, and was not
in his heart. But into this centurion's house He entered not,
yet He possessed his heart. Zacchseus again received the Lord Luke
both in house and heart. Yet the centurion's faith is praised i^'..^-
for its humility. For he said, / am xiot worthy that Thou jy^^^j g
shouldest come under xny roof ; and the Lord said. Verily Is.
say unto you, I have not found so great faith, no xiot in
Isx-ael; according to the flesh, that is. For he too was an
Israelite undoubtedly according to the spirit. The Lord had jji.
come to fleshly Israel, that is, to the Jews, there to seek first
for the lost sheep, among this people, and of this people also
He had assumed His Body. I have not found there so great
faith. He saith. We can but measure the faith of men, as
men can judge of it; but He who saw the inward parts. He
Whom no man can deceive, gave His testimony to this man's
heart, hearing words of lowliness, and pronouncing a sentence
of healing.
4. But whence did he get such confidence? I also, saith ver. 9'.
he, am, a man set uxider authority, having soldiers uxider
xne: and I say to this maxi, Go,and he goeth; axid to another,
Coxne, axid he coxneth: and to my sex-vant, Do this, and he
doeth it. I am an authority to certain who are placed under
me, being myself placed under a certain authority above
me. If then I a man under authority have the power of

124 Xt. healing the absent, shews His future invisible presence.
Seem, commanding, what power must Thou have. Whom all powers
rg^^g-, serve? Now this man was of the Gentiles, for he was a
centurion. At that time the Jewish nation had soldiers of
the Roman empire among them. There he was engaged in
a military life, according to the extent of a centurion's
authority, both under authority himself, and having authority
over others; as a subject obedient, ruling others who were
under him. But the Lord, (and mark this especially. Beloved,
as need there is you should,) though He was among the
Jewish people only, even now announced beforehand that the
Church should be in the whole world, for the establishment
of which He would send Apostles; Himself not seen, yet
believed on by the Gentiles: by the Jews seen, and put to
death. For as the Lord did not in body enter into this man's
house, and still, though in body absent, yet present in
ma-jesty, healed his faith, and his house; so the same Lord
also was in body among the Jewish people only : among the
other nations He was neither born of a Virgin, nor suffered,
nor walked, nor endured His human Sufferings, nor wrought
His divine miracles. None of all this took place in the rest
of the nations, and yet was that fulfilled which was spoken
Ps. 17, of Him, A people whom I have not knowxi, hath served
Sept!^' ^^^- ^^^ ^o"' if i* <^'<^ "Ot know Him ? Hath obeyed Me
(18,43. by the hearing of the ear. The Jewish nation knew, and
¦y.) ' crucified Him; the whole world besides heard and believed.
iv. 5. This absence, so to say, of His body, and presence of
His power among all nations. He signified also in the in
stance of that woman who had touched the edge of His
Luke 8, garment, when He asketh, saying. Who touched Me? He
asketh, as though He were absent ; as though present. He
healeth. The multitude, say the disciples, press Thee, and
sayest Thou, Who touched Me? For as if He were so walking
as not to be touched by any body at all. He said. Who touched
Me? And they answer. The multitude press Thee. And
the Lord would seem to say, I am asking for one who
touched, not for one who pressed Me. In this case also is
His Body now, that is. His Church. The faith of the few
touches it, the throng of the ma.ny press it. For ye have heard,
as being her children, that Christ's Body is the Church,
and if ye will, ye yourselves are so. This the Apostie says

heals now, who touch His hem by faith, not xvho press Him . 1 25
in many places. For His body's sake, which is the Church; Sebm.
and again, Bui ye are the body of Christ, axid xnembers in [gg. b.]
particular. If then we ai-e His body, what His body then coi. i,
suffered in the crowd, that doth His Church suffer now. It j^^^^,
is pressed by many, touched by few. The flesh presses it, 12, 27.
faith touches it. Lift up therefore your eyes, I beseech you,
ye who have wherewithal to see. For ye have before you
something to see. Lift up the eyes of faith, touch but the
extreme border of His garment, it will be sufficient for
saving health,
6. See ye how that which ye have heard out of the Gospel
was at that time to come is now present. Therefore, said
He, on occasion of the commendation of the Centurion's
faith, as in the flesh an alien, but of the household in
heart, Therefore I say unto you. Many shall come from y^^^^,
the east and west. Not all, but many ; yet they shall come
from the East and West; the whole world is denoted by
these two parts. Maxiy shall come from the east and west,
and shall sit down with Abraham, and Isaac, and Jacob, in
the kingdom of heaven; but the children of the kingdom shall
be cast out ixito outer darkness. But the childrexi of the
kingdom, the Jews, namely. And how the children of the
kingdom? Because they received the Law; to them the
Prophets were sent, with them was the temple and the Priest
hood; they celebrated the figures of all the things to come.
\et of what things they celebrated the figures, they acknow
ledged not the presence. And, Therefore the children of the ¦
kingdom. He saith, shall go ixito outer darkxiess, there shall
be wailing and gnashing of teeth. And so we see the Jews
reprobate, and Christians called from the East and West, to
the heavenly banquet, to sit down with Abraham, and Isaac,
and Jacob, where the bread is righteousness, and the ' cup i j^g
wisdom. 7. Consider then, brethren, for of these are ye ; ye are of this
people, even then foretold, and now exhibited'. Yes, verily, 2 prg,.
ye are of those who have been called from the East and West, sentato
to sit down in the kingdom of heaven, not in the teraple of
idols. Be ye then the Body of Christ, not the pressure of
His Body. Ye have the border of His garment to touch,
that ye may be healed of the issue of blood, that is, of carnal

126 H. Scr. His hem to heal us; forbids idolatrous feasts.
Seem, pleasures. Ye have, I say, the border of the garment to
[62. B.] touch. Look upon the Apostles as the garment, by the texture
of unity clinging closely to the sides of Christ. Among these
Apostles was Paul, as it were the border, the least and last;
1 Cor. as he saith himself, / axn ihe least of the Apostles. In a
' ¦ garment the last and least thing is the border. The border is
in appearance contemptible, yet is it touched with saving
1 salute efficacy'- Even io this hour we both hunger axid thirst,
4 11 ' ""^ ^^^ naked and buffeted. What state so low, so con
temptible as this ! Touch then, if thou art suffering from a
bloody flux. There will go power out of Him Whose garment
it is, and it will heal thee. The border was proposed to
you just now to be touched, when out of the same Apostle
1 Cor. there was read. For if any one see him which hath
' ¦ knowledge sit at xneat ixi an idol's temple, shall xiot the '
conscience of him who is weak, be emboldened to eat things
ver, 11. offered io idols? And through thy knowledge shall thy
weak brother perish, for whom Christ died! How think ye
may men be deceived by idols, which they suppose are
honoured by Christians ? A man may say, " God knows my
heart." Yes, but thy brother did not know thy heart. If
thou art weak, beware of a still greater weakness; if thou art
strong, have a care of thy brother's weakness. They who
see what you do, are emboldened to do more, so as to
desire not only to eat, but also to sacrifice there. And lo.
Through thy knowledge the weak brother perisheth. Hear
then, ray brother; if thou didst disregard the weak, wouldest
thou disregard a brother also? Awake. What if so thou
sin against Christ Himself? For attend to what thou canst
ver. 12. not by any means disregard. But, saith he, when ye sin
so against the brethren, and wound their weak coxiscience,ye
V. sin against Christ. Let them who disregard these words, go
now and sit at meat in the idol's temple ; will they not be
of those who press, and do not touch? And when they have
been at meat in the idol's temple, let them come and fill the
Church ; not to receive saving health, but to make a pressure
there. 8. But thou wilt say, I am afraid lest I offend those
above me. By all means be afraid of offending them,
and so thou wilt not offend God. For thou who art afi-aid

God to be obeyed above all, for his exceeding love in Christ. \27
lest thou offend those above thee, see whether there be not Serm.
One above him Whom thou art afraid of offending. By all i-gf 'b i
means then be loth to offend those above thee. This is an
estabUshed rule with thee. But then is it not plain, that he
must on no account be offended, who is above all others?
Run over now the list of those above thee. First are thy
father and mother, if they are educating thee aright; if they
are bringing thee up for Christ; they are to be heard in all
things, they must be obeyed in every command; let them
enjoin nothing against one above themselves, and so let
them be obeyed. And who, thou wilt say, is above him who
begat me? He who created thee. For man begets, but God
creates. How it is that man begets, he does not know ;
and what he shall beget, he does not know. But He who saw
thee that He might make thee, before that he whom He
made existed, is surely above thy father. Thy country
again should be above thy very parents; so that wherein
soever thy parents enjoin aught against thy country, they are
not to be listened to. And whatsoever thy country enjoin
against God, it is not to be listened to. For if thou wilt be
healed, if after the issue of blood, if after twelve years con
tinuance in that disease, if after having spent thine all upon
physicians, and not having received health, thou dost wish at
length to be made whole; O woman, whom I am addressing
as a figure of the Church, thy father enjoineth thee this, and
thy people that. But thy Lord saith to thee. Forget thine Ps. 45,
own people, and thy fathex's house. For what good? for what
advantage ? with what useful result ? Because the King hath
desired thy beauty. He hath desired what He made, since
when deformed He loved thee, that He might make thee
beautiful. For thee unbelieving, and deformed. He shed His
Blood, and He made thee faithful and beauteous. He hath
loved His own gifts in thee. For what didst thou bring to
thy spouse? What didst thou receive for dowry from thy
former father, and former people? Was it not the excesses ".'"xu-
and the rags of sins? Thy rags He cast away, thy robes ciii-
impure^ He tore asunder. He pitied tiiee that He might"'"'"
adorn thee. He adorned thee, that He might love thee.
9. What need of more. Brethren. Ye are Christians, and vi.
have heard, that -7/' ye sin against the brethren , and xeound

128 Hurt io heathen, the weak, themselves by idolatrous feasts.
Sebm. their weak conscience, ye sin against Christ. Do not disre-
162 ^B 1 ^^'^^ it> if y^ would not be wiped out of the book of life.
How long shall T go about to speak in bright and pleasing
terms to you, what my grief forceth me to speak in some sort,
and will not suffer rae to keep secret ? Whosoever they are
who are rainded to disregard these things, and sin against
Christ, let them only consider what they are doing. We
wish the rest of the Heathen to be gathered in ; and ye are
stones in their way: they have a vrish to come; they stumble,
and so return. For they say in their hearts. Why should we
leave the gods whom the very Christians worship as we do?
God forbid, thou wilt say, that I should worship the gods of the
Gentiles. I know, I understand, I believe thee. But what ac
count art thou making of the consciences of the weak which
thou art wounding? What account art thou making of their
price, if thou disregard the purchase ? Consider for how great
a price was the purchase raade. Through thy knowledge, saith
the Apostle, shall ihe weak brother pex-ish; that knowledge
which thou professest to have, in that thou knowest that an idol
is nothing, and that in thy mind thou art thinking only of God,
and so sittest down in the idol's temple. In this knowledge
the weak brother perisheth. And lest thou shouldest pay no
regard to the weak brother, he added, ybr whom Christ died.
If thou wouldest disregard him, yet consider his Price, and
weigh the whole world in the balance with the Blood of
Christ. And lest thou shouldest still think that thou art sinning
against a weak brother, and so esteem it a trivial fault, and
of small account, he saith. Ye sin against Christ. For men
are in the habit of saying, " I sin against man ; am I sinning
against God ?" Deny then that Christ is God. Dost thou dare
deny that Christ is God ? Hast thou learned this other doc
trine, when thou didst sit at meat in the idol's temple ? The
school of Christ doth not admit that doctrine. I ask ; Where
leamedst thou that Christ is not God ? The Pagans are wont to
1 mensse Say SO. Seest thou what bad associations' do ? Seest thou,
15*^ 33 '^*^ ^^^^ comxnunications corrupt good maxiners ? There thou
canstnot speak of the Gospel, and thou dost hear others talking
of idols. There thou losest the truth that Christ is God; and
what thou dost drink in there, thou vomitest out in the
Church. It may be thou art bold enough to speak here;

'ions whereby man is brought to join in thingssinfularesin . 1 29
d enough to mutter among the crowds ; " Was not then ^^'i" •
rist a man ? Was He not crucified ?" This hast thou [g2. b".]
rued of the Pagans. Thou hast lost thy soul's health,
IU hast not touched the border. On this point then touch
lin the border, and receive health. As I taught thee to
ich it m this that is written. Whoso seeth a brother sit a^iCor.8,
•at in the idol's temple; touch it also concerning the
vinity of Christ. The same border said of the Jews, Whose Rom. 9,
? the fathers, and of Whom as concerning the fiesh Christ
ne, Who is over all, God blessed for ever. Behold, against
hom, even the Very God, thou dost sin, when thou sittest
wn with false gods.
10. It is no god, you will say; because it is the tutelary
lius of Carthage. As though if it \yere Mars or Mercury, it
iiild be a god. But consider in what light it is esteeraed
thom ; not what it is in itself For I know also as well as
ju, that it is but a stone. If this "genius" be any ornament;
the citizens of Carthage live well; and they themselves
11 be this " genius" of Carthage, But if the " genius" be
devil, ye have heard in that sarae Scripture, The things \Cor.
\ich the Gexitiles sacrifice, they sacrifice io devils, and not ^^' ^'*'
God; and I would not that ye should have fellowship with
nls. We know well that it is no God ; would that they knew
;oo! but because of those weak ones who do not know it,
;ir conscience ought not to be wounded. It is this that
3 Apostle warns us of For that they regard that statue as
aiething divine, and take it for a god, the altar is witness.
hat does the altar there, if it be not accounted a god? Letno
e tell me; it is no deity, it is no God. I have said already,
^Vould that they only knew this, as we all do." But how
3y regai-d it, for what they take it, and what they do about it,
It altar is witness. It is convincing against the intentions
all who worship there, grant that it may not be convincing
10 against those who sit at meat with them!
1 1, Yes, let not Christians press the Church, if the Pagans vii.
, She is the Body of Christ. Were we not saying, that
I Body of Christ was pressed, and not touched. He
lured those who pressed Him ; and was looking out
those who touched Him. And, Brethren, I would that
he Body of Christ be pressed by Pagans, by whom it is
E

130 This world a furnace, io purify or to destroy.
Sebm. wont to be pressed ; that at least Christians would not press
[62?B.] t^ie Body of Christ. Brethren, it is my business to speak to
iCor.5, you, my business it is to speak to Christians ; For what have
^^- I to do to fudge them that are without? the Apostle himself
saith. Them we address in another way, as being weak. With
iblandi-them we raust' deal softly, that they may hear the truth;
eudum jjj ^q^ i^^ corruption must be cut out. If ye ask whereby
the Pagans are to be gained over, whereby they are to be
illuminated, and called to salvation; forsake their solemnities,
forsake their trifling shows ; and then if they do not consent
to our truth, let them blush at their own scantiness.
12. If he who is over thee be a good man, he is thy
nourisher ; if a bad man, he is thy tempter. Receive the
nourishment in the one case with gladness, and in the tempt
ation shew thyself approved. Be thou gold. Regard this
world as the furnace of the goldsmith; in one narrow place
are there things, gold, chaff, fire. To the two former the fire
is applied, the chaff is burned, and the gold purified. A
man has yielded to threats, and been led away to the idol's
temple : Alas! I bewail the chaff; I see the ashes. Another
has not yielded to threats nor terrors ; has been brought before
the judge, and stood firm in his confession, and has not bent
down to the idol image: what does the flame with him?
Does it not purify the gold ? Stand fast then, Brethren, in the
Lord ; greater in power is He Who hath called you. Be not
afi-aid of the threats of the ungodly. Bear with your enemies;
in them ye have those for whom ye may pray ; let them by
no means terrify you. This is saving health, draw out in
this feast here fi-om this source; here drink that wherewith
ye may be satisfied, and not in those other feasts, that
only whereby ye maybe maddened. Stand fast in the Lord.
Ye are silver, ye shall be gold. This similitude is not our
own, it is out of Holy Scripture, Ye have read and heard,
W'isi.3, As gold in the furnace hath He tried them, and received
ihem as a burnt-offering. See what ye shall be among the
treasures of God. Be ye rich as touching God, not as if to
make him rich, but as to become rich from Him. Let
Him replenish you ; admit nought else into your heart.
viii'. 13. Do we lift up ourselves unto pride, or tell you to be
despisers against the powers ordained ? Not so. Do ye again

Man not despised, if God obexjed by disobeying man. 131
who are sick on this point, touch also that border of the gar- Sebm.
ment ? The Apostle himself saith. Let every soul be subject r^\ ,
unto the higher powers, for there is xio power but of God, the Rom.is,
poxrers that be are ordained of God. He then who resisteth ^" ^•
the power, resisteth the ordinance of God. But what if it
enjoin what thou oughtest not to do ? In this case by all means
disregard the power through fear of Power. Consider these
several grades of huraan powers. If the raagistrate^ enjoin 'curator
any thing, must it not be done ? Yet if his order be in oppo
sition to the Proconsul, thou dost not surely despise the power,
but choosest to obey a greater power. Nor in this case ought
the less to be angry, if the greater be preferred. Again, if
the Proconsul himself enjoin any thing, and the Emperor
another thing, is there any doubt, that disregarding the
former, we ought to obey the latter? So then if the
Emperor enjoin one thing, and God another, what judge ye?
Pay me tribute, submit thyself to my allegiance. Right, but
not in an idol's temple. In an idol's temple He forbids it.
Who forbids it ? A greater Power. Pardon me then: thou
threatenest a prison. He threateneth hell. Here must thou at
once take to thee thy faith as a shield, whereby thou mayest Ephes.
be able to quench all the fiery darts of the enemy. '
14. But one of these powers is plotting, and contriving evil ix.
designs against thee. Well: he is but sharpening the razor
wherewith to shave the hair, but not to cut the head. Ye
have but just now heard this that I have said in the Psalm,
Thou- hast worked deceit like a sharp x-azor. Why did HePs-,5i,-
compare the deceit of a wicked man in power to a razor? (52, 2."
Because it does not reach, save to our superfluous parts. As ^- ^-^
hairs on our body seem as it were superfluous, and are shaven
off without any loss of the flesh ; so whatsoever an angry
man in power can take from thee, count only among thy
superfluities. He takes away thy poverty ; can he take
away thy wealth ? Thy poverty is thy wealth in thy heart.
Thy superfluous things only hath he power to take away,
these only hath he power to injure, even though he had licence
given him so far as to hurt the body. Yea even this life
itself to those whose thoughts are of another life, this present
life, I say, may be reckoned among the things superfluous.
K 2

1-S2 Man's wrongs only profit those who trust wholly in God.
Serm. For so the Martyrs have despised it. They did not lose life,
[63. B.l but they gained Life.
^, 15. Be sure, Brethren, that enemies have no power against
the faithful, except so far as it profiteth them to be tempted
and proved. Of this be sure. Brethren, let no one say ought
against it. Cast all your care upon the Lord, throw yourselves
wholly and entirely upon Him. He will not withdraw Himself
that ye should fall. He Who created us, hath given us security
10^30 touching our very hairs. Vex-ily I say unto you, even the hairs
of your head ax-e all nuxnbered. Our hairs are numbered by
God ; how rauch more is our conduct known to Him to Whom
our hairs are thus known ? See then, how that God doth not
disregard our least things. For if He disregarded them, He
would not create them. For he verily both created our hairs,
and still taketh count of them. But thou wilt say, though they
are preser\'ed at present, perhaps they will perish, On this point
2118 ^^^ hear His word, Vex-ily I say unto you, there shall not an
hair of your head perish. Why art thou afraid of man, 0
man, whose jjlace is in the Bosom of God ? Fall not out of
His Bosom ; whatsoever thou shalt suffer there, will avaU to
thy salvation, not to thy destruction. Martyrs have endured
the tearing of their limbs, and shall Christians fear the
injuries of Christian times? He who would do thee an
injury now, can only do it in fear. He does not say openly,
come to the idol-feast ; he does not say openly, come to my
altars, and banquet there. And if he should say so, and thou
wast to refuse, let him make a complaint of it, let him bring
it as an accusation and charge against thee : " He would not
come to my altars, he would not come to my temple, where I
worship." Let him say this. He does not dare ; but in his guile
he contrives another attack. Make ready thy hair; he is
sharpening the razor; he is about to take off thy superfluous
things, to shave what thou must soon leave behind thee,
Let him take off what shall endure, if he can. This powerfiil
enemy, what has he taken away ? what great thing has he taken
away ? That which a thief or housebreaker could take: in his
utmost rage, he can but take what a robber can. Even if he
should have license given him to the slaying of the very body,
what does he take away, but what the robber can take ? I did

SinceChrisi suffex-ed,we too xn ust suffer, «>'' wega ixi Heaven .133
him too rauch honour, when I said, a robber. For be the rob- Serm.
. XIII
her who and what he may, he is a man. He takes from thee [gg bj
what a fever, or an adder, or a poisonous mushroom can take.
Here lies the whole power of the rage of men, to do what a
mushroom can ! Men eat a poisonous mushroom, and they die.
Lo! in what fraQ estate is the life of man; which sooner or
later thou must abandon ; do not stmggle then in such wise
for it, as that thou shouldest be abandoned thyself
16. Christ is our Life ; think then of Christ. He came xi.
to suffer, but also to be glorified ; to be despised, but
to be exalted also ; to die ; but also to rise again. If
the labour alarm thee, see it's reward, '^liy dost thou
wish to arrive by softness at that to which nothing but
hard labour can lead? Now thou art afraid, lest thou
shouldest lose thy money; because thou earnest thy money
with great labour. If thou didst not attain to thy money,
wdiich thou must some time or other lose, at all events
when thou diest, tvithout labour, wouldest thou desire without
labour to attain to the Life eternal ? Let that be of higher
value in thine eyes, to which after all thy labours thou shalt
in such sort attain as never more to lose it. If this money,
to which thou hast attained after all thy labours on such
condition as that thou must some time lose it, be of high
value with thee; how much more ought we to long after those
things which are everlasting?
17. Give no credit to their words, neither be afraid of them.
They say that we are enemies of their idols. May God so
grant, and give all into our power, as He hath already given
us that which we have broken down. For this I say. Beloved,
that ye may not attempt to do it, when it is not lawfully in
your power to do it ; for it is the way of ill-regulated men, and
the mad Circumcelliones", both to be violent when they have
" By the Donatists called Agonistici, (Lib. de Hseres, c. 69, Brev. Coll. cum
(St. Aug. in Ps. 133. 6.) and hy the Donat. viii. (14.) They exercised
Catholics Ciicilliones, or Circumcel- extreme cruelty against tbe Catholics,
liones, tbat is, Vagrants. Circumcel- (Cont. Cresc. Don. Lib. 3. xliii.(47.)
liones dicti sunt, quia circum cellas xlvi. (50.) Their form of salutation was
vagantur, Solent enim ire hac iliac nus- Deo laudes. (Cont. lit. Petil. Lib. 2.
quam habentes pedes, (in Ps. 132. 3.) Ixv. (146 ) which St. Augustine (in
They vrere of a very licentious and Ps. 133. 6.) says was more feared than
abandoned character, and in their fana- tbe roaring of a lion. For the time
ticism tbey would often commit suicide, of their origin, see Opt. Lib. 3,
to which the text may suppose to refer.

1 BiPrince.s,asGod'smixiisters,mayrestrain heathen ar heretics;
Serm. no power, and to be ever eager in their wishes to die without
[63. b!i * cause. Ye heard what we read to you, all of you who were
leut. 7. present in the Mappalia*". When the land shall have been
1- =^°^ given ixito your power, (he saith first, into your poxcer, and
so enjoined what was to be done;) thexi, saith he, ye shall
destroy their altars, and break in pieces their groves, and
hew down all their images. When we shall have got thepower,
do this. When the power has not been given us, we do not
do it; when it is given, we do not neglect it. Many Pagans
have these abominations on their own estates; do we go and
break them in pieces ? No, for our first efforts are that the
idols in their hearts should be broken down. When they
too are made Christians themselves, they either invite us to
so good a work, or anticipate us. At present we must pray
for them, not be angry with them. If very painful feelings
excite us, it is rather against Christians, it is against our
brethren, who will enter into the Church in such a mind, as
to have their body there, and their heart any where else.
The whole ought to be within. If that which man seeth
is within, why is that which God seeth without ?
Xll- 18. Now ye may know. Dearly Beloved, that these unite
their murmurings with Heretics and with Jews. Heretics,
Jews, and Heathens have made a unity against Unity.
Because it has happened, that iu some places the Jews have
received chastisement because of their wickednesses; they
charge and suspect us, or pretend, that we are always seeking
the like treatment for them. Again, because it has hap
pened that the heretics" in some places have suffered the
penalty of the laws for the impiety and fury of their deeds
of violence ; they say immediately that we are seeking by every
means some harm for their destruction. Again, because ithas
been resolved that laws should be passed against the Heathen,
'> A place where St. Cyprian's body prevent any advantage which the Dona-
was buried outside tbe walls of Car- tists might derive from his death. For
thage. Macrius in his Hierolexicon he had been judge in the conference
(ad verb) thinks it ought to be written between the Catholics and Donatists,
Mapalia. i. e. domus rurales. granted by the Emperor at the request
« This refers doubtless to the laws of the deputies of the Council of Car-
against the Donatists. The Emperor thage, four years before (Fleury H. E.
Honorius, issued an edict against them, B. xxii. cxxvi.) and to him had been
A.D. 405. and another, A.D. 410. and entrusted the execution of the laws
A.D.412.andagain, A.D.414.onocca- issued against the Donatists for the
sion of the death of Marcellinus, and to maintenance of the Catholic religion.

itidividuals to persuade, not to force; cotnplained qf, still. 135
yea for them rather, if they were only wise. (For as when Serm.
silly boys are playing with the mud, and dirtying their hands, r^^j g'-,
the strict master conios, shakos tiie mud out of tiieir hands,
and holds out their book; so has it pleased God by the
hands of princes His subjects to .alarm their childish, fool
ish hearts, that they may throw away the dirt from their
hands, and sot about something useful. And what is this
sometiiing useful with the hands, but, Bxcak thy bread /oi.,.5s,7.
the hungry, and bring ihe houseless poor into thy house? But
nevertholoss these children escape from their master's sight,
and return sto;iltiiily to thoir mud, and when they are dis
covered tiioy hide their hands tiiat they may not be seen.)
Because then it has so pleased God, thoy think that we are
looking out for die idols every where, and that we break them
down in all places where we h.ave discovered thom. How so ?
.\ro there not places before our very oyes in which thoy are?
Or are we indeed ignorant where they are ? And yet we do
not break them down, because God has uot given them into
our power. When does God give diem into our power ? When
the masters of these tilings shall become Christians. The
master of a certain place has iust lately wished tiiis to be done.
Ifhehiidnot been minded to give the place itself to the Church,
and only had given orders that there should be no idols on
his property ; I think that it ought to have been executed witii
the greatest devotion, that die soul of the absent Chrisrian
brotiier, who wishes on his land to return thanks to God,
and would not that there should be any thing there to God"s
dishonour, might be assisted by his fellow-Christians. Added
to this, that in this ease he gave the place itself to the Church
And sliall tiiere be idols in tho Church's estate ? Bretiiren,
see tiien what it is that displeases the Heathens. It is but
a little matter with them that we do uot t;ike them away from
tiieir estates, that we do not break thom down : tiiey would have
thom kept up oven ui our own places. We preach against
idols, we t;ike them away firom the heaits of men; wo are
persecutors of idols : we openly profess it. Are we tiien to
be tiie preservers of them? I do not touch them when I
h.ave not the power; I do not touch them when the Lord of
the jnoporiv complains of it; but when he wishes it to be
done, aud gives thanks lor it, I should incur gnilt if T did it
not.

136 Temptations,wind;man'sdesire,waves;awakeChTisiin thee,

Sebm. SERMON XIII. [LXIII. Ben.J
XIII.
[63. B,] On the words of the Gospel, Matt, viii. " And when He was entered
into a ship," Sec.
1. By the Lord's blessing, I will address you upon the
lesson of the Holy Gospel which has just been read, and take
occasion thereby to exhort you, that against the tempest
and waves of this world, faith sleep not in your hearts. " For
the Lord Christ had not indeed death nor sleep in His
power, and peradventure sleep overcame the Almighty One
as He was sailing against His will ?" If ye believe this. He
is asleep in you; but if Christ be awake in you, your faith is
Ephes. awake. The Apostle saith, thai Christ may dwell in
3, 17. your hearts by faith. This sleep then of Christ is a sign of
» sacra- a high mystery'. The sailors are the souls passing over the
™^°''" world in wood. That ship also was a figure of the Church.
And all, individually indeed are temples of God, and his own
heart is the vessel in which each sails ; nor can he suffer ship
wreck, if his thoughts are only good.
2. Thou hast heard an insult, it is the wind; thou art
angry, it is a wave. When therefore the wind blows, and
the wave swells, the ship is endangered, the heart is in jeo
pardy, the heart is tossed to and firo. WTien thou hast heai-d
an insult, thou longest to be avenged; and, lo, avenged thou
hast been, and so rejoicing in another's harm thou hast
suffered shipwreck. And why is this ? Because Christ is asleep
in thee. What does this raean, Christ is asleep in thee ? Thou
hast forgotten Christ. Rouse Him up then, call Christ to
mind, let Christ awake in thee, give heed to Him, What didst
thou wish ? To be avenged. Hast thou forgotten, that when .
Lnke23, He was being crucified. He said, Father, for give themffor they
know not what they do ? He who was asleep in thy heart did
not wish to be avenged. Awake Him up then, call Him to
remembrance. The reraembrance of Him is His word; the
remembrance of Him is His command. And then wilt thou say
if Christ be awake m thee. What manner of man am I, who wish
to be avenged ! Who am I, who deal out threatenings against
another man ? I may die perhaps before I am avenged. And
when at my last breath, inflamed with rage, and thirsting for
vengeance, I shall depart out of this body. He will not receive

obey Him and be at peace. 137
me, Who did not wish to be avenged ; He will not receive me, Serm.
Who said. Give, and it shall be given unto you ; forgive, andr^^ b'-i
it shall be forgiven you. Therefore will I refirain myself Luke 6,
from my wrath, and return to the repose of my heart. Christ '
hath commanded the sea, tranquillity is restored,
3. Now what I have said as to anger, hold fast as a rule
in all your temptations. A temptation has sprung up ; it is ^
the wind ; thou art disturbed ; it is a wave. Awake up
Christ then, let Him speak with thee. Who is this,'^^it.8,
since the winds and the sea obey Him? Who is this. Whom
the sea obeyeth ? The sea is His, and He made it. All Ps-95,5.
•' ' John 1,
things were made by Him. Imitate the winds then, and the 3.
sea rather; obey the Creator, At Christ's command the sea
giveth ear; and art thou deaf? The sea beareth, and the wind
ceaseth : and dost thou still blow on ? What ! I say, I do,
I devise; what is all this, but to be blowing on, and to be
unwilling to stop in obedience to the word of Christ ? Let
not the wave master you in this troubled state of your heart.
Yet since we are but men, if the wind should drive us on,
and stir up the affections of our souls, let us not despair; let
us awake Christ, that we may sail on a tranquil sea, and so
come to our country. Let xis " turn to the Lord, ^c.

SERMON XIV. [LXTV. Ben.]
On the words of the Gospel, Matt. x. " Behold, I send you forth as sheep
in the midst of wolves," &c.
Delivered on a Festival of Martyrs.
1. When the Holy Gospel was read. Brethren, ye heard i.
how our Lord Jesus Christ strengthened His Martyrs by
His teaching, saying. Behold, I send you forth as lambs mjiat.io,
the xnidst of wolves. Now consider, my Brethren, what he i^-
does. If but one wolf come among many sheep, be they
ever so many thousands, they will all be put to confiision by
one wolf in the midst of tbem: and though all may not be
torn, yet all are frightened. What manner of design is this
then, what manner of counsel, what manner of power, not to
let in a wolf amongst the sheep, but to send the sheep against
the wolves ! / send you, saith He, as sheep in the xnidst qf
' For the full form, see end of Sermon 17. (67. Ben.)

138 Wisdom of serpents, to seek renewal, guax'd x-eal life.
Sebm. wolves ; not to the neighbourhood of wolves, but in the midst
r^^X'n of wolves. There was then at that time a herd of wolves,
 and but few sheep. For when the many wolves killed the
few sheep, the wolves were changed and became sheep.
2. Let us hear then what advice He hath given. Who hath
promised the crown, but hath first appointed the combat ; Who
is a spectator of the combatants, and assisteth them in their toil,
Mat.io, What manner of conflict hath He prescribed? Be ye, saith
^®- He, wise as serpents, and simple as doves. Whoso under-
' securus Standeth, and holdeth to this, raay die in assurance ' that he will
not really die. For no one ought to die in this assurance, but
he who knows that he shall in such sort die, as that death
only shall die in him, and life be crowned.
ii. 3. Wherefore, Beloved, I must explain to you, though I
have often spoken already on this subject, what it is to be
simple as doves, and wise as serpexits. Now if the simplicity
of doves be enjoined us, what hath the wisdom of the serpent
to do in the simplicity of the dove ? This in the dove I love,
that she has no gall ; this I fear in the serpent, that he has
poison. But now do not fear the serpent altogether; some
thing he has for thee to hate, and something for thee to
imitate. Forwhen the serpent is weighed down with age, and
he feels the burden of his many years, he contracts and
» tuni- forces himself into a hole, and lays aside his old coat' of
"" skin, that he may spring forth into new life. Imitate him in
Matt. 7, this, thou Christian, who dost hear Christ saying, Enter ye in at
Co\.3,d. the strait gate. And the Apostle Paul saith to thee. Put ye
4 Qo'^oi '^ff the old man with his deeds, and put ye on the new man.
Thou hast then something to imitate in the serpent. Die
not for the old man, but for the truth. Whoso dies for any
temporal good dies for the old man. But when thou hast
stripped thyself of all that old maxi, thou hast imitated the
wisdom of the serpent. Imitate him in this again; keep
thy head safe. And what does this mean, keep thy head safe?
Keep Christ with thee. Have not some of you, it may be, ob
served, on occasions when you have wished to kill an adder,
how to save his head, he will expose his whole body to the
strokes of his assailant ? He would not that that part of him
Jobni4, should be struck, where he knows that his life resides. And our
^•p^^_ Life is Christ, for He hath said Himself, I am the way, and
11,3. the truth, and ihe life. Hear the Apostle also; The Head

Even strife of doves peac^ul. In festivals, be sober. 139
of the man is Christ. Whoso then keepeth Christ in him, Sebm.
keepeth his head for his protection. r^ b'-i
4. Now what need is there to commend to you in many jjj.
words the simplicity of the dove ? For the serpent's poison
had need to be guarded against: there, there was a danger
in imitation; there, there was something to be feared; but
the dove may you imitate securely. Mark how the doves
rejoice in society ; every where do they fly and feed together;
they do not love to be alone, they delight in communion,
they preserve affection; their cooings are the plaintive cries" gemi-
r , ..... ' , , . ,, tibus
ot love, with kissmgs they beget their young. Yea eveuamoris
when doves, as we have often noticed, dispute about their °"^™°"
holes, it is as it were but a peaceftd strife. Do they separate,
because of their contentions ? Nay, still do they fly and feed
together, and their very strife is peaceful. See this strife of
doves, in what the Apostle saith. If any xnan obey not our 2Tbes».
word by this epistle, mark that man, and have no company '
with him. Behold the strife ; but observe now how it is the
strife of doves, not of wolves. He subjoined immediately.
Yet count him not as an enemy, but admonish him as a
brother. The dove loves even when she is in strife ; and the
wolf even when he caresses, hates. Therefore having the
simplicity of doves, and the wisdom of serpents, celebrate
the solemnities of the Martyrs in sobriety of mind, not* 'in'ebrie-
bodily excess, sing lauds to God. For He Who is the Martyrs' vt-ntri»
God, is our Lord God also. He it is Who wUl crown us. If
we shall have wrestied well, we shall be crowned by Him, Who
hath crowned already those whom we desire to imitate.

SERMON XV. [LXV. Ben.]
On the words of the Gospel, Matt. x. " Fear uot them which kill the body."
Delivered on a Festival of Martyrs.
1. The Divine oracles which have just been read teach us
in fearing not to feai-, and in not fearing to fear. Ye observed
' See as to the excesses which pre- succeeded in getting a canon Cxxx.)
vailed at the festivals of tbe Martyrs a made iu tbe third Council of Carthage,
Letter of St. Augustine to Aurelius (A.D. 397.) obliging the Clergy to ab-
Bishop of Carthage, and Primate of staiu from all such fea»t» in the Church,
Africa, (Ep. 22, al, 64.) urging him and as far as in them lay to restrain the
to use his authority to suppress tbem. people from the same practice. (Cone.
St. Ambrose had prohibited these feasts Labbe, t. 2. p. 1171.) Bingham, b.
in the Church of Milan. (Aug. Conf. xx. vii. §. 10.
lib. 6. 2. Oxi edit, and note. ) Aurelius

1.

140 Fear God, that you fear not xnan.
Sebm. when the Holy Gospel was being read, that our Lord God
ref ^ 1 before He died for us, would have us to be firm; and this by
Mat.io, admonishing us not to fear, and withal to fear. For he
^^- said. Fear not them which kill the body, but are not able to
kill the soul. See where He advised us not to fear. See now
where He advised us to fear. Bui, saith he, fear Him
Who hath power to destroy both body and soul in hell. Let
us fear therefore, that we may not fear. Fear seems to be
allied to cowardice : seems to be the character of the weak,
Prov. not the strong. But see what saith the Scripture, The fear of
Sept. ' '^^ Lord is the hope of strength. Let us then fear, that we
may not fear ; that is, let us fear prudently, that we may not
fear vainly. The. holy Martyrs on the occasion of whose
solemnity this lesson was read out of the Gospel, in fearing,
feared not; because in fearing God, they did not regard
men. 2. For what need a man fear from man ? And what is that
whereby one man should cause another fear, since both of
them are men ? One threatens and says, / will kill thee;
and does not fear, lest after his threat he die before he have
fiilfilled it. I will kill thee, he says. Who says it, and to
whom ? I hear two men, the one threatening, and the other
alarmed : of whom the one is powerful, and the other weak,
yet both are mortal. Why then does he so stretch out him
self, he, in honour, a somewhat more inflated power, in body,
equal weakness ? Let him securely threaten death who does
not fear death. But if he fear that whereby he causes fear;
let him think of himself, and compare himself with him whom
he is threatening. Ivet him see in him whom he threateneth
a likeness of condition, and so together with him let him seek
like pity from the Lord. For he is but a man, and he
threatens another man, a creature, another creature; only
the one puffed up under his Creator's eye, and the other
fleeing for refuge to the same Creator.
3, Let the stout Martyr then, as he stands a man before
another raan, say; I do not fear, because I fear. Thou canst
not do what thou art threatening, unless He will ; but what
He threateneth, none can hinder Him from doing. And then
again, what dost thou threaten, and what canst thou do, if
thou art permitted ? Thy violence extends but to the flesh, the
soul is safe from thee. Thou canst not kill what thou dost not

11.

Man, by destroying the body, can bul release the soul. 141
see: visible thyself, thou threatenest that which is visible in Sebm.
me. But we have both an invisible Creator, Whom we ought rg5_ b.j
both to fear; Who of that which was both visible and invisible
created man. He made Him visible out of the earth, and
with His Breath He breathed into Him an invisible Spirit.
Therefore the invisible substance, that is, the soul, which has
raised from the earth the earth as it lay, does not fear, when
thou assaultest the earth. Thou canst strike the habitation,
but canst thou strike him who dwells there ? When the
chain is broken, he escapes who before was bound, and he
will now be crowned in secret. Why then dost thou threaten
me, who canst do nothing to ray soul? Through the desert
of that to which thou canst do nothing, will that to which
thy power extends rise again. For through the soul's desert,
will the flesh also rise again; and will be restored to its
inhabitant, now no more to fail, but to endure for ever.
Behold, (I am using the words of a Martyr,) behold, I say, not
even on account of my body do I fear thy threats. My body
indeed is subject to thy power; but even the hairs of my
head are numbered by my Creator. Why should I fear lest
I lose my body, who cannot even lose a hair ? How shall he
not have a care of my body, to whom my meanest things
are so well known ? This body which raay be wounded and
slain will for a time be ashes, but it will be for ever immortal.
But to whom shall this be ? To whom shall the body be
restored for life eternal, even though it have been slain,
destroyed, and scattered to the winds ? to whom shall it be
so restored ? To him who has not been afraid to lay down
his own life, since he does not fear, lest his body should be
slain. 4. For, Brethren, the soul is said to be immortal, and ij;
immortal it is according to a certain manner of its own : for
it is a kind of life which is able to give life to the body by its
presence. For by the soul doth the body live. This life can
not die, and therefore is the soul immortal. Why then said
I according to a certain manner of its own ? Hear why.
Because there is a true immortality, an immortality which is
an entire unchangeableness; of which the Apostle saith,
speaking of God, Who only hath immortality, dwelling in i Tim.
that light which no man may approach unto. Whom no man ^' ^^'

142 Lifexch.tf- soul givesioy' body, not its ownlife: thisisGod.
Sebm. hath seen, nor can see, to Whom be honour and glory for
[65. B.] ever and ever. Amen. If then God only hath immortality,
the soul must needs be mortal. See then why it was that I
said that the soul is immortal after a certain manner of its
own. For in fact it may also die. Understand this. Beloved,
and there v\'ill remain no difificulty. I venture to say then
that the soul can die, can be slain also. Yet it is undoubtedly
immortal. See, I venture to say, it is at once immortal, and
it may be slain ; and therefore I said that there is a kind of
immortality, an entire unchangeableness, that is, which God
Only hath, of Whora it is said. Who Only hath immortality ;
for if the soul cannot be slain, how did the Lord Himself say,
when He would raake us fear. Fear Him Who hath power
to slay both body and soul in hell?
5. Hitherto I have confirmed, not solved, the difficulty. I
have proved that the soul can be slain. The Gospel
cannot be gainsaid but by the ungodly soul. Lo, some
thing occurs to me here, and comes into my raind to speak.
iv. Life cannot be gainsaid, but by a dead soul. The Gospel is
life, impiety and infidelity are the death of the soul. See
then, it can die, and yet it is iraraortal. How then is it
immortal ? Because there is always a sort of life which is
never extinguished in it. And how does it die? Not in
L ceasing to be life, but by losing its life. For the soul is both
life to something else, and it has its own proper life. Con
sider the order of the creatures. The soul is the life of the
body : God is the life of the soul. As the life, that is the
soul, is present with the body, that the body die not ; so ought
the life of the soul, that is God, to be with it that the soul die
not. How does the body die ? By the soul's leaving it. I
say, by the soul's leaving it the body dies ; and it lies along a
mere carcase, what was a little before a desirable, now a con
temptible, object. There are in it still its several members,
the eyes, and ears; but these are but the windows of the house,
its inhabitant is gone. They who bewail the dead, cry in vain
at the windows of the house; there is none within to hear.
How many things does the fond affection of the mourner
give utterance to, how many enumerate and call to mind;
and with what a madness of soitow, so to say, does he speak,
as with one who was sensible of what was doing, when he is

Sold lives, when the body dead ; xnay be dead in living body. 1 43
really speaking with one who is no longer there ? He Sebm.
recounts his good qualities, and the tokens of his goodness rgs. b.]
towards himself. It was thou that didst give me this; and
did this and that for me ; it was thou who didst thus and thus
dearly love me. But if thou wouldest only consider and
understand, and restrain the madness of thy grief, he who once
loved thee, is gone ; in vain does the house receive thy
knockings, in which thou canst not find a dweller.
6. Let us return to the subject I was speaking of a little v.
while since. The body is dead. Why? Because its life,
that is the soul, is gone. Again, the body is alive, and the
man is impious, unbelieving, hard of belief, incorrigible ; in
this case whilst the body is alive, the soul by which the body
lives is dead. For the soul is so excellent a thing, that it has
power even though dead to give life to the body. So excel
lent a thing, I say, is the soul, so excellent a creature,
that even though dead itself, it has power to quicken
the body. For the soul of the impious, unbelieving, unregu
lated raan is dead, and yet by it though dead the body
lives. And therefore is it in the body ; it sets on the hands
to work, and the feet to walk ; it directs the eye to see,
it disposes the ears to hear, it discriminates tastes, avoids
pains, seeks after pleasures. All these are tokens of the life
of the body ; but they are from the presence of the soul. If
I were to ask a body, whether it were alive; it would answer
me. You see me walking, you see me working, you hear
me talking, you perceive that I have certain aims and aver
sions, and do you not understand that the body is ahve ?
By these works then of the soul which is placed within,
I understand that the body is alive. I ask the soul
also whether it is alive ? It also has its proper works,
by which it manifests its life. The feet walk. I understand
by this that the body lives, but by the presence of the soul.
I ask now, does the soul live? These feet walk. (To speak
only of this one movement.) I am questioning both body and
soul, as touching their life. The feet walk, I understand that
the body lives. But whither do they walk ? To adultery, it
is said. Then is the soul dead. For so hath unerring Scripture
said. The widow who liveth in pleasure is dead. Now since i Tim.
the difference is great between pleasure and adultery, ^' ^"

l'i4:Sinnersdead,tho'living,moving; ihesethedeadiobemourned.
Sebm. how can the soul which is said to be dead in pleasure, live in
[65. B.l adultery ? It is surely dead. But it is dead even though it
be not in this case. I hear a man speaking; the body then
lives. For the tongue could not move itself in the mouth, and
by its several motions give utterance to articulate sounds,
were there not an inhabitant within; and a musician as it
were to this instrument, to make use of his tongue. I under
stand it perfectly. Thus the body speaks; the body then
lives. But I ask, is the soul alive also? Lo, the body speaks,
and so is alive. But what does it speak ? As I said concern
ing the feet; they walk, and so the body is alive, and I
then asked, whither do they walk? that I might understand
whether the soul was alive also. So also when I hear a man
speak, I understand that the body is alive ; I ask what does
he speak, that I raay know whether the soul is alive also.
He speaks a lie. If so, then is the soul dead. How do we
Wisd. 1, prove this? Let us ask the truth itself, which saith, The
11 mouth ihat lielh, slayeth ihe soul. I ask, why is the soul
dead? I ask as T did just now, why is the body dead?
Because the soul, its life, was gone. Why is the soul dead?
Because God, its life, hath forsaken it.
vi. 7. After this brief examination then, know and hold for
certain that the body is dead without the soul, and that the
soul is dead without God. Every raan without God hath a
dead soul. Thou dost bewail the dead : bewail the sinner rather,
bewail rather the ungodly man, bewail the unbeliever. It is
Eccles. written. The mourning for the dead is seven days; for a fool
' ' and an ungodly man all the days of his life. What! are
there no bowels of Christian compassion in thee; that thou
raournest for a body from which the soul is gone, and mournest
not for the soul, from which God is departed ? Let the Martyr
remembering this raake answer to him that threatens him.
Why dost thou force me to deny Christ ? Wouldest thou
then force me to deny the truth ? And if I will not, what wilt
thou do ? Thou wilt assault my body, that my soul shall
depart from it; but this same soul of mine has its body only
for the soul's sake. It is not so foolish or unwise. Thou
wouldest wound ray body; but wouldest thou, that through
fear lest thou shouldest wound ray body, and my soul should
depart from it, I should wound mine own soul, and my God

The true life of ihe body savedby fearing death of ihe soul. 145
should depart from it ? Fear not then, O Martyr, the sword of ^.^5,"-
thy executioner ; fear only thine own tongue, lest thou do [66. B,]
execution upon thine own self, and slay, not thy body, but
thy soul. Fear for thy soul, lest it die in hell-fire.
8. Therefore said the Lord, l\lio hath poner to slay both vii.
body and soul in hell-fire. How? when the ungodly shall
be cast into hell-fire, will his body and bis soul burn there ?
Everlasting punishment will be the death of the body; the
absence of God, will be the death of the soul, Wouldest
thou know what the death of the soul is ? Understand
the Prophet who saith, Let the ungodly be taken away, thatls.26,
he may not see the glory of the Lord. Let the soul then fear ^'^^
it's proper death, and not fear the death of it's body. Because
if it fear it's own death, and so live in it's God, by not offending
and thrusting Him away from him, it will be found worthy ' ''o^''^'''-
to receive it's body again at the end ; not unto everlasting
punishment, as the ungodly, but unto life eternal, as the
righteous. By fearing this death, and loving that life, did
the Martyrs, in hope of the promises of God, and in contempt
of the threats of persecutors, attain ^ themselves to be crowned ^ merue-
with God, and have left to us the celebration of these
solemnities.

SERMON XVI. [LXVI, Ben.]
On the words of the Gospel, Matt, xi. " Now when John had heard in
the prison theVorks of Christ, he sent two of his disciples, and said unto
Him, Art thou He that should come, or do we look for another?" &c.
1. The lesson of the Holy Gospel has set before us a
question touching John the Baptist. May the Lord assist me to
resolve it to you, as He hath resolved it to us. John was com
mended, as ye have heard, by the testimony of Christ, and in
such terms commended, as that there had not risen a greater
among those who were born of women. But a greater than
he had been bom of a Virgin. How much greater ? Let the
herald himself declare, how great the difference is between
himself and his Judge, Whose herald he is. For John went
before Christ both in his birth and preaching; but it was in
obedience that he went before Him ; not in preferring himself
before Him. For so the whole train ' of attendants walks be- ^officium
L

146 Greatxiess and deep humility of S. John Baptist.
Sebm. fore the judge; yet they who walk before, are really after him.
rgg )_(¦-] How signal a testimony then did John give to Christ ? Even
John 1, to saying that he was xiot xjvorthy to loose the latchei of His
^^- ,„ shoes. And what more ? Of His fulness, saith he, have all we
ver. 16. ./ .x 3 J
x-eceived. He confessed that he was but a lamp lighted at His
Light, and so he took refuge at His feet, lest venturing on high,
he should be extinguished by the wind of pride. So great in
deed was he, that he was taken for Christ; and if he had not
himself testified that he was not He, the mistake would have
continued, and he would have been reputed to be the Christ.
What striking humility ! Honour was proffered him by the
people, and he himself refused it. Men were at fault in his
greatness, and he humbled himself He had no wish to
increase by the words of men, seeing he had comprehended
the Word of God.
2. This then did John say concerning Christ. And what
Matt, said Christ of John ? We have just now heard. He began to
^^''^- say io the multitudes concerxiing John, What went ye oui
into the wilderxiess to see? A reed shaken with the wixid?
Ephes. Surely not; for John was not bloivn about by every wind
Mat.il of doctrine. But what wexit ye out for io see? A man
8- clothed in soft raiment ? No, for John was clothed in
rough apparel ; he had his raiment of camel's hair, not of
ver. 9, down. But what wexit ye out for to see? A Prophet? yea,
and more than a Px-ophei. Why mox-e than a Prophet?
The Prophets foretold that the Lord would come. Whom
they desired to see, and saw not ; but to him was vouchsafed
what they sought. John saw the Lord ; he saw Him, pointed
John 1, his finger toward Him, and said. Behold ihe Lamb of God,
Wlio taketh away the sins of the ivorld ; behold, here He is.
Now had He come and was not acknowledged; and so a
mistake was made also as to John himself Behold then
here is He Whom the Patriarchs desired to see. Whom the
Prophets foretold. Whom the Law prefigured. Behold the
Lamb of God, Who taketh away the sins of the world.
And he gave a goodly testimony to the Lord, and the
Matt, Lord to him. Among them that are born of woxnexi, saith
^^'"- the Lord, there hath not risen a greater than John the
Baptist: xiotwithstandixig , he that is less in the kingdom
of heaven is greater than he; less in time, but greater in

Christ, or at most, the Angels greater ihan S.John Baptist. 117
majesty. This He said, meaning Himself to be understood. Serm.
Now exceedingly great among men is John the Baptist, than rgg g'n
whom among men Christ alone is greater. It may also" be
thus stated and explained. Among them that are born of
women there hath not risen a greater that John the Baptist :
xiotxjdlhstanding, he that is the least in the kingdom of heaven
is greater thaxi he. Not in the sense that I ha ve before explained
it. Noiwitlisiandixig , he that is the least in the kingdom of
heaven is greater than he ; the kingdom of heaven he meant
where the Angels are ; he then that is the least among the
Angels, is greater than John, Thus He set forth to us the
excellence' of that kingdom which we should long for; seticom-
before us a city, of which we should desire to be citizens, ¦^f'^'ia-
. . Vlt
What sort of citizens are there ? how great are they ! Whoso
is the least there, is greater than John, Than what John?
Than whom there hath not risen a gx-eater among them that
are born of women.
3. Thus have we heard the true and good record both of
John concerning Christ, and of Christ concerning John.
What then is the meaning of this ; that John sent his
disciples to Him when He was shut up in prison, on the
eve of being put to death, and said to them. Go, say to Him, Art ver. 3,
Thou He that should come, or do x£e look for another? Is this
then all that praise ? That praise is it turned to doubting ?
What sayest thou, John, To Whom art thou speaking- ?
What sayest thou? Thou speakest to thy Judge, thyself the
herald. Thou stretchedst out the finger, and pointedst Him out ;
thou saidst. Behold the Lamb of God, behold Him Who taketh
away the sins of the world. Thou saidst, Of His fulness have
we all received. Thou saidst, / am not worthy io unloo.se ihe
laichet of His shoes. And dost thou now say. Art Thou He that
should come, or do we look for another ? Is not this the same
Christ? And who art thou? Art thou not His forerunner ? Art
thou not he of whom it was foretold. Behold, I send my messen- y,.^ jq
ger before Thy face, who shall prepare Thy way before Thee ?
How dost thou prepare the way, and thou art thyself straying
frora the way? So then the disciples of John came; and the
Lord said to them, Go, tellJohxi, the blind see, the deaf hear, ^^^.^ 4.
' He gives these two interpretations of this passage, again cont. adv. leg. and
Prop, 2, 5, (20.)
L 2

148 John's disciples sexit to our Lord to confirm John's teaching.
Sehm. the laxne walk, the lepers are cleansed, the poor have the
[66 Bl Gospel preached io ihem; and blessed is he xvhosoever shall
ver. 5. xiot be offended in Me. Do not suspect that John was offended
in Christ. And yet his words do sound so ; Art Thou He that
should come? Ask my works; The blind see, the deaf hear,
the lame walk, the lepers are cleansed, the dead are raised,
the poor have the Gospel preached to them ; and dost thou ask
whether I am He ? My works, saith He, are My words. Go,
shew him again. And as they depax-ted. Lest haply any one
should say, John was good at first, and the Spirit of God
forsook him; therefore after their departure, he spake these
words ; after their departure whom John had sent, Christ
commended John.
4. What is the meaning then of this obscure question ?
May that Sun shine upon us, from which that lamp derived
its flame. And so the resolution of it is altogether plain. John
had separate disciples of his own; not as in separation fi-om
Christ, but prepared as a witness to him. For meet it was that
such an one should give his testimony to Christ, who was him
self also gathering disciples, and who might have been envious
of Him, for that he could not see Him. Therefore because
John's disciples highly esteemed their master, they heard
from John his record concerning Christ, and marvelled ; and
as he was about to die, it was his wish that they should be
confirmed by him. For no doubt they were saying among
themselves ; Such great things doth he say of Him, but none
such of himself Go then, ask Him ; not because I doubt, but
that ye may be instructed. Go, ask Him, hear from Himself
what I am in the habit of telling you ; ye have heard the
herald, be confirmed by the Judge. Go, ask Hixn, Art Thou
He that should come, or do we look for another ? They went
accordingly and asked; not for John's sake, but for their own.
And for their sakes did Christ say. The blind see, the lame
walk, the deaf hear, the lepers are cleansed, ihe dead are
raised, the poor have ihe Gospel preached to them. Ye see
Me, acknowledge Me then ; ye see the works, acknowledge
the Doer, And blessed is he whosoever shall not be offended
in Me. But it is of you I speak, not of John. For that
we might know that He spake not this of John, as they
departed. He began to speak to ihe multitudes concerning

Beating of the breast, whenever " confession" named. 149
John ; the True, the Truth Himself, proclaimed his true Sbrm.
praises. [66- B.]
5. I tiiink this question has been sufficiently explained.
Let it suffice then to have prolonged my address thus far.
Now keep the poor in mind. Give, ye who have not given
hitherto ; believe me, ye will not lose it, Ves, truly, that
only it seems ye lose, which yo do not carry to the circus '- ^^^ua-^
Now must we render unto the poor the offerings of such of
you as have offered any tiling, and the amount which we
have is much less than your usual offerings. Shake off this
sloth, I am become a beggar for beggars; what is that to
me? I would be a beggar for beggars, that ye may be
reckoned among the number of children.
SERMON XVII. [LXVII. Ben.J
On the words of the Gospel, Matt. xi. " I confess to Thee, O Father, Lord
of heaven and earth, because Thou hast hid these things from the
wise, &c.''
1. When the Holy Gospel was being read, we heard that i.
the Lord Jesus exulted in Spirit, and said, I coxifess to Thee, 'M.a.t.n,
0 Father, Lord of heaven axid earth, for that Thou hast hid '
these things from the wise and prudent, axid hast revealed
them uxito babes. Thus much to begin^ with, we find before ^interim
we pass on further, if we consider the words of the Lord with
due attention, with dihgence, and above all with piety, that
we ought not invariably to understand when we read of" con
fession" in the Scriptures, the confession^ of a sinner. Now3 vocem
especial need there was of saying this, and of reminding you.
Beloved, of this, because as soon as this word was uttered
by the reader's voice, there followed upon it the sound of the
beating of your breasts, when ye had heard, I mean, what the
Lord said, / confess to Thee, 0 Father. At the uttering of
these words, I confess, ye beat your breasts. Now what means
this beating of the breast, but to shew that which lies hid
within the breast, and to chastise by the visible beating the
secret sin ? And why did ye this, but because ye heard, /
confess to Thee, 0 Father. Ye heard the words I coxifess, but
ye did not consider, Who it is that confesses. But consider
now. If Christ, from Whom all sin is far removed, said, /

150 To confess sin, praise of God Who giveth life by penitence.
Serm. confess: confession does not belong to the sinner only, but
[67. B.l sometimes to him also that praiseth God. We confess then,
whether in praising God, or accusing ourselves. In either
case it is a godly confession, either when thou blamest thy
self, who art not without sin, or when thou praisest Him
who can have no sin.
2. But if we consider it well : thine own blame is His
praise. For why is it that thou dost now confess in accusing
thyself for thy sin? in accusing thyself why dost thou con
fess ? but because thou art become alive from the dead ?
Ecclus. for the Scripture saith, Confessioxi perisheth from the dead,
Sept. ' ^* froxn one that is xiot. If confession perisheth from the
dead, he who confesseth must be alive ; and if he confesseth
sin he hath undoubtedly risen again from death. Now if
he that confesseth sin hath risen again from the dead, who
hath raised him ? No dead man can raise himself He only
was able to raise Himself, who though His Body was dead,
was not dead. For He raised up that which was dead. He
raised up Himself, Who in Himself was alive, but in His Body
that was to be raised was dead. For not the Father only, of
Phil. 2, Whom it was said by the Apostle, Wherefore God also hath
exalted Him, raised the Son, but the Lord also raised Himself,
John 2, that is. His Body. Whence He said. Destroy this temple, and
^ - in three days I will raise it again. But the sinner is dead,
especially he whom the load of sinful habit presseth down,
Johnii, who is buried as it were like Lazarus. For he was not
17 , merely dead, he was buried also. Whosoever then is
oppressed by the load of evil habit, of a wicked life, of earthly
lusts, I mean, so that that in his case is true which is piteously
P6.i4,i, described in a certain Psalm, The fool hath said in his heart.
There is no God, he is such an one, of whom it is said, Con
fessioxi perisheth from the dead, as froxn one that is not.
And who shall raise him up, but He Who when the stone was
Johnii, removed, cried out, and said, Lazarus, come forth? Now
^^' what is to come forth, but to bring forth what was hidden?
He then who confesseth cometh forth. Come forth he could
not were he not alive ; he could not be alive, had he not
been raised again. And therefore in confession the accusing
of one's self, is the praise of God.
ii. 3, Now one may say, what profit then is the Church, if he

Penitence restores to life. Absolution sets free. 151
that confesseth comes forth, at once raised to life again by the Seh;>i.
• XVII
voice of the Lord? What profit to him that confesseth, is [g^ ^.J
the Church, to which the Lord said. Whatsoever xje shall bind
on earth, shall be bound in heaven. Consider this very case of .Mat. 16,
Lazarus: he comes forth, but with his bands. He was alive jg' jg
already through confession, but he did not yet walk free,
entangled as he was in his bands, "^liat then doth the
Church to which it was said, Whatsoever ye shall loose, shall
be loosed; but what" the Lord said forthwith to His disciples.
Loose him, and let him go. Johnii,
4, Whether then we accuse ourselves, or directly praise
God, in both ways do we praise God. If with a pious in
tention we accuse ourselves, by so doing we praise God.
When we praise God directly, we do as it were celebrate His
Holiness, Who is without sin: but when we accuse ourselves,
we give Him glory, by ^Vhom we have risen again. This if
thou shalt do, the enemy will find none occasion whereby to
'overreach thee before the judge. For when thou shalt be icircum-
thine own accuser, and the Lord thy Deliverer, what shall he^™'^'
be but a mere calumniator? With good reason hath the
Christian hereby provided protection for himself against
his enemies, not those that may be seen, flesh and blood,
to be pitied, rather than to be feared, but against those
against whom the Apostle exhorts us to arm ourselves :
We wrestle not agaixist flesh and blood; that is, against men Ephes.
whom ye see raging against you. They are but vessels, which ^' ^^¦
another uses, they are but instruments which another handles.
The devil, saith the Scripture, entered into the heart rjf Judas, Johni3,
that he should betray the Lord. One may say then, what have ^'
I done? Hear the Apostle, Give not place io the devil. Thou Ephes.
hast given him place by an evil will: he entered, and pos-*'^^'
sessed, and now uses thee. He had not possessed thee,
hadst thou not given him place.
5. Therefore doth he warn and say, We wrestle not against iii.
flesh and blood, but against principalities and powers. Any
one might suppose this meant against the kings of the earth,
against the powers of this world. How so ? are they not flesh
and blood ? And once for all it is said, xiot against fiesh and
blood. Turn thy attention from all men. What enemies
» Vid. Serm. 48, [98, Ben,] 6.

152 The devil subdued by praise of God.
Sebm. then remain ? Against px-incipalities and powers of spiritual
[ItTb.] wickedness, the rulers of the world. It might seem as though
Vulg. ' he gave the devil and his angels more than tbey have. It is
so, he has called them the rulers of the wox-ld. But to prevent
misunderstanding, he explains what this world is, of which
they are the rulers. The x-iders of the world, of this darkness.
What is, of the world, of this darkness? The world is full
of those who love it, and of unbelievers, over whom he is
ruler. This the Apostle calls darkness. This darkness
the devil and his angels are the rulers of. This is not the
natural, and unchangeable darkness: this darkness changes,
and becomes light ; it believes, and by believing- is enhght
ened. When this takes place in it, it will hear the words,
Ephes. For ye were sometimes darkness, but xiow ax-e ye light in the
^' ^- / Lord. For when ye were darkness, ye were not in the
Lord : again, when ye are light, ye are light not in your-
1 Cor. selves, but in the Lord. For what hast ihou which thou hast
*> 7- xiot received ? Inasmuch then as they are invisible enemies,
by invisible means must they be subdued. A visible enemy
indeed thou mayest overcome by blows ; thy invisible enemy
thou conquerest by belief A man is a visible enemy ; to
strike a blow is vi,sible also. The devil is an invisible enemy;
to believe is invisible also. Against invisible enemies then
there is an invisible fight.
6. From these enemies how can any man say that he is
safe ? For this I had begun to speak of, but I thought it
necessary to treat of these enemies at some little length. But
iv. now that we know our enemies, let us see to our defence
Ps.17,4, against them. In px-aising I will call upon the Lord, so
(il's ^hall T be safe from mine enemies. Thou seest what thou
E,V,) hast to do. Ixi praising call; that is, in praising the
' Lord, call. For thou wilt not be safe from thine enemies,
if thou praise thyself Ixi praising call upon ihe Lord, and
thou shalt be safe from thine enemies. For what doth the
Ps. 43, Lord Himself say ? The sacrifice of praise shall glorify Me,
(go"'^P''««c? there is the way, ixi which I will shew hixn My salvation.
E- V^ Where is the way? In the sacrifice of praise. Let not your
foot then wander out of this way. Keep in the way ; depart
not from it; from the praise of the Lord depart not afoot,
,^nay, not a nail's breadth. For if thou wilt deviate from this

Our Lord's human nature hadno merit.beforelt's union withHim. 1 53
way, and praise thyself instead of the Lord, thou wilt not be Serm.
safe from thine enemies; for it is said of them, They have laid rgy b.I
stumbling-blocks for me by the icay. Therefore in whatever Ps. 139,
measure thou thinkest that thou hast good of thine own self, /j^g^^g'
thou hast deviated from the praise of God. Why dost thouE-^-)
marvel then, if thine enemy seduce thee, when thou art thine
own seducer? Hear the Apostle, For if a man think himself ^^^-^t^-
"^ulg.
to be .something xchexi he is nothing, he seducelh hixnself.
7. Give heed then to the Lord confessing; / coxifess io
Thee, O Father, Lord of heaven and earth . I confess to Thee,
that is, I praise Thee. I praise Thee, not I accuse myself
Now as far as the taking of very'' man is concerned, all is'ips'u'
grace, singular and perfect grace. What merit had that man""
who is Christ, if thou take away the grace, even that so pre
eminent grace, whereby it behoved that there should be One
Christ, and that He whom we acknowledge should be He.'*
Take away this grace, and what is Christ but a mere man ?
what but the same as thou art thyself? He took a Soul, He
took a Body, He took a perfect Man; He uniteth him to
Himself, the Lord maketh one Person with the servant.
What pre-eminent grace is this ! Christ in heaven, Christ on
earth ; Christ at once both in heaven and earth ; not two
Christs, but the same Christ, both in heaven and earth.
Christ with the Father, Christ in the Virgin's womb; Christ

h It veas the doctrine of Paul of tion. St. Athanasius touches on this
Samosata, tbat tbe man Christ was subject against the Arians, Orat. i. 46.
exalted to be the Son of God fTfaxacrjj, St. Augustine enlarges on it against
from Luke ii. 52. as if by merit, the Pelagians, de Praedest. Sanot. 23.
Origen seems to hold the same, at 30, de corrept, et Grat, '.iO. St. Cyril
least as regards the (supposed) pre- against the Nestorians, contr. Nest. iii.
existent soul of Christ, vid. Huet. p. 83. Vigilius against the Monophy-
Origen ii. 3. §. 6. (vid. however de la sitts, contra Eutych. v. (B. P. t. 4. p.
Rue's note.) And the Arian*, at least 528. ed. 1624.) When St. Augustine
implicitly, Socr, Hist.i, 6, Athan, Orat. says " that man," be is .speaking of our
contr. Avian, i. 35. iii. 51. and Lepo- Lord'shuman nature aa abstracter] from
rius, Cassiim, Incarn,i, 3, 4, The same that Di«ine Person in Whom it actually
heresy was imputed to the Nestorians, existed, and not as it'it ever existed as
(but falsely according to Garner in a separate hypostasis. This use of
Mar. IWerc. p. i. p, 431,) and thereby " homo" and xtS^mTiis, is very frequent
connected them with the Pelagians, as with the Fathers; whatis more startling
if unassisted human nature could merit is the expression " homo ille," yet vid.
grace. The Church on the other band, also Aug. dePripd. Sanct. 30, Alcuin de
proceeding from Rom. i. 4. taught that Trin. iii, 1. Agobard, contr. Felic. B.
tbe human nature which became the P. t. 9. p. 1194. However this point is
manhood of the yVord was predestined a subject of debate among theologians,
to be such hy grace before its creation, vid. Petav. de Incarn. -\i. fin.
and became sueh in the moment of crea-

154 He only wise, who before God and men professes himself a fool.
Serm. on the Cross, Christ succouring some souls in hell ; and on
3j^g^;the self-same day Christ in paradise with the robber who
I meruit Confessed. And how did the robber attain ^ to this blessedness,
but because he held on that way, in which He sheweth His
salvation? That way, from which let not thy foot wander.
For in that he accused himself, he praised God, and made
2 prffi- his own life blessed. He looked in hope ^ for this from the
Luke23 Lord, and said to Him, Lord, remember me when Tliou
42. comest into Thy kingdoxn. For he considered his own wicked
deeds, and thought it much, if mercy should be shewn him
even at the last. But the Lord immediately after He had said,
Remember me — when ? when Thou comest into Thy kingdom,
saith, Verily I say unto thee. To-day .shall thou be with Me
in paradise. Mercy offered at once, what misery deferred.
V. 8. Hear then the Lord confessing ; / confess to Thee, 0
11^25 Father, Lord of heaven and earth. What do I confess?
Wherein do 1 praise thee ? For this confession, as I have said
before, signifieth praise. Because Thou hast hid these things
from the wise and prudent, and hast revealed them unto
babes. What is this, Brethren ? Understand by that which
is opposed to them. Thou hast hid tliese things, saith he,
from the wise and prudexit; and he did not say, thou hast
revealed them to the foolish and imprudent, but Thou
hast hid these things indeed from the ivise and prudent,
and hast revealed them unto babes. To these wise and
prudent, \vho are really objects of derision, to the arrogant
who in false pretence are great, yet in truth are only swollen
up, he opposed not the foolish, nor the imprudent, but babes.
Who are babes? The humble. Therefore Thou hast hidden
these things from the wise and prudent. Under the name of
the wise and prudent. He hath Himself explained that the
proud are understood, when He said. Thou hoM revealed
them unto babes. Therefore from those who are not babes
Thou hast hidden them. What is frora those who are not
babes? From those who are not humble. And who are they
but the proud ? O way of the Lord ! Either there was none,
or it lay hid, that it might be revealed to us. Why did the
Lord exult? Because it xcas revealed unto babes. We must
be little babes; for if we would wish to be great, xjvise and
prudent as it were, it is not revealed unto us. Who are these

Who thinks himself light, darhiess ; who darkness, is lighted. 155
great ones ? The wise and prudent, Professixig thexnselves Se rm.
to be wise, Ihey becaxne fools. Here then thou hast a remedy [67, b.]
suggested from it's opposite. For if by " professing thyself Kom. 1,
wise, thou art become a fool; profess thyself a fool, and thou "
wilt be wise." But profess it in truth, profess it from the
heart, for it is really so as thou professest. If thou profess
it, do not profess it before men, and forbear to profess it
before God, As to thyself, and all that is thine, thou art
altogether dark. For what else is it to be a fool, but to
be dark in heart? He saith of them at last. Professing
themselves to be wise, they became fools. Before they
professed this, v^hat do we find? And their foolish heart was ibid. 21.
darkened. Acknowledge then that thou art not to thyself a
light. At best thou art but an eye, thou art not the light.
And what good is even an open and a sound eye, if the light
be wanting ? Acknowledge therefore that of thine own self
thou art no light to thyself; and cry out as it is written. Thou, Ps. 18,
Lord, wilt light my candle: Thou wilt enlighten, 0 Lord, my
darkness with Thy Light. For myself I was all darkness; but '
Thou art the Light that scattereth the darkness, and enlight-
eneth me ; of myself I am no light to myself, yea I have no
portion of light but in Thee,
9, So John also, the friend of the Bridegroom, was thought
to be the Christ, was thought to be the Light. He was r<o< John 1,
that Light, but that he xnight bear witness of the Light. But
what was the Light? It was the true Light, What is the true
Light? That which lighteneth every xnan. If that be the true
Light which lighteneth every man, then it lightened John also,
who professed and confessed rightly. Of His fulness have all^er. 16,
we received. See if he said ought else, but Thou, O Lord,
shalt lighten my candle. Finally, being now enlightened. He
gave His testimony. For the benefit of the blind the lamp
gave witness to the Day. Sec how that He is a lamp;
Ye sent. He &siA,xixito John, and ye were willing for a season .John 5,
io rejoice in his light; he was a burning and a shining''"'' ^''^
lamp. He, the lamp, that is, a thing enlightened, was lighted
that it might shine. That which can be lighted can be
extinguished also. Now that it may not be cxtingui.shed, let
it not expose itself to the wind of pride. Therefore, / confess
to Thee, O Father, Lord of heaven axid earth, because Thou

3.

156 Proud natural philosophy the foolish wisdom of this world.
Sbrm. hast hid these things from the wise and prudent, from those
re-^B^i ^^° thought themselves to be light, and were darkness; and
 who because they were darkness, and thought themselves
to be light, could not even be enlightened. But they who were
darkness, and confessed that they were darkness, were little
babes, not great; were humble, not proud. Rightly therefore
did they say, 0 Lord, Thou will lighten my candle. They
knew themselves, they praised the Lord. They did not stiay
Ps. 18, from the way of salvation ; They in praise called upoxi the
Lord, and ihey wex-e saved fx-om their enemies.
10. Turning then to the Lord our God, the Father Almighty,
in purity of heart, let us render unto Him, as our frailty best
can, our highest and abundant thanks, with our whole mind
praying His singular goodness, that in His good pleasure
He would vouchsafe to hear our prayers, that by His Power
He would drive out the enemy from our deeds and thoughts,
would enlarge our faith, direct our minds, grant us spiritual
thoughts, and bring us safe to His endless blessedness,
through His Son Jesus Christ, Amen,

SERMON XVIII. [LXVIII. Ben.]
Again on the words of the Gospel, ]\Iatt. xi. " I confess to Thee, O Father,
Lord of heaven and earth &c."
i. 1 . We have heard the Son of God saying, I conf ess to Thee,
11 ,^25. O Father, Lord of heaven axid earth. What doth he confess
to Him? Wherein doth he praise Him ? Because Thou hast
hid these ihixigsfrom the tvise axid prudent, and hast revealed
them uxito babes. Who are the ici.se axid prudexit? Who
the babes? What hath He hid from the wise and prudent,
and revealed unto babes? By tbe wise and prudexit, He
1 Cor, signifieth those of whom St. Paul speaks; Where is the wise ?
^' ^°- where is the scribe ? where is the disputer of this xcorld?
Hath not God made foolish the xvisdoxn of this world? Yet
perhaps thou still askest who they are. They are they
peradventure who in their much disputation concerning God,
have spoken falsely of Him; who, puffed up by their
own doctrines, could in no wise find out and know God, and
who for tiie God whose substance is incomprehensible and

Not to understand y' Creation, but love y"^ Creator, y' endofman.157
invisible, have thought the air and sky to be God, or the Se rm.
• XVIII
sun to be God, or any thing which holds high place' among rgg gV
the creatures to be God. For observing the grandeur and i „ubii^
beauty and powers of the creatures, they rested in them, '"''.'^'' .
¦' ' 'J ' emmet
and found not the Creator.
2. These men does the Book of Wisdom reprove, where it
is said. For if they lecre able to know so much as to aim at Wisd.
t!ie world, how did ihey not .sooner find out the Lox-d thereof ? '
They are accused as wasting their time and their busy
disputes in investigating and measuring as it were the
creature; they sought out the courses of the stars, the
intervals of the planets, the movements^ of the heavenly 2 itinera
bodies, so as to arrive by certain "calculations to that degree
of knowledge as to foretell the eclipses of the sun and moon;
and that as they had foretold, so should the event be according
to the day and hour, and to the portion of the bodies which
should be eclipsed. Great industry, great activity of mind.
But in these things they sought after the Creator, Who was
not far off frora them, and they found Him not. Whom if they
could have found, they might have had within them. With
the best reason then, and very rightly were they accused,
who could investigate the numbers of the stars, and their
varied movements, and know and foretell the eclipses of the
luminaries: rightly accused, I say, in that they found not Him
by Whom these had been created and ordained, because they
neglected to seek Him. But be not thou much disquieted, ii.
if thou art ignorant of the courses of the stars, and the pro
portions^ of the celestial and terrestial bodies. Behold the fair 3 nume-
beauty of the world, and praise its Creator's counsel. Behold™^
what He has made, and love Him Who made it: be this thy
greatest care. Love Him Who made it ; for He made thee
also after His own image, that thou mightest love Him.
3. If then it is strange that those things of which Christ
said. Thou hast hid these thixigsfrom the wise axid prudexit
were hidden from such wise men as these, who, occupied
wholly about the creatures, chose to seek the Creator care
lessly, and could not find Him; still more strange is it that
there should even be found some xmse and prudent raen who
were able to know Him. For the wrath of God is revealed i^^^
from heaven, agaixist all ungodliness, and unrighteou.sness of^^-
• Vid. Conf. Y. 3. (4.)

158 Natxj,ral philosophy a gift of God, abused ivlien unloving.
Serm. mexi who hold the truth in unrighteousness. Perhaps thou
reJ^^^' ^°^^ ^^^' ^^^^ tnxfh do they hold in unrighteousness ? Be-
ver. 19. crtM.se that which may be known of God is manifest among
thexn. How is it manifest ? He goes on to say, For God
hath xnanifested it lo them. Dost thou still enquire how He
manifested it to them to whom He gave not the law ? How?
ver. 20. For the invisible things of Him froxn the creation of the
wox-ld ax-e clearly seen, being uxiderstood by the things that
are made. There were then some such, not as Moses the
servant of God, not as many Prophets who had an insight
into and knowledge of these thing.s, and were aided by the
Spirit of God, which they drew in by faith, and drank with
> fauci- the throat' of godliness, and poured^ forth again by the mouth
5 ^ of the interior man. Not such as these were they; but far
verunt unlike them, who by means of this visible creation were able
to attain to the understanding of the Creator, and to say of
these things which God hath made; ''Behold what things He
hath made, Hegoverneth and containeth also. He Who hath
made them. Himself filleth what He hath made with His own
presence. Thus much they were enabled to say. For these
Paul also made mention of in the Acts of the Apostles, where,
Acts 17, when he had said of God, For in Hixxi we live and move and
28 have our being; (forasmuch as he was speaking to the Athe
nians araong whom those learned men had existed;) he sub
joined immediately ; As cerlaixi also of your own have said.
Now it was no trivial thing they said ; That in Him we live
and move and have our being.
iii. 4, In what then were they unlike the others? why were
they blamed? why rightly accused ? Hear the words of the
Apostle which I had begun to quote ; The wrath of God, saith
he, is revealed from heaven agaixist all ungodliness ; (even
of those, namely, who had not received the law;) against all
ungodlixiess and unrighteousness of men, who hold the truth
in unrighteousness. What truth ? Because that which may
be known of God is manifest in them. By whose manifesta
tion of it ? For God hath manifested it to them. How ?
For the invisible things of Hixn froxn the creatioxi of the
world are cleai-ly seexi, being uxiderstood by the things that
are made, even His Eternal Power and Godhead. Why did
He manifest it ? That they might be xmthout excuse. Where-
1 Vid, Conf, vii, 9. (13—15.)

God takes away His icisdom, xvhen man claims it as his oion. 159
in then are they to be blamed ? Because that when they knew Sbrm.
. XVIII
God, they glorified Hixn xiot as God. rgg g /
5. What mean these words, Glorified Him xiol as God? ^-^ '
They did not give Him thanks. Is this then to glorify God;
to give God thanks ? Yes, verily. For what can be worse, if
having been created after the image of God, and having come
to know God, thou shalt not be thankful to Him ? This
surely, this is to glorify God, to give God thanks. The faithful
know where and when it is said. Let us give thanks unto our
Lord God. But who gives thanks to God, save he who lifts
up his heart unto the Lord? Therefore are they blameable and
without excuse, Because when they knew God, they glox-ified
Hixxi not as God, xior gave Him thanks. But — what? But
they became vain in their imagixiations. Whence did they
become vain, but because they were proud? Thus smoke
vanishes away by rising up aloft, and a flame burns the more
brightly and strongly in proportion as it is kept' low; They^ bumi-
becanie vain ixi their imagixiations, and their foolish heart ^^-^^^
was darkened. So smoke, though it rise higher than thedendo
flame, is dark.
6. Finally, mark what follows, and see the point on which y.
the whole matter depends. For professing themselves to be
wise, they became fools. For arrogating to themselves what
God had given, God took away what He had given. There
fore from the proud He hid Himself, Who conveyed the know
ledge of Himself only to those who through the creature
sought diligently after the Creator. Well then did our Lord
say. Thou hast hid these things from ihe wise and prudent ;
whether from those who in their manifold disputations, and
most busy search, have reached to the full investigation of the
creature, but knew nothing of the Creator, or frora them
who when they knew God, glorified Him not as God, nor
gave Him thanks, and who could not see perfectly or health
fully because they were proud. Therefore Thou hast hid these
things froxn the wise and prudent, and hast revealed them
unto babes. What babes ? To the lowly. Say on whom
doth My Spirit rest? Upon him that is lowly and quiet, andUdt. 66,
whotx-emblelhatMywords. At these words Peter trembled;
Plato trembled not. Let the fisherman hold fast what that
most famous philosopher has lost. Thou hast hid these things
from the it:i.se and prudent, and hast x~evealed ihem unto

160 Humility the antidote to man's weary labor.
Serm. babes. Thou hast hid them from the proud, and revealed
[68, B,]them to the hurable. What things are these? For when He
said this. He did not intend the heaven and earth, or point them
out as it were with His hand as He spake. For these who does
Matt. 5, not see ? The good see them, the bad se€ them ; for He xnaketh
jy^jj His sun to rise on the evil and ihe good. What then are
ii> 27. these things ? All things are delivered unto Me of My
Father.

SERMON XIX. [LXIX. Ben.]
On the words of the Gospel, Matt. xi. " Come unto Me, all ye that labour
and are heavy laden, &c.'*
i. 1. We heard in the Gospel that the Lord, rejoicing greatly
Matt, in Spirit, said unto God the Father, / confess io Thee, 0
11, 2o. Pdfher, Lox-d of heaven and earth, because Thou hast hid
these things from the ivise and prudent, and hast revealed
ver, 26. thexxi unio babes. Even so. Father : for so it seemed good in
ver. 27. Thy sight. All things are delivered unto Me of My Father:
and XIO xnan knoweth the Son, but ihe Father; neither
knoweth any man ihe Father, save the Son, and he to whom
soever the Son will reveal Him. I have labour iu talking,
you in hearing: let us then both give ear to Him who goes
ver. 28. on to Say, Come uxito Me, all ye that labour. For why do we
labour all, except that we are mortal men, frail creatures
and infirm, bearing about vessels of clay which crowd and
straiten one another. But if these vessels of flesh are
1 spatia straitened, let the open ' expanse of charity be enlarged.
What then does He mean by. Come unto 3Ie, all ye that
labour, 'but that ye may labour no more ? In a word. His promise
is clear enough ; forasmuch as He called those who were in
labour, they might perchance enquire, for what profit they
were called: and, saith He, L will refresh you.
ver, 29. 2. Take My yoke upon you, axid learn of Me; not to raise
the fabric of the world, not to create all things visible and
invisible, not in the world so created to work miracles and
raise the dead ; but, that I am meek and lowly in heart.
Thou wishest to be great, begin from the least. Thou
art thinking to construct some mighty fabric in height;
first think of the foundation of humility. And how great

Endofman, Vision of God Whoseethus; His .sight now denied. 161
soever a mass of building one may wish and design to place Seum.
above it, the greater the building is to be, the deeper does [co. b'.]
he dig his foundation. The building in the course of its
erection, rises up on high, but he who digs its foundation,
must first go down very low. So then you see even a build
ing is low before it is high, and the top is raised only after
humiliation. 3. What is the top in the erection of that building which ' ii.
we are constructing.'' Whither will the highest point of this
building reach ? I say at once, even to the Vision of God.
Ye see how high, how great a thing it is to see God. Whoso
longeth after it, understands both what I say and what he
hears. The Vision of God is promised to us, of the very
God, the Supreme God. For this is good, to see Him Who
seeth. For they who worship false gods, see them easily ; but
they see them who have eyes and see not. But to us is
promised the Vision of the Living and the Seeing God, that
we may desire eagerly to see that God of Whom Scripture
saith. He that planted the ear, shall He not hear? He that Ps,93,9.
fox-med ihe eye, doth He xiot consider? Doth He then not,^l^'
hear. Who hath made for thee that whereby thou hearest ? E. V,)
and doth not He see. Who hath created that whereby thou
seest ? Well therefore in the foregoing words of this very
Psalm doth He say, Understaxid therefore ye unwise among^^^-9.
the people, and ye fools ai length be wise. For many men
commit evil deeds whilst they think they are not seen by
God. And it is difficult indeed for them to believe that He
cannot see tbem; but they think that He will not. Few are
found of such great impiety, that that should be fulfilled in
thera which is written. The fool hath said in his heart. There 'Ps.u i.
is no God. This is but the madness of a few. For as great
piety belongs but to the few, no less also does great impiety.
But the multitude of men speak thus : What ! is God thinking
now upon this, that He should know what I am doing in my
house, and does God care for what I may choose to do upon
my bed ? Who says this? Understand, ye unwise among the
people, and ye fools at length be wise. Because as being a
man, it is a labour for thee to know all that takes place in
thy house, and for all the doings and words of thy servants
to reach thee ; thinkest thou that it is a like labour for God
M

162 We cannot flee from God's sight ; flee we then to Him.
Serm. to observe thee. Who did not labour to create thee ? Doth
r^^ B. i^°t He fix His eye upon thee, Who made thine eye ? Thou
^ ' wast not, and He created thee and gave thee being ; and
Rom. 4, doth not He care for thee now that thou art. Who calleth
' ' those things which be not as though ihey were ? Do not then
promise thyself this. Whether thou wilt or no. He seeth
thee, and there is ho place whither thou canst hide thyself
Ps. 139, from His eyes. For if ihou goest up into heaven, He is
there; if thou goest down into hell, He is thexe also. Great
is thy labour, whilst unwilling to depart from evil deeds:
yet wishest not to be seen by God. Hard labour truly!
Daily art thou wishing to do evil, and dost thou suspect that
thou art not seen ? Hear the Scripture which saith. He that
planted the ear, shall He not hear? He that formed ihe eye,
doth not He consider? Where canst thou hide thy evil deeds
from the ryes of God ? If thou wilt not depart from them,
thy labour is great indeed.
iii. 4. Hear Him then Who saith. Come unio Me, all ye that
labour. Thou canst not end thy labour by flying. Dost
thou choose to fly from Him, and not rather to Him? Find
out then whither thou canst escape, and so fly. But if thou
canst not fly from Him, for that He is every where present;
1 de fly (it is quite nigh') to God, Who is present where thou art
proximo standing. Fly. Lo in thy flight tijou hast passed the heavens,
He is there; thou hast descended into hell. He is there; what
ever deserts of the earth thou shalt choose, there is He, Who
Jerem. hath said, I fill heaven and earth. If then He fills heaven
23 ¦¦'4.
' " and earth, and there is no place whither thou canst fly from
Him ; cease this thy labour, and fly to His presence, lest thou
2 Pra- feel His coming. Take courage from the '¦' hope that thou
^"™^ shalt by well-living see Him, by Whom even in thy evil living
thou art seen. For in evil living thou canst be seen, thou canst
not see; but by well-living, thou art both seen and seest.
3famili-For with how much more tender nearness'' will He who
crowneth the worthy look on thee. Who in His pity saw thee
that He might call thee when tmwoithv ? X'athanael said to
John 1, the Lord Whom as yet he did not know. Whence knewest
^-- thou Me? The Lord said unto him, Whexi thou wast under
ihe fig-tree I saw thee. Christ saw thee in thine own shade ;
and will He not see thee in His Light? For what is. When

anus

The Gospel seemingly a call to labour not to rest. 163
thou wast under ihe Jig-tree I saw thee? What does it mean ? Sebm.
Call to mind the original sin of Adam, in whora we all die. rgg b"j
AVhen he first sinned, he made himself aprons of fig-leaves. Gen. 3,
signifying by these leaves the irritations of lust to which he ^•
had been reduced by sinning. Hence are we born ; in this
condition are we bom ; born in sinful flesh, which the like
ness of sinful fiesh alone can cure. Therefore, God sentRom.8,
His oxen Son in the likeness of sinful fiesh. He came of
this flesh, but He came not as other men. For the Virgin
conceived Him not by lust, but by faith. He came into the
Virgin, ^Vho was before the Virgin. He raade choice of her
whom He created. He created her, whom He designed to
choose. He brought to the Virgin fruitfulness : He took not
away her unimpaired purity. He then who came to thee
without the irritation of the leaves of the fig-tree, when
thou wast under the fig-tree, saw thee. Make ready then
to see Him in his height of glory ', by Whom in His pity thou i subli-
wast seen. But because the top is high, think of the found- ""'*'"¦
ation. What foundation ? dost thou say? Learn of Him, for
He is meek and lowly in heart. Dig this foundation of low
liness deep in thee, and so wilt thou attain to the crowning
top of charity. Turning io the Lord, S;c.

SERMON XX. [LXX. Ben.]
Again on the wonhs of the Gospel, Matt, xi. " Come unto Me, all ye that
labour and are heavy laden, and I will refresh you, &c."
1. It seems strange to some, Brethren, when they hear i,
the Lord say. Come unto Me, all ye that labour and «r«?Mat.ii,
heavy laden, and I will refresh you. Take my yoke upon ^^¦
you and learn of Me, for I am meek and lowly in heart, and
ye shall find rest unto your souls. For My yoke is easy andyer. so.
My burden is light. And they consider that they who have
fearlessly bowed their necks to this yoke, and have with much
submission taken this burden upon their shoulders, are tossed
about and exercised by so great diflSculties in the world,
that they seem not to be called from labour to rest, but from
rest to labour rather ; since the Apostle also saith. All who 2 Tim.
will live godly in Christ Jesus, shall suffer persecution. So ^' '^¦
one will say, How is the yoke easy, and the burden light,
M 2

1 64 All present suffering light with a view to future rest Sf ease.
Serm. when to bear this yoke and burden is nothing else, but to
[70, B,] li'*"® godly in Christ ? And how is it said, Come unto Me, all
ye that labour and are heavy laden, and I will refresh you ?
and not rather said, Come ye who are at ease and idle, that
ye may labour. For so he found those men idle and at ease,
Mat,20, whom he hired into the vineyard, that they might bear the
heat of the day. And we hear the Apostle under that easy
2 Cor, 6, yoke and light burden say. In all things approving ourselves
^- as the ministers qf God, in much patience, ixi afflictions, in
necessities, in distresses, ixi stripes, ^c. and in another
2 Cor. place of the same Epistle, Of the Jews five times received
&c'. I forty stripes save one. Thrice was I beaten xjoith rods,
once was I stoned, thrice have I suffered shipwreck, a night
and a day have L been in the deep : and the rest of the
perils, which may be enumerated indeed, but endured they
cannot be but by the help of the Holy Spirit.
ii. 2. All these grievous and heavy trials which he mentioned,
did he very frequently and abundantly sustain ; but in very
deed the Holy Spirit was with him in the wasting of the
outward man, to renew the inner man from day to day,
and by the taste of spiritual rest in the affluence of the
delights of God to soften down by the hope of future
blessedness all present hardships, and to alleviate all heavy
trials. Lo, how sweet a yoke of Christ did he bear, and
how hght a burden ; so that he could say that all those hard
and grievous sufferings at the recital of which as just above
every hearer shudders, were a light tribulation; as he beheld
with the inward eyes, the eyes of faith, at how great a price
of things temporal must be purchased the life to come, the
escape from the everlasting pains of the ungodly, the full
enjoyment, free from all anxiety, of the eternal happiness of
the righteous. Men suffer themselves to be cut and burnt,
that the pains not of eternity, but of sorae more lasting sore
than usual, may be bought off at the price of severer
pain. For a languid and uncertain period of a very short
repose, and that too at the end of life, the soldier is worn
down by all the hard trials of war, restless it may be for more
years in his labours, than he will have to enjoy his rest in
ease. To what storms and tempests, to what a fearfid and
tremendous raging of sky and sea, do the busy merchantmen

The world's desires ease things severe; much more charity. 165
expose themselves, that they may acquire riches inconstant Serm.
as the wind, and full of perils and tempests, gi-eater even [70. b.]
than those by which they were acquired ! What heats, and
colds, what pei-ils, from horses, from ditches, from precipices,
fi-om rivers, from wild beasts, do huntsmen undergo, what pain
of hunger and thirst, what straitened allowances of the cheapest
and meanest meat and drink, that they may catch a beast!
and sometimes after all, the flesh of the beast for which they
endure all this is of no use for the table. And although a boar
or a stag be caught, it is more sweet to tiie hunter's mind
because it has been caught, than it is to the eater's palate
because it is dressed. By what sharp corrections of almost
daily stripes is the tender age of boys brought under ! By
what great pains even of watching and abstinence in the
schools are they exercised, not to leam ti-ue wisdom, but for
the sake of riches, and the honours of an empty show, that they
may leam arithmetic', and other literature, and the deceits of^numeros
eloquence !
3. Now in all these instances, they who do not love these iii.
things feel them as great severities; whereas they who love
them endure the same, it is true, but they do not seem to feel
them severe. For love makes all, the hardest and most dis
tressing things altogether easy, and almost nothing. How
much more surely then and easily will charity do with a view
to true blessedness, that which mere desire does as it can,
with a view to what is but misery ? How easily is any tem
poral adversity endured, if it be that eternal punishment may
be avoided, and eternal rest procured ! Not without good
reason did that vessel of election say with exceeding joy.
The sufferings of this present time are not worthy to be com- Rom. 8,
pared with the glory which shall be revealed in us. See^*"
then how it is that that yo^e is easy, and that burden light.
And if it be strait to the few who choose it, yet is it easy to
all who love it. The Psalmist saith. Because of the words qfPe.ie 4.
Thy lips I have kept hard ways. But the things which are ^^P'
hard to those who labour, lose their roughness^ to those same E. v.)
men when they love. Wherefore it has been so arranged by e ™t'^^
the dispensation of the Divine goodness, that to the inner ^r
man who is renewed from day to day, placed no longer 16.
under the Law but under Grace, and freed from the burdens

166 Christians' inward joy lightens all Satan's torments.
Serm. of numberless observances which were indeed a heavy yoke,
[70. B.] but meetly imposed on a stubborn neck, every grievous
trouble which that prince who is cast forth could inflict from
without on the outward man, should through the easiness of
a simple faith, and a good hope, and a holy charity, become
light through the joy within. For to a good will nothing is so
easy, as this good will to itself, and this is enough for God.
How much soever therefore this world may rage, most truly
did the angels exclaim when the Lord was boi-n in the flesh,
Luke 2, Glory to God in the highest, and on earth peace to men of
good will; because His yoke. Who was then bom, is easy, and
1 Cor. His burden light. And as the Apostle saith, God isfa'ithful,
' ' Who will not sxffer us to be tempted above that we are able
to bear; but will with ihe temptation also make a way la
escape, that we xnay be able to bear it.
SERMON XXL [LXXI. Ben,]
On the words of the Gospel, Matt. xii. " Whosoever speaketh a word
against the Holy Ghost, it shall not he forgiven him, neither in this
world, neither in the world to come." Or, " on the blasphemy against the
Holy Ghost."
i. 1 . There has been a great question raised touching the
late lesson of the Gospel, to the solution of which I am
2 Cor. 3, unequal by any power of mine own; but our sufficiency is
qf God, to whatever degree we are capable of receiving His
aid. First then consider the magnitude of the question; that
when ye see the weight of it laid upon my shoulders, ye may
pray in aid of my labours, and in the assistance which is
vouchsafed to me, may find edification for your own souls.
Mat.i2, When oxie possessed with a devil was brought to the Lord,
^ ' blind and dumb, axid He had healed hixn so that he could
ver. 23. Speak axid see, axid all the people were amazed axid said. Is
ver. 24. not this the Son of David ? The Pharisees hearing it said,
This fellow doth not cast out devils but by Beelzebub ihe
prince of ihe devils. But Jesus kxiew their thoughts, and
ver. 25. saicl uxito them, Evei-y kixigdoxn divided against itself shall be
" ^' brought to desolatioxi, and every city or house divided against
ver. 26. itself shall xiot stand. And if Satan cast out Satan, he is
divided against himself; how shall thexi his kingdom stand?
In these words He wished it to be understood from their own

The Apostles, " the children" of the Jeujs who cast out devils. 167
confession, that, through their not believing in Him they had Serm.
chosen to belong to the kingdom of the devil, which as r^j jj'j
being divided against itself could accordingly not stand. Let
then the Pharisees make choice of which they will. If Satan
cannot cast out Satan, they can find nothing- to say against the
Lord; but if he can, then let them much more look to them-
selv^es, and depart out of his kingdom, which as being divided
against itself cannot stand.
2, But now that they may not think that it is the prince of
the devils in whom the Lord Christ casteth out devils, let them
attend to what follows; And if I, He saith, by Beelzebub cast^er. 27.
out devils, by xvhom do your children cast them out? There
fox-e shall they be your judges. He spoke this undoubtedly
of his disciples, the children of that people ; who as being
the disciples of the Lord Jesus Christ were well conscious
that they had learnt no evil arts fi-ora their Good Master, that
through the prince of the devds they should cast out devils.
Thex-efox-e, He saith, shall they be your judges. They, He
saith, the base and contemptible things of this world, in
whom none of this artificial malice, but the holy simplicity
of My power' is seen ; they shall be My witnesses, they shall 'virtutis
be your judges. Then He subjoins. But if I by the Spirif^'^-^^-
of God cast oui devils, then the kingdom of God is come
unto ^ou. What is this ? If T by the Spirit of God cast
oui devils. He saith, and your children, to whom I have
given no hurtful and deceitful doctrine but a simple faith,
can in no other way cast them out ; no doubt the kingdom
of God is come unto you ; whereby the kingdom of the devil
is subverted, and ye also are subverted with it.
3. And after that He had said. By wlioxxi do xjour childrexi
cast them out ? to shew that in them it was His grace, not their
own desert; He saith. Or else how caxi one enter into rtver. 29,
stx-ong man's house and spoil his goods, except He first bind
ihe strong man, and then He xvill spoil his house? Your
children, saith Lie, who either have already believed in Me,
or who shall yet believe, and cast out devils, not through the
prince of the devils, but through the simplicity of holiness,
who assuredly either once were, or still are what ye are also,
sinners and ungodly ; and so in the hou.se of the devil, and
the vessels of the devil, how could they be rescued from
him whom he held so firmly through the iniquity which

168 All vessels of God's mercy were vessels of wrath once.
Serm. reigned over them, unless he were bound by the chains
XXI . • ¦
[71. B.] of My justice, that I might take away from him his vessels
which once were vessels of wrath, and make them vessels of
mercy ? This it is which the blessed Apostle also says when
he rebukes the proud, and those who boast as it were of then
1 Cor. own deserts, For who xnaketh thee io differ ? That is, who
' ¦ maketh thee to differ from the mass of perdition derived from
Adam and frora the vessels of wrath. And that no man might
say, My own righteousness, he says, What hast thou, thai thou
didst xiot receive ? And on this point he says of himself
Ephes. also. We also oxice were by nature the children qf wrath,
' ' even as others. So then he himself was a vessel in the
house of that strong one, strong in evil, when he was a
persecutor of the Church, a blasphemer, injux-ious, living in
xnalice and exivy, as he confesses. But He who bound the
strong one, took away from him this vessel of perdition, and
made it a vessel of election.
h- 4. Afterwards, that the unbelievers and ungodly, the
enemies of the Christian name, might not suppose by
reason of the divers heresies and schisms of those who under
the Christian name gather together flocks of lost sheep,
that the kingdom of Christ also is divided against itself,
ver, 30. He next adds. He that is not with Me is against Me, and he
that gathereth not with Me, scattereth abroad. He does not
' voce, say, he who is under the outward profession' of My Name;
or the form of My Sacrament ; but he who is not xmth Me is
against Me. Nor doth He say, he who gathereth not under
the outward profession of My Name ; but he who gathereth
not with Me, scattereth abroad. Christ's kingdom then
is not divided against itself; but men try to divide that
2 Tim. which was bought with the price of the Blood of Christ. For
^' '^- the Lord knoweth them that are His. And, let every one that
nameth the Name of Christ depart from iniquity. For if he
depart not from iniquity, he belongeth not to the kingdom of
Christ, even though he name the Name of Christ. To give then
sorae illustrations for exaraple's sake, the spirit of covetousness,
and the spirit of luxuriousness, because the one heaps
together, and the other lavishes, are divided against them
selves ; yet they belong both to the kingdom of the devU.
Among idolaters the spirit of Juno and the spirit of
Hercules are divided against themselves ; and both belong

Some words {as of heathen) against the Holy Ghost forgiven. 169
to the kingdom of the devil. The heathen Christ's enemy, Serm.
... XXI
and the Jew Christ's enemy, are divided against themselves ; r^j. ¦q\
and both belong to the kingdom of the devil. Arianus and
Photinianus both are heretics, and both are divided against
themselves. The Donatist and Maxinuanist" both ai-e heretics,
and both divided against themselves. All men's vices
and errors that are contrary to each other are divided against
themselves, and all belong to the kingdom of the devil;
therefore his kingdom shall not stand. But the righteous
and the ungodly, the believer and the unbeliever, the Catholic
and the heretic, are indeed divided against themselves, but
they do not belong all to the kingdom of Christ, The Lord
knoweth ihem thai are His. Let no one flatter himself upon
a mere name. If he would that the Name of the Lord should
profit him, let him thai calleth upon the Name of the Lord
depart from iniquity.
5. But these words of the Gospel, though they had some iii.
obscurity, which I think by the Lord's assistance I have
explained, vvere yet not so difficult, as that which follows
would seem to be. Wherefore I say unto you, all manxier o/" ver. 31.
sin and blasphemy shall be forgiven unio xnen, but the
blasphemy against the Spix-it shall xiot be forgivexi unto men.
And whosoever speaketh a word against the Son of Man, it ver, 32.
shall be forgiven him; hut whosoever speaketh against the
Holy Ghost, it shall not be forgivexi him, neither in this
wox-ld, neither in the wox-ld to come. What then will become
of those whom the Church desires to gain? When they
have been reformed and come into the Church from what
soever error, is the hope in the remission of all sins that is
promised them a false hope? For who is not convicted
of having spoken a word against the Holy Ghost, before he
» Maximianus, Deacon of the Church (Aug. de Gest. Emerit. Donat, 9. &c.
of Carthage, of the faction of Donatus, Lib. ad Bonif. Ep, 185, (al. 56.) 17.)
took offence at Primianus Bishop of The rest were restored to communion
Carthage, who had excommunicated on their submission. Tbe Maximian-
him, and induced certain of the Dona- ists were aftervrards condemned by a
tist Bishops to call Primianus to ac- Council of three hundred and ten
count, and when be would not acknow- Bishops at tbe Council of Vagaia, A.D,
ledge their authority, he was, as 394. Ep, 108, (256.) 6. and 141. (al.
Caecilianus had been, condemned in his 152.) 6. St, Augustin frequently urges
absence. Primianus was restored by the separation of the Maximianists frora
others of the Donatist Bishops to com- the Donatists as condemnatory on their
munion, and Maximianus together with own principles of their own schism
twelve Bishops who had assisted at his against the Catholic Church.
ordination as Bishop, was condemned.

170 Jews and heretics blaspheme the Holy Ghost present in the Church.
Serm, became a Christian or a Catholic.'' In the first place, are
XXI
[71, B,l°ot they who are called Pagans, the worshippers of many
and false gods, and the adorers of idols, forasmuch as they
say that the Lord Christ wrought miracles by magical arts,
are not they like these who said that He cast out devils through
the prince of the devils.'' And again, when day by day they
blaspheme our sanctification, what else blaspheme they but the
Holy Ghost ? What ? Do not the Jews — they who spoke con
cerning our Lord what gave occasion to this very discourse —
do they not even to tbe present day speak a word against
the Holy Ghost, by denying that He is now in Christians,
just as the others denied Him to be in Christ? For not even
did they revile the Holy Ghost, by asserting either that He
existed not, or that though He existed, yet that He was not
God, but a creature; or that He had no power to cast out
devils; they did not speak thus unworthily, or any thing like
Acts23, it, of the Holy Ghost. For the Sadducees indeed denied the
Holy Ghost; but the Pharisees maintained His existence
against their heresy, but they denied that He was in the
Lord Jesus Christ, Who they thought cast out devils through
the prince of the devils, whereas He did cast them out
through the Hoi/ Ghost. And hence, both Jews and what
soever heretics there are who confess the Holy Ghost, but
deny that He is in the Body of Christ, which is His One
Only Church, none other than the One Catholic Church, are
without doubt like the Pharisees who at that time although they
confessed the existence of the Holy Ghost, yet denied that He
was in Christ, Whose works in casting out devilsthey attributed
to the prince of devils, I say nothing of the fact that some
heretics either boldly maintain that the Holy Ghost is not
the Creator but a creature, as the Arians, and Eunomians, and
Macedonians, or so entirely deny His existence, as to deny
that God is Trinity, but assert tbat He is God the Father only,
and that He is sometimes called the Son, and sometimes the
Holy Ghost; as the Sabellians, whom some call Patripassians,
because they hold that the Father suffered; and forasmuch
as they deny that He has any Son, without doubt they
deny His Holy Spirit also. The Photinians again who say
that the Father only is God, and the Son a mere man,
deny altogether that there is any third Person of the Holy
Ghost.

Yet this sentence not confined to great sins of the baptized. 1 71
6, It is plain then that the Holy Ghost is blasphemed both Serm.
by Pagans, and by Jews, and by heretics. Are they then to ^yj g'.n
be left, and accounted without all hope, since the sentence is
fixed. Whosoever speaketh a wox-d against the Holy Ghost
it shall xiot be forgiven him, neither in this world, neither in
the world to come? and are they only to be deemed free
from the guilt of this most grievous sin who are Catholics
from infancy ? For all those who have believed the word of
God, that they might become Catholics, came sm-ely into the
grace and peace of Christ, either from among the Pagans, or
Jews, or heretics : and if there be no pardon for them for the
word which they have spoken against the Holy Ghost, in
vain do we promise and preach to men, to tui-n to God, and
receive peace and remission of sins, whether in Baptism or in
the Church. For it is not said, " It shall not be forgiven him
except in baptism ;" but, it shall not be fox-given, neither in
this wox-ld, xieither ixi ihe u-orld io come.
7. Some think that they only sin against the Holy Ghost, iv.
who having been washed in the laver of regeneration in the
Church, and having received the Holy Spirit, as though un
thankful for so great a gift of the Saviour, have plunged them
selves afterwards into any deadly sin ; as adultery, or murder,
or an absolute apostacy ', either altogether from the Christian ' ipsa
name, or from the Catholic Church, But how this sense of '*'^''^^^'°
it may be proved, I know not ; since the place of repentance
is not denied in the Church to any sins whatever; and the
Apostle says that heretics themselves are to be reproved to
this end, //' God peradventure will give them repexitance to 2 Tim.
ihe acknowledging of the truth; And that they may recovex-^'f'^-
themselves out qf the snare of the devil, who are taken
captive by him ai his xvill. For what is the advantage of
amendment without any hope of forgiveness? Finally, The
Lord did not say, " the baptized^ Catholic who shall speak 2 fidelis
a word against the Holy Ghost;" but he who, that is who
soever speaketh, be he who he may, it shall not be forgiven
him, xieither in this world, xieither ixi the world io come.
Whether then he be a heathen, or a Jew, or a Christian, or a
heretic from among Jews or Christians, or whatsoever other
title of error he have, it is not said, this man, or that man ;
but whosoever speaketh a word agaixist the Holy Ghost, that
is who blasphemeth the Holy Ghost, it shall not be forgiven

172 Not all blasphemy against the Holy Ghost said to be uriforgiven.
Sbrm. him, neither in this world,neither in the world to come. But
XXI
[71. B.'i moreover if every error contrary to truth, and inimical to
Christian peace, as we have shewn before, speaketh a word
agaixist the Holy Ghost; and yet the Church doth not cease
to reform and gather out of every error those who shall receive
remission of sins, and the Holy Ghost Himself, Whom they
have blasphemed ; I think I have discovered an important
secret for the clearing up this so great a question. Let us
seek then from the Lord the light of explanation.
V. 8. Lift up then. Brethren, lift up unto me your ears, and your
hearts unto the Lord. I tell you, my Beloved; perhaps there
is not in all holy Scripture found a more important or more
difficult question. Wherefore (that 1 may make you a con
fession about myself,) I have always in my discourses to the
people avoided the difficulty and embarrassment of this
question ; not because I had no ideas of any sort on the
subject, for in a matter of such great importance, 1 would not
be negligent in asking, and seeking, and knocking ; but because
•suffice- J ji(j jjot think I could do justice' to that understanding of
it which was in some degree opened to me, by words sug
gested at the moment. But as I listened to to-day's lesson,
upon which it was my duty to discourse to you, as the Gospel
was being read, there was such a beating at my heart, that
I believed that it was God's will that you should hear some
thing on the subject by my rainistry.
9. First then, I pray you to consider and understand that
the Lord did not say, " No blasphemy of the Spirit shall be
forgiven," or, " whosoever speaketh any word whatsoever
against the Holy Ghost, it shall not be forgiven him;" but
" whosoever speaketh a word';" for had he said the former,
there would have remained to us no subject of disputation at
all. Since if no blasphemy, and no word which is spoken
against the Holy Ghost, shall be forgiven unto men; the
Church could not gain any one out of all the classes of ungodly
sinners who gainsay the gift of Christ, and the sanctification
of the Church, whether Jews, or heathens, or heretics of
= imperi- whatsoever sort, and some even of little' knowledge in the
Catholic Church itself But God forbid that the Lord should
•¦ This word must be supplied from Son of Man." Matt, 12, 32, It does
tbe former clause in the verise. "Who- not occur in tbe second clause of the
soever speaketh a word against the verse in any of the versions.

Some Scr. sayings may be universal or particular. 173
say this : God forbid, I say, that the Truth should say that Serm.
every blasphemy and every word which should be spoken ryj. g*^
against the Holy Ghost, hath no forgiveness neither in this
world, neither in the world to come.
10. His will indeed was to exercise us by the difficulty of vi.
the question, not to deceive us by a false decision. Where
fore there is no necessity for any one to think, that every
blasphemy or every word which is spoken against the Holy
Ghost hath no remission ; but necessary it plainly is, that there
should be some certain blasphemy, and some word which if it
be spoken against the Holy Ghost can never attain' to pardon • merea-
and forgiveness. For if we take it to mean " every word," who
then can be saved? But if again we think there is no such
" word," we contradict the Saviour. There is then without
doubt some certain blasphemy and some word which if it be
spoken against the Holy Ghost, shall not be forgiven. Now
what this word is, it is the Lord's will we should enquire; and
therefore He hath not expressed it. His will, I say, was that
it should be enquired into, not denied. For the style of the
Scriptures is often such, that when any thing is so expressed
as not to be limited either to a universal or particular signifi
cation, it is not necessary that it should be understood
universally, and not particularly. This proposition then would
be expressed in its whole extent, that is, universally, if it
were said, " All blasphemy^ of the Spirit shall not be for- 2 j; „5
given ;" or, " Whosoever speaketh any word whatsoever n""^"-
against the Holy Ghost, it shall not be forgiven him, neither »^«^;'a.
in this world, neither in the world to come." But it would be
expressed partially, that is, particularly, if it were said, " Some
certain blasphemy of the Spirit shall not be forgiven." But
because this proposition is laid down neither in a universal,
nor a particular form, (for it is not said, " Every blasphemy;"
or some certain blasphemy of the Spirit; but only indefinitely,
blasphemy of the Spirit shall xiot be forgiven; neither is it said,
" Whosoever speaketh any word whatever," or " whosoever
speaketh some certain word," but indefinitely, whosoever
speaketh a word,) there is no necessity that we should under
stand " every blasphemy and every word ;" but necessary it
plainly is that the Lord designed some kind of blasphemy,
and some word to be understood ; though He would not ex
press it, that, if we should receive any right understanding

174 " They had not had sin," means not all, but some great sin.
Serm. of it by asking, and seeking, and knocking, we might not
[71. B 1 entertain a low esteem of it.
~^^i 1 1 . In order to seeing this more plainly, consider that which
Jobni5, the same Lord also saith of the Jews, If I had not come
and spoken to them, they had not had sin. For this again was
not said with any such meaning, as if He intended it to be
understood that the Jews would have been without any sin
at all, if He had not come and spoken to them. For indeed
He found them full of and laden with sins. Wherefore He
Mat.ii, saith. Come unto Me, all ye that labour and are heavy laden.
Laden ! with what, but with the burdens of sins and transgres-
Eom. 5, sions of the Law ? For ihe Law entered that sin might abound.
Mat. 9 Since then He saith Himself in another place, I came not to
^3- call the x-ighteous, but sinners io repentance ; how would they
not have had sin if He had not come? if it be not that this
proposition being expressed neither universally, nor particu
larly, but indefinitely, does not constrain us to understand it
of all sin ? But certainly unless we understand that there was
some sin which they would not have had if Christ had not come
and spoken unto them, we must say that the proposition was
false, which God forbid. He doth not say then, If L had
xiot come and spoken unto thexn, they had had no sin; lest
the Truth should lie. Nor again did He say definitely.
If I had not come and spoken unto them, they had not had
I stu- some certain sin; lest our devout eai-nestness ' should not be
'™^ exercised. For in the full abundance of the Holy Scriptures
we feed upon the plain parts, we are exercised by the obscure:
3 fasti- by the one, hunger is driven away, and daintiness'' by the
'^"™' other. Seeing then that it is not said, they had had no sin,
we need not be disturbed, though we acknowledge that the
Jews would have been sinners, even if the Lord had not come.
But yet because it is said. If I had not come, they had not
had sin ; it must needs be that they contracted, though not all,
yet some sin which they had not before, from the coming of
the Lord. And this verily is that sin, that they believed not in
Him Who was present with and spake to them, and that
counting Him as an enemy because He spake the truth, they
put Him besides to death. This sin so great and terrible it
is clcEur they had not had if He had not come and spoken to
them. As then when we hear the words, They had not had
sin; we do not understand all, but sorae, sin; so when we

Evangelists teach by variations of language. 175
hear in to-day's lesson. Blasphemy of the Spirit shall xiot be Serm.
fox-given; we understand not all, but a certain kind ofblas-ryj b!]
phemy; and when vve hear. Whosoever speaketh a wox'd
against the Holy Ghost, it shall xiot be forgiven him ; we
ought not to understand every, but some certain word.
1-2. For in that He saith also in this very text. But blas
phemy of the Spirit shall not be forgiven ; surely we must
needs understand not blasphemy of every spirit, but the tloly
Spirit. And though He had not expressed this any where else
more plainly, who could be so silly as to understand it in any
other way ? According to the same rule of speech is this
expression also understood, Except a man be born qf water John 3,
and of the Spiril. For He doth not say in that place, and of ^"
the Holy Spirit; yet this is understood. Nor because He said
of water and of the Spirit, is any one forced to understand it
of every spirit. Wherefore when you hear. But the blasphemy
qf the Spirit shall xiot be forgiven ; as you must not understand
it of every spirit, so not of every blasphemy against the Spirit.
13. I see that you are now wishing to hear, since it is not viii.
every blasphemy of the Spirit, what that blasphemy is which
shall not be forgiven, and what that word is, since it is not
every word which if it shall be spoken against the Holy
Ghost, shall not be forgiven neither in this world, neither in
the world to come. And for ray part I should be willing to
tell you at once, what you are so very intently waiting to
hear; but bear for a while the delay which a more careful
diligence requires, till by the Lord's assistance I shall unfold
the whole meaning of the passage before us. Now the other
two Evangelists, Mark and Luke, when they spake of
the same thing, did not say " blasphemy" or " a word,"
that we might understand it not of every blasphemy, but
of some sort of blasphemy ; not every word, but some
certain word. What then did they say ? In Mark it is thus
written. Verily I say uxito you, all sins shall be forgiven unto Mark 3
the soxis of men, axid blasphemies, ivherewithsoever ihey shall 28-
blaspheme. But he that shall blaspheme against the Holy v. 29.
Ghost, hath xiever forgiveness, but shall be held guilty of an
eternal offence'^ In Luke it is thus; Axid whosoever shalP See oa
speak a word against the Son of Man, it shall be forgiven •£^'^^'
him ; but uxito him that blasphemeth against the Holy Ghost, 40. n. q.
it shall not be forgiven. Is there any departure from theio. ^ '

176 Difficulty in language ofS. Mark and S. Luke.
Serm. truth of the same proposition because of some diversity in
[71. b!] the expression ? For indeed there is no other reason why
the Evangelists do not relate the same things in the same
way, but that we may learn thereby to prefer things to words,
not words to things, and to seek for nothing else in the
speaker, but for his intention, to convey which only the
words are used. For what real difference is there whether it is
said. Blasphemy of the Spirit shall not be forgiven; or he
thai blasphemeth against the Holy Ghost, it shall not be for
given him. Except perhaps that the same thing is declared
more plainly in this last than in the other form; and so one
Evangelist does not overthrow, but explains the other. Now
I clause blasphemy of the Spirit, is an unevident' expression ; because it
dictum jg jjQ^ directly said what spirit ; for every spirit is not the Holy
Spirit. Thus it might be called " blasphemy of the spirit,"
when a man blasphemes with the spirit; as that may be called
" prayer of the spirit," when one prays with the spirit. Whence
1 Cor. the Apostle says, I xvill pray xmth the spirit, and I xvill pray
14, 15- xmth the understanding also. But when it is said, he that
shall blaspheme against the Holy Ghost, these ambiguities
are removed. So the expression, hath never forgiveness, but
shall be held guilty of an eternal offence; what is it, but what
according to Matthew is expressed, it shall not be forgiven
him, neither in this world, neither in the world to come?
The very same idea is expressed in different words, and
different forms of speech. And what is in Matthew, Whosoever
speaketh a word against the Holy Ghost, that we might not
understand it of any thing but blasphemy, others have more
clearly expressed, He that shall blaspheme agaixist the Holy
Ghost. Yet the same thing is said by all; nor did any one
of them depart from the intention of the Speaker, for the sake
of understanding which only are words spoken, and written,
and read, and heard.
ix, 14. But one may say, See I have admitted and under
stood that where the word blasphemy is used, and neither
all, nor some certain blasphemy expressed, it may be
understood either of all, or of some certain blasphemy, but
not necessarily of all; but again if it be not understood
of some, that that which is said would be untrue: so again if it
is not said ev^ry or some certain word, it is not necessary that
every word should be understood, but unless sorae word be

Scr. says some things absolutely, meaning them to be limited. 1 77
understood, in no way can what is said be true. But when Serm.
XXI
we read, He thai shall blaspheme, how can I understand any r^j g'l
certain blasphemy, when the word blasphemy is not used, or
any certain word, when the word wox-d is not used, but it
seems to be said as it were generally, He thai shall blaspheme.
To this objection' I reply thus. If it were said in this passage ' ooiitra-
also. He thai shall blaspheme with any kind qf blasphemy
whatever against ihe Holy Ghost, there would be no reason
why we should think that some particular blasphemy was
to be sought for, when we ought rather to understand all
blasphemy; but because all blasphemy could not be meant,
lest the hope of forgiveness in case of their amendment
should be taken away from heathens, and Jews, and heretics,
and all kinds of men, who by their divers errors and con
tradictions blaspheme against the Holy Ghost; it remains
without a doubt, that in the passage where it is written. He
that shall blaspheme against the Holy Ghost hath xiever
forgiveness, he must be meant, not \\ho hath in any way
whatever blasphemed ; but he who hath blasphemed in
such a particular way, that he can never be pardoned.
15. For as in that it is said, God tempteth no man, it is x.
not to be understood that God tempteth no man with any j ^^o^'
kind, but only not with some certain kind of temptation ; lest
that be false, which is written. The Lord your God tempteth Deut.
you ; and lest wc deny that Christ is God, or say that the Gospel ^^' ^^
is false, when we read that He asked His disciple tempting him ; John 6,
but He Hixnself kxiew what He would do. For there is a tempt- ^' ®-
ation which induces to sin, with which God tempteth xio maxi,
and there is a temptation which only proves our faith, with
which even God vouchsafes to tempt. So when we hear. He
that shall blaspheme against the Holy Ghost, we must not
take it of every kind of blasphemy, as neither in the other
place, of every kind of temptation.
16. So again when we hear. He that believeth and is Mark
baptized shall be saved; we do not of course understand it of ^^' ^^-
one, who believes in such a way a.s the devils believe andJamea
tremble ; nor of those who receive baptism in such sort as "' ^^¦
Siraon Magus, who though he could be baptized, could not be Acts 8,
saved. As then when he said, He that believeth and is ^^'
baptized shall be saved. He had not in his view all who
X

178 Hypocrites,as J udas,eatBodyaxidBloodofXtio damnation.
Serm, believe and are baptized, but some only; those, to wit, who
[Ti^b!] are settied in that faith, which, according to the Apostie's
Gal,5,6, distinction, wox-keth by love: so when he said. He that shall
blaspheme again.st the Holy Ghost hath xiever forgiveness,
he did nol intend every kind, but a specific sin of blasphemy
against the Holy Ghost, by which whosoever shall be bound,
he shall never by any remission be loosed.
xi. 17. That expression also of his. He that eateth My Flesh
gg''" ^' and drinketh My Blood dwelleth in Me, and I in him, how
must we understand ? Can we include in these words those
1 Cor. even of whom the Apostie says, that they eat and drixik judg-
' ^^" ment to themselves ; when they eat this Flesh and drink this
Blood ? What ! did Judas the impious seller and betrayer of
Luke his Master, (though, as Luke the Evangelist declares more
' ' plainly, he eat and drank with the rest of His disciples
' oonfec- this first Sacrament of His Body and Blood, consecrated '
by the Lord's hands,) did he dwell in Chx-ist and Christ
ixi him ? Do so many, in fine, who either in hypocrisy
eat that Flesh and drink that Blood, or who after they have
eaten and drunk become apostate, do they dwell in Christ or
Chx-ist ixi ihem ? Yet assuredly there is a certain manner of
eating that Flesh and drinking that Blood, in which whosoever
eateth and drinketh, /(e dwelleth in Christ and Chx-ist in him.
As then he doth not dwell in Christ and Christ in him, who
eateth the Flesh axid drinketh the Blood of Christ in any
manner whatsoever, but only in sorae certain manner, to which
; HedoubtlessJiadregard.whfinJIe. apake^these words. J So in
this expression also. He that shall blaspheme against the
Holy Ghost hath never forgiveness, he is not guilty of this
unpardonable sin, who shall blaspheme in any way what
ever, but in that particular way, which it is His will. Who
uttered this true and terrible sentence, that we should seek
out and understand.
xii. 18. Now as to what that mode, or immoderateness 'M-ather
pSma'n °^ I'lasphemy is, what that particular blasphemy, and what
di mo- that word against the Holy Ghost, the order of my discourse
potmr' requires rae to say what I think, and not to put off any longer
immo- your expectation which has been so long but so necessarily
°' deferred. Ye know. Dearly beloved, that in that invisible and
incorruptible Trinity, which our faith and the Church Cathohc

Ourcommunion thro' Him WhoisiheConintunioxioftheF.SfS.179
maintains and preaches, God the Father is not the Father of Serm.
. . XXI
the Holy Spirit, but of the Son ; and that God the Son is not [71. b'-|
the Son of the Holy Spirit, but of the Father; but that God
the Holy Spirit is the Spirit not of the Father only, or of the
Son only, but of the Father and the Son. And that this
Trinity, although the ' Property and particular -Subsistence" ' pro
of each Person is preserved, is yet, because of the undivided 2 gub-
and inseparable Essence or Nature of Eternity", Truth, and^'^"''*
Goodness, not three Gods but One God. And by this means,
according to our capacity, and as far as it is granted us to
see these things through a glass darkly, especially being
such as we now are, there is conveyed to' us the idea of'insinu-
Origination'' in the Father, Nativity in the Son, and the Com
munion of the Father and the Son in the Holy Spirit, and in
the Three Equality. By That then which is the Bond of com
munion^ between the Father and the Son, it is Their pleasure ^ com-
that we should have communion both among ourselves and
with Them, and to gather us together in one by that same
Gift, Which One They both have, that is, by the Holy Spirit, at
once God and the Gift of God. For in This are we reconciled
to the Divinity, and take delight in It. For what would the
knowledge of whatever good we know profit us, unless we also
loved it ? But as it is by the truth that we learn, so is it
by charity that we love, that so we may attain also to a fuller
knowledge, and enjoy in blessedness what we know. Love^°^-^j
mox-eover is shed abroad in our heax-is by the Holy Ghost
which is given unto us. And because it is through sin that
we are alienated from the possession of true good. Love 1 P«t-
covereth a multitude of sins. So then the Father is Himself
the True Origin^ to the Son, Who is the Truth, and the Son'o^ig"
is the Truth, originating® from the True Father, and the Holy '' <"-ta
Spirit is Goodness, shed abroad^ from the Good Father, and' eifusa
the Good Son ; but in all Three the Divinity is equal, and the
Unity Inseparable.
19. First then in order to our receiving eternal life which
' See note on tbe word Hypostasis iii. 14. guards tbe word against any
in the Nicene Anathema, S. Ath. idea of inequality, see Pet. de Trin.
Treatises against Arianism, Part 1. p. v, and 5. 11-13. who observes that the
66. Oxf. Tr. Greeks have no word exactly corre-
' Conf. lib. vii. X. (16.) spending, although i^x'ii ""tk", are
"l Aiictoritas; S. Aug. c. Maxim, equivalent.
N 2

180 Remission of sins first gift of the Spirit in Baptism.
Sebm, shall be given at the last, there comes to us a gift from God's
rn'^.'l goodness frora the beginning of our faith, to wit, the remission
 of sins. For while they reraain, there remains in some sort
enmity against God, and alienation from Him, which comes
frora what is evil in us ; since Scripture does not speak falsely,
la.59,2, which says. Your sins separate between you and God. He
does not then bestow on us His good things, except He take
away our evil things. And the former increase in proportion
as the latter are diminished; nor will the one be perfected,
till the other be brought to an end. But now that the Lord
Jesus forgives sins by the Holy Ghost, just as by the Holy
Ghost He casts out devils, may be understood by this, that
after His Resurrection from the dead, when He had said to
John20, His disciples. Receive ye the Holy Ghost, He immediately
subjoined. Whosesoever sins ye rexnit ihey shall be remitted
unto them, and whosesoever sixis ye retain, ihey shall be re
tained. For that regeneration also, in which there is a remis
sion of all past sins, is wrought by the Holy Ghost, as the Lord
John 3, saith, Except a xnan be born of xoater and of the Spix-it, he
cannot enter into ihe kingdom of God. But it is one thing to
be born of the Spirit, another to be nourished by the Spirit;
just as it is one thing to be born of the flesh, which happens
when the mother is delivered of her child; another to be
nourished by the flesh, which happens when she gives suck
to her infant, who turns hiraself that he may drink with
pleasure thither whence he was bom, to have life ; that he may
receive the support of life from thence, whence he received the
beginning of his birth. We must believe then that the first
blessing of God's goodness in the Holy Ghost is the remission
of sins. Whence the preaching of John the Baptist, who was
sent as the forerunner of the Lord, also begins with it. For
Matt, 3, thus it is written. In those days came John ihe Baptist
preaching in the wilderness of Judoea, sayixig. Repent ye,
for the kingdom of heaven is at hand. Hence too the beginning
Matt, 4, of our Lord's preaching, as we re&A, Froxn ihat time Jesus
began io preach and to say, Repexit, for the kingdom of
heaven is at hand. Now John, amongst the other things which
he spake to those who came to be baptized by him, said.
Matt, 3, / ixideed baptize you with water unto repexitance; but He
that cometh after me is mightier than I, Whose shoes I am

Final impenitence, the xrord against the Holy Ghost. 181
not wox-thy io bear; He shall baptize you tcith ihe Holy Serm,
Ghost and with fire. The Lord also said, John ix-uly baptized r 71 3-1
with water, but ye shall be baptized with ihe Holy Ghost not aoo 1
xnany days hence, even at Pentecost, Now as to John's^-
expression, xrith fire, though tribulation also might be
understood, which believers were to suffer for the Name of
Christ; yet may wc reasonably think that the same Holy
Spirit is signified also under the name of fire '. Wherefore when
He came it is said. And there appeax-ed xmio ihem cloven Acts 2,
tongues like as of fire, and il sat npon each of ihem. Hence
also the Lord Himself said, / ant come io send fire on, /Ae ^"''"i^,
earth. Hence also the .\postle saith. Fervent in the spirit; for Rom.l2,
from Him comes the fervour of love. For it is shed abx-oad in our g^^^ g
hearts by the Holy Ghost Which is given unto us. And theS.
contrary to this fervour is what the Lord said, The love of many ?^''''-
shall wa.v cold. Now perfect love is the perfect gift of the Holy
Spirit. But the first gift is that which is concerned with the
remission of sins ; by which blessing wc are delivered from the^°^- !>
power qf darkness; and the prince of this world, who worketh johril2,
in the children of disobedience by no other power than thef,'-,
"^ . r-phes.
fellowship and the bond of sin, is cast out by our faith. For2, 2.
by the Holy Spirit, by Whom the people of God are gathered
together into one, is the unclean spirit who is divided against
himself cast out.
yo. Against this gratuitous gift, against this grace of God,
does the impenitent heart speak. This impenitence then is
the blasphemy qf the Spirit, which shall not be fox-given,
neither in, this world, xieither in the world io coxne. For
against the Holy Spirit, by Whom they whose sins are all
forgiven are baptized, and Whom the Church hath received,
that who.se.socver sins she x-emits, they xnay be remitted, does he
speak, whether in the thought only, or also in the tongue, a
very heinous and exceedingly ungodly word, who when the'Rom.2,
patience of God leadeth him to repexitance, after his hard-
xiess and impenitent heart ix-easureth up uxito hixnself wrath
against the day of wrath, and revelation of ihe righteous
judgment of God, Who will render to every man according
to his deeds. This impenitence then, for so by some one
general name may we call both this blasphemy and the word
against the Holy Ghost which hath no forgiveness for ever ;
• See note g on Tert, de Bapt. c. 10. p, 268. Oxf, Tr.

182 Of no one living, is ihefixial impenitence to be presumed.
Ser-m. this impenitence, I say, against which both the herald and
[71. B.]t^i6 Judge cried out, saying. Repent ye, for the kingdom of
Matt. 3, heavexi is at haxid; against which the Lord first opened the
J 7^° 'mouth of the Gospel preaching, and against which He
foretold that the same Gospel was to be preached in all the
world, when He said to His disciples after His resurrection
Luke24, frora the dead, it behoved Christ to suffer, and to x-ise fx-om
ihe dead the third day, and that repexitance and remis.sion
of sins should be preached ixi His Name among all nations,
beginxiing at Jerusalem : this impenitence, in one word, hath
no forgiveness neither in this world, nor in the world to
coxne; for that repentance only obtainelh forgiveness in this
world, that it may have it's effect in the world to come.
xiii. 21. But this impenitence or impenitent heart may not be
¦judi- pronounced' upon, as long as a man lives in the flesh. For
can „.g g^j.g jjo^ (^o despair of any so long as the patience of God
\ leadeth the ungodly to repentance, and doth not hurry him
iEzek. out of this life ; God, Who willeth not the death of a sixmer,
'18, 23. but ihat he should retxirn froxn his ways and live. He is a
heathen to-day ; but how knowest thou whether he may
not be a Christian to-morrow ? He is a heretic to-day ; but
what if to-morrow he follow the Catholic truth ? He is a
schismatic to-day ; but what if to-morrow he embrace
Catholic peace ? What if they, whom thou observest now
in any kind of error that can be, and whom thou condemnest
i as in most desperate case, what if before they end this life,
j they repent and find the true life in that which is to come?
j Wherefore, Brethren, let also what the Apostle says urge you to
1 Cor.i this. Judge xiothing before the time. For this blasphemy of
the Spirit, for which there is no forgiveness, (which I have
understood to be not every kind of blasphemy, but a parti
cular sort, and that as I have said or discovered, or even as
I think clearly shevvn to be the case, the persevering hard
ness of an impenitent heart,) cannot be taken hold of in any
one, I repeat it, as long as he is still in this life.
22. And let it not seem absurd, that whereas a man who
perseveres in hardened impenitence even to the end of this
life, speaks long and much against this grace of the Holy
Spirit; yet the Gospel has called this so long contradiction of
an impenitent heart, as though it were something of short
duration, a ivord, saying, IVhosoever speaketh a word against

4,5.

Impenitence ihe sin wli. precludes forgiveness of all other. 183
the Son of Man, it shall be fox-given him; but uhosoever Serm.
speaketh against the Holy Ghost, it shall not be forgiven him, r^j g'j
neither in this wox-ld, neither in ihe world io coxne. For
though this blasphemy be long continued, and made up of,
and drawn out at length iu very many words, yet it is the
manner of Scripture to call even many words a xeord. For no
prophet ever spoke one word only; yet we read, " the word
which carae to such and such a prophet." And the Apostle
says, ie< the eldexs be couxited worthy of double honour, i Tim.
especially they who labour in the word and doctrine. Fie ' ''
does not say, " in words," but, in the word. And Saint James,
Be ye doers of the icord, and not hearexs only. He again James
does not say, " of the words," but, of ihe word; although so '
many words out of the Holy Scriptures are read, aud spoken,
and heard in the Chiu-ch at her celebrations and solemnities.
As therefore, how long a time soever any of us have laboured
in preaching the Gospel, he is not called a preacher of the
words, but of the word ; and how long time soever any of you
may have attentively and diligently listened to our preaching,
he is called a most earnest hearer not of the words, but of
the word; so after the style of the Scripture and the custom
of the Church, whoso throughout His whole life in the
flesh, to whatever length it may be extended, shall have
spoken no matter how many words, whether by mouth, or the
thought only with an impenitent heart, against that remission
of sins which is granted in the Church, he speaks a word
against the Holy Ghost,
23, Therefore not only every word spoken against the
Son of Man, but, in fact, every sin and blasphemy shall be
forgiven unto men; because where there is not this sin of an
impenitent heart against the Holy Ghost, by Whom sins are
remitted in the Church, all other sins are forgiven. But how
shall that sin be forgiven, which hinders the forgiveness of
other sins also? All sins then are forgiven to them in whom
is not this sin, which shall never be forgiven ; but to him in
whom it is, since this sin is never forgiven, neither are other
sins forgiven; because the remission of all is hindered by
the bond of this one. It is not then that whosoever speak
eth a word against the Son qf Man shall be forgivexi, but
xelioso speaketh against the Holy Ghost shall not be forgiven,
for tiiat in the Trinity the Holy Ghost is greater than the

184!Blasphemyag"Xtnotfox-givenbecauseHisManhoodinferior;
Serm. Son, which no heretic even has ever maintained; but since
\fi^B.] whosoever he be tbat resisteth the truth and blasphemeth the
Truth, which is Christ, even after such a manifestation of Him
self among men, as that the Word who is the Son of Man and
very Christ, becaxne fiesh and dwelt among us; if he have not
also spoken that word of the impenitent heart against the
John 3, Holy Ghost, of Whom it is said, Except a man be born qf
Jobn20 u'ater and qf ihe Spirit ; and again. Receive ye the Holy
22.23. Ghost; whosesoever sins ye remit ihey ax-e x-emiited unto
ihem; that is, if he shall repent, he shall thereby receive the
gift of the remission of all his sins, and of this also, that he
hath spoken a wox-d again.st the Son qf Man, because to the
sin of ignorance, or obstinacy, or blasphemy of whatever
kind, he hath not added the sin of impenitence against the
gift of God, and the grace of regeneration or reconciliation,
which is conferred in the Church by the Holy Spirit.
xiv. 24. Wherefore, neither must we imagine, as some do, that
the word which is spoken against the Son of Man is forgiven,
but that which is spoken against the Holy Ghost is not for
given, because Christ becarae the Son of Man by reason of
His assuraing flesh, in which respect the Holy Ghost of
course is greater, "Who in His Own Substance is equal to the
Father and the Only-begotten Son according to His Divinity,
according to which also the Only-begotten Son Himself is
equal to the Father and the Holy Spirit, For if this were the
reason, surely nothing would have been said of any other
kind of blasphemy, that that only might appear capable of
forgiveness, which is spoken against the Son of Man, regarded
Mat.i2,only as man. But forasmuch as it is first said. All manner
of sin and blasphemy shall be fox-given unto men; which in
Mark 3, another Evangelist is also thus expressed. All sins shall be
forgiven unto the sons qf xnen, and blasphemies whex-ewith-
soever they shall blaspheme ; without doubt, that blasphemy
also which is spoken against the Father is included in that
general expression; and yet that alone is laid down as un
pardonable, which is spoken against the Holy Ghost. What!
did the Father also take the form of a servant, that in this
respect the Holy Ghost should be greater than He ? No
surely: but after the universal mention of all sins and of
all blasphemy. He wished to express more prominently the
blasphemy which is spoken against the Son of Man for this

agsi. Holy Spiiit not unforgiven,as tho' Alone forgiving. 185
reason, because although raen should be even bound in that Sebm.
sin which He mentioned when He said. If I had xioi co»«e [71. b.]
and spoken io thexn, ihey had not had sin ; which sin also in John 15,
22
the Gospel according to John He shews to be a very grievous
one, when He says of the Holy Spirit Himself, when He
promised that He would send Him, He shall reprove the Johni6,
wox-ld of sin, and of righteousness, and of judgment : of sin,
because they belivved not on 3Ie: yet if that hardness of the
impenitent heart have not spoken a word against the Holy
Ghost, even this which is spoken against the Son of Man
shall be forgiven.
25. Here perhaps some one may ask, " whether the Holy xv.
Ghost only forgiveth sins, and not the Father and the Son
also ?" I answer, Both the Father and the Son forgive them.
For the Son Himself saith of the Father, //' ye fox-give xnen'M.a.\t.6,
their tx-espasses, your heavenly Father will also fox-give you.
And we say to Him in the Lord's Prayer, Our Father, Which^^^- 9-
art ill heaven. And amongst the other petitions we ask this,
saying. Forgive us our debts. And again of Hiraself He saith, ^JJ'^'.j^g
That ye may know that the Son of Man hath power on earth 6.
to forgive sins. " If then," you will say, " The Father, the Son,
and the Holy Spirit forgive sins, why is that impenitence which
shall never be forgiven, said to relate only to the blasphemy
of the Spirit, as though he who should be bound in this sin of
impenitence should seem to resist the gift of the Holy Spirit,
because by that gift is wrought the remission of sins?" Now
on this point, I will also ask, Whether Christ only cast out
devils, or the Father and the Holy Spirit also ? For if Christ
only, what means His saying. The Father that dwelleth m Jol"ii4,
Me, He doeth ihe wox'ks. For so it is said. He doeth ihe icorks,
as if the Son doeth them not, but the Father Who dwelleth
in the Son. Why then in another place doth He say, My Johns,
Father worketh hitherto, and I work. And a little after, Fovy^y^ 19.
what things soever He doeth, these also doeth the Son like
wise. But when in another place He says, If I had not done Johni5,
amongst them the works which none other man did. He speaks '
as if He did them alone. Now if these things are so ex
pressed, as that nevertheless the works of the Father and the
Son are inseparable, what must we believe of the Holy
Spirit, but that He also worketh equally with them? For in
that very place, from which this question arose which we are

186 The operations of ihe Trinity inseparable,
Serm. discussing, when the Son was casting out devils. He yet
[7i?B.'] said, If I in the Holy Spirit cast out devils, then the king-
Mat. 12, dom of God is coxne uxito you.
^^' . 26. And here perhaps one raay say, " That the Holy Spirit
is rather given by the Father and the Son, than that He
worketh any thing by His own will, and that this is the scope
of the words, Ln ihe Holy Spirit I cast out devils, because
not the Spirit Hiraself, but Christ in the Spirit, did it; so
that the expression, I cast out in the Holy Spix-it, might be
understood as if it were said, / cast out by the Holy Spirit.
Ps.73,7. Pqj this is the usual style of the Scriptures, They killed
(74, 7. in the sword, that is, by the sword. They burxit in thefix-e,
Josh 5 ^'^at is, by the fire. And Joshua took knives of fiints, in
3. which to circumcise, that is, by which to circumcise, ihe
children of Israel." But let those who on this account take
from the Holy Spirit His proper power, look to that which we
John 3, read to have been spoken by the Lord, The Spix-it bloweth
1 Cor. wliex-e It listeth. Aud as to what the Apostle says, But all
12, H- these worketh thai one and the self-same Spirit, dividing to
every xnan sevex-ally as He will; it might be feared, lest
one imagine that the Father and the Son do not work them :
whereas amongst these works he has expressly mentioned
both the gifts of healings, and the workings qf xniracles, in
which surely is included also the driving out of devils. But
when he adds the words. Dividing to every xxian severally as
He trill; does he not clearly shew also the Power of the Holy
Spirit, yet as plainly inseparable from the Father and the Son?
If then these things are so expressed, as that notwithstanding
the operation of the Trinity is understood to be inseparable :
so that when the operation of the Father is spoken of, it is
understood tbat Fle does not exercise it without the Son, and
the Holy Spirit ; and when the operation of the Son is spoken
of, it is not without the Father and the Holy Spirit; and when
the operation of the Holy Spirit is spoken of, it is not with
out the Father and the Son; it is sufficiently clear to those
who have a sound faith, or who even understand as they best
Johni4, can, both that the words, He doeth the works, are spoken of
origo, ^^6 Father, in that from Flim is also ' the first principle of the
works, from Whom is the existence of the Persons Who co
operate in working : for that both the Son is born of Him,
and the Holy Spirit proceedeth from Him, as the First Be-

10.

even when proceeding directly from One Person only. 187
ginning, of Whom the Son is born, and with Whom Ho hath Serm.
one Spirit in common; and again that when the Lord said, Iftji, b,]
I had not done among them the works ivhich none other t^j'oJ, jobni5.
He did not speak in reference to the Father and the Spirit, ^4-
as that They did not cooperate with Hira in those works ;
but to men by whom we read of many miracles having been
done, but by none such miracles as the Son did. And
what the Apostie says of tiie Holy Spirit, But all these
worketh that one and the self-same Spirit, dividing to every
man severally as He will, is not said, because the Father and
the Son do not cooperate with Him ; but because in these
works there are not many spirits, but One Spirit, and in His
divers operations He is not diverse from Himself
27. ^And yet it is not without cause, but with reason and
with truth said, that the Father, and not the Son and the
Holy Spirit, said. Thou art My beloved Son, ixi Whom I axn Mat,i7,
well pleaserJ. Nevertheless, we do not deny that the Son L^te 3
and the Holy Spirit cooperated in working this miracle of^^-
the voice sounding from heaven, though we know that it
belongs to the Person of the Father only. For though the
Son bearing flesh, was there conversing with men on earth.
He was not the less on that account in the Bosom of the
Father also as the Only-Begotten Word, when that Voice came
out of the cloud; nor could it be either wisely and through
the Spirit' believed, that God the Father separated the ope-'spirita-
ration of these audible and passing words from the coopera- ' ^'^'
tion of His Wisdom and His Spirit. In the sarae way when
we say most rightly, that not the Father, nor the Holy
Spirit, but the Son walked upon the sea. Who only had that
flesh and those feet which rested on the waves ; yet who
would deny that the Father and the Holy Spirit cooperated Mat, 14,
in the work of so gieat a miracle ? For so again we say ¦
most truly that the Son only took this our flesh, not the
Father, nor the Holy Spirit, and yet he hath no true wisdom
who denies that the Father, or the Holy Spirit cooperated in
the work of His Incarnation which belongeth only to the Son.
So also we say that neither the Father, nor the Son, but the Matt, 3,
Holy Spirit only appeared both in the foxm of a dove, and^^'.
in tongxies as it wex-e of fire ; and gave to those to whom He^-
came the power to tell in many and various tongues ihe
f Serm. 2. (52 Ben.) 8—13. (iv.)

\88 Remissionof sinsy' specialgift of the H. Spirilinxj' Church.
Serm. wondex-ful works of God ; and yet from this miracle which
[71 B 1 regards the Holy Spirit only, we cannot separate the coope-
" ration of the Father and the Only-Begotten Word. So also
the Whole Trinity work the works of each several Person in
the Trinity, the Two cooperating in the work of the Other,
through a perfect harraony of operation in the Three, and not
through any deficiency of the power to work effectually in
One. And since this is so, hence it is that the Lord Jesus cast
out devils in the Holy Spirit. Not that He was not able to
accomplish this alone, or that He assumed that aid as being
insufficient for this work ; but it was meet that the spirit
who is divided against himself should be driven out by that
Spirit, which the Father and the Son Who are not divided in
themselves have in comraon.
xvii. 28. And thus sins, because they are not forgiven out of the
Church, must be forgiven by that Spirit, by Whom the Church
is gathered together into one. In fact, if any one out of the
Church repent him of his sins, and for this so great sin where
by he is an alien from the Church of God, has an heart im
penitent, what doth that other repentance profit him ? seeing
by this alone he speaketh a word against the Holy Ghost,
whereby he is alienated from the Church, which hath received
this gift, that in her remission of sins should be given in the
Holy Ghost ? Which remission though it be the work of the
Whole Trinity, is yet understood specially to belong to the
Holy Spirit. For He is the Spirit of the adoption of sons, in
Bora. 8, Whom we cry .ibba, Father ; that we may be able to say to
Mat. 6 Hira, Forgive us our debts. And, Hereby we know, as the
12. Apostle John says, that Christ dwelleth ixi us, by His Spirit
24. ' Which He hath givexi us. The Sjririt Itself beareth witness
Kom, 8, inHh our spirit that we ax-e the children of God. For to Him
appertains the fellowship, by which we are made the one
body of the One only Son of God, Whence it is written,
Phil. 2, If there be therefore any coxisolation ixi Christ, if any com-
^' fort of love, if any fellowship of the Spirit. With a view to
this fellowship they to whom He first came spake with
the tongues of all nations. Because as by tongues the
fellowship of mankind is more closely united ; so it behoved
that this fellowship of the sons of God and members of Christ
which was to be among all nations should be signified
by the tongues of all nations; that as at that time he

Whocausedivisionseven inl he Church,ha veless of the Spirit .\8Q
was known to have received the Holy Ghost, who spake with Serm.
the tongues of all nations ; so now he should acknowledge [^j^. 3']
that he has received the Holy Ghost, who is held by the bond
of the peace of the Church, which is spread throughout all
nations. Whence the Apostle says, Endeavouring to keepEfhes.
the unity of the Spirit in the bond qf peace. '
29. Now that He is the Spirit of the Father, the Son xviii.
Himself saith, He proceedethfrom the Father. And in another Jobnis,
place, For it is not ye that speak, but the Spiril of your Father ^' . ,0
which speaketh in you. And that He is the Spirit of the Son 20.
also the Apostle saith, God hath sent ihe Spirit of His Son Gal. 4
into your hearts, crying, Abba Father ; that is,making you cry. ^-
For it is we that cry; but in Him, that is, by His shedding
abroad love in our hearts, without which whoso crieth,
crieth in vain. Whence he says again. If any man have'B.0Ta..a,
not the Spirit of Christ, he is xione of His. To which Person
then in the Trinity could the communion of this fellowship
peculiarly appertain, but to that Spirit which is common
to the Father and the Son ?
30. That they who have separated from the Church have
not this Spirit, the Apostle Jude has declared most plainly,
saying, Who separate themselves, natural, having xiot ^AeJudel9.
Spirit. Whence the Apostle Paul reproving those even in
the Church itself, who by the names of men, though having
a place in her unity, were raising a kind of schism, says amongst
other things. Bat ihe natural man perceiveth not the things iCor. 2
of ihe Spix-it of God, for they are foolishness unto him, neither ^*-
can he know thexn, because they are .spiritually discex-ned.
This shews his meaning, doth not pex-ceive, that is, doth not
receive the word of knowledge. These as having a place in
the Church, he speaks of as babes, not yet spiritual, but still
carnal, and such as are to be fed with railk, not with meat.
Even, he says, as unio babes in Chx-ist, have I given you 1 Cor.3,
milk axid xioi meat; for hitherto ye were not able to yxAs.'
bear it, xieither yet now are ye able. When we say, " not
yet," we must not despair, if that which is " not yet"
tends to be. For he says, ye are yet carnal. And shewing how
it is that they are carnal, he says ; For whereas there is among
you envying, and strife, and divisioxis, are ye xiot carxial, and
walk as men ? And again more plainly. For while oxie saith, ™'^' *•
/ am of Paul, and another, I of Apollos, are ye not carnal ? ^^'^* ^'

190 Persons may have ihe Spirit Who knowtiotihattheyhavelt.
Serm. Who then is Paul, and who is Apollos, but ministers by
[y, g'-jwAom ye believed? These then, that is, Paul and Apollos,
agreed together in the unity of the Spirit and the bond of
peace; and yet because the Corinthians began to divide them
among themselves, and to be puffed up for one agaixist
axiother, they are said to be raen — carnal and natural men,
not able to receive the things of the Spirit of God ; and yet
because they are not separated from the Church, they are
called babes in Christ; for indeed he desired that they
should be either Angels, or even Gods, whom he reproved
Mat,i6, because they were men, that is, in those contentions, They
savoured xiot ihe things ivhich be of God, but the things
uliich be of xnen. But of those who are separated from the
Church it is not merely said, perceiving xiot the things
of the Spirit of God, lest it should be referred to the per
ception of knowledge; but it is said, Havixig xiot the Spirit.
For it does not follow, that he who hath it, should also by
knowledge perceive what he hath,
31, The babes then ixi Christ who have yet place in the
Church, who are still natural and carnal, and cannot perceive,
that is, understand and know what they have, have this
Spirit. For how could they be babes in Christ except they
were born anew of the Holy Spirit? Nor ought it to seem
any wonder that one raay have soraething, and yet not know
what he hath. For to say nothing of the Divinity of the
Almighty, and the Unity of the Unchangeable Trinity, who
can easily perceive by knowledge what the soul is; and yet
who is there that hath not a soul ? Finally, that we may know
most certainly that babes in, Christ, who do wot jtex-ceive the
things of the Spirit of God, have notwithstanding the Spirit
of God ; let us look how the Apostle Paul, when a little while
ICor, 3, after he is rebuking them, saith. Know ye xiot that ye ax-e
ihe temples of God, axid the Spirit of God dwelleth in you ?
This surely he would in no wise say to those who are separated
from the Church, who are described as havixig xiot the Spirit.
xix. 32. But neither can he be said to be in the Church, and
Wisd 1
5. ¦ ' to belong to that fellowship of the Spirit, who is mixed up
'Congre- with Christ's sheep by a bodily intercourse only in deceit-
bus vel fulness of heart. For the Holy Spirit of discipline will flee
L°,!!.oL deceit. Wherefore whosoever are baptized in the congre-
segiega- ^ _ i
tionibus. gallons Or separations rather* of schismatics or heretics,

Sacraments given xcithout, remission only in, the Church. 191
although they have not been born again of the Spirit, like ^bm,
as it were to Ishmael, who was Abraham's son after the flesh; j-^j. 3.]
not like Isaac, who was his son after the Spirit, because by Gal, 4,
promise; yet when they come to the Catholic Church, and
are joined to the fellow.ship of the Spirit which without the
Church they beyond doubt had not, the washing of the flesh
is not repeated in their case. For thisforxn of godliness was
not wanting to them even when they were without ; but there
is added to them the Unity of the Spirit in ihe bond of
peace, which cannot be given but within. Before they were
Catholics indeed, they were as they of whom the Apostle
says. Having a form of godliness, but denying the power 2 Tim.3,
thereof. For the visible form of the branch may exist even ¦*'
when separated firom the vine; but the invisible life of
the root cannot be had, but in the vine. Wherefore the
bodily sacraments, which even they who are separated from
the Unity of Christ's Body bear and celebrate, may give
the form of godliness ; but the invisible and spiritual power
of godliness cannot in any wise be in thera, just as sensa
tion does not accompany a man's limb, when it is amputated
from the body.
33. And since this is so, remission of sins, seeing it is not xx.
given but by the Holy Spirit, can only be given in that
Church which hath the Holy Spirit, For this is the effect of
the remission of sins, that the prince of sin, the spirit who is
divided against himself, should no more reign in us, and that
being delivered from the power of the unclean spirit, we should
thenceforwardbemade the temple ofthe Holy Spirit, andreceive
Him, by Whom we are cleansed through receiving pardon,
to dwell in us, to work, increase, and perfect righteousness.
For at His first coming, when they who had received Him
spake with the tongues of all nations, and the Apostle Peter
addressed those who were present in amazement, they were
pricked in heart, and said to Peter and to the rest of the
Apostles, Men and brethren, what .shall xve do? shew us. Acts 2
And Peter said to ihem. Repent, and be baptized evex-y one of^"^- ^^¦
xjou ixi the Name of Jesus Chx-ist for ihe remission of sins,
and ye shall receive ihe gift of the Holy Ghost. In the
Church truly in which was the Holy Ghost, were both
brought to pass, that is, both the remission of sins, and the
receiving of this gift. And therefore was it Ixi ihe Name of

1 92 Impenitence ag''^ the H. Spirit slops up source of forgiveness.
Serm. Jesus Christ; because when He promised the same Holy
[7^ .^B.'] Ghost; He said, Whom ihe Father will send in My Name.
johni4. For the Spirit dwelleth in no man without the Father and
^^' the Son; as neither doth the Son without the Father and
the Holy Spirit, nor the Father without them. Their in
dwelling is inseparable, as their operation is inseparable ; but
1 signifi- gometimes they manifest themselves separately by symbols'
cationes , „ , • i • " i
borrowed from the creatures, not m their own substance;
just as they are pronounced separately by the voice in
syllables which occupy separately their own spaces, and yet
they are not separated from each other by any intervals, or
moments of time. For they never can be pronounced together,
whereas they can never exist, except together. But as I have
already said, and not once only, the remission of sins, whereby
the kingdom ofthe spirit which is divided against himself is
overthrown and driven out, and the fellov\ship of the unity
of the Church of God, out of which this remission of sins
is not, are regarded as the peculiar work of the Holy Spirit,
with the cooperation doubtless of the Father and the Son,
because the Holy Spirit is Himself in some sort the fellowship
"habetur of the Father and the Son. For the Father is not possessed'
as Father by the Son and the Holy Spirit in common ; because
He is not the Father of Both. And the Son is not possessed
as Son by the Father and the Holy Spirit in common; because
He is not the Son of Both, But the Holy Spirit is possessed
as the Spirit by the Father and the Son in common, because
He is the One Spirit of Both.
xxi. 34. Whosoever therefore shall be guilty of impenitence
against the Sf)irit,in Whom the unity and fellowship of thecom-
munion of the Church is gathered together, shall never have
forgiveness; because he has stopped the source of forgiveness
against himself, and deservedly shall he be condemned with
the spirit, which is divided against himself, who is himself
also divided against the Holy Spirit which is not divided
against Himself And of this the very testimonies ofthe Gospel
warn us, would we with good attention search them. For
according to Luke the Lord does not say. That he xvho
blasphemeth against the Holy Ghost shall not be forgiven:
in that place where He is answering those who said that He
cast out devils by the prince of the devils. Whence it
would seem that this was not said once only by the Lord;

S.Peter a proof that denial ofXt. is not the unpardonable sin. 193
but we must not carelessly pass over the consideration of Serm. XXI
the occasion on which this last also was spoken. For He was ^^j. g'j
speaking of those who should have confessed or denied Him
before men, when He said. Also I say unto you. Whosoever Lukei2,
shall confess 3Ie before men, him shall the Son of Man also
coxifess before the Angels qf God. But he that dexiieth Me ver. 9.
before men, shall be denied before the angels of God. And
lest from this the salvation of the Apostle Peter should be
despaired of, he iinmediateh' subjoined. And whosoever shallyer. 10.
speak a word agaixist the Son qf Man, it shall be forgiven
him; but unto him ihat blasphemeth against the Holy Ghost,
it shall not be forgivexi; blasphemeth, that is, with that
blasphemy of an impenitent heart, by which resistance is
made to remission of sins which is granted in the Church by
the Holy Ghost, And tiiis blasphemy Peter had not, who
presently repented, when he wept bitterly, and who after he Matt.
had overcome the spirit who is divided against himself, and '
who had desired to have liim to harass hixn, and against Luke22,
whom the Lord prayed for him that his faith might not fail, '
even received the Very Holy Spirit Whom he resisted not,
that not only his sin might be forgiven him, but that through
him remission of sins might be preached and dispensed.
35. And in the narrative of the two other Evangelists, the
occasion of speaking out this sentence of the blasphemy of
the Spirit arose from the mention of the unclean spirit, who
is divided against himself For it had been said ofthe Lord,
that He cast out devils by the prixice of the devils. In that
place the Lord says, that by the Holy Spirit He casteth out
devils, that so the spirit Who is not divided against Himself
may overcome and cast out him who is divided against himself;
but that that man would abide in his perdition, who refuses
through impenitence to pass over into His peace. Who is
not divided against Himself For thus runs the narrative of
Mark ; Vex-ily I say unto you, All sins shall be forgiven unio Mark 3,
the sons of men, and blasphemies whex-ewith soever they shall
blaspheme; but he that shall blaspheme against the Holy ver. 29.
Ghost hath never forgiveness, but shall be held guilty of an
eternal offence. When he had delivered these words of the
Lord, he then subjoined his own, saying. Because ihey said ver. 30.
He hath an uncleaxi spix-it; that He might shew that the

194 IVarxiixig against hlasphemy ofthe Holy Spirit so spoken
Serm, cause of His saying this arose hence, because they had said
[71. B.] t^^t ^^ ^^^^ ^*'' devils by Beelzebub the prince of the devils.
Not that this was a blasphemy which shall not be forgiven,
forasmuch as even this shall be forgiven, if a right repentance
follow it; but because, as I have said, there arose hence a
cause for that sentence to be delivered by the Lord, since
mention had been made ofthe unclean spirit whom the Lord
shews to be divided against himself, because of the Holy
Spirit Who is not only not divided against Himself, but Who
also makes those whom He gathers together undivided, by
forgiving those sins which are divided against themselves,
and by inhabiting those who are cleansed, that it may be with
Acts 4, them, as it is written in the Acts ofthe Apostles, The multi
tude of them thai believed wex-e of one heart axid of one soul.
And this gift of forgiveness none resists, but he who has the
hardness of an impenitent heart. For in another place also
John 7, ^]^g Jews said of the Lord that He had a devil, yet He spake
20. and . , .
8, 48, nothing there of the blasphemy of the Holy Spirit; because
they did not so bring forward the raention of the unclean
spirit as that he could be shewn out of their own mouths to
be divided against himself, as Beelzebub, by whom they said
that devils could be cast out,
xxii. 36. But in this passage according to Matthew, the Lord
far raore plainly explained what he intended to be understood
here ; namely, that he it is who speaks a word against the Holy
Ghost, who with an impenitent heart resists the Unity of the
Church, where in the Holy Spirit is given the remission of
sins. For this spirit they have not, as has been said already,
iportan-\vho even though they bear and handle' the sacraments of
et trao- Christ, are separated from His congregation. For when He
tantes gpoke of the division of Satan against Satan, and how that
He Himself cast out devils by the Holy Spirit, that Spirit,
namely, Which is not, as the other, divided against Himself;
lest any one should think because of those who gather
"conven- together their irregular assemblies^ under the Name of Christ,
but without His fold, that the kingdom of Christ also was
Mat, 12, divided against itself. He immediately added, He that is not
with Me is against Me, and he that gathereth not with Me
scattereth abroad, that He might shew that they did not
belong to Him who by gathering without wished not to gather

as io shew that .sin is forgii-en only in the Church. 195
hut io scatter abxoad. And afterwards He subjoined, Wherefore Serm.
. XXI
I say unio you, All manner of sin axid blasphemy shall be for- r;]. b"j
given unto men; but the blasphemy qf the Spix-it shall not be-ver.sT.
forgiven. ^Yha,t is this wherefore? Shall the blasphemy of
the Spirit only not be forgiven, because he who is xiot with
Christ is against Hixn, and he who gathereth xiot with Him
scattereth abroad? Even so, doubtless. For he that gathereth
not with Hira, howsoever he may gather under His name,
hath not the Holy Ghost.
37, Thus then hath He altogether forced us to understand xxiii.
that the remission of no sin nor blasphemy can be effected any
where else, save in the gathering together of Christ, which
scattereth not abroad. For it is gathered together in the Holy
Spirit, Which is not as that unclean spirit, divided against
Himself. Andthereforeall congregations, or dispersions rather,
which call themselves Churches of Christ, and are divided
against themselves and contrary one to the other, and hostile
to the congregation of Unity, which is His True Church, do
not therefore belong to His congregation, because they seem
to have His Name. But thej' might belong- to it, if the Holy
Spirit in Whom this congregation is joined together, were
divided against Himself. But because this is not so, {for he
that is not with Christ is against Him, and he that gathereth •
not with Him scattereth abx-oad;) therefore all manner of '
sin and all blasphemy shall be forgiven unto men in this :
congreg-ation, which Christ gathereth together in the Holy j
Spirit, Who is not divided against Himself But that blas
phemy of the Spirit Himself, whereby in an impenitent heart
resistance is made to this so great gift of God even to the end
of this present life, shall not be forgiven. For though a man so
oppose himself to the truth, as to resist God speaking, not in
the Prophets, but in His Only Son, (since for our sakes He was
pleased that He should be the Son of Man, that He might '
speak to us in Him,) yet shall he be forgiven when in repent
ance he shall have recourse to the goodness of God, who '
forasmuch as He willeth xiot the death of the wicked, but^jg^^
rather that he should turn from his way axid live, hath given ^^i li
the Holy Spirit to His Church, that whosoever forgiveth sins
in the Spirit, they should be forgiven. But whoso stands
out as an enemy to this gift, so as not in repentance to seek
o2

196 Penitence in the Church sure of forgiveness.
Serm. it, but by impenitence to gainsay it, his sin becomes unpar-
[71. B.^ donable; not sin of any one specific kind, but the contempt,
or even opposing of the remission of sins itself. And so a
word is spoken against the Holy Spirit, when men never come
from the dispersion to the congregation which has received
the Holy Spirit for the remission of sins. Unto which congre
gation if any come without hypocrisy, though it be through
the rainistry of a wicked clergyman, a reprobate and a
hypocrite, so he be a Catholic minister, he shall receive re
mission of sins in this Holy Spirit. For such is the working of
this Spirit in the Holy Church, even in this present time, when
1 area the corn ' is as it were being threshed with the chaff, that he
despises no man's sincere confession, and is deceived by no
man's false pretences, and so flies from the reprobate, as yet
•¦probos jjy their ministry to gather together those that are approved^
xxiv. One refuge then there is against unpardonable blasphemy,
that we take heed of an impenitent heart; and that it be not
thought that repentance can avail ought, unless the Church be
kept to, in which remission of sins is given, and the fellowship
ofthe Spirit is preserved in the bond of peace.
38. I have through the mercy and assistance of the Lord
handled, as I best was able, this most difficult question, if
indeed I have been able to do it in any measure. Never
theless, whatever I have not been able to apprehend in the
difficulties of it, let it not be imputed to the truth itself,
which is a healthful exercise to the godly, even when it is
hidden, but to my infirmity, who either could not see what
others might have understood, or could not explain what I
did understand. But for that which perhaps I have been
able to discover by force of meditation, and to develope in
words, to Him raust the thanks be given, fi-om Whom I have
sought, from Whom I ha^e asked, unto Whom I have
knocked, that I raight have wherewithal to be nourished
myself in meditation, and to minister to you in speaking.

Mercy precedes judgment. 197

SERMON XXIL [LXXII. Ben.]
On the words of the Gospel, Matt. xii. " Either make the tree good, and
his fruit good, &c."
1. The Lord Jesus hath admonished us, that we be good i.
trees, and that so we may be able to bear good fruits. For He
saith. Either make the tree good, axid his fruit good, or else Mat.i2,
make the tree corrupt, and his fruit corrupt, for the tree is
known by his fruit. When He says, Make the tree good, and
his fruit good; this of course is not an admonition, but a
wholesome precept, to which obedience is necessary. But
when He saith. Make the tree corrupt, and his fruit corrupt;
this is not a precept that thou shouldest do it ; but an admo
nition, that thou shouldest beware of it. For He spoke against
those, who thought that although they were evil, they could
speak good things or have good works. This the Lord
Jesus saith is impossible. For the raan himself must first be.
changed, in order that his works may be changed. For if a
man abide in his evil state, he cannot have good works; if
he abide in his good state, he cannot have evil works.
2. But who was found good by the Lord, since Christ 'Rom. 5,
died for the ungodly ? He found them all corrupt trees, but ^"
to those who believed in His Name, He gave power to become Jolm i,
the sons of God. Whosoever then now is a good man, that ^^'
is, a good tree, was found corrupt, and made good. And if
when He came He had chosen to root up the corrupt trees,
what tree would have remained which did not deserve to be
rooted up ? But He came first to impart' mercy, that He might ' praro-
afterwards exercise judgment, to Whom it is said, / will singp'g^Qi
unto Thee, O Lord, of mercy axid judgment. He gave theni-
remission of sins to those who believed in Hira, He would not
even take account with them of past reckonings^. He gave 2 chartia
remission of sins, he made them good trees. He delayed the 3 ,. ,.
ax, he gave' security. securim,
3, Of this ax does John speak, saying, Now is ihe ax laid^^l^^
unio ihe root ofthe trees; evex-y tree which bringeth xioi forth^'^^_
good fruit shall be hewn dowxi, and cast into ihe fire. With ivr ^''
this ax does the Householder in the Gospel threaten, saying, 10.

se-

1 98 7%e 3 years, 3 times of God! sxjisiting, before, under, since, the Lam.
Serm. Behold these three years I come to this tree, and flnd no
[72, B''\f'>'uit on it. Now I must clear' the ground; wherefore let it
Lukeis, be cut down. And the husbandman intercedes, saying. Lord,
1 evaou-^^^ iV alone this year also, till I shall dig about it and dung
^¦¦^ ii ; and if it bear fruit, well ; and if not, then Tliou shalt
come and cut it down. So the Lord hath visited mankind
as it were three years, that is, at three several times. The first
tirae was before the Law ; the second under the Law ; the
third is now, which is the tirae of grace. For if He did not
visit mankind before the Law, whence was Abel, and Enoch,
and Noe, and Abraham, and Isaac, and Jacob, whose Lord
He was pleased to be called ? And He to Whom all nations
belonged, as though He were the God of three men only, said,
Exod.3, J ^jj^ ff^g Qq^ ^jy j^fiyg^ham, and Isaac, and Jacob. But if
He did not visit under the Law, He would not have given
the Law itself After the Law, came the very Master of the
house in person ; He suffered, and died, and rose again; He
gave the Holy Spirit, He made the Gospel to be preached
throughout all the world, and yet a certain tree remained un
fruitful. Still is there a certain portion of mankind, which
doth not yet amend itself The husbandman intercedes; the
gPjl^' Apostle prays for the people; I bow my kxiees, he saith, unto
ver, 17. the Father for you, thatbeing rooted and grounded in love, ye
may be able to comprehend with all saints what is the breadth,
and length, and depth, and height; and to know the love of
ver. 19. Christ which passeth knowledge, that ye might be filled xmth
all the fulness of God. By bowing the knees, he intercedes
with the Master of the house for us, that we be not rooted
up. Therefore since He must necessarily come, let us take
care that he find us fruitful. The digging about the tree is
the lowliness of the penitent. For every ditch is low. The
pffini^^^ dunging it, is the filthy == robe " of repentance. For what is more
tentiae filthy than dung ; yet if well used, what more profitable?
iii- 4. Let each one then be a good tree ; let him not suppose
that he can bear good fruit, if he remain a corrupt tree.
There will be no good fi-uit, but from the good tree. Change
iTim,6, the heart, and the work will be changed. Root out desire,
cupidi- plant in charity. For as desix-e is ihe root of all evil, so is
^^j charity the root of all good. Why then do men fi-et and
' Bingb. Antiq. xviii, c, 2. §. 2.

Inconsistency to wish to have goods, not to be good. 199
contend one with another, saying, " What is good ?" O that Sbrm.
thou knewest what good is ! What thou dost wish to ^72. b,]
have is not very good ; this is good which thou dost not
wish to be. For thou dost wish to have health of body; it is
good indeed; yet thou canst not think that to be any great
good, which the wicked have as well. Thou dost wish to
have gold and silver ; I grant that these also are good things,
but then only if thou make a good use of them ; and a good
use of them thou wilt not make, if thou art evil thyself And
hence gold and silver are to the evil evil ; to the good are
good,not because gold and silver make them good ; but because
they find them good, they are turned to a good use. Again,
thou dost wish to have honour, it is good ; but this too only
if thou make a good use of it. To how many has honour
been the occasion of destruction ! And again, to how many
has honour been the instrument ' of good works ! ' minis-
5. Let us then, if we can, make a distinction as to these
goods; for it is of good trees that vve are speaking. And here
there is nothing, which every one ought so much to think of,
as to turn his eyes upon himself, to learn in himself, examine
himself, inspect himself, search into himself, and find out him
self; and kill what is displeasing; and long for and plant in
that which is well-pleasing (to God.) For when a man finds
himself so empty of better goods, why is he greedy of external
goods ? And what profit is there in a coffer full of goods, with
an empty conscience? Thou wishest to have good things, and
dost thou not then wish to be good thyself ? Seest thou not
that thou oughtest rather to blush for thy good things, if thy
house is full of good things, and thou it's owner art evil ? For
what is there, tell me, thou wouldest wish to have that is bad.
Not any one thing I am sure; neither wife; nor son; nor
daughter; nor manservant; nor maidservant; nor country seat,
nor a coat; nay nor a shoe ° ; and yet thou art willing to have a
bad life. I pray thee prefer thy way of life to thy shoes. All
things which encompass thy sight, as being of elegance and
beauty, are highly prized by thee ; and art thou so lightiy
esteemed by thyself, and so devoid of beauty? If the
good things of which thine house is full, which thou hast
longed to possess, and feared to lo-se, could make answer to
!• Vide Serm, 232, (vii.) 8.

200 The ordy true Good, what we lose not against our will.
Serm. thee, would they not cry out to thee, As thou wishest to have
[72. B,] IS good, so do we also wish to have a good owner ? And
now in speechless accents do they address thy Lord against
thee : " Lo ! thou hast given him so raany good things, and he
hiraself is evil. What profit is there to him in that he hath,
when he hath not Him, Who hath given him all!"
V. 6. One then who has been admonished, and it may be
moved to compunction by these words, may ask what is good?
what is the nature of good? and whence it comes? Well is
it that thou hast understood that it is thy duty to ask this.
I will answer thy enquiries, and will say, " That is good
which thou canst not lose against thy will." For gold thou
mayest lose even against thy will ; and so thou canst a house;
and honours, and even the health of the body; but the good
whereby thou art truly good, thou dost neither receive against
thy will, nor against thy will dost lose it, I enquire then,
" What is the nature of this good ?" One of the Psalms teaches
us an important matter, perchance it is even this that we are
Ps,4, 3. seeking for. For it says, O ye sons of xnen, how long icill ye
(4^. ^^ heavy in lieax-t? How long will that tree be in its three
E. V.) lyears fruitiessness? O ye sons of men, how long will ye be
heavy ixi heart? What is heavy in heart? Why do ye love
vanity, and seek after leasing? And then it goes on to
ver. 4. say what we must really seek after; Know ye that the Lord
hath magnified His Holy One ? Now Christ hath come, now
hath He been magnified, now hath He risen again, and
ascended into heaven, now is His Name preached through
the whole world : How long will ye be heavy ixi heart ? Let
the times past suffice; now that that Holy One hath been
magnified, flow loxig will ye be heavy in heart? After the
three years, what remains but the ax ? How long will ye be
heavy in heart ? Why do ye love vanity, and seek after
= pom-, leasing? Vain, useless, frivolous^, fleeting things are these
still sought after, now that Christ the Holy One hath been so
magnified? Truth now is crying aloud, and is vanity still
sought after? How long will ye be heavy in heai-t?
vi. 7. With good reason is this world severely scourged; forthe
Luke world hath known now its Master's words. And the sex-vant,Tie
12, 48, saith, ihat knew not his Master's will, and did commit things
wox-thy of stx-ipes, shall be beaten with few stripes. Why?

The world chastened more severely noiu, as knowing God's will. 20 1
That he may seek after his Master's will. The servant then Sebm.
who knew not His will, this was the worid, before He magxii- j-^g. b.']
fied His Holy One; it was the servant who knew xiot his
Master's will, and therefore shall be beaten with few stripes.
But the servant who now knoweth his Master's will, that is
now, since the Godhead sanctified His Holy One, and doeth
not His will, shall be beaten with many stripes. What marvel
then, if the world be now much beaten ? It is the servant
xohich knew his Master's will, and did commit things icorthy
of stripes. Let him then not refuse to be beaten with many
stripes ; since if in unrighteousness he will not hear his
teacher, in righteousness must he feel his avenger. At least,
let him not murmur against Him that chasteneth him, when
he sees that he is worthy of stripes, that so he may attain '' merea-
raercy; through Christ our Lord, Who liveth and reigneth, "
with God the Father and the Holy Spirit, for ever and ever.
Amen.

SERMON XXIII, [LXXIII, Ben.]
On the words of the Gospel, Matt, xiii, where the Lord Jesus explaineth
the parables of the sower,
1. Both yesterday and to-day ye have heard the parables i.
of the sower, in the words of our Lord Jesus Christ. Do ye
who were present yesterday, recollect to-day. Yesterday we
read of that sower, who when he scattered seed, some fell by Mat,l3,
ihe way side, which the birds picked up ; some in stony ^•
places, which dried up from the heat ; soxne among thorns,
which were choked, and could not bring forth fruit; and
other some into good ground, and ii brought forth fruit, a
hundred, sixty, thirty fold. But to-day the Lord hath again
spoken another parable of the sower, who sowed good seed vst. 24.
ixi his field. While men slept the enemy caxne, and sowed
tares upon it. As long as it was only in the blade, it did not
appear; but when the fruit of the good seed began to appear,
then appeax-ed the tax-es also. The servants of the house
holder were offended, when they saw a quantity of tares
among the good wheat, and wished to root them out, but
they were not suffered to do so ; but it was said to them. Let ver. so.

202 Different images picture the same thing; the same, different
XXin ^°*^ ^'^°^ together until the harvest. Now the Lord Jesus
[73. B.j Christ explained this parable also; and said that He was the
sower of the good seed, and He shewed how that the enemy
who sowed the tares was the devil ; the time of harvest, the
end of the worid; His field, the whole worid. And what saith
He ? In the time of harvest I will say to the reapers. Gather
ye together first ihe tares, to burn them, but gather the
wheat into My barn. Why are ye so hasty. He says, ye
servants full of zeal? Ye see tares among the wheat, ye see
evil Christians araong the good ; and ye wish to root up the
evil ones; be quiet, it is not the time of harvest. That time
will come, may it only find you wheat! Why do ye vex
yourselves? Why bear impatiently the mixture of the evil
with the good? In the field they may be with you, but they
will not be so in the barn.
ii. 2. Now ye know that those three places mentioned yester
day where the seed did not grow, the way side, the stoxiy
ground, and the thorny places, are the same as these tares.
They received only a different name under a different simili
tude. For when similitudes are used, or the literal meaning
of a term is not expressed, not the truth but a similitude of
the truth is conveyed by thera. I see that but few have
understood my meaning ; yet it is for the benefit of all that
I speak. In things visible, a way side is a way side, stony
ground is stony ground, thoi-ny places are thorny places;
they are simply what they are, because the names are
used in their literal sense. But in parables and similitudes
one thing may be called by many names; therefore there
is nothing inconsistent in my telling you that that way
side, that .stony ground, those thorny places, are bad Chris
tians, and that they too are the tares. Is not Christ
called the Lamb ? Is not Christ ihe Lion too ? Among
wild beasts, and cattle, a lamb is simply a lamb, and a
lion, a lion : but Christ is both. The first are respectively
what they are in propriety of expression ; the Latter both
' per together in a figurative sense'. Nay much more ; besides this
dinem'^'i^ may happen that under a figure, things very different from
one another may be called by one and the same name. For
what is so different as Christ and the devil? yet both Christ
and the devil are called a lion. Christ is called a lion;

The evil may become good; the good then, to tolerate the evil. 203
The Lion hath prevailed of the tribe of Judah. And the devil Serm.
- WTTT
is called a lion. Knoxv ye not that your adversary the Devil r^g ^ 4
walketh about as a roaring lion, seekixig whom he may devour ? Rev. 6,
Both the one and the other then is a lion; the one a lion by^-p
reason of his strength ; the other for his savageness ; the one a 5, 8.
lion for H.is prevailing ; the other for his injuring. The devil
again is a serpent, that old serpent; are we commanded then Rev.
to imitate the devil, when our Shepherd told us. Be ye wise jj^^j'
as serpents, and simple as doves ? lo, 16.
3. Accordingly I yesterday addressed the way side, I iii-
addressed the stony gx-ound, I addressed the thorny places ;
and I said. Be ye changed whilst ye may : turn up with the
plough the hard gTound, cast the stones out of the field,
pluck up the thorns out of it. Be loth to retain that hard
heart, from which the word of God may quickly pass away
and be lost. Be loth to have that lightness of soil, where
the root of charity can take no deep hold. Be loth to choke
the good seed which is sown in you by my labours, with the
lusts and the cares of this world. For it is the Lord Who sows ;
and we are only His labourers. But be ye the good gx'ound.
I said yesterday, and I say again to-day to all. Let one bring
forth a huxidred, axiother sixty, another thirty fold. In one
the fruit is more, in another less ; but all will have a place in
the barn. Yesterday I said all this, to-day I ara addressing the
tares; but the sheep themselves are the tares, O evil Christians,
O ye, who in filling only press the Church by your evil lives ;
amend yourselves before the harvest come. Say not, I have -Eeclas.
sixmed, and what hath befallen me? God hath not lost His^' *-
power; but He is requiring repentance frora thee. I say
this to the evil, who yet are Christians ; I say this to the
tares. For they are in the field ; and it may so be, that they
who to-day are tares, may to-morrow be wheat. And so I will
address the wheat also.
4. O ye Christians, whose lives are good, ye sigh and groan iv.
as being few among raany, few among very many. The
winter will pass away, the summer will come; lo ! the harvest
will soon be here. The angels will come who can make
the separation, and who cannot make mistakes. We in this
time present are like those servants, of whom it was said,
Wilt Thou that we go and gather them up ? for we were Matt.

204 Tares even inhighplaces of theChurch, known to Angels, not to men.
Serm. wishing, if it might be so, that no evil ones should remain
[73. B,] among the good. But it has been told us. Let both grow
ver. 30. together until the harvest. Why ? For ye are such, as may
ver, 29, be deceived. Hear finally; Lest while ye gather up the tares,
ye x'oot up also the loheat with them. What good are ye
doing.? Will ye by your eagerness make a waste of My
harvest? The reapers will come, and who the reapers are
ver, 39. He hath explained. And the reapers are the angels. We are
but men, the reapers are the angels. We too indeed, if we
finish our course, shall be equal to the angels of God; but
now when we chafe against the wicked, we are as yet but
1 Cor, men. And we ought now to give ear to the words. Wherefore
' ' let hixn ihat thinketh he staxidelh, take heed lest he fall.
For do ye think, ray Brethren, that these tares we read of do
1 apsidasnot get up into this ' seat".'' Think ye that they are all below,
and none above up here? God grant we may not be so.
1 Cor. But xvith me it is a very small thing that I should be judged
' ' of you. I tell you of a truth, my Beloved, even in these high
seats there is both wheat, and tares, and among the laity
there is wheat, and tares. Let the good tolerate the bad ;
let the bad change theraselves, and imitate the good. Let
us all, if it may be so, attain to God ; let us all through His
mercy escape the evil of this world. Let us seek after good
days, for we are now in evil days ; but in the evil days let us
not blaspheme, that so we may be able to arrive at the
good days.

SERMON XXIV. [LXXIV. Ben.]
On the words ofthe Gospel, Matt. xiii. " Therefore every Scribe instructed
in the kingdom of God, &o."
1. The lesson of the Gospel reminds me to seek out, and
to explain to you, Beloved, as the Lord shall give me power,
Mat.i3, who is thai Scribe instructed in the kingdom qf God, who is
52. * apsis the higher semicircular or byters. see Bing. Antiq. b. viii. c. vi.
arched part of the Chancel, vrhere the §. 9, 10.
Bishop had his throne with the Pres-

Terms in H. Scr. not to be judged of by iheir use in the wox-ld, 205
like unio an householder bringing oui qf his treasure things Serm.
new and old. For here the lesson ended. " Whatare the new and ry4. 3,]
old things of an instructed Scribe ?" Now it is well known
who they were, whom the ancients, after the custom of our
Scriptures, called Scribes, those, namely, who professed the
knowledge ofthe Law. For such were called Scribes among
the Jewish people, not such as are so called now in the ser
vice' of judges, or the custom of states. For we must notiofficiia
enter school to no pui-pose, but we must know in what
signification to take the words of Scripture ; lest when any
thing is mentioned out of it, which is usually understood
in another secular use of the term, the hearer mistake
it, and by thinking of its customary meaning, understand not
what he has heard. The Scribes then were they who professed
the knowledge of the Law, and to them belonged both the
keeping and the studying, as well as also the transcribing
and the expounding, of the books ofthe Law.
2. Such were they whom our Lord Jesus Christ rebukes,
because they have the keys of the kingdom of heaven, and Lu^eil
would neither enter in thexnselves, nor suffer others to exiter 52.
in; in these words finding fault with the Pharisees and
Scribes, the teachers of the law of the Jews. Of whom in
another place He says. Whatsoever they say, do, but do xiot ye Mat.23
after their works, for they say and do not. Why is it said^-
to you, For they say and do not ? but that there are some of
whom what the Apostie says, is clearly exeraplified, Thou that ^om. 2
preachest a man should not steal, dost thou steal? Thou thai ^i- &"•
sayest a maxi should not commit adidiex-y, dost ihou commit
adultery? Thou thai abhox-resi idols, dost thou commit sacri
lege? Thou that makest thy boast ofthe Law, through breaking
the Law dishonourest ihou God ? For ihe name of God is
blasphemed among ihe Gentiles through you. It is surely
plain that the Lord speaks of these. For ihey say and do not.
They then are Scribes, but not instructed in the kingdom of
God. 3, Peradventure some of you may say, " And how can a bad
man speak what is good, when it is written, in the words of
the Lord Himself, A good xnan out of the good treasure o/Mat.12
his heart bringeth forth good things, and axi evil man out of^^-
ihe evil treasux-e of his heart bringeth forth evil things. Ye

206 Evil Ministers out of their hearts, bring evil; out of Scr., good.
Serm, hypocrites, how can ye beixig evil speak good things ? In
[74. B.]*^® 011^ place He says, How can ye being evil speak good
ver. 34. things? in the other He says. What they say, do, but do ye not
after their works. For they say, and do not. If they say and
do xiot; they are evil; if they are evil; they cannot speak good
things; how then are we to do what we hear from them, when
we cannot hear from them what is good ? Now take heed,
'Sane- Holy and Beloved', how this question raay be solved. What-
Yestra. ever an evil man brings forth from hiraself, is evil ; whatever
an evil man brings forth out of his own heart, is evil ; for there
is the evil treasure. But whatever a good man brings forth-
out of his heart, is good; for there is the good treasure.
Whence then did those evil men bring forth good things?
Mat.23, Because they satin Moses' seat. Had He not first said. They
sit in Moses' seat; He would never have enjoined that evil
men should be heard. For what they brought forth out of the
evil treasure of their own heart, was one thing; another
what they gave utterance to out of the seat of Moses, the
criers so to say of the judge. What the crier says, will never
be attributed to him if he speak in the presence of the
judge. What the crier says in his own house is one thing,
what the crier says as hearing it from the judge is another. For
= vocem whether he will or no, the crier must proclaim the sentence^
of punishment even of his own friend. And so whether he
will or no, must he proclaim the sentence of the acquittal
even of his own enemy. Suppose him to speak from his
heart ; he acquits his friend, and punishes his enemy.
Suppose him to speak from the judge's chair; he punishes
his friend, and acquits his enemy. So with the Scribes; sup
pose them to speak out of their own heart; thou wilt hear.
Is. 22, Let us eat and drink, for to-morrow we shall die. Suppose
i^' J them to speak from Moses' seat ; thou wilt hear. Thou shalt
20, 12. not kill. Thou shalt not commit adultex-y. Thou shalt not steal.
Thou shalt xiot bear false witness. Honour thyfather and
mother; thou shalt love thy neighbour as thxjself. Do then
3 cathe- this which the official seat ' proclaims by the mouth of the
^^ Scribes ; not that which their heart utters. For so embracing
both judgments ofthe Lord, thou wilt not be obedient in the
one, and guilty of disobedience in the other ; but wilt under
stand that both agree together, and wilt regard both that as

Evil bring good words out of Scr. as grapes around thorns. 207
true, that a good man out qf the good treasure qf his heart Serm.
bringeth forth good thixigs, and an evil man out of the evil^>^^ s.j
treasure bringeth forth evil things; and that other also, that
those Scribes did not speak good things out of the evil
treasure of their heart, but that they were able to speak good
things out of the treasure of Moses' seat.
4. So then those words of the Lord will not disturb
you, when He says. Every tree is kxioivn by his owwLukee,
fruit. Do mexi gather grapes of thorns, axid figs of thistles? yf^^^_ 7
Tlie Scribes and Pharisees of the Jews therefore were thorns 16.
and thistles, and notwithstanding, what they say do, but do
ye not after their works. So then the grape is gathered
from thorns, and the fig from thistles, as He has given thee
to understand according to the method I have just laid
down. For so sometiraes in the vineyard's thorny hedge, the
vines get entangled, and clusters of grapes hang from the
brambles. Thou hadst no sooner heard the name of thorns,
than thou wert on the point of disregarding the grape. But
seek for the root of the thorns, and thou wilt see where to
find it. Follow too the root ofthe hanging clu-ster, and thou
wilt see where to find it. So understand that the one refers
to the Pharisee's heart, the other to Moses' seat.
5, But why were they such as they were? Because, says 2 Cor.
St. Paul, the vail is upon their heart. And they do not see that 2'cor.
the old thixigs are passed away, and all thixigs are become ^1 1"-
new. Hence it is that they were such, and all others who
even now are like them. Why are they old things ? Because
they have been a long while published. Why new ? Because
they relate to the kingdom of God. How the vail then is
taken away, the Apostle himself tells us. But when thou shalf^ Cor.
turn to the Lord, the vail shall be taken away. So then the '
Jew who does not turn to the Lord, does not carry on his mind's
eye to the end. Just as at that time the children of Israel in
this figure did not carry on the gaze of their eyes to the end,2 Cor,
that is, to the face of Moses. For the shining face of Moses ^^ ^^{
contained a figure of the truth; the vail was interposed tUss
because the children of Israel could not yet behold the
glory of his countenance. Which figure is done away. For ''"''" ""T'
so said the Apostle ; which is done away. Why done away? »»".
Because when the emperor comes, the images of him are^"°'^ tur.

208 Typical use of O. T. not taken away in N., but the veil upon it.
Serm. taken away. The image is looked upon, when the emperor is
[74. B.l lot present ; but where he is, whose image it is, there the
image is removed. There were then images borne before
Him, before that our Emperor the Lord Jesus Christ came.
When the images were taken away, the glory of the Emperor's
presence is seen. Therefore, When any one tux-neth to the
Lord, ihe vail is taken away. For the voice of Moses sounded
through the vail, but the face of Moses was not seen. And so
now the voice of Christ sounds to the Jews by the voice
of the old Scriptures : they hear their voice, but they
see not the face of Him that speaketh. Would they theu
that the vail should be taken away? Let them turn to
the Lord. For then the old things are not taken away, but
laid up in a treasury, that the Scribe may henceforth be
instructed in the kingdom of God, bringing forth out of his
tx-easure not new things only, nor old things only. For if he
bring forth xiew things only or old things only ; he is not a
scribe instructed in ihe kingdom of God, brixiging fox-th out
of his treasure things new axid old. If he say and do them
not; he brings forth from the official seat, not from the
treasure of his heart. And (we speak the truth, Holy Brethren)
what things are brought out of the old, are illustrated by the
new. Therefore do we turn io the Lox-d, ihat the vail may
be taken away.

SERMON XXV. [LXXV. Ben.]
On the words ofthe Gospel, Matt. xiv. " But the ship was in the midst of
the sea, tossed with waves."
1. The lesson of the Gospel which we have just heard is a
lesson of humility to us all, that we may see and know where
we are, and whither we must tend and hasten. For that ship
which carries the disciples, which was tossed in the waves by
a contrary wind, is not without its meaning. Nor without a
meaning ' did the Lord after He had left the multitudes, go
up into a mountain to pray alone ; and then coming to His
disciples found them in danger, walking on the sea, and
getting up into the ship strengthened them, and appeased
the waves. But what marvel if He can appease all things

Our Lord's praying Alone on y' mount, typeofHisIntercession.QOd
Who created all ? Nevertheless after He was come up into |e^m.
the ship, they who were being borne in her, came saying. Of [75. B.]
a truth Thou art the Son of God. But before this plain Matt.
discovery of Himself they were troubled, saying. It is aieviden-
phantom ^. But He coming up into the ship took away the ''^^^^
fluctuation of mind fi-om their hearts, when they were now^a
more endangered in their sottis by doubting, than before in"^er. 26.
their bodies by the waves.
2. Yet in all this that the Lord did. He instructs us as to the ii.
nature of our life here. In this world there is not a man
who is not a stranger ; though all do not desire to return to
their own country. Now by this very journey we are exposed
to waves and tempests; but we must needs be at least in the
ship. For if there be perils in the ship, without the ship there
is certain desti-uction. For whatever strength of arm he may
have who sn-ims in the open sea, yet in time he is carried
away and sunk, mastered by the greatness of its waves. Need
then there is that we be in the ship, that is, that we be carried
in the wood, that we may be able to cross this sea. Now
this Wood in which our weakness is carried is the Cross of
the Lord, by which we are signed, and delivered from the
dangerous tempests' of this world. We are exposed to the 'sub-
violence of the waves ; but He who helpeth us is God. sionibus
3. For in that when the Lord had left the multitudes,
He went up alone into a mountain to px'ay ; that mountain Matt.
signifies the height of heaven. For having left the multitudes, ^*' ^^"
the Lord after His Resurrection ascended Alone into heaven,
ahd there, as the Apostle says. He maketh inter cession for us. Rom, s
There is some meaning then in His leaving ihe multitudes, and^'^-
going upixito a mountain io pray Alone. For He Alone is as yet
the First-begotten from the dead, after the resurrection of His
Body, unto the right hand of the Father, the High Priest
and Advocate of our prayers. The Head of the Church is
above, that the rest of the members may follow at the end.
If then He maketh intercession for us, above the height of
all creatures, as it were on the mountain top. He prayeth
Alone. 4. Meanwhile the ship which carries the disciples, that is, iii.
the Church, is tossed and shaken by the tempests of tempta
tions; and the contrary wind, that is, the devil her adversary,
p

210 Peril in the ship, thro' storms of passiov; out of it, destruction.
Serm. rests not, and strives to hinder her from arriving at rest. But
[^ B 1 gi'eater is He Who maketh ixitercessioxi for us. For in this our
tossing to and fro in which we toil, He giveth us confidence in
coming to us, and strengthening us; only let us not in our
trouble throw ourselves out of the ship, and cast ourselves
into the sea. For though the ship be in trouble, still it is the
ship. She alone carrieth the disciples, and receiveth Christ,
There is danger, it is true, in the sea; but without her there is
instant perishing. Keep thy self therefore in the ship, and pray
to God. For when all counsels fail, when even the rudder is
unserviceable, and the very spreading of the sails is rather
dangerous than useful, when all human help and strength is
gone, there remains only for the sailors the earnest cry of
entreaty, and pouring out of prayer to God. He then Who
grants td sailors to reach the haven, shall He so forsake His
own Church, as not to bring it on to rest ?
i^'- 5, Yet, Brethren, this exceeding trouble is not in this ship,
save only in the absence of the Lord, What! can he who
is in the Church, have his Lord absent from him ? When has
he his Lord absent from him ? When he is o\ ercome by any
iinsacra-),jst;_ Yor as we find it said in a certain place in a figure',
Ephes, Let not the sun go down upon your wrath: neither give place
4,26.27. fQ if^Q devil: and this is understood not of this visible sun
which holds as it were the zenith of glory among the rest
of the visible creation, and which can be seen equally by us
and by the beasts; but of that Light which none but the pure
John 1, hearts of the faithful see; as it is written, That was the true
9. Light, Which lighteneth every man that cometh into the world.
For this light of the visible sun lighteneth even the minutest
and smallest animals. Righteousness then and wisdom is
that true light, which the mind ceases to see, when it is
overcome by the disordering of anger as by a cloud ; and
then, as it were, the sun goes down upon a man's wrath. So
also in this ship, when Christ is absent, every one is shaken
by his own storms, and iniquities, and evil desires. For, for
example, the law tells thee, Thou slialt not bear false witness.
If thou observe the truth of witness, thou hast light in the
soul ; but if overcome by the desire of filthy lucre, thou hast
determined in thy mind to speak false witness, thou wilt at
once begin through Christ's absence to be troubled by the

Our Lordioalhixig on sea, His power in ihe world, at this its end.2 1 1
tempest, thou wilt be tossed to and fro by the waves of thy Serm.
covetousness, thou wilt be endangered by the violent storm [j-g. 3.]
of thy lusts, and as it were through Christ's absence be well
nigh sunk.
6. What cause of fear is there, lest the ship be diverted v.
from her course, and take a backward direction ; which
happens when, abandoning the hope of heavenly rewards,
desire turaeth the helm, and a man is turned to those things
which are seen and pass away! For whosoever is dis
turbed by the temptations of lusts, and nevertheless still
looks into those things which are within, is not so utterly in
a desperate state, if he beg pardon for his faults, and exert
hiraself to overcome and surmount the liiry of the raging
sea. But he who is so turned aside from what he was, as to say
in his heart, " God does not see me ; for He does not think of
me, nor care whether I sin ;" he hath turned the helm, borne
away by the storm, and driven back to the point he came
from. For there are many thoughts in the hearts of men j
and when Christ is absent, the ship is tossed by the waves of
this world, and by tempests manifold.
7. Now the fourth watch of the night, is the end of the vi.
night; for each watch consists of three hours. It signifies
then, that now in the end of the world the Lord is come to
help, and is seen to walk upon the waters. For though this
ship be tossed about by the stonns of temptations, yet she
sees her Glorified God walking above all the swelUngs of the
sea ; that is, above all the principalities of this world. For
before it was said by an expression suited to the time of His
Passion ', when according to the flesh He shewed forth an'^^yo^e
example of humility, that the waves of the sea vainly raged^n^ejus
against Him, to which He yielded voluntarily for our sakes, ^ ^''*'"'-
that that prophecy, 1 am come ixito the depths ofthe sea, aK<^P™69,2.
ihe fioods overfiow Me, might be fulfilled. For He did not
repel the false witnesses, nor the savage shout of those that
said. Let Him be crucified. He did not by His power repress
the savage hearts and words of those furious raen, but in
patience endured them all. They did unto Him whatsoever Phil. 2,
they listed; hecaMse Vie became obedient to death, even the^'
death of the Cross. But after that He was risen from the
dead, that He might pray alone for His disciples placed in
p2

212 Our Lord's words " R is I" assert reality of all in Him.
Serm. the Church as in a ship, and borne on in the faith of His
XXY. .
[75. B.] Cross, as in wood, and in peril through this world's tempta-
tions as through the waves of the sea ; His Name began to be
honoured even in this world in which He was despised,
accused, and slain ; that He who in the dispensation of His
suffering in the flesh, had come into ihe depths of the sea,
and ihe fioods had overwhelmed Him, might now through the
glory of His Name tread upon the necks of the proud as on
the foaming waters. Just as we now see the Lord walking as
it were upon the sea, under Whose feet we behold the whole
madness of this world subjected,
vii. 8. But to the perils of tempests are added also the errors
of heretics ; and there are not wanting those who so try the
minds of them that are in the ship, as to say that Christ*
was not bom of a Virgin, nor had a real body, but seemed
( to the eyes what He was not. And these opinions of heretics
have sprung up now, when the Name of Christ is already glo
rified throughout all nations ; when Christ, that is, is as it
Mat.i4, were now walking on the sea. The disciples in their trial said,
26 .
It is a phantom. But He giveth us strength against these
ver. 27. pestilent opinions by His own voice. Be of good cheer, it is I;
be not afx-aid. For men in vain fear have conceived these
opinions concerning Christ, looking at his Honour and
Majesty; and they think that He could not be so born. Who
hath deserved to be so Glorified, fearing Him as it were
walking oxi the sea. For by this action the excellency of His
honour is figured; and so they think that He was a phantom.
But when he saith. It is I; what else doth He say but that
there is nothing in Him which does not really exist? Ac
cordingly if He sheweth His flesh, it is flesh; if bones, they
2 Cor.i, are bones; if scars, they are scars. For there was not in
Him yea and nay, but in Him was yea, as the Apostle
says. Hence that expression. Be of good cheer, it is L;
be not afraid. That is, do not so stand in awe of My Majesty,
as to wish to take away the reality of My Being from Me.
Though I walk upon the sea, though I have under My feet
the elation and the pride of this world, as the raging
waves, yet have I appeared as very Man, yet does My Gospel
proclaim the very truth concerning Me, that I was born of a
" Manichees, Conf. b. v. 9. (16.) 10. (20.) b. ix. 3. (6.)

Peril, ivhen belief popular, lest we disbelieve His strictness. 213
Virgin, that I am the Word made flesh ; that I said truly, Sbrmj
Handle Me, and see, for a spirit hath xiot bones as ye see Me [^5. 3.]
have, that they were true impresses of My wounds which the Luke24,
hands ofthe doubting Apostle handled. And therefore It is^ '
I ; be not afraid.
9. But this, that the disciples thought He was a phantom, viii.
does not represent these only, does not designate them only
who deny that the Lord had human flesh, and who some
times by their blind perverseness disturb even those who are
in the ship ; but those also who think that the Lord has in
any thing spoken falsely, and who do not believe that the
things which He has threatened the ungodly will come to
pass. As though He were partly true, and partly false, ap
pearing like a phantom in His words, as though He were
something which is yea and xiay. But they who understand
His voice aright. Who saith. It is /,- be not afraid; believe at
once all the words of the Lord, so that as they hope for the
rewards He promises, so do they fear the punishments He
threatens. For as that is true which He will say to those who
are set on the right hand, Come, ye blessed of My Father, re- Mat,25,
ceive the kingdom prepared for you from the fouxidatioxi of^^'
the wox-ld; so is that true, w'hicb they on the left hand will
hear. Depart ye into everlasting fire, prepared for the devil-ver. 41.
and his Angels. For this very opinion, by which men think that
Christ's threatenings against the unrighteous and the aban
doned are not true, has arisen from this, that they see many
nations and multitudes innumerable subject to His Name; so
that hence Christ appears to them to be a phantom, because
He walked upon the sea ; that is. He seems to speak falsely
in His threats of punishment, because, as it were. Fie cannot
destroy such numberless people who are subject to His Name
and honour. But let them hear Him, saying, It is I; let thera
not therefore be afraid, who believing Christ to be true in
all things, not only seek after what He hath promised, but
avoid also what He hath threatened; because though He walk
upon the sea, that is, though all the nations of men in this
world are subject unto Him ; yet is He no phantom, and there
fore He doth not speak falsely, when He saith, Not every one Matt. 7,
that saith unto Me, Lord, Lord, shall exiter into the kingdom'^ '
qf heamexi.

214 Peter, type of Church perilled by man's praise.
Sbrm. 10. What then does Peter's daring to come to Him on the
XXY
[75. B,'] waters also signify ? For Peter generally stands for a figure of
ix. the Church. What else then do we think is meant by. Lord,
Matt, if it be Thou, bid me come unio Thee on the water; but,
14 28. -' ' . '
' Lord, if Thou art true, and iu nothing speakest falsely, let
Thy Church also be glorified in this world, because prophecy
hath proclaimed this concerning Thee. Ijet her walk then on
the waters, and so let her come to Thee, to Whom it is said,
Ps. 45, The rich among the people shall entreat Thy favour. But
since to the Lord the praise of men is no temptation, but
men are ofttimes in the Church disordered by human
praises and honours, and well nigh sunk by them; therefore
did Peter tremble in the sea, terrified at the great violence of
Is.3,12. the storm. For who does not fear those words. They who call
" ^' thee blessed cause thee to err, and disiux-b ihe ways of thy
feet? And because the soul hath much wrestling against the
eager desire of human praise, good is it in such peril to betake
one's self to prayer and earnest entreaty ; lest haply he who
is charmed with praise, be overwhelmed and sunk by blame.
Let Peter cry out as he totters in the water, and say, Lox-d,
save me. For the Lord will reach forth His hand, and though
He chide, saying, O thou of little faith, wherefore didst thou
doubt ? wherefore didst thou not look straight forward upon
Him to Whom thou wast making thy way, and glory only in
the Iiord? Nevertheless He will snatch him from the waves,
and will not suffer Hira to perish, who confesses his own
infirmity, and begs His help. But when they had received
the Lord into the ship, and their faith was strengthened and
all doubt removed, and the tempests of the sea assuaged, so
that they were come to a firm and secure landing, they all
worship Him, saying. Of a truth Thou art the Son of God.
For this is that everlasting joy, where Truth made manifest,
and the Word of God, and the Wisdom by which all things
were made, and the exceeding height of His Mercy, are both
known and loved.

Christ the Rock upon Which He built His own Church. 21 u
SERMON XXVI. [LXXVI. Ben.] ^eru.
XX Yl
Again on Matt. xiv. " Of the Lord walking on the waves ofthe sea, and .yg j, j
of Peter tottering." 
1. The Gospel which has just been read touching the i.
Lord Christ, Who walked on the waters of the sea; and the ^'^^25
Apostie Peter, who as he was walking, tottered through fear,
and sinking in distrust, rose again by confession, gives
us to understand that the sea is the present world, and the
Apostle Peter the type of the One Church. For Peter in the
order of Apostles first, and in the love of Christ most forward,
answers oftentimes alone for all the rest. Again, when the
Lord Jesus Christ asked, whom men said that He was, and
when the disciples gave the various opinions of men, and the
Lord asked again and said, Bui whom say ye that / rtwf'' Mat.ie,
Peter answered. Thou ax-t the Christ, ihe Son qf ihe living
God. One for many gave the answer. Unity in many.
Then said the Lord to Him, Blessed art ihou, Simon
Barjonas: for flesh and blood hath not xevealed il unio thee,
but My Father Which is in heaven. Then He added, and f
say uxito thee. As if He had said, " Because thou hast said
unto Me, Thou art the Christ the Son of the living God ; 1
also say unto thee. Thou art Peter. For before he was called
Simon. Now this name of Peter was given him by the Lord,
and that in a figure, that he should signify the Church. For
seeing that Christ is the rock, (Petra) Peter is the Christian
people. For the rock (Petra) is the original name. Therefore
Peter is so called" from the rock ; not the rock from Peter ; as
Christ is not called Christ from the Christian, but the Christian
from Christ. Therefore, he saith. Thou art Peter; and
upon this Rock which thou hast confessed, upon this Rock
which thou hast acknowledged, saying. Thou art the Chx-ist,
the Son ofthe living God, will I build My Church; that is
upon Myself, the Son of the living God, will I build My
Chux-ch. I will build thee upon Myself, not Myself upon thee.
2. For men who wished to be built upon men, said, / am ii.
of Paul; and I of Apollos; and I of Cephas; who is Peter ? J ^°'"-
But others who did not wish to be built upon Peter, but upon
the rock, said. But I am of Chx-ist. And when the Apostle
Paul ascertained that he was chosen, and Christ despised, he
» Vid. Serm. 270, 2, and 295. 1.

216 Peter blessed, speaking things of God; rebuked, when of men.
Sbrm. said, Is Christ divided? was Paul cx-ucified for you? or
XXYI. T .
[76. B.j u^ex-e ye baptized in the name of Paul ? And, as not in the
ver. 13. narae of Paul, so neither in the name of Peter ; but in the
narae of Christ: that Peter might be built upon the rock,
not the rock upon Peter.
3. This same Peter therefore who had been by the Rock
pronounced blessed, bearing the figure of the Church, holding
• Apo- the chief place in the Apostleship ', a very little while after
prinoN^ that he had heard that he was blessed, a very little while after
patum that he had heard that he was Peter, a very little while after that
he had heard that he was to be built upon the Rock, displeased
the Lord when H e had heard of His future Passion, for He had
foretold His disciples that it was soon to be. He feared lest
he should by death, lose Him Whom he had confessed as the
^^''- fountain of life. He was troubled, and said, .Be eY/ar /rom
Thee, Lord: this shall not be io Thee. Spare Thyself, 0
God, I am not willing that Thou shouldest die. Peter said
to Christ, I am not willing that Thou shouldest die; but
Christ far better said, I ara willing to die for thee. And then
He forthwith rebuked him, whom He had a little before com
mended; and calleth him Satan, whom he had pronounced
ver. 23. bles.sed. Get thee behind Me, Sataxi, he saith, thou art an
offence unto Me: for thou savourest xiot the things that be of
God, but those that be of men. What would He have us do
in our present state. Who thus findeth fault because we are
men ? Would you know what He would have us do ? Give
Ps. 82, ear to the Psalm ; / have said. Ye are gods, and ye are all
' ' the childx-en qf the Most High. But by savouring the things
of men ; ye shall die like men. The very same Peter a little
while before blessed, afterwards Satan, in one moment, within
a few words ! Thou wonderest at the difference ofthe names,
mark the difference of the reasons of them. Why wonderest
thou that he who was a little before blessed, is afterwards
Mat.i6, Satan ? Mark the reason wherefore he is blessed. Because
fiesh and blood hath not x-evealed ii unto thee, but My Father
Which is in heaven- Therefore blessed, because flesh and
blood hath not revealed it unto thee. For if flesh and blood
revealed this to thee; it were of thine own; but because flesh
and blood hath not revealed it unto thee, but My Father
T ,, ,= Which is in heaven; it is of Mine, not of thine own. Why of
Johnie, . . „ ,f.
15. Mine ? Because all things thai the Father hath are Mine-

Peter, an image ofthe whole Church, ifs strong and weak ones. 217
So then thou hast heard the cause, why he is blessed, and Serm.
why he is Peter. But why was he that which we shudder at, [76. b.]
and are loth to repeat, why, but because it was of thine
own ? For thou savourest xiot the things which be of God,
but those that be of men.
4. Let us looking at ourselves in this member of the iu.
Church, distinguish what is of God, and what of ourselves.
For then we shall not totter, then shall we be founded on the
Rock, shall be fixed and firm against the winds, and storms,
and streams, the temptations, I mean, of this present world.
Yet see this Peter, who was then our figure ; now he trusts,
and now he totters; now he confesses the Undying, and now
he fears lest He should die. Wherefore ? because the Church
of Christ hath both strong and weak ones ; and cannot be
without either strong or weak ; whence the Apostle Paul says,
Now we that are strong ought to bear the infirmities of ihe 'Rom.
weak. In that Peter said, Tliou art ihe Chx-ist, the Son qfthe^^' ^'
living God, he represents the strong : but in that he totters,
and would not that Christ should suffer, in fearing death for
Him, and not acknowledging the Life, he represents the weak
ones of the Church, In that one Apostle then, that is, Peter,
in the order of Apostles first and chiefest, in whom the
Church was figured, both sorts were to be represented, that
is, both the strong and weak ; because the Church doth
not exist without them both.
5. And hence also is that which was just now read, iorrf, Mat.l4
if it be Thou, bid xne come unto Thee on the water. For I^^"
cannot do this in myself, but in Thee. He acknowledged
what he had of himself, and what of Him, by Whose will he
believed that he could do that, which no human weakness
could do. Therefore, if it be Thou, bid me; because when
thou biddest, it will be done. What I cannot do by taking
it upon myself, Thou canst do by bidding me. And the ' praisu-
Lord said. Come. And without any doubting, at the word"'^°29
of Him Who bade him, at the presence of Him Who sustained
at the presence of Him Who guided hira, without any delay,
Peter leaped down into the water, and began to walk. He
was able to do what the Lord was doing, not in hiraself, but
in the Lord. For ye were sometimes darkness, but now are ye Epbes
light in the Lord. What no one can do in Paul, no one in^' ^-

218 Who feels weakness, strong ; who deems himself strong, weak.
Serm. Peter, no one in any other of the Apostles, this can he do
[76. B.jin the Lord, Therefore well said Paul by a wholesome
i~Cor. despising of himself, and commending of Him ; Was Paul
' ¦ crucified for you, or were ye baptized in the xiame of Paul?
So then, ye are not in me, but together with me ; not under
me, but under Him.
iv. 6. Therefore Peter walked on the water by the bidding of
tbe Lord, knowing that he could not have this power of
himself By faith he had strength to do, what human weak
ness could not do. These are the strong ones ofthe Church.
Mark this, hear, understand, and act accordingly. For we must
1 alibi not deal with the strong on any other principle ' than this,
that so they should become weak; but thus we must deal
with the weak, that they may become strong. But the
presuming on their own strength keeps many back from
strength. No one will have strength from God, but he who
Ps. 67, feels himself weak of himself God setteth apart a sponta-
'"^"^ (^Qg^^f xieous rain for His inhex-iiance. Why do you, who knovp
^- ^¦) what I was about to say, anticipate me ? Let your quickness
be moderated, that the slowness ofthe rest may follow. This
I said, and I say it again; hear it, receive it, and act on this
principle. No one is made strong by God, but he who feels
himself weak of his owu self. And therefore a spontaneous
rain, as the Psalm says, spontaneous ; not of our deserts,
but spontaneous. A spontaneous raixi therefore God setleth
apart for his inhex-it ance ; for it was iveak ; but Thou hast
perfected ii. Because Thou hast set apax-t for it a sponta
neous rain, not looking to men's deserts, but to Thine own
grace and mercy. This inheritance then was weakened, and
acknowledged its own weakness in itself, that it might be
strong in Thee. It would not be strengthened, if it were not
weak, that by Thee it might be perfected in Thee.
V. 7. See Paul a small portion of this inheritance, see him in
\S^°^: weakness, who said, T am not meet io be called an Apostle,
because I pex-secuted the Church of God. Why then art
thou an Apostle ? By ihe grace of God I am what I axn.
I axn not xneet, but by the grace of God I am what L am.
Paul was weak, but Thou hast perfected him. But now be
cause by the grace of God he is what he is, look what follows;
And His grace in xne teas not in vain, but I laboured more

S. Paul and S. Peter weak in themselves, strong in Christ. 219
abundantlu than theu all. Take heed lest thou lose by Serm,
XXVI.
presumption, what thou hast attained * through weakness, ^¦jq b.j
This is well, very well ; that / am not meet io be called an C^^n-
Apostle. By His grace I am what I am, and His grace in ''''
me was not in vain : all most excellent. But, / laboured
more abundantly than they all; thou hast begun, it would
seem, to ascribe to thyself what a little before thou hadst
given to God. Attend and follow on; Yet not I, but the
grace of God with me. Well ! thou weak one ; thou shalt
be exalted in exceeding strength, seeing thou art not un
thankful. Thou art the very same Paul, little in thyself; and
great in the Lord. Thou art he who didst thrice beseech
the Lord, that the thorn of the fiesh, the messenger of satan,'^ Cor.
by ivhoxn ihou wast buffeted, might be taken away from thee. '
And what was said to thee ? what didst thou hear when thou
madest this petition? My grace is sufficiexit for thee: forvur.d.
My strength is made perfect in weakness. For he was weak,
but Thou didst pexfect him.
8. So Peter also said. Bid me coxne unto Thee oxi the
water. I who dare this am but a man, but it is no man
whom I beseech. Let the God-man bid, that man may be
able to do what man cannot do. Come, sa.id He. AndHewent
down, and began to walk on the water ; and Peter was able,
because the Rock had bidden hira. Lo, what Peter was in the
Lord; what was he in himself? When he saw the wixid
boisterous, he was afraid; and begixming to sink he cried out.
Lord, I perish, save me. When he'' looked for strength from ^ prs-
the Lord, he had strength from the Lord; as a man he^g"^g.
tottered, but he returned to the Lord. If I said my foot hath '"'°»
slipped,{f}aey ^xe the wordsofa Psalm,the notesofaholysong;i8.' '
and if we acknowledge them they are our words too ; yea, if we
will, they are ours also.) If I said xny foot hath slipped.
How slipped, except because it was mine own. And what
follows ? Thy mercy. Lord, helped me. Not mine own strength,
but Thy mercy. For will God forsake him as he totters, whora
He heard when calling upon Hira ? Where then is that, Who Ecclus.
hath called upon God, axid hath beenforsaken by Him? where I'^^j"'
again is that. Whosoever shall call on the Name of the Lord, joei 2,
shall be delivered. Immediately reaching forth the help of^^'
His right hand. He lifted him up as he was sinking, and

220 Difficulty of trampling on the world, when all things .smooth.
Sebm, rebuked his distrust; O thou of little faith, wherefore didst
^f^.jthou doubt? Once thou didst trust in Me, hast thou now
doubted of Me ?
vi. 9. Well, Brethren, my sermon must be ended. Consider
the world to be the sea ; the wind is boisterous, and there is
a mighty tempest. Each man's peculiar lust, is his tempest.
Thou dost love God ; thou walkest upon the sea, and under thy
feet is the swelling ofthe world. Thou dost love the world, it
will swallow thee up. It skilleth only how to devour its lovers,
not to carry thera. But when thy heart is tossed about by
lust, in order that thou mayest get the better of thy lust, call
upon the Divinity of Christ. Think ye that the wind is then
contrary, when there is this life's adversity ? For so when there
are wars, when there is tumult, when there is famine, when
there is pestilence, when even to every individual man his private
calamity arriveth, then the wind is thought to be contraiy,
then it is thought that God must be called upon. But when
the world wears her smile of temporal happiness, it is as if
there were no contrary wind. But do not ask upon this
matter the tranquil state of the times : ask only your own
lust. See if there be tranquillity within thee : see if there be
no inner wind which overturns thee; see to this. There
needs great virtue, to struggle with happiness, lest this very
happiness allure, corrupt, and overthrow thee. There needs,
I say, great virtue, to struggle with happiness, and great
happiness, not to be overcome by happiness. Learn then to
tread upon the world ; remember to trust in Christ. And if
thy foot have slipped ; if thou totter, if some things there are
which thou canst not overcome, if thou begin to sink, say,
Lox-d, I perish, save me. Say, J perish, that thou perish
not. For He only can deliver thee from the death of the body.
Who died in the body for thee. Let us turn to the Lord, &c.
SERMON XXVIL [LXXVII, Ben,J
On the words of the Gospel, Matt. xv. " Jesus went from Gennesareth,
and departed into the coasts of Tyre and Sidon. And, behold, a woman
of Canaan, &c."
i. 1, This woman of Canaan, who has just now been brought
before us in the lesson of the Gospel, shews us an example
of humility, and the way of godliness; shews us how to rise

Our Lord, in bodily Presence, sent only to lost sheep of Israel. 221
from humility unto exaltation. Now she was, as it appears, Skrm,
not of the people of Israel, of whora came the Patriarchs, [77. b.]
and Prophets, and the parents of the Lord Jesus Christ
according to the flesh ; of whom the Virgin Mary herself was,
who was the Mother of Christ. This woman then was not
of this people ; but of the Gentiles. For, as we have heard, the
Lord departed into ihe coasts of Tyre axid Sidon, and behold^n-i-^^,
a woman of Canaan came out of the same coasts, and with
the greatest earnestness begged of Him the mercy to heal
her daughter, who was grievously ve.red with a devil. Tyre
and Sidon were not cities of the people of Israel, but of the
Gentiles; though they bordered on that people. So then, as
being eager to obtain mercy she cried out, and boldly knocked;
and He made as though He heard her not ', not to the end ' "^issi-
1 111- • 1 mula-
that mercy might be refused her, but that her desire might batur
be enkindled ; and not only that her desire might be enkindled, ^^ ®*
hut that, as I have said before, her humility might be set forth.
Therefore did she cry, while the Lord was as though He
heard her nol, but was ordering in silence what He was
about to do. The disciples besought the Lord for her, and
said. Send her aicay; for she crieth after us. And He said, /™J!" 24'
am not sent, but unto the lost sheep of the house of Israel.
2, Here arises a question out of these words; " If He was ii.
not sent but unto the lost sheep of the house of Israel, how
came we from among the Gentiles into Christ's fold ? What
is the meaning ofthe so deep economy^ of this raystery, that^dispen-
whereas the Lord knew the purpose of His coming — that He
might have a Church in all nations. He said that He was not
sent, but un to the lost sheep ofthe house of Israel ?" We under
stand then by this that it behoved Him to manifest His Bodily
presence. His Birth, the exhibition of His miracles, and the
power of His Resurrection, among that people : that so it had
been ordained, so set forth from the beginning, so predicted,
and so fulfilled; that Christ Jesus was to come to the nation
of the Jews, to be seen and slain, and to gain from among
them those whom He foreknew. For that people was not
wholly condemned, but sifted. There was among them a
great quantity of chaff, but there was also the hidden worth " di gni-
of the grain; therewas among them that which was to be burnt, ^^
there was among them also that wherewith the bam was to

22-2 Saul the proud, laid low, to be raised up Paul the humble.
Serm. be filled. For whence came the Apostles? whence came
[77. B.] Peter ? whence the rest ?
3. Whence was Paul himself, who was first called Saul?
That is, first proud, afterwards humble ? For when he was
1 Cor. Saul, his name was derived from Saiil : now Saiil was a proud
I'sam ^i'^S; ^^^ i" ^'is reign he persecuted the humble David. So
18, 29. when he who was afterwards Paul, was Saul, he was proud, at
that time a persecutor of the innocent, at that time a waster of
the Church. For he bad received letters from the chief priests.
Acts 9, (burning as he was with zeal for the synagogue, and persecuting
^ ¦ *"'¦ the Christian name,) that he might shew up whatever Christians
he should find, to be punished. While he is on his way, while
he is breathing out slaughter, while he is thirsting for blood,
he is thrown to the ground by the voice of Christ from
heaven the persecutor, he is raised up the preacher. In him
Deut. was fulfilled that which is written in the Prophet, / will
32,39. ^oxindandl will heal. For that only in man doth God wound,
' impius which lifteth itself up against God. He is no unkind '
physician, who opens the swelling, who cuts, or cauterizes
the corrupted part. He gives pain it is true ; but he only gives
pain, that he may bring the patient on to health. He gives
pain ; but if he did not, he would do no good. Christ then
by one word laid Saul low, and raised up Paul; that is, He
laid low the proud, and raised up the humble. For what was
the reason of his change of name, that whereas he was afore
called Saul, he chose afterwards to be called Paul; but that
he acknowledged in himself that the name of Saul when he
was a persecutor, had been a name of pride ? He chose therefore
a humble name; to be called Paul, that is, the least. For Paul
is, " the least." Paul is nothing else but little. And now
2 com- glorying in this narae, and giving us a lesson^ of humility, he
"aus" says, / am the least of the Apostles. Whence then, whence
1 Cor, was he, but of the people of the Jews ? Of them were the
' ¦ other Apostles, of them was Paul, of them were they whom
the same Paul mentions, as having seen the Lord after His
ver. 6, resurrection. For he says. That He was seen qf above Jive
huxidred brethren at once; of whom the greater part remain
unto this px-eseni, but some are fallen asleep.
4. Of this people too, of the people of the Jews, were tbey,
who when Peter was speaking, setting forth the Passion, and

Jews, converted by S. Peter, drink that Blood they had shed. 223
Resurrection, and Divinity of Christ, (after that the Holy Serm.
Ghost had been received, when all they on whom the Holy [77. b,]
Ghost had come, spake with the tongues of all nations,)
being pricked in spirit as they heard him, sought counsel
for their salvation, understanding as they did that they were
guilty ofthe Blood of Christ; because thoy had crucified, and
slain Him, in Whose name though slain by them they saw such
great miracles wrought ; and saw the presence of the Holy
Ghost. And so seeking counsel they received for answer;
Repent, and be baptized everyone of you, in the name of our Acta 2,
Lox-d Jesus Christ, and xjour sins shall be forgiven you. Who •••
should despair of the forgiveness of his sins, when the crime
of killing Christ was forgiven to those who were guilty of it?
They were converted from among this people of the Jews;
were converted, and baptized. They came to the Lord's
table, and in faith drank that Blood, which in their fury they
had shed. Now in what sort they were converted, how
decidedly ', and how perfectly, the Acts of the Apostles shew, ipian^
For they sold all that they possessed, and laid the prices Acts 4,
of their thixigs at the Apostles' feet; and distribution was ^^- ^''•
made unto every man according as he had need; and no
man said that ought was his own, but they had all things
common. And, Tliey were, as it is written, of one heart and
of one soul. Lo here are the sheep of whom He said, I axn
not sent but unto the lost sheep of the house of Israel. For to
them He exhibited His Presence, for them in the midst of their
violence against Him He prayed as He was being crucified.
Father, fox-give them, for they know not what ihey do. The Luke23,
Physician understood how those phrenzied men were in^*'
their madness putting the Physician to death, and in putting
their Physician to death, though they knew it not, were
preparing a medicine for themselves. For by the Lord so put
to death are all we cured, by His Blood redeemed, by the
Bread of His Body dehvered from famine. This Presence
then did Christ exhibit to the Jews. And so He said, / axn
not sent, but unto ihe lost .sheep of ihe house of Isx-ael; that
to them He might exhibit the Presence of His body ; not
that He might disregard, and pass over the sheep which He
had among the Gentiles.
5. For to the Gentiles He went uot Himself, but sent His iv.

224 Conversion of Gentiles, not seeing Xt, foretold; praise greater.
Serm. disciples. And in this was fulfilled what the Prophet said ;
[77. B.j A people whom I have xioi knowxi hath served Me. See how
Ps. 17, deep, how clear, how express the prophecy is; a people whom
(18, 43. T have not knowxi, that is, to whom I have not exhibited My
44. E. Presence, hath served Me. How ? It goes on to say, By the
hearing of the ear they have obeyed Me ; that is, they have
believed, not by seeing, but by hearing. Therefore have the
Gentiles the greater praise. For the others saw and slew
Him ; the Gentiles heard and believed. Now it was to call
and gather together the Gentiles, that that might be fulfilled
Ps. 106, which we have just now chanted. Gather us from among the
Gentiles, that we may confess to Thy Name, and glory in
Thy praise, that the Apostle Paul was sent. He, the least,
made great, not by hiraself, but by Him Whom he once
Acts 9, persecuted, was sent to the Gentiles, from a robber become a
shepherd, from a wolf a sheep. He, the least Apostle, was
sent to the Gentiles, and laboured much among the Gentiles,
and through him the Gentiles believed. His Epistles are
the witnesses.
Luke 8, 6. Of this you have a very sacred figure in the Gospel
also. A daughter of a ruler of the synagogue was really
dead, and her father besought the Lord, that He would go to
her; he had left her sick, and in extreme danger. The Lord
set out to visit and heal the sick ; in the mean time it was
announced that she was dead, and it was told the father;
Thy daughter is dead, trouble not the Master. But the
Lord Who knew that He could raise the dead, did not deprive
the despairing father of hope, and said to him. Fear not, oxily
believe. So he set out to the maiden ; and in the way a
certain woman, who had suffered from an issue of blood, and
in her lengthened illness had spent to no purpose all that she
had upon physicians, pressed herself in, how she could,
araongst the crowds. When she touched the border of His
garraent, she was made whole. And the Lord said, Who
touched Me? The disciples who knew not what had taken
place, and saw that He was thronged by the multitudes, and
that He was troubling Himself about one single woman who
had touched Him gently, answered in astonishment. The
multitudes press Thee, and sayest Tliou, Who touched Me?
And, He said, Somebody hath touched Me? for the other

The Gospel narratives have spiritual meanings. 225
press, she hath touched. The many" then rudely' press the Serm,
Body of Christ, few touch it healthfully. Somebody, saith [77 ^j
He, hath touched Me, for I perceive that virtue is gone out 1 moiesti
(f Me. And xvhen the woman saw that she was not hid, she
fell down at His feet, and confessed what had taken place.
After this He set out again, and arrived whither He was
going, and raised to life the young daughter of the ruler of
the synagogue who was found to be dead.
7. This was a literal fact, and was fulfilled as it is related; v.
but nevertheless these very things which were done by the Lord
had some further signification, being (if we may so say) a sort
of visible and significative words. And this is especially plain,
in that place where He sought fruit on the tree out of season,
and because He found none, dried up the tree by His Mark
curse. Unless this action be regarded as a figure, there is ^J
no good meaning in it; first to have sought fruit on that tree
when it was not the season for fruit on any tree ; and then
even if it were now the time of fruit, what fault in the tree
was it to have none ? But because it signified, that He seeketh
not for leaves only, but for fruit also, that is, not for the words
only, but for the deeds of men, by drying up that tree whereon
he found only leaves, he signified their punishment who can
speak good things, but will not do them. And so it is in this
place also. For surely there is a mystery in it. He who
foreknoweth all things saith. Who touched Me ? The Creator
maketh himself like one who is ignorant; and He asketh Who
not only knew this, but Who even foreknew all other things.
Doubtless there is something which Christ would speak to
us in this significant mystery.
8. That daughter of the ruler of the synagogue was a
figure of the people of the Jews, for whose sake Christ had
corae. Who said, / am not sent but uxito the lost sheep of the
house qf Israel, But the woman who suffered from the issue
of blood, figured the Church from among the Gentiles, to which
Christ was not sent in His bodily presence. He was going to
the former. He was intent on her recovery ; meanwhile the latter
runs to meet Him, touches His border as though He knew it
not; that is, she is healed by Him Who is in some sense absent.
He saith, Who touched Me? as though He would say ; I do nol
• Serm. 12. (62.) 5. (4.)
Q

226 The CaxiaaniUsh woman changed through humility;
Sebm. know this people; A people whom 1 have not known hath
177_ Q_j served Me. Some oxie hath touched Me. For L pex-ceive
that vix-tue is gone out of Me ; that is, that My Gospel hath
gone out and filled the whole world. Now it is the border
' extre- that is touched, a small and outside' part of the garment.
™^ Consider the Apostles as it were the garment of Christ, Among
themPaul was the border; thatis,thelast andleast, Forhesaid
1 Cor. of himself that he was both; I am the least ofthe Apostles.
15, 9. Pq,. j,g yy^g called after them all, he believed after them all,
he healed more than they all. The Lord was not sent but
unto the lost sheep of the house of Israel. But because a
jjeople whom He had not known, was also to serve Him, and
to obey Him in the hearing of the ear. He made mention of
them too when He was among the others. For the same Lord
Jobn said in a certain place. Other sheep I have which ax-e not of
10, 16. this fold-, them also I xnu.st bx-ing, thai there may be onefold
and one shepherd.
vi. 9. Of these was this woraan; therefore she was not refused,
but only put off. / am xiot sent, saith He, but unto the lost
sheep of ihe house of Israel. And she was instant in her
cries: she persevered, she knocked, as if she had already
heard. Ask, and x-eceive ; seek, and ihou shalt find; knock, and
il shall be opened unto thee. She kept on, she knocked. For so
Matt. 7, the Lord when He spake these words. Ask, and ye shall receive;
seek, axid ye shall find; knock, axid it shallbe opened unto you;
ver. 6. had also said before. Give not that which is holy unto the
dogs, neither cast ye your pearls before swine, lest they
trample ihem under iheir feet, and turn again and rend you;
that is, lest after despising your pearls, they should even ill
« moiesti use you^. Cast not therefore before thera what they despise.
1 0. And how distinguish we (as might be answered) who
are swixie, and who are dogs? This has been shewn in the case
Matt, of this woman. For he only answered to her entreaties. It is
15, 26, jj^f meet io take ihe childrexi's bread, axid to cast it to dogs.
Thou art a dog, thou art one of the Gentiles, thou worshippest
3 fami- idols. But for dogs what is so proper^ as to lick stones? It «*
'^™ not therefore meet to take the children's bread, axid to cast it
to dogs. Had she retired after these words, she had gone
away as she had come, a dog; but by knocking she was made
* homo of a dog one of human kindl For she persevered in asking.

the Jews lost thx-ough pride in God's vouchsafements. 227
and from that reproach as it were she manifested her Serm.
XXVII.
humility, and obtained mercy. For she was not excited, iiorr77. g.j
incensed, because she was called a dog, as she asked the
blessing, and prayed for mercy, but she said. Truth, Lord ;^ev. 27.
" Thou hast called me a dog, and truly a dog I am, I acknow
ledge my name: it is the Truth that speaks: but I ought not
on that account to be refused this blessing. Verily I am a dog;
yet ihe dogs eat ofthe crumbs which fall from iheir masters'
table. It is but a moderate and a small blessing I desire;
I do not press to the table, I only seek for the crumbs."
11. See, Brethren, how the value of humility is set before vii.
us 1 The Lord had called her a dog ; and she did not say, " I am
not," but she said, " I am." Aud because she acknowledged
herself to be a dog, immediately the Lord said, Woxnaxi, greatyer. 28.
is thy faith; be it unto thee even as thou hast asked. Thou
hast acknowledged thyself to be a dog, I now acknowledge
thee to be of human kind. 0 xvoman, great is thy faith; thou
hast asked, and sought, and knocked; receive, find, be it
opened unto thee. See, Brethren, how in this woman who was
a Canaanite, that is, who came from among the Gentiles, and
was a type, that is a figure, of the Church, the grace of humility
has been eminently set before us. For the Jewish nation, to
the end that it might be deprived of the grace of the Gospel,
was puffed up with pride, because to them it had been vouch
safed' to receive the Law, because out of this nation the) mem-
Patriarchs had proceeded, the Prophets had sprung, Moses,
the servant of God, had done the great miracles in E gypt which
we haVe heard of in the Psalm, had led the people through Ps. 106.
the Red sea, when the waters retired, and had received the
Law, which he gave to this people. This was that where-
ilpon the Jewish nation was lifted up, and through this very
pride it happened that they were not willing to humble them-
sfelves' to Christ the author of humility, and the restrainer
of proud swelling, to God the Physician, Who, being God, for
this cause became Man, that man might know himself to be
btit man. O mighty remedy ! If this remedy cure not pride,
I know not what can cure it. He is God, and is made Man;
He lays aside His Divinity, that is, in a manner sequestrates -,-ss<l"es-
hides, that is, what was His Own, and appears only in that
He had taken to Him. Being God He is made man: and
Q 2

228 By humility, the Centurion received our Lord in his heart.
Serm. man will not acknowledge himself to be man, that is, will not
Y Y VTT
r^ygj acknowledge himself to be mortal, will not acknowledge
himself to be frail, will not acknowledge himself to be a
sinner, will not acknowledge himself to be sick, that so at
least as sick he may seek the physician ; but what is more
perilous still, he fancies himself in sound health.
viii, 12. So then for this reason that people did not come to
him, that is by reason of pride; and the natural branches are
said to be broken off frora the olive tree, that is from that
'create people founded' by the Patriarchs; in other words, the Jews
are for their punishment justly barren through the spirit of
pride; and the wild olive is grafted into that olive tree. The
wild olive tree is the people of the Gentiles. So says the
Kom, Apostle, that the wild olive tree is grafted into the good
^ olive tree, but the natural branches are broken off. Because
of pride they were broken off: and the wild olive tree grafted
in because of humility. This humility did the woman shew
forth when she said, Truth, Lord, " I am a dog, I desire only
the crumbs," In this humility also did the Centurion please
Him ; who when he desired that his servant might be healed
Matt. 8, by the Lord, and the Lord said, L will come and heal him,
answered, Lox'd, I am not worthy that Thou shouldest come
under my roof, but speak the word only, and my servant
shall be healed. I am not worthy that Thou shouldest come
uxider my roof. He did not receive Him into his house, but
he had received Hira already in his heart. The more humble,
the more capacious, and the more full. For the hills drive
back the water, but the valleys are filled by it. And what
then, what said the Lord to those who followed Him after
that he had said, / am not worthy that Thou shouldest come
under my roof? Verily I say unto you, I have not found
so great faith, no, not in Israel; that is, in that people to
whom I came, / have not found so great faith. And whence
great ? Great from being the least, that is, great from humility.
/ have not found so great faith ; like a grain of mustard
seed, which by how much sraaller it is, by so much the more
burning is it. Therefore did the Lord at once graft the wild
olive into the good olive tree. He did it then when He said.
Verily I say unto you, I have not found so great faith, rm,
not in Israel.

Riches of this life, poverty ; true riches, not to need them. 2-29
13. Lastly, mark what follows. 7'^e;-e/bre (that is, because Serm.
/ have nol found so gx-eat faith in Israel, that is, so gi-eat ['77. B.]
humility with faith;) Therefore I say unto you, that xnanyyer. n.
shall come from the east and west, and shall sit down with ^^•
Abraham and Isaac and Jacob in the kingdoxn of heavexi.
Shall sit, that is, " shall rest." For we must not form notions of
carnal banquets there, or desire any such thing in that
kingdom, as to change not vices for virtues, but only to make
an exchange of vices. For it is one thing to desire the king
dom of heaven for the sake of wisdom and life eternal;
another, for the sake of earthly felicity, as though there we ,
should have it in more abundant and greater measure. If
thou think to be rich in that kingdom, thou dost not cut off,
but only changest desire; and yet rich thou wilt really
be, and in none other place but there wilt thou be rich ;
for here thy want gathers together the abundance of things.
Why have rich men much ? Because they want rauch. A
greater want heaps together as it were greater raeans; there
want itself shall die. Then thou shalt be truly rich, when
thou shalt be in want of nothing. For now thou art not
surely rich, and an Angel poor, who has not horses, and
carriages, and servants. Why ? Because he does not want
any of these : because in proportion to his greater strength,
is his want the less. Therefore there there are riches, and '
the true riches. Figure not to yourselves then banquets of
this earth in that place. For the banquets of this world are
daily medicines ; they are necessary for a kind of sickness we
have, wherewith we are bom. This sickness every one is sen
sible of, when the hour for refreshment is passed. Wouldest
thou see how great a sickness this is, that as an acute fever
would be fatal in seven days ? Do not fancy thyself then to
be in health. Immortality will be health. For this present is
only one long sickness. Because thou dost support thy
disease by daily medicines ; thou fanciest thyself in health ;
take away the medicines, and then see what thou canst
do. 14. For from the moment we are born, we must needs be ^
dying. This disease must needs bring us to death. This
indeed physicians say when they examine their patients. For
instance, " This man has the dropsy, he is dying; this disease

230 Life, one long death : need of humility to all.
Serm, cannot be cured. This man has the leprosy': this disease
XXVII. •
[77. B.] too cannot be cured. He is in a consumption. Who can
1 ele- cure this? He must needs die, he must perish." See, the
tiosus. physician has now pronounced that he is in a consumption;
that he cannot but die ; and yet sometimes the dropsical patient
does not die of his disease, and the leprous does not die of
his, nor the consumptive patient of his ; but now i| is
absolutely necessary that every one who is bom should dje
of this. He dies of it, he cannot do oth^epvise. '^bis t|ie
physician and the unskilled both pronounce upon ; ai^d
though he die soraewhat more slowly, does he on that
account not die ? Where then is there true health, except
where there is true immortality ? But if it be true immortality,
and no corruption, no wasting, what need will there be
there of nourishment ? Therefore, when you hear it said.
Matt. 8, 77;gy shall sit down loith Abraham, Isaac, and Jacob; get
not your body, but your soul in order. There shalt thou be
^mterior f]jig(j . ^.^^ ^jjjg inner ^ man has its proper food. In relation
venter i xi j
Matt. 5, to it is it said. Blessed are they which do hunger and thirst
after righteousness, for they shall be filled. And so truly
filled shall they be that they shall hunger no more.
15. Therefore did the Lord graff in at once the wild olive
tree, when He said. Many shall come from the east arid
west, and shall sit down with Abraham, and Isaac, and
Jacob, in ihe kingdom of heaven ; that is, they shall be grafted,
into the good olive tree. For Abraham, and Isaac, and
Jacob, are the roots of this olive tree ; but the children of the
kingdoxn, that is, the unbelieving Jews, shall go away into
outer darkness. The natural branches shall be bx'oken off,
that the wild olive ix-ee may be grafted ixi. Now why did
the natural branches deserve to be cut off, except for pride?
why the wild olive tree to be grafted in, except for humihty?
Matt. Whence also that woman said, Tx-utli, Lord, yet ihe dogs eat
15,27- ofthe cx-.umbs which fall from their masiex-'s table. And
ver. 28. thereupon she hears, O woman, great is thy faith. And so
Matt. 8 again that centurion. Lam not worthy thai Thou shouldest come
^- under my roof. Verily I say unio xjou, I have not found so
' great faith, xio not in Israel. Let us then learn, or let us
hold fast, humility. If we have it not yet, let us learn it; if
we have it, let us not lose it. If we have it not yet, let us

The Apostles saw Xt's kingdom in the Tran.sfiguration ; how. 231
have it, that we may be grafted in ; if we have it already, let ^^,^^\
us hold it fast, that we may not be cut off. [77. B.j

SERMON XXVIIL [LXXVIII. Ben.]
On the words of the Gospel, Matt. xvii. " After six days Jesus took Peter,
and James, and John his brother, &c."
1. We must now look into and treat of that vision which
the Lord shewed on the mount. For it is this of which He had
said. Verily I say xixito you, there be some standing //ere Matt.
which shall not taste of death till ihey see ihe Son of Man '
in His kingdoxn. Then began the passage which has just
been read. When He had said this, after si.v days He look Matt. 17 1
three disciples, Peter, and James, and John, and wexit up jf^^e^
into a xnountain. These three were those soxne, of whom He 28.
had said. There be some hex-e which shall not taste of death,
till they see the Son of Man in His kixigdom. There is no
small difficulty here. For that mount was not the whole extent
of His kingdom'- What is a mountain to Him Who possesseth ' ^g-
the heavens ? Which we not only read He doth, but in some compre-
sort see it with the eyes of the heart. He calleth that His ^^^sum
kingdom, which in many places He calleth the kingdom qf
heaven. Now the kingdom of heaven is the kingdom ofthe
saints. For the heavens declare the glory of God. And of these Ps.i9,i.
heavens it is immediately said in the Psalm, There is no ver, 3.
speech nor language where iheir voice is not heax-d. Their ^^''- *•
¦sound is gone out thx-ough all the earth, and their words
unto the exid of the world. Whose words, but ofthe heavens?
And of the Apostles, and all faithfiil preachers of the word
of God. These heavens therefore shall reign together with
Him Who made the heavens. Now consider what was done,
that this raight be made manifest.
2. The Lord Jesus Himself shone bright as the sun ; His Mat,i7,
raiment became white as the snow; and Moses and Elias ^'^^
talked with Him. Jesus Himself indeed shone as the sun, sig
nifying that He is ihe light which lighieth every man thai John i.

232 Our Lord's raiment, the Church, illumined by Himself, the Sun.
Serm. Cometh into the world. What this sun is to the eyes of the
[78. B,] flesh, that is He to the eyes of the heart ; and what that is to
the flesh of men, that is He to their hearts. Now His raiment
is His Church. For if the raiment be not held together by him
who puts it on, it will fall off. Of this raiment, Paul was as
1 Cor. it vvere a sort of last border. For he says himself, / am the
' ' least of the Apostles. And in 3.nothev -place, I am the last of
ihe Apostles. Now in a garment the border is the last and least
Luke 8, part. Wherefore as that woman which suffered from an issue
of blood, when she had touched the Lord's border was made
whole, so the Church which came from out of the Gentiles,
was made whole by the preaching of Paul. What wonder if
•the Church is signified by white raiment, when you hear the
Is. 1,18. Prophet Isaiah saying, Though your sins be as scarlet, I will
make them white as snow ? Moses and Elias, that is, the Law
and the Prophets, what avail they, except they converse with
the Lord ? Except they give witness to the Lord, who would
read the Law or the Prophets? Mark how briefly the Apostle
Kom. 3, expresses this; For by the Law is ihe knowledge of sin; but
note ihe righteousness of God without ihe Law is manifested:
behold the sun ; being witnessed by the Law and ihe Prophets,
behold the shining of the Sun.
3. Peter sees this, and as a man savouring the things of
Matt, raen says. Lord, it is good for us to be here. He had been
' ' wearied with the multitude, he had found now the mountain's
solitude ; there he bad Christ the Bread of the soul. What !
should he depart thence again to travail and pains, possessed
of aholylove to Godward, and thereby of a good conversation?
He wished well for himself; and so he added. If Thou unit,
let us make here three tabernacles; one for Thee, and one for
Moses, and one for Elias. To this the Lord made no
ver. 5. answer; but notwithstanding Peter was answered. For while
he yet spake, a bright cloud came, and overshadowed them.
He desired three tabernacles ; the heavenly answer shewed
him that we have One, which human judgraent desired to
divide. Christ, the Word of God, the Word of God in
the Law, the Word in the Prophets. Why, Peter, dost thou
seek to divide them? It were more fitting for thee to join
them. Thou seekest three; understand that they are but One.
4. As the cloud then overshadowed them, and in a way

Our Lord Alone remains, sincelaw and propheti will pass away.2SS
made one tabernacle for them, a voice also sounded out of Serm.
t/ XXVTII-
the cloud, which said. This is My beloved Son. Moses was [78. B,]
there; Elias was there; yet it was not said, These are My
beloved sons. For the Only Son is one thing; adopted sons
another. He was singled out' in Whom the Law and the'com-
prophets gloried. This is 3Iy beloved Son, in Whom I am '^l^.^'
ivell pleased ; hear Him! Because yo. have heard Him in the
Prophets, and ye have heard Him in the Law. And where have
ye not heard Him ? When ihey heax'd this, they fell to the earth.
See then in the Church is exhibited to us the Kingdom of God.
Here is the Lord, here the Law and the Prophets; but the
Lord as the Lord ; the Law in Moses, Prophecy in Elias ; only
they as servants and as ministers. They as vessels; He as
the fountain : Moses and the Prophets spake, and wrote ; but
when they poured out, they were filled frora Him.
5. But the Lord stretched out His hand, and raised them
as they lay. And then they saw no man, save Jesus only.-reT.7.8.
WTiat does this mean ? When the Apostle was being read, you
heard, For now we see through a glass darkly, but then face \ cor.
to face. And tongues shall cease, when that which we now^"^' ^^•
hope for and believe shall come. In then that they fell to the
earth, they signified that we die, for it was said to the flesh.
Earth thou art, and uxito earth shall thou return. But when Gen, 3
the Lord raised them up. He signified the resurrection. After ^^-^^P*-
the resurrection, what is the Law to thee? what Prophecy.''
Therefore neither Moses nor Elias is seen. He only remaineth
to thee. Who in the beginxiing was the Word, axid the Word John i,
was with God, and the Word was God. He remaineth to thee ^'
thai God xnay be all in all. Moses will be there ; but now no
more the Law. We shall see Elias there too ; but now no
more the Prophet. For the Law and the Prophets have only
given witness to Christ, that it behoved Him to suffer, and to
rise again from the dead the third day, and to enter into His
glory. And in this glory is fulfilled what He hath promised to
them that love Him, He that loveth Me shall be loved of My John
Father, axid I will love him. And as if it were said, What wilt ^^' ^''
Thou give him, seeing Thou wilt love him? Axid I xmll maxii-
fest Myself unto him. Great gift ! great promise ! God doth
not reserve for thee as a reward any thing of His own, but
Himself O thou covetous one; why doth not what Christ

2S4LaborforfChiirchliere,togainivhiteraimentwithXthereafler.
Serm. promiseth suffice thee? Thou dost seem to thyself to be
[78. B.j '"ich; yet if thou have not God, what hast thou? Another is
poor, yet if he hath God, what hath he not?
6. Come down, Peter: thou wast desiring to rest on the
2 Tim. mount; come down, preach the word, be instant in season,
*! 2- out of season, reprove, rebuke, exhort with all longsuffering and
doctrine. Endure, labour hard, bear thy measure of torture;
that thou mayest possess what is meant by the white raiment
of the Lord, through the brightness and the beauty of an
upright labouring in charity. For when the Apostle was
1 Cor. being read we heard in praise of charity. She seeketh not
^ ' ¦ her oxrni. She seeketh not her own ; since she gives what she
possesses. In another place there is more danger in the ex
pression, if you do not understand it right. For the Apostie,
charging the faithful members of Christ after this rule of charity,
1 Cor. says. Let no maxi seek his own, but another's. For on
10, 24. liearing this, covetousness is ready with its deceits, that in
a matter of business under pretence of seeking another's, it may
defraud a man, and so, seek xiot his owxi, but another's.
But let covetousness restrain itself, let justice come forth ; so
let us hear and understand. It is to charity that it is said,
Letno man seek his own, but another's. Now, O thou covetous
one, if thou wilt still resist, and twist the precept rather
to this point, that thou shouldest covet what is another's;
then lose what is thine own. But as T know thee well, thou
dost wish to have both thine own and another's. Thou wilt
commit fi-aud that thou mayest have what is another's; submit
then to robbery that thou mayest lose thine own. Thou dost
not wish to seek thine own, but then thou takest away what
is another's. Now this if thou do, thou doest not well. Heai-
and listen, thou covetous one : the Apostle explains to thee
in another place more clearly this that he said, Let no
j]jii3_ man seek his own, but axiother's. He says of himself. Not
ver. 33. seeking xnixie own profit, but the profit of maxiy, that they may
be saved. This Peter understood not yet when he desired to
live on the mount with Christ. He was reserving this for
thee, Peter, after death. But now He saith Himself, " Come
down, to labour in the earth ; in the earth to serve, to be
despised, and crucified in the earth. The Life came down,
that He might be slain; the Bread came down, that He might

The Law and the Prophets the one voice of Christ. 2-36
hunger; the Way came down, that He might be wearied in the |^bm.
way ; the Fountain came down, that He might thirst; and dost [78^^
thou refuse to labour ? Seek xiot thine own. Have charity,
preach the truth; so shalt thou come to eternity, where thou
shalt find security."

SERMON XXIX. [LXXIX. Ben.]
Again on the words of the Gospel, Matt. xvii. where Jesus shewed Himself
on the mount to His three disciples.
1. We heard when the Holy Gospel was being read ofthe
great vision on the mount, in which Jesus shewed Himself to
the three disciples, Peter, James, and John. His face didM&t.i'i,
shine as the sun : this is a figure of the shining of the '
Gospel. His raiment was white as the snow: this is a
figure of the purity of the Church, to which it was said by
the Prophet, Tliough your sixis be as scarlet, I will make them Isa, J ,
white as snow. Ehas and Moses were talking with Him;
because the grace of the Gospel receives witness firora the
Law and the Prophets. The Law is represented in Moses,
the Prophets in Elias; to speak briefly. For there are the
mercies of God vouchsafed through a holy Martyr to be re
hearsed. Let us give ear. Peter desired three tabernacles to
be made, one for Moses, one for Elias, and one for Christ.
The solitude of the mountain had charms for him; he had
been wearied with the tumult of the world's business. But
why sought he three tabernacles, but because he knew not
as yet the unity of the Law, and of Prophecy, and of the
Gospel? Lastly, he was corrected by the cloud. While he yet Mat.ir,
spake, behold, a bright cloud overshadowed them. Lo, the
cloud hath made one tabernacle; wherefore didst thou seek
for three? And a voice came out of ihe cloud. This is My
beloved Son, in Whom I axn well pleased, hear ye Him.
Elias speaketh ; but hear Him ; Moses speaketh ; but hear
Him. The Prophets speak, the Law speaketh; but hear
Him, Who is the voice of the Law, and the tongue of the
Prophets. He spake in them, and when He vouchsafed so

236 Blessed to know our weakness of faith, and of Whom to ask.
Serm. to do. He appeared in His own person. Hear ye Him : let
179^^8^] "® ^'^^ ^^^^ Him. When the Gospel spake, think it was the
 cloud: from thence hath the voice sounded out to us. Let
us hear Him, that is ; let us do what He saith, let us hope for
what He hath promised.

SERMON XXX. [LXXX. Ben.]
On the words ofthe Gospel, Matt. xvii. " Why could not we cast him
out, &c," aud on prayer.
1. Our Lord Jesus Christ reproved unbelief even in His
own disciples, as we heard just now when the Gospel was
Mat.i7, being read. For when they had said. Why could not we cast
him out ? He answered, Because of your unbelief. If the
Apostles were unbelievers, who is a believer ? What must
the lambs do, if the rams totter ? Yet the mercy of the Lord
did not disdain them in their unbelief; but reproved,
nourished, perfected, crowned them. For they themselves, as
mindful of their own weakness, said to Him, as we read in a
Lukei 7, certain place in the Gospel, Lord, increase our faith. Lord,
say they, increase our faith. The knowing that they had a
deficiency, was the first advantage; a greater happiness still,
to know Who it was of Whom they were asking. Lord, say
they, ixicrease our faith. See, if they did not bring their
hearts as it were to the fountain, and knocked that that might
be opened to them, out of which they might fill them. For
He would that raen should knock at Hira, not that He might
repel those that knock, but that He might exercise those who
long. 2. For do you think. Brethren, that God doth not know what
is needful for you ? He knoweth and preventeth our desires,
Who knoweth our want. And so when He taught His disciples
to pray, and warned them not to use many words in prayer.
Matt, 6, He saith, Use not many words; for your Father knoweth
'• ®- what things ye have need of before ye ask Him. Now the
Lord saith something different fi-om this. What is this?
Because He misliked that we should use many words in

How are we, *not to use manywox-ds' and yet ^ ask, seek, knock.' 2.37
prayer. He said to us. When ye pray, use not many words; Serm.
for your Father knoweth what things ye have need qf before |-go. b,]
ye ask Him. If our Father knoweth what thixigs we have ~~
need of before we ask Him, wdiy do we use even few words ?
What is the use of prayer at all, if our Father kxioweth
already what things we have xieed of? He saith to one. Do
not make thy prayer to Me at great length ; for I know what
is needful for thee. If so. Lord, why should I so rauch as
pray at all? Thou wotddest not that I should use long
prayers, yea rather thou dost even bid me to use near none
at all. And then what meaneth that precept in another place ?
For He Who saith. Use not many words in prayer, saith in
another place, A.sk, audit shall be given you. And that thou Matt. 7,
mightest not think that this first precept to ask was given '•
cursorily. He added. Seek, and ye shall find. And that
thou mightest not think that this too was cursorily given, see
what He added further, see with what He finished. Knock,
audit shall be opened unto you: see what He added. He
would have thee ask that thou mayest receive, and seek that
thou mayest find, and knock that thou mayest enter in.
Seeing then tbat our Father knoweth already what is need
ful for us, how and why do we ask ? why seek ? why knock ?
why weary ourselves in asking, and seeking, and knocking, to
instruct Him Who knoweth already ? And in another place the
words of the Lord are. Men ought always to pray, and not to Luke
faint. If men ought always to pray, how doth He say. Use ^^' ^'
not many words ? How can I always pray, if I so quickly
make an end ? Here Thou biddest me to finish quickly ;
there always to pray and not to faint: what doth this
mean ? Now that thou mayest understand this, ask, seek,
knock. For for this cause is it closed, not to shut thee out, but
to exercise thee. Therefore, brethren, ought we to exhort to
prayer, both ourselves and you. For other hope have we none
amid the manifold evils of this present world, than to knock
in prayer, to believe and to maintain the belief firm in the
heart, that thy Father only doth not give thee what He
knoweth is not expedient for thee. For thou knowest what
thou dost desire ; He knoweth what is good for thee.
Imagine thyself under a physician, and in weak health, as is
the very truth ; for all this life of ours is a weakness ; and a

238 Much prayer needed, to cast out our soul's sicknesses,
Serm. long life is nothing else but a prolonged weakness. Imagine
[80. B.] thyself then to be sick under the physician's hand. Thou
hast a desire to ask thy physician leave to drink a draught of
fresh wine. Thou art not prohibited from asking, for it may
chance to do thee no harm, or even good to receive it. Do
not then hesitate to ask ; ask, hesitate not ; but if thou receive
not, do not take it to heart. Now if thou wouldest act thus
in the hands of a man, the physician ofthe body, how much
more in the hands of God, Who is the Physician, the Creator,
and Restorer, both of thy body and soul ?
3. Wherefore, see how the Lord in this passage exhorted
Mat.i7, His disciples to prayer, when He said. Ye could not cast out
' ' this dexnl because of your unbelief . For then exhorting them
to prayer He ended thus ; This kind is not cast out but by
prayer and fasting. If a man must pray, to cast out devils
from another, how much raore to cast out his own covetous
ness? how much more to cast out his own drunkenness?
how much more to cast out his own luxuriousness? how
liiuch more to cast out his own uncleanness ? How many
things in a man are there, which if they are persevered in,
allow of no admission into the kingdom of heaven! Con
sider, Brethren, how a physician is entreated for the preserva
tion of temporal health, how, if any one is desperately ill, is
he ashamed or slow to throw himself at a man's feet? to
bathe in tears the footsteps of any very able chief physician ?
And what if the physician say to him, " Thou canst not else be
cured, except I bind thee, and use the fire and knife?" He
will answer, " Do what thou wilt, only cure me." With what
eagerness does he long for the health of a few days, fleet
ing as a vapour, that for it he is content to be bound, aud
submit to the fire, and knife, and to be watched, that he
neither eat, nor drink what, or when, he pleases ! All this he
will endure, that he may die a little later; and yet he will not
endure ever so little, that he may never die. If God, Who is
the Heavenly Physician over us, saith to thee, " Wilt thou
be cured?" what wouldest thou say but " Yes." Or it
may be thou wouldest not say so, because thou fanciest
thyself to be in health, that is, because thou art more
grievously sick.
4. For if we suppose two sick persons, one who implores

Who knows himself sick, seeks Xt and is healed; who not, mock. 239
the physician with tears, the other, who in his sickness with Serm.
infatuation derides him; he will hold out hope to the one that [bo. B.]
weeps, and will deplore the case of the other that laughs.
Why ? but because the sounder in health he thinks himself,
the more dangerous his .'iickness is.? This was the case with
the Jews. Christ carae to thera that were sick ; He found
them all sick. Let no one then flatter himself on his
healthful state, lest the physician give him up'. He found '.renun-
all sick; it is the Apostle's judgment. For all have sinxied, and[\\„^
come short of the glox-y of God. Though He found them all ^°'"- ^>
sick, yet were there two sorts of sick folk. The one came to
the Physician, clave to Christ, heard, honoured, followed
Him, were converted. He received all without disdaining
any, for to heal them. Who healed of free favour. Who
cured by Almighty power. When then Lie received them,
and joined them to Himself to be healed, they rejoiced.
But there was another sort of sick, who had already becorae
infatuated through the sickness of iniquity, and did not
know themselves to be sick; they mocked Him, because He
received the sick, and said to His disciples, Lo, what 'Matt. 9,
maxiner of man is your Master, who eateth with publicans^^' ^°'
and sinners. And He who knew what and who they were
answered them, They that be whole need not a physiciaxi,
but they that ax-e sick. And Fie shewed them who the whole
were, and who the sick. I am not come. He saith, to call
the righteous, but sinxiers. If sinners, He would say, do
not come to Me, wherefore am I come.'' for whose sake
am I come? If all are whole, wherefore hath so Great a
Physician come down from heaven ? why hath He pre
pared for us a medicine not out of his stores ^ but of His ^ anna-
own blood ? That sort of sick then who had a milder sickness,"" ™°
who felt themselves to be sick, clave to the Physician, that
they might be healed. But they whose sickness was more
dangerous mocked the physician, and abused the sick.
Whither did their phrensy proceed at last? To seize the
Physician, bind, scourge, crown Him with thorns, hang Him
upon the Tree, kill Him on the Cross! Why dost thou
marvel? The sick slew the Physician ; but the Physician by
being slain healed the frantic patient.
5. For first, not forgetting on the Cross His own character', '*P®''^°'

240 Christ's wondrous exchange with man.
Serm. and manifesting forth His patience to us, and giving us an
[^o^B.] example of love to our enemies ; as He saw them raging
round Him, Who had known their disease, seeing He was the
Physician, Who had known the phrenzy by which they had
Luke become infatuated, He said at once to the Father, Father,
23, 34. j^Qj-gi^g them, for they know xiot what they do. Now suppose ye
that those Jews were not malignant, cruel, bloody, turbulent,
and enemies of the Son of God ? Suppose ye that that cry.
Father, forgive them, for they know not what they do, was
ineffectual and in vain? He saw them all, but He knew
amongst thera those that should one day be His. In a word.
He died, because it was so expedient, that by His Death He
might kill death. God died, that an exchange might be
effected by a kind of heavenly contract, that man might
not see death. For Christ is God, but He died not in that
Nature in which He is God, For the same Person is God and
1 homo man ; for God and man is one Christ, The human nature'
was assumed, that we might be changed for the better. He did
» deum not degrade the Divine ^ Nature down to the lower. For
He assumed that which He was not. He did not lose that which
He was. Forasmuch then as He is both God and man,
being pleased that we should live by that which was His,
He died in that which was ours. For He had nothing.
Himself whereby He could die ; nor had we any thing
whereby we could live. For what was He Who had nothing
Johni whereby He could die? Ln the beginning was ihe Word,
^- and the Word was with God, and the Word was God. If
thou seek for any thing in God whereby He may die, thou
wilt not find it. But we all die, who are flesh ; men bearing
about sinful flesh. Seek out for that whereby sin may live;
it hath it not. So then neither could He have death in that
which was His own, nor we life in that which was our own;
but we have life from that which is His, He death firom what
is ours. What an exchange ! What hath He given, and what
received? Men who trade enter into commercial intercourse
for exchange of things. For ancient commerce was only an
exchange of things. A man gave what he had, and received
what he had not. For example, he had wheat, but had no
barley; another had barley, but no wheat; the former gave
the wheat which he had, and received the barley which he

The conversion at Pentecost it, efruitifthe Prayer on the Cross. 241
had not. How' simple it was that the larger quantity Serm.
should raake up for the cheaper sort! So then another man rgg. b.]
gives barley, to receive wheat; lastiy, another gives lead, to ' quanti
receive silver, only he gives much lead against a littie silver; ^"^^^
another gives wool, to receive a ready-made garment. And
who can enumerate all these exchanges? But no one gives
life to receive death. Not in vain then was the voice
of the Physician as He hung upon the tree. For in order
that He might die for us because the Word could not die,
The Word was made flesh, and dwelt amoxig us. He hung John i,
upon the Cross, but in the flesh. There was the meanness^, 2 .^ilitas
which the Jews despised; there the deai-ness-\ by which the'caritas
Jews were delivered. For for them «as it said. Father, for give Luke
them,for they know not what they do. And that voice was- '
not in vain. He died, was buried, rose again, having passed
forty days with His disciples. He ascended into heaven.
He sent the Holy Ghost on them, who waited for the pro
mise. They were filled with the Lloly Ghost, Whom they
had received, and began to speak with the tongues of all
nations. Then the Jews who were present, amazed that un
learned and ignorant men, whom they had known as brought
up among them with one tongue, should iu the Name of
Christ speak in all tongues, were in astonishment, and learnt
from Peter's words whence this gift came. He gave it, Who
hung upon the tree. He gave it. Who was derided as He
hung upon the tree, that from His seat in heaven He might
give the Holy Spirit. They of whom He had said. Father,
forgive ihem,for they know not what they do, heard, believed.
They believed, were baptized, and their conversion was
effected. What conversion? In faith they drank the Blood
of Christ, which in fury they had shed,
6. Therefore, to finish this discourse with that with which
we began it, let us pray, and let us rely on God; let us live as
He enjoineth; and when we totter in this life, let us call
upon Him as the disciples called, saying. Lord, increase our Luke
faith. Peter both put his trust in Him, and tottered; btit^^''''
notwithstanding he was not disregarded and left to sink, but
was lifted up and raised. For his trust whence was it?
Not from any thing of his own; but fi-om what was the
Lord's. How ? Lord, if it be Thou, bid me come unto Thee on '^f ^'t-
U, 28.

242 Unceasing longing is unceasing prayer.
Serm. the water. For on the water was the Lord walking. If it be
[80, B,] Thou, bid me come unto Thee on the water. For I know
that if it be Thou, Thou biddest, and it is done. And He
saith, Come. Fle went down at His bidding, but in his own
weakness he was afraid. Nevertheless when he was afraid,
he cried out. Lord, save me. Then the Lord took him by the
hand, and said, 0 thou of little faith, xvherefore didst thou
doubt? He first invited him, He delivered him, as he
tottered, and stumbled ; that it might be fulfilled which was
Ps. 94, said in the Psalm, If I said my foot hath slipped, Thy mercy,
O Lord, aided xne.
7 . There are then two kinds of blessings, temooral and
eternal. Temporal blessings are health, substance, honour,
fi-iends, a home, children, a wife, and the other things of this
life in which we are sojourners. Put we up then in the
hostelry of this life as travellers passing on, and not as
owners intending to remain. But eternal blessings are, first,
eternal life itself, the incorruption and immortality of body
> digni- and soul, the society of Angels, the heavenly city, glory'
*''' unfailing, Father and father-land, the former without death,
the latter without a foe. These blessings let us desire with
all eagerness, let us ask with all perseverance, not with length
of words, but with the witness of groans. Longing desire
^ prayeth always, though the tongue be silent. If thou art ever
longing, thou art ever praying. When sleepeth prayer? AVhen
^desire groweth cold. So then let us beg for these eternal
blessings with all eager desire, let us seek for those good
things with an entire earnestness, let us ask for those good
things with all assurance. For those good things do profit
him that hath them, they cannot harm him. But those other
temporal good things soraetimes profit, and sometimes harm.
Poverty hath profited many, and wealth hath harmed many;
a private life hath profited raany, and exalted honour hath
hamied raany. And again, money hath profited some, honour
able distinction hath profited sorae ; profited them who use
thera well; but from those who use them ill, the not with
drawing them hath harmed thera more. And so, Brethren, let
us ask for those temporal blessings too, but in moderation,
being sure that if we do receive them, He giveth them. Who
knoweth what is expedient for us. Thou hast asked, and

Evils abound, because most are evil, lest we love evil world. 243
what thou hast asked, hath not been given thee? Trust thy Serm.
Father, Who would give it thee, were it expedient for thee. Lo ! rgg g j
judge in this case by thine own self For such as thy son who
knows not the ways of men is in regard to thee, such in
regard to the Lord art thou thyself, who knowest not the
things of God. Lo, (by son cries a whole day before thee,
that thou wouldest give him a knife, or a sword ; thou
dost refuse to give it him, thou wilt not give it, thou
disregardest his tears, lest thou shouldest have to bewail his
death. Let him cry, and beat himself, or throw himself
upon the ground, that thou mayest set him on horseback;
thou wilt not do it, because he does not know how to
govern the horse, he may throw and kill him. To whom
thou refusest a part, thou art reserving the whole. But
that he may grow up, and possess the whole in safety,
thou givest him not that little thing which is full of peril to
him. 8. And so. Brethren, we say, pray as much as ye are able.
Evils abound, and God hath willed that evils should abound.
Would that evil men did not abound, and then evils would
not abound. Bad times! troublesome times! this men are
saying. Let our lives be good; and the times are good.
We make our times ; such as we are, such are the times.
But what can we do ? We cannot, it raay be, convert the mass
of men to a good life. But let the few who do give ear live
well; let the few who live well endure the many who live ill.
They are the com, they are in the floor; in the floor they can
have the chaff with them, they will not have them in the
bam. Let thera endure what they would not, that they may
come to what they would. Wherefore are we sad, and blame
we God? Evils abound in the world, in order that the world
may not engage our love. Great men, faithful saints were
they who have despised the world with all its attractions' ; weispecio-
are not able to despise it even disfigured as it is. The ^""^
.world is evil, lo, it is evil, and yet it is loved as though it
were good. But what is this evil world? For the heavens
and the earth, and the waters, and the things that are therein,
the fish, and birds, and trees, are not evil. All these are good :
but it is evil men who make this evil world. Yet as we
cannot be without evil men, let us, as I have said, whilst
h2

244 Love of God's law the safeguard against offences,
Serm. we live pour out our groans before the Lord our God,
rfo^B i ^"'^ endure the evils, that we may attain to the things that
~  are good. Let us not find fault with the Master of the
household ; for He is loving to us. He beareth us, and not
we him. He knoweth how to govern what He made; do what
He hath bidden, and hope for what He hath promised.

SERMON XXXI. [LXXXI. Ben.]
On the words of the Gospel, Matt, xviii. where we are admonished to beware
of the offences of the world.
1 . The divine lessons, which we have just heard as they were
being read, warn us to gather in a stock of virtues, to fortify
a Christian heart, against the offences which were predicted
to come, and this from the mercy of the Lord. For whatis
'Ps. 8, 4. maxi, saith Scripture, saving that Thou art mindful of him?
Matt. Woe unto the world because qf offences, saith the Lordj the
18,7. Truth saith so ; Healarmeth and warneth us. He would not bave
us to be off our guard ; for surely He would not make us
desperate. Against this woe, against this evil, that is, which
is to be feared, and dreaded, and guarded against. Scripture
counsels, and exhorts, and instructs us in that place, where it
Ps. 119, is said. Great praise have they who love Thy law, and nothing
is an offence to them. He hath shewn us an enemy to be
guarded against, but He hath not omitted to shew us also a
wall of defence. Thou wast thinking, as thou heardest. Woe
unto the world because of offences, whither thou mightest
go beyond the world, that thou mightest not be exposed to
offences. Therefore to avoid offences, whither wilt thou
go beyond the world, unless thou fly to Him Who made the
world ? And how shall we be able to fly to Him Who made
the world, unless we give ear to His law which is preached
every where ? And to give ear to it is but a small matter,
unless we love it. For divine Scripture in raaking thee secure
against offences doth not say. Great peace have they who
Rom, 2, hear Thy law. For not the hearers of the law are just before
Gal. 5, Clod, But because the doers of the law shall be justified,
^- and, faith worketh by love : it saith. Great peace have they
who love Thy law, and nothing is an offence to them. To this
sentiraent also agrees the passage which we have chanted m

Outward pressures not offences, but to our profit. 245
course; But the meek shall inherit the earth, axid shall Serm.
XXXI
delight themselves in the abundaxice of peace. Because, rgi Bi'
great peace have they who love Thy law. For these meek Vs. 37,
ones are they who love the law of God. For, Blessed is the^- „.
xnan whom Thou chastenest, 0 Lord, and teachest hixn out 12. 13.
of Thy law, that Thou mayest give him rest from the days of
adversity, until the pit be digged for the sixixier. Hovv
diverse seem these words of Scripture, yet into one meaning
do they so flow and meet together, that whatsoever out of
that most rich fountain thou canst hear, so that thou acqui
esce therein, and art in loving harmony with the truth, thou
wilt be at once filled with peace ; glowing with love, and
fortified against offences.
2. It is our place then to see, or seek, or leam, how we
must be meek; and we are guided by that which I have just
brought forward out of the Scriptures, to find what we are
in quest of Be attentive then. Beloved, for a little while; it
is a weighty matter that is in hand, that we raay be meek ;
a necessary thing iu the adversities of life. But it is not the
adverse circumstances of this life which are called offences ;
but mark what " offences" are. A raan, for instance, under
some hard necessity is weighed down by a press of trouble.
That he is weighed down with a press of trouble, is no
offence. By such pressure were even Martyrs pressed, but
not oppressed. Of an offence beware, but of a press of
trouble not so much. The last presseth thee, an ofience
oppresseth thee. What then is the difference between
the two ? In the press of trouble thou didst make ready to
maintain patience, to hold fast constancy, not to abandon
faith, not to consent to sin. This if then maintain, or
shall have maintained, the trouble that presseth thee shall
not be thy fall ; but that press of trouble shall avail to the
same end as in the oil press, not to destroy the olive, but to
extract the oil. In a word, if in this trouble that presseth
thee thou ascribe praise unto God, how useful will the press be
to thee, whereby such oil is pressed out ! Under such a press
the Apostles sat in chains, and in that press they sang a
hymn to God. What precious oil was this that was pressed
and forced out ! Beneath a heavy press did Job sit on the
dunghill, without resource, without help, without substance.

246 Meekpleasedwith God in His good in them, Sp evils He sends them.
Sebm. without children ; full, but of worms only, as far, that is, as
181. B.l concerned the outward man. But because he too was fiill of
~ God within, he praised God, and that press was no offence
to him. Where then was the offence ? When his wife came
Job 2, 9. iQ jjim and said. Speak a word against God, and die. When
all had been taken from him by the devil, an Eve was
reserved for the exercised sufferer, not to console but to
tempt her husband. See then where the offence was. She
exaggerated his miseries, and her miseries too with his, and
began to persuade him to blaspheme. But he who was xneek,
because God had taught him out of His law, and given him
rest from the days of adversity ; had great peace in his heart
as loving the law of God, and nothing was an offence to him.
She was an offence, but not to him. In a word, behold the
meek man, behold one taught in the law of God, the eternal
law of God I mean. For that law on tables was not yet given
to the Jews in the time of Job, but in the hearts ofthe godly
there remained still the eternal law, from which that which
was given to the people was copied. Because then by the
law of God he had rest givexi him from the days of adversity,
and had great peace as loving the law of God, behold how
meek he is, and what he answers. Learn hereby what I pro-
Job 2, posed to enquire ; who are the meek. Them speakest, he says,
¦ ^P'' as one of the foolish women speaketh. If we have received
good from the hand of the Lord, shall we not bear the evil?
3. We have heard by an example who the meek are : let
us, if we can, define them in words. The meek are they, to
whom in all their good deeds, in all the things they do well,
nothing is pleasing but God ; to whom in all the evils they
suffer, God is not displeasing. Now, Brethren, attend to
this rule, to this pattern; let us stretch ourselves out to it, let
us seek for increase, that we may fill it. For what does it profit,
that we plant, and water, except God shall give the increase?
1 Cor, For neither is he that planieth any iking, neither he that
' ' watex-eth, but God that giveth ihe increase. Give ear whoso
ever thou art, that wouldest be meek, who wouldest have rest
from the days of adversity, who lovest the law of God, that
there raay be no offence unto thee, and that thou mayest have
great peace, that thou mayest possess the earth, and deligU
in ihe multitude of peace ; give ear, whosoever thou art that

The world full ofthe good and evil: " offence" advice to sin. 247
woulde'st be meek. Whatsoever good thou doest, be not Serm.
pleased with thyself For God resisteth the proud, but giveth rgi.B.j'
grace unto the humble. So then whatever good thou doest, james
let nought but God be pleasing to thee ; whatever evil *> ^•
thou sufferest, let not God be displeasing to thee. What
needest thou more ? Do this, and thou shalt live. The days of
adversity shall not overwhelm thee; thou shalt escape that
which is said. Woe unto the world because of offences. For
to what world is there woe because of offences, but to that of
which it is said, and the wox-ld kxiew Him not? Not to that John i,
world of which it is said, God was in Christ reconciling the ]^'q^j.
world unio Himself. There is an evil world, and there is a 5, 19.
good world; the evil world, are all the evil men in this world;
and the good world, all the good in this world. As we observe
frequently with afield. This field is full : of what? Of wheat.
Yet we say also, and say truly too. This field is full of chaff.
So vrith a tree, it is full of fruit. Another says, it is full
of leaves. And both he who says it is full of fruit, says true ;
and he who says it is full of leaves, says true Neither has
the full display of leaves taken away the room for the fruit,
nor the full display of the fruit driven off the abundance of
leaves. It is full of both ; but the one the wind searcheth out,
the other the husbandman gathereth in. So therefore when
thou dost hear. Woe unto the wox-ld because of offexices, be
not afraid ; love the law of God, nothing shall be an offence
to thee.
4. But thy wife comes to thee advising thee to some evil
thing. Thou dost love her as a wife should be loved ; she is
one of thy members. But if thine eye offexid thee, if thine ^^^^-^^^
hand offend thee, if thy foot offend thee, thou hast just heard ' '
the Gospel, cut them off, and cast ihemfrom thee. Whosoever
he be that is dear to thee, whosoever he be that is held in high
estimation by thee, let him be so long of high esteem with thee,
so long thy beloved member, as he shall not begin to offend
thee, that is, to advise thee to any evil. Hear now how that
this is the meaning of offence. I have brought forward the
example of Job and his wife ; but there the word offence did
not occur. Hear the Gospel : when the Lord prophesied of
His Passion, Peter began to persuade him not to suffer. Get Mat. 16,
ihee behixid Me, Satan, thou art an offexice to Me. Here un- ^^'

248 S. Peter rebuked, to teach how to reject " offences."
Serm. doubtedly the Lord Who hath given thee an example of life,
[81. B.j hath taught thee both what an offence is, and how an offence is
to be avoided. Him to whom He had a little while before
ver. 17. said. Blessed art thou, Simon Bar-jona; He had shewn to be
His member. But when he begins to be an offence, He cuts
off the raeraber; only He restored the member, and put it
into its place again. He then will be an offence to thee,
who shall begin to persuade thee to any evil thing. And
here. Beloved, take heed ; this takes place for the most
part not through any evil will, but through a mistaken good
will. Thy friend who loves thee, and is loved by thee again,
thy father, thy brother, thy child, thy wife, sees thee in an evil
case, and would have thee do what is evil. What do I mean
bj'" sees thee in an evil case?" Sees thee in some press of trouble.
This pressure it may be thou art suffering for righteousness'
sake; art suffering it because thou wilt not give false witness.
I would speak merely by way of illustration. Examples
abound ; for woe to ihe world, because of offences. See, for
instance, some powerful person, to cover his rapine and
plunder, asks of you the service of a false witness. You
refuse : refuse the false oath, lest thou shouldest deny Him
that is true. That I may not dwell long on this, he is angry,
he is powerful, he oppresses thee : a friend comes who
would not have thee in this press of trouble, in this evil
case ; " I pray thee, do what is told thee ; what great matter is
Matt 4, it?" And then perhaps as Satan with the Lord, It is written
qf Thee, He shall give His Angels charge concerning Thee, that
Thou dash xiot Thy foot against a stone. Perhaps too this
friend of thine, because he sees thou art a Christian, wishes
to persuade thee out of the Law to do what he thinks you
ought to do. " Do what the other tells." " What? Do
what the other wishes." " But it is a lie, it is false." " Well,
i'K. 116, have you not read. All men ax-e liars?" Now is he an offence.
He is a friend, what will you do ? He is an eye, he is
a hand : Cut it off, and cast it from thee. What is, cut
it off, and cast it from ihee ? Consent not to him. For mem
bers in our body make up unity by consent, by consent they
live, by consent are joined together one with the other. Where
there is dissent, there is disease, or a sore. He is then one of
thy members; thou wilt love him. But he is an offence to thee;

Moral instinct, dreading to displease God, rejects sophisms. 249
Cut him off,and cast him fx-om ihee. Consent not to him; drive Sbrm.
• • XXXI
him off from thine ears, it may be he will return amended. rgj b.i
5. And how wilt thou do this that I say, Cut him off, and
cast him from thee, and so, it may be, amend hini ? answer
me, how thou art going to do it ? He wished to persuade
thee out of the Law to tell a lie. For he said, " speak." And
perhaps he did not dare to say, " speajc a lie;" but thus,
" speak what the other wishes," Thou sayest, " But it is
a lie." And he to excuse it, says. All men ax-e liars. Then do
thou, my brother, say against this, The mouth that lieth slayeth Wisd. i,
the soul. Mark, it is no light thing thou hast heard, The^^'
mouth that lieth slayeth the soul. What can that powerful
enemy, who oppresseth me, do to me, that thou pitiest me,
aud my condition, and wouldest not have rae be in this evil
case; whereas thou wouldest that I should be evil? What
can that powerful man do to me, and what can he oppress ?
The flesh. He can oppress thy body, thou wilt say: I grant
he may oppress it to destruction'. Still how much more mildly 'Corpus,
does he deal with rae, than I should with myself were I to premit"'
he! He kills my flesh; I kill my soul. He in his power dieoego,
and anger slays the body ; the xnouth that lieth slayeth the
soul. He slays the body ; and die it must, though it should
not be slain ; but the soul which iniquity slayeth not, the truth
receiveth for ever. Preserve then what thou canst preserve;
and let that perish which must perish sometime or other.
Thou hast given an answer then, but thou hast not solved
the All men are liars. Make answer to him to this too, that
he may not fancy that he has said any thing to persuade to
lying, in bringing a testimony out of the Law ; so urging thee
out ofthe Law against the Law. For it is written in the Law,
Thou shalt not bear false witness ; and it is written in the Deut, 5,
Law, All xnen ax-e liars. Recur then to that which I just^"'
lately suggested, when I defined in words as best I could the
xneek raan. He is meek to whora in all things that he does
well, nothing but God is pleasing, and in all the evils which
he suffers, God is not displeasing. Make answer then to him
who says. Lie, for it is written, All men are liars: I will not
lie, for it is written. The mtjuth that lieth slayeth the soul.
I will not lie, because it is written, Thou shalt destroy them

260 All men liars ; Xtians, sons of God, and gods, not mere men.
Serm. that Speak lying. I will not lie, because it is written. Thou
[81. •&.] shalt not bear false witness. Though he whom I displease
Ps.5 6. by the truth harass my body with oppressions, I will give
Mat.io, ear to my Lord, Fear not iliem which kill the body.
6. " How then are all men liars? What! Thou art not a
man, I suppose?" .Answer quickly and truly. " And 0 that I
Ps. 14, may not be a man, that so I may not be a liar." For see; God
^' ^' looked down from heaven upon the children of men, to
see if there were any that did understand, and seek after Ood.
They are all gone out of the way, they are altogether become
unprofitable : there is none that doeth good, xio not even one.
Why? Because they wished to be sons of men. But in
order that he might deliver them from these iniquities,
John 1, cure, heal, change, the sons of men; he gave them power
to become the sons of God. What marvel then! Ye were
men, if we were the sons of men ; ye were all men, and were
liars, for. All men are liaxs. The grace of God came
to you, and gave you power lo become the sons of God.
Ps.82, Hear the voice of My Father saying, / have said. Ye are
gods; and ye are all the children of the Most High. Since
then they are men, and the sons of men, if they are not the
children of the Most High, they are liars, for, all xxien are
liars. If they are the sons of God, if they ha\e been
redeemed by the Saviour's grace, if purchased with His
precious Blood, if born again of water and of the Spirit, if
predestinated to the inheritance of heaven, then indeed are
they children of God. And so thereby are gods. What
then would a lie have to do with thee? For Adam was a
mere man, Christ, man and God ; God, the Creator of all
creation. Adam a mere man, the Man Christ, the Mediator
with God, the Only Son of the Father, the God-man. Lo,
thou, O man, art far from God, and God is far above man ;
between them the God-man placed Himself Acknowledge
Christ, and by Him as Man ascend up to God.
7. Being then now reformed, and, if my words have been
so blessed, meek, let us hold fast our profession without
wavering. Let us love the law of God, that we may
escape that which is written. Woe unto the world because of
offences. Now I would say a few words about offences.

Tribulation afire to cleanse or dest-oy ; trust and be safe. 251
of which the world is full, and how it is that offences thicken, ^?Mi
pressing ti-oubles abound. The world' is laid waste, the[gi.B.f
winepress is trodden. Ah! Christians, heavenly shoot, ye
strangers on the earth, who seek a city in heaven, who long
to be associated with the holy Angels ; understand that ye
have come here on this condition only, that ye should soon
depart. Ye are passing on through the world, endeavouring
to reach Him Who created it. Let not the lovers of the world,
who wish to remain in the world, and yet whether they will
or no, are compelled to move from it; let them not disturb you,
let them not deceive nor seduce you. These pressing troubles
are not ofl'ences. Be ye righteous, and they will be only
exercises. Tribulation comes ; it will be as ye choose it, either
an exercise, or a condemnation. Such as it shall find you to
be, will it be. Tribulation is a fire ; does it find thee gold?
it takes away the filth : does it find thee chaff'? it turns it
into ashes. The pressing troubles then which abound are
not offences. But what are offences ? Those expres
sions, those words in which we are thus addressed. " See
what Christian times bring about;" lo, these are the true
offences. For this is said to thee, to this end, that if thou love
the worid, thou mayest blaspheme Christ, And this he saith
to thee who is thy friend, and counsellor ; and so thine eye.
This he saith to thee who ministereth to thee, and shareth thy
labours, and so thine hand. This he saith to thee it raay be
who supporteth thee, who lifteth thee up from a low earthly
state; and so thy foot. Cast them all aside, cut them off, throw
them all away from thee ; consent not unto them. Answer
such men, as he who was advised to give false witness
answered. So do thou answer too ; say to the man who
saith to thee, " See, it is in Christian times that there are
such pressing troubles; that the whole world is laid waste;"
answer him, " And this Christ foretold me, before it carae to
pass," 8. For wherefore art thou disturbed. Thine heart is dis
turbed by the pressing troubles of the world, as that ship
was, in which Christ was asleep. Lo! what is the cause,
stouthearted raan, that thy heart is disturbed ? That ship in Mat. 8,
which Christ is asleep, is the heart in which faith is asleep. ^*'
*¦ By the inundation of tbe Goths, Serm. 55. (105. Ben.)

252 Xt foretold the world? s decay ,- cleave to Him and be renewed.
Serm, For what new thing, what new thing, I ask, is told thee,
XXXI ,
fsi B i Christian ? " In Christian times is the world laid waste, the
world is failing," Did not thy Lord tell thee, the world
shall be laid waste ? Did not thy Lord tell thee, the world
shall fail? Why when the promise was made, didst thou
believe, and art disturbed now, when it is being completed ?
So then the tempest beats furiously against thine heart;
Epbes. beware of shipwreck, awake up Christ. The Apostle says, that
' ' Christ may dwell in your hearts by faith. Christ dwelleth
' in thee by faith. Present faith, is Christ present; waking faith,
I oblita is Christ awake ; slumbering' faith, is Christ asleep. Arise
and stir thyself; say. Lord, we perish. See what the Heathen
say to us; and what is worse, what evil Christians say!
Awake up, O Lord, we perish. Let thy faith awake, and
Christ begins to speak to thee. " Why art thou troubled?
I told thee beforehand of all these things, I foretold them,
that when evils came, thou mightest hope for good things, that
thou mightest not faint in the evil," Wonderest thou that the
world is failing ? Wonder that the world is grown old. It is
as a man who is born, and grows up, and waxes old. There
are many complaints in old age; the cough, the rheum, the
weakness of the eyes, fi-etfulness, and weariness. So then as
when a man is old; he is full of complaints; so is the world
old ; and is full of troubles. Is it a little thing that God hath
done for thee, in that in the world's old age, He hath sent Christ
unto thee, that He may renew thee then, when all is failing?
Dost thou not know that He notified this in the seed of
Gal. 3 Abraham ? The seed qf Abraham, says the Apostle, which is
^^- Chx-ist. He saith not. And to seeds, as of many ; but as of
One, And to thy seed, which is Christ. Therefore was there a
son boi-n to Abraham in his old age, because in the old age
of this world was Christ to come. He came when all things
were growing old, and made them new. As a made, created,
perishing thing, the world was now declining to its fall. It
could not but be that it should abound in troubles; He
came both to console thee in the midst of present troubles,
and to promise thee everlasting rest. Choose not then to
cleave to this aged world, and to be unwilling to grow young
in Christ, Who telleth thee, " The world is perishing, the world
is waxing old, the world is failing; is distressed by the heavy

Rome y^ people, not y^ City; will not perish, if they px-aise God.'25'3
breathing of old age. But do not fear. Thy youth shall be Serm.
renewed as the eagle's." rgj. 3 n'
9. See, they say, in Christian times it is that Rome Ps. 103,
perishes. Perhaps, Rome is not perishing ; perhaps she is
only scourged, not utterly destroyed ; perhaps she is chastened,
not brought to nought. It may be so; Rome will not perish,
if the Romans do not perish. And perish they will not if they
praise God; perish they will, if thej' blaspheme Him. For
what is Rome, but the Romans ? For the question is not
of her wood and stones, of her lofty insulated' palaces, and'i°sulis
all her spacious walls. All this was made only on this con
dition that it should fall some other day. When man built
it, he laid stone on stone; and when man destroyed it,
he removed stone from stone. Man made it, raan destroyed
it. Is any injury done to Rorae, because it is said. She is
falling? No, not to Rome, but to her builder perhaps. Do
we then its builder any injury, because we say, Rorae is
falling, which Romulus built ? This world itself will be burnt
with fire, which God built. But neither does what man has
made fall to ruin, except when God wills it; nor what God
has made, except when He wills. For if the work of man
fall not without God's will, how can God's work fall by the
will of man ? Yet God both made the world that was one
day to fall for thee; and therefore made He thee as one who
was one day to die. Man himself, the city's ornament, man
himself the city's inhabitant, ruler, governor, comes on this
condition that he raay go, is born on this condition that he
may die, entered into the world on this condition that he
may pass away ; Heaven and earth shall pass away : what Mat.24,
wonder then if sometime or other there should be an end '
of a single city ? And yet peradventure the city's end is not
come now; yet sometirae or other come it will. But why
does Rome perish amid the Sacrifices of Christians ? Why
was her mother Troy burnt amid the sacrifices of Heathens?
The gods in whom the Romans have placed all their hope,
yea the Roman gods in whom the Heathen Romans placed
their hope, reraoved from the flames of Troy to found Rome.
These very gods of Rome were originally the gods of Troy.
Troy was burnt, and iEneas took the fugitive gods; yea
rather himself a fugitive he took away these senseless gods.

254 Do what Xt enjoins, so will revilixig hurt but the revilers.
8erm. For they could be carried by the fugitive ; but they could not
[81. B.i flee away themselves. And coming with these gods into Italy,
with these false gods, he founded Rome. It is too long to
go through the whole story; yet would I briefly mention what
their own writings contain. An author of theirs well known to
Sallust. all speaks thus; " As I have received the account, the Trojans
m Catd, ^jjQ under the guidance of ^Kneas were wandering about
as fugitives without any settled abode, originally built and
inhabited Rome," So they had their gods with them, they
builded Rome in Latium, and there they placed the gods to
be worshipped, which before were worshipped in Troy.
Juno is introduced by their poet, incensed against i^neas
and the fugitive Trojans, saying,
.^n. i. " A race of wandering slaves abhorred hy me,
' ' With prosperous passage cuts the Tuscan sea.
To fruitful Italy their course they steer.
And for their vanquished gods, design new temples there."
Now when these vanquished gods were carried into Italy,
» numen was it as a protecting deity, or ° as a presage' of their future
fall ? Love therefore the law of God, and xiothing shall be an
offence io you- We pray you, we beseech you, we exhort you;
be meek, sympathize with the suffering, bear the weak ; and
on this occasion of the concourse of so many strangers, aud
needy, and suffering people, let your hospitality and your
good works abound. Let but Christians do what Christ
enjoineth, and so will the Heathen blaspheme only to their
own hurt.

erat, an

SERMON XXXII. [LXXXn. Ben.]
On the words of the Gospel, Matt, xviii. " If thy brother shall sin against
thee, rebuke him between thee aud him alone;'' and of the words of
Solomon, " he thatwinketh with the eyes deceitfully, heapeth sorrow upon
men; hut he that reproveth openly, maketh peace."
1. Our Lord warns us not to neglect one another's sins,
not by searching out what to find fault with, but by looking
' De Civit. Dei, lib. i. c. 3. Immo tenere non numina bona sed omina
vero victos decs tanquam prsesides ac malaP
defensores oolere, quid est aliud quam

Anger, a mote, may have love init; hatred, abeam,tobe castout. 255
out for what to amend. For he said that his eye is sharp to Sbrm.
cast out a mote out of his brother's eye, who has not a beam r"g2. gj
in his own eye. Now what this raeans, I will briefly convey
to you, Beloved. A raote in the eye is anger; a beara in the
eye is hatred. When therefore one who has hatred finds
fault with one who is angry, he wishes to take a mote out of
his brother's eye, but is hindered by the beara, which he
cari-ies in his own eye. A mote is the beginning of a beam.
For a beam in the course of it's growth, is first a mote. By
watering the mote, you bring it to a beam ; by nourishing
anger with evil suspicions, you bring it on to hatred.
2. Now there is a great difference between the sin of one
who is angry, and the cruelty of one who holds another in
hatred. For even with our children are we angry ; but who is
ever found to hate his children? Among the very cattle too,
the cow in a sort of weariness will sometimes in anger drive
away her sucking calf; but anon she embraces it with all the
affection of a mother. She is in a way disgusted with it,
when she huts at it ; yet when she misses it, she will seek
after it. Nor do we discipline our children otherwise, than
with a degree of anger and indignation; yet we should not
discipline them at all, but in love to them. So far then is ii.
every one who is angry from hating ; that sometimes one
would be rather convicted of hating, if he were not angry.
For suppose a child wishes to play in some river's stream, by
whose force he would be like to perish ; if you see this, and
patiently suffer it, this would be hating ; your patient suffer
ing him, is his death. How far better is it to be angry and
correct him, than by not being angry to suffer him to perish!
Above all things then is hatred to be avoided, and the beam
to be cast out of the eye. Great is the difference indeed
between one's exceeding due limits in some words through
anger, which he afterwards wipes off by repenting of it; and
the keeping an insidious purpose shut up in the heart.
Great, lastly, the difference between these words of Scripture,
Mine eye is disordered because of anger. Whereas of thePs.e 8.
other it is said, Whosoever hateth his brother is a murderer .^^^^'^ •
Great is the difference between an eye disordered, and i John
clean put out. A mote disorders, a beam puts clean out. ^' ^^'
3, In order then that we may be able well to do and to

256 Hatred, itself darkness, cannot correct aright ; rebuke in Imje.
Serm. fulfil what we have been admonished of to-day, let us first per-
[82. B.l suade ourselves to this, above all things to have no hate. For
when there is no beam in thine own eye, thou seest rightly
whatever may be in thy brother's eye ; and art uneasy, till
thou cast out of thy brother's eye what thou seest to hurt it.
The light that is in thee, doth not allow thee to neglect thy
brother's light. Whereas if thou hate, and wouldest correct
him, how dost thou improve his light, when thou hast
lost thine own light ? For the same Scripture, where it is
written. Whosoever hateth his bx-other is a xnurderer, hath
1 John expressly told us this also. He thai hateth his brother is in
' ' darkness even until now. Hatred then is darkness. Now it
cannot but be, that he who hateth another, should first injure
himself For him he endeavours to hurt outwardly, he lays
himself waste inwardly. Now in proportion as our soul is
of more value than our body, so much the more ought we to
provide for it, that it be not hurt. But he that hateth another,
doth hurt his own soul. And what would he do to him whom
he hateth ? What would he do ? He takes away his money,
can he take his faith away ? he wounds his good fame, can he
wound his conscience? Whatever injury he does, is but ex
ternal; now observe what his injury to himself is? For he
who hateth another is an enemy to himself within. But be
cause he is not sensible of what harm he is doing to himself,
he is violent against another, and that the more dangerously,
that he is not sensible ofthe evil he is doing to himself; be
cause by this very violence he has lost the power of per
ception. Thou art violent against thine enemy; by this
violence of thine he is spoiled, and thou art wicked. Great
is the difference between the two. He hath lost his money,
thou thine innocence. Ask which hath suffered the heavier
loss ? He hath lost a thing that was sure to perish, and thou
art become one who must now perish thyself
4. Therefore ought we to rebuke in love; not with any
eager desire to injure, but with an earnest care to amend.
If we be so minded, most excellently do we practise that
Mat. 18, which we have been recomraended to-day; If thy brother
shall sin against thee, rebuke him between thee and him
alone. Why dost thou rebuke him? Because thou art
iii. grieved, that he should have sinned against thee? God for

Sinning ag. St. Xt in the bretlirexi,weure lost, unless anew gained. 257
bid. If from love of thyself thou do it, thou doest nothing. Serm.
If from love to him thou do it, thou doest excellently. In [82. B,]

fact, observe in these words themselves, for the love of whom
thou oughtest to do it, whether of thyself or him. If he shall
hear thee, thou hast gained thy brother. Do it for his sake
then, that thou mayest gain him. If by so doing thou gain
him, hadst thou not done it, he would have been lost. How
is it then that most men disregard these sins, and say, " What
great thing have I done ? I have only sinned against man."
Disregard them not. Thou hast sinned against raan ; but
wouldest thou know that in sinning against raan thou art
lost. If he, against whom thou hast sinned, have rebuked
ihee betueexi thee and hini alone, and thou hast listened to
him, he hath gained thee. What can hath gained thee, mean ;
but that thou hadst been lost, if he had not gained thee. For
if thou wouldest not have been lost, how hath he gained thee ?
Let no man then disregard it, when he sins against a brother.
For the Apostle saith in a certain place, Bui when ye sin so l ^°''-
against the brethren, and wouxid iheir weak conscience, ye '
sin against Christ; for this reason, because we have been all
made members of Christ. How dost thou not sin against
Christ, who sinnest against a member of Christ ?
5. Let no one therefore say, '" I have not sinned against
God, but against a brother, I have sinned against a man, it
is a trifling sin, or no sin at all." It may be, thou sayest it is
a trifling sin, because it is soon cured. Thou hast sinned
against a brother ; give him satisfaction, and thou art made
whole. Thou didst a deadly thing quickly, but quickly too
hast thou found a remedy. Who of us, my Brethren, can
hope for the kingdom of heaven, when the Gospel says.
Whosoever shall say io his brother, Thou fool, shall be m Matt. 5,
danger of hell fire. Exceeding terror ! but behold in the ^^'
same place the remedy : If thou bring thy gift to the Altar, ^<it- 33.
and there rememberest that thy brother hath ought against
ihee, leave there thy gift before the Altar. God is not angry
that thou deferrest to lay thy gift upon the Altar. Tt is thee
that God seeketh more than thy gift. For if thou come with a
gift to thy God, bearing an evil mind against thy brother. He
will answer thee, " Thou art lost, what hast thou brought Me?
Thou bringest thy gift, and thou art thyself no proper gift

258 Sin the real humiliation ; no other to be accountedof afterwards.
Serm. for God. Christ seeketh him whom He hath redeemed with
[g2.'B.-j' His Blood, more than what thou hast found in thy bam." So
then. Leave there thy gift before the Altar, and go thy way
first be reconciled to thy brother, and so thou shalt come and
offer thy gift. Lo that danger of hell-fire, how quickly
dissolved it is ! When thou wast not yet reconciled, thou
wast in danger of hell-fire ; once reconciled, thou ofFerest
thy gift before the Altar in all security.
J^'- 6. But men are easy and ready enough to inflict injuries,
and hard to seek for reconciliation. Ask pardon, says one,
of him whom thou hast offended, of him whom thou hast
injured. He answers, " I will not so humble myself." But
Lukei4, now if thou despise thy brother, at least give ear to thy God.
He that humbleth himself shall be exalted. Wilt thou reftise
to humble thyself, who hast already fallen ? Great is the
difference between one who humbleth himself, and one who
lieth on the gipund. Already dost thou lie on the gi'ound,
and wilt thou then not humble thyself? Thou mightest well
say, I will not descend ; if thou hadst first been unwilling to fall.
7. This then ought one to do who hath done an injury.
And he who hath suffered one, what ought he to do ? What
Mat. 18, we have heard to-day. If thy bx-other shall sin against ihee,
rebuke him between ihee and him aloxie. If thou shalt
neglect this, thou art worse than he. He hath done an
injury, and by doing an injury, hath stricken himself with
a grievous wound ; wilt thou disregard thy brother's wound?
Wilt thou see him perishing, or already lost, and disregard
his case ? Thou art worse in keeping silence, than he in
his reviling. Therefore when any one sins against us, let
us take great care, not for ourselves, for it is a glorious
thing to forget injuries; only forget thine own injury, not
thy brother's wound. Therefore rebuke hixn between thee
and him alone, intent upon his amendment, but sparing his
shame. For it may be that through shame-facedness he will
begin to defend his sin, and so thou wilt make him whom thou
desirest to amend, still worse. Rebuke him therefore between
him and ihee alone. If he shall hear thee, thou hast gained
thy bx-other ; because he would have been lost, hadst thou
not done it. But if he will not hear thee, that is, if he will
ver. 16. clefend his sin as if it were a just action, take xvith thee

Those whom we are to treat as Heathen, to be cax-edfor. 259
one or iwo xnore, ihat in the xnouth qf two or three witnesses Serm. J

every icord may be established ; And if he will xiot hear thexxi, f^^^'

refer it to the Church; but if he will not hear the Chuxch,^^^i~l7
let him be uxito ihee as an heathen man and a publican.
Reckon him no more amongst the lunnber of thy brethren.
But yet neither is his salvation on that account to be neglscled.
For the very heathen, that is, the Gentiles and Pagans, we do
not reckon among the number of brethren ; but yet are we
ever seeking their salvation. This then have we heard the
Lord so advising, and with such great carefulness enjoining,
that He even added this immediately. Verily I say unto you, ver. 18.
Whatsoever ye shall bind on earth, shall be bound in heaven ;
and whatsoever ye shall loose on earth, shall be loosed in
heaven. Thou hast begun to hold thy brother for a publican ;
ihou bindesl him oxi earth; but see that thou bind him just]j\
For unjust bonds justice doth burst asunder. But when thou
hast corrected, and been reconciled io thy brother, thou
hast loosed him on earth. And when thou shalt have loosed
him on earth, he shall be loosed in heaven also. Thus thou
doest a great thing, not for thyself, bul for him ; for a great
injury had he done, not to thee, but to himself
8. But since this is so, what is that which Solomon says, v.
and which we heard first to-day out of another lesson, He Pr°v.
that winketh with the eyes deceitfully, heapeth sorrow upon sept.
mexi ; but he that reproveth openly, maketh peace ? If then
he that reproveth openly, maketh peace ; how rebuke him
between hixn axid thee aloxie ? We must fear, lest the divine
precepts should be contrary to one another. But no : let us
understand that there is the raost perfect agreement in them,
let us not follow the conceits of certain vain ones ', who in i The
their error think that tiie two Testaments in the Old and New ^™^
Books are contrary to each other ; that so we should think
that there is any contradiction here, because one is in the
book of Solomon, and the other in the Gospel, For if any one
unskilful in, and a reviler of the divine Scriptures, were to say,
" See where the two Testaments contradict each other.
The Lord saith. Rebuke him between him and thee alone.
Solomon saith, He that reproveth opexily xnaketh peace."
Doth not the Lord then know what He halh commanded?
Solomon would have the sinners hard forehead bruised :

260 Contradictions in H. Scr. opexied to prayer, not to be judged of.
Serm, Christ spareth his shame who blushes for his sins. For
[82,B.]in the one place it is written. He thai x-epx-oveih openly
maketh pxeace ; but in the other. Rebuke him between him
and ihee alone ; not openly, but apart and secretly. But
wouldest thou know, whosoever thou art that thinkest such
things, that the two Testaments are not opposed to each
other, because the first of these passages is found in the book
of Solomon, and the other in the Gospel ? Hear the Apostle.
And surely the Apostle is a Minister of the New Testament.
Hear tbe Apostle Paul then, charging Timothy, and saying,
1 Tim. Them that sin x-ebuke before all, that others also may fear.
' ' So then not the book of Solomon, but an Epistle of Paul the
Apostle seems to be at issue with the Gospel. Let us then
1 injuria ^vithout any 'prejudice to his honour lay aside Solomon for a
while ; let us hear the Lord Christ and His servant Paul,
What sayest Thou, O Lord ? If thy brother sin against thee,
rebuke hixxi betweext him and thee alone. What sayest thou, 0
Apostle ? Thexn ihat sin x-ebuke before all, thai othexs also may
fear. What are we about? Arc we listening to this controversy
as judges ? That be far from us. Yea, rather as those whose
place is under the Judge, let us knock, that we may obtain,
that it be opened to us ; let ns fly beneath the vrings of our
Lord God. For He did not speak in contradiction to His
Apostle, seeing that He Himself spoke ixi him also, as he says,
2 Cor. Would ye receive a proof of Chx-ist, Who speaketh in me?
' ' Christ in the Gospel, Christ in the Apostle : Christ therefore
spake both ; one by His ov^n Mouth, the other by the mouth
of His herald. For when the herald pronounces any thing
from the tribunal, it is not written in the records, " the herald
said it ;" but he is written as having said it, who commanded
the herald what to say.
vi. 9. Let us then so give ear to these two precepts. Brethren,
as that we may understand them, and let us settle ourselves in
peace between them both. Let us but be in agreement with
our own heart, and Holy Scripture will in no part disagree
with itself It is entirely true, both precepts are true; but we
must make a distinction, that sometimes the one, sometimes
the other must be done; that sometimes a brother must be
reproved between him and ihee alone, sometimes a brother
must be repx-oved before all, thai othexs also xnay fear. If we

Rebuke secret sins against thee secretly, Joseph an example. 261
do sometimes the one, and sometimes the other ; we shall Serm.
hold fast the harmony of the Scriptures, and shall not err in rg^. is.i
fulfilling and obeying them. But a man will say to me,
" When am I to do this one, and when the other ? lest I
repx-ove between me and him alone, when I ought to x-eprove
before all; or repx-ove befox-e all, when I ought to reprove in
secret," 10. You will soon see, Beloved, what we ought to do, and vii,
when ; only I would we may not be slow to practise it. At
tend and see : If thy bx-other sin against thee, rebuke hixn
between him and thee alone. Why? Because it is against thee
that he hath sinned. What is that, hath sinned against ihee?
Thou knowest that he hath sinned. For because it was secret
when he sinned against thee, seek for secresy, when thou dost
correct his sin. For if thou only know that he hath sinned
against thee, and thou wouldest x'ebuke hixn before all, thou
art not a reprover, but a betrayer. Consider how that just
man Joseph spared his wife with such exceeding kindness,
in so great a crime as he had suspected her of, before he
knew by Whom she had conceived ; because he perceived
that she was with child, and he knew that he had not
come in unto her. There remained then an unavoidable' sus- 1 ^erta
picion of adultery, and yet because he only had perceived,
he only knew it, what does the Gospel say of him ? TAewMatt. i,
Joseph beixig a just maxi, and not willixig to make her a ^^^
public example. The husband's grief sought no revenge;
he wished to profit, not to punish the sinner. Axid xiot willixig
to make her a public example, he was xninded to jmt her away
privily. But while he thought on these things, behold, /Aever. 20.
Angel of the Lord appeared unto him, in sleep ; and told
him how it was, that she had not defiled her husband's bed,
but that she had conceived of the Holy Ghost the Lord of
thera both. Thy brother then hath sinned against thee ; if
thou alone know it, then hath he really sinned against thee
alone. For if in the hearing of many he hath done thee an
injury, he hath sinned against them also whom he hath
made witnesses of hisiniquity. Forltell you, my dearly beloved
Brethren, what you can yourselves recognise in your own
case. When any one does my brother an injury in my hear
ing, God forbid that I should think that injury unconnected
with myself Certainly he has done it to me also ; yea to me

262 Sins, known privately to the Priest, in no case to he revealed.
Serm. the rather, to whom he thought what he did was pleasing.
[^f.^Rl Therefore those sins are to be reproved before all, which are
committed before all; they are to be reproved with more
secresy, which are committed more secretly. Distinguiish
times, and Scripture is in harmony with itself
viii. 11. So let us act; and so must we act not only when the
sin is committed against ourselves, but when the sin is so
committed by any one as that it is unknown by the other.
In secret ought we to rebuke, in secret to reprove him; lest
if we would reprove him publicly, we should betray the man.
We wish to rebuke and reform him ; but what if his enemy
is looking out to hear something that he raay puni.sh? For
example, a Bishop knows of some one who has killed another,
and no one else knows of him. I wLsh to reprove him pub-
' inscri- licly, but tliou art seeking to prosecute him'- Decidedly then
I will neither betray him, nor neglect him ; I will reprove
him in secret; I will set the judgment of God before his
eyes ; I will alarm his bloodstained conscience ; I will per
suade hira to repentance. With this charity ought we
to be endued. And hence men sometimes find fault with
us, as if we do not reprove ; or they think that we know
what we do not know, or that we hush up what we know.
And it may be that what thou knowest, I know also; but I
will not reprove iu thy presence ; because I wish to cure,
not to act informer. There are men who commit adultery in
their own houses, they sin in secret, sometimes they are dis
covered to us by their own wives, generally through jealousy,
sometimes as seeking their husband's salvation ; iu such cases
we do not betray them openly, but reprove them in secret.
Where the evil has happened, there let the evil die. Yet do we
not neglect that wound ; abo\ e all things shewing the man who
is in such a sinful state, and bears such a wounded conscience,
that that is a deadly wound which they who suffer from, some
times by an unaccountable perverseness despise; and seek
out testimonies in their favour, I know not whence, null cer
tainly and void, saying, God careth not for sins of thejlesh'.
Heb.i3, Where is that then which we have heard to-day. Whore
mongers and adulterers God xvill fudge ? Lo ! whosoever
thou art that labourest under such a disease attend. Hear
" Vide Serm. ccx.xiv, ii.

Perilous sophisms about sins of the fiesh. 263
what God saith; not what thine own mind, in indulgence to Serm.
thine own sins, may say, or what thy friend, thine enemy rgg. g j
rather and his own too, bound in the same bond of iniquity
with thee may say. Hear then what the Apostle saith ; Mar
riage is honourable in all, and the bed undefiled. But
whox-emongexs and aduliex-ers God xcill judge.
12. Come then. Brother, be reformed. Thou art afraid ix.
lest thine enemy should prosecute thee; and art thou not
afraid lest God should judge thee ? Where is thy faith? Fear
whilst there is the time for fear. Far off indeed is the day
of judgment; but, every man's last day cannot be far off; for
life is short. And since this shortness is ever uncertain, thou
knowest not when thy last day may be. Reform thyself to
day, because of to-morrow. Let the reproof in secret be of
service to thee now. For I am speaking openly, yet do I
reprove in secret. I knock at the ears of all ; but I accost'' con-
the consciences of some. If I were to say, " Thou adulterer,^™'"
reform thyself;" perhaps in the first place I might say what
I had no knowledge of; perhaps suspect on a rash hear
say report, I do not then say, " Thou adulterer, reform
thyself;" but " whosoever thou art among this people who art
an adulterer, reform thyself" So the reproof is public ; the
reformation secret. This I know, that whoso feareth, will
reform himself
I.3. Let no one say in his heart, God careth xiot for sins x.
of the flesh. Know ye not, saith the Apostle, that ye are i Cor.
the temple of God, axid the Spirit of God dwelleth mi^'^*^-^^-
you? If any maxi defile the iexnple of God, him xjoill God
destx'oy. Let xio man deceive himself. But perhaps a man
will say, " My soul is the temple of God, not my body," and
will add this testimony also. All flesh is as grass, and all ipet.
the glox-y of xnan as the flower of grass. Unhappy interpre- ¦'' ^*-
tation! conceit meet for punishment! The flesh is called
grass, because it dies ; but take thou heed that that which
dies for a time, rise not again v/illi guilt. Wouldest thou
ascertain a plain judgment on this point also? Kxioiv ye xiot,
says the same Apostle, that your body is the temple of ihe i cor.
Holy Ghost Which is in you. Which ye have of God? Do not ^' ^^-
then any longer disregard sins of the body ; seeing that your
bodies are ihe temples of the Holy Ghost which is ixi you,

264 Xtian, every where Xfs temple ; fear to offend ifs Indiveller.
Serm. which ye have qf God. If thou didst disregard a sin of the
™^g'; body, wilt thou disregard a sin which thou committest against
a temple ? Thy very body is a temple of the Spirit of God
within thee. Now take heed what thou doest with the
temple of God. If thou wert to choose to commit adultery
in the Church within these walls, what wickedness could be
greater? But now thou art thyself the temple of God. In
thy going out, in thy coming in, as thou abidest in thy house,
as thou risest up, in all thou art a temple. Take heed then
what thou doest, take heed that thou offend not the In-
dweller of the temple, lest He forsake thee, and thou fall
into ruins. Know ye not, he says, that your bodies (and
this the Apostle spake touching fornication, that they might
not think lightly of sins of the body) are the temples
of the Holy Ghost Which is in you. Which ye have of God,
and ye are xiot your owxi ? For ye have been bought with a
> Vul- great^ pjrice. If thou think so lightly of thine own body,
have some consideration for thy price.
xi. 14. I know, and as I do every one knows, who has used a
little more than ordinary consideration, that no man who
has any fear of God omits to reform himself in obedience to
His words, but he who thinks that he has longer time to live.
This it is which kills so many, while they are saying, " To
morrow, To-morrow;" and suddenly the door is shut. He
remains outside with the raven's croak", because he had not
the moaning ofthe dove. " To-morrow, To-morrow;'' is the
raven's croak. Moan plaintively as the dove, and beat thy
breast; but whilst thou art inflicting blows on thy breast,
be the better for the beating ; lest thou seem not lo beat thy
conscience, but rather with blows to harden it, and make an
evil conscience more unyielding instead of better. Moan with
no fruitless moaning. For it may be thou art saying to thyself,
" God hath promised rae forgiveness, whenever I reform myself
Ezek. I am secure; I read the divine Scripture, In the day that
the wicked man turneth away froxn his wickedness, and
doeth that which is lawful axid right, I will forget all his
iniquities. I am secure then, whenever 1 reform myself,
God will give me pardon for my evil deeds." What can I say
to this? Shall I lift up my voice against God? Shall I say lo
^ .-r^t-ri!;!!.! 223, 4. Enarr. in Ps. cii. 16.

18, 21,
22,

Peril of delay in good, and of pleasure in hearing without doing. 265
God, Do not give him pardon? Shall I say. This is not Serm.
written, God hath not promised this? If I should say ought [g2.^B,'l
of this, I should say falsely. Thou speakest well and truly ; '",
God hath promised pardon on thy amendment, I cannot
deny it; but tell me, I pray thee; see, T consent, I grant, I |
acknowledge that God hath promised thee pardon, but who i
hath promised thee a to-moiTow ? Where thou dost read to i
me that thou shalt receive pardon, if thou reform thyself;
there read to nie how long thou hast to live. Thou dost
confess, " I cannot read it there." Thou knowest not then how
long thou hast to live. Reform thyself, and so be always
ready. Be not afraid of the last day, as a thief, who will
break up thy house as thou sleepest; but awake and reform
thyself to-day. Why dost thou put it off till to-morrow? If
thy life is to be a long one, let it be both long and good.
No one puts off a good dinner, because it is to be a long one,
and dost thou wish to have a long evil life ? Surely if it is
to be long, it will be all the belter if it be good ; if it is to be
short, it is well that it's good be as long as possible '.' hene
But men neglect their life to such a degree, as that they est ut
are unwilling lo have any thing bad except it. You buy^™^
a farm, and you look out for a good one; you wish tOceretur.
marry a wife, you choose a good one ; you wish for the birth
of children, and you long for good ones; you bargain for
shoes, and you do not wish for bad ones ; and yet a bad life
you' do love. How hath thy life offended thee, that thou
art willing to have it only bad ; that amid all thy good things
thou shouldest thyself alone be evil ?
15. So then, my Brethren, if I should wish to reprove any xii.
of you individually in secret, perhaps he would listen to me.
I reprove many of you now in public ; all praise rae ; may
some give attentive heed to me ! 1 have uo love for him who
praises me with his voice, and with his heart despises me.
For when thou dost praise, and not reform thyself, thou art a
witness against thyself If thou art evil, and thou art pleased
with what I say, be displeased with thyself; because if thou
art displeased with thyself as being evil, when thou dost
refoi-m, thou wilt be well pleased with thyself, which if I
mistake nol I said the day before yesterday. In all my
>> Sermon 22. (72, Ben.) 5. (iv.)

266 Peril of priestly office ; even sadness profitable.
Serm. words I set a mirror before you. Nor are they my words, but
[82. B.J I speak at the bidding of the Lord, by Whose terrors I refrain
from keeping silence. For who would nol rather choose to
keep silence, and not to give account for you? But now I
have undertaken the burden, and I cannot, and I ought not
to shake it off my shoulders. When the Epistle to the
Heh.i3, Hebrews was being read, my Brethren, ye heard. Obey thexxi
that have the rule over you, and submit yourselves: for they
watch for your souls, as ihey ihat xnust give account, that
they xnay do it with, joy, and not xcilh grief; for that is un
profitable for you. When do we it with joy? When we
see man making progress in the words of God. When does
the labourer in the field work with joy ? When he looks al the
tree, and sees the fruit; when he looks at the crop, and sees
the prospect of abundance of corn in the floor; when he sees
that he has not laboured in vain, has nol bowed his back,
and bruised his hands, and endured the cold and heat in vain.
This is what he says. That they may do it with joy, and not
xvith grief; for thai is xin profitable for you. Did he say,
" unprofitable for them ?" No. But he said, unpx-ofitable for
XJOU. Forwhen those who are set over you are saddened at
your evil deeds, it is profitable for them ; their very sadness is
profitable for them; but it is unprofitable for you. But we
do not wish that any thing should be profitable for us, which
for you is unprofitable. Let us then. Brethren, do good
together in the Lord's field; that at the reward we may
rejoice together.

SERMON XXXIII. [LXXXIII. Ben,]
On the word,s of the Gospel, Matt, xviii. " How often shall my brother
sin against me," &c.
J 1. Yesterday the holy Gospel warned us not to neglect
Mat.18 ^^ ®'"^ of our brethren: But if thy bx other shall sin against
^5- ihee, rebuke him between hixn and ihee alone. If he shall
ver. 16. hear thee, thou hast gained thy brother. But if he shall x-efuse
io hear ihee, take with thee two or thxee xnore ; that in the
xnouth of two or three witnesses, every icord xnay be established.

Parable of unforgiving servant full of terror. 267
And if he shall neglect to hear them too, tell it to the Church. SEFi.\r,
But if he shall neglect to hear ihe Church, let hixn be unto^^^^^j
ihee as an heathen xnan and a publican. To-day also the ver. 17?
section which follows, and which we heard when il was read,
relates lo the same subject. For when the Lord Jesus had
said this to Peter, he went on to ask his Master, how often
he should forgive a brother who had sinned against him ; and
he enquired whether seven limes would be enough? TV/ever, 22.
Lox-d axiswered him. Not only seven times, but even seventy
times seven. Then he added a parable very full of terror: That ver, 23.
the kingdom of heaven is like unto an householder, which took
account with his servants; among whom he found one that
owed ten thousand talents. And when he coxnmaxided all
that he had, and all his family, and himself to be sold, and
ihe debt to be paid, he fell down at his Lord's feet, and prayed
for delay, and obtained' eulire remission. For as we have ' meruit
heard. His lord was moved with compassion , and forgave
hixn all ihe debt. Then that man free from his debt, but a
bondslave of iniquity, after he had gone out from the presence
of his lord, found in his turn a debtor of his own, who owed
him, not ten thousand talents, the sum which had been re
mitted to him, but a hundred denarii ; and he began to drag ver. 28.
him by the throat, and say. Pay xxie ihat thou oicest. Then
he besought his fellowservant as he had done his lord; but
he did nol find his fellowservant such a man as the other
had found his lord, tie not only would not forgive him
the debt; but he did not even grant him a delay. He
hurried him along with great violence^ to make him pay, he^contor-
who had been but just now set free from his debt to his lord. '"""
His fellowservants were displeased; and went and told their yer.si.
lord what was done ; and the lord summoned his servant to
his presence, and said to him, O thou wicked sex-vant, xrhen^er. 32,
ihou didst owe me so great a debt, in pity to thee I forgave
ihee all. Shouldest not thou also have had compassioxi on ver. 33.
thy fellowservant, even as I had pity on thee ? And he
commanded that all which he had forgiven him should be
paid. 2. It is then for our instruction that He put forth this parable, "-
and by this vvaming He would save us from perishing. So,
said He, shall My heavenly Father do also unto you, if ye

268 Would you le forgiven and receive, forgive and give.
Seum. from your hearts forgive xiot every one his bx-other their
fss^B^i trespasses. Lo, Brethren, the thing is plain, useful is the
admonition, and a wholesome obedience is by all means due,
that what hath been bidden may be fulfilled. For every man
is at once God's debtor, and halh also some brother a debtor
to himself. For who is there who is not God's debtor, but he
in whom there can be found no sin? And who is there who
hath not a brother his debtor, but he against whom no one
halh sinned ? Think you that any one among mankind can
be found, who is not himself bounden to his brother by
some sin? So then every man is a debtor, yet having
himself his own debtors too. The righteous God therefore
appointeth a rule for thee toward thy debtor, which He also
will obseiTe with His. For two works of mercy are there,
which deliver us, which the Lord halh Himself briefly laid
Luke 6, down in the Gospel: Forgive, axid ye shall be forgiven: give
and it shall be given uxito you. Forgive, and ye shall be
forgiven, relates to pardoning. Give, axid it shall be given
unto you, relates to doing kindnesses. As to what he saith
of pardoning, thou both wishest thy sin lo be pardoned
thee, and thou hast another whom thou mayest pardon.
Again, as to the doing kindnesses; a beggar a.sks ofthe?,
and thou art God's beggar. For we are all when we pray
God's beggars; we stand, yea rather we fall prostrate before
the door of the Great Householder, we groan in supplication
wishing to receive something; and this something is God
Himself. What does the beggar ask of thee? Bread. And
John 6, what dost thou ask of God, but Christ, Who saith, I am the
living Bread which caxne down from heaven ? Would you be
forgiven? Forgive. Forgive, and it shall be forgiven you.
Would you receive ? Give, and it shall be givexi unto you.
iii. .3. Bul now hear what in so plain a precept may cause
a difSculty. In this question of forgiveness when pardon is
asked, and it is due fi-om him who should grant it, il may be
Mat.18, a difficulty to us as il was to Peter. How oftexi ought I to
forgive ? Is up lo seven times sufficient? " It is not sufficient,
ver. 2i. saith the Lord, I say xiot unto thee. Until seven tixnes; but.
Until seventy times seven. Now reckon up how often thy
brother hath sinned against thee. If thou canst reach the
seventy-eighth fault, so as to get beyond the seventy times

No limit io our fox-giving, since none to our forgiveness. 269
seven, then set about revenge. Is this then what He really Serm.
. , XXXIII.
means, and is it really so, that if he shall sm seventy iixncs [gs. b.]
seven, thou shouldest forgive him; bul if he shall sin seventy
times and eight, it should then be lawful for thee nol to forgive ?
Nay I am bold to say, that if he should even sin seventy-eight
times, thou must forgive. Yea, as I have said, if he shall sin
seventy-eight tiines, forgive. And if he sin a hundred limes,
forgive. And why need I say, so and so often ? In one word'',
as often as he shall sin, forgive him. Have I then taken
upon me lo overpass the measure of my Lord? Fle fixed
the limit of forgiveness in the number seventy-seven; shall
I presume to overleap this limit ? It is not so, I have not
presumed to go at all beyond. I have heard the Lord Himself
speaking in His Apostle, where there is no measure or
number fixed. For He says. Fox-giving oxie axiother, if axiy col. 3
man have a quarrel agaixist any, as God ixi Christ hath^^-
forgiven you. Here you have the rule. If Christ have 32. '
forgiven thee thy sins sevexiiy times axid sevexi only, if He
have pardoned thee up lo this point, and refused lo pardon
beyond it; then do thou also fix this limit, and be loth to
forgive beyond il. But if Christ hath found thousands of
sins upon sins, and halh yet forgiven all; withdraw not then
thy mercy, but ask tbe forgiveness of that large number.
For it was not without a meaning that the Lord said seventy
times seven ; forasmuch as there is no trespass whatever
which thou oughtest not to forgive. See this servant in the
parable, who being a debtor was found to have a debtor,
owed ten thousand talents. And I suppose that ten thousand
talents are at least ten thousand sins. For I will not say how
but one talent will include all sins. Bul how much did the
other servant owe him ? He owed a hundred denarii. Now
is not this more than sevexiiy and sevexi ? And yet the Lord
was wroth, because he did not forgiv^e him. For nol only is
a hundred more than seventy-seven; but a hundred denarii
perhaps are a thousand " asses." But what was this to ten
thousand talents ?
4. .Vnd so let us be ready to forgive all the trespasses iv.
which are committed against us, if we desire to be forgiven.
For if we consider our ,sins, and reckon up what wc do in
'' Vid, Serm, 64, (exiv, Ben,) 1,

270 Number of generations to Xt typify complete forgiveness.
Sebm. deed, what by the eye, what by the ear, what by thought, what
?g3^g\'by numberless movements; I know nol whether we so much
as sleep without a talent. And therefore do we daily beg,
daily knock at the ears of God by prayer, daily prostrate
Matt, 6, ourselves and say, Forgive us our debts, as we forgive our
debtors. What debts of thine? All, or a certain part?
Thou wilt answer. All. So then do thou with thy debtor.
This then is the rule thou layesl down, this the condition
thou speakest of; this the covenant and agreement thou dost
mention when thou prayest, saying. Forgive us, as we forgive
our debtors.
5. What then. Brethren, is the meaning of seventy times
seven ? Hear, for it is a great mystery, a wonderful sacra
ment. When the Lord was baptized, the Evangelist St. Luke
has in that place commemorated His generations in the regular
order, series, and line in which they had come down to that
Matt. 1, generation in which Christ was born. Matthew begins at
Abraham, and comes down lo Joseph in a descending order;
bul Luke begins to reckon in an ascending order. Why does
the one reckon in a descending, and the other in an ascend
ing order ? Because Matthew set forth the generation of
Christ by which He came down to us; and so he began lo
reckon when Christ was born in a descending order. "Where-
Lute 3, as, because Luke begins to reckon, when Christ was baptized ;
¦ "¦ in this is the beginning of ascension, he begins lo reckon
in an ascending order, and in his reckoning he has completed
seventy-seven generations. With whom did he begin his
reckoning ? Observe with whom ? He began to reckon from
Christ up to Adam himself, who was the first sinner, and
who begat us with the bond of sin. He reckoned up to
Adam, and so there are reckoned seventy-seven generations ;
that is, from Christ up to Adam and from Adam up to Christ
are the aforesaid seventy-seven generations. So then if no
generation was omitted, there is no exemption of any trespass
which ought not to be forgiven. For therefore did he reckon
up his seventy-seven generations, which number the Lord
mentioned as to the forgiveness of sins; since he begins lo
reckon from the baptism, wherein all sins are remitted.
^'- 6. And, Brethren, observe in this a vet greater mystery'.
' sacra- "
mentum ¦: Vid. Serm. i. (51. Ben.) 31—5. (xxi— iv.)

Ddysteries of numbers 1 0000, 1 00. 77, in theparable, us to sin. -27 1
In the number seventv-sevcn is a nnslerv ofthe remission of Sei!m.
sms. bo many are the generations found lo be from L lirist to [y^^. b.]
Adam. Now then, ask with somewhat more careful diligence
for the secret meaning of this number, and enquire into its
hidden meaning ; with more careful diligence knock, that il
may be opened unto thee. Righteousness consists in the
observance of the Law of God : true. For the Law is sel forth
in ten precepts. Therefore it was that the servant in the parable
owed ten thousand talents. This is that menioruble Deca
logue written by the finger of God, and delivered to the
people by Moses, the servant of God. He owed then ten
thousand talents; which signifies all sins, with reference lo
the number ofthe Law. And the other oiceda hundxed denarii;
derived equally from the same number. For a hundred times
a hundred make ten thousand; and ten times ten make a
hundred. And the one owed ten thousand talexits, and the
other ten times ten denarii. For there was no departure from
the number' of the law, and in both numbers you will find'legiti-
every kind of sin included. Both are debtors, and both im-mero
plore and beg for pardon; but the wicked, ungrateful servant
would not repay what he had received, would not grant the
mercy which had been undeservedly accorded to him.
7. Consider then, Brethren ; every man begins from Baptism ; vi.
he goes out fi-ee, the ten thousand talents are forgiven him ;
and when he goes out, he will soon find some fellow
servant his debtor. Let him note then, what sin itself is;2^ohser-
for the number eleven is the transgression ofthe law. For;psum^°
the law is ten, sin eleven. For the law is denoted hy ten,!"^*"^*"
sin by eleven. "^Miy is sin denoted by eleven? Because
lo get to eleven, there is the transgression of the ten ". But
the due limit is fixed in the law; and the transgression of it
is sin. Now when you have passed beyond the ten, you
come to eleven. This high mystery was figured out when
the tabernacle was commanded to be built. There are many
things mentioned there in number, which are a great mystery ^. 'in mag-
Among the rest, curtains of haircloth were ordered lo be^^^^^jj^
made, not ten, bul eleven; because by haircloth is signi-toExod.
. . 26 7
fied the confession of sins. Now what do you require ciiicina
more ? Would you know how that all sins are contained '^i'x'""'
bept.
» Vid. Serm. 1, (51, Ben.) 34. (xxiii.;

272 Ifwc imitate net our Father, we shall lose Him.
Serm. in this number seventy-seven? Seven then is usually put
[83. B.jfor a whole; because in seven days the revolution of time is
completed, and when the seventh is ended, it returns to the first
again, that the same revolution may be continued. In such
revolutions whole ages pass away: yet there is no departure
from the number seven. For He spoke of all sins, when He
said seventy tixnes sevexi; for multiply that eleven seven
times, and it makes seventy-seven. Therefore would He have
all sins forgiven, for He marked them out by the number
seventy-seven. Let no one then retain against himself by
refusing to forgive, lest it be retained against him, when he
prayeth. For God saith. Forgive, and thou shalt be forgiven.
For I have forgiven thee first ; do thou at least forgive after
that. For if thou wilt not forgive, I will call thee back, and
put upon thee again all that I had remitted to thee. For the
Truth doth not speak falsely; Christ neither deceiveth, nor is
llatt^ deceived, and He hath said at the close of the parable. So
likewise shall your Father which is in heaven do unto you.
Thou findest a Father, imitate thy Father. For if thou wUt
» di.spo- jjqj. imitate Him, thou art devising' lo be disinherited.
r.19 ' o
So likewise then shall My heavenly Father do also unio you,
if ye from your hearts fox-give not every one his brother their
trespasses. Say not with the tongue, I forgive, and put off
to forgive in the heart ; for by His threat of vengeance God
sheweth thee thy punishment. God knoweth where thou
speakest. Man can hear thy voice; God lookelh into thy
conscience. If thou sayest, I forgive; forgive. Better is it
that thou shouldest be violent in words, and forgive in the
heart, than in words be soft, and in the heart relentless.
vii. 8. Now then unruly boys will beg, and take it- hard to be
3 ..'p. beat, taking exception against' us when we wish to chastise
scribunt them after this fashion. " I have sinned, bul forgive me,"
Well, I have forgiven, and he sins again. " Forgive me," he
cries, and I have forgiven him. He sins a third lime. " For
give me," he cries, and a third time I have forgiven him. Now
then the fourth lime let him be beat. And he will say, " What !
have I tired you out to seventy-seven times?" Now if by such
exceptions the severity of discipline sleep, upon the suppression
of disciphne wickedness will rage with impunity. What then is
to be done? Let us reprove with words, and if need be with

Severe discipline, when needed, tenderness. 273
scourges ; but let us withal forgive tiie sin, aud cast away the Serm.
remembrance of it from the heart. For therefore did the |-g3. g.j
Lord add, fx-om your hearts, that though through affection
discipline be exercised, gentleness might not depart out of
the heart. For what is so kind and gentle as the surgeon with
his knife ? He that is to be cut cries, yet cut he is ; he that
is to be cauterized cries, but cauterized he is. This is not
cruelty; on no' account let that surgeon's treatment be called
cruelty. Cruel he is against the wounded part that the patient
may be cured; for if the wound be softly dealt with, the man
is lost. Thus then would I advise, my Brethren, that we love
our brethren, howsoever they may have sinned against us ;
that we let not affection toward them depart out of our
hearts, and that when need is, we exercise discipline toward
them; lest by the relaxation of discipline, wickedness in
crease, and we begin to be accused on God's behalf, for it
has been read to us, Tliem that sin rebuke befox-e all, ihat i Tim,
others also may fear. Certainly, if one, as is the only trae^'^"'
way, distinguishes the times, and so solves the question, all is
true. If the sin be in secret, rebuke it in secret. If the sin
be public and open, rebuke it publicly that the sinner may
be reformed ; and that others also may fear.

SERMON XXXIV, [LXXXIV. Ben.]
On the words of the Gospel, Matt. xix. " If thou wilt enter into life, keep
the commandments."
1. The Lord said to a certain young man, If thou w«7<Mat.i9,
enter into life, keep ihe commandments. He did not say,
If thou wilt enter into life eternal, but If thou wilt enter
into life; laying down that as life, which is to be life eternal.
Let us first then set forth the value of the love of this life. For
even this present life, under whatever circumstances, is loved;
and men fear and dread to end it of whatever kind it be ; how
ever full of trouble and misery. Hence raay we see, hence
consider, how the life eternal should be loved ; when this life
so miserable, and which must sometime come to an end, is
loved so much. Consider, Brethren, how greatly should that

274 Men's love of this short wretched life should teach love of true life.
Serm. life be loved, where thou wilt never end life. Thou dost love,
[84. B.]' it seems, this present life, 'where thou dost labour so much,
hastest to and fro, art busy, sufferest fatigue ; yea scarcely to be
enumerated are the necessities of this miserable life ; sowing,
ploughing, clearing the ground, sailing, grinding, cooking,
weaving ; and after all these things thou hast to end thy life.
See the evils thou dost suffer in this miserable life, which
thou lovest ; and dost thou think that thou shalt always live,
and never die ? Temples, stones, marbles, joined so steongly
together with iron and lead, fall into ruin for all their strength;
and does a man suppose that he shall never die? Leam
then. Brethren, to seek for eternal life, where you will not
Ps, 34, endure all this, but will reign with God for ever. For he who
12Vulg. wisheth life, as the Prophet says, loveth to see good days. For
in evil days death is rather wished for than life. Do we not
hear and see men when they are involved in some tribulations
and distresses, in law-siuls or sicknesses, and they see that
they are in travail, do we not hear them saying nothing else
but, " O God, send me death, hasten my days?" Yet when
sickness comes, they run about, and physicians are fetched,
and money and rewards are promised. Death himself says
to thee, " Lo, here I am, ^^hom but a little while ago thou wert
asking of the Lord, why wouldest thou fly from me now ? I
have found thee to be a self-deceiver, and a lover of this
miserable life."
2. But as concerning these days which we are passing
Ephes, now, the Apostle says. Redeeming the time, because the days
are evil. Are nol these days indeed evil which we spend
in this corruptible flesh, in or under so heavy a load of the
corruptible body, amid so great temptations, amid so great
difficulties, where there is but false pleasure, no security of
joy, a tormenting fear, a greedy covetousness, a withering
sadness ? Lo, what evil days ! yet no one is willing to end
these same evil days, and hence men earnestly pray God that
they may live long. Yet what is it to live long, but to be
long tormented ? What is it to live long, but to add evil days to
evil days? When boys are growing up, it is as if days are
being added to them; whereas they do not know that they are
being diminished; and their very reckoning is false. For as
we grow up, the number of our davs rather diminishes tiian

No true life, but with Chx-ist; if you love it, labor for it. 275
increases. Appoint for any man at his birth, for instance, Serm,
eighty years; every day he lives, he diminishes somewhat ofrg^ ^.-j"
that sum. Yet silly raen rejoice at the oft-recurring birthdays,
both of themselves and their children. O sensible man !
If the wine in thy bottle is diminished, thou art sad; days
art thou losing, and art thou glad? These days then are
evil; and so much the more evil, in that they are loved.
This world is so alluring, that no one is willing to finish a
life of sorrow. For the true, the blessed life is this, when we
shall rise again, and reign with Christ. For the ungodly too
shall rise again, but to go into the fire. Life then is there ^
none but that which is blessed. And blessed life there can
be none but that which is eternal, where are good days;
and those not many days, but one day. They are called days
after the custom of this life. That day knows no rising, it
knows no setting. To that day there succeeds no to-morrow ;
because no yesterday precedes it. This day, or these days,
and this life, this true life, have we in promise. It is then
the reward of a certain work. So if we love the reward, let
us not fail in the work ; and so shall we reign with Christ for
ever.

SERMON XXXV. [LXXXV, Ben.J
On the words ofthe Gospel, Matt. xix. " If thou wilt enter into life, keep
the commandments,"
1. The Gospel lesson which has now sounded in our ears, i.
Brethren, requires rather an attentive hearer and a doer, than
an expositor. What is more clear than this light. If thou
wilt enter into life, keep the commandments? What then have Matt.
I to say but. If thou xmlt enter into life, keep the coxnmaxid- ^^' '''•
ments ? Who is there that does not wish for life ? and yet
who is there that does wish to keep the commandments ? If
thou dost nol wish to keep the commandments, why seekest
thou after life? If thou art slow to the work, why dost thou
hasten to the reward? The rich young man in the Gospel
said that he had kept the commandments : then he heard the
gi-eater precepts, " If thou xmlt be perfect, one thing is lacking ver, 2 1 ,
T 2

276 Xt calls us still in ihe Gospel to simple duties and higher counsels.
Serm. to thee, go sell all that ihou hast, and give to the poor; thou
[85. B,j shall not lose them, but thou shalt have treasure in heaven ;
and come and folloxv Me. For what shall it profit thee, if
thou .shall do all the rest, and yet not follow Me ?" But as ye
have heard, he went away sad and sorrowful; for he had great
riches. What he heard, have we heard also. The Gospel is
Christ's voice. He sitteth in heaven; but He doth not cease
to speak on earth. Let us not be deaf, for He is crying out.
Let us not be dead; for He is thundering. If thou wilt not
do the greater things, do at least the less. If the burden of
the greater be too much for thee, at least take up the less.
Why art thou slow to both ? why settest thyself against both ?
The greater are. Sell all that thou hast, and give to the poor,
ver. 18. and follow Me. The less are. Thou shalt do no murder. Thou
shalt not commit adultery. Thou shalt not steal. Thou shalt
ver, 19. not bear false witness. Honour thyfather and thy mother;
and. Thou shalt love thy neighbour as thyself. These do ;
why do I call to thee, to sell thy possessions, from whom
I cannot gain, that thou wouldest keep from plundering
what is another's? Thou hast heard. Thou shalt not steal;
yet thou dost plunder. Before the eyes of so great a Judge,
ii. I find thee not a thief only, but a plunderer. Spare thyself,
have pity on thyself This life yet allows thee respite, do not
refuse correction. Yesterday thou wast a thief; be not so to
day too. Or if peradventure thou hast been so to-day already,
be not so to-morrow. Put a stop sometime to thy evil doing,
and so require good for a reward. Thou wouldest have
good things, and wouldest not be good ; thy life is a con
tradiction to thy desires. If to have a good country-seat, is
a great good : how great an evU must it be to have an evil
soul !
2. The rich raan went away sorrowful ; and the Lord said,
ver. 23. How hardly shall he that hath riches enter into the kingdom,
of heaven ! And by putting forth a comparison He shewed the
difficulty to be such that it was absolutely impossible. For
every impossible thing is difficult; but not every difficult
thing is impossible. As to how difficult it is, take heed to
ver. 24. the comparison ; Verily I say unto you. It is easier for a
camel to go through the eye of a needle, than for a rich man
to exiter into the kingdom of God. A camel to go through

Humble rich better than jxroud poor ; be rich in alms, to gain God, 277
the eye of a needle! If He had said a gnat, it would be Skrm.
impossible. And then when His disciples heard it, they were ^gg ^ j
grieved and said. If this be so, who then can be saved ? ver. 25.
What rich man? Give ear tiien to Christ, ye poor, I am
speaking to the people of God. Ye ai-e more of you poor than
rich, do ye then at least receive what I say, yet give heed.
Whosoever of you boast of your poverty, beware of pride,
lest the humble rich surpass you; beware of impiety, lest the
pious rich surpass you; beware of di-unkenness, lest the sober
rich surpass you. Do not glory of your poverty, if they must
not glory of their riches.
3. And let tiie rich give ear, if indeed they are rich; let iii.
them give eai- to the Apostle, Charge the rich of this w-oWf^, ] Tim.6,
for there are who are the rich of another world. The poori'-
are the rich of another world. The Apostles are the rich of
another world, who said. As having nothing, and yet possess- 2 Cot. 6,
ing all things. So that ye may know of what poor he is speaking ^''•
he added, of this world. Let the rich then of this world give
carlo the Apostie, Charge, he says, ihe i-icli of this world,
that ihey be not px-oud in their conceits. The first worm of
riches is pride'. A consuming moth, which gnaws the whole,
and reduces it even to dust. Charge ihem therefore not io
be proud in their conceits, nor io trust in the uncertainty of
riches, (they are the Apostie's words,^ but in the living God.
A thief may take away thy gold ; who can take away thv
God ? What hath the rich man, if he hath not God ?
What hath the poor man not, if behave God? Therefore
he says. Nor to trust in riches, but in the living God, JVho
giveth us all things richly to enjoy; with which all things He
giveth also Himself.
4. If then they ought not to trust in riches, not to confide
in thera, but in the living God; what are they to do with their
riches ? Hear what; Let tliem be x-ich in good woi-ks. What itij. ig.
does this mean? Explain, O Apostie. For many are loth to
understand what they are loth to practise. Explain, O
Apostle ; give none occasion to evil works by the obscurity
of thy words. Tell us what thou dost mean by, let them be
rich in good works. Let thera hear and understand; let
them not be suffered to excuse themselves ; but rather let
• Sermon xi. (61. B.) 10. (ix.)

278 Scribes and Pharisees gave a tenth; we must exceed them.
Serm. them begin to accuse themselves, and to say what we have
rgg B.i just heard in the Psalm, For I acknowledge my sin. Tell
PsTsiV us what this is, let ihem be rich in good wox'ks ? Let ihem
easily distribute. And what is let them easily distribute ?
What ! is this too not understood ? Let ihem easily dis
tribute, let them coxnmuxiicate. Thou hast, another hath
not : communicate, that God may communicate to thee,
Coraraunicate here, and thou shalt coraraunicate there,
Comraunicate thy bread here, and thou shalt receive Bread
there. What bread here ? That which thou dost gather
with sweat and toil, according to the curse upon the first
John 6 man. What Bread there ? Even Him who said, / am
^^- the Living Bread which came down from heaven. Here
thou art rich, but thou art poor there. Gold thou hast,
but thou hast not yet the Presence of Christ. Lay out what
thou hast, that thou mayest receive what thou hasl not. Let
Vulg. them be rich in good works, let them easily distribute, let
them communicate.
5. Must they then lose all they have ? He said. Lei them
communicate, not. Let them give the whole. Let them keep for
themselves as much as is sufficient for them, let them keep
more than is sufficient. Let us give a certain portion of it.
Lukeis, \Yijat portion ? A tenth? The Scribes and Pharisees gave
tithes for whom Christ had not yet shed His Blood, The
Scribes and Pharisees gave tithes ; lest haply thou shouldest
think that thou art doing any great thing in breaking thy
bread to the poor ; and this is scarcely a thousandth part
of thy means. And yet I am not finding fault with
this; do even this. So hungry and thirsty am I, that I am
glad even of these crumbs. But yet I cannot keep back what
Matt. 5, He Who died for us said whilst He was alive. Except your
x-ighteousness exceed ihe x-ighteousness qf the Scribes and
Pharisees, xje shall in xio case enter into ihe kingdom of
heavexi. He does not deal softly with us ; for He is a
physician. He cuts to the quick. Except your righte
ousness exceed the x-ighteousness of ihe Scx-ibes and Pharisees,
ye shall in no case enter into the kingdom of heaven. The
Scribes and Pharisees gave the tenth. How is it with you ?
Ask yourselves. Consider what you do, and with what means
you do it; how much you give, how much you leave for your-

All not needed a burden; special danger of wishing to bv x-ich. 279
selves; what you spend on mercy, what you reserve for luxury. 1^^"^-
So then, Ze< them distribute easily, let ihem communicate, [85,' B.j
let them lay up in store for themselves a good foundation
against the time to come, that they xnay hold on eternal
life. 6. I have admonished the rich ; now hear ye poor. Ye v,
rich, lay out your money ; ye poor, refrain from plundering. Ye
rich, distribute your means; ye poor, bridle your desires.
Hear, ye poor, this same Apostle ; Godliness with sufficiency iTim,6,
is a great getting. Getting is the acquiring of gain. The world "
is yours in common with the rich ; ye have not a house in
common with the rich, but ye have the heaven in common,
the light in common. Seek only for a sufficiency, seek
for what is enough, and do not wish for more. All the rest
is a weight, rather than a help ; a burden, rather than an
honour. Godliness with sufficiency is great gain. First is ibid.ver.
Godliness. Godliness is the worship of God. Godliness with"'
sufficiency. For we brought nothing into this wox-ld. Didst
thou bring any thing hither ? Nay, not even did ye rich
bring any thing. Ye found all here, ye were born naked as
the poor. In both alike is the same bodily infirmity ; the
same infant crying, the witness of our misery. For we bx-ought
xiothing into this world, (he is speaking to the poor,) neither
can we carry any thing out. Axid having food and coverixig, ver. 8.
let us be ihex-ewith content. For ihey who wish io be
x-ich. Who wish io be, not who are. For they who are so,
well and good. They have heard their lesson, that they be
rich in good wox-ks, that ihey distribute easily, thai they
communicate. They have heard already. Do ye now hear
who are not yet rich. Tliey who wish to be ricli,fall into tempt- ver. 9.
ation axid a snare, and into many foolish and hux-iful lusts.
Do ye nol fear ? Hear \^'hat follows ; which drown mexi
ixi destx-uction and perdition. Dost thou not now fear? forYer. lo.
avarice is ihe root qf all evil ? Avarice is the wishing to be
rich, not the being rich already. This is avarice. Dost thou
not fear to be drowned in destx-uction and perdition ? Dost
thou not fear avarice the root of all evil? Thou pluckest up
out of thy field the root of thorns, and wilt thou not pluck
up out of thy heart the root of evil desires ? Thou cleansest
thy field from which thy body gets its fruit, and wilt thou

280 Poor and rich a mutual benefit.
Serm. not cleanse thy heart where thy God indwelleth ? For
^sf B.l a'varice is ihe x-oot of all evil, which while some coveted
after, they have erx-ed from ihe faith, and entangled them
selves in many sorrows.
7. Ye have now heard what ye must do, ye have heard
what ye must fear, ye have heard how the kingdom of
heaven may be purchased, ye have heard by what the
kingdom of heaven may be hindered. Be ye all of one mind
in obeying the word of God. God made both the rich and
Prov. poor. Scripture says. The rich and the poor meet together,
^^' ^' the Lord is the Maker of them both. The rich and the
poor meet together. In what way, except in this present life ?
The rich and the poor are bom alike. Ye meet one another
as ye walk on the way together. Do not thou oppress, nor
thou defi-aud. The one hath need, the other hath plenty. But
the Lord is the Maker of tfiem both. By him who hath.
He helpeth him that needeth; by him who halh not.
He proveth him that hath. We have heard, we have
spoken; let us fear, let us take heed, let us pray, let us
attain.

SERMON XXXVI. [LXXXVI. Ben.]
On the words ofthe Gospel, Matt. xix. " Go, sell aU that thou hast, and
give to the poor, &c,"
i. 1. The Gospel by the present lesson has reminded me to
speak to you. Beloved, of the heavenly treasure. For our
God hath not, as unbelieving covetous men suppose, wished
us to lose what we have : if what hath been enjoined us be
properly understood, and piously believed, and devoutly
received ; He halh not enjoined us to lose, but rather shewn
a place where we may lay up. For no man can help think
ing of his treasure, and following his riches in a kind of
journeying of the heart. If then they are buried in the earth,
his heart will seek the lowest earth ; but if they are reserved
' sursum in heaven, his heart ' will be above. If Christians therefore
'"¦^ have the will to do what they know that they also make
open profession of; (not that all who hear me know this';
" But communicants only, as alone hearing the words in the Office.

We shall go, where our hearts have been. 281
and I woidd that they who have known it, know it not Serm.
XXXVI.
in vain;) if then they have the will to lift up the heart above, [gg. b.]
let them lay up there, there, what they love; and though
yet in the flesh on earth, let them dwell with Christ in heart;
and as her Head went before the Church, so let the heart of
the Christian go before him. As the members are to go
where Christ the Head hath gone before, so shall each man
at his rising again go where his heart hath now gone before.
Let us go hence then by that part of us which we may ; our
whole man will follow whither one part of us is gone before.
Our earthly house must faU to ruin; our heavenly house is
eternal. Let us move our goods beforehand, whither we are
ourselves getting ready to come,
2. We have just heard a certain rich man seeking counsel n-
from the Good Master as to the means of obtaining eternal
life. Great was the thing he loved, and of littie value was
that he was unwilling to renounce. And so in perverseness
of heart, on hearing Him Whom he had but now called Good
Master, through the overpowering love of what was valueless,
he lost the possession of what was of great price. If he had not
wished to obtain etemal life, he would not have asked counsel
how to obtain etemal life. How is it then. Brethren, that he
rejected the words of Him Whom he had called Good Master,
drawn out for him as they were frora the doctrine ofthe faith ?
What ? Is He a Good Master before He teacheth, and when
He hath taught, a bad one ? Before He taught. He was called
Good. He did not hear what he wished, bul he did hear
what was proper for him; he had come with longing, but he
went away in sadness. What if He had told him, " Lose what
thou hasl?" when he went away sad, because it was said,
" Keep what thou hast securely." Go, saith He, sell all that^at.19,
thou hast, and give to the poor. Art thou afraid, it may be, lest ^^'
thou shouldest lose it. See what follows ; And thou shalt have
treasure in heaven. Before now it may be thou hast set
some young slave to guard -thy treasures; thy God will be
the Guardian of thy gold. He who gave them on earth, will
Himself keep them in heaven. Perhaps he would not have
hesitated to commit what he had to Christ, and was only sad
because it was told him. Give to the poor; as though he
would say in his heart, " Hadst Thou said. Give it to Me

282 God longs to be our debtor, and to give us usury.
Sbrm. I will keep it in heaven for Thee; T would not hesitate to give
^gefSit to my Lord, the Good Master; but now thou hast said.
Give to the poor."
iii. 3, Let no one fear to lay out upon the poor, let no one
think that he is the receiver whose hand he sees. He
receives it Who bade thee give il. And this I say not out of
mine own heart, or by any human conjecture; hear Him Him
self, Who at once exhorteth thee, and giveth thee a title of secu-
Mat,25, rity. I was an hungred, saith He, andye gave Me meat. And
35. &c, ^jiej^i after the enumeration of all their kind offices, they
answered, When saw we Thee an hungred? He answered, /wa«-
much as ye have done it unto one ofthe least of these of Mine,
ye have done it unto Me. Ilis the poor man who begs, but He
that is Rich receives. Thou givest to one who will make away
with it. He receiveth it Who will restore it. Nor will He restore
only what He receiveth ; He is pleased to borrow upon interest.
He promiseth more than thou hast given. Give the rein now
to thy avarice, imagine thyself an usurer. If thou wert an
usurer indeed, thou wouldest be rebuked by the Church,
confuted by the word of God, all thy brethren would execrate
thee, as a cruel usurer, desiring to wring gain from other's
tears. But now be an usurer, no one will hinder thee.
Thou art willing to lend to a poor raan, who whenever he
may repay thee will do it with grief; bul lend now to a
debtor who is well able to pay, and who even exhorteth thee
to receive what he promiseth.
iy. 4. Give to God, and press God for payment'. Yea rather
loonveni giyg ^q Qod, and thou wilt be pressed to receive payment. On
earth indeed thou hadst to seek thy debtor; and he sought
too, but only to find where he might hide himself from thy
face. Thou hadst gone lo the judge, and said, " Bid that my
debtor be sumraoned;" and he on hearing this gets away,
¦^ jjeo sa- and cares nol even to wish thee welP, though to him per-
iiitare jj^pg in his need thou hadst given wealth by thy loan.
rit, cui Thou hast one then on whom thou mayest well lay out
egenti ^^y money. Give to Christ ; He will of His own accord
salutem press thee to receive, whilst thou wilt even wonder that He
dando ' halh received ought of thee. For to thera who are placed on
teras'p" ^^^^ "S^* ^'^^^ ^^^ ^'^^ ^''®* ^^y' ^°'>^^' y^ blessed qf My
Mdt.25, Father. Come whither ? Receive the kingdom prepared for

teras Mat.
34, &c.

XtreceiveSf keeps, willrepay withusury,allgivenHim inHispoor.2SS
youfromthe foundatioxi qf the world. For what? For I was Serm.
an hungred, and ye gave Me meat; I was thirsty, andye gave fy^^B^
Me drixik; I was a stranger, andye took Me in ; naked, andye
clothed Me; I was sick and in prison, axid ye visited Me.
And they will say, Lord, when saw we Thee ? What doth this
mean ? The debtor presses to pay ', and the creditors make ' .conve-
excuses. But the trusty debtor will not let them suffer loss
thereby. " Do ye hesitate to receive? I have received, and
are ye ignorant of it?" and He makes answer how He has
received; Inasmuch as ye have done it uxito one qf the least
of these of 3Iine, ye have done it uxito Me. " I received il not
by Myself; but by Mine. What was given to them came to
Me; be secure, ye have not lost it. Ye looked to those who
were little able to pay on earth; ye have One Who is
well able to pay in heaven. I," He saith, " have received,
I will repay."
5. And what have I received, and what do I repay ? " I was
an hungred, He saith, and ye gave Me meat; and the rest,
I received earth, I will give heaven ; I received temporal
things, I will restore eternal; I received bread, I will give
life." Yea, we may even say thus, " I have received bread,
I -will give Bread ; I have received drink, I will give Drink ;
I have received houseroom, I will give a House ; I was
visited in sickness, I will give Health ; I was visited in prison,
I will give Liberty. The bread which ye gave to My poor
is consumed ; the Bread which I will give both recruiteth ^ the 2 et re-
failing and doth not fail." May He then give us Bread, He*"''?'
Who is the living Bread which came down from heaven, licit
When He shall give Bread, He will give Himself For what v.
didst thou intend when thou didst lend on usury ? To give
money, and to receive money ; but to give a smaller sum, and
to receive a larger. " I," saith God, " will give thee an
exchange for the better for all that thou hast given Me. For
if thou wert to give a pound of silver, and to receive a pound
of gold, with hovv great joy wouldest thou be possessed?
Examine and question avarice. " I have given a pound of
silver, I receive a pound of gold!" What proportion is there
between silver and gold ! Much more then, what proportion
is there between earth and heaven ! And thy silver and gold
thou wert to leave here below; whereas thou wilt not abide

284 Contradictory commands of avarice and luxuriousness.
Serm. thyself for ever here. " And I will give thee something else,
rse^B^' ^""^ I ^"^^ sive thee something more, and I will give thee
— ~~ something better; I will give thee even that which wiU last
for ever." So then. Brethren, be our avarice restrained, that
another which is holy, may be enkindled. Evil altogether is
her counsel, who hinders you from doing good. Ye are
willing to serve an evil mistress, not owning a Good Lord.
And sometimes two mistresses occupy the heart, and tear
the slave asunder who deserves to be in slavery to such
a double yoke.
vi. 6. Yes, sometimes two opposing mistresses have possession
of a man, avarice and luxuriousness. Avarice says, " Keep;"
luxuriousness says, " Spend." Under two mistresses bidding
and exacting diverse things what canst thou do ? They have
both their mode of address. And when thou dost begin to
be unwilling to obey them, and to take a step towards thy
liberty; because they have no power to command, they use
caresses. And their caresses are more to be guarded against
than their commands. What says avarice ? " Keep for
thyself, keep for thy children. If thou shouldest be in
want, no one will give to thee. Live not for the time present
only ; consult for the future." On the other hand is luxurious
ness. Live whilst thou mayest. Do good to thine own soul.
Die thou must, and thou knowest not when ; thou knowest not
to whom thou shalt leave what thou hast, or who shall
possess it. Thou art taking the bread out of thine own
mouth, and perhaps after thy death thine heir will not so
much as place a cup of wine upon thy tomb; or if so be
he place a cup, he will drink himself drunk with it, not
a drop "will come down to thee. Do well therefore to thine
own soul, when and whilst thou canst." Thus avarice did
enjoin one thing ; " Keep for thyself, consult for the future,"
Luxuriousness another, " Do well to thine own soul."
vii. 7. But O free man, called unto liberty, be weary, be weary of
thy servitude to such mistresses as these. Acknowledge thy Re'
deemer, thy Deliverer. Serve Him, He enjoineth easier things,
" See on the custom of festivals at an account of his having abolished them
the funeral of the dead, St. Augustine, at Hippo, where he was only a Priest,
Ep. 22. (al. 64.) to Aurelius Bishop in the 29th (167) Letter, to his friend
of Carthage, and Primate of Africa, Alypius Bishop of Thagaste. see also
calling for their ahohtion. He gives Conf. vi. 2.

The same,in a tiiie andhappy sensegiven byourLord Who loved ms.285
He enjoineth not things contrary one lo another. I am bold Serm.
XXXVI
further to say ; avarice and luxuriousness did enjoin upon thee rgg ^.j
contrary things, so that thou couldest not obey them both ; and
one said, " Keep for thyself, and consult for the future;" the
other said, " Spend freely, do well to thine own soul." Now
let thy Lord, and thy Redeemer come forth, and Fle shall say
the same, and yet no contrary things. If thou wilt not. His
house hath no need of an unwilUng servant. Consider thy
Redeemer, consider thy Ransom. He came to redeem thee.
He shed His Blood. Dear He held thee whom He purchased
at so dear a price. Thou dost acknowledge Him Who bought
thee, consider from what He reedeemeth thee. I say nothing
of the other sins which lord it proudly over thee; for thou
wast serving innumerable masters. I speak only of these two,
luxuriousness and avarice, giving thee contrary injunctions,
hurrying thee into different things. DeUver thyself from them,
come to thy God. If thou wast the servant of iniquity, be
now the servant of righteousness. The words which they
spake to thee, and the contrary injunctions they gave thee,
the very same thou hearest now from thy Lord, yet are
His injunctions not contrary. He doth not take away their
words, bul he taketh away their power. What did avarice
say to thee ? " Keep for thyself, consult for the future." Tlie
word is not changed, but the man is changed. Now, if thou
wilt, compare the counsellors. The one is avarice, the other
righteousness. 8. Examine these contrary injunctions. " Keep for thyself,"
says avarice. Suppose thou art willing to obey her, ask her
where thou art to keep ? Some well-defended place she
will shew thee, walled chamber, or iron chest. Well,
use all precautions; yet peradventure some thief in the
house will burst open the secret places; and whilst thou art
taking precautions for thy money, thou wilt be in fear
of thy life. It may be whilst thou art keeping up thy store,
he whose mind is set to plunder them, has it even in
his thoughts to kill thee. Lastiy, even though by various
precautions thou shouldest defend thy treasure and thy
clothes against thieves; defend them still against the rust
and moth. What canst thou do then ? Here is no enemy with
out lo take away thy goods, but one within consuming them.

286 Avarice bids consult for a future, which is not;
Serm. §. No good counsel then has avarice given. See she has
rse'^B^i enjoined thee to keep, yet has not found a place where thou
:•; mayest keep. Let her give also her next advice, " Consult
for the ftiture." For what future ? for a few and those uncertain
days. She says, " Consult for the future," to a man who, it
may be, will not live even till to-morrow. Bul suppose him to
live as long as avarice thinks he wiU, not as long as she can
prove, or assure him, or have any confidence about, but
suppose him to live as long as she thinks, that, he grow old
and so come to his end : when he is even now bent double
with old age, and leaning on his slick for support, still is he
seeking gain, and hears avarice saying still, " Consult for the
future." For what future.'' When he is even at his last breath
she speaks. She says, " for thy children's sake." Would that
al least we did not find the old men who had no children
avaricious. Yet to these even, to such as these even, who
limagine cannot even excuse their iniquity by any empty' show of
natural affection, she ceases not to say, " Consult for the
future." But it may be that these will soon blush for them
selves ; so let us look to those who have children, whether they
are certain that their children will possess what they shall leave ?
Let them observe in their lifetime the children of other men,
some losing what they had by the unjust violence of others,
others by their own wickedness consuming what they pos
sessed; and they remain in poor estate, who were the children
of rich men. Cease then to be the horae born slaves of
avarice. Bul a man will say, " My children will possess this."
It is uncertain; I do not say, it is false, but at best, it is
uncertain. But now suppose it to be certain, what dost
thou wish to leave them ? What thou hast gotten for thyself.
Assuredly what thou hast gotten was not left thee, yet thou
hast it. If thou hast been able to get possession of what
was not left to thee, then will they also be able to get
what thou shalt nol leave to them.
ix, 10. Thus have the counsels of avarice been refitted; but
now let the Lord say the sarae words, now let righteousness
speak: the words will be the same, but not the same the
meaning. " Keep for thyself," saith the Lord, " consult for
fj^^-^^> the future." Now ask Him, " Where shall I keep ?" Thm
Luke shalt have treasure in heaven, where no thief approacheth.

our Lord, for the future, unchanging and endless. 2S7
nor moth corrupteth. .Against what an enduring fiiture shalt Skrm,
thou keep it ! Come, ye blessed of 3Iy Father, receive the [sii! n.j
kingdom prepared for yon from the foundation qf ihe world. M:it.'.'5,
And of how many days this kingdom is, the end of the" '
passage shews. For after lie had said of those on the lefl
hand. So these shall go away into everlasting burning; of ver. in,
those on the right hand He saith, but the righteous into life
eternal. This is " consulting for the future." \ future which
has no future boyoiul it. Those days without an end arc
called both " days," and " a d;iy." For one when he was
speaking of those days, saith, That I may dxvell in the Aojwc ps.23,6.
qf the Lord for length of days. And thoy are called a day,
This day have I begotten ihee. Now those days arc one Ps. '2, 7.
day ; because lb ere is no time, in it ; that day is neither preceded
by a yesterday, nor succeeded by a to-morrow. So then let
lis " consult for the future :" the words indeed which avarici'
said to thee are not different in terms from this, yet by them
is avarice overthrown.
11. One thing may yet be said, "But what am I to do
about my children ?" .Hear on this point also the counsel of
thy Lord. If tiiy Lord should say to thoe, " The thoughts v. Semi.
of tiieni concern j\Ie more Who did create, than thee who",^^,;'"^ '
didst beget them," peradventure thou couldest have nothing
lo say. Yet thou wilt look upon that rich man who
went away sorrowful, and was rebuked in tiie Gospel,
and wilt say to thyself perhaps, " Tliat rich man did
evil in not soiling all and giving to the poor, because he had
no children ; but I have children; I have those for whom I
should be koo])ing sometiiing. In this weakness too the
Lord is ready to advise with thee. I would be bold to speak x,
through His mercy ; I would be bold to say something, not of
mine own imagining, but of His pity. Keep theu for thy
children too, but hear me. Suppose (such is man's con
dition) any one shoitid lose one of his children ; mark,
Brethren, mai-k how that avai-ice has no excuse, either as
respects this world or the world to come. Such, I say, is
man's condition ; for it is not that I wish it, but we see in
stances. Some Christian child has been lost : tiiou hast lost a
Christian child; not that Ihou hast indeed lost him, but hast

288 Portion of departed children io be given to the poor.
Sbrm. sent him before thee. For he is not gone ' quite away, but
[86. B.] gone before. Ask thine own faith : surely thou too wilt go thi-
' neque ther presently, where he hath gone before. It is but a short
decessit question I ask, which yet I suppose no one will answer. Does
sedpras-^jjy gQjj ]jyg? j^gjj ^}jy faith. If he live then, why is his
portion seized upon by his brothers ? But thou will say,
What, will he return and possess it ? Let it then be sent lo
him whither he is gone before; he cannot come to his
goods, his goods can go to him. Consider only with
Whom he is. If thy son were serving at the Court, and
becarae the Eraperor's fi'iend, and were to say to thee, " Sell
my portion, which is there, and send it to me;" wouldest thou
find what to answer him ? Well, thy son is now with the
Emperor of all emperors, with the King of all kings, with
the Lord of all lords ; send to Him. I do not say thy son is
in need himself; but his Lord with whom he is, is in need
upon the earth. He vouchsafes to receive here, what He
gives in heaven. Do what some avaricious men are wont to
^factra-do, make out a conveyance'', bestow upon those who are in
im ' pilgrimage, what thou mayest receive in thine own country.
xi. 12. But now I am nol speaking at all of thyself, but of thy
child. Thou art hesitating to give what is thine own, yea,
rather art hesitating to restore whatis another's ; surely thou
art hereby convicted, that it was not for thy children that
thou wast laying up. See, thou dost not give to thy children,
seeing thou wilt even take away from thy children. From
this child at all events wilt Ihou take away. Why is he un
worthy to receive his part, because he is living vrith One
worthier than all ? There would be reason in it, if he with
whom thy son is living, were unwilling to receive it. Rich shalt
thou now be for thine house, but, that, the house of God.
So far it is then from me to say to thee, " Give what thou
hast;" that I am saying to thee, " Pay that thou owest." But
thou wilt say, " His brothers will have it." O evil maxim,
which may teach thy children to vrish for their brother's
death. If they shall be enriched by the property of their
3 atten- deceased brother, take heed how they may watch for" one
^^°*- another in thine house. What then wilt thou do ? Wilt thou
divide his patrimony, and so give lessons of parricide ?

Our Lord in His poor to have the portion of one child. 289
13. Bul I ara unwilling to speak ofthe loss of a child, lest Serm.
I seem to threaten calamities, which do befal men. Let us [86, B.j
speak in some more happy and auspicious tone, I do not
say then, thou wilt have one less; reckon rather that thou
hast one more. Give Christ a place with thy children,
be thy Lord added to thy family; be thy Creator added
lo thy offspring, be thy Brother added to the number of
thy children. For though there is so great a distance, yet
hath He condescended to be a Brother. And though He be
the Father's Only Son, He hath vouchsafed lo have coheirs.
Lo, how bountifully hath He given ! why will thou give
in such barren sort? Thou hast two children; reckon Him
a third : thou hast three, let Him be reckoned as a fourth :
thou hast five, let Him be called a sixth ; thou hast ten, let
Him be the eleventh. I will say no more ; keep the place of
one child for thy Lord. For what thou shalt give to thy Lord,
will profit both thee and thy children; whereas, what thou
dost keep for thy children wrongly, will hurt both thee and
them. Now thou wilt give one portion, which thou hast
reckoned as one child's portion. Reckon that thou hasl got
one child more.
14. What great demand is this, my Brethren ? I give you ^"'
counsel only; do I use violence' ? As saith the Apostle, This /' guttur
speak for your own profit, not that I xnay cast a snare upon in" -
you. I imagine, Brethren, that it is a light and easy thought 35-
for a father of children to suppose that he has one child more,
and thereby to procure such an inheritance as thou mayest
possess for ever, both thou and thy children. Avarice can
say nothing against it. Ye have cried out in acclamation at
these words. Turn your words rather against her; let her
not overcome you ; let her not have greater power in your
hearts, than your Redeemer. Let her not have greater power
in your hearts, than he who exhorteth us to lift up our
hearts. And so now let us dismiss her.
15. What says luxuriousness ? What? " Do well to thine
own soul." See also the Lord says the same, " Do well to thine
own soul." What luxuriousness was saying to thee, the same
saith Righteousness lo Ihee, But consider here again in what
sense the words are used. If thou wouldest do well to thine
own soul, consider that rich man who wished to do well to
u

290 One is come from the dead, to warn us how to use our Weatili,
Serm, his soul, after the counsel of luxuriousness and avarice,
P6^b!]' His ground brought forth plentifully, and he hadno room
Lnkei2, where to bestow his fruits ; and he said, What shall I do?
^^' "' I have no room where to bestow my fruits ; I have found
out what to do ; I will pull down my old barxis, axid build
new, and will fill them, and say to my soul, Thou hast muck
goods; take thy pleasure. Hear the counsel against luxu
riousness; Thou fool, this night thy soul shall be required
of thee; axid whose shall those things be which thou hast
provided ? And whither must that soul which shall be re
quired of him go ? This night it shall be required, and shall
go he knows not whither.
xiii. 16, Consider that other luxurious, proud, rich man. He
19 &c 'fiasted sumptuously evex-y day, axid was clothed in purple axid
fixie linexi ; and the poor man laid at his gate full of sores,
and desired in vain tJie crumbs from the rich man's table;
he fed the dogs with his sores, but he was nol fed by the
rich man. They both died; one of them was buried;
of the other what is said ? He was carried by the Angels
into Abraham's bosom. The rich man sees the poor man;
yea rather it is now the poor man sees the rich ; he longs for
a drop of water on his tongue from his finger, from him who
once longed for a crumb from his table. Indeed their lot
was changed. The dead rich man asks for this in vain;
O let not us who are alive hear it in vain. For he wished to
1 superos return again to the world', and was not permitted; he wished
one of the dead to be sent to his brethren, neither was this-'
granted him. But what was said lo him ? They have Moses
and the Prophets ; and he said. They will not hear except
one go from the dead. Abraham said to him. If they hear
not Moses and the Prophets, xieither will ihey believe though
one go from ihe dead.
xiv. 17. What luxuriousness then said in a perverted sense con
cerning the giving of alms, and procuring rest for our souls
against the lime to come, that so we may " do well to our
souls," Moses also and the Prophets have spoken. Let us give
ear while we are alive. Because there he will desire in vain
to hear, who has despised these words when he heard them
here. Are we expecting that one should rise even from
the dead, and tell us to do well to our own souls? It

God's husbandry in the soul. 291
has been done already : thy father hath not risen again, but Serm.
thy Lord hath risen. Hear him, and accept good counsel. fse^B.'j
Spare not thy treasures, spend as fi-eely as thou canst. This ~
was the voice of luxuriousness : it has become the Lord's
Voice. Spend as fi-eely as thou canst, do well lo thy soul,
lest this night thy soul be required. Here then ye have in
Christ's Name a discourse as I think on the duty of almsgiving.
This your voice now applauding, is then only well-pleasing to
the Lord, if He see withal your hands active in works of
mercy.

SERMON XXXVII. [LXXXVII. Ben.]
Delivered on the Lord's Day, on that which is written iii the Gospel,
Matt. XX, " The kingdom of heaven is like unto a man that is an
householder, who sent lahourers into his vineyard."
1, \e have heard out of the Holy Gospel a parable well i.
suited to the present season, concerning the labourers in the
vineyard. For now is the time of the material ' -vintage. ' corpo-
Now there is also a spiritual vintage, wherein God rejoiceth'^ ^
in the fruit of His vineyard. For we cultivate God, and God
cultivateth us '. But we do not so cultivate God as to make ^ "^"I't
Him any better thereby. For our cultivation is the labour of et coli-
the heart, not ofthe hands'- He cultivateth us as the husband- S^^
. . JJeum
man doth his field. In then that He cultivateth us. He maketh Conf. b.
us better ; because so doth the husbandman make his field ^^^Jj
belter by cultivating it, and the very fruit He seeketh in us is, mus e-
that we may cultivate Him. The culture He exerciseth on us is, adoran-
that He ceaseth nolle root out by His Word the evil seeds fi-om •5°"°°arando.
our hearts, to open our heart, as it were, by the plough of His
Word, to plant the seed of His precepts, lo wait for the friut
of piety. For when we have so received that culture into our
heart, as to cidlivale Him well, we are not migrateful to our
Husbandman, bul render the fruit wherein He rejoiceth. And
our fi-uit doth not raake Hira the richer, but us the happier.
2. See then ; hear how, as I have said, " God cultivateth
us." For that we cultivate God, there is no need to be
proved to you. For all raen have this on their tong-ue, that
0 2

•292 God cultivates us, to make us better.
Sebm. men cultivate God, but the hearer feels a kind of awe, when
[87. B.] he hears that God cultivates man ; because it is not after the
ordinary usage of men to say, that God cultivateth men, but
that men cultivate God. We ought therefore lo prove to
you, that God also doth cultivate men ; lest perchance we be
Mndis- thought to have spoken a word contrary to sound doctrine',
tum°^" ^'^^ ^^'^ dispute in their heart against us, and as not knowing
our meaning, find fault with us. I have determined there
fore to shew you, that God doth also cultivate us; but as
I have said already, as a field, that He may make us better,
Johni5, Thus the Lord saith in the Gospel, / am the Vixie, ye are the
^'^' branches. My Father is the Husbandman. What doth the
Husbandman do ? I ask you who are husbandmen. I
suppose he cultivates his field. If then God the Father be
a Husbandman, He hath a field ; and His field He cultivateth,
and from il He expecteth fruit.
ii, 3. Again, Vie planted avixieyard, as the Lord Jesus Christ
^^*-^^' Himself saith, and let it out to husbaxidxnen, who should
x-ender Him ihe fruit in the proper season. And He sent His
servants to ihem io ask for the hire of ihe vineyard. But
they tx-eated them despitefully, and killed some, and con
temptuously refused to render the fruits. He sent others
also, they suffered the like treatment. And then the House
holder, the Cultivator of his field, and the Planter, and Letter
out of His vineyard, said ; / will send Mine Only Son, it
may be they will at lea.st reverence Him. And so he saith.
He sent His Own Son also. They said among themselves.
This is the heir, come, let us kill Hixn, and the ixiheritance
shall be oxirs. Axid they killed Him, and cast Him out of the
vineyard. When ihe Lord of ihe vineyard, cometh, what
will He do to those wicked husbandmen? They answered. He
will miserably destroy those wicked men, and will let out
His vineyard uxito other husbandmen, which shallrender Him
ihe fruiis in iheir seasons. The vineyard was planted when
the law was given in the hearts of the Jews. The Prophets
were sent, seeking fruit, even their good hfe : the Prophets
were treated despitefully by them, and were killed, Christ
also was sent, the Only Son of the Householder; and they
killed Him Who was the Heir, and so lost the inheritance.
Their evil counsel turned out contrary to their designs.

Pax-able of hiring into the vineyard. 293
They killed Him that they might possess the inheritance; Serm.
and because they killed Him, they lost il. 18'^^]
4. Ye have just heard too the parable out of the Holy iii.
Gospel ; that the kingdom qf heaven is like unto a householder. Mat. 20,
which went out to hire lahourers into His vineyard. He^'^"'
xcent oui in the morning, and hired those whom He found,
and agreed with them for a denarius as their hire. He went
out again at ihe third hour, and found others, and brought
them to the labour of the vineyard, Axid the s'lxih and ninth
hour He did likewise. He went out also at the eleventh hour,
neai- the end of the day, and found some idle and standing
still, arid He said io ihem. Why stand ye here ? Why do ye
not work in the vineyard ? They answered. Because no xnan
hath hired us. Go ye also, said He, and whatsoever is right
I will give you. His pleasure was to fix their hire at a
denarius. How could they who had only to work one hour
dare hope for a denarius ? Yet they congratulated themselves
in the hope that they should receive something. So then
these were brought in even for one hour. At the end of the
day He ordered the hire to be paid to all, from the last to
the first. Then He began to pay at those who had come in
at the eleventh hour, and He commanded a denarius lo be
given them. When they who had come at the first hour saw
that the others had received a denarius, which He had agreed
for with themselves, they hoped thai ihey should have x-e
ceived xnore: and when their turn came, they also received
a denarius. They xnux-mux-ed against the good xnan qf the
house, saying. Behold, thou hast made us who have borne ihe
bux-ning axid heat qf ihe day, equal and like to those who
have laboured but one hour ixi the vineyard. And the good
man, returning a most just answer to one of them ; said,
Fx-iend, I do thee no wrong ; that is, " I have nol defrauded
thee, I have paid thee what I agreed for with thee. / have
done ihee no wrong, for I have paid thee what I agreed for.
To this other it is my will not to render a payment, bul lo
bestow a gift. Is it not lawful for nie to do what I will with
mine own ? Is thine eye evil, because I am good ? If I had
taken from any one what did not belong to Me, rightly I
might be blamed, as fraudulent and unjust: if I had nol paid
any one his due, rightly might I be blamed as fraudulent, and

294 Patriarchs and Prophets called in early hours, Xtians at the last;
Serm. as withholding what belonged to another ; but when I pay
[87. B.] what is due, and give besides to whom I will, neither can he
to whom I owed find fault, and he to whom I gave ought to
rejoice the more." They had nothing to answer; and all were
made equal ; and the last became first, axid the first last; by
1 squan- equality ' of treatment, nol by inverting their order. For
praepos- what is the meaning of, the last wex-e first, andthe first last?
terando rpj^a^^- j^q^Jj ^j,g ^j.g^ ^.^^ j^gj received the same.
iv. 5. How is it that He began to pay at the last.? Are not
all, as we read, to receive together ? For we read in another
place of the Gospel, that He will say to those whom He shall
Mat.25, set on the right hand. Come, ye blessed of My Father, receive
ihe kingdom prepared for you from the beginning qf the
wox-ld. If all then are lo receive together, how do we
understand in this place, that they received first who began
to work at the eleventh hour, and they last who were hired
at the first hour ? If I shall be able so to speak, as lo reach
your understanding, God be thanked. For lo Him ought
ye to render thanks. Who distributeth to you by me ; for
nought of my own do I distribute. If ye ask me, for example,
which of the two has received first, he who has received after
one hour, or he who after twelve hours; every man would answer
that he who has received after one hour, has received before
him who received after twelve hours. So then though they all
received at the same hour, yet because some received after
one hour, others after twelve hours, they who received
after so short a time are said to have received first. The
first righteous men, as Abel, and Noe, called as it were at the
first hour, will receive together with us the blessedness ofthe
resurrection. Other righteous men after them, Abraham,
Isaac, Jacob, and all of their age, called as it were at the
third hour, will receive together with us the blessedness of
the resurrection. Other righteous men, as Moses, and
Aaron, and whosoever with them were called as it were
at the sixth hour, will receive together with us the blessedness
of the resurrection. After them the Holy Prophets, called as
it were at the ninth hour, will receive together with us the
same blessedness. In the end of the world all Christians,
called as il were at the eleventh hour, will receive with the
rest the blessedness of that resurrection. All will receive

or, hours, ages ; eternal life alike to all the good, glory, diverse. 295
together; but consider those first men, after how long a time Serm.
do they receive il ? If then those first receive after a long [sV. B.l
time, we after a short lime ; though wc all receive together,
yet wc seem lo huve received first, because our hire will
nol tarry long in coming.
6. In that hire then shall we be all equal, and the first as
the last, and tho last as the first ; because that denarius is
life eternal, and in the life eternal all will be equal. For
although through diversity of attainments' the saints willimeri-
shinc, some more, some less ; yet as to this respect, the gift of '"''""'
eternal life, it will be equal to all. For that will not be longer
to one, and shorter to another, which is alike everlasting; that
which hath no end will have no end either for thee or me.
After one sort in that life will be wedded chastity, after
another virgin purity ; in one sort there will be the fruit of
good works, in another sort the crown of mart^-rdom'. One in - passio-
one sort, and another in another ; yet in respect to the living
for ever, this man will not live more than that, nor that than
this. For alike without end will they live, though each shall
live in his oun brightness : and the denarius in the parable
is that life eternal. Let not him then who has received after
a long lime murmur againsl him who has received after a
short lime. To the first, it is a payment; lo the other, a free
gift; yet the same thing is given alike to both,
7. There is also something like this in this present life, y.
and besides that solution of the parable, by which they who
were called at the first hour are understood of Abel and the
righteous men of his age, and they at the third, of Abraham
and the righteous men of his age, and they at the sixth, of
Moses and Aaron and the righteous men of their age, and
they at the eleventh, as iu the end of the world, of all Chris
tians ; besides this solution of the [)arablc, the parable raay
be seen to have an explanation in respect even of this
present life. For they are as il were called at the first hour,
who b(^gin to be Christians fresh from their mother's womb;
boys are called as il were at the third, young men at the
sixth, they who are verging toward old ago, al the ninth
hour, and they who arc called as if at the eleventh hour, are
they who are allogetiicr decrepit ; yet all tiicse are to receive
the one and tho same denarius of eternal life.
8. But, Brethren, hearken ye and understand, lest any ^i-

296 All in theparable come, when called; future call, not promised.
Sbrm. put off to come into the vineyard, because he is sure, that,
XXXVIl , .
[87! B.] corae when he will, he shall receive this denarius. And sure
indeed he is that the denarius is proraised him ; but this is
no injunction to put off. For did they who were hhed into
the vineyard, when the householder came out to them to hire
whom he raight find, at the third hour for instance, and did
hire thera, did they say to him, " Wait, we are nol going thither
till the sixth hour?" or they whom he found at the sixth hour,
did they say, " We are not going till the ninth hour?" or they
whom he found at the ninth hour, did they say, " We are
nol going till the eleventh? For he will give to all alike;
why should we fatigue ourselves more than we need?" What He
was to give, and what He was lo do was in the secret of His
own counsel : do thou come when thou art called. For an equal
reward is promised to all ; bul as to this appointed hour of
working, there is an important question. For if, for instance,
they who are called at the sixth hour, at that age of life that
is, in which as in the full heal of noon, is felt the glow of
manhood's years; if they, called thus in manhood were to
say, " Wait, for we have heard in the Gospel that all are to
receive the same reward, we will come at the eleventh
hour, when we shall have grown old, and shall still receive
the same. Why should we add to our labour?" It would
be answered them thus, " Art not thou willing to labour now,
who dost not know whether thou shalt live lo old age?
Thou art called at the sixth hour; come. The Householder
hath il is true promised thee a denarius, if thou come at the
eleventh hour, but whether thou shalt live even to the seventh,
no one halh promised thee. I say nol to the eleventh,
bul even to the seventh hour. Why then dost thou put off
hira that calleth thee, certain as thou art of the reward, but
uncertain of the day? Take heed then lest peradventure
what he is to give thee by promise, thou take from thyself
by delay." Now if this may rightly be said of infants as
belonging lo the first hour, if it may be rightly said of boys
as belonging to the third, if it may be rightly said of men in
the vigour of life, as in the full day heat of the sixth hour;
how much raore rightly raay it be said of the decrepit ? Lo,
already is it the eleventh bom-, and dost thou yet stand still,
and art thou yet slow to corae ?
vii. 9. But perhaps the Householder hath not gone out to call

Our Lord hidden to stificr ; " urnt forth" bydcsccntofH. Glw.st.2i)7
thee? If he halh not gone out, what mean our addresses to Serm.
you? bor we are servants of bis household, we are sent to [87. B.]
hire labourers. AVhy standest thou still then? Thou hasl now
ended the number uf thy years ; hasten after the denarius.
For this is the going out of the Householder, the making
himself known ; forasnnieh as he that is in tbe house is
hidden, he is not seen by those who are without; but when
he goeth out of the house, he is seen by those without.
So tluist is in secret, as long as He is not known and
acknowledged; but when He is aeknowledged. He hath gone
out to hire labounrs. For now He hatii come forth Irom a
hidden place, to be known of men : every where Christ is
known, Christ is [neaehcd ; all places whatsoever under the
lu'aven iiroehiiin aloud the glory of Christ. He was in a
manner the objeel of derision and contempt among the Jews,
He uppeareil in low estate and was despised. For He hid His
Majesty, and nianilesled His infirmity. That in Him which
was uKUiifi'Sted was despised, and that which was hidden
was nol known. For had they known it, they would not have ' Cor. 2,
crucified the Lord of glory. Bul is He still to be despised '
now that He silteih in heaven, if He were despised when He
was hanging on tbe tree ? Tluy who trueilied Him wagged
their head, and standing before His Cross, as though they
had attained tbe fruit of their cruel rage, they said in
mockery, // He be the Son oj Gmi, let Him come down from Mntt.
the Cross. He saved others, Him.self He cannot save. He .j-V
came not down, beeauso He la\ hiil. For u illi far greater ease
could He have eome down from the Cross, Who had powtr
to rise again from the grave. He shew od forth an example
of patience lor our instruction. He ilelaycd His })o\ver, and
was not acknowledged. For He had not then gone out to hire
labomers, Uo had not gone out. He had not niaile Himself
know n. On the third day He rose again, He shewed Himself to
His disei[iles, ascended into lu'a\en, .and sent the Holy Ghost
on the liftiolh day after the resunoctioii, thi- tenth aliir the
aseension. The lloly Chost Who was sent filled all who
were in one room, one humlrod and Iwa-nty mon. They ^''s ',
ivex-e filled, xvith the Holy Ghost, and began io speak irilh A,i(s ¦:,
ihe tongues if all nations: no'.\ was the calling manifest, now ¦*•
He went out to biro. For now the pow or of truth bi-gan to bo
made known to all. For then even one man ha\ ing roocnved

298 Despair and false hope, death ofthe soul.
Serm. the Holy Ghost, spake by himself with the tongues of all
[87. B,] nations. But now in the Church oneness itself, as one man
speaks in the tongues of all nations. For what tongue has
not the Christian religion reached ? to what limits does it
Ps.19,6. not extend? Now is there no one, who hideth himself from
the fieat thereof; and delay is still ventured by him who
stands still at the eleventh hour.
viii. 10. It is plain then, my Brethren, it is plain to all, do ye
hold it fast, and be sure of it, that whensoever any one turns
' super- himself to the faith of our Lord Jesus Christ, from a useless'
or abandoned way of life, all that is past is forgiven him, and
as though all his debts were cancelled, a new account is
entered into with him. All is entirely forgiven. Let no one
be anxious in the thought that there remains any thing which
is not forgiven him. But on the other hand, let no oue rest
in a perverse security. For these two things are the death of
__ souls, despair, and perverse hope. For as a good and right
hope savelh, so doth a perverse hope deceive. First, consider
how despair deceiveth. There are men, who when they begin
to reflect on the evils they have done, think they cannot be
forgiven ; and whilst they think they cannot be forgiven, forth
with they give up their souls to ruin, and perish through despair,
saying in their thoughts, " Now there is no hope for us; for
such great sins as we have committed cannot be remitted or
pardoned us; why then should we not satisfy our lusts ? Let
us al least fill up the pleasure ofthe time present, seeing we
have no reward in that v\'hich is to come. Let us do what
we list, though it be not lawful ; that we may at least have
mere- a temporal enjoyment, because we cannot^ attain to the
receiving an eternal." In saying such things they perish
through despair, either before they believe at all, or when
Christians already, they have fallen by evil liring into any
sins and wickednesses. The Lord of the vineyard goeth
forth unto them, and by the Prophet Ezekiel knocketh, and
; calleth lo them in their despair, and as they turn their backs
Ezek,; to Him that calleth them. In whatsoever day a man shall
' \ turn from his xnost wicked way, I will forget all his iniquities.
If they hear and believe this voice, they are recovered from
1 despair, and rise up again from that very deep and bottomless
; gulf, wherein they had been sunk.
ix. IL But these must fear, lest they fall into another gulf,

mur

Danger of delay. 299
and they die through a perverse hope, who could not die Serm.
through despair. For they change their thoughts, which are ["^"rf b!]
far different indeed from what they were before, but nol less
pernicious, and begin again to say in their hearts, " If in what
ever day I turn from my most evil way, the merciful God, as
He truly promiseth by the Prophet, will forget all my iniquities,
why should I turn to-day and not to-morrow ? Let this day
pass as yesterday, in excess of gmlly pleasure, in the fuU
flow of licentiousness, let it wallow in deadly delights ; to
morrow I shall turn myself, and there will be an end to it."
One may answer thee. An end of what ? Of mine iniquities,
thou wilt say. Well, rejoice indeed, that to-morrow there
will be an end of thine iniquities. Bul what if before to
morrow thine own end shall be ? So then thou dost well
indeed to rejoice that God hath promised thee forgiveness for
thine iniquities, if thou art converted; but no one has pro- '
mised thee to-morrow. Or if perchance some astrologer hath
promised il, it is a far different thing from God's promise.
Many have these astrologers deceived, in that they have
promised themselves advantages, and have found only losses.
Therefore for the sake of these again whose hope is wrong,
doth the Householder go forth. As He went forth to those who
had despaired wrongly, and were lost in their despair, and
called them back to hope ; so doth He go forth lo these also
who would perish through an evil hope ; and by another book
He saith to them, Blake xio tarrying to turn to the Lord. As Ecclus.
He had said to the others. In whatsoever day a xnan shall turxi ^'
from his most wicked way, I will forget all his iniquities,
and took despair away from them, because they had now
given up their soul to perdition, despairing of forgiveness by
any means ; so doth He go forth to these also who have a
mind to perish through hope and delay ; and speaketh to them,
and chideth them, 3Iake no tarrying to turxi to the Lord, and
putnot offfroxn day io day ; for suddenly shall the wrath ofthe
Lord coxne forth, and ixi the day of vexigeaxice He will destroy
thee. Therefore put not off, shut not against thyself what now is
open. Lo, the Giver of forgiveness openeth the door to thee ;
why dost thou delay ? Thou oughtest to rejoice, -were He to
open after ever so long a time lo thy knocking; thou hast
not knocked, yet doth He open, and dost thou remain out-

300 God chose y' weak and ignorant, that we m^ trust Him, naif great
Serm. side ? Put not off then. Scripture saith in a certain place, as
[87^ b'.] touching works of mercy. Say not. Go, and come again,
Prov. 3', axid to-morrow I xvill give ; xxfien thou canst do the kindness
^ ' at once ; for thou knowest not what xnay happen 0x1 the mor
row. Here then is a precept of not putting off being
merciful to another, and wilt thou by putting off be cruel
against thine own self? Thou oughtest not to put off to give
bread, and wilt thou put off to receive forgiveness ? If thou
3o''23. dost not put off in shewing pity towards another, pity thine
Vulg. ok;,i soul also in pleasing God. Give alms to thine own
soul also. Nay I do not say, give to it, but thrust not back
His Hand that would give to thee.
X. 12. But raen continually injure theraselves exceedingly in
their fear to offend others. For good fi-iends have much
influence for good, and evil friends for evil. Therefore it
was not the Lord's will to choose first senators, but fishermen,
lo teach us for our own salvation lo disregard the friendship
of the powerful. O signal mercy of the Creator! For He
knew that had He chosen the senator, he would say, " My
rank has been chosen." If He had first made choice ofthe
rich man, he would say, My wealth has been chosen." If
He had first made choice of an emperor, he would say, " My
power has been chosen." If of the orator, he would say, " My
eloquence has been chosen." If of the philosopher, he would
say, " My wisdom has been chosen." Meanwhile he says,
let these proud ones be put off awhile, they swell too much.
Now there is much difference between substantial size and
swelling; both indeed are large, but both are nol alike
sound. Let them then, he says, be put off, these proud ones,
they must be cured by something solid. First give Me,
He says, this fisherman. " Come, thou poor one, follow Me;
thou hast nothing, thou knowest nothing, follow Me. Thou
' idiota poor and ignorant' one, follow Me, There is nothing in thee
to inspire awe, but there is much in thee to be filled." To
so copious a fountain an empty vessel should be brought.
So the fishei-man left his nets, the fisherman received grace,
and became a divine orator. See what the Lord did, of
1 Cor.i, Whom the Apostie says, God hath chosen the weak things of
^7-28. the ivorld to coxifound the things which are mighty, and
base things of the world hath God chosen, yea axid things

World one great patient ; Physician, humbled, despised, cures. ^0\
which are not, as if they xvere, that those things which are Serm.
xnay be brought to nought. And so now the fishermen's words l^'^^^''-,
are read, and the necks of orators are brought down. Let all 
empty winds then be taken away, let the smoke be taken
away which vanishes as it mounts; let thera be utterly
despised when the question is of this salvation.
13. If any one in a city had some bodily sickness, and
there was in that place some very skilful physician who was
an enemy to the sick man's powerful friends; if any one, I
say, in a city were labouring under some dangerous bodily
sickness; and there was in the same city, a very skilful
physician, an enemy as I said, of the sick man's powerful
friends, and they were to say lo their friend, " Do not call hira
in, he knows nothing ;" and Ihey were to say this, not frora any
judgment of their mind, but through dislike of him; would he
not for his own safety's sake remove from him the groundless
assertions' of his powerful friends, and with whatever offence ifabulas
to them, in order that he raight live but a few days longer,
call that physician in, whora common rejDort had given out
as most skilful to drive away the disease of his body ? Well, xi.
the whole race of mankind is sick, nol with diseases of the
body, but with sin. There lies one great patient from East to
West throughout the world. To cure this great patienl carae
the Almighty Physician down. He humbled Himself even
lo mortal flesh, as il were to the sick man's bed. Precepts
of health He gives, and is despised; they who do observe
them are delivered. He is despised, when powerful friends
say, " He knows nothing.'' If He knew nothing, His power
would not fill the nations. If He knew nothing. He would not
have been, before He was with us. If He knew nothing. He
would not have sent the Prophets before Him. Are not
those things which were foretold of old, fulfilled now?
Does not this Physician prove the power of His art by the
accomplishment of His promises? Are not deadly en-ors
overturned throughout the whole world ; and by the threshing
of the world lusts subdued? Let no one say, " The
world was better aforetime than now; ever since that
Physician began to exercise His art, many dreadful things
we witness here." Marvel not at this ? Before that any were
in course of healing, the Physician's residence^ seemed clean ^ static

302 Jews and Saul phrenzied against Xt, yet healed by Him.
Serm. of blood; but now rather as seeing what thou dost, shake off
[87*. B.]'all vain delights, and come to the Physician, it is the time
of healing, not of pleasure.
14. Let us then think. Brethren, of being cured. If we
do not yet know the Physician, yet let us nol like phrenzied
men be violent against Him, or as men in a lethargy tum
away from Him, For many through this violence have
perished, and many have perished through sleep. The phren
zied are they who are made mad for want of sleep. The
lethargic are they, who are weighed down by excessive
sleep. Men are to be found of both these kinds. Against
this Physician it is the will of some to be violent, and
forasmuch as He is Himself sitting in heaven, they persecute
His faithful ones on earth. Yet even such as these He cureth.
Many of them having been converted from enemies have
become friends, from persecutors have become preachers.
Such as these were the Jews, whom, though violent as men in
phrenzy against Him while He was here. He healed, and
prayed for them as He hung upon the Cross, For He said,
Luke Father, forgive ihem, for they kxiow not what ihey do. Yet
many of them when their fiiry was calmed, their phrenzy as
it were got under, came to know God, and Christ, When
the Holy Ghost was sent after the Ascension, they were con
verted to Him Whom they crucified, and as believers drunk
in the Sacrament His Blood, which in their violence they
shed.
xii. 15. Of this we have examples. Saul persecuted the
members of Jesus Christ, Who is now sitting in heaven;
grievously did he persecute them in his phrenzy, in the loss
of his reason, in the transport of his madness. But He with
Acte9,4, one word, calling to him out of heaven, Saul, Saul, why
persecutest ihou Me? struck down the frantic one, raised
him up whole, killed the persecutor, quickened the preacher.
And so again raany lethargic ones are healed. For lo such
are they like, who are not violent against Christ, nor malicious
against Christians, but who in their delay are only dull and
heavy with drowsy words, are slow to open their eyes lo the
light, and are annoyed with those who would arouse them-
" Get away frora me," says the heavy, lethargic man, " I pray
thee, get away fi-om me." Wliy ? " I wish to sleep." But you

Love gives pain to removelethargyofbody; much mox-e the soul's. 303
will die in consequence. He through love of sleep will Serm,
answer, " I wish to die," And love from above calls out, " I [87. B.]
do not wish it." Often does the son exhibit this loving
affection to an aged father, though he must needs die in a
few days ; and is now in extreme ¦ old age. If he sees that
he is lethargic, and knows from the physician that he is
oppressed with a lethargic complaint, who tells him, " Arouse
your father, do nol let him sleep, if you would save his life ?"
Then will the son come to the old man, and beat, and squeeze,
or pinch, or prick hira, or give him any uneasiness, and all
through his dutiful affection to him ; and will not allow him
to die at once, die though he soon must from very age; and
if his life is thus saved, the sou rejoices that he has now to
live some few days more with him who must soon depart to
make way for him. With how much gi-ealer affection then
ought we to be importunate ' with our friends, with whom we ' moiesti
may live not a few days in this world, but in God's presence
for ever ! Let them then love us, and do what they hear us
say, and worship Him, Whom we also worship, that thev may
receive what we also hope for. Let us turn to the Lord, Spc.

SERMON LVIII. [LXXXVIII. Ben.]
On the words of the Gospel, Matt, xx, about the two blind men sitting
hy the way side, and crying out, " Have mercy on us, O Lord, thou Son of
David," 1. Ye know. Holy Brethren, full well as we do, that our i.
Lord and Saviour Jesus Christ is the Physician of our etemal
health ; and that to this end He took the weakness of our
nature, that our weakness might not last for ever. For
He assuraed a mortal body, wherein to kill death. And,
though He was crucified through weakness, as the Apostle 2 Cor.
saith, xjet He liveth by the power of God. They are the words '
too ofthe same Apostle; He dieth no mox-e, and death shall'Eiom. 6,
have no more dominion over Him. These things, I say,are well
known to your faith. And there is also this which follows from
it, that we should know that all the miracles which He did

2,0^Faithfirstfoundedon visible miracles, happier now withoutthem.
Serm. On the body, avail to our instruction, that we may from them
to'^b" perceive that which is not to pass away, nor to have any end.
He restored to the blind those eyes which death was sure some
lime to close; He raised Lazarus to life who was to die again.
And whatever He did for the health of bodies. He did it not
to this end that they should be for ever; whereas at the last He
will give eternal health even lo the body itself But because
those things which were nol seen, were not believed; by means
of these temporal things which were seen. He built up faith
in those things which were nol seen,
ii. 2. Let no one then. Brethren, say that our Lord Jesus
Christ doeth not those things now, and on this account prefer
the former lo the present ages of the Church. In a certain
John20 place indeed the sarae Lord prefers those who do xiot see, axid
29- yet believe, to them who see and therefore believe. For even
at that time so irresolute was the infirmity of His disciples,
that they thought that He Whom they sa-.v to have risen
again must be handled, in order that they might believe. It
was nol enough for their eyes that tbey had seen Him,
unless their hands also were applied to His limbs, and the scars
of His recent wounds were touched; that that disciple who
was in doubt, might cry out suddenly when he had touched
Ibid 28. and recognised the scars. My Lord and my God. The scars
manifested Him Who had healed all wounds in others. Could
not the Lord have risen again without the scars ? Yes, but
He knew the wounds which were in the hearts of His
disciples, and to heal thera He had preserved the scais on
His own Body. And what said the Lord lo him who now con
fessed and said. My Lox-d and my God? Because ihou hast
seen, He said, ihou hast believed; blessed ax-e they who do not
see, and yet believe. Of whom spake He, Brethren, but of us ?
Not that He spake only of us, but of those also who shall
corae after us. For after a little while when He had departed
from the sight of men, that faith might be established in their
hearts, whosoever believed, believed, though they saw Him
not, and great has been the merit of their faith; for the
procuring of which faith they brought only the movement of
a pious heart, and not the touching of their hands,
3. These things then the Lord did to invite us to the faith.
This faith reigneth now in the Church, which is spread

Our Lord's spiritual cures now, greater than His bodily afore. 305
throughout the whole world. And now He worketh greater Serm.
cures, on account of which He disdained not then to exhibit f gg, B.l
those lesser ones. For as the soul is better than the body, so m.
is the saving health ofthe soul, better than the health of the
body. The blind body doth not now open its eyes by a
miracle of the Lord, bul the blinded heart openeth its eyes to
the word of the Lord, The mortal corpse doth not now rise
again, but the soul doth rise again vvhich lay dead in a living
body. The deaf ears of the body are not now opened ; but
how many have the ears of their heart closed, which yet fly
open at the penetrating word of God, so that they believe
who did not believe, and they live well, who did live evilly,
and they obey, who did not obey ; and we say, " Such a man is
become a believer ;" and we wonder when we hear of them
whom once we had known as hardened. Why then dost thou
marvel at one who now believes, who is living innocently,
and serving God; bul because thou dost behold him seeing,
whom thou hadst known to be blind; dost behold him living,
whom thou hadst known to be dead ; dost behold him hearing,
whom thou hadst known to be deaf? For consider that there are
who are dead in another than the ordinary sense, of whom the
Lord spake to a certain man who delayed lo follow the Lord, be
cause he wished to bury his father; Let the dead, said He, bury Mat. 8,
their dead. Surelythese dead buriers are not dead in body; for
if this were so, they could nol bury dead bodies. Yet doth he
call them dead ; where, but in the soul within ? For as we may
often see in a household, itself sound and well, the master of
the same house lying dead ; so in a sound body do many
carry a dead soulvrithin; and these the Apostle arouses thus.
Awake, thou that sleepest, and arise froxn ihe dead, and Christ Eph, 5,
shall give thee light. It is the Same Who giveth light to the
blind, that awakeneth the dead. For il is with His voice that
the cry is raade by the Apostle to the dead. Awake, thou that
sleepest. And the blind will be enlightened with light, when
he shall have risen again. And how many deaf raen did the
Lord see before His eyes, when He said, He thai hath ears^atli,
lo hear, let him hear. For who was standing before Him
without his bodily ears? What other ears then did He seek
for, but those ofthe inner man?
4. Again, what eyes did He look for when He spake to i^-
X

306 Philip's eye healed by faith, to see the Father in Christ.
Serm. those who saw indeed, but who saw only with the eyes of
^BS^Bi ^^® ^esh ? For when Philip said to Him, Lox-d, shew us ihe
Johnii, Father, and it sufficeth us ; he understood indeed that if the
^- Father were shewn him, it might well suffice him; but how
would the Father suffice him whom He that was equal to
the Father sufficed nol ? And why did He not suflfice ? Because
He was nol seen. And why was He not seen ? Because the
eye whereby He might be seen was nol yet whole. For this,
namely, that the Lord was seen in the flesh with the outward
eyes, not only the disciples who honoured Him saw, but
also the Jews who crucified Him. He then who wished to
be seen in another way, sought for other eyes. And therefore
Ibid, it was that to him who said. Shew us ihe Father, and it
^"' ' sufficeth us ; He answered, Have I been so long time with
you ; and yet hast thou xiot kxiown Me, Philip ? He who hath
seexi Me, hath seen the Father also. And that He might in
the mean while heal the eyes of faith, he has first of all
instructions given him regarding faith, that so he might
attain to sight. And lest Philip should think that he was to
conceive of God under the same form in which he then saw
the Lord Jesus Christ in the body, he immediately subjoined;
ver. 10. Believest thou not that I am in the Father, and the Father
ixi Me ? He had already said. He who hath seexi Me, hath
seen the Father also. But Philip's eye was not yet sound
enough lo see the Father, nor consequently to see the Son
who is Himself Coequal with the Father. And so Jesus Christ
took in hand to cure, and with the medicines and salve of faith
to strengthen the eyes of his mind, which as yet were weak and
unable lo behold so great a light, and He said, Believest theu
not that I axn in the Father, and the Father in Me? Let not
him then who cannot yet see what the Lord will one day
shew him, seek first to see what he is lo believe; but let him
first believe that the eye by which he is to see may be healed.
For it was only the form of the servant which was exhibited
Phil. 2, to the eyes of servants ; because if He who thought it not
®- robbery to be equal xmth God, could have been now seen as
equal with God by those whom He wished to be healed, He
would not have needed to empty Himself, and to take the
form of a servant. But because there was no way whereby
God could be seen, but whereby man could be seen, there

That healing y' end of the Sacramentsandally' gifts in y'ChurcbSO'
was; therefore He who was God was made man, that that Serm.
which was seen might heal that whereby He was not seen.(^g'^^3.j'
For He saith Llimself in another place. Blessed are the Matt.5,
pure in heart, for they shall see God. Philip might of ^•
course have answered and said, " Lord, lo, I see Thee; is the
Father such as I see Thee lo be? forasmuch as Thou hast
said. He who hath seen Me, hath seen the Father also ?" But
before Philip answered thus, or perhaps before he so much
as thought il, when the Lord had said. He xvho hath seexi Me,
hath seen the Father also; He immediately added, Believest
thou not that I am in the Father, axid the Father in Me?
For with that eye he could not yet see either the Father,
or the Son Who is equal with the Father ; but that his
eye might be healed for seeing, he was to be anointed unto
believing. So then before thou seest what thou canst not
now see, believe what as yet thou seesl not. Walk by
faith, that thou raayest attain to sight. Sight will not gladden
him in his home whom faith consoleth not by the way.
For so says the Apostle, As loxig as we are ixi the body, we 2 Cor.
are in pilgrixnage from the Lord. And he subjoins im-''' '
mediately why we are still in pilgrimage, though we have
now believed; For we walk by faith. He says, not by sight.
5, Our whole business then. Brethren, in this life is to heal v.
this eye of the heart whereby God may be seen. To this
end are celebrated the Holy Mysteries; lo this end is preached
the word of God ; to this end are the moral exhortations of
the Church, those, that is, that relate to the correction of
manners, to the amendment of carnal lusts, lo the renouncing
the world, not in word only, but in a change of life: to this
end is directed the whole aim of the Divine and Holy Scrip
tures, that that inner man may be purged of that which
hinders us frora the sight of God. For as the eye which is
formed to see this temporal light, a light though heavenly,
yet corporeal, and manifest, not to mfen only, but even to the
meanest aniraals, (for for this the eye is formed, to see this
light ;) if any thing be thrown or fall into il, whereby it is
disordered, is shut out from this light ; and though it encom
pass the eye with its presence, yet the eye tumsilself away from,
and is absent from it ; and through its disordered condition
is not only rendered absent from the light which is present,
x2

308 Pain to the inward eye, until healed, to see God's light.
Serm. but the light to see which it was forraed, is even painful
[^g^s^^Bo'to it. So the eye of the heart too when it is disordered
and wounded turns away from the light of righteousness,
and dares not and cannot contemplate it,
vi. 6. And what is it that disorders the eye of the heart?
Evil desire, covetousness, injustice, worldly concupiscence,
these disorder, close, blind the eye of the heart. And yet
when the eye of the body is out of order, how is the physician
sought out, what an absence of all delay to open and cleanse
il, that that may be healed whereby this outward light is
seen! There is i-unning to and fro, no one is still, no one
loiters, if even the smallest straw fall into the eye. And God
it must be allowed made the sun which we desire to see with
sound eyes. Much brighter assuredly is He Who made it;
nor is the light with which the eye of the mind is concerned
of this kind at all. That light is eternal Wisdom, God
raade thee, O raan, after His own image. Would He give
thee wherewithal to see the sun which He made, and not
give thee wherewithal to see Him who made thee, when He
raade thee after His own image? He hath given thee this
also ; both hath He given thee. But much thou dost love
these outward eyes, and despisest much that interior eye;
it thou dost carry about bruised and wounded. Yea, it
would be a punishment lo thee, if thy Maker should wish to
manifest Himself unto thee; il would be a punishment to
thine eye, before that it is cured and healed. For so Adam
in paradise sinned, and hid himself from the face of God. As
long then as he had the sound heart of a pure conscience,
he rejoiced at the presence of God; when that eye was
wounded by sin, he began to dread the Divine light, he fled
back into the darkness, and the thick covert of the trees,
flying from the truth, and anxious for the shade.
vii. 7, Therefore, my Brethren, since we too are born of him, and
viii, as the ATpostle says. In Adaxn all die; for we were all at first two
T5 22. persons ; if we were loth to obey the physician, that we might
not be sick; let us obey Him now, that we may be delivered
from sickness. The physician gave us precepts, when we were
whole ; He gave us precepts that we might not need a physician.
Matt, 9, They that are whole, He saith, xieed not a physician, but
they that are sick. When whole we despised these precepts,

Our Lord endured all suffering, that we m^ accept it and be healed. 309
and by experience have felt how lo our own destruction we Serm.
despised His precepts. Now we are sick, we are in distress, we rgg^ b'V
are on thebed of weakness; yellel us nol despair. For because
we could not come to the Physician, He hath vouchsafed lo
come Himself to us. Though despised by man when he v\as
whole. He did nol despise him when he was stricken. He did
not leave off to give other precepts to the weak, who would
not keep the first precepts, that he might not be weak; as
though He would say, " Assuredly thou hast by experience
fell that I spake the truth when I said, Touch not this.
Be healed then now at length, and recover the life thou hasl
lost. Lo, I am bearing thine infirmity; drink thou the
bitter cup. For thou hast of thine own self made those
my so sweet precepts which were given to thee when
whole, so toilsome. They were despised and so thy dis
tress began ; cured thou canst nol be, except thou
drink the bitter cup, the cup of temptations, wherein this
life abounds, the cup of tribulation, anguish, and suffer
ings. Drink then," He says, " drink, that thou mayest live."
And that the sick man may not make answer, " I cannot,
I cannot bear il, I will not drink ;" the Physician, all Whole
though he be, drinketh first, that the sick man may nol hesitate
to drink. For what bitterness is there in this cup, which He
hath not drunk ? If it be contumely; He heard it first when
He drove out the devils. He hath a devil, and by Beelzebub Luke 7
He casteth out devils. Whereupon iu order to comfort the^^-
sick. He saith. If they have called the Blaster of the house Mat.io
Beelzebub, how much xnore shall they call them of His^^-
household? If pains are this bitter cup, He was bound and
scourged and crucified. If death be this bitter cup, He
died also. If infirmity shrink with horror from any particidar
kind of death; none was at that time more ignominious than
the death of the cross. For it was not in vain that the Apostle,
when setting forth His obedience, added. Blade obediexit unto Phil. 2,
death, even the death of the cx'oss.
8. But because He designed lo honom- His faithful ones at ix.
the end of the world. He halh first honoured the cross in this
world; in such wise that the princes ofthe earth who believe
in Him have prohibited any criminal frora being crucified;
and that cross which the Jewish persecutors with great mockery

310 Our Lord's miracles are parables.
Sehm. prepared for the Lord, even kings his servants al this
^gg^Bjday bear with great confidence on their foreheads. Only
the shameful nature of the death which our Lord vouch
safed to undergo for us is nol now so apparent. Who, as
Gal. 3, the Apostle says, was made a curse for us. And when as He
^^' hung, the blindness of the Jews mocked Him, surely He could
have come down from the Cross, Who if He had not so willed,
had not been on the Cross; but il was a greater thing lo rise
from the grave than lo come down from the Cross. Our
Lord then in doing these Divine, and in suffering these
human things, instructs us by His Bodily miracles and Bodily
patience, that we may believe, and be made whole to
behold those things invisible which the eye ofthe body hath
no knowledge of With this intent then He cured these
blind raen of whom the account has just now been read in
the Gospel. And consider what instruction He has by their
cure conveyed to the man who is sick within.
X. 9- Consider the issue of the thing, and the order of the
circurastances. Those two blind men sitting by the way
side cried out as the Lord passed by, that He would have
mercy upon thera. But they were restrained fi-om crying out
by the multitude which was with the Lord. Now do not sup
pose that this circumstance is left without a mysterious
meaning. But they overcame the crowd who kept them
back by the great perseverance of their cry, that their
voice might reach the Lord's ears ; as though he had not
already anticipated their thoughts. So then the two blind
men cried out that they might be heard by the Lord, and
could not be restrained by the multitudes. The Lord was
passing by, and they cried out. The Lord stood still, and
Mat.20, they were healed. For the Lord Jesus stood still, and called
^^- them, and said. What will ye that I shall do unto you?
ver. 33. 2'hey say uxito Him, That our eyes may be opened. The
Lord did according to their faith. He recovered their eyes.
If we have now understood by the sick, the deaf, the dead, the
sick, and deaf, and dead, within; let us look out in this place
also for the blind within. The eyes of the heart are closed;
Jesus passeth by that we may cry out. What is, Jesus
passeth by ? Jesus is doing things which last but for a time.
Whatis Jesus passeih by? Jesus doeth things which pass by.

Tivo blind, images of Jews and Gentiles, the whole blind world. 3 1 1
Mark and see how many things of His have passed by. He Serm.
was born of the Virgin Mary ; is He being born always ? [gg.^B.V
As an infant was He suckled ; is He suckled always ? He ran
through the successive ages of life unto man's full estate ;
doth He grow in body always ? Boyhood succeeded to
infancy, to boyhood youth, to youth man's full stature in
several passing successions. Even the very miracles which
He did are passed by, they are read and believed. For because
these miracles are written that so they might be read, they
passed by when they were being done. In a word, not to
dwell long on this, He was Crucified : is He hanging on the
Cross always ? He was Buried, He Rose again, He Ascended
into heaven ; now He dieth no more, death shall no more have Rom. 6,
dominion over Hini, And His Divinity abideth ever, yea, the '
Immortality of His Body now shall never fail. But nevertheless
all those things whichwere wroughtbyHimintime ha.\epas.sed
by; and they are written lo be read, and they are preached to
be believed. In all these things then, Jesus passeth by.
10. And what are the two blind xnexi by ihe way-side, bul xi.
the two people lo cure whom Jesus came ? Let us shew
those two people in the Holy Scriptures. It is written in
the Gospel, Other sheep I have which are not of this fold; Johnio,
them also must I bring, that iliex-e may be onefold and One ^^'
Shepherd. Who then are the two people ? One the people of
the Jews, and the other ofthe Gentiles. I am not sent. He Mat.io
saith, but unio the lost sheep of the house of Isx-ael. To ^*-
whora did He say this ? To the disciples ; when that woman
of Canaan who confessed herself to be a dog, cried out that
she might be found worthy ofthe crumbs from the master's'" '"^'¦»-
table. And because she was found worthy, now were
the two people to whom He had come made manifest : the
Jevrish people, to wit, of whom He said, I am not sent but
unto the lost sheep of the house of Israel; and the people
of the Gentiles, whose type this woman exhibited whom
He had first rejected, saying. It is not xneet io cast ilieVoM.
children's bread io the dogs; and to whom when she said, ^^''- ^^'
Truth, Lord, yet ihe dogs eat of the crumbs which fall from ver. 27.
iheir master's table; He answered, O woman, great is thy ver. 28.
faith, be it unto ihee even as thou icili. For of this people

3\20urLorddidthingswh.passedby,thatwem'believeHimabiding.
Serm. also was that centurion of whom the same Lord saith, Verily
Tss^^b""^ say unto you, I have not found so great faith, no not
Matt. 8> in Israel. Because he had said, I am not worthy that
10, &c. Thou shouldest come under my roof, but speak the word
only, and my servant shall be healed. So then the Lord
even before His Passion and Glorification pointed out two
people, the one to whom He had come because of the
promises to the Fathers ; and the other whom for His mercy's
sake he did not reject; that it might be fulfilled which
Gen,22, had been promised to Abraham, In thy seed shall all
^^- nations be blessed. Wherefore also the Apostle after the
Lord's Resurrection and Ascension, when He was despised
by the Jews, went to the Gentiles. Not that he was silent
however towards the Churches which consisted of Jewish
Gal. 1, believers; I was uxiknowxi,he says, by face unto the Churches
ver 23 ^ JudcBa which were ixi Christ. But ihey had heard only
ihat he which persecuted us in times past, now preacheth
ver. 24, the faith xvhich once he destroyed, and they glox-ified God
Ephes "* "*^- ^^ again Christ is called the Corner Stone Who made
2,14.20. both one. For a corner joins two walls which come from
different sides together. And what was so different as the
circumcision and uncircumcision, having one wall from
Judaea, the other frora the Gentiles ? But they are joined
Ps. 1181 together by the corner stone. For ihe .stoxie which the builders
^^' rejected, ihe same is become the head of ihe corner. There
is no corner in a building, except when two walls coming
from different directions raeet together, and are joined in a
kind of unity. The iwo blind men then crying out unto
the Lord were these two walls according to the figure.
xii. 11. Attend now, dearly Beloved. The Lord was passing
by, and the blind men cried out. What is. Was passing by?
As we have already said. He was doing works which passedby.
1 secun- Now upou' these passing works is our faith built up. For we
""" believe on the Son of God, not only in that He is the word of
God, by Whom all things were made ; for if He had always
continued in the form of God, equal with God, and had not
emptied Himself in iakixig the form of a servant; the blind
men would not even have perceived Him, that they might be
able to cry out. But when He wrought passing works, that is.

Good action the cry unto Jesus, to heal our blindness. 313
when He humbled Himself, having become obedient unto serm,
death, even the death ofthe cx-oss, the two blind men cried^^^V,^''
' - ' [88, B.]
out. Have mercy on us, ihou Son qf David. For this very
thing that He David's Lord and Creator, willed also to be
David's Son, He wrought in lime. He wvoaght passing by.
12. Now what is it. Brethren, to cry oui unto Christ, but xiii.
to 'correspond to the grace of Christ by good works? Thisicongru-
I say, Brethren, lest haply we cry aloud with our voices,"'^
and in our lives be dumb. Who is he that crieth out lo
Christ, that his inward blindness may be driven away by
Christ as He is passing by, that is, as He is dispensing to us
those temporal sacraments, whereby we are instructed to »
receive the things which are eternal? Who is he that crieth
out unto Christ? Whoso despiseth the world, crieth out
unto Christ, Whoso despiseth the pleasures of the world,
crieth out unto Christ, Whoso saith not with his tongue,
bul with his life. The wox-ld is crucified unto me, and I unto Gal, 6,
the world; crieth out unto Christ, Whoso disperseth-ps.wi
abx-oad and giveth io ihe poor, ihat his righteousness may^-
endure for ever; crieth out unto Christ. For let him that
hears, aud is not deaf lo the sound, sell that ue have, and^^^^
7 12, 33.
give to the poor; provide yourselves bags which wax not old,
a treasure in the heavens that faileth not ; let him as he hears
the sound as it were of Christ's footsteps passing by, cry out
in response to this in his blindness, that is, let him do these
things. Let his voice be in his actions. Let hira begin to
despise the world, lo distribute to the poor his goods, to
esteem as nothing worth what other men love, let him
disregard injuries, not seek to be avenged, let him give
his cheek io ihe srniier, let him pray for his enemies; if any
one have taken away his goods, let him xiot ask for iliem'Lule6,
again ; if he have taken any thing from any man, lei him^^\
restore foux-fold. 19, 8.
13. When he shall begin to do all this, all his kinsmen, xiv.
relations, and friends will be in commotion. They who love
this world, will oppose him. What raadness this ! you are
too extreme^: what! are nol other men Christians? This is^nimius
folly, this is madness. And other such like things do the
multitude cry out to prevent the bhnd from crying out. The
multitude rebuked them as they cried out ; but did not over-

S14, Lukeivarm Christians hinder our cx-y ing in deed: cry out still;
Serm. come their cries. Let thera who wish to be healed uuder-
[88, B,j stand what they have to do, Jesus is now also passing by;
let them who are by the way-side cry out. These are they,
Is, 29 u;ho kxiow God with their lips, but their heart is far from
]^- Him. These are by the way-side, lo whom as blinded' in
15,8. heart Jesus gives His precepts. For when those passing things
' "^'"'"^ which Jesus did are recounted, Jesus is always represented
to us as passixig by. For even unto the end of the world there
will not be wanting blind mexi sittixig by the way-side.
Need then there is tbat they who sit by the way-side should
cry out. The multitude that was with the Lord would
repress the crying of those who were seeking for recovery.
Brethren, do ye see my meaning? Fori know not how to
speak, but still less do I know how to be silent. I will
speak then, and speak plainly. For I fear Jesus passing by
and Jesus standing still; and therefore I cannot keep silence.
Evil and lukewarm Christians hinder good Christians who
^studio- are truly earnest'', and wish lo do the commandments of God
which are written in the Gospel, This multitude which is with
the Lord hinders those wdio are crying out, hinders those that
is who are doing well, that they may not by perseverance
be healed. But let them cry out, and nol faint; let them
not be led away as if by the authority of numbers ; lei them
not imitate those who became Christians before them, who
live evil lives themselves, and are jealous of the good deeds
of others. Let them not say, " Let us live as these so many
live." Why nol rather as the Gospel ordains? Why dost thou
wish to live according lo the remonstrances of the multitude
who would hinder thee, and not after the steps of the -Lord,
who passeth by? They will mock, and abuse, and call thee
back; do thou cry out till thou reach the ears of Jesus. For
they who shall persevere in doing such things as Christ hath
enjoined, and regard not the multitudes that hinder them,
nor think much of their appearing to follow Christ, that is
of their being called Christians; but who love the fight
which Christ is about to restore lo thera, more than they
fear the uproar of those who are hindering them ; they shall
on no account be separated from Him, and Jesus will stand
still, and make thera whole.
XV. 14. For how are our eyes raade whole? That as by faith

so ivill He heal us by knowledge of His unchanging Divinity. 315
we perceive Christ passing by in the temporal economy ', Sbrm.
so we may attain to the knowledge of Him as standing still ^gg g j
in His unchangeable Eternity. For then is the eye made whole > di.spen-
when the knowledge of Christ's Divinity is attained. Let your ^'^ """^
love apprehend this ; attend ye to the great mystery " which I " saora-
, ,. .„ , ,. , . , 1 / T- , mentum
am lo speak of All the things which were done by our Lord
Jesus Christ in lime, graft faith in us. We believe on the Son
of God, nol on the Word only, by which all things were
made; bul on this very Word, made fiesh that He might
dwell among us, Who was born of the Virgin Mary, and the
rest which the Faith contains, and which are represented lo us
that . Christ might pass by, and that the blind, hearing
His footsteps as He passeth by, might by their works cry
out, by their life exemplifying the profession of their faith.
But now in order that they who cry out may be made whole,
Jesus standeth still. For he saw Jesus now standing still,
who says. Though we have known Chx-ist after the fiesh, yet 2 Cor,
XIOW henceforth know we Him no mox-e. For he saw Christ's ' "
Divinity as far as in this life is possible. There is then in
Christ the Divinity, and the Humanity. The Divinity
standeth .still, the Humanity passeth by. What means. The
Divinity standeth still? It changeth nol, is not shaken,
doth not depart away. For He did not so come lo us, as to
depart from the Father; nor did He so ascend as to change
His place. When He assumed Flesh, it changed place ; but
God assuraing Flesh, seeing He is not in place, doth not
change His place. Let us then be touched by Christ stand
ing still, and so our eyes be made whole. But whose eyes ?
The eyes of those who cry out when He is passing by ; that
is, who do good works through that faith, which hath been
dispensed in time, to instruct us in our infancy.
]5. Now what thing more precious can we have than the
eye made whole ? They rejoice who see this created light
which shines from heaven, or even that which is given out
from a lamp. And how wretched do they seem, who cannot
see this light? But wherefore do I speak, and talk of all
these things, but to exhort you all to cry out, when Jesus
passeih by. I hold up this light which perhaps ye do not
see as an object of love to you. Holy Brethren. Believe, whilst
as yet ye see not; and cx-y out that ye may see. How great is

316 Blind Tobias guides his son to attain inward light by alms.
Serm. thought lo be the unhappiness of men, who do not see this
""''^''bodily light? Does any one become blind; immediately
"-it is said; " God is angry with him, he has committed
some wicked deed." So said Tobias' wife to her husband.
He cried out because of the kid, lest it had come of theft;
he did not like to hear the sound of any stolen thing in his
house; and she maintaining what she had done, reproached
her husband ; and when he said, " Restore il if it be stolen ;" she
rj,^,^ 2 answered insultingly. Where are thy righteous deeds ? How
14. ' great was her blindness who maintained the theft; and how
clear a light he saw, who commanded the stolen thing to be
restored ! She rejoiced outwardly in the light ofthe sun; he
inwardly in the light of Righteousness. Which of them was
in the better light ?
xvi. 16- It is to the love of this light that I would exhort you,
Beloved; that ye would cry out by your works, when the
Lord passeth by; let the voice of faith sound out, that
Jesus standing still, that is, the Unchangeable, Abiding
Wisdom of God, and the Majesty of the Word of God, ly
WHiich all things wex-e made, may open your eyes. The
same Tobias in giving advice to his son, instructed him to
this, to cry out ; that is, he instructed him to good works. He
told him to give to the poor, charged him to give alms to
Tob. 4 tliG needy, and taught him, saying, My son, alms suffereth
10. not to come into darkness. The blind gave counsel for
receiving and gaining light. Alms, saith he, suffereth not to
come into darkxiess. Had his son in astonishment answered
him, " What then, father, hast thou not given alms, that
thou now speakest to me in blindness ; art not thou in dark
ness, and yet thou dost say to me. Alms suffereth not to
come into darkness." But no, he knew well what the light
was, concerning which he gave his son instruction, he knew
well what he saw in the inner man. The son held out his
hand to his father, to enable him to walk on earth ; and the
father to the son, to enable him to dwell in heaven.
17. To be brief; that I may conclude this Sermon,
Brethren, with a matter which touches me very nearly, and
gives me much pain, see what crowds there are which
rebuke the blixid as they cry out. Bul let thera not deter you,
whosoever among this crowd desire to be healed ; for there

All bridling desires [as keeping from theatres) a crying to Xt. 317
are many Christians in name, and in works ungodly; let them Serm.
not deter you from good works. Cry out amid the crowds ^g^^^V
that are restraining you, and calling you back, and insulting
you, whose lives are evil. For not only by their voices, but
by evil works, do wicked Christians repress the good. A
good Christian has no wish to attend the public shows. In
this very thing, that he bridles his desire of going lo the
theatre, he cries out after Christ, cries out to be healed.
Others run together Ihither, but perhaps they are heathens or
Jews ? Ah ! indeed, if Christians went not lo the theatres,
there would be so few people there, that they would go away
for very shame. So then Christians run thither also, bearing
the Holy Name only to their condemnation. Cry out then
by abstaining from going, by repressing in thy heart this
worldly' concupiscence; hold on with a strong and persever- ¦ tempo-
ing cry unto the ears of the Saviour, that Jesus may stand^^^
still and heal thee. Cry out amidst the very crowds,
despair not of reaching the ears of the Lord. For the blind
men in the Gospel did not cry out in that quarter, where no
crowd was, that so they might be heard in that direction,
where there was no impediment from persons hindering
them. Amidst the very crowds they cried out ; and yet the
Lord heard them. .\nd so also do ye even amidst sinners, and
sensual men, amidst the lovers of the vanities of the world,
there cry out that the Lord may heal you. Go not to
another quarter lo cry out unto the Lord, go not to heretics,
and cry out unto Him there. Consider, Brethren, how in xvii,
that crowd which was hindering Ihem from crying out, even
there were they who cried out made whole,
18, For observe this loo. Holy Brethren, what it is to
persevere in crying out, I will speak of what many as well
as myself have experienced in Christ's name; for the Church
does not cease to give birth to such as these. When any
Christian has begun to live well, lo be fervent in good works,
and to despise the world; in this newness of his life he is
exposed to the animadversions and contradictions of cold
Christians. But if he persevere, and get the better of them by
his endurance, and faint not in good works; those very same
persons who before hindered will now respect him'. For they 2 o{,g _
rebuke, and hinder, and withstand him so long as they have l^entur

318 Those who now hinder our crying, if we persevere, will bless us.
Serm. any hope that he will yield to them. But if they shall be
[88. B.j overcome by their perseverance who make progress, they
tum round and begin to say, " He is a great man, a holy man,
happy he to whom God halh given such grace." Now do they
honour him, they congratulate and bless and laud him ; just as
that multitude did which was with the Lord. They first
hindered the blind men that they might not cry out; but when
they continued to cry so as to attain to be heard, and lo obtain
tbe Lord's mercy, that same multitude now says, Jesus calleth
you. And they who a little before rebuked them ihat they
should hold their peace, use now the voice of exhortation. Now
he only is nol called by the Lord, who is not in labour in this
world. But who is there in this life who is not in labour through
Mat. 11, his sins and iniquities ? But if all labour, il is said lo all. Come
^^' unto Ble, all ye that labour. Now if this is said to all, why
¦culpamascribest thou thy miscan-iage' to Him that so invitelh thee?
Corae. His house is not too narrow for thee; the kingdom of
God is possessed equally by all, and wholly by each one; it
is not diminished by the increasing number of those who
possess it, because it is not divided. And that which is
possessed by many with one heart, is whole and entire for
each one.
xviii. 19. Yet in the mysterious sense of this passage. Brethren,
we recognise what is expressed raost plainly in other places
ofthe sacred books, that there are within the Church both
; good and bad, as I often express il, wheat and chaff. Let
no one leave the floor before the tirae, let him bear with the
chaff in the time of threshing, let him bear with it in the
floor. For in the barn he will have none of il to bear with.
The Winnower will come. Who shall divide the bad from the
good. There will then be a bodily separation too, which a
spiritual separation now precedes. In heart be always sepa
rated from the bad, in body be united with them for a lime,
only with caution. Yet be not negligent in correcting those
who belong to you, who in any way appertain to your charge,
by admonition, or instruction, by exhortation, or by threats.
Do it, in whatsoever way ye can. And because ye find in
Scripture and in the examples of Saints, whether of those who
lived before or after the coming of the Lord in this life, that
the bad do not defile the good in unity with them, do not on

Partake not with, butrebuke,y'^ bad,yet in meekness and charity. 319
this account become slow in the correction of the bad. In Serm.
two ways the bad will not defile thee; if thou consent not to rgg^B.l
him, and if thou reprove him; this is, not lo communicate with
him, not to consent to him. For there is a communication, when
an agreement either of the will or of the approbation is joined
to his deed. This the Apostle teaches us, when he says.
Have no communication with the unfruitful works cf dark- Ephes.
ness. And because it was a small matter not lo consent, if negli- '
gence in correction accompanied it, he says , But rather reprove
them. See how he comprehended both at once. Have no com
munication, but rather reprove them. What is, Have xio com
munication ? Do not consent to them, do not praise them,
do nol approve them. What is. But rather reprove ihem?
Find fault with, rebuke, repress them.
20, But then in the correction and repressing of other
men's sins, one must take heed, that in rebuking another he
do not lift up himself; and that sentence ofthe Apostle must be
thought of, Wherefore let him that thinketh he standeth, take i Cor,
heed lest he fall. Let the voice of chiding sound outwardly ' '
in tones of terror, let the spiril of love and gentleness be
maintained within. If a man be overtaken ixi a fault, as the Gal, 6,
same Apostle says, ye which are spiritual restox-e such an one '
in ihe spix'it of xneekness ; considering thyself, lest thou also
be tempted. Bear ye one another's burdens, axid so shall ye
fulfil the law of Christ. And again in another place. The ser- 2 Tim.2,
vani of ihe Lord xnust xioi stx-ive, but be gentle unto all men, ^*" ^"^
apt to teach, patient, ixi meekxiess instructing those that oppose
themselves; if God peradventure will give them repentance
to the acknowledging of the truth ; and that they may recover
thexnselves out of the snare of the devil, who are held cap
tive by him at his will. So then be neither consenting to
evil, so as to approve of it; nor negligent so as not to reprove
it ; nor proud so as to reprove it in a tone of insult.
21. But whoso forsakelh unity, violateth charity; and whoso
ever violateth charity, how great gifts soever he have, he is
nothing. If he speak xcith the tongues of xnen and of angels ; i Cor,
if he kxiow all mysteries, if he have all faith, so as to remove^^' ^¦
xnounfnins, if he distribute all his goods to the poor, if he
give his body to be burned, and have not charity; it is
nothing ; ii px-qfiielh him xiothing. He possesseth all things
to no useful end, who hath not that one thing by which he

Z20 Parableofy'tarescorrectsallschism,becau.seofeviliny' Church.
Serm. may use these all things well. So then let us embrace
r|^^^'g"j charity, studying io keep the unity of the Spix-it in
Ephes, the bond of peace. Let not those seduce us who understand
"•' ^- the Scriptures in a carnal manner, and who in making a
bodily separation, are separated themselves by a spiritual
sacrilege frora the good corn of the Church which is spread
over the whole world. For throughout the whole world hath
the good seed been sown. That good Sower, the Son of Man,
Mat, 13, halh scattered the good seed not in Africa only, bul every
where. But the enemy halh sown tares upon it. Yet what
saith the Householder ? Let both grow together until the
harvest. Grow where ? In the field, of course. What is
the field ? Is it Africa ? No ! What is it then ? Let us not
interpret it ourselves, let the Lord speak; let us not suffer any
one to make his guess at his own pleasure. For the disciples
said lo the Master, Declare unto us ihe pax-able ofthe tares.
And the Lord declared it : The good seed, said He, are the
childx-en ofthe Kingdom. Bxit ihe tares are ihe childx-en of
ihe wicked one. Who sowed them ? The enemy thai sowed
them, said He, is the devil. What is the field ? The field,
said He, is this world. What is the harvest ? The harvest,
said He, is the end of the world. Who are the reapers ? The
reapers, said He, are the Angels. Ts Africa the world ? Is this
present lime the harvest ? Is Donatus the reaper ? Look then
for the harvest throughout the whole world, throughout the
whole world grow uxito the harvest, throughout the whole
world bear with the tares even until the harvest. Let not per
verse men seduce you, that chaff so light, which flies out ofthe
floor before the coraing ofthe Winnower; let them not seduce
you. Hold them fast even to this single parable ofthe fares,
and suffer them not to speak of any thing else. This man,
one will say, surrendered ° the Scriptures ; no, not so : but
this other man surrendered thera. Whosoever il might be
who has surrendered thera, has their faithlessness made void
the faithfulness of God ? What is " the faithfulness of God ?"
Gen. 26, That which He promised to Abraham, saying, /w thy seed
shall all nations be blessed. Whatis the failhfiilnessof God?

^ The occasion of the Donatist him,ofbeingtraditors, that is, of having
schism was a charge brought against surrendered such copies of the Holy
Ceoilianus,Bp. of Carthage, and Felix, Scriptures as they had in their posses-
Bishop of jAptunga, who had ordained sion in times of persecution.

Righteousmany,tho'ixicompari.sonfew;mi.vedwithy'eviltoy'end.S2l
Let both grow together until ihe harvest. Grow where? Serm.
Throughout the field. What is throughout the field ? [gg. g.j
Throughout the world.
22. Here they say ; " Il is true both kinds did once grow
throughout the world, but the good wheat is diminished,
and confined to this our country, and our small communion'." ' pauci-
tatem
But the Lord doth not allow thee to interpret as thou wilt.
He Who explaineth this parable Himself, shutteth thy
mouth, thy sacrilegious, profane, and ungodly mouth, that is
counter to thine own interests, while thou ninnest counter
to the testator, even as he calleth thee to the inheritance.
How doth He shut thy mouth? by saying. Let both grow Matt.
together until the harvest ? If the harvest hath corae already, ' "
let us believe that the wheat has been diminished. Though
not even then shall il be diminished, but gathered up into
the bai-n. For so He saith, Gather ye together first ihe tares,
and bind ihem in bundles to burn ihem, but gather the
wheat into BIy barn. If then they grow until the harvest,
and after the harvest are gathered in, how are they diminished,
thou wicked, thou ungodly one? I grant that in comparison
with the tares and chaff the wheat is less in quantity ; still
both grow together until the harvest. For when iniquity Matt.
aboundeth, ihe love of many xvaxeth cold; the tares and '
the chaff multiply. But because throughout the whole world
wheat cannot be wanting, which by enduring unto the end
shall be saved, both grow together until ihe harvest. And if
because of the abundance of the wicked it is said, When Luke
the Son of Man cometh, thinkest thou, shall He find faith on vuie
the earth ? and by this denomination are signified all those
who by transgression of the law imitate him to whom it was
said, Earth ihou art, and xjnto earth shalt ihou x'eiurn; yet Gen.
because ofthe abundance of the good also, and because of him gLt.'
to whom it was said. Thy seed shall be as the stars of heaven. Gen.
and as the sand qf the sea; is that also written. Many shall\^^^^^
come from the East and West, and shall sit down with 17.
Abraham, and Isaac, in the kingdom of God. Both theug \i\
grow together until the harvest, and both the tares or chaff xx.
have their passages in the Scriptures, and the wheat theirs.
And they who do not understand them, confound them and
are themselves confounded; and in their blind desire they
Y

322^ Departfrom y^xoicked,' inmind, not body;' touchnot,'partakenot.
Serm. make such an uproar, that they wiU not be silenced even by
[88. B,] '•he clear manifestation ofthe truth.
Is. 52, 23. See, they say, the Prophet says, Depart ye, go ye out
^^" from thence, and touch no unclean thing; how then for
peace sake should we bear with the wicked, from whom we
are commanded to go out and depart that xve touch not the
uncleaxi thing'? We understand that depax'ture spiritually,
they corporally. For I also cry out with the Prophet, (for
however mean a vessel I am, God maketh use of me to
minister to you ;) I also cry out and say lo you. Depart ye, go
ye out froxn thence, and touch not the unclean thing; but
with the touch of the heart, not of the body. For what is it
to touch the unclean thing, bul to consent to sin. And what
is il to go out from thence, but to do what apperlaineth
to the rebuking of the wicked, as far as can be done,
•persona according lo each one's grade and condition', with the mainte
nance of peace ? Thou art displeased at a man's sin, thou
hast not touched the unclean thing. Thou hast reproved,
rebuked, admonished him, hast administered, if the case re-
quhed it, a suitable discipline, and such as doth not violate
unity ; then thou hast gone out from thence. Now consider
the actions of the Saints, lest perhaps this should seem to be
an interpretation of my own. As Saints have understood
these words, so surely oui.hl they to be understood. Go ye
out from thexn, says the Prophet. I will first maintain this
meaning of the words from their customary use, and will
afterwards shew that that meaning is not my own. It often
happens that men are accused; and when they are accused
they defend themselves, and when the accused defends himself
with good reason and justice, the hearers say, " He has got out
of this." Got out; whither has he gone ? He abides still in the
place where he was, yet has he " got out of this." How has he
got out of it? By the good account he has rendered, and by
his most satisfactory defence. This is what the holy Apostles
Luke did -(Ahen they shook off the dust from their feet against those
' ¦ who did not receive the message of peace which was sent
lo them. That watchman, got out froxn thence, to whom
Ezek. it was said, / have xnade thee a watchman unto the
l\,\J,\gfiouse of Israel. For it was told him, //' thou warn the
wicked, and he turn nol fx-om his wickedness, nor from las

Prophets rebuked, but joined in Divine rites with the wicked. 323
way, ihat wicked oxie shall die in his iniquity, and thou Serm.
shalt deliver thy soul. This if he do, he goes out froxn rgg_ g'-]
him, nol by a bodily separation, but by the defence of his ~~
own work. For he did what it was his duty to do; though the
other, whose duty it was to obey, obeyed not. This then is
that, Go ye out fx-om thence.
24. So cried Moses and Isaiah, Jeremiah and Ezekiel.
Let us see then if they acted thus, if they left the people of xxi.
God, and betook themselves to other nations. How many
and vehement rebukes did Jeremiah utter against the sin
ners, and wicked ones of his people. Yet he lived amongst
them, he entered into the same temple with them, celebrated
the same mysteries'; he lived in that congregation of wicked ' sacra-
men, but by his crying out he went out from them. This is
to go out from them; this is not to touch the unclean
thing, the not consenting to them in will, and the not
sparing them in word. What shall I say of Jeremiah, of
Isaiah, of Daniel, and Ezekiel, and the rest of the prophets,
who did not retire from the wicked people, lest they should
desert the good who were mingled with that people, among
whom themselves were able to be such as they were ? When
Moses himself. Brethren, was receiving the law in the mount,
the people below made an idol. The people of God, the Exod.
people who had been led through the waves of the Red Sea^^"
which gave way to them, and overwhelmed their enemies
who followed after, after so many signs and miracles dis
played in plagues upon the Egyptians even unto death, and
for their protection unto deliverance, yet demanded an idol,
obtained an idol by force, made an idol, adored an idol,
sacrificed unto an idol. God sheweth His servant what the
people had done, and saith that He will destroy them from
before His Face, Moses maketh intercession for them as he
was about to return to this people ; yet had he a good oppor
tunity of retiring and going out fx-om them, as these persons
understand it, that he might not touch the unclean thing, might
not live among them ; but he did nol so. And that he might
not seem to have acted thus from necessity rather than from
love, God offered him another people; so that He might
destroy these: / xeill make of thee, He said, a great nation, ver, lo.
But he did not accept, it; he cleaveth to the sinners, he
y2

324 Moses' tender prayer ; prophets by acts explain their words.
Serm. prayeth for the sinners. And how does he pray? 0 signal
^fj^^B J proof of love, my Brethren! How does he pray ? Mark that,
as il were, mother's fondness, of which I have often spoken.
When God threatened tbe sacrilegious people, Moses' tender
heart trembled, and on their behalf he opposed himself to the
Ibid, 32. wrath of God. Lord, he says, if Thou wilt forgive their sin,
forgive; but if xiot, blot me out qf Thy book which Thou hast
1 visce- written. With what a father's and mother's 'fondness, yet
with what assurance said he this, as he considered at once
the justice and the mercy of God; that in that He isjust, He
would not destroy the righteous man ; and that in that He is
merciful. He would pardon the sinners.
xxii. 25. It is now surely plain lo your discernment^ in what
2pruden- manner all such testimonies of the Scriptures are lo be
tiffi received; so that when Scripture says, that we must depart
from the wicked, we are bid lo understand this in no other
sense, but that we depart in heart; lest by the separation
from the good, we commit a greater evil than we shrink from
in the union of the wicked, as these Donatists have done. But
if they were truly good, and so had reproved the wicked, and
not rather being themselves wicked, had defamed" the good,
they would for peace sake bear with any, be they who they
might, seeing they have received the Maximianists'' as sound,
whom they condemned before as lost. Undoubtedly the
Prophet has said plainly, Depart ye, go ye out fx-om thence,
and touch not ihe unclean thing. But that I may understand
what he said, I pay attention to what he did. By his own
deeds he explains his words. He said. Depart ye. To whom
did he say so ? To the righteous of course. From whom
did he bid them depart? From sinners and wicked men of
course. I ask then, did he depart from such himself? I find
that he did not. So then he understood it in another sense.
For surely he would be the first to do what he enjoined. He
departed from them in heart, he rebuked and reproved them.
By keeping himself from consenting to them, he did not
touch the unclean thing; but by rebuking them he went
out free in the sight of God ; and to him God neither im-
' By their false accusations against Ben.)
Cecilian of being a traditor, of which b See Serm. 21. (Ben. 710 4- ("•)
they were themselves convicted, Ep, note a.
43. (162.) &c. Aug. Serm. 114. (164.

Sin not; rebuke sin; yet abide in unity with sinners. 325
puteth his own sins, because he sinned not; nor the sins of Serm.
others, because he approved them not; nor neghgence, '^gg. B.]
because he kept not silence ; nor pride, because he continued
in unity. So then, my Brethren, how many soever ye have
among you, who are still weighed down by the love ofthe
world, covetous, or perjured persons, adulterers, spectacle
hunters, consullers of astrologers, of fanatics, of soothsayers,
of augurs and diviners, drunkai-ds, sensualists, whatever there
is of bad that ye know ye have among you ; shew your disap
probation of it all as far as ye are able, that ye may in heart
depart; and reprove them, that ye may go out from them; and
consent not to them, that ye touch not the unclean thing.

SERMON XXXIX. [LXXXIX. Ben.]
On the words ofthe Gospel, Matt, xxi. " where Jesus dried up the fig-tree,"
and on the words, Luke xxiv. " where He made a pretence as though
He would go further."
1 . The lesson of the Holy Gospel which has just been read,
has given us an alarming warning, lest we have leaves only,
and have no fruit. That is, in few words, lest words be present
and deeds be wanting. Very terrible! Who does not fear
when in this lesson he sees with the eyes of the heart the
withered tree, withered at that word being spoken to it, Letno Mat.2l,
fruit grow on thee henceforward for ever. Let the fear work
amendment, and the amendment bring forth fruit. For without
doubt, the Lord Christ foresaw that a certain tree would
deservedly become withered, because it would have leaves,
and would have no fruit. That teee is the synagogue, not
that which was called, but that which was reprobate. For
out of it also was called the people of God, who in sincerity
and truth waited in the Prophets for the salvation of God,
Jesus Christ. And forasmuch as it waited in faith, it was
thought worthy ' to know Him when He was present. For out ' meruit
of it came the Apostles, out of it came the whole multitude
of those who went before the ass of the Lord, and said,
Hosanna to the Son of David, blessed is He that cometh in ibid. 9,

326 Barren fig-tree, the synagogue, not the many who believed,
Serm. the Name of the Lord. There was a great company then of
[89. B,] believing Jews, a great company of those who believed in
Christ before He shed His Blood for them. For it was not in
Mat,l5, vain that the Lord Himself had come to none but to the lost
24. sheep ofthe house of Lsrael. But in others, after He was
crucified, and was now exalted into heaven. He found the
fruit of repentance ; and these He did not make to wither,
but cidtivated them in His field, and watered them with His
word. Of this number were those four thousand Jews who
believed, after that the disciples and those who were with
Acts 2, them, filled with the Holy Ghost, spake with the tongues of
all nations, and in that diversity of tongues announced in a
way beforehand, that the Church should be throughout all
nations. They believed at that time, and they were the lost
Jj\i\ei9, sheep qf the house of Lsrael; but because ihe Son of Man
°' had come to seek and to save that which was lost. He found
these also. But they lay hid here and there among thorns, as
though wasted and dispersed by the wolves; and because they
lay hid among thorns. He did not come to find them, save
when torn by the thorns of His Passion ; yet come He did.
He found, He redeemed them. They had slain, not Him
so much, as themselves. They were saved by Him Who
was slain for thera. For, as the Apostles spake, they were
Acts 2, pricked ; they were pricked in conscience, who had pricked
Him with the spear ; and being pricked they sought for
counsel, received it when it was given, repented, found grace,
and believing drunk that Blood which in their fury they had
shed. But they who have remained in this bad and barren
race, even unto this day, and shall remain unto the end, were
figured in that tree. You come to them at this day, and find
with them all the writings of the Prophets. But these are but
leaves ; Christ is an hungred, and He seeketh for fruit ; but
findeth no fruit among them, because He doth not find Himself
among them. For He hath no fruit, who hath not Christ. And
he hatii not Christ, who holdeth not to Christ's unity, who
halh not charity. And so by this chain he hath no fruit who
halh not charity. Hear the Apostle, Now the fruit qf the
Spirit is charity ; so setting forth the praise of this cluster,
Gal. 5, that is, of this fruit ; The fruit of the Spirit, he says,«s charity,
22 1

but thereprobate ; loithered, when the Apostles turned to Gentiles. 327
joy, peace, long-suffering. Do not wonder at what follows, Serm.
when charity leads the way. [gg. b.]*
2. Accordingly, when the disciples marvelled al the wither-
ing of the tree, He set forth to them the value of faith, and
said to them. If ye have faith, and doubt not; that is, if in Mat.2i,
all things ye have trust in God ; and do not say, " God can
do this, this He cannot do ;" but rely on the omnipotence
of the .Almighty; ye shall not only do this, but also if ye shall
say to this mountain, Be thou removed, and be thou cast into
the sea, it shall be done. And all things whatsoever ye shallyer. 22.
ask in prayer, believing, ye shall receive. Now we read
that miracles were wrought by the disciples, yea rather by
the Lord through the disciples ; for, without Ble, He says, ye JohBis,
caxi do nothing. The Lord could do many things without the
disciples, bul the disciples nothing without the Lord. He
Who could make''e ven the disciples themselves,was nol certainly
assisted by them to make them. We read then ofthe Apostles'
miracles, but we no where read of a tree being mlhered by
them, nor of a mountain removed into the sea. Let us
enquire therefore where this was done. For the words of the
Lord could not be without effect. If ye are thinking of trees
and mountains in their ordinary and familiar sense, it has
not been done. But if ye think of that tree of which He
spake, and of that mountain of the Lord of which the Prophet
said. In ihe last days the mountaixi of the Lord's house shall Ts. 2, 2.
be manifest; if ye think of it, and understand it thus, it has
been done, and done by the Apostles. The tree is the
Jewish nation, but I say again, that part of il which was repro
bate, nol that which was called ; that tree which we have
spoken of is the Jewish nation. The mountain, as the
prophetic testimony halh taught us, is the Lord Himself. The
withered tree is the Jewish nation reft of the honour of
Christ; the sea is this world with aU the nations. Now
see the Apostles speaking to this tree which was about lo be
withered away, and casting the mountain into the sea. In
the Acts of the Apostles they speak to tiie Jews who gainsay
andresist the word ofti-uth,thalis,who haveleaves and have no
'' The meaning of" facio'' as " to cfo," and " to make,' cannot he expressed
in our language.

328 Miracle on fig-tree out qf season to lead to spiritual meaning;
Serm. fi-uit, and they say to them. It was necessary that the word
[89. B,] of ^od should first have been spoken to you : but seeing ye
Acts 13, have put it from you ; (for ye use the words of the Prophets,
46. &c. yg). ^Q jjq|. acknowledge Him Whom the Prophets foretold,
that is, ye have leaves only,) lo, we turn to the Gexitiles. For
Is.49,6. this also was foretold by the Prophets; Behold, I have given
Thee for a light of the Gentiles, that Thou mayest be My
salvation unto the end of the earth. See then, the tree hath
withered away; and Christ hath been removed unto the
Gentiles, the mountain into the sea. For how should not the
tree wither away which is planted in that vineyard, of which
Is. 5, 6. it was said, / will command my clouds tJmt they rain no
rain upon it?
3. Now that in order to convey this truth the Lord acted
prophetically, I mean that, as concerning this tree, it was not
His will merely to exhibit a miracle, but that by the miracle
He conveyed the intimation of something to come, there
are many things which teach and persuade us, yea even
against our wills force us to believe. In the first place, what
fault in the tree was it that it had no fruit, when even if it
had no fruit at the proper season, that is, the season of its fruit,
it would not assuredly be any fault in the tree ; for the tree
as being without sense and reason could not be to blame.
But to this is added, that as we read it in the narrative ofthe
Mark other Evangelist who expressly mentions this, it was not the
' ' time for that fruit. For that was the time when the fig-tree
shoots forth its tender leaves, which come, we know, before
the fruit ; and this we prove, because the day of the Lord's
Passion was at hand, and we know at what time He suffered;
and if we did not know it, we ought of course to give credit
to the Evangelist who says, The time of figs was not yet.
So then if it was only a miracle that was to have been set
forth, and not something to be prophetically figured, it would
have been much more worthy of the clemency and mercy of
the Lord, to have made green again any tree He might find
withered; as He healed the sick, as He cleansed the lepers,
as He raised the dead. Bul then contrariwise, as though
against the ordinary rule of His clemency. He found a green
tree, not yet bearing fruit out of its proper season, but still
not refusing the hope of fruit to its dresser, and He withered

and peril of having no fruit, when Christ seeks. 329
it away ; as though He would say to us, " I have no delight in Serm.
the withering away of this tree, but thus I would convey fgg_ p '-
to you, that I have not designed to do this without any cause
for it, but only because I desired thereby to convey to you a
lesson you might the more regard. It is not this tree that I
have cursed, it is not on a tree without sense that I have
inflicted punishment, but I have made thee fear, whosoever
thou art that dost consider the matter, that thou mightest not
despise Christ when He is an hungered, that thou mightest
love rather to be enriched with fruit, than to be overshadowed
by leaves."
4. This one thing is that which the Lord intimates that
He designed to signify by what He did. What else is there ?
He cometh to the tree being hungry, and seeketh fruit.
Did He not know that it was not the time for it ? What the
cultivator of the tree knew, did not it's Creator know ? He
seeketh on the tree then for fruit which it had not yet.
Doth He really seek for it, or rather make a pretence of
seeking it ? For if He really sought it. He was mistaken. But
this be far from Him, to be mistaken ! He made then a
pretence of seeking il. Fearing to allow this, that he maketh
a pretence, thou dost confess that He was mistaken.
Again, thou dost turn away from the idea of His being
mistaken, and so run into that of His making a pretence.
We are parched up between the two. If we are parched, let
us beg for rain, that we may grow green, lest in saying any
thing unworthy of the Lord, we rather wither away. The
Evangehst indeed says. He came io ihe tree, axid found M.at.21,
no fruit on it. He found none, would nol be said of'^-
Him, unless He had either really sought for it, or made
a pretence of seeking, though He knew that there was
none there. Wherefore we do not hesitate, let us by no
means say that Christ was raistaken. What then ? shall we
say He made a pretence? Shall we say this ? How shall we
get out of this difficulty ? Let us say what, if the Evangelist
had not said of the Lord in another place, we should not
of ourselves dare to say. Let us say what the Evangelist has
written, and when we have said, let us understand it. But in
order that we may understand it, let us first believe. For
unless ye believe, says the Prophet, ye shall not understand, is. 7 9.
The Lord Christ after His Resurrection, was walking in the ®^P*"

SSOSome words and acts in H. Scr. only literal; others only figurative;
Serm. Way with two of His disciples, by whom He was not yet
S|^g^j recognised, and with whom He joined company as a third
traveller. They came to the place whither they were going,
Luke24, and the Evangelist says. But He made a pretence us though
^^' He would have gone further. But they kept Him, saying, in
1 more the Spirit of a courteous kindness', that it was already drawing
^^j^™'' toward evening, and praying Him to tarry there with them;
being received and entertained by thera. He breakelh Bread,
and is known of them in blessing and breaking of the Bread.
So then, let us not now fear to say, that He made a pretence
of seeking, if He made a pretence of going further. But
-¦i com- here there arises another question. Yesterday ° I insisted^ at
vimus some length on the truth which is in the Apostles ; how then
do we find any pretence in the Lord Himself? Therefore,
Brethren, I must tell you, and teach you according lo my
poor abilities, which the Lord giveth me for your benefit, and
3regula-must convey to you what ye may hold as a rule' in the inter
pretation of all Scripture. Every thing that is said or done
is to be understood either in its literal signification, or else it
signifies something figuratively; or at least contains both of
•i cogni- these at once, both its own literal interpretation'', and a
tionem ggm-ative signification also. Thus I have set forth three
things, examples of them must now be given ; and from
whence, but from the Holy Scriptures ? Il is said in its
literal acceptation, that the Lord suffered, that He rose again,
and ascended into heaven ; that we shall rise again at the
end ofthe world, that we shall reign with Him for ever, if we
do not despise Him. Take all this as spoken literally, and
look not out for figures ; as it is expressed, so il really is.
And so also with divers actions. The Apostle went up
to Jerusalem to see Peter, the Apostle actually did this, it
actually took place, it was an action peculiar to himself.
It is a fact which he tells you; a simple fact according lo its
Mat.2i, literal raeanlng. The si one which the buildersx-efused,is become
Ps, 118, the Head ofthe cox-ner, is spoken in a figure. If we take the
stone literally, what stone didthe builders refuse,which became
the Head of ihe corxier ? If we take ihe stone literally, of what
corner is this stoxie become the Head.'' If we admit that it was
' Probably in that Sermon which is Epistle to the Galatians, where Paul
markedasnextbeforethisinPosidonius's reproved Peter." Bened. note.
Catalogue, ch. 9. namely, " From the

others, both; instances; Jacob in vision foresaw Christ. 331
figuratively expressed, and take it figuratively, the Corner- Sbrm.
stone is Christ ; the head of the corner, is the Head of the [^ggf^^j
Church. Why is the Church the Corner ? Because she has
called the Jews from one side, and the Gentiles from another,
and these two walls as it were coming from different quarters,
and meeting together in one, she has bound together by the
grace of her peace. For, He is our peace, Who hath xnade Ephes.
both one. ^' ""
5. Ye have heard instances of a literal expression, and
a literal action, and of a figurative expression ; ye are
waiting for an instance of a figurative action. There are
many such, but meanwhile, as is suggested by this mention
of the corner stone, when Jacob anointed the stone which Gen.28
he had placed at his head as he slept, and in his sleep saw a ^^- ^''•
mysterious' dream, ladders rising from the earth lo heaven, imag-
and Angels ascending and descending, and the Lord standing """^
upon the ladder, he understood what il was designed to
figure, and look the stone for a figure of Christ, to prove to us
thereby that he was no stranger lo the understanding of that
vision and revelation. Do not wonder then that he anointed
it, for Christ received His Narae from ihe anointing. Now
this Jacob was said in the Scripture to be a man without Gen,25,
guile. And this Jacob ye know was called Israel. Accord- "
ingly in the Gospel, when the Lord saw Nathanael, He
said, Behold axi Israelite indeed, in whom is no guile. And John i,
that Israelite not yet knowing Who it was that talked with ^'^' ^°'
him, answered, Whence knewest Thou me ? And the Lord
said to him. When ihou wast uxider ihe fig-tree I saw thee;
as though he would say. When thou wast in the shadow of
sin, I predestinated thee. And Nathanael, because he remem
bered that he had been under the fig-tree, where the Lord
was not, acknowledged Flis Divinity, and answered. Thou art
the Son of God, Tliou ax-t the King of Israel. He who had
been under the fig-tree was not made a withered fig-tree;
he acknowledged Christ. And the Lord said unto him.
Because I .said. When thou wast uxider the fig-tree I saw
thee, believest thou ? thou shalt see greater thixigs than these.
What are these greater things? Verily I say unto you, (for
he is an Israelite in whom is no guile ; remember Jacob in
whom was no guile ; and recollect of what he is speaking, the

y

332 Correspondence ofNathemael to Jacob.
Sebm. stone at his head, the vision in his sleep, the ladder from
p^,g^-j earth to heaven, the Angels ascending and descending; and
so see what it is that the Lord would say to the Israelite
without guile ;) Verily I say unto you, Ye shall see heaven
opened, (hear, thou guileless Nathanael, what guileless Jacob
saw;) ye shall see heaven opened, and Angels ascending and
descending; (unto Whom?) unto the Son of Man. Therefore
1 Cor. was He, as the Son of Man, anointed on the head ; for the
ii> ^' head ofthe woman is the man, and the head of the man is
Christ. Now observe. He did not say, " ascending from the
Son of Man, and descending to the Son of Man," as if He
were only above; but ascending and descending unto
the Son of Man. Hear the Son of Man crying out from
Acts 9, above, Saul, Saul. Hear the Son of Man from below. Why
persecutest thou Me ?
6. Ye have heard an instance of a literal expression, as
that we shall rise again; of a literal action, as that, according
Gal. 1, as it is said, Paul went up to Jerusalem to see Peter. The
stone which the builders refused, is a figurative expression;
the anointed stone which was at Jacob's head, is a figurative
action. There is now due to your expectation an example
made out of both together, soraething which is at once
a hteral fact, and which also signifies soraething else figured
Gal. 4, by it. We know that Abraham had two sons, the one by
a bondmaid, the other by a free-woman; this was literally
a fact, not only a story, but a fact ; are ye looking for that
which was figured in it? Tliese are the two Testaments.
That then which is spoken figuratively, is a sort of fiction.
But since it has some real event represented by il, and the
very figure itself has its ground of truth, it escapes all
Mat. 13, imputation of falsehood. The sower went out to sow his seed;
^•^^ and as he sowed, some fell by the way -side, some fell upon
stony places, some fell amoxig thorns, and some fell upon
good ground. Who went out io sow, or when went he out,
or upon what thorns, or stones, or way-side, or in what field did
he sow ? If we receive this as a fictitious story, we understand
it in a figurative sense ; it is fictitious. For if any sower
really went out, and did cast the seed in these different places,
as we have heard, it were no fiction, and so no falsehood. But
nowthoughitbeafiction,yetitisnofalsehood. Why? Because

Christ seeming to'-go furihex-' teaches to holdHiminHisSacramentSSS
the fiction has some further signification, it deceives thee not. Serm.
T • 1 • 1 1 1 J XXXIX.
It requires only one to understand it, and does not lead [89. B.]
any one into error. And thus Christ wishing to convey
this lesson to us, sought for fruit, and hereby set forth to
us a figurative, and no deceiving fiction; a fiction therefore
worthy of praise, not of blame; not one by the examina
tion of which we might run into what was false; but by
the diligent investigation of which we might discover what
is true. 7. I see that one may say. Explain to me; what did that
signify, that He made a pretence of going further? For if
it had no further meaning, it is a deceit, a lie. We must
then according to our rules of exposition, and distinctions,
tell you what this pretence qf going further, signified ; He
made a pretence of going further, and is kept back from
going further. In so far then as the Lord Christ being as
they supposed absent in respect of His Bodily presence, was
thought to be really absent. He will as it were go further.
But hold Hira fast by faith, hold Hira fast at the breaking of
Bread. What shall I say more? Have ye recoginsed Him?
If so, then have ye found Christ. I must not speak " any
longer on this Sacrament. They who put off the knowledge
of this Sacrament, Christ goeth further from them. Let them
then hold It fast, let them nol let Him go ; let them invite
Him lo their home, and so they are invited to heaven.

SERMON XL. [XC. Ben.]
On the words of the Gospel, Matt. xxii. ahout the marriage of the king's
son; against the Donatists, on Charity, Delivered at Carthage in the
Restituta •>,
1. All the faitbfid' know the marriage of the king's son, 'bap-
and his feast, and the spreading' ofthe Lord's Table is open g^gj^g
to them alP who will. But it is of iraportance to each one to'appara-
, . tus
see how he approaches, even when he is not forbidden to a volun-
tati om-
• See Serm. 6. (56, Ben,) 10, (vi,) where the bodies of the Martyrs, St. "i"™
note m. Perpetua and Felicitas lay. see Bened.
I" The great Church iu Carthage note a. in Sermon 19.

334 Strictly, none good; our Lord calls even Apostles evil.
Serm. approach It. For the Holy Scriptures teach us that there
[90. B.^ ^''^ '•^o feasts of the Lord ; one to which the good and evil
come, the other to which the evil come not. So then the
feast, of which we have just now heard when the Gospel was
being read, has both good and evil guests. All who excused
themselves from this feast are evil; but not all those who
entered in are good. You therefore who are the good guests
at this feast do I address, who have in your minds the words,
I '-'"g He that eateth and drinketh unworthily, eateth and drinketh
judgmexit to himself. All you who are such do I address,
that ye look not for the good without, that ye bear with the
evil within,
2. I do not doubt that ye wish to hear. Beloved, who they
are of whom I have spoken in ray address, that they should
not look for the good without, and should bear with the evil
within. If all within are evil, whom do I address? If all
within are good, whom did I advise them to bear with
being evil ? Let me first then with the Lord's assistance
get out of this diflSculty as best I can. If you consider
1 liquido good perfectly and strictly' speaking, none is good bul God
Mat. 19, Alone. Ye have the Lord saying raost plainly. Why callest
^'' thou Me good? there is none Good but One, ihatis, God. How
then can that marriage feast have good and bad guests, if
none is good but God Alone ? In the first place ye ought to
know, that after a certain sort we are all evil. Yes, doubtless
after a certain sort are we all evil ; bul after no sort are we all
good. For can we compare ourselves with the Apostles, to
Matt. 1, whom the Lord Himself said. If ye then being evil know
how to give good gifts unio your children ? If we consider
the Scriptures, there was but one evil one among the
twelve Apostles, with reference to whom the Lord said in
John 13, a certain place, Andye are clean, but xiot all. But yet in
addressing them all together, He said, If ye being evil. Peter
heard this, John heard this, Andrew heard this, all the rest of
the eleven Aposties heard it. What did they hear? If ye being
evil know how to give good gifts uxito your children; how
much more shall your Father which is in heaven give good
thixigs to them that ask Him? When they heard that they
were evil, they were in despair ; but when they heard that
God in heaven was their Father, they revived. Ye being

All, in onesense, evil, having sin; in another good, as forgiven. 335
evil; what then is due to the evil, but punishment? How Serm.
much more shall your Father which is in heaven ? What is rgg^ g i
due to children but reward. In the name of evil is the
dread of punishment; in the name of children is the hope
of heirs.
3. According to a certain respect then they were evil, who
after another respect vvere good. For to them to whora it is
said. Ye beixig evil kxiow how to give good gifts unio your
children ; is added iramediately, How much more shall your
Father which is in heaven ? He is then the Father of the
evil, but not of those who are to be left so ; because He is the
Physician of them who are to be cured. According to a
certain sort then tbey were evil. And yet those guests ofthe
Householder al the King's marriage, were not I suppose
of that number of whom it was said, they invited good yi3,t.'22,
and bad, that they should be reckoned among the num- ^''•
her of the bad, who we have heard were shut out in
his person who was found not lo have a wedding gar
ment. According to a certain respect, I repeat they were
bad, who yet were good ; and according to a certain respect
they were good, who yet were bad. Hear John according to
what respect they were bad : If we say that we have no sin, iJohnl,
we deceive ourselves, and the truth is not in us. Behold^'
after what respect they were bad : because they had sin.
According to what respect were they good ? If we confess lUd.
our sixis. He is faithful and just to forgive us our sins, and to^^"' ^'
cleanse us from all unrighteousness. If then we should say,
on the principle of this interpretation which ye have now
heard me bring, as I think, out of the sacred Scriptures, viz.
that the sarae men are both after a certain manner good, and
after a certain manner bad; if we should wish to receive ac
cording to this sense the words, they invited good and bad,
the same persons, that is, at once good and bad ; if we should
wish so to receive them, we are not permitted so to do, by
reason of that one who was found not having a wedding
garment, and who was not merely cast fox-th, so as to be
deprived of that feast, but so as to be condemned in the
punishment of everlasting darkness.
4. But one will say. What of one raan ? what strange,
what great matter is it, if one among the crowd not having

336 The one without the wedding garment, a type of many.
Sebm. a wedding garment creT^t in unperceived to the servants ofthe
[90. B.] Householder ? Could it be said because of thai one, they
invited good and bad? Attend therefore, my Brethren, and
understand. That one man represented one class ; for they
were raany. Here some diligent hearer raay answer me, and
say, " I have no wish for you lo tell me your guesses ; I wish
to have it proved to me that that one represented many"."
By the Lord's present help, I will prove il clearly; nor will I
search far, that I may be able to prove it. God will assist
me in His own words in this place, and will furnish you by
ver. 11. my rainistry with a plain proof of il. The Master of the
house came in to see the guests. See, ray Brethren,the servants'
business was only to invite and bring in the good and bad ;
see that it is not said, that the servants took notice of the
guests, and found among them a man which had not on a
wedding garment, and spoke to hira. This is not written.
The Master of the house saw hira, the Master of the
house discovered, the Master of the house inspected,
the Master of the house separated hira out. It was
not right to pass over this. But I have undertaken to
establish another point, how that that one signifies many.
The Master of tlie house then came in to see the guests,
axid He found there a man which had not on a wedding
ver. 12, gax-ment. And He saith unto him. Friend, how camest thou
in hither, not having a weddixig garxnent? And he was
speechless. For He who questioned him was One, to Whom
he could give no feigned reply. The garment that was looked
for is in the heart, not on the body ; for had it been put on
externally, it could not have been concealed even from the
servants. Where that wedding garment raust be put on,
Ps. 132, hear in the words. Let thy priests be clothed with righ-
2 Cor 5 t^ousness. Of that garment the Apostle speaks". If so be ihat
3. we shall be found clothed, and not naked. Therefore was
he discovered by the Lord, who escaped the notice of the
servants. Being questioned, he is speechless : he is bound,
cast out, and condemned one by many. I have said, Lord,
that Thou teachest us that in this Thou dost give warning to
all. Recollect then with me, ray Brethren, the words which ye
have heard, and ye will at once discover, at once determine,
» Sermon 45. (95. Ben.) 6. t> See note b, Serm, 8. (58, Ben.) 13. (xi.)

The Feast here to prepare for that Feast, whex-e no bad shall be.SSt
that that one \A'as many. True it was one mau whom the Sbrm.
Lord questioned, to one He said. Friend, how camest thou ixi mQ g ¦]
hither? It was one who was speechless, and of that same
one was it said, Bixid him hand and foot, and cast him inio"^'^- 1^-
outer darkness; there shall be weeping and gnashing of teeth.
Why ? For maxiy are called, but few chosen. How can ver. 14.
any one gainsay this manifestation of the truth ? Cast him.
He saith, into outer darkxiess. Hixn, that one man assuredly,
of whom the Lord sailh,/or maxiy are called, but few c/iosexi.
So then it is the few who are not cast out. He was il is
true but one man xvho had xiot the wedding garxnent. Cast
him out. But why is he cast out ? For maxiy are called, but
few chosen. Leave alone the few, cast out the many. It is
true, that raan was bul one. Yet undoubtedly that one not
only was many, but those many in numbers far sur
passed the number of the good. For the good are many also ;
but in comparison of the bad, they are few. In the crop there
is much wheal; compare il with the chaff, and the grains
of coi-n are few. The same persons considered in themselves
are many, in comparison with the bad are few. How do we
prove that in themselves they are many ? Maxiy shall come Matt, 8
from the East axid from the West. Whither shall they in
come ? To that feast, into which both good and bad enter.
But speaking of another feast. He subjoined, axid shall sit
down ivith Abraham, and Isaac, and Jacob ixi the kingdom
qf heaven. That is the feast to which the bad shall not
approach. Be that feast which now is, received worthily,
that we may attain to the other. The same then are many,
who are also few; in themselves many; in comparison with
the bad few. Therefore what saith the Lord? He found
one, and said, " Let the many be cast out, the few remain."
For to say, maxiy are called, but few chosen, is nothing else
than to shew plainly who in this present feast are accounted
to be such, as to be brought to that other feast, where no bad
men shall come.
5. What is it then ? I would not that ye all who approach
the Lord's Table which is in this life, should be with the
many who are to be shut out, but with the few who are to be
reserved. And how shall ye be able to attain to this ? Take
the wedding garment. Ye will say, " Explain this wedding

338 Wedding garment, not sacraxnerds, fasting, miracles, but love-
Serm, garment to us," Without a doubt, that is the garment which
[90. B 1 '^0116 but the good have, who are lo be left at the feast,
reserved unto that other feast to which no bad man ap
proaches, who are lo be brought safely thither by the grace
of the Lord; these have the wedding garment. Let us then,
my Brethren, seek for those among the faithful who have
something which bad men have not, and this will be the
weddixig gax'mexit. If we speak of sacraments, ye see how
that these are common to the bad and good. Is it Baptism ?
Without Baptism il is true no one atlainelh lo God ; but not
every one that hath Baptism attaineth lo Him, I cannot there
fore understand Baptism, the Sacrament itself that is, to be
the weddixig garment; for this garment I see in the good, I
see in the bad. Peradventure it is the Altar, or That which
is received at the Altar, But no; we see that many eat, and
eat axid drink judgment to themselves. Whatis il then ? Is it
fasting ? The wicked fast also. Is it running together to the
Church ? The wicked run thither also. Lastly, is it miracles ?
Nol only do the good and bad perform them, but sometimes
the good perform them not. See, among the ancient people
Exod. 7. Pharaoh's magicians wrought miracles, the I,sraeliles did
not ; among the Israelites, Moses only and Aaron wrought
them ; the rest did not, but saw, and feared, and believed.
Were the magicians of Pharaoh who did miracles, better men
than the people of Israel who could not do them, and yet
that people were the people of God. In the Church itself,
1 Cor, hear the Apostle, Are all prophets? Have all the gifts of
12^, 29, healixig? Do all speak with toxigues?
1 Tim. 6, What is that weddixig garment then ? This is the
' ' wedding garment: Now the end of the coxnmandment, says the
Apostle, is charity out of a pure heart, and of a good consci
ence, axid of faith uxifeigned. This is the wedding garment.
Nol charity of any kind whatever; for very often they who
are partakers together of an evil conscience seem to love one
another. They who commit robberies together, who love the
hurtful arts of sorceries, and the stage together, who join to
gether in the shout of the chariot race, or the wild-beast fight;
these very often love one another ; but in these there is no
chax-ity out of a pure heart, and of a good conscience, and of
faith unfeigned. The wedding garment is such charity as

mento-rum

Love must increase, desix-e decrease. 339
this. Though I speak with the toxigues of men and of Angels, Serm.
and have not charity, I axn become as sounding brass, and a mQ^ j -•
tinkling cymbal. Tongues have come in alone, and it is rcor.
said to them, How came ye in hither not having a weddixig ^^' ^-
garment? Though, said he, / have the gift of prophecy,
and understand all xnysteries, and all knowledge, axid though
I have all faith, so that I could remove mouxitains, and have
not charity, I am xiothing. See, these are the miracles of men
who very often have not the wedding garmexit. Though,
he says, I have all these, and have xiot Christ, I axn xiothixig.
Is then the gift of prophecy nothing ? is then the knowledge
of mysteries^ nothing? It is not that these are nothing; but'sacra-
/, if I have them, and have not charity, am xiothixig. Flow
many good things profit nothing without this one good
thing! If then I have nol charity, though I bestow alms
fi-eely upon the poor, though I have come to the confession
of Christ's Name even unto blood and fire, these things raay
be done even through the love of glory, and so are vain.
Because then they may be done even fiom the love of glory,
and so be vain, and not through the rich charily of a godly
affection, he names them all also in express terms, and do
thou give ear to them ; though I distribute all my goods i Cor,
for the use of the poor, axid though I give xny body to ^^' ^¦
be burned, and have not charity, it profiteth me xiothing.
This then is ihe wedding gax-xnent. Question yourselves;
if 3'e have il, ye may be without fear in the Feast of
the Lord. In one and the same man there exist two
things, charily and desire. Let charity be born in thee, if it
be yet unborn, and if it be born, be it nourished, fostered,
increased. But as to that desire, though in this life it
cannot be utterly extinguished ; for if we say ihat we have i j^jm
no sin we deceive ourselves, and the ixutli is not in us ; but^' ^•
in so far as desire is in us, so far we are not without sin :
let charity increase, desire decrease ; that the one, that
is, charity, may one day be perfected, and desire be con
sumed. Put ou the wedding garment : you I address,
who as yet have it nol. Ye are already within, already do
ye approach to the Feast, and still have ye not yet the
garment to do honour to the Bridegroom ; Ye are yet seeking p,..
your own things, xiot the things tvhich are Jesus Christ's. For 21. '
z 2

310 Who loves Xt, alone loves himself, who himself, his neighbour.
Serm. fhe wedding garment is taken in honour of the union, the
[90. B.] union, that is, of the Bridegroom lo the Bride, Ye know the
Bridegroom ; it is Christ. Ye know the Bride ; it is the
' deferte Church. Pay honour' to the Bride, pay honour to the
Bridegroom. If ye pay due honour to them both, ye will be
their children. Therefore in this make progress. Love the
Lord, and so learn to love yourselves ; that when by loving
the Lord ye shall have loved yourselves, ye may securely
love your neighbour as yourselves. For when I find a man
that does not love himself, how shall I commit his neighbour
whom he should love as himself lo him ? And who is there,
you will say, who does not love himself? Who is there?
Ps,i0,5. See, He that loveth iniquity hateth his own soul. Does he
(11 5. love himself, who loves his body, and hates his soul lo his
^- ^0 own hurt, to the hurl both of his body and soul? And who
loves his own soul ? He that loveth God with all his heart
and with all his mind. To such an one I would al once
entrust his neighbour. Love your neighbour as yourselves.
7. One may say, " Who is my neighbour ?" Every man is
your neighbour. Had we not all the same two parents ?
Animals of every species are neighbours one to the other,
the dove lo the dove, the leopard lo the leopard, the asp
lo the asp, the sheep to the sheep, and is not man neigh
bour lo man ? Call to mind the ordering of the creation.
God spake, the waters brought forth swimming creatures, great
whales, fish, birds, and such like things. Did all the birds
come of one bird ? Did all vultures come of one vulture. Did
all doves corae of one dove ? did all snakes come of one snake ?
s aurata or all gilt-heads of one gilt-head ^. Or all sheep of one sheep ?
No, the earth assuredly brought forth all these kinds to
gether. But when it came to man, the earth did not bring
forth man. One father was made for us ; not even two, father
and mother : one father, I say, was made for us, not even
two, father and raother ; but out of the one father came the
one mother ; the one father came from none, but was made
by God, and the one mother came out of hira. Mark then
the nature of our race : we flowed out of one fountain ; and
because that one was turned to bitterness, we all became
from a good, a wild olive tree. And so grace came also.
One begat us unto sin and death, yet as one race, yet as

Faith may be without love, not love without faith, 34 1
neighbours one to another, yet as not merely like, but Serm,
related to each other. There came One against o«e;rgQ_gi
against the one who scattered. One who gathereth. Thus
against the one who slayeth, is the One who maketh alive.
For as in Adam all die, even so in Christ shall all be made i Cor.
alive. Now as whosoever is born of the first, dieth ; so who- '
soever believeth in Christ is made alive. Provided, that is,
that he have the wedding garmexit, and be invited as one
who is to remain, and not to be cast out.
8. So then, my Brethren, have charity. I have explained
it lo be this garment, this wedding garment. Faith is praised,
it is plain, it is praised: but what kind of faith this is, the
Apostie distinguishes. For certain who boasted of faith, and
had not a good conversation, the Apostle .James rebukes and
says. Thou believest there is oxie God, ihou doest well; the James
devils also believe and tremble. Call to mind with me where- '
upon Peter was praised, whereupon called blessed. Was it
because he said. Thou art the Christ, the Son of the living Mat,i6,
God ? He Who pronounced Him blessed, regarded not the ^^•
sound of the words, but the affection of the heart. For would
ye know that Peter's blessedness lay nol in these words ? The
devils also said the same. We know Thee who Thou art, the Mat. 8,
Son of God. Peter confessed Him to be the Son of God; the jJ' 1 1
devils confessed Him to be the Son of God. " Distinguish, my 24.
lord, distinguish between the two." I do make a plain distinc
tion, Peter spake in love, the devils from fear. And again
Peter says, / am with Thee, even unto death. The devils say, Mat,26,
What have we io do with Thee ? So then thou who art corae to ^^'
the feast, glory not of faith only. Distinguish well the nature
of this faith ; and then in thee is recognised the wedding gar
ment. Let the Apostie make the distinction, let him teach us;
neither circumcision availeth any thing, xior uncircumcision. Gal. 5
but faith. Tell us, what faith? do not even the devils be- ^¦
lieve and tremble ? I will tell thee, he says, and listen, I
will now draw the distinction. But faith which worketh by
love. What faith, then, and of what kind ? That which
worketh hy love. Though I have all knowledge, he says, and
all faith, so that I could remove mountains, and have not
charity, I am xiothing. Have faith with love ; for love with
out faith ye cannot have. This I wam, this I exhort, this

342 S. Stephen rebukes sharply, prays fervently.
Serm. in the narae of the Lord I teach you. Beloved, that ye
[9^ B.] have faith with love ; for ye may possibly have faith without
love. I do not exhort you to have faith, but love. For ye
cannot have love without faith ; the love I mean of God and
your neighbour ; whence can it come without faith ? How
doth he love God, who doth nol believe on God ? How doth
i>s,53,i.lhe fool love God, who saith in his heart, there is no God?
Possible it is that ye may beheve that Christ hath come and
not love Christ, But it is not possible that ye should love
Christ, and yet say that Christ hath not come.
9. So then, have faith with love. This is the wedding
garment. Ye who love Christ, love one another, love your
friends, love your eneraies. Let not this be hard to you.
What then do ye lose thereby, when ye gain so much?
What? dost thou ask of God as some great favour, that
thine enemy may die ? This is not the wedding garment.
Turn thy thoughts to the Bridegroom Himself hanging upon
the Cross for thee, and praying to His Father for His
Luke23, enemies ; Father, saith He, forgive ihem, for ihey know not
what ihey do. Thou hast seen the Bridegroom speaking
thus; see too the friend of the Bridegroom, a guest
with the wedding garmexit. Look at the blessed Stephen,
how he rebukes the Jews as though in rage and resentment.
Acts 7, Ye stiffnecked axid uncircumcised in heart and ears, ye have
resisted the Holy Ghost. 'Which of ihe Prophets have not
your fathers killed? Thou hast heard how severe he is
ladhuc with his tongue. And at' once thou art prepared to speak
against any one; and I would it were against him who
offendelh God, and not who offendeth thee. One offendeth
God, and thou dost not rebuke him ; he offendelh thee, and
thou criest out; where is that wedding garment? Ye
have heard therefore how Stephen was severe ; now hear
how he loved. He offended those whom he was rebuking,
and was stoned by thera. And as he was being overwhelmed
and bruised to death by the hands of his furious persecutors
Acts 7, on every side, and the blows of the stones, he first said. Lord
^^' Jesus Christ, receive xny spirit. Then after he had prayed for
himself standing, he bent the knee for them who were stoning
ver. 60. him, and said, " Lord, lay not this sin to their charge-, let me
die in my body, bul let nol these die in their souls." And

Lovewhat God made, the man; hate ivliat He made not, his , sin. 843
when he had said this, he fell asleep. After these words he Serm.
added no more; he spake them and departed; his last [jrayer ryQ 31
was for his enemies. Learn ye hereby to have ihe wedding
gax-ment. So do thou too bend the knee, and beat thy
forehead against the ground, and as thou art about to ap
proach the Table ofthe Lord, tiie Feast of the Holy Scriptures,
do nol say, " O that mine enemy might die ! Lord, if I have
deserved ought of Thee, slay mine enemy." Because if so be
that thou sayest so, dost thou not fear lest he should answer
thee, " If I should choose to slay thine enemy, I should
first slay thee. What! dost thou glory because thou hast
now come invited hither ? Think only what thou wast but
a littie while ago. Hast thou not blasphemed Me ? hast thou
not derided Me ? didst thou nol wish to wipe out My Name
fiom off the earth ? Yet now thou dost applaud thyself
because thou hast come invited hither ! If I had slain Ihee
when thou wast Mine enemy, how could I have made thee
My friend ? Why, by thy wicked prayers dost thou teach
Me lo do, what I did not in thine own case ?" Yea rather
God saith to thee, " Let me teach thee to imitate Me. When
I was hanging on the Cross, I said. Forgive ihem, for ihey Luke23,
know xiot what they do. This lesson I taught My brave ^*-
soldier. Be thou My recruit against the devil. In no other
way wilt thou fight at all unconquerably, unless thou dost
pray for thine enemies. Yet by all means ask this, yea
ask this very thing, ask that thou mayest persecute thine
enemy ; but ask it with discernment ; distinguish well what
thou askest. See, a man is thine enemy; answer me, what
is it in him which is at enmity with thee ? Is it in this, that he
is a man, that he is at enmity with thee? No. What then ?
That he is evil. In that he is a man, in that he is that I
made hira, he is nol at enmity with thee." He saith to
thee, " I did nol make man evil; he became evil by disobe
dience, who obeyed the devil' rather than God, Whatizabub
he has made himself, is al enmity with thee ; in that he is Lactant.
evil, he is thine enemy; not in that he is a man. For I hear Pers,i6'
the word man, and evil; the one is the name of nature, the
other of sin; the sin I cure; and the nature I preserve,"
And so thy God saith to thee, " See, I do avenge thee, 1
do slay thine enemy; I take away that which makes him evil.

344 Animals love mates and young, divine love that which wins to God.
Serm. I preserve that which constitutes him a man : now if I shall
[90, B,] have raade him a good man, have I not slain thine enemy,
and made him thy friend ?" So ask on what thou art asking,
not that the men may perish, but that these their enmities
may perish. For if thou pray for this, that the raan raay die;
it is the prayer of one wicked raan against another; and when
thou dost say, " Slay the wicked one," God answereth thee,
"Which of you?"
10. Extend your love then, and limit it not to your wives
and children. Such love is found even in beasts and sparrows.
Ye know the sparrows and the swallows how they love their
mates, how together they hatch their eggs, and nourish their
' grata youug together, by a sort of free' and natural kindliness, and
with no thought of a return. For the sparrow does not say,
" I will nourish my young, that when I am gi-own old, they
may feed me." He has no such thought; he loves and feeds
them, for the love of them; displays the affection of a parent,
and looks for no return. And so, I know, I am sure, do ye love
2 Cor. your children. For the childx-en ought xiot io lay up for the
' ' parents, but the parents for the childx-exi. Yea upon this
plea il is that many of you excuse your covetousnesfs, that ye
s "Vid. ^¦rfi getting for your children, and are laying by for them. But
Serrt. , J ga^y^ extend your love, let this love grow ; for to love wives
Ben.) and children, is not yet that xvedding gax-ment. Have faith
H" ^"': to Godward. First love God. Extend yourselves out lo God ;
and whomsoever ye shall be able, draw on to God. There is
thine enemy : let him be drawn lo God. There is a son, a wife,
a servant; let them be all drawn lo God. There is a stranger;
let him be drawn to God. There is an enemy; let him
be drawn to God. Draw, draw on thine enemy ; by
drawing him on he shall cease to be thine enemy. So let
charity be advanced, so be it nourished, that being nourished
il raay be perfected; so be the wedding garmexit put on ;
so be the image of God, after which we were created, by this
our advancing, engraven anew in us. For by ,sin was il bruised,
and worn away. How is it bruised ? how worn away ? When
7.''sept. ^* '^ rubbed against the earth ? And what is, " When it is
(39, 6. rubbed against the earth ?" When it is worn by earthly
3 Serm, I'-'s'-s- For though man^ walketh in this image, yet is
Be'n )*2 ^^ disquieted in vain. Truth is looked for in God's image,
&c.

Render to God what bears His image, thyself. 346
not vanity. By the love of the truth then be that image, Serm.
after which we were created, engraven anew, and His Own [gg. b.j
tribute rendered to our Ctesar. For so ye have hoard from the
Lord's answer, when the Jews templed Him, as He said.
Why tempi ye Me, ye hypocrites; shew Me the tribute ti\at.-22,
money, that is, the impress and superscription of the image.
Shew me what ye pay, what ye get ready, \vliat is exacted of
you. And ihey shewed Him a denarius ; and He asked whose
image and superscription it had ? They answered, Cacsax-'s.
So Csesar looks for his own image. Il is not Caesar's will
that what he ordered to be made should be lost to him, and
it is not surely God's will that what He halh made should be
lost lo Him. Csesar, my Brethren, did not make the money;
the masters of the mint' make il; the workmen have their 'mone-
orders, he issues his commands to his ministers. His image
was stamped upon the money ; on the money was Ca^sar's
image. And yet he requires what others have stamped ; he
puts it in his treasures ; he will not have it refused hira.
Christ's coin is man. In him is Christ's image, in him Christ's
Name, Christ's gifts, Christ's rules of duty''. ^ officii

SERMON XLL [XCl. Ben.]
On the words of the Gospel, Matt. xxii. where the Lord asked the Jews
whose son they said David was.
1. When the Jews were asked, (as we have just now heard i,
out of the Gospel when it was being read,) how our Lord
Jesus Christ, Whom David hiraself called his Lord, was
David's Son, they were not able to answer. For what they saw
in the Lord, that they knew. For He appeared to thera as the
Son of man; but as the Son of God He was hidden. Hence
il was, that they believed that He could be overcome, and
that they derided Him as He hung upon the Tree, saying,
If He be the Son of God, let Him come down from iheMat.27
Cross, and we will believe on Him. They saw one part of^^*
what He was, they knew not the other. For had they known i Cor. 2
Him, ihey would not have crucified the Lord of glory. Yet ^'
they knew that tbe Christ was to be the Son of David. For
even now they hope that He will come. They know not

346 Jews wilfully blind to H. Scr. neither fearing nor loving Xt.
Serm. that He is come already, but this their ignorance is volun-
[91. B.l ^^''l- For even if they did not acknowledge Him on the tree,
they ought not lo have failed to acknowledge Him on His
Throne, Forin Whose Name areall nations called and blessed,
but in His Whom they think nol to have been the Christ?
For this Son of David, that is, of the seed qf David according
to the flesh, is the Son of Abraham. Now if il was said to
Gen, 22, Abraham, Ixi thy seed shall all nations be blessed; and
they see now that in our Christ are all nations blessed, why
wail they for what is already come, and fear not that which
is yet lo come ? for our Lord Jesus Christ, making use of
a prophetic testimony lo assert His authority, called Himself
Ps. 118, the Stone. Yea such a stone, that whosoever shall stumble
22 Luke20 against it shall be shaken; but oxi whomsoever it shall fall, it
17. 18. shall grind him to powder. For when this stone is stumbled
against, il lieth low; by lying low,il shaketh him that stumbleth
againsl it; being lifted on high, by its coming down it grindeih
the proud to powder. Already therefore are the Jews shaken
by that stumbling; it yet remains that by His Glorious Advent
they shon\dhegroundto powder also, unless peradventure whilst
they are yet alive, they acknowledge Him that they die not.
For God is patient, and invileth thera day by day lo the Faith.
ii. 2. But when the Jews could not answer the Lord pro-
Mat.22, posing a question, and asking whose Son they said Christ was;
and they answered, ihe Son of David; He goes on with the
ver, 43. further question put to them. How then doth David ixi spirit
ver. 44. ^^n fjifyi foi'd, sayixig. The Lord said uxito my Lord, Sit thou
V6r 45 ' on My right hand till I make Thine enexnies My footstool. If
David then, He saith, in spirit call Him Lord, how is He his
(Sow.? He did not say, "He is not his Son, but how is He his son."
When he saith, How,itisa wordnot of negation, but of enquiry ;
as though He should say to them, " Ye say well indeed that
Christ is David's Son, but David himself doth call Him Lord;
whom he then calleth Lord, how is He his Son ?" Had the Jews
been instructed in the Christian faith, which we hold; had they
not closed their hearts against the Gospel, had they wished
lo have spiritual life in them, they would, as instructed in the
faith ofthe Chnrch,have made answer to this question and said,
John I, Because in the beginnixig was the Word, axid the Wordwas with
God,axidthe Wordwas God: seehowHeisViand'sljOxd. But

Who love God for Himself can alone believe Xt to be GodSr Man. 347
because The Word was xtiade flesh, and dwelt amoxig us; Serm.
see how He is David's Son. But as being ignorant, they ^gj, g'j
were silent, nor when they shut their mouths did they open John i,
their ears, that what they could not answer when questioned, '
Ihey might after instruction know.
3, Bul seeing that is a great thing to know the mystery iii.
how He is David's Son and David's Lord: how one Person
is both Man and God; how in the form of Man He is less
than the Father, in the foi-m of God equal with the Father;
how again He saith, on the one hand. The Father is greater Jolmi4,OH
than I; and on the other, / and BIy Father are one; seeing j^-^^iq
this is a great mystery', our conduct must be fashioned, that 30-
, 1 n n -r. , , • • , 1 ' sacra-
It may be comprehended, lior to the unworthy is it closed mentum
up, il is opened to those who are meet for it, Il is not with
stones, or clubs, or the fist, or the heel, that we knock unto
the Lord. It is the life which knocks, it is to the life that
it is opened. The seeking is with the heart, the asking is
with the heart, the knocking is with the heart, the opening
is to the heart. Now that heart which asks rightly, and knocks
and seeks rightly, must be godly. Must first love God for
His Own sake; (for this is godliness;) and nol propose to itself
any reward which it looks for from Him other than God
Himself. For than Him is there nothing better. And what
precious thing can he ask of God, in whose sight God Himself
is lightly esteemed? He giveth earth, and thou rejoicest, thou
lover of the earth, who art thyself become earth. If when
He giveth earthly goods, thou dost rejoice, how much more
oughtest thou to rejoice when He giveth thee Hiraself, Who
made heaven and earth? So then God must be loved for
His own sake. For the Devil not knowing what was passing
in the heart of holy Job, brought this as a great charge
against him, saying, Doth Job worship God for His Own sake^. Joh 1,9.
4. So then if the adversary brought this charge, we ought ^It^^
to fear lest it be brought against us. For with a very slander
ous accuser have we to deal. If he seek to invent what is
not, how much raore will he seek to object what reaUy is.
Nevertheless let us rejoice, that our's is such a Judge, as
cannot be deceived by our accuser. For if we had a man for
our judge, the enemy might invent for hira what he would.
For none is more subtle in invention than the devil. For he

348 Satan slanders y^good subtly, that men may think good hopeless,
Serm, it is who at this time also invents all false accusations against
191 B 1 ^^^ saints. He knows his accusations can have no avail with
God, and so He scatters them among men. Yet what does
2 Cor. jjjig profit hira, seeing the Apostle says, Our glox-ying is
this, the testimony of our conscience ? Yet think ye that he
does not invent these false charges with aught of subtlety?
Yes, well he knows what evil he shall work thereby, if the
watchfulness of faith resist him nol. For for this reason scat
ters he his evil charges againsl the good, that the weak may
think that there are no good, and so may give themselves up to
be hurried along, and raade a prey of by their lusts, whilst
they say within themselves, " For who is there that keeps the
comraandraents of God, or who is there that preserves chas
tity?" and whilst he thinks that no one does, he himself
becomes that no one. This then is the devil's art, Bul such
a man was Job, that he could not invent any such charge
against him; for his life was loo well known and manifest.
But because he had great riches, he brought that against him,
which if it had any existence, might lie in the heart, and not
appear in the conduct. He worshipped God, he gave alms ;
and with what heart he did this none knew, no not the
Devil himself; but God had known. God giveth His testimony
to His own servant; the Devil calumniates the servant of
God. He is allowed to be tried. Job is proved, the Devil
is confounded. Job is found to worship God for His
Own sake, to love Him for His Own sake ; nol because He
gave him ought, but because He did not take away Himself
Job.], For he said, The Lord gave, the Lox-d hath taken away;
21, Sept, ^^ lY seemed good to the Lord, so is it doxie, blessed be the
Name of the Lord. The fire of temptation approached
him ; but it found him gold, not stubble ; it cleared away
the dross from il, but did not reduce it to ashes.
V. 5. Because then, in order to understand the mystery' of
» sacra- Qq(J \^^^,^ Christ is both man and God, the heart raust be
mentum ' , . '
cleansed: and it is cleansed by a good conversation, by a
•¦' vita pure life^, by chastity, and sanctity, and love, and hy faith,
Gal. 5 which worketh by love: (now all this that I am speaking of,
^- is, as il were, the tree which hath its root in the heart; for it is
only from the root of the heart that actions proceed; in which
if thou plant desire, thorns spring forth ; if thou plant charity,

ff%o love, not tvho have, eminence, cannot understand mysteries. 349
good fi-uit : ) the Lord, after that question which He had proposed Serm.
to the Jews, when they were not able lo answer it, immediately rgj g'-]
went on to speak of good actions, that He might shew why they
were unworthy lo understand what He asked them. For when
those proud and wretched men were not able to answer, they
ought of course to have said, " we do not know ; Master, tell
us," But no: they were speechless al the proposing ofthe
question, and they opened not their month lo seek instruc
tion. And so the Lord in reference to their pride said
immediately, i?e«-are ofthe Scx-ibes which love the chief seats Matt.
in ihe synagogues, andthe first rooms at feasts. Not because jj^j.]^
they hold them, but because they love them. For in these 12, 39.
words he accused their heart. Now none can accuse the
heart, but He Who can inspect it. For meet it is that to the
servant of God, who holds some post of honour in the Church,
the first place should be assigned; because if it were not
given him, it were evil for him who refuses to give it ; but
yet il is no good to him to whom it is given. Il is meet
and right then that in the congregation of Christians their
Prelates' should sit in eminent place, that by their veryiprepo-
seat they may be distinguished, and that their office may be ?¦.'' P'*'"
duly marked; yet nol so that they should be puffed up for
their seat; bul that they should esteem it a burden, for which
they are lo render an account. Bul who knows whether
they love this, or do not love it? This is a matter of the
heart, il can have no other judge bul God. Now the
Lord Himself warned His disciples, that Ihey should nol fall
into this leaven ; as He calls it in another place, Bewaxe ye q/"Matt.
the leaven of the Pharisees and ofthe Sadducees. And when ' '
they supposed that He said this lo thera because they had
brought no bread ; He answered them, Have ye forgotten how v. 9.
many thousands wex-e filled with the five loaves? Then undex--
stood they, it is said, thai He called their doctx-ixie leaven, v, 12.
For these present temporal good things they loved, but they
neither feared the evil things eternal, nor loved the good
things eternal. And so their hearts being closed, they could
not understand what the Lord asked them.
6, But what then has the Church of God to do, that it may vi,
be able to understand what it has first obtained^ grace to be- 2 meruit
lieve ? It must make the mind capacious for receiving what
shall be given it. And that this may be done, that the mind,

350 One only ascended to heaven, because saints one body with Xt.
Seum, that is, raay be capacious, our Lord God suspends His
[91. BO pi'omises. He has not taken them away. Therefore does
He suspend them, that we may stretch out ourselves;
and therefore do we stretch ourselves out, that we may
grow ; and therefore do we grow, that we may reach them.
Behold the Apostle Paul stretching himself out unto these
Phil, 3, suspended promises : Not as though I had aheady attaixied,
either wex-e already perfect. Brethren, I count not xxiyself
to have apprehended: but this oxie thixig I do; fox-getting
those things which are behind, and stretching forth uxito those
things which are before, I press earnestly toward ihe mark
for ihe prize of the high calling of God in Christ Jesus.
He was running on the earth; the prize hung suspended
from heaven. He ran then on the earth; but in spirit he
ascended. Behold him thus stretching himself out, behold
him hanging forth after the suspended prize. / press on,
he says, for the prize of the high calling of God in Christ
Jesus. 7. We must journey on then, yet for this no need of
anointing the feet, or looking out for beasts, or providing
a vessel. Run with the heart's affection, journey on with
love, ascend by charily. Why seekest thou for the way?
Cleave unto Christ, Who by Descending and Ascending halh
made Himself the Way. Dost thou wish to ascend ? Hold
fast to Him that ascendelh. For by thine own self thou canst
John 3, nol rise. For no xnan hath ascended xip to heavexi, bxit He that
came down from heaven, even ihe Son of Blan which is in
heaven. If no one ascendelh but He that descended, that is,
the Son of Man, our Lord Jesus, dost thou wish lo ascend
also ? Be then a member of Him Who Only hath ascended.
For He the Head, with all the merabers, is but One Man, And
since no one can ascend, bul he who in His Body is made a
member of Him; Ihatis fiilfilled, thai xio man hath ascexided,
but He that descended. For thou canst nol say, " Lo, why halh
Peter, for instance, ascended, why hath Paul ascended, why
have the Apostles ascended, if no one halh ascended, but
He that descended ?" The answer lo this is, " What do Peter,
and Paul, and the rest of tiie Apostles, and all the faithfiil,
1 Cor. what do they hear from the Apostle ? Now ye are the
' ' Body of Chx-ist, and xxiembers in pax-iicular. If then the
Body of Christ and His members belong to One, do not thou

Onr Lord the Bridegroom as the Head, Bride in the body. 351
make two of them. For He ioft father and mother, and clave Serm.
to his wife, that iwo xnight be one flesh. He left His Father, [91. b.]
in that hero He did not shew Himself as equal with the "Ephes.
Father; but emptied Himself taking the form of a servant, -piyn'^
He left His mother also, the synagogue of which He was born 7-
after the flesh. He clave to His Wife, that is, lo His Church.
Now in the place where Christ Himself brought forward this
testimony. He shewed that the marriage bond might not be
dissolved: Have xje not read, said Lie, ihat God Which made Mat. 19,
them ai the beginning, xnade them xnale and female ; axid
said, Tliey twain shall be in one fiesh? What therefore God
hath joined together, let not xnan put asunder. And what is
the meaning of They twain shall be in one fiesh ? He goes
on to say ; Whex-efore they ax-e no mox-e twain but one fiesh.
Thus no man hath ascended, but He ihat descended. John 3,
8. For that ye may know, that the Bridegroom and the Bride ' • .
are One, according to the Flesh of Christ, nol according to
His Divinity; (for according lo His Divinity we cannot be
what He is ; seeing that He is the Creator, \^e the creature ;
He the Maker, we His work ; He the Framer, we framed by
Him ; but in order that we might be one with Him in Him,
He vouchsafed to be our Head, by taking of us flesh wherein
to die for us ,) that ye may know then that this whole is One
Christ, He said by Isaiah, He hath bound a mitre on xne as a Is. 61,
bridegroom, and clothed me with ornaments as a bride. Hege'pt.
is then at once the Bridegroom and the Bride, That is, the
Bridegroom in Himself as the Head, the Bride in the body.
For they twain, saith He, shall be ixi oxie fiesh; so now they
are no mox-e twain, but one flesh.
9. Seeing then that we are of His members, in order that
we may understand this mystery as I have said. Brethren, let
us live holily, let us love God for His Own sake. Now He
Who sheweth lo us while in our pilgrimage the form of a
servant, reserveth for those that reach their country the form
of God, With the form of a servant hath He laid down the
way, with the form of God He halh prepared the home. See
ing then that it is a hard matter for us to comprehend this,
bul no hard matter to beheve it ; for Isaiah says. Unless ye Is. 7 9.
believe ye shall not understaxid ; let us walk by faith as ^!?'-
long as we ax-e in pilgrixxiage from the Lord, till we come io6. 7.

So2Love Godfor Himself, man in act,for allmay shew active love.
Serm. sight xrhere xce shall see face to face. As walking by faith,
[91 B.l Ifit us do good works. In these good works, let there be a free
1 bene- love of God for His Own sake, and an active' love of our
^"^ neighbour. For we have nothing we can do for God ; but
because we have something we raay do for our neighbour,
ipro- we shall by our good offices to the needy, gain His favour
merebi- -^jj^ jg ^]jg source of all abundance. Let every one then do
abun- what he can for others ; let him freely bestow upon the
' needy of his superfluity. One has money; let him feed the
poor, let him clothe the naked, let him build a church, let
him do with his money all the good he can. Another has
good counsel; let him guide his neighbour, let him by the
light of holiness drive away the darkness of doubling.
Another has learning ; let him draw out of this store of the
Lord, let him minister food to his fellow-servants, strengthen
the faithful, recall the wandering, seek the lost, do all
the good he can. Something there is, which even the poor
raay deal out to one another ; let one lend feet to the lam*,
another give his own eyes to guide the blind ; another visit
the sick, another bury the dead. These are things which
all may do, so that in a word it would be hard to find one
who has not sorae means of doing good lo others. And last
of all comes that iraportant duty which the Apostle speaks
Gal,6,2. of ; Bear ye one anoihex-'s bux-dens, and so shall ye fulfil the
law qf Christ.

SERMON XLII. [XCII. Ben.]
On the same words of the Gospel, Matt. xxii.
1. The question which was proposed to the Jews, Chris
tians ought to solve. For the Lord Jesus Christ, Who
proposed it to the Jews, did not solve it Hiraself, to the
Jews, I mean. He did not, but to us He hath solved it.
I will put you in remembrance. Beloved, and ye will find
that He hath solved it. But first consider the knot of
the question. He asked the Jews what they thought of
Christ, who.se Son He was to be; for they too look
for the Christ. They read of Him in the Prophets, they

Jews hoped for Xfs coming wx-ongly, and so became mxirderers. 353
expected Him to come, when Ho was come thej' killed Serm.
Him; for where they read that Christ would come, there did [92. b.']
they read that they should kill Christ. But His future coraing
they hoped for in the Prophets; for they did not see their
future crime. He therefore so questioned thera about the
Christ, not as if about One who was unhnown to them, or
Whose Name they had never heard, or Whose coming they
had never hoped for. For they err in that even yet they
hope for Him. And we indeed hope for Hira too ; but we hope
for Him as One who is to corae as Judge, not to be judged.
For the Holy Prophets prophesied both, that He should come
first to be judged unrighteously, that Fle should come
afterwards to judge with righteousness. What thixik ye, Mat,22,
then, saith he, of Christ ? whose Son is He ? They answered
Hixn, The Son of David. And this was entirely according lo
the Scriptures. But He said. How thexi doth David in spirit \er. 43,
call Him Lord, saying. The Lord said unto My Lord, Sit Thou ^er. 44
on My right hand, till I make Thine enemies Thy footstool.
If David then in spirit call Him Lord, how is He his Son?
¦^ ' ver, 45.
2, Here then is need of a caution, lest Christ be thought ;;
to have denied that He was the Son of David, He did not
deny that He was the Son of David, bul He enquired the
way. " Ye have said that Christ is the Son of David, I do not
deny it; but David calls Him Lord; tell me how is He his
Son, Who is also his Lord ; tell me how ?" They did not
tell Him, but were silent. Let us then tell by the explanation
of Christ Himself Where? By His Apostle. But first,
whereby do we prove that Christ hath Hiraself explained it ?
The Apostle says. Would ye receive a proof of Christ Who ^ *""''-
speaketh in me ? So then in the Apostle halh He vouch
safed to solve this question. In the first place, what said
Christ speaking by the Apostie to Tiraothy ? Remember^ '^'™-
that Jesus Christ of the seed of David was raised from the '
dead according to my Gospel, See, Christ is the Son of
David. How is He also David's Lord? Tell us, O Apostle:
Who beixig in the form of God, thought it not robbery to be Phil. 2,
equal with God. Acknowledge David's Lord. If thou **' ^'''
acknowledge David's Lord, our Lord, the Lord of heaven
and earth, the Lord of the Angels, equal with God, in the
form of God, how is He David's Son ? Mark what follows,
A a

354 Our Lox-d Incax-xiate, took what He wasnot,not lost what He was.
Serm. The Apostle shews thee David's Lord by saying, Who being
[92. B.l *'* the form qf God, thought it not robbery to be equal xvith
God, And how is He David's Son ? But He emptied Him
self, taking the forxn of a servant, being made in the likeness
of men ; and being found in fashion as a man. He humbled
Himself, having becoxne obedient unto death, evexi the death of
the cross. Wherefore God also hath highly exalted Him.
Christ of the seed of David, the Son of David, rose again be
cause He emptied Himself. How did He empty Hixnself ? By
taking that which He was not, not by losing that which He
was. He emptied Himself, He humbled Himself. Though
He was God, He appeared as man. He was despised as He
walked on earth. He Who made the heaven. He was
despised as though a mere man, as though of no power.
lu- Yea, not despised only, but slain moreover. He was that
stone that lay on the ground, the Jews stumbled against it.
Mat. 21, and were shaken. And what doth He Himself say ? Whosoever
shall fall on this stone shall be shaken, but on whomsoever it
shall fall, it shall grind him to powder. First, He lay low,
and they stumbled against Him ; He shall come from above,
and He will grind them that have been shaken to powder.
3. Thus have ye heard that Christ is both David's Son,
and David's Lord: David's Lord always, David's Son in
time: David's Lord, born of the substance of His Father,
David's Son, bom of the Virgin Mary, conceived by the
Holy Ghost. Let us hold fast both. The one of them wiD
be our eternal habitation, the other is our deliverance fi-om
our present exile. For unless our Lord Jesus Christ had
vouchsafed to become man, raan had perished. He was
made that which He made, that what He made might not
perish. Very Man, Very God; God and raan whole Christ.
This is the Catholic faith. Whoso denieth that Christ
is God is a Photinian"; whoso denieth that Christ is man
is a Manichaean''. Whoso confesseth that Christ is God
equal with the Father and very man, that He truly suffered,
truly shed His blood; (for the Truth would not have set us
fr-ee, if He had given a false price for us ;) whoso confesseth
¦ Vine. Lirinens, Commonit, xii. vii. 26. (xix.) Oxf. Trans, and note
Conf, vii, 26. (xx.) Oxf, Transl. and A. p. 325. De Dono Perseverant.
notef. c, 67. (xxiv.) Serm, 66, (116, Ben,)
n Conf, V, 16, (ix.) 20, (x,) 25, (xix,) 1-5, (i— iv.) Epist. 236, (al. 74) 2.

The " ten virgins" not x-eligious orders only, but the whole Church. 855
botii, is a Catholic, He hath the country, he halh the way. Serm.
He hath the country. In the beginning teas ihe Word ; ^q<2^ ^!]
He hath the country. Being in the form of God, He ihoughi John i,
it not robbery io be equal with God. He hath the way, The phii. 2,
Word was made fiesh ; He halh the way. He emptied ^-
Himself, taking the form of a servant. He is the home 14,
whither we are going, He is the way whereby we go. Letjr_ '' '
us by Him go unto Him, and we shall not go astray.

SERMON XLIII, [XCIII, Ben,]
On the words of the Gospel, Matt. xxv. " The kingdom of heaven shall
be like unto ten virgins."
1. Ye who were present yesterday remember my promise ; i-
which with the Lord's assistance is to be made good to-day,
not to you only, but to the many others also who have corae to
gether. It is no easy question, who the ten virgins are, of
whom five are wise, and five foolish. Nevertheless, according
to the context of this passage which I have wished should be
read again to you to-day. Beloved, I do not think, as far as the
Lord vouchsafes to give me understanding, that this parable
or similitude relates to those women only who by a peculiar
and more excellent sanctity are called Virgins in the Church,
whom by a more usual term we are wont also lo call, " The
Religious ' ;" but if I mistake not this parable relates to the ' sancti
whole Church. But though vve should understand it of™g°^^'
those only who are called " the Religious," are they but
ten ? God forbid that so great a corapany 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 repre
sented five foohsh ones among them. For if this is the number
of the virgins which are called, why are the doors of the
great house shut against five ?
2. So then let us understand, dearly Beloved, that this ii.
parable relates to us all, that is, to the whole Church together,
not to the Clergy- only of whom we spoke yesterday; nor to' P''.^"
' Bing. Antiq.^b, vii. c. iv, sect, 8,
A a 2

356 All the Virgins so called from abstinence from unlawful desires.
Serm. the laity only; but generally to all. Why then are the
[93. B,] 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, il is not souls of every sort,
but such souls as have the Catholic faith, and seera 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 virgixis, and then let us con-
1 cense- sider the rest. Every soul in the body is therefore denoted'
^™ by the nuraber five, because it raakes use of five senses. For
there is nothing of which we have perception by the body,
but by the five folded gale, either by the sight, or the hearing,
or the smelling, or the tasting, or the touching. Whoso then
abslainelh from unlawful seeing, unlawful hearing, unlawful
smelling, unlawful tasting, and unlawful touching, by reason
•2 inte- of his uncorruptness ^ hath gotten the name of virgin.
gritatem g_ -q^^ j£ jj. t^^ good to abstain frora 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 vhgins, and yet are rejected. Il 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
Matt.6 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 ixi heaven. Again He saith to
Lukei2 His disciples. Let your loins be girded and your lamps
^^' burnixig. In the gix'ded loixis is virginity; in the burning
lamps good works.
iii. 4. The title of virginity is nol usually applied lo married
persons : yet even in thera there is a virginity of faith, which
produces wedded chastity. For that you may know. Holy
Brethren, that every one, every soul, as touching the soul, and
that uncorruptness of faith by which abstinence from things
unlawful is practised, and by which good works are done, is
not unsuitably called " a virgin ;" the whole Church which
consists of virgins, and boys, and married men and married
women, is by one name called a Virgin. Whence prove we
2 „ this ? Hear the Apostle saying, not lo the religious women
1], 2,' only bul lo the whole Church together; I have espoused you

If abstinence and good works suffice not,wliat where they are not! 357
to One Husband, that I may present you as a chaste virgin to Serm.
Chx-ist. And because the devil, the corrupter of this virginity, rgg. ^^-j
is to be guarded againsl, after the Apostle had said, I have
espoused you to one husband, that I xnay present you as a
chaste virgin to Christ; he subjoined, But I fear, lest as\er.3.
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, where
by il has received the name of virginity, and good works are
praiseworthy, which are signified by the lamps ; why are five
admitted and five rejected ? If there be a vhgin, and one
who carries lamps, who yet is not admitted ; where shall he
see himself, who neither preserveth a virginity from things
unlawful, and who nol wishing to have good works walketh in
darkness ?
5. Of these then, my Brethren, yea, of these let us the iv.
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,
breakelh his bread to the hungry, bringeth the stranger into his
house, clotheth the naked, reconcileth the litigious, visiteth the
sick, burieth the dead ; he surely is a virgin, surely he hath
lamps. What seek we raore? Something yet I seek. What
seekest thou yet, one will say ? Something yet I seek ; the
Holy Gospel hath set me on the search. It hath said that
even of these, virgins, and carrying lamps, some are wise and
some foolish. By what do we see this ? By what make the dis
tinction ? By the oil. Some great, some exceedingly great
thing doth this oil sig-nify. Thinkest thou that it is not
charity ? This we say as searching out what it is ; we hazard
no precipitate judgment. I will tell you why charity seems
tobe signified by the oil. The Apostle says, I shew unto ^super-
you a way above the rest. Though I speak with the tongues ^^6™
of mexi and of Angels, and have xiot charity, I axn become ^ ^°^-
as souxiding brass, or a tinkling cymbal. This, that is charity, i Cor.
is that way above the rest, which is with good reason signified '^' ^-
by the oil. For oil swims above aU 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

358 Sleep ofthe Virgins, in death, not through unendurance.
Serm, keep the usual order, it will be uppermost' ; if you change the
m3,^R] order, it will still be uppermost. Charity never faileth'^.
1 vincit 6, What is it then. Brethren ? Let us treat now of the five
lf^'t\ wise and the five foolish virgins. They wished lo go to meet
V, the Bridegroom. What is the meaning of to go and meet
the Bx'idegroom ? To go with the heart, to be wailing for his
coming. But he tarried. While he tarx'ies, they all slept.
What is all? Both the foolish and the wise, all slumbered
axid slept. Think we is this sleep good ? What is this
sleep ? Is it that at the tarrying of the Bridegroom,
because iniquity aboundeth, the love of many waxeth cold?
Are we to understand this sleep so? I like it not. I will tell
you why. Because among them are the wise virgins ; and
Matt, certainly when the Lord said. Because iniquity shall abound,
^^' ^^' the love of many shall wax cold; He went on to say. But he that
shall exidux-e uxito 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 exid? They would not be ad
mitted 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
Matt, servant, Enter thou into the Joy of thy Lord. What then
25,21, is the meaning of they all slept? There is another sleep
which no one escapes. Remeraber ye nol the Apostle say-
1 Thess, ing, But I xoould xiot have you to be ignorant, brethren, con-
4, 13, cerning them which are asleep, that is, concerning them
which are dead ? For why are they called they which are
asleep, but because they are raised 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.
vi. 7. But men continually say to themselves, " Lo, the day of
judgment is coming now, so many evils are happening, so
raany tribulations thicken ; behold all things which the
Prophets have spoken, are well-nigh fulfilled; the day of
judgraent is already at hand." They who speak thus, and
speak in faith, go out as it were with such thoughts to meet
the Bridegroom. But, lo ! war upon war, tribulation upon

Midnight, our Lord's unexpected coming at Day of Judgment. 359
tribulation, earthquake upon earthquake, famine upon famine, Serm.
nation against nation,- and still the Bridegroom comes not [93. b.]
yet. Whilst then He is expected to come, all they who are
saying, " Lo, He is coming, and the Day of Judgment will find
us here," fall asleep. Whilst they are saying this, they fall
asleep. Let each one then have an eye to this his sleep, and
persevere even unto his sleep in love ; let sleep find him so
wailing. For suppose that he has fallen asleep. Will not'Ps.40,
He who falls asleep afterwards rise again ? Therefore they(4] 1.'
all slept; both of the wise and the foolish virgins in the ^' ^-)
parable, it is said, they all slept.
8. Lo, at midnight there was a cry xnade. What is, a^Matt.
midnight? When there is no expectation, no belief at all of '
it. Night is put for ignorance. A man makes as it were
a calculation with himself: " Lo, so many years have passed
since Adam, and the six thousand years are being completed,
and then immediately according to the computation of certain
expositors, the Day of Judgment will come;" yet these calcu
lations come and pass away, and still the coraing of the
Bridegroom is delayed, and the virgins who had gone to
meet him sleep. And, lo, when He is nol looked for, when men vii .
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 corae at raidnight. 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 Acts 1,
Lox-d hath put in His own power. The day qf the Lord, I'xhess
says the Apostle, will come as a thief in the night. There- 5, 2.
fore watch thou by night that thou be nol surprised by
the thief For the sleep of death — will ye, or nill ye — it will
come. 9. But when that cry was made at midnight. What cry
was this, but that of which the Apostle says. In the twinkling 1 Cor.
(f an eye, at the last trump ? For the trumpet shall sound, ^^' ^^"
and ihe dead shall be raised incorruptible, and we shall be
changed? And so when the cry was made at midnight.
Behold, the Bridegroom cometh ; what follows ? Then all those
virgins arose. What is, they all arose ? The hour will coxne, John 5
said the Lord Himself, when all thai are in the graves shall ^^*
hear His voice, and shall come forth. Therefore at the last

360 Lamps without oil, good works done for man not for love of God.
Serm. trumpet they all arose. Now those wise virgins had brought
[93. B.i oil xcith ihem in their vessels-, but the foolish bx'ought no oil
Mat,25, with them. What is the meaning of bx-ought no oil with them
Ibid 3 ^'* their vessels? What is in their vessels? In their hearts.
2 Cor. Whence the Apostle says. Our glorying is this, the testimony
^' ^^- of our conscience. There is the oil, the precious oil; this
oil is ofthe 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 oU.
Cari-y it with thee. Whatis " carry it with thee?" Have it
within, there please thou God.
viii, 10, For, lo, those foolish virgins, who brought no oil with
them, wish lo please men by that abstinence of theirs
whereby they are called virgin.s, and by their good works,
when they seem lo 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 thou then carry it
with thee, carry it within where God seeth; there cai-ry the
testimony of thy conscience. For he who walks to gain the
testimony of another, does not carry oil with him. If thou
abstain frora things unlawful, and doest good works to be
praised of raen; there is no oil within. And so when men
begin to leave off their praises, the lamps fail. Observe
then. Beloved, before those virgins slept, it is not said that
their lamps were extinguished. The lamps of the wise virgins
burned with an inward oil, with the assurance of a good
conscience, with an inner glory, with an inmost charity.
Yet the lamps of the foolish virgins burned also. Why burnt
they then ? Because there was yet no want of the praises of
men. Bul after that they arose, that is in the resurrection
from the dead, they began to trim their lamps, that is, began
lo prepare lo 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
Matt, 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 qf your oil, for our
lamps are going out.

Even good conscience trembles at God's Judgment. 361
11, Bul Ihey say. Not so, lest there be not enough for Serm.
us and you, bul go ye rather to t/ic/n ihat sell, and buy for ['93. b,]
yourselves. This was not the answer of those who gi\e ihid, 9.
advice, bul of those who mock. And why mock they ? Because
they were wise, because wisdom was in them. For they
were not wise by ought of their own; but that wisdom was in
them, of which it is written in a certain book, she shall say
to those that despised her, when they have fallen upon the
evils which she threatened them ; / will laugh over your Prov, 1 ,
destruction. What wonder then is it, that the wise mock
the foolish virgins? And what is this mocking?
12, Go ye to them ihat sell, and buy for yourselves: jx.
ve who never were wont to live well, bul because men Mat.25,
¦ , . , 9.
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 nol lo 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, I7ie righteous shall correct xne in mercy, and reprovcPs. 140,
me, bul ihe oil ofthe sinner shall not fatten ' xny head. Rather, Qi^,^^''
he says, let the righteous correct me, let the righteous reprove E. T,)
me, let the righteous buffet me, let the righteous correct me, '™abiT
than the oil of ihe sixmer fatten xnine head. What is the
oil of the sinner, but the blandishments of the flatterer ?
13. Go ye then io 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 raan
have a good conscience; how knows he, how He raay judge
Who is deceived by no one ? He halh a good conscience, no
sins conceived in the heart solicit^ hira, yet, though his ^''tillant
conscience be good, because of the daily sins of human life,
he saith to God, forgive us our debts ; seeing he hath done Matt.6
what comes next, as xce also fox-give our debtors. He hath ^^•
broken his bread to the hungry from the heart, from the
heart hath clothed the naked; out of that inwai-d oil he halh
done good works, and yet in that judgraent even his good
conscience trembleth.
14. See then what this. Give us oil, is. They were

362 Men's praise oilfor this life only, goes out in Day of Judgment.
Serm. told Go ue rather to them that sell. In that ye have been
XLIII • •
[93. B.j '^'^^^ to live upon the praises of men, ye do not carry oil with
you ; but we can give you none ; lest there be xiot 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
Prov. of ourselves ?" Because, When the x-iqhteous King sitteth on
20 8. 9.
Sept' ' Ihe throne, who will glory that his heart is pure ? It may
be thou dost not discover any thing 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
Ps. 143, better mayest thou say lo Him, Exiter not' into judgment with
Thy sex-vant? Yea, how much better. Forgive us our debts?
Because it shall be also said to thee because of those torches,
because of those lamps; / 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
Mat. 6, forbiddeth. Who said. Take heed that ye do not your x-ighteous-
1- *'<'• ne.ss before mexi io be seen of them, otherwise ye have no
reward of your Father which is in heavexi : axid 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
uxito 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,
Mat. 5 how have they done ? Let your wox-ks shine before men,
^®- that ihey xnay 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,
1 Cor. 4, 1 have it; but from H\nx,for what hast thou ihat thou hast
''• not received ? So then in this way acted the one, and in
that the other.
Mat.25, 15. Now it is no wonder, that while they are going to buy,
while they are seeking for persons by whora 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
ihe Bridegroom cometh and the Bride, the Church glorified
then with Christ, that the several merabers may be gathered

Watch now, to rest hereafter. 363
together into their whole. ^Ind they went in with Him into Serm.
the marriage, and the door was shut. Then the foolish [93. b.]
rirgins came afterwards ; but had they bought any oil, or
found any from whom they might buy it ? Therefore the}'
found the doors shut ; they began lo knock, but too late.
16. Il is said, and il is true, and no deceiving saying.
Knock, and it shall be opened unto you ; but now when it is Mat. 7,
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 ; Ps, 101,
repent. Canst thou repent in the lime of judgment? Thou
wilt be then as those virgins, againsl whom the door was shut.
Lord, Lord, open io xis. What ! did they not repent, that they
had brought no oil with them ? Yes, bul what profited Ihem
their late repentance, when the true wisdora mocked thera ?
Therefore the door was shut. And what was said to thera ?
I know you not. Did nol He know them. Who knoweth all
things ? What then is, I know you not ? I refuse, I Mat-25,
reject you. In my art I do nol acknowledge you, ray art
knoweth not vice ; now this is a marvellous thing, it doth not
know vice, and il judgeth vice. It doth not know it in the
practice of it; it judgeth by reproving it. Thus then, I know
you not.
17. The five wise virgins came, and wenl in. How many
are ye, my Brethren, in the profession of Christ's Name 1
lei there be among you the five wise, but be not five such
persons only. Let there be among you the five wise, belonging
to this wisdom of the number five. For the hour will come,
and come when we know not. It will come at midnight.
Watch ye. Thus did the Gospel close; Watch, for ye know ver. 13.
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 charily, watch with good
works; and then, when thou shalt sleep in thy body, the time
will corae that thou shalt rise. And when thou shalt have risen,
raake ready the lamps. Then shall they go out no more, then
shall they be renewed' with the inner oil of conscience; then ' vege-
shall that Bridegroom fold thee in His spiriluaP embrace, then s^n^o"!--
shall He bring Ihee into His House where thou shall never po^eis
sleej), where thy lamp can never be extinguished. But at pre-

364 God exceedingly desirous of our profit in grace.
Serm, sent we are in labour, and our lamps flicker' amid the winds
XLIII [93, B.J £md temptations of this life ; but only let our flame bum
1 fluctu- strongly, that the wind of temptation may increase the fire,
^°* rather than put it out.

SERMON XLIV. [XCIV. Ben.]
On the words of the Gospel, Matt. xxv. where the slothful servant who
would not put out the talent he had received, is condemned.
1. My lords, my brethren, and fellowbishops have deigned
to visit us and gladden us by their presence; but I know not
why they are unwilling to assist rae, when wearied. I have
said this lo you, Beloved, in their hearing, that your hearing
raay in a manner intercede for me with thera, that when I
ask them they also may discourse unto you in their tum.
Let them dispense what they have received, let them vouch
safe to work rather than excuse themselves. Be pleased,
however, to hear from me, fatigued though I be and have
difficulty in speaking, a few words only. For we have besides
a record of God's mercies vouchsafed through a holy
"Vid. Martyr, which we must give willing audience lo altogether,
29T79 Wl'^t ^^ it then? what shall I say unto you? Ye have
Ben.) heard in the Gospel both the due recorapense^ ofthe good
tunf"" servants, and the punishment of the bad. And the whole
wickedness of that servant who was reprobate and severely
condemned, was that he would not put out his money to use.
He kept the entire sum he had received; but the Lord looked
for profit from it, God is covetous with regard to our salva
tion. If he who did not put out to use is so con
demned, what must they look for who lose what they have
received ? We then are the dispensers, we put out, ye
receive. We look for profit; do ye live well. For this is the
profit in our dealings with you. But do not think that this
office of putting out lo use does not belong to you also.
Ye cannot execute il indeed from this elevated seat, but

Masters of a family its Bishops, must watch for its .salvation. 365
ve can wherever ye chance to be. Wherever Christ is Skrm.
, -^ XLIV
attacked, defendHim; answer murmurers, rebuke blasphemers, [94. b.i*
from their fellowship keep yourselves apart. So do ye put
out lo use, if ye make gain of any. Discharge our office in
your own houses. A bishop is called from hence, because
he superintends, because he takes care and attends to others.
To every man then, if he is the head of his own house, ought
the office of the Episcopate to belong, to take care how his
household believe, that none of thera fall into heresy, neither
wife, nor son, nor daughter, nor even his slave, because he
has been bought at so great a price. The Apostolic teaching Ephes.
has sel the master over the slave, and put the slave under the Tit.2
master; nevertheless Christ gave the same price for both, 9-
Do not neglect then the least of those belonging to you,
look after the salvation of all your household with all vigilance.
This if ye do, ye put out to use ; ye will not be slothful
servants, ye will not have to fear so horrible a condemnation.

SERMON XLV. [XCV. Ben.J
On the words of the Gospel, Mark viii, where the miracle of the seven
loaves is related.
1, In expounding to you the Holy Scriptures, I as it were
break bread for you. Do ye in hunger receive it, and break" sagi-
forlh with a fulness of praise from the heart; and ye who areifs™i.u"j
rich in your banquet, be not meagre in good works and'"^*^
deeds. What I deal out to you is not mine own. What ye
eat, I eat; what ye live upon, I live upon. We have in
heaven a common store-house; for frora thence comes the
Word of God,
2. The seven loaves signify the seven-fold operation of Mark 8,
the Holy Spirit; the four thousand mexi, the Church esta-^'
blished on the four Gospels ; the seven baskets qf fragments,
the perfection of the Church. For by this number very
constantly is perfection figured. For whence is that which is
said, seven times ixi a day will I praise ihee? Does a manpg ug
sin who does not praise the Lord so often? What then is^^*-
seven tixnes will I praise, but " I will never cease fi-om praise ?"
For he who says sevexi times, signifies all time. Whence in

3660ur Lord'sword,woi-ks ; He Who invitesto His feast,will sever.
Serm, this world there are continual revolutions of seven days.
[1.!'b,'] What then is seven times in a day will I praise Thee, but
Ps. 34, what is said in another place. His praise shall always be in my
^' mouth? With reference to this perfection, John writes to seven
Churches, The Apocalypse is a book of St. John the
Kev. 1, Evangelist; and he writes to sevexi Churches. Be ye hun-
'voracesgered'; own ye these baskets. P'or those fragments were
'^^^- not lost; but seeing that ye too belong to the Church,
races B. they have surely profiled you. In that I explain this to you,
M3™2^^» J minister to Christ ; and when ye hear peaceably, ye sit
manu doxjvn. I in my body sit, but in my heart I am standing,
6. ' ' and ministering to you in anxiety ; lest peradventure, not the
food, but the vessel offend any of you. Ye know the feast of
God, ye have often heard it, that it is for the heart, not for
the belly.
3. Of a truth fom- thousand men were filled by seven
loaves; what is more wonderful than this! Yet even this
were not enough, had not seven baskets also been filled with
the fi-agments that remained. O great mysteries ! they were
works, and the works spake. If thou understand these doings,
they are words. And ye too belong to the four thousand,
because ye live under the fourfold Gospel, To this number
Matt, the children and women did not belong. For so it is said, ^wrf
' ' they that did eat were four thousaxid men, excepting women
and childrexi. As though the void of understanding, and
the effeminate were witiiout number. Yet let even these eat.
Let them eat: it may be the children will grow, and will be
children no more ; it may be the effeminate will be amended,
and become chaste. Let them eat; we dispense, we deal out
to them. But who these are, God inspeclelh His feast, and if
they do not amend themselves. He who knew how to invite
thera thither, knoweth also how lo separate them from the rest,
4. Ye know it, dearly Beloved; call to mind the parable
of the Gospel, how that the Lord came in to inspect the
guests at a certain feast of His. The Master of the house
Matt. Who had invited them, as it is vfiitten,found there a man
' ' which had not oxi a weddixig garmexit. For to the marriage
had that Bridegi-oom invited them Who is fair in beauty
above ihe childrexi of mexi. That Bridegroom becarae de
formed because of His deformed spouse, that he might mate

Xt, as God,faix-er, as man, more deformed, than man. 367
her fair. How did Uie Fair One become deformed ? If I do Serm.
not prove it, I am blaspheming. The testimony of his fair [95. g.']
beauty the Prophet gives me, who saith. Thou art fair in Ps. 44,
beauty above the childrexi of men. The testimony of his ^.y])'
deformity another Prophet gives me, who saith, We sai<;ls-63,2.
Him, and He had no grace, xiox- beauty; but His countenance
was marred, anihHis whole look ' defox-med. O Prophet, who 1 positio
saidst. Thou art fair in beauty above ihe childx-en of xnen ;
thou art contradicted; another Prophet cometh out against
thee, and saith, " Thou speakest falsely. We have seen Him.
What is this that thou sayest. Thou art fair in beauty above
the children of men ? We have seen Him, and He had no grace
nor beauty." Are then these two Prophets at disagreement in the
Comer stone of peace? Both spake of Christ, both spake of
the Comer stone. In the comer the walls unite. If they do
not unite, it is not a building, but a ruin. No, the Prophets
agree, let us not leave them in strife. Yea, rather let us
understand their peace; for they know not how to strive.
0 Prophet, who saidst. Thou art fair in beauty above ihe
children of men ; where didst thou see Him ? Answer me,
answer where didst thou see Him? Being in the fox-m o/' Phil, 2,
God, He thought it not robbery tobe equal with God. There ^*
I saw Him. Dost thou doubt that He who is equal with God
is fair in beauty above the childx-en of men? Thou hast
answered; now let him answer who said. We saw Him, and
He had no grace, nor beaxity. Thou hast said so ; tell us where
didst thou see Him ? Hebeginsfi-om the other's words; where
the other ended, there he begins. Where did he end?
Who being in the forxn of God, thought it not robbery to be
equal with God. Lo, where he saw Him Who was fair in
beauty above the children of men; do thou tell us, where
thou sawest that He had no grace nor beauty. But He^er. 7,
emptied Himself , taking the form of a servaxit, being made ixi
the likeness of men, andfouxid ixi fashion as a man. Of His
deformity he still further says ; He humbled Himself, haxnxig
become obedient uxito death, even the death of the cross. Lo,
where I saw Him, Therefore are they both in peaceful
concord, both are at peace together. Whatis moreyaiVthan
God ? What more deformed than the Crucified ?
5. So then this Bridegroom,/aiV inbeauiy above thechildren

368 Absence ofthe wedding-garment a very grievous fault.
Serm, of xnen, became deformed that He might raake His Spouse
[95, B.j fair to whom it is said, O thou beauteous among women, of
Cant. 1, whom it said. Who is this thai cometh up, whitened" with the
Cant. 8 brightness of light, nol the colouring of falsehood! He then
5. LXX. -Who called them lo the wedding, found a man who had not a
Mat. 22, wedding garraent, and He said unto him, Fx-iend, how camest
thou in hither, not having a weddixig garment ? Axid he was
speechless. For he found not what to answer. And the
Master of the house Who had invited him said. Bind him
hands and feet, axid cast him into outer darkness ; there shall
be weeping and gnashing of teeth. For so small a fault, so
great a punishment ? For great it is. It is called a small
fault not lo have the weddixig garment; small, but only by
those who do not understand. How would He have been so
incensed, how would He have so judged, to cast him, on
account of the wedding garment which he had not, hound
hands and feet into outer darkness, where was weeping and
gnashing of teeth, unless it had been a very grievous fault,
not to have the wedding garmexit ? I say this ; seeing ye have
been invited through me; for though He invited you. He
invited you by ray rainistry. Ye are all at the feast, have
the wedding garment. I will explain what it is, that ye may
all have it, and if any one now hears me who has it not, let
him, before the Master of the house comes and inspects His
guests, be changed for the better, let him receive the wedding
garment, and so sit down in all assurance.
6. For in truth, dearly Beloved, he who was cast forth
from the feast, does not signify one man; far from it. They
are many. And the Lord Himself Who put forth this parable,
the Bridegroom Llimself, Who calleth together to the feast, and
quickeneth whomHe calleth, He halh Himself explained tons,
that that man does not denote one man, but many, there, in
that very place, in the same parable. I do not go far for this,
I find the explanation there, there I break the bread, and set
il before you to be eaten. For He said, when he who had not
the weddixig garment was cast oui thence into outer dax-kness,
* dealbata, " not as women whiten illumining and whitening ; first thou
themselves, who would appear what wert black, but hast been made white
they are not; not as a whitened wall, — ¦ by His grace. For ye were darkness,
not thus whitened, but enlightened, but now are ye light in the Lord.'
because not of itself white  Grace came S, Aug, in Ps, 103. s. 1, §. 6,

Weddinggarment,nothingioh.good<$-badmayhave,sonotevenbelief.369
He said and added immediately, for many are called, but Siuim.
few chosen. Thou hast cast fortii one man from hence, and 1^95, b.']
Thou sayest, for many are called, but few chosen. With- Ibid.
out doubt the chosen are not cast forth; and tiiey were the
few guests who remained; and the many were represented in
thai one, because that one who halh nol the wedding garment
is the body of the wicked.
7. What is the wedding garment ? Let us search for it in
the holy Scriptures. What is the wedding garment ?
Without doubt il is something which the bad and good
have nol in coramon ; let us discover this, and we shall
discover the wedding garment. Among the gifts of God, Vid.
what have nol the good and bad in comraon ? That we are 40. (90,
men and not beasts, is a gift of God ; but this is common to ?*="-)
° . 5, &c,
good and bad. That the light from heaven rises upon us,
that the rain descends from the cloud, the fountains flow,
the fields yield their fruit ; these are gifts, bul cominon lo the
good and bad. Let us go lo the marriage feast, let us leave
the others without, who being called come not. Let us consider
the guests themselves, that is. Christians. Baptism is a gift of
God, the good and bad have il. The Sacraments of the Altar
the good and bad receive together. Saul prophesied for all his
wickedness, and in his rage against a holy and most righteous
man, even while he was persecuting him, he prophesied.
Are the good only said to believe ? The devils also believe James
and tremble. What shall I do ? I have sifted all, and have ' '
nol yet corae lo the wedding gax-xnent, I have unfolded my
envelopings, I have considered all, or almost all, and have not
yet come to that garment. The Apostle Paul in a certain
place has brought me a great collection' of excellent things ;' involu-
he has laid them open before ine, and I have said to him, "^'^"^
" Shew rae, if so be thou hasl found among them that weddixig
garment." He begins to unfold them one by one, and to say,
Tliough I .speak with the tongues of men and of Angels, ^ ^°^-
though I have all knowledge, and the gift of prophecy, and Sic.
all faith, , so that I could x-emove mouxitains ; though I dis
tribute all xny goods io the poor, and give my body io be
burned. Precious garments ! nevertheless, there is not yet
here that wedding gax-ment. Now bring out to us the
weddixig garment. Why dost thou keep us in suspense,
Bb

i7QClotheXtinHispoorihatHemayclotheyou;hardthingseasytolove.
Serm. O Apostle ? Peradventure prophecy is a gift of God which
[95. B.] l^oth good and bad have not. If, says He, / have not
charity, nothixig px-qfiteth me. See the wedding garment ;
put it on, ye guests, that ye raay sit down securely. Do not
say ; " we are too poor to have that garment." Clothe others,
and ye are clothed yourselves. It is winter, clothe the naked.
Christ is naked ; and He will give you that wedding garxnent
whosoever have it not. Run to Him, beseech Him; He
knoweth how to sanctify His faithfiil ones. He knoweth how to
clothe His naked ones. That ye may be able as having the
wedding garment to be free from the fear of the outer dark
ness, and the binding of your members and hands and feet;
let not your works fail. If they fail, with hands bound what
canst thou do ? with feet bound, whither wilt thou fly ? Keep
then that wedding garmexit, put it on, and so sit down in
security, when He comes to inspect. The Day of Judgment
will come ; He is now giving a long space, let him who
erewhile was naked now be clothed.

SERMON XLVI. [XCVI. Ben.]
On the words of the Gospel, Mark viii. " Whosoever will come after Me,
let him deny llimself," &c. And on the words 1 John 2. " Whoso loveth
the world, the love ofthe Father is not in him."
i, 1, Hakd and grievous does that appear which the Lord
Mark 8, hath enjoined, that whosoever xvill come after Him, must
deny himself. But what He enjoineth is not hard or grievous,
Who aideth us that what He enjoineth may be done. For
both is that true which is said to Him in the Psalm, Because
Ps.i6 4.of the words of Thy lips I have kept hard ways. And that
^^P*^ is true which He said Himself, My yoke is easy, and My
Ma.t.n, burden is light. For whatsoever is hard in what is enjoined
°" us, charity makes easy. We know what great things love
itself can do. Very often is this love even abominable and
impure; but how great hardships have raen suffered, what
indignities and intolerable things have they endured, to
attain to the object of their love ? whether it be a lover of

Mensuchastheirlove; self-love cannot love God,nor abide in self. 371
money who is called covetous ; or a lover of honour, who is .1^'^"-
called ambitious ; or a lover of beautiful women, who is called fge. b,j
voluptuous. And who could enumerate all sorts of loves ?
Yet consider what labour all lovers undergo, and are not
conscious of their labours; and then does any such one most
feel labour, when he is hindered from labour. Since then the
majority of men are such as their loves are, and that there
ought to be no other care for the regulation of our lives, than
the choice of that which we ought to love ; why dost thou
wonder, if he who loves Christ, and who wishes to follow
Christ, for the love of Him denies hiraself? For if by loving
himself man is lost, surely by denying hiraself he is found.
2. The first destruction of man, was the love of himself ^ ii.
For if he had not loved hiraself, if he had preferred God lo
himself, he would have been willing lo be ever subject unto
God; and would not have been turned to the neglect of His
will, and the doing his own will. For this is lo love one's self,
to wish to do one's own will. Prefer to this God's will ; learn
to love thyself by not loving thyself For that ye raay know ^
that it is a vice lo love one's self, the Apostle speaks thus.
For mexi shall be lovers of iheir own selves. And can he who 2 Tim.
loves himself have any sure trust in himself? No ; for he ' "
begins to love himself by forsaking God, and is driven away
from himself lo love those things which are beyond himself;
to such a degree that when the aforesaid Apostle had said.
Men shall be lovers of their own selves, he subjoined im
mediately, lovers of money. Already thou seesl that thou
art without. Thou hasl begun to love thyself: stand in thy
self if thou canst. Why goest thou vrithout ? Hasl thou, as
being rich in money, become a lover of money? Thou hast
begun to love what is without thee, thou hasl lost thyself
When a man's love then goes even away from himself to
those things which are without, he begins lo share the vanity
of his vain desires, and prodigal as it were to spend his
strengih. He is dissipated, exhausted, without resource or
strength, he feeds swine ; and wearied with this office of feeding
swine, he at last reraerabers what he was, and says, JTow Lukeis,
many hired servants of my Father's are eating bread, and I '
here perish with hunger! But when the son in the parable
says this, what is said of him, who had squandered all he had
Bb 2

372 Stopping short in self , we gooutof self ; denying self ,turnto God
Serm. on harlots, who wished to have in his own power what was
[96, B,] '^^'"S ^^^^ ^®Pt ^°'" him with his father; he wished to have it
at his own disposal, he squandered all, he was reduced to in
digence : what is said of him ? And when he returned to him
self, lihe returned to himself, he had gone away from himself
Because he had fallen from himself, had gone away from him
self, he returns first lo himself, that he may return to that stale
fi-ora which he had fallen away by falling from himself For
as by falling away from himself, he remained in himself; so
by returning lo himself, he ought nol to remain in himself, lest
he again go away from himself Returning then to himself,
Lukei5, that he might not remain in himself, what did he say? I will
arise and go to my Father. See, whence he had fallen away
from himself, he had fallen away from his Father ; he had
fallen away from himself, he had gone away from himself to
those things which are without. He returns to himself, and
goes to his Father, where he may keep himself in all security.
If then he had gone away from himself, let him also in
returning to himself, from whom he had gone away, that
he may go to his Father, deny himself What is " deny
himself?" Let him not trust in himself, let him feel that he is
a man, and have respect to the words of the prophet,
Jerem. Cursed is evex-y one that putteth his hope in man. Let him
' ' withdraw himself from himself, but not towards things below.
Let him withdraw himself from hiraself, that he may cleave
unto God. Whatever of good he has, let him commit it to
Him by Whom he was made; whatever of evil he has, he has
made it for himself The evil that is in him God made not;
let hira destroy what himself has done, who has been there
by undone. Let hixn deny himself, he saith, axid take up
his cross, and follow Me.
jij 3. And whither must the Lord be followed ? Whither He
is gone, we know ; but a very few days since vve celebrated
the solemn memorial of it. For He has risen again, and
ascended into heaven; thither must Lie be followed. Un
doubtedly we must not despair of it, because He halh Himself
promised us, not because man can do any thing. Heaven
was far away from us, before that our Head had gone into
heaven. Bul now why should we despair, if we are members
of that Head ? Thither then must He be followed. And who

Tlie way to heaven rough, smoothed by Xt: y' first step humility. 373
would be unwilling to follow Him lo such an abode ? Espe- Serm.
. . • XLVI.
cially seeing that we are in so great travail on earth with mg g j
fears and pains. Who would be unwilling to follow Christ
thither, where is supreme felicity, supreme peace, perpetual
security ? Good is it to follow Him thither : but we must see
by what way we are to follow. For the Lord Jesus did not
say the words we are engaged in, when He had now risen
from the dead. He had not yet suffered. He had still lo
come to the Cross, had to come to His dishonouring, lo the
outrages, the scourging, the thorns, the wounds, the mockeries,
the insults, Deatii. Rough as it were is the way; it makes
Ihee lo be slow; thou hast no mind to follow. But follow on.
Rough is the way which man has made for himself, but what
Christ hath trodden in His passage is worn smootii. For
who woidd not wish lo go to exaltation ? Elevation is
pleasing to all ; but humility is the step to it. Why dost
thou put out thy fool beyond thee ? Thou hast a mind to
fall, not to ascend. Begin by the step, and so thou hasl
ascended. This step of humility tiiose two disciples were
loth to have an eye lo, who said. Lord, bid that one of iM-ilark
xnay sit at Thy right hand, and the other at the left in Thy ^°' ^"
kingdom. They sought for exaltation, they did nol see the
step. But the Lord shewed them fhe step. For what did
He answer tiiem ? " Ye who seek the hill of exaltation,
can ye drink the cup of humiliation ?" And therefore He does
not say simply. Lei him deny himself, and follow Me how
soever: but He said more. Let him take up his cross, and
follow Me.
4. What is. Let hixn take up his cross ? Let him bear iv.
whatever trouble he has ; so let him foUow ;Me, For when he
shall begin to follow ile in conformity lo My life and pre
cepts, he will have many to contradict him, he will have many
to hinder him, he will have many lo dissuade him, and that from
among those who are even as it were Christ's companions.
They who hindered the blind men from crying out were walking vide
with Christ. 'S^Tiether therefore they be threats or caresses, or f^'''";,
whatsoever hindrances there be, if thou wish to follow, turn Be^,)
them into thy cross, bear it, carry it, do nol give way beneath ^fat gV
it. There seems lo be an exhortation to martyrdom in these ^i-
words of tiie Lord. If there be persecution, ought not all

374 World which God made, good; love of if world above God, evil.
Serm. things to be despised in consideration of Christ ? The world
[96. B.'] is loved ; but let Him be preferred by Whom the world was
made. Great is the world ; but greater is He by Whom the
world was made. Fair is the world ; but fairer is He by Whom
the world was made. Sweet is the world ; but sweeter is He
by Whom the world was made. Evil is the world; and good
is He by Whom the world was made. How shall I be able
to explain and unravel what 1 have said ? May God help
me ! For what have I said ? what have ye applauded ?
See, it is but a question, and yet ye have already applauded.
How is the world evil, if He by Whora the world was made
is good ? Did not God raake all things, and behold they
wex-e very good ? Does not Scripture at each several work of
Gen. 1. creation testify that God made it good, by saying. And Qod
saw that it was good. And at the end summed them up all
together thus how that God had made them, Axid behold
they were very good?
v. 5. How then is the world evil, and He good by Whom
John 1, the world was made ? How ? Since the world was made by
Him, axid the world knew Him not. The world was raade by
Him, the heaven and earth and all things that are in them :
the wox-ld knew Him not, the lovers of the world ; the lovers
of the world and the despisers of God ; this world knew Him
not. So then the world is evil, because Ihey are evil who
prefer the world to God. And He is good Who made the
world, the heaven, and earth, and sea, and themselves who
love the world. For this only, that they love the world and
do not love God, He made not in them. But themselves,
all that appertains to their nature He raade ; what appertains
to guiltiness. He made not. This is that I said a littie while
ago, " Let man efface what he has made, and so will he be
well-pleasing lo Him Who made him."
6. For there is among men themselves a good world also;
but one that has been made good frombeing evil. For the whole
world if you take the word world for men, putting aside (what
we call the world) the heaven and earth and all things that in
Eccles them are; if you take the world for men, the whole worid did
7, 30. ' he who first sinned make evU. The whole mass was corrupted
(p29. in the root. God made raan good ; so runs the Scripture,
E-'v.) God made man upright; and men themselves found out many

10.

Two worlds, evil, and, remade by Xt, good, persecuted by the evil.ii75
cogitations. Run from these many to One, gather up thy Serm.
scattered things into one : flow on together, fence thyself ^g B.j
in, abide with One; go not to many things. There is
blessedness. But we have flowed away, have gone on to
perdition : we were all born with sin, aud to that sin wherein
we were bom have we too added by our evil living, and the
whole world has become evil. But Christ came, and He
chose that which He made, not what He found ; for He
found all evil, and by His grace He made them good. And
so was made another wox-ld; and the world now persecutes
the world.
7. What is the wot-ld which persecutes ? That of which
it is said lo us. Love not the world, neither the things that i John
are in the world. If any man love the world, the love of the &'(,.
Father is not in him. For all that is in the wox-ld, is the
lust qf the flesh, and the lust of the eyes, and the pride of
life, which is not of the Father, but of the world. And the
world passeth away, and the lust thereof: but he that doeth
the will of God abideth for ever, even as God abideth for
ever. Lo ! I have spoken of two worlds, the world which
persecutes, and that which it persecutes. What is the world
which persecutes ? All that is ihe world, the lust of the
flesh, and the lust of the eyes, and ihe pride of life, which is
not of the Father, but of the world; and the world passeth
away. Lo, this is the world which persecutes. What is vii.
the world which it persecutes ? He that doeth the will of
God abideth for ever, even as God abideth for ever.
8. But see, that which persecutes is called the world; let
MS prove whether that also which suffers persecution is called
the world. What ! Art thou deaf to the voice of Christ Who
speaketh, or rather to Holy Scripture which testifieth, God2CoT.5,
xvas in Christ reconciling the world unto Himself. If the l^;
world hate you, know ye that it first hated Ble. See, the is. '
world hates. What does it hate but the world? What
world? God was in Christ reconciling the world unto Him
self. The condemned wox-ld persecutes ; the reconciled world
suffers persecution. The condemned world is all that is
without the Church ; the reconciled world is the Church, For
He says. The Son of Man came xiot to judge the world, but John 3
that the world through Him may be saved, 17-

376 Each;ashehas attained, to deny self, take up cross and endureit.
Serm. 9. Now in this world, holy, good, reconciled, saved, or
rae's^i I'^tber to be saved, and now saved in hope,ybr we are saved
jiom. 8 in hope; in this world, I say, that is in the Church which
2*- wholly follows Christ, He hath said as of universal applica
tion, Whosoever will follow Ble, let him dexiy himself. For
il is nol that the virgins ought to give ear lo this, and the
married women ought not; or that the widows ought, and the
women who still have their husbands ought not; or that
monks ought, and the married men ought not ; or that the
clergy ought, and the laymen ought not : but let the whole
Church, the whole body, all the members, distinguished and
distributed throughout their several offices, follow Christ.
Let the whole Church follow Him, that only Church, let the
dove follow Him, let the spouse follow Him, let her who has
been redeemed and endowed with the Bridegroom's blood,
follow Hira. There virgin purity hath its place ; there widowed
continence hath its place; married chastity there halh its place';
but adultery hath no place of its own there; and no place there
hath lasciviousness, unlawful and meet for punishment. But
let these several members which have their place there, in
their kind and place and measure, follow Christ; let them
dexiy thexnselves ; that is, let them presume nothing of them
selves : let them take up their cross, that is, let thera in the
world endure for Christ's sake whatever the world may bring
upon them. Let them love Hira, Who Alone doth nol deceive.
Who Alone is not deceived. Alone deceiveth not; let thera
viii, love Hira, for that is true which He doth proraise. But
because He doth not give at once, faith w avers. Hold on,
persevere, endure, bear delay and thou hasl borne the cross.
10. Let not the virgin say, " I shall alone be there."
For Mary shall not be there alone, but the widow Anna
shall be there also. Let not the woman which hath an
husband say, " The widow will be there, not I ;'' for it is not
that Anna will be there, and Susanna not be there. But by
all means let them who would be there prove themselves
hereby, that they who have here a lower place envy not, but
love in others the better place. For, for instance, my
Brethren, that ye raay understand me; one man has chosen a
married life, another a hfe of continence ; if he who has chosen
the married life, has adulterous lusts, he has looked back; he

Love what is higher than thyself, look not back to xvhat is lower. 377
has lusted after that which is unlawful. He too who would serm.
wish afterwards to return from continence to a married life, SPT/n
has looked back; he has chosen what is in itself lawful, yet 
he has looked back. Is marriage then to be condemned ?
No. Marriage is not lo be condemned; but see whither he
had come who has chosen it. He had already got before it.
When he was living as a young man in voluptuousness,
man-iage was before him; he was making his way towards.it;
but when he had chosen continence, marriage was behind
him. Remember, saith the Lord, Lot's xeife. Lot's wife, byj^^^^g^-
looking behind, remained motionless. To whatever point32.
then any one has been able to reach, let him fear lo look
back from thence; and let him walk in the way, let him follow
Christ. Forgettixig those things which are behixid, ««c^phii, 3
stretching forth unto those things which are before, let him by 13. i^-
an earnest inward ixitexition press on toivard the prize of the
calling qf God in Christ Jesus. Let those that are married
regard the unmarried as above themselves; let them acknow
ledge that they are belter; let them in them love what them
selves have nol; and let thera in thera love Christ.

SERMON XLVII. [XCVII, Ben.]
On the words of the Gospel, Mark xiii. " But of that day or hour
knoweth no man, no not the Angels which are in heaven, neither the
Son, hut the Father,"

I.

1. The advice. Brethren, which ye have just heard
Scripture give, when il tells us lo watch for the last day,
every one should think of as concerning his own last day;
lest haply when ye judge or think the last day of the world
to be far distant, ye sluraber with respect to your own last
day. Ye have heard what Jesus said concerning the last day
of this world. That neither the Angels of heaven, nor the Soxi -j^^^^ig
knew it, but the Father. Where indeed there is a great 32.
difficulty, lest understanding this in a carnal way, we think
that the Father knoweth any thing which the Son knoweth
not. For indeed when He said, the Father knoweth it; He
said this because in the Father the Son also knoweth it. For

378 Pride in man greater than in Satan; death, its penalty, be its cure.
Serm. what is there in a day which was not made by the Word, by
[97, B.f ^^^™ t^® *^^y ^'^^ made? Let no one then search out for the
last Day, when it is to be ; but let us watch all by our good
hves, lest the last day of any one of us find us unprepared,
and such as any one shall depart hence on his last day,
such he be found in the last day of the world. Nothing will
then assist thee which thou shalt not have done here. His
own works will succour, or his own works will overwhelm
every one.
ii. 2. And how have we in the Psalm sung unto the Lord,
Ps. 65, Lox-d, have mercy on me, for maxi hath trodden me down ?
0e 7! He is called a man who lives after the manner of men. For
E.v.) j^ Jg gaj^ ^Q them who live after God, Ye are gods, and ye are
6. ' all the children of ihe Most High. But to the reprobate,
who were called to be the sons of God, and who wished rather
to be men, that is, to live after the raanner of men, he says,
'^^•1- ^ But ye shall die like xnen, and fall as one of ihe princes.
For that man is mortal, ought to avail for his instruction, not
for boasting. Whereupon does a worm that is to die on the
morrow boast himself? I speak to your love. Brethren;
proud mortals ought to be made blush by the devil. For he,
though proud, is yet immortal ; he is a spiril, though a malig
nant one. The last day is kept in store for hira at the end
as his punishment; nevertheless he is not subject to the
death to which we are subject. But man heard the sentence.
Gen. 2, Tliou shalt sux-ely die. Let him make a good use of his
punishment. What is that I have said, " Let him make a good
use of his punishraent ?" Let him not by that from which
he received his punishment fall into pride ; let hira acknow
ledge that he is mortal, and let it break down his elation.
Ecclus, Let hira hear it said to hira. Why is earth and ashes proud?
' ' Even if the devil is proud, he is not earth and ashes. There-
Ps. 82, fore was it said. But ye shall die lilce mexi, and shall fall as
''¦ one of ihe princes. Ye do not consider that ye are mortals,
and ye are proud as the devil. Let man then make a good
use of his punishment. Brethren; let him make a good
use of his evil, that he may make advancement to his good.
Who does not know, that the necessity of our dying is a
punishment ; and the more grievous, that we know not when .'
The punishment is certain, the hour uncertain ; and of that

All,good and evil, uncertain, but death ; y " world faileth, not Xt. 379
punishment alone are we certain in the ordinary course of Serm.
V [ VTT
human affairs. [97 Bl
3. All else of ours, both good and evil, is uncertain; death iji.
alone is certain. What is this that I say? A child is con
ceived, perhaps it will be bom, perhaps it will be an
untimely birth. So it is uncertain : Perhaps he vvill grow up,
perhaps he will not grow up ; perhaps he will grow old, perhaps
he will not grow old; perhaps he will be rich, perhaps poor;
perhaps he will be distinguished, perhaps abased; perhaps he
will have children, perhaps he will not; perhaps he will marry,
perhaps not; and so on, whatever else among good things you
may name. Now look too at the evils of life : Perhaps he will
have sickness, perhaps he will have not; perhaps he will be
stung by a serpent, perhaps not; perhaps he will be devoured
by a wild beast, perhaps he will not. And so look at all evils;
every where is there a " perhaps it will be," and " perhaps
it will not." But canst thou say, " Perhaps he will die," -v^id.
and ''perhaps he will not die?" As when medical men^^"!':-
examine an illness, and ascertain that it is fatal, they Ben.)
make this announcement; " He will die, he will not get over ' ' ''
this?" So from the moment of a man's birth, it may be said,
" He will not get over this." When he is born he begins lo be
ailing. When he dies, he ends indeed this ailment : but he
knows not whether he does not fall into a worse. The
rich man in the Gospel had ended his voluptuous Luke
ailment, he came to a tormenting one. Bul the poor man ^^' ^^¦
ended his ailment, and arrived at perfect health. But he
made choice in this life of what he was to have hereafter;
and what he reaped there, he sowed here. Therefore while
we live we ought to watch, and to make choice of that which
we may possess in the world to come.
4. Let us not love the world. It overwhelms its lovers, jy.
it conducts them to no good. We raust rather labour in
it that it seduce us not, than fear lest it should fall, Lo,
the world faileth; the Christian standeth firm; because
Christ doth not fall. For wherefore saith the Lord, Rejoice, johnl6,
for that I have overcome the world ? We might answer Him if 33.
we pleased, " Rejoice, yes do Thou rejoice. If Thou hast over
come, do Thou rejoice. Why should we ?" Why doth He say
to us, Rejoice; but because it is for us that He hath overcome.

380 TrustinGod Who became Man,so may manlaughatfearfromman
Serm, for US hath fought? For wherein fought He? In that He took
197 B 1 '^^^'s nature upon Him. Take away His birth of a virgin, take
¦pijil. 2 away that He emptied Himself, takixig the form of a servant,
">¦ being made ixi the likeness of men, and found in fashioxi as
a man; take away this, and where is the combat, where the
contest? where the trial? where the victory, which no battle
John 1, has preceded? //* the beginning was ihe Word, and the
^- Word was xvith God, and the Word was God. All things
ver. 3. were made by Him, and ivithoiit Him was nothing made.
Could the Jews have crucified this Word ? Could those impi
ous men have mocked this Word ? Could this Word have been
buffeted? Could this Word have been crowned with thorns?
ver. 14. Bul that He might suffer all this, </te Word was made flesh;
and after He had suffered all this, by rising again He overcame.
So then He hath overcome for us, to whom He halh shewn
the assurance of His resurrection. Thou sayest then to
Ps. 55, God, Have mex-cy upon me, 0 Lox-d, for man hath trodden me
(56^1. down. Do not tread dowxi thyself, and man will not over-
E- ^¦) come thee. For, lo, some powerful man alarms thee. By what
does he alarm thee? "I will spoil thee, will condemn, will
torture, will kill thee." And Ihou criest. Have mex-cy upon me,
O Lord, for man hath trodden me dowxi. If thou say the
truth, and mark thyself well, one dead treads thee doxmi,
because thou art afraid of the threats of a man; and man
treads thee down, because thou wouldest nol be afraid,
unless thou wert a man. What is the remedy then? O man,
cleave to God, by Whom thou wast made a man ; cleave fast
to Him, put thy affiance in Him, call upon Him, let Him be
thy strength. Say lo Him, In Thee, O Lox-d, is xny stx-ength.
And then thou shalt sing at the threatenings of men; and what
thou shalt sing hereafter, the Lord Himself telleth thee.
Ibid. / i^-iii hope in God, I will not fear what maxi can do unto
ver. 11. ' ¦'

me.

SERMON XLVIII. [XCVIII. Ben,]
On the words of the Gospel, Luke vii. on the three dead persons whom
the Lord raised.
1. The miracles of our Lord and Saviour Jesus Christ make
indeed an impression on all who hear of, and believe them ;

Xt's miracles on -y' body types of His greater miracles on xj" soul. .'58 1
bul on different men iu different ways. For some amazed Serm.
at His miracles done on the bodies of men, have no knowledge mg' b'j
lo discern the greater; whereas some admire the more ample
fulfilment in the souls of men at the present time of those
things which they hear of as having been wrought on their
bodies. The Lord Himself saith, For as the Father raiset/i John a,
up the dead, and quickeneth thexn; even so the Son quiekeneth'^^'
whom He will. Not of course that the Son quickeneth some,
the Father others; but the Father and the Son quicken
the same^ for the Father doeth all things by the Son. Letno
one then who is a Christian doubt, that even at the present
time the dead are raised. Now all raen have eyes, wherewith
they can see the dead rise again iu such sort, as the son of
that widow rose, of whom we have just read out of the Luke 7,
Gospel; but those eyes wherewith men see the dead in ^2-
hearl rise again, all men have nol, save those who have risen
already in heart themselves. It is a greater miracle to raise
again one who is to live for ever, than lo raise one who
must die again.
2, The widowed mother rejoiced al the raising again ii.
of that young man; of men raised again in spirit day
by day does Mother Church rejoice. He indeed was
dead in the body, but they in soul. His visible death was
bewailed visibly; their death invd.sible was neither enquired
into nor perceived. He sought them out Who had known
them to be dead ; He Alone knew them to be dead. Who was
able lo make thera alive. For if the Lord had not come lo
raise the dead, the Apostle would uot have said. Rise, ihouE^hes.
thai sleepest, and arise from the dead, and Christ shall give '
thee light. You hear of one asleep in the words. Rise, thou
that sleepest; bul understand it of one dead when you hear,
And arise from ihe dead. Thus they who are even dead in
the body' are often said to be asleep. And certainly they allj
are but asleep, in respect of Him Who is able lo awaken them.
For in respect of thee, a dead man is dead indeed, seeing he
will not awake, beat or prick or tear him as thou wilt. But in
respeel of Christ, he was but asleep to whom it was said.
Arise, and he arose forthwith. No one can as easily awaken Luke 7,
another in bed, as Christ can in the tomb.
3, Now we find that three dead persons were raised by iii.

visibi-
liter

3820^7" Lordraisedmanydead;threerecorded,types of divine truth.
Serm. the Lord x^isibly, thousands invisibly. Nay, who knows even
mg^Bj how raany dead He raised visibly ? For all the things that
John2i,He did are not written. John tells us this. Many other
things Jesus did, the which if they should be written, I
suppose ihat ihe whole world could not contain the books. So
then there were without doubt many others raised: but it is
not without a meaning that the three are expressly recorded.
For our Lord Jesus Christ would that those things which
He did on the body should be also spiritually understood.
For He did not merely do miracles for the miracles' sake ; but
in order that the things which He did should inspire wonder
in those who saw them, and convey truth lo thera who
understand. As he who sees letters in an excellently
written manuscript, and knows not how lo read, praises
1 anti- indeed the transcriber's' hand, and admires the beauty of
'apicumthe characters^; but what those characters mean or signify
he does not know ; and by the sight of his eyes he is a praiser
of the work, but in his mind has no comprehension of it;
whereas another man, both praises the work, and is capable
of understanding it; such an one, I mean, who is not only
able to see what is comraon to all, but who can read also;
which he who has never learned cannot. So they who saw
Christ's rairacles, and understood not what they meant, and
what they in a manner conveyed lo those who had under
standing, wondered only at the rairacles themselves; whereas
others both wondered at the miracles, and attained to the
meaning of them. Such ought we to be in the school of
Christ. For he who says that Christ only worked miracles^
^id. for the miracles' sake, may say too that He was ignorant that
39. (89. it was not the time for fruit, when He sought figs upon the
Ben.) fig.tree. Forit was nol the tirae for that finiit, as the Evangelist
11, 13. testifies ; and yet being hungry He sought for fi-uit upon the
tree. Did not Christ know, what any peasant knew ? What
the dresser of the tree knew, did not the tree's Creator know ?
So then when being hungry He sought fruit on the tree. He
signified that He was hungry, and seeking after something else
than this; and He found that tree without fruit, but full of
leaves, and He cursed it, and it withered away. What had
the tree done in not bearing fruit? What fault of the tree
was its fruitiessness? No; but there are those who through

The miracles divine, with divine meaning: the three dead. 383
their own will are not able to yield fruit. And barrenness is Serm.
their fault, whose fruitfulness is their will. The Jews then [98. B."]
who had the words of the Law, and had not the deeds, were
full of leaves, and bare no fruit. This have I said to
persuade you, that our Lord Jesus Christ performed miracles
with this view, that by those miracles He might signify
something further, that besides that they were wonderful
and great, and divine in themselves, we might learn also
something from them.
4. Let us then see what He woidd have us leam in those jy.
three dead persons whom He raised. He raised again the
dead daughter of the ruler of the synagogue, for whom when
she was sick petition was made to Him, that He would
dehver her from her sickness. And as He is going, it is
announced that she is dead; and as though He would now
be only wearying Himself in vain, word was brought to her
father. Thy daughter is dead, why weariest thou the Master Mark 5,
any further? But He went on, and said to the father of the
damsel. Be not afraid, only believe. He comes to the house, ver. 36.
and finds the customary funeral obsequies already prepared,
and He says to them. Weep not, for the damsel is not dead,''^^- 39.
hut sleepeth. He spake the truth ; she was asleep ; asleep,
that is, in respect of Him, by Whom she could be awakened.
So awakening her. He restored her alive to her parents. So
again He awakened that young man, the widow's son, by Luke 7,
whose case I have been now reminded to speak with you, ^^'
Beloved, on this subject, as He Hiraself shall vouchsafe to
give me power. Ye have just heard how he was awakened.
The Lord came nigh to the city; and behold there was
a dead man being carried out already beyond the gate.
Moved with compassion, for that the mother, a widow and
bereaved of her only son, was weeping, He did what ye
have heard, saying. Young man, I say unto thee, Arise. He yet. 14.
that was dead arose, axid began to speak, and He restored^er. i5.
him to his mother. He awakened Lazarus likewise from the
tomb. And in that case when the disciples with whom He
was speaking knew that he was sick. He said, (now Jesus
loved him,) Our friend Lazarus sleepeth. They thinking of John ii,
the sick man's healthful sleep ; say, Lord, if he sleep he is well. "• *"=•
Then said Jesus, speaking now more plainly, I tell you, out

384 The dead ivithin, who sinin mind only ; xvithout, sin in overt act ;
Serm. fx-iexid Lazax-us is dead. And in both He said the truth;
[98. B.i " He is dead in respect of you, he is asleep in respeel of Me."
' ^ 5, These three kinds of dead persons, are three kinds of
sinners whom even at this day Christ doth raise. For that
dead daughter of the i-uler of the synagogue was within in
the house, she had not yet been carried out from the secresy
of its walls into public view. There within was she raised,
and restored alive to her parents. But the second was not
now indeed in the house, but still not yet in the tomb, afefi.'
had been carried out of the walls, but not committed to the
ground. He Who raised the dead maiden who was not yet
carried out, raised this dead man who was now carried out,
but not yet buried. There reraained a third case, that He
should raise one who was also buried ; and this Fle did in
Lazarus, There are then those who have sin inwardly in
the heart, bul have it not yet in overt act. A man, for
instance, is disturbed by any lust. For the Lord Himself
Matt, 5, saith. Whosoever lookelh on a woman io lust after hex;
28 . . . .
hath comxnitted adultery nith her aheady in his heart.
He has nol yet in body approached her, but in heart he
has consented ; he has one dead within, he has not yet
carried him out. And as il often happens, as we know,
as men daily experience in theraselves, when they hear
the word of God, as il were the Lord saying. Arise; the
consent unto sin is condemned, they breathe again unto
saving health and righteousness. The dead man in the
house arises, the heart revives in the secret of the thoughts.
This resurrection of a dead soul takes place within, in the
retirement of the conscience, as il were within the walls of
the house. Others after consent proceed to overt act,
carrying out the dead as il were, that that which was con
cealed in secret, may appear in public. Are these now, who
have advanced to the outward act, past hope ? Was il nol
said to the young man in the Gospel also, I .say unto ihee,
Ax-ise? Was he not also restored lo his mother? So then
he too who has committed the open act, if haply admonished
and aroused by the word of truth, he rise again at the Voice
of Christ, is restored alive. Go so far he could, perish for
ever he could not. But they who by doing what is evil,
involve themselves even in evil habit, so that this very habit

The buried, habitual sin; consent, act, habit, degrees in death. 385
of evil suffers them not to see that it is evil, become defenders Serm.
of their evil deeds ; are angi-y when they are found fault with ; f^g^g^s!]
to such a degree, that the men of Sodom of old said to the
righteous man who reproved their abominable design, Tliou Gen. 19
art come to sojourn, xioi to give laws. So powerful in that ^•
place was the habit of abominable filthiness, that profligacy
now passed for righteousness, and the hinderer of it was found
fault with rather than the doer. Such as these pressed down
by a malignant habit, are as it were buried. Yea, what shall
I say. Brethren ? In such sort buried, as was said of Lazarus,
By this time he stinkeih. That heap placed upon the grave, johnii,
is this stubborn force of habit, whereby the soul is pressed ^^•
down, and is not suffered either to rise, or breathe again.
6. Now it was said, He hath beexi dead four days. So in vi.
truth the soul arrives at that habit, of which I am speaking by ^^''^•
akind of four-fold progress. For there isfirst the provocation as
it were of pleasure in the heart, secondly consent, thirdly the
overt act, fourthly the h abit. For there are those who so entirely
throw off things unlawful fi-om their thoughts, as not even to
feel any pleasure in them. There are those who do feel the
pleasure, and do not consent to them ; death is not yet per
fected, but in a certain sort begun. To the feeling of pleasure
is added consent; now at once is that condemnation incun-ed.
After the consent, progress is made unto the open act ; the
act changes into a habit; and a sort of desperate condition is
produced, so as that it may be said. He hath been deadfour
days, hy this time he stinkeih. Therefore, the Lord carae, to
Whom of course all things were easy ; yet He found in that
case as it were a kind of difficulty. He groaned in the spirit, ver. 38.
He shewed that there is need of rauch and loud reraonstrance
to raise up those who have grown hard by habit. Yet at the
voice of the Lord's cry, the bands of necessity were burst
asunder. The powers of heU trembled, and Lazarus is restored
aUve. For the Lord delivers even from evil habits those who
have been dead four days ; for this man in the Gospel, who
had been dead four days, was asleep only in respect of Christ
Whose will it was to raise him again. But what said He ?
Observe the manner of his arising again. He came forth
from the tomb alive, but he could not walk. And the Lord
said to the disciples; Loose hixn, and let him go. He raised ver. 44.
c c

386 Xt gives life. His Apostles set free; penitents wholly cleansed.
Serm. hjm from death, thei/ loosed him from his bonds. Observe
XLVIII. , , . , . , . , ,
[98. B.] how there is something which appertameth to the special
Majesty of God Who raiseth up. A man involved in an evil
habit is rebuked by the word of truth. How many are rebuked,
and give no ear! Who is it then who deals within with
him who does give ear? Who breathes life into him vrithin?
Who is it who drives away the unseen death, gives the life
unseen ? After rebukes, after remonstrances, are not raen left
alone to their own thoughts, do they not begin to turn over
in their minds how evil a life they are living, with how very bad
a habit they are weighed down ? Then displeased with them
selves, they determine to change their life. Such have risen
again ; they to whom what they have been is displeasing have
revived: but though reviving, they are not able to walk.
These are the bands of their guilt. Need then there is, that
whoso has returned to life should be loosed, and let go. This
Mat, 18, office halh He given to the disciples to whom He said, What-
^^- soever ye shall bind on earth, shall be bound in heaven also.
vii. 7. Let us then, dearly Beloved, in such wise hear these
things, that they who are alive may live; they who are
dead may live again. Whether it be that as yet the sin has
been conceived in the heart, and not come forth into open
act; let the thought be repented of, and corrected, let the
dead within the house of conscience arise. Or whether he has
actually committed what he thought of; let not even thus his
case be despaired of The dead within has not arisen, let
him arise when he is carried out. Let him repent him of his
deed, let him at once return to life; let him not go to the depth
of the grave, let him not receive the load of habit upon him.
But peradventure I ara now speaking to one, who is already
pressed down by this hard stone of his own habit, who is
already laden with the weight of custom, who has been in the
grave four days already, and who stinkeih. Yet let not even
him despair ; he is dead in the depth below, but Christ is
exalted on high. He knows how by His cry to burst asunder
the burdens of earth. He knows how to restore life within by
Himself, and to deliver him to the disciples to be loosed. Let
even such as these repent. For when Lazarus had been raised
again after the four days, no foul smell remained in him
when he was alive. So then let them who are alive, still

H. Scr. pictures stories to y' heart ; devotion of penitent atfeast.SS7
live ; and let them who are dead, whosoever they be, in Serm.
which kind soever of these three deaths they find themselves, [98^6.']
see to il that they rise again al once with all speed.

SERMON XLIX. [XCIX. Ben.]
On the words of the Gospel, Luke vii. " And behold a woman in the city
which was a sinner,"' &c. On the remission of sins, against the
Donatists. 1. Since I believe that it is the will of God that I should i.
speak to you on the subject, whereof we are now reminded
by the words of the Lord out of the Holy Scriptures, I will
by His assistance deliver lo you. Beloved, a Sermon touching
the remission of sins. For when the Gospel was being read,
ye gave most earnest heed, and the story was reported, and
represented before the eyes of your heart. For ye saw, not
with the body, but -with the mind, the Lord Jesus Christ Luke 7,
sitting at meat in the Pharisee's house, and when invited by "
him, not disdaining to go. Ye saw too a woman famous in
the city, famous indeed in ill fame, who was a sinner, with
out invitation force her way into the feast, where her physician
was at meat, and with an holy shamelessness seek for health.
She forced her way then, as it were unseasonably as regarded
the feast, bul seasonably as regarded her expected blessing.;
(for she well knew under how severe a disease she was
labom-ing, and she knew that He to Whom she had come was
able to make her whole ; she approached then, not to the Head
ofthe Lord, but to His Feet; and she who had walked long in
evil, sought now the steps of Uprightness. First she shed
tears, the heart's blood; and washed the Lord's Feet with the
duty of confession. She wiped them with her hair, she
kissed, she anointed them: she spake by her silence; she
uttered not a word, but she manifested her devotion.
2. So then because she touched the Lord, in watering, ii.
kissing, washing, anointing His feet; the Pharisee who had
invited the Lord Jesus Christ, seeing He was of that kind of
proud men of whom the Prophet Isaiah says. Who say, isa. 65,
Depart far from me, touch me not, for I am clean ; thought ^- ^"P'-
c c 2

388 Our Lord's parable comforts the penitent, instructs the Pharisee.
Serm, that the Lord did not know the woman. This he was think-
[99, B.jiiig ¦'^ith himself, and saying in his heart. This man if He
wex-e a prophet, would have knowxi what womaxi this is that
hath approached His feet. He supposed that He did not
know her, because He repelled her not, because He did not
forbid her to approach Him, because He suffered Himself to
be touched by her, sinner as she was. For whence knew he,
that He did not know her ? But what if He did know, O
thou Pharisee, inviter and yet derider of the Lord ! Thou
dost feed the Lord, yet by Whom thou art to be fed thyself,
thou dost not understand. Whereby knowest thou, that the
Lord did nol know what that woraan had been, save because
she was perraitted to approach Him, save because by His suf
ferance she kissed His Feel, save because she washed, save
because she anointed Ihem? For these things a woman unclean
ought not to be permitted lo do with the Feet that are clean ?
So then had such a woman approached that Pharisee's feet,
he would have been sure to say what Isaiah says of such ;
Depart from me, touch xne not, for L am cleaxi. But she
approached the Lord in her uncleanness, that she might
return clean : she approached sick, that she might return
whole: she approached Him confessing, that she might
return professing Hira,
3. For the Lord heard the thoughts of the Pharisee. Let
now the Pharisee understand even by this, whether He was not
iii. able to see her sins, Who could hear his thoughts. So then
He put forth to the raan a parable concerning two men, who
owed to the same creditor. For He was desirous to heal the
Pharisee also, that He might not eat bread at his house for
nought ; He hungered after hira who was feeding Him, He
wished to reform him, to slay, to eat him, to pass him over
into His Own Body; just as to that woman of Samaria,
He said, / thirst. What is, I thirst ? I long for thy faith.
John 4, Therefore are the words of the Lord in this parable spoken ;
and there is this double object in them, both that that inviter
might be cured together with those who ate at the table with
Hira, who alike saw the Lord Jesus Christ, and were
alike ignorant of Him, and that that woman raight have
the assurance her confession merited, and not be pricked
Luke 7^ any more with the slings of her conscience. One, said He,
41, &c.

Iflittk-forgiven love little, must xve sin much to love much?S89
owed five hundx-ed denarii, and the other fifty ; He forgave Serm.
themboth: which loved him xnost? He lo whom the parable was [99". n.j
proposed answered, what of course cominon reason obliged hira
to answer. I suppose, Lox-d, he to whom he forgave most.
Then turning to the xvoman he said unto Simon, Seest thou
this xvoman? 1 ente)-ed into thine house, thou gavest Ble xio
water for My feet: she hath washed My feet with tears, and
wiped thexn with her haixs. Thou gavest Ble no kiss: this
woman since the time she came in, hath xiot ceased to kiss
BIy feet. BIy head with oil thou didst not anoixit: but this
woman halh anointed BIy feet with ointment. Therefore I
say, her many sins are forgivexi her, for she loved much.
But to whom little is forgiven, the same loveth little.
4, Here arises a difficulty which must in real truth be iv.
resolved, and which requires your fixed attention. Beloved,
lest haply my words may not be equal to the removing and
clearing ofthe whole obscurity of it by reason of the stress
of lime ; especially as this flesh of mine exhausted by its heat,
now longs to be recruited, and demanding its due, and clog
ging the eagerness of the soul gives proof of that which is said.
The spirit ixideed is willing, but the fiesh is weak. Cause Mat.26,
there is for fear, yea great cause for fear, lest by these words of
the Lord, there steal over the minds of those who understand
them not aright, who indulge their fleshly lusts, and are loth
to be brought away from them into liberty, that sentiment
which, even as the Apostles preached, sprung up in the
tongues of slanderous men, of whom the Apostle Paul says.
And as some affirm that we say. Let us do evil that good may Rom, 3,
come. For a man may say, " lihe io whom little is forgiven,
loveth little; and he to whora raore is forgiven, loveth more;
and it is belter to love more, than lo love less; it is right
that we should sin much, and owe much which we may
desire to be forgiven us, that so we may love Hira the more
Who forgiveth us our large debts. For that woman in the
Gospel who was a sinner, in the sarae proportion as she owed
more, loved the more Him who forgave her her debts, as the
Lord Himself saith. Her xnaxiy sins are forgiven her, for she
loved much. Now why did she love much, but because she
owed much ? And aftei-wards He added and subjoined. But
to whom little is forgiven, the same loveth little. Is it not

390 Canhe whobeforeBaptism sinned little,loveas he tvho sinned much?
Serm better," he may say, " that much should be forgiven me, than
[99. B.i less, that thereupon I may love ray Lord the raore ?" Ye see
no doubt the great depth of this difficulty; ye see it, I am
sure. Ye see too my stress of time ; yes, this also do ye see
and feel.
^- 5. Accept then a few words. If I shall not do justice to
1 interim jjjg magnitude ofthe question, lay np for a lime' what I shall
say at present, and hold rae a debtor for sorae future tirae.
Suppose now two raen, that by the clearer force of examples
ye may think upon what I have proposed to you. One of
them is full of sins, has lived raost wickedly for a length of
tirae ; the other of them has committed but few sins ; they
come both to grace, are both baptized, they enter debtors,
they go out free; more has been forgiven to one, less to the
other. I ask, how much does each love ? If I shall find
that he loves most, to whom the most sins have been forgiven,
it is to his greater advantage that he has sinned much, his
much iniquity was lo his greater advantage, that so his love
might nol be lukewann. I ask the other how much he loves,
I find less ; for if I find that he too loves, as much as the
other, to whom much has been forgiven, how shall I make
answer to the words ofthe Lord, how shall that be true which
the Truth hath said. To whom little is forgiven, the .same
loveth little ? " See," a raan says, " bul little has been forgiven
me, I have nol sinned much ; yet I love as rauch as he, to
whom much has been forgiven." Dost thou speak truth, or
Christ ? Has thy he been forgiven thee to this end, that
thou shouldest fix the charge of lying on Him Who forgave
thee ? If little has been forgiven thee, thou lovest little. For
if but little has been forgiven thee, and thou lovest very
much, thou contradictest Him Who said. To whom little is
forgiven, ihe same loveth little. Therefore I give the more
credit to Him, Who knoweth thee better than thou dost know
thyself. If thou dost suppose that but little halh been forgiven
thee, it is certain that thou lovest but little. " What then,"
says he, " ought I to do ? Ought I to commit many sins, that
there may be many which He shall be able to forgive me,
that I may be able to love more ?" It presses me sore, but
may the Lord, Who hath proposed this saying of truth to us,
deliver rae out of this strait.

Sinner loves Godpax-doning ; onekept from sin, God preventing. 391
6. This was spoken on account of that Pharisee, who Sebm.
thought that he had either no sins, or but few. Now unless ^^^;^j
he had had some love, he would nol have invited the Lord. ~~ —
But how httie was it ! He gave Him no kiss, not so much
as water for His Feet, much less tears ; he did not honour
Him with any of those offices of respect, with which that
woman did, who well knew what need she had of being cured,
and by Whom she might be cured. O Pharisee, therefore
dost thou love but little, because thou dost fondly think that
but little is forgiven thee ; not because little really is forgiven
thee, but because thou thinkest that that which is forgiven
is but little, "What then?" he says; "Ara I who have never
committed murder, to be reckoned a murderer? Am I who have
never been guilty of adultery, to be punished for adultery ?
Or are these things to be forgiven me, which I have never com
mitted?" See: once more suppose two persons, and let us speak
to them. One comes with supplication, a sinner covered over
with thorns as a hedgehog, and timid exceedingly as a hare. Ps. 103,
But the rock is the hedgehog, and the hare's refuge. He ^^- ^"'
comes then to the Rock, he finds refuge, he receives succour, ^.m,.
The other has not coraraitted many sins ; what shall we do for ,^l
him that he may love much? what shall we persuade him?E. V.)
Shall we go against the words of the Lord, To whom little is
forgiven, ihe same loveth little? Yes, most truly so, lo whora
little is really forgiven. But O thou who sayest that thou
hast nol committed raany sins : why hast thou not ? by
whose guidance ? God be thanked, that by your raove
ment and voice ye have made signs that ye have under
stood me. Now then, as I think, the difficulty has been
solved. The one has committed raany sins, and so is made a
debtor for many; the other through God's guidance has
committed but few. To Hira to Whora the ope ascribes what
He hath forgiven, does the other also ascribe what he hath
not committed. Thou hast not been an adulterer in that past
life of thine, which was full of ignorance, when as yet thou
wast nol enlightened, as yet discerned not good and evil,
as yet believed not on Him, Who was guiding thee though
thou didst not know Hira. Thus doth thy God speak to
thee : " I was guiding thee for Myself, I was keeping thee
for Myself That thou mightest not comrait adultery, no

S92Phariseeknewnotwhatf penitent knew,Xtwhoforgaveher,asGod.
Serm. enticers were near thee; that no enlicers were near thee, was
XLIX
[99. B.J My doing. Place and time were wanting ; that they were
wanting again, was My doing. Or enlicers were nigh thee,
and neither place nor time were wanting; that thou mightest
not consent, it was I Who alarmed thee. Acknowledge then
His grace, to Whora thou also owest it, that thou hast not com
mitted the sin. The other owes rae what was done, and thou
hast seen forgiven hira; and thou owest to me what thou hast
not done." For there is no sin which one man commits,
which another man may not commit also, if He be wanting
as a Director, by Whom man was made.
vii. 7. Now then seeing I have resolved this profound difficulty,
as best I could in so short a space of time, (or if I have not
resolved it yet, let me be held, as I have already said, a debtor
for the rest;) let us now rather consider briefly that question
of the remission of sins. Christ was supposed to be but
a man both by hira who invited Hira, and by them who sat
as guests at the table with Him. But that woman who
was a sinner had seen something more than this in the Lord.
For why did she all those things, but that her sins might be
forgiven her? She knew then that He was able to forgive
sins ; and they knew that no man was able to forgive
them. And we must believe that they all, they who were at
the table, that is, and that woman who approached to the
Feet of the Lord, all knew that no man could forgive sins.
Forasmuch then as they all knew this ; she who believed that
He could forgive sins, understood Him to be more than
man. So when He had said to the woman. Thy sins are
forgiven thee; they immediately said. Who is this that
forgiveth sins also ? Who is this. Whom the woman who
was a sinner already knew? Thou who sittest at the table as if
in sound health, knowest not thy Physician ; because it may
be through a stronger fever thou hast even lost thy reason.
For thus the frantic patient as he laughs is bewailed by
those who are in health. Nevertheless, ye do well to know,
and hold fast that truth ; yea, hold it fast, that no man is able
to forgive sins. This woman who believed that she could
be forgiven by Christ, believed Christ not to be man only,
but God also. Who, say they, is this that forgiveth sins
also ? And the Lord did nol tell them aS they said. Who is

Our Lar d^s conduct to the sinner rebukes heretics excluding them. 393
this? " It is the Son of God, the Word of God ;" He did not Serm.
XLIX.
tell them this, but suffering them to abide for a while still in [99. B.j
their former opinion. He really solved the question which
had excited them. For He Who saw them at the table, heard
their thoughts, and turning to the woman. He said, " Thy faith
hath made thee whole. Let these who say. Who is this that
forgiveth sins also ? who think me to be but a man, think me
but a man. For thee thy faith hath made thee whole,"
8. The Good Physician not only cured the sick then ^i"-
present, but provided also for them who were to be hereafter.
There were to be men in after times, who should say, " It is
1° who forgive sins, I who justify, I who sanctify, I who cure
whomsoever I baptize." Of this number are they who say.
Touch xne not. Yes, so thoroughly are they of this number. Is. 65,
that lately, in our conference ', as ye may read in the records
of it, when a place was offered them by the coraraissary ° ', ' cogni-
Ihal they should sit with us, they thought it right to answer,
" It is told us in Scripture with such not to sit," lest of course
by the contact of the seals, our contagion (as they think)
should reach to them. See if this is not. Touch me not, for
I am clean. But on another day, when I had a better
opportunity, I represented to them this most wretched
vanity, when there was a question concerning the Church,
how that the evil in it do not contaminate the good : I an
swered them, because they would not on this account sit
with us, and said that they had been so advised by the
Scripture of God, seeing forsooth that it is written, I have Ps. 26
not sat in the council of vanity; I said, " If ye will not*-^''?'-
sit with us, because it is written, / have xiot sat in the
council of vanity; why have ye entered this place with us,
since it is written in the following words. And xmth them that
do iniquity I xjvill not enter in?" So then in that they say,
Touch me not, for I am clean, they are like to that Pharisee,
who had invited the Lord, and who thought that He did not
' The Donatists, holding the validity b The Collatio Carthag. of which
of Baptism to depend on the holiness of partofthe acts remain. See alsoS.Aug,
theminister, made it, infact, man's act, Brev, Coll. c. Don. and ad Don, post
man's gift. S. Aug. answers. Baptism Collat. In it the Donatists being en-
is Christ's, not man's, and that " as His, tirelyconfutedby S. Aug., larger numbers
it availeth equally to whom, however than before joined the Church. Poss.
unequaltheythroughwhom,itisgiven." vit c, 13,
Ep, 93. ad Vine, Don. §. 47. see other « Marcellinus, see Serm. 13, (63.
passages. Tract 67. on Holy Baptism, Ben.) 18. (xii.) note c.
p. 192 sqq.

394 God remits sins by man, thro' the Holy Ghost dwelling in them.
Serm. know the woman, simply because He did nol hinder her
[99. B.'] ^'"'^'^ touching His Feet. But in another respect the Pharisee
was better, because whereas he supposed Christ to be bul
a man, he did not believe that by a man sins could be
forgiven. There was shewn then a better understanding in
Jews than heretics. What said the Jews? " Who is this that
forgiveth sixis also? Does any man dare to usurp this to
himself?" What on the other hand says the heretic ? " Il is
I who forgive, T cleanse, I sanctify." Let nol me, but Christ,
answer him: " O man, when I was thought by the Jews to be
bul a man, I gave forgiveness of sins to faith. (It is not
I, bul Christ who answereth thee,) And thou, O heretic, mere
man as thou art, dost say, " Come, O woman, I will make
thee whole." Whereas when I was thought to be but a man,
I said, Go, woman, thy faith hath made thee whole."
ix. 9. They answer, knowing xiot, as the Apostle says, either
J y. ¦ xjiihat they speak, or whereof they affirm : they answer and
say, " If men do not forgive sins, then that is false which
Mat. 18, cijrist saith. Whatsoever ye shall loose on earth, shall be
loosed in heaven also." But thou dost not know why this is
said, and in what sense this is said. The Lord was about to
give to men the Holy Spirit, and He wished it to be under
stood that sins are forgiven to His faithful by His Holy
Spirit, and not by men's deserts. For what art thou, 0 man,
but an invalid who hast need of healing. Wouldest thou
make thyself ray physician ? Together with rae, seek the
Physician. For that the Lord might shew this raore plainly,
that sins are forgiven by the Holy Spirit, Which He hath
given to His faithful ones, and not by men's deserts, after
He had risen from the dead. He saith in a certain place,
John20, Receive xje the Holy Ghost; and when He had said. Receive
ye the Holy Ghost, He subjoined immediately. Whosesoever
ver. 23. sins ye remit, they are remitted unto them; that is, the Spirit
remits them, not ye. Now the Spirit is God. God therefore
remits, not ye. But what are ye in regard to the Spirit ?
1 Cor.3, Knoxv ye xiot that ye are the temple of God, and the Spirit
1 Cor.6 of God dwelleth in you ? And again, Know ye not that your
^^- bodies are the temples of the Holy Ghost Which is in you.
Which ye have of God? So then God dwelleth in His holy
temple, that is in His holy faithfiil ones, in His Church; by
them doth He remit sins; because they are living temples.

The Holy Ghost visibly given by the Apostles, invisibly now. 395
10. But he who remitteth by man, can also remit even Serm.
• XLIX
without man. For He Who is able to give by another, rgg g j
hath no less the power to give by Himself To some He ^^
gave by the ministry of John. By whom did He give to
John himself? With good reason, as God wished to shew
this, and to attest this truth, when certain in Samaria had
had the Gospel preached to them, and had been baptized,
and baptized by Philip the Evangelist, one of the seven Acts 8,
deacons that were first chosen, they did not receive the Holy^"
Ghost, though they had been baptized. Tidings were ver. 14.
brought lo the disciples who were at Jerusalem, and they
came to Samaria, in order that they who had been baptized,
might by imposition of their hands receive the Holy Ghost.
And so it was; They came and laid their hands oxi them, and^^''- 17-
they received the Holy Ghost. For the Holy Ghost was at that
time given in such sort, that He even visibly shewed Him
self to have been given. For they who received Him spake
with the tongues of all nations ; lo signify that the Church
among the nations was to speak in the tongues of all. So
then they received the Holy Ghost, and He appeared evi
dently lo be in them. Which when Simon saw, supposing that
this power was of men, He wished it raight be His also.
What he thought to be of men, he wished lo buy of raen.
How much money, says he, will ye take of me, that by im-^er. 19.
position of my hands the Holy Ghost may be given ? Then
Peter says to him with execration. Thou hast neither part^eT. 20.
nor lot in this faith. For thou hast thought that the gift of^^'
Qod may be purchased xjoith xnoney. Thy moxiey perish xvith
thee; and the rest which he spake in the same place suitably
to the occasion.
11. Now why I have wished to bring this subject before xi.
you, give heed. Dearly Beloved. It was meet that God
should first shew that He worketh by the rainistry of raen; but
afterwards by Himself, lest men should think, as Simon
thought, that it was man's gift, and not God's. Though the
disciples themselves knew this well already. For there were Acts i,
one hundred and twenty raen collected together, when with-
out the imposition of any hand the Holy Ghost came upon
them. For who had laid hands on them at that lime ? And
yet He came, and filled them first. After that offence of Simon,
what did God do ? See him teaching, not by words but by

QQQH.SpiritcameonEunuchSfCorneliuslestltbethoughtxfgiftofman.
Sebm. things. That same Philip, who had baptized the men, and
[99. B.]' ths Holy Ghost had not come upon them, unless the Apo-
sties had met together and laid their hands upon them, bap-
Acts 8, tized the officer, that is, the eunuch of queen Candace, who
had worshipped in Jerusalem, and returning thence was
reading in his chariot Isaiah the Prophet, and understood it
ver. 29. not. Philip being admonished went up to his chariot, ex
plained the Scripture, unfolded the faith, preached Christ.
The eunuch believed on Christ, and said when they came
ver. 36. unto a certain water. See water, who doth hinder me to be
"¦ baptized? Philip said to him. Dost thou believe on Jesus
Christ ? He answered, I believe that Jesus Christ is the Son
qf God. Immediately he went down xvith him into the
water. When the mystery and sacrament of Baptism had
been accomplished, that the gift of the Holy Ghost might
not be thought to be of men, there was no wailing, as in the
other case, for the Aposties to come, but the Holy Ghost'
came forthwith. Thus was Simon's thought destroyed, lest
in such a thought he might have followers.
j^jj 1 2. Again, another more wonderful example. Peter came
Actsio, lo Cornelius the centurion, to a Gentile man, uncircumcised:
he began to preach Christ Jesus both to him, and to those who
ver. 44. Were with him. While Peter was yet speaking, I do not
say, when as yet he had not laid on his hands, but when he
had not even yet baptized thera, and when they who were
with Peter were in doubt whether the uncircumcised ought
to be baptized, (for there had arisen an offence between the
Jews who believed, and those who had been brought lo the
faith fi-ora araong the Gentiles, between the Jews, that is,
and the Christians who were baptized though uncircumcised;)
that God might take away this question, while Peter was
speaking, the Holy Ghost came, filled Cornelius, filled them
who were with him. And by this very attestation of so great
a thing, as it were a loud voice carae to Peter, " Why dost
thou doubt of water ? Already I ara here."
xiii. 13. So then let every soul which is lo be delivered from
her manifold wickedness by the grace of the Lord, lo be
cleansed as it were in the Church from her filthy prostitution,
« S. Aug. probably conceives of the the Eunuch. " He went on his way
presence of the Holy Ghost, which rejoicing," his Baptism being perfected.
" caught away Philip," as sanctifying S, Aug, is followed by the Gloss Ord,

Why our Lord rejects one offering, calls one unwilling. 397
believe with all assurance, approach the Feet of the J^ord,^ERM.
seek His Footsteps, confess in pouring out tears upon them, [99. B.j
and wipe them with her hair. The Feet of the Lord are the
preachers of the Gospel. The woman's hair, is all super
fluous possessions. Let her wipe the Feet with her hair, yea
by all means wipe them, let her do works of mercy; and
when she has wiped them, let her kiss them, let her receive
peace, tiiat she may have love. She has approached to such
an one, has been baptized by such an one as the Apostle
Paul : from him let her hear. Be ye followers of me, even as It Cor. 4,
also axn of Christ. But she has been baptized by another, j cor.
by one, who seeks his ouni thixigs, not the thixigs which are^^>^-
Jesus Christ's: let her hear fi-om the Lord, Do what they2i.
say, but do not what they do. So let her assurance be in^^'"^^'
Him, whether she meet with a good Evangelist, or with one
who acts not as he speaks. For she hears from the Lord
with firm assurance, 0 woxnan, go thy way, thy faith hath
made thee whole.

SERMON L. [C. Ben.]
On the words of the Gospel, Luke ix. where the case of the three persons
is treated of, of whom one said, " Lord, I wiU follow Thee whithersoever
Thou goest," and was disallowed: another did uot dare to offer himself,
and was aroused ; the third wished to delay, and was blamed.
1. Give ye ear to that which the Lord hath given me to i.
speak on the lesson of the Gospel. For we have read, that
the Lord Jesus acted differently, when one man offered
himself to follow Hira, and was disallowed; another did not
dare this, and was aroused ; a third put off, and was blamed.
For the words, Lox-d, I will follow Thee whithersoever ThowLakeQ,
goest, what is so prompt, what so active, what so ready, ^^•
and what so fitly disposed to so great a good, as this follow
ing the Lord whithersoever He should go ? Thou wonderest
at this, saying, " How is this, that one so ready found no
favour with the Good Master and Lord Jesus Christ, though
He was inviting disciples to give them the kingdom of
Heaven ?" But inasmuch as He was such a Master, as could
see beforehand things to come, we understand. Brethren,
that this man, if he had followed Christ, would have been

398 Self-seeker x-ejected; dutiful affection, though untimely, called,
Sbrm. sure to seek his own things, not the things which are Jesus
[100 B] Christ's. For He hath said Himself, iVo< everyone that saith
Phil. 2, unto Me, Lord, Lord, shall enter into the kingdom of heaven.
Matt, 7 ^°*^ °^ such was this man, nor did he know himself so well
21. as the Physician knew him. For if he saw himself to be a
dissembler now, if he had known himself at this time to be
full of duplicity and guile, then he did not know with Whom
he was speaking. For He it is of Whom the Evangelist says,
John 2, Uq had no need ihat any one should testify to Him of man,
for He Himself knew what was in man. What then did He
Lute 9, answer ? Foxes have holes, and the birds of the air liave
58 nests, but ihe Son of Man hath xiot whex-e to lay His Head.
But where hath He not ? In thy faith. For in thy heart foxes
have holes, thou art full of guile ; in thy heart, birds of the air
have nests; thou art lifted up. Full of guile and self-elation
as thou art, thou shalt not follow Me. How can a guilefiil
man follow Simplicity ?
2. And then forthwith to another who was silent, and said
nothing, and promised nothing. He saith. Follow Me ? As
much evil as He saw in the other, so much good saw He in
V. 59. ^}jis man. Follow Me, Thou sayest to one who hath no wish
for it. Lo, here is a man quite ready, I will follow Thee
whithersoever Thou goest; and yet Thou sayest to another
who hath no such wish. Follow thou Me, " The first," saith
He, " I decline, because I see in him holes, I see nests." " But
then why dost Thou press this other, whom Thou dost chal
lenge to follow Thee, and he makes excuses ? Lo, Thou dost
even force him, and he doth not come; Thou dost exhort him,
and he doth not follow. For what doth he say ? I will go first
to bury my father?' The faith of his heart shewed itself lo
the Ivord ; but his dutiful affection made him delay. But
the Lord Christ when He is preparing men for the Gospel,
will have no excuse from this carnal and temporal affection
interfere. It is true that both the law of God prescribes ¦
these duties, and the Lord Hiraself reproves tbe Jews,
because they destroyed this very commandment of God.
And the Apostie Paul has in his Epistle laid it down, and ;
said. This is the first commaxidment xjoith promise. What .'' -
Ephes. Hoxiour thy father and thy mother. God of a surety <
' ' .spake it. This young man then wished to obey God, and to i

Godchooses ace?, both toHis grace Sf man's x-ighteousness, His gift. 399
bury his father; bul it is place, and tirae, and circumstance, Serm,
which is in this case to give way to place, and time, and [loo b]
circumstance. A father must be honoured, but God raust be
obeyed. He that begat us must be loved, but He that
created us raust be preferred. " I am calling thee," saith He,
" to My Gospel ; I have need of thee for another work : this
is a greater work than that which thou wishest to be doing.
Let the dead bury their dead. Thy father is dead : there are ver. 60.
other dead men to bury the dead." Who are the dead who
bury the dead ? Can a dead man be buried by dead men ?
How can they lay him out, if they are dead? How can they
carry him, if they are dead ? How can they bewail him, if
they are dead? Yet they do lay hira out, and carry, and
bewail him, and they are dead; because they are unbelievers.
That which is written in the Song of Songs is a lesson to us, ii.
when the Church says, Set in order love in xne. What is, Set^ant. 2,
in order love in me? Make the proper degrees, and
render to each what is his due. Do not put what should
come before, below that which should come after it. Love
your parents, but prefer God to thera. Mark the mother of
the Maccabees, " My sons, I know not how ye appeared in 2 Mace.
my womb. Conceive you I could, give you birth I could ; '^' ^^'
hut form you I could not: hear Him therefore, prefer Him to
me: trouble not yourselves, that I must remain here with
out you." Thus she commanded them, and they followed her.
What this mother taught her children, did the Lord Jesus
Christ teach him to whom he said. Follow Ble.
3. See now how another disciple presented himself, to
whom no one said any thing: he said. Lord, I will follow ^er, 61,
Thee, but I icill first go to bid ihem fax-ewell which are ai
my house. I suppose this is his meaning, " Let me tell my
friends, lest haply they seek me as usual." And the Lord
said. No man putting his hand 0x1 ihe plough, and looking ver. 62.
hack, is fit for ihe kingdom of God. The East calls thee,
and thou art looking toward the west. In this lesson we learn
this, that the Lord chooses whom He will. But He chooses
them, as the Apostle says, both according to His Own grace,
and according to their righteousness. For such are the words
of the Apostle; Attend, he says, to what Elias saith : Lord,^om.
they have killed Thy Prophets, they have overthrown Thine &J.

400 To follow the Saints is of God?s grace, not man?s desert.
Serm, altars, and I am left alone, and they seek my life. But
[lod m what saith ihe axiswer of God to him? I have reserved to
Myself seven thousand xnen, who have not bowed ihe knee
befox-e Baal. Thou thinkest that thou art the only sen'ant
who is working faithfully : there are others too who fear
Me, and they not few. For I have seven thousand there. And
then he added, Even so then at this present time also. For
some Jews believed, though the most were reprobate; like
him who carried holes for foxes in his heart. Even so then,
saith he, at this present time also, there is a remnant saved
through the election of grace : that is, there is the same
Christ even now, as then, who also then said to that Elias, /
have reserved to Myself. What is, / have reserved to Myself?
I have chosen thera, because I saw their hearts that they
trusted in Me, and not in themselves, nor in Baal. They
are not changed, they are as they were made by Me. And
thou who art speaking, except thou hadst placed thy trust in
Me, where wouldest thou be? Except thou wert replenished
by My grace, wouldest not thou too be bowing the knee
before Baal? But thou art replenished by My grace; because
thou hast not put thy trust at all in thine own strength, but
wholly in My grace. Do not therefore glory in this, as to sup
pose thou hast no fellow-servants in thy service; there are
others whom I have chosen, as I have chosen thee, those,
namely, who put their trust in Me ; as the Apostle says. Even
now also a remnant is saved through the election of grace,
iii. 4. Beware, O Christian, beware of pride. For though thou
art a follower of the saints, ascribe il always wholly lo grace;
for that there should be any rexnnant in thee, the grace
of God hath brought to pass, not thine own deserts. For the
Prophet Isaiah again having this remnant in view, had said
Is. 1 , 9, already. Except the Lord of Hosts had left us a seed, we
should have become as Sodom, and should have been like
Rom. unto Gomox-rah. So then, says the Apostle, at this present
11, 5. 6. j-i^g ^igQ ^ remnant is saved through the election of gx-ace.
But if by grace, says he, then is it no more of works, that
is, " be now no more lifted up upon thine own deserts ;" other-
1 praesu-wwe grace is xio more grace. For if thou dost build" on
""'^ thine own work ; then is a reward rendered unto thee, not
grace freely bestowed. But if it be grace, it is gratuitously

The Apu.stles x-eaped among y^ Jews, sowed among f Gentiles. 4UJ
given. T ask thee then, O sinner, "Dosl thou beheve in Christ?" Serm.
Thou sayest, " 1 do believe." " What dost thou believe ?|-ioo'b]
Thai all thy sins may be forgiven thee freely through Him ?"
Then hast thou, what thou hast believed. O grace gratui-
toiislv given ! .Ind thou, righteous man, w hat dost thou
believe, that ihou canst not keep thy righteousness without
God? That thou art righteous then, impute it wholly to
His mercy ; bul that thou art a sinner, ascribe it to thine own
iniquity. Be thou thine own accuser, and He will be thy
gracious Deliverer. For every crime, wickedness, or sin,
comes of our own negligence, and all virtue and holiness,
comes of God's gracious goodness. Let us turn to the Lord.

SER?dON LI. [CI. Ben.]
On the words of the Gospel, Luke x. " The harvest truly is great," &c.
1. By the lesson of the Go.spel which has just been i,
read, we are reminded to search what that harvest is of
which the Lord says. The hax-vest tx-uly is great, but the Luke
labourers are few. Pray ye the Lox-d of the hax-vest, that He '°' ^"
would sexid forth labourers into His harvest. Then to His
twelve disciples, whom He also named Apostles, He added
other seventy-two, and sent Ihem all, as appears frora His
words, lo the harvest then ready. What then was that
harvest? For that harvest was not among these Gentiles,
among whom there had been nothing sown. Il remains
therefore that we understand that this harvest was among the
people of the Jews. It was to that harvest that the Lord of
the harvest came, to that harvest He sent reapers; bul to the
Gentiles He sent not reapers, but sowers. Understand we
then that it was harvest among the people of the Jews, sowing
time among the peoples of the Gentdes. For out of that
harvest were the Apostles chosen, where now that the harvest
was, the corn was already ripe ; for there had the Prophets
sown. Delightful it is to take a view of God's husbandry, and
to feel delight in His gifts, and the labourers in His field.
For in this husbandry did he labour, who said, I laboured! Cor,
D d 15' lo-

402 Different office of S. Paul and the other Apostles.

Sbrm, more than they all. But the strength lo labour was given him
no/Bl ^y ^^^ Lord of the harvest. Therefore he added. Yet it is
' not I, but the grace of God which is tenth xne. For that he was
employed in this husbandry he clearly enough shews, where
1 Cor. he says, / have planted, Apollos watered. But this Apostle,
' ' from Saul, becoming Paul, that is, from being proud, the
least of all ; (for the narae of Saul is derived frora Saul ; but
Paul is little; whence in a way intei-preting his own name, he
ICor, says, / am the least of the Apostles:) this Paul I say,
' ' the little, and the least, sent unto the Gentiles, says that
he was sent particularly to the Gentiles, He himself so
writes, we read, believe, preach it. He then in his Epistle
to the Galatians says, that having been now called by
Gal. 2, the Lord Jesus, he came to Jerusalem, and communicated
1. &c ihe Gospel unto the Apostles, that their right hands were
given to him, the sign of harmony, the sign of agreement,
that what they had learnt from him, differed in no respect
fi-om them. Afterwards he says that it was agreed between
him and them, that he should go to the Gentiles, and they
unto the circumcision, he as a sower, they as reapers. So
also with good reason though they knew il not, did the
Athenians give him his name. For as they heard the word
Acts 17, from him, they said, Wlio is this sower of words?
1^- 2. Attend then and be it your delight vrith nie to take a view
xoy« of the husbandry of God and the two harvests in it, the one
^^- already past, the other yet to come; the one already past
among the people of the Jews, the one yet to come among the
peoples ofthe Gentiles. Let us prove this; and whereby, but
by the Scripture of God, the Lord of the harvest? See we have
Luke it said there in this present lesson. The harvest is great, but the
'"' ^' labourers are few. Pray ye the Lord of the harvest, thai He
would sexid forth labourers into His harvest. But because
in that harvest there were lo be gainsaying and persecuting
ver, 3. Jews ; He sajs. Behold, I send you forth as lambs among
wolves. Let us shew something clearer still touching this
harvest in the Gospel according to John, where the Lord sat
as He was wearied at the well, great mysteries' indeed
menta ^g^g transacted, but the tirae is too short lo treat of them all.
But give ye ear to that which relates to the present subject.
For we have undertaken to shew a harvest among the people.

' sacra-

The harvest already rijie among the Samax-itans. 403
among whom the Prophets preached; for therefore were they Skrm.
sowers, that the Apostles might be reapers. A woman ofrioi 'uj
Samaria talks with the Lord Jesus, and when the Lord
among other things had told her how God ought to be
worshipped; she says. We know that Blessias cometh Mfio John 4,
is called Christ, and He will teach us all things. And the
Lord .saith to her, " I that speak with thee axn He. Believe '''^^- ^^-
what thou hearest ; why dost thou raake search for what thou
seest? I that speak with thee am He." But as to what she
had said, We know that the Blessias will come. Whom Moses
and the Prophets have announced. Who is called Chx-ist. The
harvest was already in the ear. When it had yet to grow it
had received the Prophets as sowers, now that it was come
lo ripeness, il waited for the Apostles as reapers. Presently
as she heard this she believed and left her water pot, and
ran in haste, and began to announce the Lord. The disciples
at that lime had gone to buy bread; who on their re
turn found the Lord talking with the woman, and they
marvelled. Yet did they not dare to say to Him, What or ver. 27.
why talkest Thou with her? They had astonishment in
themselves, they repressed their boldness in their heart. To
this Samaritan woman then the Name of Christ was nothing
new, she was already wailing- for His coming, already did
she believe that He would corae. Whence had she
believed it, if Moses had not sown? But hear this more
expressly noted. The Lord then said to His disciples, Ye John 4,
say that the summer is yet far distaxit, lift up your eyes, '
and see the fields white already to harvest. And then He
adds, Others have laboured, and ye are exitered into their ver. 38.
labours. Abraham laboured, Isaac, Jacob, Moses, the Pro
phets laboured in sowing; at the Lord's coming the harvest
was found ripe. The reapers sent with the scythe of the
Gospel, carried the sheaves into the Lord's floor, where
Stephen was to be threshed.
3. But here comes in that Paul, and he is sent to the iii.
Gentiles. And this he does nol conceal in setting forth the
grace, which he had specially and peculiarly received. For he
says in his Scriptures, that he was sent to preach the Gospel ^°"'-
where Christ had not been named. But because that first '
harvest was past already, and all the Jews who remained
D d 2

404 Our Lord sows and reaps in His Apostles; be we good ground.
Serm, are no harvest, let us consider that harvest which we
LF.
[101 B ] ""-"'selves are. For ithas been sown by Apostles and Prophets,
The Lord Himself sowed it. For He was in the Apostles,
seeing that Christ also Himself reaped it. For they are
nothing without Him ; He is perfect without them. For
J ° g He saith Himself to them. For without Ble, ye can do xiothixig.
What then doth Christ from henceforth sowing among the
Luke 8, Gentiles say? A sower went out to sow. Thex'e are reapers
¦'¦ sent out lo reap, here an unwearied sower wexit out to sow.
For what fear did it cause him, that some seed fell on the way
side, and soxne oxi rocky places, and some among thorns ?
'diffi- If he had been afraid of these unmanageable" grounds, he
'^^ ^^ would never have got to the good ground. What is il to us,
what affair of ours is it to be disputing now of the Jews, and
talking of the chaff? this only concerns us, that we be not
the ivay side, nor the rock, nor the thorns, bul the good
ground. Be our heart well-prepared, that fi-om it may come
the thirty, ox the sixty fold, or the thousand, and the huxidred
fold; some more, some less; but all is wheat. Let it nol be
the way side, where the enemy as a bird may lake away the
seed trodden down by the passers by. Let it nol be the
rock, where the shallow soil makes it spring up immediately,
so that it cannot bear the sun. Let it not be the thorns,
'^ vitiosae the lusts of this world, the anxieties of an ill-ordered^ life.
For what is worse than that anxiety of life, which doth not
suffer one lo attain unto Life ? What more miserable, than by
caring- for life, to lose Life? What more unhappy, than by
fearing death, to fall into death ? Let the thorns be rooted up,
the field prepared, the seeds put in, let them grow unto the
harvest, let the barn be longed-for, nol the fire feared.
iv, 4), My place accordingly it i.s, whom with all my un-
worthiness the Lord halh appointed lo be a labourer in
His field, to say these things lo you, to sow, to plant, to
water, yea lo dig round about some trees, and to apply
the basket of" dung; belongeth it lo me lo do these things
faithfully; to you to receive them faithfiilly; to the Lord
to aid rae in my labour, and you in your belief, all of
us labouring, but in Him overcoming the world. What
» i, e, to appoint the exercises of punance: see Sermon 60. (UO. Ben.)
ch. 1,

Mutuallove of Clergy andpeople ; th eygive not their own but Xfs. 405
then belongs to your place I have already said; now I wish Serm,
to say what belongs lo ours. Bul peradventure it seeras to noi b]
some of you, that it is something superfluous which I have
declared that I wish to say, and speaking within themselves
they are saying in thought, " O that he would now let us go !
He has said already what belongs to our place, as to that
which belongs to his, what is that lo us?" I think it is
belter that in a reciprocal and mutual love, we should belong
to you. le are now indeed of one family, we of the same
family are dispensers, il is true, bul we all belong to one Lord.
Nor what I give, do 1 give of mine own ; but of His from
Whom 1 also receive. For if I should give of raine own, I
shall give a lie. For he that speaketh a lie, .speaketh of his 3°^° 8,
own. So then ye ought to give ear lo that which belongs lo
the duty of the dispenser, whether it be that ye may have joy
in yourselves, if ye find yourselves to be such, or whether it
be that ye may be even in this very thing instructed. For how
many are there among this people who shall some day be
dispensers ! I too was once where ye now are; and I who am
seen now to be measuring out to my fellowservants their food
from this higher place, a few years since in a lower place
was receiving food with my fellowservants, I am speaking
now a Bishop to laymen ; but I know that in speaking
to them I am speaking to many who will sorae day be
bishops also,
5, Let us see then how we must understand what the v.
Lord enjoined on them whom He sent to preach the Gospel,
and let us consider in our mind this prepared harvest. Carry, Lukeio,
He saith, xieither purse, nor scrip, nor shoes; and salute no^'
man hy the way. And into whatsoever house ye enter, say,yev. 5.
Peace be to this house. If the Son of peace be there, your ver. e.
peace shall rest upon it; if not, it shall return to you again.
If it halh rested, halh the other lost it ? This be fai- frora
the mind of Saints ! So then this is not to be taken in a
carnal sense; and hence it may be neither are the purse,
nor shoes, nor scrip; nor above all that, where if we take it
simply without examination, pride seems lo be enjoined
us, that we salute no man by the way.
6. Let us give heed to our Lord, our True Example and
Succour. Let us prove that He is our Succour; Without John15, S.

4<06Spiritualmeaning of the^purse and shoes' forbidden to the Apostles.
Serm, Me ye can do xiothing. Let us prove that He is our Example;
[101 B] C'Arn^, says Vetev, suffered for us, leaving us an example
iPet.2, that we should follow His steps. Our Lord Himself had bags
in the way, and these bags He entrusted to Judas, It is
true He suffered frora the thief; but I as desiring to leam
of my Lord say, " O Lord, Thou didst suffer from the thief,
whence hadst Thou that of which he could take away ? Me,
a wretched and infirm man Thou hast admonished not even to
carry a purse ; Thou didst carry bags, and hadst that in which
Thou couldest suffer from the thief If Thou hadst not carried
them, neither could he have found any thing lo take away."
What remains, but that he here saith to me, " Understand what
vi. that thou hearest, Caxry no puxse, means? What is a purse ?
Money shut up, that is, concealed wisdom. What is. Carry
Rom. fj0 puxse? Be xiot tvise within your own selves only. Receive
ye ihe Holy Ghost. It should be a fountain in thee, not a
purse ; from whence distribution is made to others, not
where it is itself shut in." And the scrip is the same as the
purse. 7. What are ihe shoes ? The shoes which we use, are the
skins of dead beasts, the coverings of our feet. By
this then are we bidden to renounce dead works. This
Moses was admonished of in a figure, when the Lord speaking
g™"^- to him said. Loose thy shoes from off thy feet; for the place
whexein thou standest is holy ground. What ground is so
holy as the Church of God ? In it therefore let us stand, let
us loose our shoes, let us, that is, renounce dead works. For as
toucliing these shoes, wherewith vve walk, the same my Lord
again assures me. For if He had not been shod Himself, John
Luke 3, would not have said of Him, / am xiot worthy to unloose the
laichet of His shoes. Be there obedience then, let not a
haughty severity steal over us. " I," says one, " fulfil the
Gospel, because I walk with naked feet." Well, thou canst
do il, I cannot. Bul let us both keep that which we both
receive together. How ? Let us glow with charity, let us
love one another ; and so it shall be, that I will love your
strength, and thou shalt bear ray weakness.
8. But what thinkest thou, who dost not choose to
understand in what sense these words are used, and who
' pra\i- art forced by thy 'perverse interpretation lo slander even the
ter

'^Salute not by y" icay," may mean eax-nestness in dutiesgivexi us. 407
Lord Himself as to the bags and shoes; what thinkest thou? Serm.
Does it please thee then, that as we meet our friends in the way, [joi b]
we should neither pay thera our salutations if they are our
betters, nor return the salutations of our inferiors ? What,
dost thou fulfil the Gospel, because thou art saluted, and art
silent? But thus thou wilt not be like lo the traveller going on
the way, but to the mile-stone pointing out the way. Let
us then lay aside this coarse ' interpretation, and understand ' stolidi-
arighl the words of the Lord, axid salute xio xnan by ihe way.
For il is not without a cause that we are enjoined this, nor
would He mislike us to do what He enjoined. What then is, v-
Salute no man by the way? It might indeed be even simply
taken thus, that He has commanded us lo do what He enjoins
with all speed; and that His words Salute xio man by the
icay, are as though He had said, " Put all other things by,
till ye accomplish what has been enjoined you ;" according to
that style of speaking by which expressions are wont lo be
exaggerated in the custom of conversation. Nor need we
go far; in the same discourse a little while afterwards He
S3.ys, And thou, Capernaum, which art exalted to heaven, ^er.w.
shalt be thrust down to hell. What is, exalted to heaven?
Did the walls of that city touch the clouds, or reach lo the
stars ? But what is, exalted to heavexi ? Thou seemest thy
self lo be surpassing happy, surpassing powerful, thou art
exceeding proud. As then for the sake of exaggeration
this was said. Thou art exalted unto heaven, lo that city,
which was not exalted, nor rose up iftito heaven ; so lo express
haste hyperbolically was it said, " So run, so do what I have
enjoined you, that travellers by the way may nol in the least
retard you ; but disregarding all things else, hasten lo the end
set before you."
9. But there is another more recondite meaning in these
words which it is not difficult to understand, which respects
more particularly myself and all dispensers, and you too
who are hearers. He that salutes, wishes salvation °. For so^^aiutem
the ancients in their letters wrote thus, " Such a one sends
salvation to another." Salutation derives its name from this
salvation. What then is. Salute no xnan by the way? They
who salute by the way, do so by occasioxi. I see that ye
have quickly understood me, yet for all that I must not finish

408 " Salute not by the way" preach salvation, seeking it only.
Serm, yet. For ye have not all understood so quickly. I have seen
[101 B] that some understand by their voice, I see more asking
for something further by their silence. But seeing that we are
talking of the way, let us walk as it were in the way : ye
quick ones, wait for the slow, and walk evenly. What then
did I say, He who salutes by the way, salutes only by
occasion ? He was not going lo him whom he salutes. He
was about one thing, another came in his way ; he was
seeking one thing, he found across his path some other thing
to do. What then is it to salute by occasion ? By occasion
lo announce salvation. Now what else is it lo announce
salvation, bul to preach the Gospel ? If then thou dost
preach, do il by love, and not by occasion. There are men
then, who though they seek their own things, yet preach no
Phil, 2, other Gospel ; of whora the Apostle says with sighing. Fox-
all .seek iheir own, not the things ivhich are Jesus Chx-ist's.
And these saluted, that is announced salvation, ihey preached
the Gospel; but they sought some other thing, and therefore
they saluted only by occasion. And what is this ? If thou
art such an one, whosoever thou art, thou doest it ; nay nol all
of you who do it are such, but it raay be that some of you
who do it are. But if thou art such, it is not that thou doest
it, but it is done by thee.
viii. 10, For such as these did the Apostle suffer; yet did he
not enjoin them so lo be. And these do somelhing, or some
thing is done by them ; they seek something else, yet they
preach the word. Care not what tbe preacher seeks after;
be il thy will to hold fast what be preaches ; bul let his
intention be no concern of thine. Hear the word of salva
tion from his mouth, from his mouth hold fast this salvation.
Be not thou the judge of his heart. If thou seest that he is seek
ing after other things, what is that to thee? Hear Him Who
'silutemis Salvation'; What they say, do. He has given thee as-
IVI at 2'"i
3. " ' surance Who hath said. What they say, do. Do they
evil ? Do xioi what they do. Do they good. They do
not salute by the way, they do not preach the Gospel by
occasion ; be ye followers of them, even as they also are
4, 16. qf Christ. A good raan preaches to thee ; pluck the grape
i'' ^- fi-om the vine. A bad man preaches lo thee, pluck the grape
Sermon ^ ' ^ i.
24. f74. as it hangs in the hedge. The cluster has grown on the
Ben.) 4.

Receive f Gosjivl tho' preached amiss; preach it, tho' imrcceivcd.AWi)
vine branch entangled among- the thorns, but it has not Serm.
grown from the thorns. By all means when thou seest any rjg, ^i
such thing as this and art hungry, be careful as thou pluckest
it, lest when thou puttest forth thy hand to the grape, thou
be torn by the thorns. This is whal I say ; in such wise
hear whal is good, as that thou imitate nol the evil of tho
character. Let him preach " by occasion," salute hy the way;
il will injure him because he has not given ear to the precept
of Christ, Salute no nian by the way; il will not injure
thee, who, whether thou dost hear of salvation' from a 'salutem
passer by, or from one who comes direct to ihce, dost
hold fast that salvation. Hear the Apostle, who as I have
said already gives us to understand this. What then? »S'0Phii. i,
that in every ivaij, whether by occasion or ixi truth, Chx-ist ' },
is preached; and herein I ilo rejoice, yea, and unll rejoice, per oc-
For I know that this sita'l turn io xny .salvation through ^^.^ '
your px-ayer. ^"'s-
11. Let then such as these, the Apostles of Christ, the ix.
preachers ofthe Gospel, who salute xiot by the icay, that is,
who do nol seek or do any other thing, bul who in genuine
chmity jji-each the Gospel, let them come into the house,
and say, Peace to this house. They speak not with the
month only ; they pour out that of which they are full ; they
preach peace, and they have peace. They are not as those
of whom it was said, Peace, Peace, and there is no peace. J'^''- 8,
Whal is. Peace, Peace, and there is xio peace? They preach
it, bul they have it not; they praise it and they love it not;
they say, and do nol. But yet do thou receive the peace,
whether by occasion or in truth Christ be preached. Whoso
then is full of peace, and salutes, saying. Peace to this house,
if the son of peace be there, his peace shall rest upon hixn;
if not, for peradventure there is no one of peace there, yet he
who saluted has lost nothing, it shall returxi, says he, to you
again. It shall return lo thee, though it never departed
from thee. For this He would mean to say. It profiteth thee
that thou hast declared it, it hath not profiled him al all who
hath not received it ; thou hasl not lost thy reward, because
he halh remained empty ; il is rendered thee for thy good
will, it is rendered thee for the charily which thou hast
bestowed, he will render it to thee Who hath given thee

.410 " Live well, that ye may not die ill."
Serm. assurance of it by that Angelic voice. Peace on earth to men
lioi'-B^of good will.
L>ike 2,
14. Vulg,

SERMON LII. [CH. Ben.J
On the words of the Gospel, Luke x. " He that despiseth you, despiseth
Me."
i. 1. What our Lord Jesus Christ at that time spake lo His
disciples was put in writing, and prepared for us to hear.
And so we have heard His words. For what profit would it be
to us, if He were seen, and were not heard ? And now
it is no hurt, that He is not seen, and yet is heard. He saith
Lute then. He thai despiseth you, despiseth Me. If to the Apo-
' ¦ sties only He said. He that despiseth you, despiseth Me ; do
ye despise us. But if His word reach to ns, and He hath
called us, and sel us in their place, see that ye despise not
us, lest the wrong ye shall do unto us reach lo Him. For if
ye fear not us, fear Him Who said. He that despiseth you,
despiseth Me. But why do we, who are unwilling to be
despised by you, speak to you, except that we may have joy
of your good conversation ? Let your good works be the
solace of our perils. Live well, that ye may not die ill,
2. And in these words which I have spoken, " Live well,
that ye may not die ill," do not think of those who it may be
have lived evilly, and have died in their beds ; and the pomp
of their funeral has been displayed, and they have been laid
in costly coffins, in sepulchres prepared with exceeding
beauty and labour; nor because each one of you perhaps is
saying, " I should wish so lo die," do ye think that it is a vain
thing I have chosen lo say; when I said that I would that
ii. ye should live well, that ye may not die ill? On the other
hand, the case of some one, it may be, occurs to you, who has
both lived well, and according to the opinion of men has
died ill ; perhaps he has died from the fall of a house, has
died by shipwreck, has died by wild beasts; and each carnal
man is saying in his heart, " What good is it to live well?

Wliatisgoodandevil death, taught nothy y' eyesbutbyXtiny'heart A 1 1
See this man has so lived, and in this wise has he died." Serm.
Return thex-efore to your heart; and if ye are faithful ones, ye no^ m
will find Christ there ; He speaketh lo you there. For I cry
aloud, but He in silence giveth more instruction. I speak
by the sound of words ; He speaketh within by the fear of the
thoughts. May He then engraft my word in your heart; for
I have taken upon me to say, " Live well, that ye may not
die ill," See, for faith is in your hearts, and Christ dwelleth
there, and it is His place to teach what I desire to give
utterance lo.
3, Remember that rich and that poor man in the Gospel; Luke
the rich man clothed in purple and fine linexi, and crammed ^J
with daily feastings; and the poor man lying before the rich
man's gate, hungry, and looking for ihe crumbs from his table,
full of sores, licked by dogs. Remember, I say ; and whence do
ye remember, bul because Christ is there in your hearts? Tell
me, what have ye asked Hira within, and whal hath He an
swered. For he goes on to say, It came io pass that that poor ver, 22.
mandied,and was carried by the Angelsinio Abraham's bosom.
The rich xnan also died, and was buried in hell. And being in
torments lie lifted up his eyes, and saw Lazarus resting in
Abraham's bosom. Then he cried, saying, Father Abraham,
have xxiex-cy on xne, and send Lazarus that he may dip his ver. 23.
finger in water, and drop it on my tongue, for I am ^or-ver. 24.
menied in this flame. Proud in the world', in hell a beggar ! 1 tempo-
For that poor man did attain lo his crumbs; but the other '''^
attained not to the drop of water. Of these two then, tell
me, which died well, and which died ill ? Do not ask the
eyes, return to the heart. For if ye ask the eyes, they will
answer you falsely. For vastiy splendid, and disguised with
much worldly show, are the honours which coidd be paid to
that rich man in his death. Whal crowds of mourning slaves
and handmaids might there be ! what pompous train of de
pendents ! what splendid funeral obsequies ! what coslhness
of burial ! I suppose he was overwhelmed with spices.
What shall we say then. Brethren, tiiat he died well, or died
ill ? If ye ask the eyes, he died very well ; if ye enquire of
your inner Master, he died most ill.
4, If then, those haughty men who keep their own goods iii
to Ihem.selves, and bestow none of tiiem upon the poor, die

412 Sow, like the husbandman, to reap what ye see not.
Serm. in this way ; how do they die who plunder the goods of
[102 B.l others ? Therefore have I said with true reason, " Live well,
that ye die not ill," that ye die not as that rich man died.
Nothing proves an evil death, but the lime after death. On
the other hand, look at that poor man ; not with the eyes,
for so ye will err; let faith look at him, let the heart see
him. Set him before your eyes lying on the ground, /wZ/ of
sores, and the dogs coraing and licking his sores. Now when
ye recall hira before your eyes in this guise, immediately ye
loathe him, ye tui-n your face away, and stop your nostrils :
see then with the eyes of the heart. He died, and was
carried by the Angels into Abraham's bosom. The rich
man's family was seen bewailing him ; the Angels were nol
seen rejoicing. What then did Abraham answer the rich
Lukeie, man ? " Son, remember that ihou ixi thy lifetime receivedst
^' good thixigs. Thou tboughlest nothing good, but whal thou
hadst in this life. Thou hasl received them ; but those days
are past; and thou hast lost the whole ; and thou hast remained
behind lo be tormented in hell."
iv. 5. Opportune then was it. Brethren, that those words
should be spoken to you. Have respeel unto the poor,
whether lying on the ground, or walking; have respect unto
the poor, do good works. Ye who are wont so to do, do it
still; and ye who are not wont lo do so, do it now. Let the
number of those who do good works increase ; since the
number of the faithful increases also. Ye do not yet see how
great is the good ye do; for so the husbandman also sees not
the crop when he sows, but he trusts the ground. Where
fore dost thou not trust God ? Our harvest will come. Think,
that we are busy in travail now, are working in travaU now,
Ps. 125, but sure to receive, as it is written. They went oxi axid wept as
%26^^i.. ^^^y '^"'^^ ^^^*'' *^^'^'^' ^''^ i^^y *''*«^^ surely coxne with exult-
V,) ation, bringixig their sheaves with them.

One end ff life. 413

SKRMON LIII. [CIII, Ben,] Sbrm. Llll.
On the words ofthe Gospel, Luke x. " Aud a certain woman nnmed [103 B]
Martha, received Him iuto her house, &c,"
I. The words of our Lord Jesus Christ which have just i.
been read out of the Gospel, give us lo understand, that there
is some one thing for which we must be making, when we
tod amid the manifold engagements of this hfe. Now we make
for this as being yet in pilgrimage, and not in our abiding
place ; as yet in the way, not yet in our country ; as yet in
longing, not yet in enjoyment. Yet let us make for it, and
that without sloth and without intermission, that we may
some lime be able to reach il.
2, Martha and Mary were two sisters, true kinswomen
both, not only in blood, but in rehgion also ; both clave to
the Lord, both with one heart served the Lord when He was
present in the flesh. Martha received Him, as .strangers
are usually received. Yet it was the handmaid received her
Lord, the sick her Saviour, the creature her Creator. And
she received Him to be fed in the body, herself to be fed in
spirit. For the Lord was pleased lo take on Hixn the form o/'phn. 2
a servant, and having taken ihe form of a servant in it to be 1-
fed by servants, by reason of His condescension, not His
condition. For this truly was condescension, to allow Himself
to be fed by others. Lie had a body, wherein He might
hunger indeed and thirst ; but do ye not know that when He Mat, 4,
hungered in the wilderness Angels ministered to Him? So^^-
then, in that He was pleased to be fed, He shewed favour to
ihem that fed Him. And what marvel is this, seeing He shewed
this same favour lo the widow as touching the Holy Elias, 1 Kings
whom He had before fed by the ministry of a raven ? Did '
He fail in His power of feeding him, v\hen He sent him lo
the widow ? By no means. He did nol fail in His power of
feeding him, when He sent him to the widow ; bul He
designed to bless the religious widow, by raeans of her pious
office paid to His servant. Thus then was the Lord received,
a.s a guest. Who came unto His own, and His own received,^^°^^^^'

414 Martha's part good, Mary's better.
Serm. Him not : but as many as received Him, to them gave He
ri03 Bl Pou>er to become the sons of God : adopting servants, and
 making them brethren; redeeming captives, and making them
co-heirs. Yet let none of you, as perhaps may be the case,
1 merue- Say, " O blessed they who obtained the grace' to receive Christ
'^'"'* into their own house!" Do not grieve, do not murmur, that
thou wert born iu times, when thou seest the Lord no more
in the flesh ; He has not taken this blessedness from thee.
Mat.25, Forasxnuch, says He, as ye have done it unto the least of
¦*"• Mixie, ye have done it unio Me.
ii 3. These few words, as the shortness of the lime allowed
rae, would 1 speak concerning the Lord Who was pleased to
be fed in the flesh, while He feedeth in the spiril: let us
now come to the subject which I hav^e proposed concerning
unity. Martha, who was arranging and preparing lo feed
the Lord, was occupied about much serving. Mary her
sister chose rather lo be fed by the Lord. She in a manner
deserted her sister who was toiling about much serving, and
she sat herself al the Lord's feet, and in stillness heard His
Ps. 46 word. Her most faithful ear had heard already ; Be still,
^^- and see that I axxi ihe Lord, Martha was troubled, Mary
was feasting ; the one was arranging raany things, the other
had her eyes upon the One. Both occupations were good ;
but yet as to which was the better, whal shall we say ?
We have One whom we may ask, let us give ear together.
Which was the better, we heard now when the lesson was
read, and let us hear again as I repeal it. Martha appeals
to her Guest, lays the request of her pious complaints before
the Judge, that her sister had deserted her, aud neglected to
assist her when she was so busied in her serving. Without
any answer from Mary, yet in her presence, the Lord gives
judgment. Mary preferred as in repose to commit her cause to
the Judge, and had no mind to busy herself in raaking answer.
For if she were to be getting ready words to answer, she must
remit her earnest attention to hear. Therefore the Lord an
swered. Who was in no difficulty for words, in that He was the
Lukeio, Word. What then did He say? Martha, Martha. The re-
^'- petition of the name is a token of love, or perhaps of exciting
attention; she is named twice, that she might give the more
attentive heed. Blartha, Martha, hear: Thou art occupied

Mystex-ious greatness and bles.sedness of unity. 415
ahout xnany things: but one thing is xieedful ; for so meaneth Skrm,
unum opus est, not " one work," that is, one single work, bul[io3 Bl
one is needful, is expedient, is necessary, which one thing ver, 42,
Mary had chosen.
4. Consider, Brethren, this one thing, and see if even in iii-
multitude itself any thing pleases, but " this oneness." See
how great a number, through God's mercy, ye are : who
could bear you, if ye did not mind one thing? Whence in
this many is this quiet ? Give oneness, and il is a people ;
take oneness away, and it is a crowd. For what is a
crowd, but a disordered multitude ? But give ear lo the
Apostle: Now I beseech xjou, brethren. He was speaking lo
a multitude; bul he wished to make them all one. Now It Cor.
beseech you, bx-ethren, that ye all speak the same thing, and '
that tliex-e he no schisms among you ; but thai ye be pex-fecied
in the same xnixid, and in ihe same knowledge. And in
another place, TJiat ye be qf one mind, thinking one thing, Phil. 2,
doixig nothing through strife or vainglox-y. And the Lord^'^"
prays lo the Father touching- them that are His; thai ihey jo'an
may he one even as We are One. And in the Acts of the ^'' ^^•
Apostles; Andthe multitude of ihem ihat believed were o/" Acts 4,
one soul, and of one heart. Therefore, Magnify the Lord ¦ps.-j4 s.
with me, and let us exalt His Name in one together. For
one thing is necessary, that celestial' Oneness, the One-isuper-
ness in which the Father, and the Son, and Holy Spirit"'""
are One, See how the praise of Unity is commended lo us.
Undoubtedly our God is Trinity. The Father is not the Son,
the Son is not the Father, the Holy Spirit is neither the
Father, nor the Son, but the Spirit of both ; and yet these
Three are not Three Gods, nor Three Almighties, but One
God, Almighty, the whole Trinity is one God ; because One
thing is necessary. To this one thing nothing brings us, iy.
except being many we have one heart.
5, Good are ministrations done to the poor, and espe
cially the due services and the reUgious oflSces done to the
saints of God. For they are a payment, not a gift, as the
Apostle says, Lf we have sown unto you spiritual things, is \Cov.
it a great thing if we shall reap xjour carnal things? Good '
are they, we exhort you to them, yea by the word of the Lord
¦ St, Aug. is explaining the words unum opus est, which in themselves might
mean, " there is one work," or as in the text.

416 The toil of Martha in hope ofthe x-est ofMax-y.
Serm. we build you up, be noi slow io entertain the saints. Sonie-
LIIT ./ X ^ ^
[103 Bl ^'^'"^®' ^^y ^'^° were nol aware of il, by entertaining those
Heb. 13, whom they knew not, have entertained angels. These things
^- are good ; yet better is that thing which Mary hath chosen. For
the one thing hath manifold trouble from necessity; the other
hath sweetness from charity. A man wishes when he is
serving, to meet with soraething; and sometimes he is nol
able : that which is lacking is sought for, that which is at
hand is got ready; and the mind is distracted. For if
Martha had been sufficient for these things, she would not
have demanded her sister's help. These things are manifold,
are diverse, because they are carnal, because they are
temporal ; good though they be, they are transitory. But
Lukeio, what said the Lord to Martha? Max-y hath chosen the
better pax-t. Not thou a bad, but she a better. Hear,
how belter; ithich shall xiot be taken away from her.
Some lime or other, the burden of these necessary duties
shall be taken from thee : the sweetness of truth is ever
lasting. That which she hath chosexi shall xiot be takexi
away from her. It is not taken away, but yet it is
increased. In this life, that is, is il increased, in the
other life it will be perfected, never shall it be takexi
away.
»¦• 6. Yea, Martha, blessed in thy good serving, even thou
(with thy leave would I say il) seekest this reward for all thy
labour- — quiet. Now thou art occupied about much serving,
thou hasl pleasure in feeding bodies which are mortal, though
they be the bodies of Saints; but when thou shalt have got lo
that country, wilt thou find there any stranger whom thou
mayest receive into thine house? wilt thou find the hungry,
to whom thou mayest break thy bread ? or the thirsty, to
whom thou mayest hold out thy cup ? the sick whom thou
mayest visit? the litigious, whom thou mayest set at one?
the dead, whom thou mayest bury ? None of all lhe,se will
be there, but what will be there ? What Mary hath chosen ;
there shall we be f'ed,and shall notf'eed others. Therefore there
will that be in fulness and perfection which Mary hath chosen
here ; from that rich table, from the word of the Lord did she
gather up some crumbs. For would ye know what will be
Lukei2, there? The Lord Himself saith of His servants ; Verily I
say unto you, ihal He xvill make thexn to sit down lo meat.

Our Lord passedby things in time, that we m* follow <§• restfor ever. 4 1 7
and will pass bxj^ and serve them. What is io sii down io Serm.
meat, but to be still ? What is, io sit down to xneat, but to [i^o"b]
rest ? What is, He will pass by and .serve ihem ? First, He i a.«j,x-
passetiiby, and so serveth. And where? In that heavenly ff" -
Tl i.ci_-i_TT-ix^ transi-
Banquet, ot which He saith, T erily I say unio xjou, Many ens
shall come from the East and West, and shall sit down with Mails
Abraham, and Isaac, and Jacob, in ihe kingdoxn of lieavcn.^^-
There will the Lord feed us, but first He passeth on fiom
hence. For, (as ye should know) the Pasch is by inter
pretation Passing-over. The Lord came. He did divine
things, He suffered human things. Is He still spit upon ?
Is He still sti-uck with the palm of the hand ? Is He still
crowned with thorns ? Is He still scourged ? Is He still
crucified? Is He still wounded with a spear? He hath
passedby. And so loo the Gospel tells us, when He kept the
Paschal feast with His disciples. What says the Gospel ?
But xvhen the hour was come that Jesus should pass out of 3ohni3,
this ivorld unto the Father. Therefore did He pass^, thati'^^^a^s
He might feed us ; let us follow, that we may be fed. transeatVulg.

SERMON LIV. [CIV. Ben.]
Agam, on the words of the Gospel, Luke x. ahout Martha and Mary.
I. When the holy Gospel was being read, we heard that i.
the Lord was received by a religious woman into her house,
and her name was Martha. And while she was occupied in
the care of serving, her sister Mary was sitting at the Lord's
Feel, and hearing His Word. The one was busy, the other
was still; one was giving out, the other was being filled.
Yet Martha, all busy as she was in that occupation and toil
of serving, appealed to the Lord, and complained of her
sister, that she did not help her in her labour. But the Lord
answered Martha for Mary; and He became her Advocate,
Who had been appealed to as Judge. Martha, He saith, Luteii,
thou art occupied about many things, when one thing is
necessary. Mary hath chosen the better part, which shall ver. 42.
E e

418 Martha the type of those who do works of mercy;
Serm, not be taken from her. For we have heard both the appeal
[HMB] of the appellant, and the sentence of the Judge, Which
¦^  sentence answered the appellant, defended the other's cause.
For Mary was intent on the sweetness of the Lord's word.
Martha was intent, how she might feed the Lord; Mary
intent how she might be fed by the Lord. By Martha a feast
was being prepared for the Lord, in whose feast Mary was
even now delighting herself As Mary then was listening
with sweet pleasure to His most sweet word, and was
feeding with the most earnest affection, when the Lord
was appealed to by her sister, how, think we, did she fear,
lest the Lord should say to her, "Rise and help thy sister?"
For by a wondrous sweetness was she held; a sweetness ofthe
'ventrismind which is doubtless greater than that of the senses".
She was excused, she sat in greater confidence. And how
excused ? Let us consider, examine, investigate it thoroughly
as we can, that we may be fed also,
2. For whal, do we iraagine that Martha's serving was
blamed, whom the cares of hospitality had engaged, who
had received the Lord Himself into her house? How
could she be rightly blamed, who was gladdened by so
great a guest ? If this be true, let men give over their
ministrations to the needy; let thera choose for themselves
the better part, ivhich shall xiot be taken from them ; let them
¦- vacent give themselves^ wholly to the word, let them long after the
sweetness of doctrine ; be occupied about the saving know
ledge ; let it be no care to them, what stranger is in the street,
who there is that wants bread, or clothing, or to be visited,
to be redeemed, to be buried ; let works of mercy cease,
earnest heed be given to knowledge only. If this be ihe
better part, why do not all do this, when we have the Lord
Hiraself for our defender in this behalf? For we do not fear
in this matter, lest we should offend His justice, when we
have the support of His judgraent.
ii. 3. And yet il is not so; but as the Lord spake so it is. It
is not as thou understandest; but it is as thou oughtest to
understand it. So raark ; Thou art occupied about many
things, when one thing is xieedful. Max-y hath chosen the
better pax-t. Thou hast not chosen a bad part; bul she a
better. And how better ? ^ecanse ihou art about many things.

her service good, but in time; Mary's contemplation eternal. 411)
she about one thing. One is preferred to many. For one does Sbrm,
nol come from many, but many from one. U04 Bl
The things which were made, are many, He Who made
them is One. The heaven, the earth, the sea, and all things
that in them are, how many are they ! Who could enume
rate them ? who conceive their vast number? Who made all
these? God made them all. Behold, they are very good. Gen. i,
Very good are the things He made ; how much better is He
Who made thera ! Let us consider then our occupations about
many things. Much serving is necessary for the refi-eshment
of our bodies. Wherefore is this ? Because we hunger, and
thirst, Mercy is necessary for the miserable. Thou breakest
bread to the hungry ; because thou hast found an hungry man ;
take hunger away ; to whom dost thou break bread ? Take
houseless wandering" away; to whom dost thou shew " pere-
hospilalily ? Take nakedness away ; to whom dost thou fionem
fumish clothes? Let there be no sickness; whom dost thou
visit? No captivity; whom dost thou redeem? Noquan-elling;
whom dost thou reconcile ? No death ; wdiora dost thou bury ?
In that world to come, these evils will not be ; therefore
these services v^'ill not be either. Well then did Martha, as
touching the bodily — what shall I call it, want, or will, of the
Lord ? — minister to His mortal flesh. But Who was He in
that mortal flesh ? In ihe beginnixig was the Word, and ihe John 1,
Wox-d was with God, axid the Word was God: see what
Mary was listening to ! The Word was xnade flesh, and dwelt ver. 14.
among us: see lo whom Martha was ministering ! Therefore
hath Mary chosen the better part, which shall not be taken
from her. For she chose that, which shall abide for ever ;
it shall not be taken from her. She wished lo be occupied
about one thing. She understood already, Bui it is good for Ps. 73,
me io cleave to ihe Lord. She sat at the feet of our Head.
The more lowlily she sat, the more amply did she receive. For
the water flows together to the low hollows of the valley,
runs down from the risings of the hill. The Lord then
did not blame Martha's work, but distinguished between their
services. Thou art occupied about many things; yet one
thing is needful. Already halh Mary chosen this for herself
The labour of manifoldness passeth away, and the love of unity
abideth. Therefore what she hath chosen, shall not be taken
E e 2

420 Martha, life of holy toil, Mary, endless rest, begun here.
Skrm. from her. But from thee, that which thou hast chosen,
LIV .
[104 Bl (of course this follows, of course this is understood,) from
thee, that which thou hast chosen shall be taken away. But
to thy blessedness shall it be taken away, that that which is
belter may be given. For labour shall be taken away
from thee, that rest may be given. Thou art still on the sea,
she is already in port.
iii. 4. Ye see then, dearly Beloved, and, as I suppose, ye
understand already, that in these two women, who were both
well pleasing to the Lord, both objects of His love, both
disciples ; ye see, I say, (and an iraportant thing it is which
whosoever understand,understand hereby, a thing which, even
those of you who do not understand ought to give ear to, and
to know;) that in these two women the two lives are figured,
the life present, and the life to come, the life of labour, and
the life of quiet, the life of sorrow, and the life of blessedness,
the life temporal, and the life eternal. These are the two
lives: do ye think of them more fully. What this life contains,
I speak nol of a life of evil, or iniquity, or wickedness, or
luxuriousness, or ungodliness; but of labour, and full of
sorrows, by fears subdued, by temptations disquieted:
even this harmless life I mean, such as was suitable for
Martha : this life I say, examine as best ye can ; and as I
have said, think of it raore fully than I speak. But a
wicked life was far from that house, and was neither with
Martha nor with Mary ; and if it ever had been, it fled at
the Lord's entrance. There remained then in that house,
which had received the Lord, in the two women the two
lives, both harmless, both praiseworthy; the one of labour,
the other of ease; neither vicious, neither slothful. Both
harmless, both, I say, praiseworthy : bul one of labour, the
other of ease : neither vicious, which the life of labour must
beware of; neither slothful, which the life of ease must beware
of There were then in that house these two lives, and Him
self, the Fountain of life. In Martha was the image of things
present, in Mary of things lo come. What Martha was
doing, tiiat we are now; what Mary was doing, that we
hope for. Let us do the first well, that we may have the
second fully. For what of it have we now ? How far have we
il ? As long as we are here, how much of it is there that we

Persevering prayer. 421
have? For in some measure are we employed in it now, and Serm,
ye too when reraoved from business, and laying aside rjo4 b]
domestic cares, ye meet together, stand, listen. In so far '
as ye do this, ye are like IMary, And with greater facility
do ye do that which Mary doeth, than I who have to
distribute. Yet if I say ought, il is Christ's ; therefore doth
it feed you, because il is Christ's, For the Bread is common
to us all, of which I loo live as well as you. But xiow we i Thes.
live, if xje. Brethren, stand fast in the Lord. I would ^' ^'
nol that ye should stand fast in us, but in the Lord. For i Cor.3,
neither is he that planteth any thing, neither he thai^'
wateretli-, but God thai giveth the increase.

SERMON LV, [CV, Ben.J
On the words of the Gospel, Luke xi. " Which of you shall have a friend,
and shall go unto him at midnight, &c."
1. We have heard our Lord, the Heavenly Master, and i-
most faithful Counsellor exhortingns. Who at once exhorteth us
to ask, and giveth when we ask. We have heard Him in the
Gospel exhorting us lo ask instantly, and to knock even
after the likeness of intrusive importunity. For He has set
before us, for the sake of example, " If any of you had a^ukeU,
friend, and were to ask of him at night for three loaves, when
a friend out of his way had come to him, and he had nothing
to set before him ; and he vvere to answer that he was now at
rest, and his servants with him, and that he must not be dis
turbed by his entreaties; but the other were to be instant and
persevering in knocking, and nol being alarmed in modesty
lo depart, but compelled by necessity to continue on; that
he would rise, though not for friendship's sake, at least for
the other's importunity, and would give him as many as he
wished." And how many did he wish ? He wished for no
more than three. To this parable then, the Lord adjoined
an exhortation, and urged us earnestly to ask, seek, knock,
fill we receive what we ask, and seek, and knock for,
making use of an example fi-om a contrary case; as of that
judge who neither feared God, xior regarded man, and yet Lukeis,
when a certain widow besought him day by day, overcome

422 The friend '¦'from the way," man as a pilgrim or a penitent.
Sbrm, by her importunity, he gave her that which he could not in
LJ- kindness give her, against his will. But our Lord Jesus
 Christ, Who is in the midst of us a Petitioner, with God a
Giver, would not surely exhort us so strongly to ask, if He
were not willing to give. Let then the slothfulness of men
be put lo shame ; He is more willing to give, than we to
receive; He is more willing to shew mercy, than we to be
delivered from misery ; and doubtless if we shall not be
delivered, we shall abide in misery. For the exhortation He
giveth us, He giveth only for our own sakes.
ii, 2. Let us awake, and believe Him Who exhorteth us,
obey Him Who proraiseth us, and rejoice in Him Who giveth
unto us. For peradventure, some tirae or other some friend
out of his way has come to us too, and we have found nothing
to set before him ; and under the experience of this necessity,
we have received both for ourselves and him. For it cannot
be, but that some one of us halh fallen in with a friend who
asked him somelhing, which he could not answer; and then
he has discovered that he has it not, when he is pressed to
give it, A friend has come to thee out of the way, out, that
is, of the hfe of this world, in which all men are passing
along as strangers, and no one abides here as possessor; but
Ecclus. to every raan it is said. Thou hast been refreshed, pass on,
29, 27. gQ on thy way, give place to the next comer. Or perhaps
frora an evil way, that is, frora an evil life, sorae friend of
thine wearied out, and not finding the truth, by the hearing
and perceiving of which he raay be made happy, but ex
hausted amid all the lust and poverty of the world, comes to
thee, as to a Christian, and says, " Give me an account of this,
make me a Christian." And he asks what it may be thou didst
not know through the simplicity of thy faith ; and so thou
hast not whereby to recruit him in his hunger, and reminded
thus thou discoverest thine own indigence ; and when thou
wishest to teach thou art forced to learn; and whilst thou
dost blush before bira who asked thee, as not finding in thy
self whal he was seeking for, thou art compelled to seek, that
1 mere- thou mayest be thought worthy ' to find.
3. And where shouldest thou seek. Where bul in the books
of the Lord ? Peradventure whal he has asked is contained
in the book, but it is obscure. Perhaps the Apostie has

The " three loaves" the Tx-inity, man's food and life. 423
declared it in some Epistle: declared il in such wise, that Serm. IV
thou canst read, but canst not understand il: thou art notrjQggj
permitted to pass on. For the interrogator urges thee; Paul
himself, or Peter, or any of the Prophets thou art not
allowed lo ask. For this family is now at rest with their Lord,
and intense is the ignorance of this life, that is, it is mid
night, and thy hungry friend is urgent upon thee. A simple
faith haply sufiiced thee, him it suffices nol. Is he then to
be abandoned ? Is he to be cast out of thy house ? Therefore iii.
unto the Lord Himself, unto Him with Whom the family is at
rest, knock by prayer, ask, be instant. lie will not, as that
friend in the parable, arise and give thee as overcome by
importunity. He wisheth to give; thou for thy knocking hast
not yet received; knock on; He wisheth lo give. And what
He wisheth lo give. He deferreth, that thou mayest long the
more for it when deferred, lest if given quickly it should be
lightiy esteemed.
4. But when thou hast gotten the three loaves, that is, lo
feed on and understand the Trinity, thou hasl that whereby
thou mayest both live thyself, and feed others. Now thou
needest not fear the stranger who comes out of his way to
thee, but by taking him in mayest make him a citizen of the
household : nor needest thou fear lest thou come lo the end
of il. That Bread will not come to an end, but it will put an
end to thine indigence. It is Bread, God the Father, and it
is Bread, God the Son, and it is Bread, God the Holy Ghost.
The Father Eternal, the Son Coeternal with Hira, and the
Holy Ghost Coeternal. The Father Unchangeable, the Son
Unchangeable, the Floly Ghost Unchangeable. The Father
Creator, and the Son, and the Holy Ghost. The Father the
Shepherd and the Giver of life, and the Son, and the Holy
Ghost. The Father the Food and Bread eternal, and the
Son, and the Holy Ghost. Learn, and leach ; live thyself,
and feed others. God Who giveth to thee, giveth thee
nothing better than Himself O thou greedy one, what else
wast thou seeking for? Or if thou seek for aught else, what
win suflfice thee whora God doth suffice not ?
5. Bul necessary it is tbat thou have charily, that thou have i,,
faith, that thou have hope ; that that which is given may be
sweet unto thee. And these same, faith, hope, charity, are

424 Faith,hope,charity, threeloaves; if 'loaf charity ; 'fish' faith;
Sbrm, three. And these too are gifts of God. For faith we have
[105 B] received frora Him ; As God, saith he, hath distributed lo
Rom. evex-y one the xxieasure of faith. And hope we have received
Ps'. 119 from Him, to Whom it is said, Whex-ein Thou hast caused
^- me to hope. And charily we have received from Him, of
5. " ' Whom it is said. The charity of God is shed abroad in our
liearts by the Holy Ghost, Which hath been given io us.
Now these three are likewise in some measure different ; but
1 Cor. all gifts of God. For there abide these three, faith, hope,
' " charity; but ihe gx-eatest of these is charity. In those loaves
it is not said that any one loaf was greater than the others ;
but simply that three loaves were asked for, and were given.
Lukell, 6. See other three things: Who is there of you, whom if his
ver. 12. *°'* ^*^ ^ locif, will he give him a stone? Or who is there of
you of whom if his son ask a fish, will he give him a serpent ?
ver, 13. or if he ask axi egg, will he offer him a scorpioxi? If ye
thexi, beixig evil, know how to give good gifts unto your
children, how much more shall your Father which is in
heavexi give good things to thexn that ask him I Let us then
again consider these three things, if haply there be not here
those three, faith, hope, chax-ity ; but the greatest of these
is charity. Set down then these three things, a loaf, a fish,
an egg; the greatest of these is a loaf. Therefore in these
three things do we well understand charily by the loaf.
On which account He has opposed a stone to a loaf; because
hardness is contrary to charity. By a fish we understand
faith. A certain holy man has said, and we are glad to say it
too ; " The good fish is a godly faith." It lives amidst the
waves, and is not broken or dissolved by the vi'aves. Amidst
the temptations and tempests of this world, liveth godly
faith ; the world rages, yet it is uninjured. Observe only that
that serpent is contrary lo faith. For My faith is she betrothed
Cant. 4, to whom it is said in the Song of Songs, Come fx-om Lebanon,
see on ' ^'J ^pou^^; coming and passing over io Me from the be-
S.Cyp. ginning of faith. Therefore betrothed too, because faith is
27^8,n.«.the beginning of betrothal. For soraething is promised
by the bridegroom, and by this plighted faith is he held
bound. Now to the fish the Lord opposed the serpent, to
faith the devil. Wherefore to this betrothed one does the
\^°^' Apostle say, / have betrothed you to One Husband, to present

the "egg" hope ; fostered by love, destroyed by looking back. 425
you a chaste virgin to Christ. And, I fear lest as ihe sex-pent Sebm.
beguiled Eve through his subtilty, so your minds also should ,^Qg Bj
be corrupted from the purity which is in Christ: that is, ver, 3.
which is in the faith of Christ. For he says, That Christ 'E^hes.
may dwell in your hearts by Jdith. Therefore let not the^'
devil corrupt our faith, let him not devour the fish.
7, There remains hope, which, as I think, is compared to v.
an egg. For hope has not yet arrived al attainment; and an
egg is something, but not yet the chicken. So then qua
drupeds give birth to young ones, but birds to the hope of
young. Hope therefore exhorts us to this, to despise things
present, to wail for things to come; fox-getting those ihingsPhil 3,
which are behind, let us, with the Apostle, x-each forth uxito ^'
those things which are before. For so he says; But one thing
I do, forgetting those things which are behind, x-eaching
forth unto those things which are before, I follow on
earnestly unto the prize qfilie high calling qf God in Christ
Jesus. Nothing then is so hostile to hope, as to look back,
to place hope, that is, iu those things which flit by and pass
away; bul in those things should we place il, which are not
yet given, but which soraetime will be given, and will never
pass away. But when the world is deluged by trials s, as it were
the sulphureous rain of Sodom, the example of Lot's wife
must be feared. For she looked behind; and in the spot where Geu,i9,
she looked behind, there did she remain. She was turned^®-
into salt, that she might season the wise by her example.
Of this hope the Apostle Paul speaketh thus; For we are Kom. 8,
saved in hope; but hope thai is seen is not hope; for what '
a man seeth, why doth he yet hope for: but if we hope for
thai xce see not, then do we with patience wait for il. For
ivhat a man seeth, why doth he yet hope for. Il is an egg,
and not as yet the chicken. And it is covered with a shell; ilis
not seen because it is covered; let it be with patience waited
for; let it feel the warmth, that it may come to life. Press on,
x-each forth unto ihe things which are befox-e, forget the past.
Forthe things which ax-e seen, are temporal. Noi looking 2 Cor.
hack, says he, at the things which are seen, but at the things '
which are xiot seen. For the things which ax-e seen are
tempox-al; but the things which are xiot seen are eternal.
i As by the irruption of the barbarian tribe.?.

426 Bitterness mingled xvith eax-th's bliss, that we may look on.
Serm. Unto those things which are nol seen then extend thy hope,
no5 Bl wait, endure. Look not back. Fear the scorpion for thine egg.
See how he wounds with the tail, which he has behind him.
Let not then the scox-pion crush thine egg, let not this world
crush thy hope, (so to say,) with its poison, therefore against
thee, because behind. How loudly does the world talk to
thee, what an uproar does it make behind thy back, that
thou mayest look back! that is, that thou mayest place thy
hope in present things; (and yet not even present, for they
cannot be called present which have no fixedness,) and
mayest turn thy mind away from that which Christ hath
promised, and not yet given, but Who, seeing He is faithful,
will give il, and mayest be content to look for rest in a
perishing world.
vi. 8. For for this cause does God mingle bitternesses with
the felicities of earth, that another felicity raay be sought, in
whose sweetness there is no deceit ; yet by these very
bitternesses does the world endeavour to turn thee away from
thy longing pursuit after the things which are before, and to
turn thee back. For these bitternesses, for these tribulations
dost thou murmur and say, " See, all things are perishing in
Chiistian tiraes." What complaint is this ! God hath not
promised me that these things shall not perish ; Christ halh not
promised me this. The Eternal hath promised things eternal:
if I believe, from a mortal, I shall be made eternal. What
'munde noise is these, O world" impure! what murmuring is this!
™'"™" "VVhy art thou trying to turn me back? Perishing as thou
art, thou wishest to detain me; what wouldest thou do, if
thou hadst any permanence ? Whom wouldest thou not
beguile by thy sweetness, if with all thy bitternesses thou
'alimen- dost impose thy false nourishment^ upon us ? For me, if I
th-i™^" havehope,if I holdfast my hope, my e^r^ has nol been wounded
Ps.34, 1 . by the scox-pion. I will bless the Lord at all tixnes. His praise
shall be ever in xny mouth. Be the world prosperous, or be
the world turned upside down ; Iwillbless the Loyd,Who made
the world. Yes, verily, I will bless Hira. Beit well with me ac
cording to the flesh, or be it ill according to the flesh, / will
bless the Lord at all times. His praise shallbe everiximy mouth.
For if I bless when il is well, and blaspheme when it is ih
with rae ; I have received the scox-pion' s sting, being pricked

The world perishes, the Holy City abideth, as foretold. 427
lhave loooked back ; which be far from us. The Lord gave, Sebm.
the Lord hath taken away ,- it is done, as the Lord pleased; [105 b]
blessed be the name of the Lord. Job 1,
9, The city which has given us birth according to the " ^^ "
flesh still abideth, God be thanked. O that il may receive
a spiritual birth, and together with us pass over unto
eternity ! If the city which has given us birth according lo
the flesh abide not, yet that which has given us birth accord-
ingto the Spirit abides for ever. The Lord doth build up Jeru- Ps. 147,
salem. Has He by sleeping brought His building to ruin, or '^^j
by nol keeping it, let the enemy into it ? Except the Lord keep Ps. 127,
the city, he that keepeth it waketh but in vain. And what '
city? He ihat keepeth Israel shall neither slumber worPs, 121,
sleep. What is Israel, but the seed of Abraham ? What "
the seed of Abraham, but Christ ? And io thy seed, he says. Gal, 3,
which is Chx-ist. And to us what says he? But ye «''^ ver. 29*.
Christ's, therefore Abraham's seed, heirs according to ihe
promise. Ixi thy seed, saith He, shall all nations beGen.\2,
blessed. The holy city, the faithful city, the city on earth agg^jg.
sojourner, halh its foundation in heaven. O faithful one, do
not corrupt thy hope, do not lose thy charily, gird up thy Luke
loixis, light, and hold out thy lamps before thee ; wait for the gg' ^^-
Lord, when He will return from the wedding. Why art thou
alarmed, because the kingdoms of the earth are perishing ?
Therefore hath a heavenly kingdora been proraised thee, that
thou mightest not perish with the kingdoras of the earth. For
it was foretold, foretold distinctly, that they should perish.
For we cannot deny that it was foretold. Thy Lord for
Whom thou art waiting, halh told thee. Nation shall rise up Mark
against nation, and kingdom against kingdom. The king- ' ¦'
doms of the earth have their changes; He will come of
Whom it is said, and of His kingdom there shall be «o Lukei,
end. ^^•
10. They who have promised this to earthly kingdoras
have not been guided by truth, but have lied through flattery.
A certain poet of theirs has introduced Jupiter speaking, and
he says ofthe Romans;
To them no hounds of empire I assign, Virg.
Nor term of years to their immortal line. . "g ' "
Most certainly truth makes no such answer. This empire (¦^'¦y-

428 Things present to be endured, not loved; how loved, when decayingf
Serm. which thou hasl given " without term of years," is it on earth,
[105 Bl 0"^ ^° heaven ? On earth assuredly. And even if it were in
Luke heaven, yet heaven and earth shall pass away. Those
21,33. things shall pass away which God hath Himself made;
how much more rapidly shall that pass away which Romulus
founded ! Perhaps if we had a mind to press Virgil on this
point, and tauntingly to ask him why he said il ; he would
take us aside privately, and say to us, " I know this as well
as you, but what could I do who was selling words lo the
Romans, if by this kind of flattery I did nol proraise some
thing which was false ? And yet even in this very instance I
have been cautious, when I said, " I assigned to them an
empire without term of years," I introduced their Jupiter lo
say it. I did not utter this falsehood in my own person, but
put upon Jupiter the character of untruthfulness: as the
god was false, the poet was false. For would ye know that
I well knew the truth of it? in another place, \\hen I did
not introduce this stone, called Jupiter, but spoke in my
own person, I said,
Georg. " Th' impending ruin of the Roman state."
' " See how I spoke of the impending ruin of the slale. I spoke
of its irapending ruin. I did not suppress it." When he
spoke in truth he was nol silent as to its ruin ; when in
flattery, he promised that it should abide for ever.
viii. 11. Let us nol then faint, my Brethren : an end there will
be to all earthly kingdoms. If that end be now, God
knoweth. For peradventure il is not yet, and we, through
some infirmity, or mercifulness, or misery, are wishing that
it may not be yet; nevertheless vrill it not therefore some
day be ? Fix your hope in God, desire the things etemal,
wait for the things eternal. Ye are Christians, Brethren, we
are all Christians. Christ did not come down into the flesh
'ad deli- that" we might live softly; let us endure rather than love the
things present; manifest is the harm of adversity, deceit
ful is the soft blandishment of prosperity. Fear the sea,
even when it is a calm. On no account let us hear in vain.
Let us lift up our hearts. Why place we our hearts in
the earth, when we see that the earth is being turned upside
down ? We cannot but exhort you, that ye may have some
thing lo say and answer in defence of your hope against the

Xtian cares for the heathen city where the Church sojourns. 429
deriders and blasphemers of the Christian name. Let no Serm.
one by his murmuring turn you back from waiting for the [jos b]
things lo corae. xAll who by reason of these adversities ^
blaspherae our Christ, are the scorpion's tail. Let us put our
egg under the wings of that Lien of the Gospel, Which crieth
out to that false and abandoned city, O .Terusalexn, Jeru- Matt.
salem, how often would I have gathered thy children to-^ '
gether, even as a hen her chickens, and thou wouldest xioi I
Let it not be said to us. How often would I, and ihou ivouldest
not! For that hen is the Divine Wisdom; bul I- assumed
flesh to accommodate Itself to its chickens. See the hen with
feathers bristling, with wings hanging down, with voice
broken, and tremulous, and faint, and languid, accommodating
herself lo her little ones. Our egg then, that is, our hope,
let us place beneath the wings of this Hen.
12, Ye have noticed, il may be, how a hen will tear a scor- ix.
pion in pieces. O then that the Hen of the Gospel would
tear in pieces and devour these blasphemers, creeping out
of their holes, and inflicting hurtful stings, would pass
them over into Her Body, and turn them into an egg. Let
Ihem not be angry; we seem to be excited; but we do not
return curses for curses. We are cursed, and we bless, being i Cor. 4
defamed, we intreat. But "let him not speak of Rome, ^^•^^•
it is said of me : O that he would hold his tongue about
Rome;" as though I were insulting it, and not rather
entreating the Lord for it, and exhorting you all, unworthy as
I am. Be it far fi-om me to irisult il ! The Lord avert this
from my heart, and frora the grief of ray conscience. Have
we not had many brethren there ? have we nol still ? Does
not a large portion of the pilgrim city Jerusalem live
there? has it not endured there temporal afilictions? but it
has not lost the things eternal, Whal can 1 say then, when
I speak of Rome, but that that is false, which they say of our
Christ, that He is Rome's destroyer, and that the gods of
wood and stone were her defenders ? Add whal is more
costly, "gods of brass." Add whal is costlier still, "ofPs. 115,
silver and gold:" the idols of the nations are silver and^'
gold. He did not say, stone ; he did not say, wood; he did
nol say, clay; but, what they value highly, silver and gold.
Yet these silver and golden idols have eyes, and see noi. ver. 5.

430 Rise and fall of cities not dependent on heathenism.
Serm. The gods of gold, of wood, are as regards their costliness
[105 B] unequal ; but as to having eyes, and seeing not, they are
equal. See to what sort of guardians learned men have
entrusted Rome, to those who have eyes, and see not.
Or if they were able to preserve Rome, why did they first
perish themselves? They say; " Rorae perished at the same
time." Nevertheless they perished. " No," they say, " they
did nol perish theraselves, but their statues." Well, how then
could they keep your houses, who were not able to keep
their own statues ? Alexandria once lost such gods as these.
Constantinople sorae time since, ever since it was made a
grand city, for it was made so by a Christian Emperor, lost
it's false gods ; and yet it has increased, and still increases,
and remains. And remain il will, as long as God pleases. For
we do notto this city either promise an eternal duration because
vve say this. Carthage remains now in its possession of the
Name of Christ, yet once on a time its goddess Caelestis" was
overthrown; because celestial she was not, but terrestrial.
X. 13. And that which they say is not true, that immediately
on losing her gods Rome has been taken "" and ruined. It
is not true at all; their images were overthrown before; and
even so were the Goths with Rhadagaisus" conquered. Re
member, my Brethren, remember ; it is no long time since, but
a few years, call it to mind. When all the images in the city
of Rorae had been overthrown, Rhadagaisus king of the Goths
came with a large array, rauch more numerous than that of
Alaric was. Rhadagaisus was a Pagan ; he sacrificed to Jupiter
every day. Every where it was announced, that Rhadagaisus
did not cease from sacrificing. Then said they all, " Lo, we
do not sacrifice, he does sacrifice, we, who are not aUowed to
sacrifice must be conquered by hira who does sacrifice." But
God making proof that not even temporal deliverance, nor
the preservation of these earthly kingdoms, consist in these
sacrifices, Rhadagaisus, by the Lord's help, was marvellously
overcome. Afterwards came other Goths who did not
sacrifice, they came, who though they were not Catholics
^ Tutelary goddess of Carthage. ¦ King of the Goths, who invaded
De Civit. Dei, ii. 4, and 26. Ps. 62. %. Italy, A.D, 406, four years before the
7. 98. §. 14. Tert, Apol. i, 12. 24. taking of Rome by Alaric, 410. Gibbon
' By Alaric, Gibbon, vol. 4. 109. Rom. Emp. voh 4. 31— 38.
&c.

Afilictions a blessing to Christians, a ciir.se to the ivox-ld. 4;H
in the Christian faith, were yet hostile and opposed lo idols, Serm,
and Ihey took Rome; they conquered those who put their trust [los b]
in idols, who were still seeking after the idols they had lost,
and desiring still to sacrifice to the lost gods. And amongst
them too were some of our brethren, and these were afflicted
also : but they had learnt lo say, / will bless the Lord at aWPs-34,1.
times. They were involved in the afiiictions of their earthly
kingdom: but they lost not the kingdom of heaven; yea,
rather, they were made the better for obtaining it through the
exercise of tribulations. And if they did not in their tribula
tions blaspheme, they came out as sound vessels from the
furnace, and were filled with the blessing of the Lord.
Whereas those blasphemers, who follow and long after
earthly things, who place their hope in earthly things, when
these they have lost, whether they will or uo, what shall they
retain? where shall they abide? Nothing without, nothing
within ; an empty coffer, an emptier conscience. Where
is their rest ? where their salvation ? where their hope ? Let
Ihem then come, let them give over blaspheming, let them
leam to adore ; let the scorpions with their stings be devoured
by the Hen, let them be turned into His body Who makes
them pass over into it; let them on earth be exercised, in
heaven be crowned.

SERMON LVI. [CVI. Ben.]
On the words of the Gospel, Luke xi. " Now do ye Pharisees wash the
outside ofthe platter, &c."
1. Ye have heard the holy Gospel, how the Lord Jesus in
that which He said to the Pharisees, conveyed doubtless a
lesson to His own disciples, that they should not think that
righteousness consists in the cleansing of the body. For every
day did the Pharisees wash themselves in water before they
dined; as if a daily washing could be a cleansing of the
heart. Then He shewed what sort of persons they were.
He told thera Who saw them ; for He saw not their faces
only but their inward parts. For that ye may know this,

1.

432 Baptism, inward washing cleansing y' soul by faith with alms.
Serm. tbat Pharisee, lo whom Christ made answer, thought within
[106 B] himself, he uttered nothing aloud, yet the Lord heard him.
For within llimself he blamed the Lord Christ, because He
had so come to his feast without having washed. He was
thinking, the Lord heard, therefore He answered. What
Luke then did He answer? Now do ye Pharisees wash the outside
of the platter ; but withixi ye are full of guile and ravening.
What! is this to come to a feast! how did He not spare the
man by whora He had been invited ? Yea rather by rebuking
He did spare him, that being reformed He might spare him
in the judgment. And what is it that He sheweth to us?
That Baptism also which is conferred once for all, cleanses by
faith. Now faith is within, not without. Wherefore it is said
Acts 15, and read in the Acts of the Apostles, Cleaxising their hearts
by faith. And the Apostle Peter thus speaks in his Epistie;
1 Pet. 3, So too hath He given xjou a sixnilitude from Noah's ark,
how that eight souls wex-e saved by water. And then he
added. So also in a like figure will baptism save us, not the
putting away of ihe filth of the fiesh, but the axiswer of a
good conscience. This answer of a good conscience did the
Pharisees despise, and washed thai which was without;
within they continued full of pollution.
ii- 2. And what did He say to them after this ? But rather
4L ^ 'ffi'>^6 alms, axid behold all things are cleaxi unto you. See
the praise of alms, do, and prove it. But mark awhile ;
this was said lo the Pharisees. These Pharisees were
Jews, the choice raen as it were of the Jews. For those of
most consideration and learning were then called Pharisees.
They had not been washed by Christ's Baptism; they had
not yet believed on Christ, the Only-begotten Son of God,
Who walked araong them, yet was not acknowledged by
them. How then doth He say lo thera. Give alms, and
behold all things are clean unto you ? If the Pharisees had
paid heed to Llim, and given alms, at once according to His
word all things would have been clean io them; whal need
then was there for them to believe on Him ? But if they could
not be cleansed, except by believing on Him, Who cleanseth
the heart by faith ; what means, Give alms, and behold all
things are cleaxi unto you ? Let us carefully consider this,
and peradventure He Himself explains it.

Pharisees gave xnore alms than most Xtian.sfmt had not love . 43'^
3, When He had spoken thus, doubtless they thought Serm,
that they did give alms. And how did they give them ? They .j^g g,
fithed all ihey had, they took away a tenth of all their produce,
and gave it. Il is no easy matter to find a Christian who
doth as much. See what the Jews did. Not wheal only, Matt,
but wine, and oil; nor this only, but even the most trifling 23, 23.
things, cummin, rue, mint, and anise, in obedience to God's
precept, they tithed all ; put aside, that is, a tenth part, and
gave alms of it. I suppose then that they recalled this to
mind, and thought that the Lord Christ was speaking lo
no purpose, as if lo those who did not give alms ; whereas
they knew their own doings, how that they tithed, and
gave alms of the minutest and most trifling of their produce.
They mocked Him within themselves as He spake thus, as
if lo men who did uot give alms. The Lord knowing this, ...
immediately subjoined. But woe unto you. Scribes aw(^x.ukeii,
Pharisees, who tithe mint, and cummin, and rue, and all*^-
herbs. That ye may know, I am aware of your alms. Doubt
less these tithes are your alms ; yea even the rainutest and
most trifling of your fruits do ye tithe; Yet ye leave the
weightier matters qf the law, judgment and charity. Mark.
Ye have left judgment and charity, and ye tithe herbs. This
is nol to do alras. These, saith He, ought ye io do, and not to
leave ihe other undone. Do what ? Judgxnexii and charity,
justice and mercy ; and xioi to leave ihe other undone. Do
these; but give the preference to the others.
4. If this be so, why did He say to them. Do alms, and
behold all things are clean unto you ? Whal is, do alms? Do
mercy. What is, do xnercy? If thou understand, begin
with thine own self For how shouldest thou be merciful to
another, if thou art cruel to thyself? Give alxns, and all things
arecleaxiunioyou. Do true alms. What is alms? Mercy. Hear -
the Scripture ; Have mercy on thine own soul, pleasing Ecoies-
God. Do alms, have mercy on thixie own soul, pleasixig^'^^-
God. Thine own soul is a beggar before thee, return to thy
conscience. Whosoever ihou art, who art living in wickedness
or unbelief, return to thy conscience; and there thou findest
thy soul in beggary, thou findest it needy, thou findest it
poor, thou findest it in sorrow, nay perhaps thou dost not
find it in need, but dumb through it's neediness. For if it
Ff

434 ' Judgment and charity^ to judge self, love God, believe in Xt.
Serm. b«g, it hungereth after x-ighieousness. Now when thou findest
ri06 Bl'^^^y ^^^ "' ®"^^^ ^ slale, (all this is within, in thy heart,) first
do alms, giv^e it bread. What bread ? If the Pharisee had asked
this question, the Lord would have. said to him, Give alms to
thine OWXI soul. For this He did to say to him; but he did not
understand it, when He enumerated to thera the alms which
they were used to do, and which they thought were unknown
to Christ; and He saith to them, " I know that ye do this,
ye tithe mint and axiise, cummin and rue ; but I am speak
ing of other alms; ye despise judgment and charity. In
judgment and charity give alms to thine own soul." What is
in judgment ? Look back, and discover thyself; mislike
thyself, pronounce judgment against thyself. And whal is
Mat. 22, charity .'' Love the Lord God with all thy heart, axid with all
37. &C. J J
thy soul, axid xmth all thy mixid; love thy xieighbour as
thyself: and thou hast done alms first lo thine own soul,
within thy conscience. Whereas if thou neglect this alms,
give what thou will, give how rauch thou wilt; reserve of thy
goods not a tenth, but a half; give nine parts, and leave but one
for thine own self: thou doest nothing, when thou doest
not alras lo thine own soul, and art poor in thyself Let thy
soul have its food, that it perish not by famine. Give her
bread. What bread ? thou wilt say. He speaketh vrith thee
Himself If thou wouldest hear, and understand, and believe
John 6, the Lord, He would say to thee Himself, I am ihe Living
*'¦ Bread which came down from heaven. Wouldest thou not
first give this Bread to thine own soul, and do alms unto it ?
If then thou believest, thou oughtest so to do, that thou
mayest first feed thine own soul. Believe in Christ, and the
things which are within shall be cleansed; and what is
without shall be clean also. Let us turn to the Lord, 8^c.

Goodpleas of if man iny' Gospel wax-ned against covetousness. 43;J

SERMON LVII. [CVII. Ben.]
'- -' Serm.
On the words of the Gospel, Luke xii. " I say unto you. Beware of all r jgy Bl
covetousness"." YxCie,.
1. I DOUBT not but that ye who fear God, do hear His word i-
with awe, and execute it with cheerfulness; that what He
hath proraised, ye may at present hope for, hereafter re
ceive. We have just now heard the Lord Christ Jesus, the
Son of God, giving us a precept. The Truth, Who neither
deceiveth, nor is deceived, hath given us a precept ; let us
hear, fear, beware. What is this precept then ? I say
unto you, Bexvare of all covetousness? What is, o/" aWLukei2,
covetousness? What is, of all? Why did He add, of all?
For He might have spoken thus, Beivare of covetousness.
It suited Him to add, of all; and lo say. Beware (fall covet
ousness, 2. Why He said this, the occasion as it were out of
which these words arose, is shewn to us in the holy Gos
pel. A certain man appealed to him against his brother,
who had taken away all his patrimony, and gave not back
his proper portion to his brother. Ye see then how good a
case this appellant had. For he was not seeking to take by
violence another's, but was seeking only for his own which
had been left him by his parents; these was he deraand
ing back by his appeal to the judgment of the Lord. He
had an unrighteous brother ; but against an unrighteous
brother had he found a righteous Judge, Ought he then in
so good a cause to lose that opportunity ? Or who would say
lo his brother, " Restore to thy brother his portion," if Christ
would not say it ? Would that judge be likely to say it,
whom perhaps his richer and extortionate brother might
corrupt by a bribe ? Forlorn then as he was, and despoiled
of his father's goods, when he had found such and so great a
Judge he goes up to Hira, he appeals to, he beseeches Him,
he lays his cause before Him in few words. For what occasion
was there to set forth his cause at length, when he was speak-
' r ins, f 01 Ttis, rXimllat — A. B. D. Griesbach regards it as the more pro-
K, L. M, Q, X, &(•, Verss. ap. Scholz, bable reading,
Ff2

436 Gx-eedy seeking of our own, covetousness.
Serm. ing to Him Who could even see the heart ? Master, he says,
[107 B] ^peak to my brother, that he divide the inhexitance with me.
ver. 13. The Lord did not say to hira, " Let thy brother come." No,
He neither sent for him to be present, nor in his presence, did
He say to him who had appealed to Him, " Prov^e what thou
wast saying." He asked for half an inheritance, he asked for
half an inheritance on earth ; the Lord offered him a
whole inheritance in heaven. The Lord gave more than
asked for.
11- 3. Speak to my bx-other, thai he divide the inhex-itaxice xvith
me. Just case, short case. But let us hear Him Who
at once gives judgment and instruction. Man, He saith.
O man ; for seeing thou vainest this inheritance so highly,
what art thou but a raan ? He wished to raake him some
thing more than man, What raore did He vrish to make
him, from whora He wished to take covetousness away ?
Ps, 82, What raore did He wish to raake him ? I will tell you, / have
said. Ye are gods, and all qf you ax-e children of the Most
High. Lo, what He wished to make him, to reckon him that
Lukei2, hath no covetousness among the gods. Blan, xvho made Me
a divider among you? So the Apostle Paul His servant,
ICor, 1, when he said, / beseech you, brethren, ihat ye all speak the
same thing, and that there be xio schisms among you, was
unwilling to be a divider. And afterwards he thus admonished
them who were running after his name, and dividing Christ:
Ibid. 12, Evex-y one of you saith, I axn of Paul, and I of Apollos, and I
of Cephas, and I of Christ. Is Chxist divided? Was Paul
crucified for you? or were ye baptized in the xiame of Paul?
Judge then, how wicked are those men, who would have Him
to be divided. Who would nol be a divider. Who, saith He,
hath made Me a divider amoxig you ?
Lukei2, 4, Thou hasl petitioned for a kindness; hear counsel. I say
'¦¦¦ unto you, Beware of allcoveiousness. "Veihaips," He would say,
"thou wouldest call him covetous and greedy, if he were seeking
another's goods ; but I say, seek not even thine own greedily
oi- covetously." This is Of all, beware of all covetousness. A
heavy burden this ! If by any chance this burden be imposed
on them that are weak; let Him be sought unto, that He Who
imposes it, may vouchsafe to give us strength. For it is not a
thing to be lightly regarded, ray Brethren, when our Lord, our

Aufitlness of our Lord's word, Beware ! 437
Redeemer, our Saviour, Who died for us, Who gave His Own Serm.LV(l
Blood as our ransom, to redeem us, our Advocate and Judge; it no; p]
is no light matter when He saith, Beware. He knoweth well
how great the evil is ; we know it not, let us believe Him.
Beware, saith He. Wherefore ? of what .'' of all covetous
ness. I am but keeping what is mine own, I am not
taking away another's ; Bewax-e of all covetousness. Not
only is he covetous, who plunders the goods of others ;
but he is covetous too, who greedily keeps his own. But
if he is so blamed who greedily keeps his own ; how is
he condemned who plunders what is another's ! Bewax-e,
He saith, of all covetousness: For a man's life consisteth nol
in the abundance of the things which he possesseth. He
that stores up great abundance, how much does he take
therefi-om lo live ? When he has taken it, and in a way
separated in thought sufficient to live upon from it, let him
consider for whom the rest remains ; lest haply when thou
keepest wherewith to live, thou art gathering only where
with to die. Behold Christ, behold truth, behold severity.
Beware, saith truth : Bewax-e, saith severity. If thou love
not llie tmth, fear severity. A man's life consisteth xioi in
ihe abundance of the things xchich he possesseth. Believe
Him, He doth not deceive thee. On the other hand, thou
sayest, " Yea, a man's life does consist in ihe abundance of
the things which he possesses." He doth not deceive thee;
thou deceivesl thyself
5. Out of this occasion then, when that appellant was iv.
seeking his own portion, not desiring lo plunder another's,
arose that sentence of the Lord, wherein He said not. Beware
of covetousness ; bul added,of all covetousness. Nor was this
all: He giveth another example of a certain rich man, M;AoseI-ukei2,
ground had turned oui well. There was. He saith, a certain
rich man, uliose ground had turned^ out well, Whal is, had ' succes-
turned out well? The ground which he possessed had brought "
forth a great produce. How great? So that he could not find
whereto bestow it: suddenly,throughhisabundancehe became
straitened — thisold covetous man. For howmanyyears had al
ready passed away, and yet those barns had been enough ? So
gi-eat then was the produce, that the accustomed places were not
sufficient. And the wretched man sought counsel, not as to

438 Who wish to have good things, themselves bad, fools.
Serm. how he should lay the additional produce out, but how he
[107 B] should store il up ; and in thinking he discovered an ex-
pedient. He seemed as it were wise in his own eyes, by the
discovery of this expedient. Knowingly did he think of it,
wisely hit upon it. What was this he wisely hit upon ?
ver. 18. / will destroy, he says, my old barns, tmd will build
new ones greater, and will fill them ; and I will say io my
ver. 19. soul. What will thou say to thy soul ? Soul, thou hast much
goods laid up for many years, take thine ease, eat, drink,
be mex-ry. This did the wise discoverer of this expedient say
to his soul.
V. 6. And God; Who doth not disdain to speak even with
ver. 20. fools, said unio him. Some of you may peradventure say.
And how did God speak with a fool ? O, my Brethren, with
how many fools does He speak here, when the Gospel is
read ! When it is read, are not they who hear and do nol,
fools ? What then did the Lord say ? For he, I repeat,
thought himself wise by the discovery of his expedient.
Thou fool. He saith ; Thou fool, who seemest wise unto thy
self; Thou fool, who hast said lo thy soul, Thou hast
much goods laid up for many years : to-day is thy soul
required of thee I Thy soul to which thou hast said. Thou
hast much goods; to-day is required, and hath no good at
all. Let it then despise these goods, and be herself good,
that when she is required, she may depart in assured hope.
'iniquiusFor what is more perverse' than a man" who wishes to have
much goods, and does not wish to be good himself?
Unworthy art thou to have them, who dost nol wish to be
what thou dost wish to have. For dost thou wish lo have a
bad country house ? No indeed, bul a good one. Or a bad
' casu- wife? No, bul a good one? Orabadhood^? Or even a bad
'*"" shoe ? And why a bad soul only ? He did not in this place say
to this fool who was thinking on vain things, building
•" ventres bams, and who had no regard lo the wants ^ of the poor ;
He did not say to hira, " To-day shall thy soul be hurried
away to hell :" He said no such thing as this, but is required
of thee. " I do nol tell thee whither thy soul shall go ; yet
hence, where thou art laying up for it such store of things,
» Vid, Serm. 22, (72. Ben.) 4. (iii.) 32, (82, Ben.) 14, (xi,) 35, (86, Ben,)

All foreheads bear Xt's mark, but hearts only loh. mourn all sin. 439
must it depart, whether thou wilt or no." Lo, thou fool, thou Serm.
hast Ihoughl to fill thy new and greater barns, as if there [107 b]
was nothing to be done with what thou hasl.
7. Bul peradventure he was not yet a Christian, Let us vi.
hear then, Brethren, to whom as believers the Gospel is read,
by whom He Wio spake these things, is worshipped. Whose
mark is borne bj' us on our forehead, and is held in the
heart. For of very great concernraenl is it where a man hath
the mark of Christ, whether iu the forehead, or both in the
forehead and the heart. Ye have heai-d to-day the words of
the holy prophet Ezekiel, how that before God sent one to
destroy the ungodly people. He first sent one to mark them,
and said to him. Go and set a mark upon the foreheads Q/"Ezek,9,
the men that sigh and xnoan for the sins qf xny people that
are done in the xnidst of them. He did not sav, " which ' are 'against
•^ • ' the Do-
done without thera;" bul /;? the midst of thexn. let theynatists.
sigh and moan ; and therefore are they marked on the
forehead : in the forehead of the inner man, not the outer.
For there is a forehead in the face, there is a forehead in
the conscience. So il happens that when the inner foiehead
is stricken, the outer grows red : either red with shame, or
pale with fear. So then there is a forehead of the inner man.
There were they xnarked that thev might not be destroyed ;
because though they did not correct the sins which were
done in the midst of ihem, yet they son-owed for them, and
by that very sorrow separated themselves; and though
separated in God's sight, they were mixed with them in the
eyes of men. They are marked secretly, are not hurt
openly. Afterwards the Destroyer is sent, and to him it
IS said. Go, lay waste, spare neither young nor old, xxiale-'ev.e.
nor female, but come noi near those who have the mark on
their forehead. How great security is granted lo you, m.\'
Brethren, who among this people are sighing, and moaning vii.
for the iniquities which are being done in the midst of you,
and who do them not !
8- But that ye may not commit iniquities, beware of all
covetousness. I will tell you in its full extent, what is of
all covetousness. In matter of lust he is covetou.'^, whom
his own wife suffices not- And idolatry itself is called covet
ousness; because again in matter of divine worship' he i,s'^"''"i^
° ' tntc

440 Covetous, whom God suffices not; peril in keeping one's own.
Serm. covetous, whom the one and true God suffices not. What
[107 BJ but the covetous soul raakes for itself many gods? What
but the covetous soul makes to itself false" martyrs ? Be
ware of all covetousness. Lo, thou lovest thine own goods,
and dost boast thyself in that thou seekest not the goods of
others; see what evil thou doest in nol hearing Christ,
Who saith, Bewax-e of all covetousness. See thou dost love
thine own goods, thou dost not take away the goods of
others ; thou hast the fruits of thy labour, they are justly
thine ; thou hast been left an heir, sorae one whose good
graces thou hasl attained has given it to Ihee ; thou hast
been on the sea, and in it's perils, hast coraraitted no fraud,
hast sworn no lie, hast acquired what it hath pleased God
thou shouldest; and thou art keeping it greedily as in a
good conscience, because thou dost not possess it from
evil sources, and dost not seek what is another's. Yet if
thou give not heed to Llim Who hath said, Beware of all
covetousness, hear how great evils thou wilt be ready to
do for thine own goods' sake. Lo, for example, it hath
chanced to thee to be made a judge. Thou wilt not be cor
rupted, because thou dost not seek the goods of others; no
one giveth thee a bribe and says, " Give judgment against
my adversary." This be far from Ihee, a raan, who seekest
not the things of others, how couldest thou be persuaded to
do this? Yet see what evil thou wilt be ready lo do for
thine own goods' sake. Peradventure he that wishes thee to
judge evilly, and pronounce sentence for him against his
adversary is a powerful man, and able to bring up false accu
sation against thee, that thou mayest lose what thou hast.
Thou dost reflect, and think upon his power, think of thine
own goods thou art keeping, which thou dost love : nol which
I quibus thou hast posscssed, but in whose power ^ rather thou art thyself
f"?-'® unhappily fixed. This thy bird-lirae, by reason of which thou
sisti hast not the wings of virtue free, thou dost look lo; and thou
sayest within thine own self, " I am offending this man, he
has much influence in the world; he wdl suggest evil accusa-
'' P™- lions against me, and I shall be outlawed^, and lose all I
scribor .r., . -i - - i , • i i
have. Thus thou wdt give unrighteous judgment, not when
Ihou seekest another's, but when thou keepest thine own,
' In allusion to the Circumcelliones amongst the Donatists, see ab. p. 133, u. n.

Vlll.

Thoughts of Xt's poverty for us cure of covetousness. 441
9, Give me a man who has given ear to Christ, give me Serm.
a man who has heard with fear. Beware of all covetousness ; qq- g,
and let him nol say to me, "I am a poor man, a'
plebeian of mean estate, one of the common people, how
can I hope ever to be a judge? I am in no fear of this
temptation, the peril of which thou hasl placed before mine
eyes." Yet lo, even this poor man I will tell what he ought
to fear. Some rich and powerful person calls thee lo give false
witness for him. What wilt thou be doing now ? Tell me.
Thou hast a good little property of thine own; thou hast
laboured for it, hasl acquired, and kept it. That person
requires of thee ; " Give false witness for me, and I will give
thee so and so much." Thou who seekest not the things of
others, sayest, " That be far frora me: I do not seek for what
it has nol pleased God to give me, I will not receive it; depart
from me," " Hast thou no wish to receive what I give ? I will
take away what thou hast already." See now prove thyself,
question now thine own self. Why dost thou look at me ?
Look inward on thine own self, look at thine own self within,
examine thine own self within; sit down before thine own
self, and summon thine own self before thee, and stretch
thyself upon the rack of God's comraandment, and torment
thyself with His fear, and deal not softly with thyself; answer
thine own self Lo, if any one were to threaten thee
with this, whal wouldest thou do ? " I will take away from
thee what with so great labour thou hasl acquired, if thou
wilt not give false witness for me." Give him that; Bewax-e
of all covetousness. " O my servant," He will say to thee,
" whom I have redeemed and made free, whom from a
servant I have adopted to be a brother, whora I have set as
a member in My Body, give ear lo Me : He raay take away
what thou hast acquired. Me he shall not take away from
thee. Art thou keeping thine own goods, that thou mayest
not perish ? What, have I not said unto thee. Beware of all
covetousness?" 10, Lo, thou art in confusion, tossed to and fro; thy heart j^.
as a ship is shaken about by tempests. Christ is asleep:
awake Him, that sleepeth, and thou shalt be exposed no raore
to the raging of the storra. Awake Him, Who was pleased to
have nothing here, and thou hast all, Who came even to the

442 Covet not even life, lest it bx-ing death.
Serm, Cross for thee, Whose Bones as He was naked and hanging
LVII , tj o
[107 B] *^^''^ "'""^^^''^^ by them that mocked Him; and beware qf all
'covetousness. Covetousness of raoney is not all; bewax-e of
covetousness of life, A dreadful covetousness, covetousness'
much to be feared. Sometimes a man will despise what he has,
and say, " I will nol give false witness; I will not. You tell
me, I will take away what thou hast. Take away whal I have;
you do not lake away whal I have within. For he was not
Job 1, left a poor man, who said. The Lord gave, the Lord hath
takexi away ; it is done as it pleased the Lord; blessed there
fore he the Name of the Lord. Naked came L oui of my
mothefs womb, xiaked shall I return to the earth. Naked
outwardly, well-clothed within. Naked as regards these rags,
these corruptible rags outwardly, clothed within. With whal?
Ps. 132, i,ei thy px'iests be clothed with x-ighteousness." But what if
he say to thee, when thou hast despised the things which thou
possessest, what if he say to thee," I will kill thee?" If thou
have given ear lo Christ, answer hira, " Wilt Thou kill me ?
Belter that thou shouldest kdl ray body, than that I by
a false tongue should kill my soul ! What canst thou do lo
me ? Thou will kill my body ; my soul will depart at
liberty, to receive again at the end of the world even this
very body she halh despised. What canst thou do lo me
then ? Whereas if I should give false witness for thee, with
my tongue do I kdl myself; and not in my body do I kill
Wisd. 1, rayself; For the mouth ihat lieth killeth the soul. But
peradventure thou dost not say so. And why dost thou not
say so? Thou wishest to live; thou wishest to live longer
than God hath appointed for thee? Dost thou then beware
of all covetousness? So long was it God's will that thou
shouldest live, till tins person carae lo thee. ll may be that
he will kill thee, to make a martyr of thee. Entertain then
no undue desire of hfe; and so thou wilt nol have an eternity
of death. Ye see how that that covetousness every where,
when we wish for more than is necessary, causes us to sin.
Beware we of all covetousness, if we would enjoy eternal
wisdora.

Our Lord ever in the worldas God; came, went, returns, as Man. 44;]

SERMON LVIII, [CVIII. Ben, J Serm.
'- ^ LVIII- [108 B]
On the words of the Gospel, Luke xii. " Let your loins be girded about, 
and your lights hurning, and ye yourselves like &c.'' And on the words
ofthe Psalm, " Who is the man that wisheth for life, &c."
1. Our Lord Jesus Christ both came to men, and wenl i.
away from men, and is to come to men. And yet He
was here when He came, nor did He depart when He
went away, and He is to come to thera to whom He
said, Lo, I am xcith you, even unto the end qf the world. Mat,28,
According to the forxn qf a servaxit then, which He took for
our sakes, was He born at a certain lime, and was slain, and
rose again, and now dieth no more, xieither shall death have Rom. 6,
any more dominion over Him; but according lo His Divinity,
wherein He was equal to the Father, was He already in this
world, and the world was made by Him, and the world John i,
knew Him noi. On this point ye have just heard the Gospel, ^^^
what admonition it has given us, putting us on our guard, and
wishing us to be unencumbered and prepared lo await the end ;
that after these last" things, which are to be feared in this
world, that rest may succeed which hath no end. Blessed
are they who shall be partakers of it. For then shall they be
in security, who are not in security now ; and again then shall
they fear, who will not fear now. Unto this waiting, and for this
hope's sake, have we been made Christians, Is not our hope not
of this world ? Let us then not love the world. From the love
of this world have we been called away, that we may hope for
and love another. In this world ought we to abstain from all
unlawful desires, to have, that is, our loixis girded ; and lo be
fervent and lo shine in good works, that is, to have our lights
burning. For the Lord Hiraself said to His disciples in
another place of the Gospel, No man lighieth, a candle and Matt, 5
putteth ii under a bushel, but on a candlestick, that it may ^^•
give light unto all ihat ax-e in the house. And lo shew of
whal He was speaking. He subjoined and said, Let your
" The troubles through the incursions the end, see S, Cypr. ad Demetr. 2,
of the barbarian tribes, as heralds of p. 201, Oxf, Tr, demort, v, 2, p, 216, 7.

444 Girded loins, tempex-ance ; burning lights, righteousness.
Serm. light SO shine before men, that ihey may .see your good wox-ks,
ri08 Bl ^'*'^ flox-ify yoxir Father which is in heaven.
Ter. 16, 2. YhereioxeHevionid that our loins should be girded, and
Lukei2,^j^^. lights burning. What is, our loins girded? Depax-tfrom
Ps.34, evil. What is to burn? Whatis to have onr lights bux-ning?
.. \t is this, And do good. Whatis that which He said after-
Lukei2 ^^rds, Andye youxselves like unto men thai wait for their
36. Lord, when He will return from ihe wedding : except that
Ps. 34, which follows in that Psalm, Seek after peace, axid ensue it ?
^^- These three things, that is, abstaining from evil, and doing
good, and the hope of everlasting reward, are recorded in
the Acts ofthe Apostles, where il is written, that Paul taught
Acts 24, them of temperance and righteousness, and the hope of eternal
^'*- life. To temperance belongs, let your loins be gix-ded. To
righteousness, and your lights burning. To the hope of
eternal life, the wailing for the Lord. So then, depax-i from
evil, this is teraperance, these are the loins girded : axid do
good, this is righteousness, these are the lights burnixig ;
seek peace, and ensue it, this is the waiting for the world
to corae : therefore. Be ye like unio men thai wait for
their Lord, when He will coxne from the wedding.
!"• 3, Llaving then these precepts and promises, why seek we
on earth for good days, where we cannot find them ? For I
know that ye do seek thera, when ye are either sick, or in any
ofthe tribulations, which in this world abound. For when life
draws towards its close, the old man is full of complaints, and
with no joys. Amid all the tribulations by which man
kind is worn away, men seek for nothing but good days,
and wish for a long life, which here they cannot have. For
even a raan's long life is narrowed within so short a span
to the wide extent of all ages, as if it were but one drop
to the whole sea. Whal then is raan's life, even that which
is called a long one ? They call that a long life, which even
in this world's course is short ; and as I have said, groans
abound even unto the decrepitude of old age. This at the
most is bul brief, and of short duration ; and yet how eagerly
is it sought by men, with how great diligence, with how great
toil, with how great carefiilness, with how great watchfulness,
with how great labour do men seek to live here for a long time,
and to grow old. And yet this very living long, what is il bul
running to the end ? Thou hadst yesterday, and thou dost wish

All wish for long life and good days ; Scr. teaches to find them. 1 45
also to have to-morrow. Bul when this day and to-morrow Serm.
are passed, thou hast them not. Therefore thou dost wish rjQg uj
for the day to break, that that ma)- draw near to thee whither
thou hast no wish lo come. Thou makest sorae annual festival
with thy friends, and hearest it there said to thee by thy well-
wishers, " Mayest thou live many years," thou dost wish
that what they have said, may come to pass. What? Dost
thou wish that years and years may come, and the end
of these years come nol? Thy wishes are contrary to one
another; thou dost wish to walk on, and dost not wish to
reach the end.
4, But if, as I have said, there is so great care in men, as [y
lo desire with daily, great and perpetual labours, lo die some
what later : with how great cause ought they to strive, that
they raay never die ? Of this, no one will think. Day
by day good days are sought for in this world, where they are
nol found; yet no one wishes so to live, that he may arrive
there where they are found. Therefore the same Scripture
admonishes us, and says, IVho is the xnan thai wisheth for life, p^. 34
and loveth to see good days ? Scripture so asked the question, ^2-
as that It knew well what answer would be given II; knowing
that all men would seek for life and good days. In accordance
with their desire It asked the question, as if the answer would
be given It from the heart of all, / wish it; It said thus. Who
is the man thai wisheth for life, and loveth lo see good days?
Just as even al this very hour in which I am speaking to you,
when ye heard rae say. Who is ihe man that wisheth for life,
and loveth to see good days ? ye all answered in your heart, /.
For so do I too, who ara speaking with you, wish for life and
good days ; what ye seek, that do I seek also-
5, Just as if gold were necessary for us all, and we all, I
as well as you, were wishing to get at the gold, and there was
some any where in a field of yours, in a place subject to your
power, and I were to see you searching for it, and were to say
to you, " What are ye searching for?" ye were to answer me,
" Gold." And I were to say to you, " Ye are searching for gold,
and I am searching for gold too : what ye are searching for, I am
searching for; but ye are not searching for it where we can find
it. Listen to me then, where we can find it; I am not taking v.
it away from you, I am shewing you the spot ;" yea, let us

416 God promises in a higher loay all man craves for.
Serm. all follow Him, Who knows where whal we are seeking for, is.
[108 Bl ^° "*^"' *-°° seeing that ye desire life and good days, we cannot
say lo you, " Do not desire life and good days ;" but this
we say, " Do not seek for life and good days here in this
world, where good days cannot be." Is not this life itself
like unto death ? Now these days here hasten and pass away :
for to-day has shut out yesterday ; to-morrow only rises ;
that it may shut out to-day. These days themselves have
no abiding; wherefore wouldest thou abide with thera ? Your
desire then whereby ye wish for life and good days, I not only
do nol repress, but I even more strongly inflame. Bv all
means .seek for life, .seek for good days ; but let them be
sought there, where they can be found,
6. For would ye with rae hear His counsel, Who knoweth
where good days and where life is? Hear it not frora me,
but together with me. For one says to us. Come, ye children,
hearken unto Me. And let us run together, and stand, and
prick up our ears, and with our hearts understand the Father,
Ps. 34, WTio hath said. Come, ye children, hearken unto Me, I will
^^' teach you the fear of tlie Lord. And then follows what he
would teach us, and to what end the fear of the Lord is
vi. useful. Wha is the man that wisheth life, and loveth to see
Ps, 34, good days? We all answer, " We wish il." Let us listen then to
what follows. Refrain thy tongue from evil, and thy lips that
they speak no guile. Now say, " I wish il," Just now when I
said. Who is the xnan that wisheth for life, axid loveth to see
good days? we all answered, " I." Come then, let some one
now answer " I." So then. Refrain thy tongue from evil,
and thy lips that they speak no guile. Now say, " I,"
Wouldest thou then have good days and life, and wouldest
thou not refrain thy tongue from evil, and thy lips that they
speak no guile ? Alert lo the reward, slow to the work !
And to whom if he does nol work is the reward rendered ? I
would that in thy house thou wouldest render the reward
even lo him that does work ! For to him that works nol, I
am sure thou dost nol render it. And why ? Because thou
owest nothing to him that does not work ! And God hath
a reward proposed. What reward ? Life and good days,
which Ufe we all desire, and unto which days we all strive
lo come. The promised reward He will give us. What

Do Ugh t thingswh . God commands, askf or His boundless promises. 4 4 7
reward? Life and good days. And whal are good days? Serm.
Life without end, rest without labour. [108 b]
7. Great is the reward He hath set before us : in so great
a reward as is set before us, let us see whal He hath com
manded us. For enkindled by the reward of so great a pro
mise, and by the love of the reward, let us make ready at
once our strength, our sides, our arras, to do His bidding. Is
it as if He were to command us lo carry heavy burdens, lo
dig something it may be, or to raise up some machine ? No, vii,
no such laborious thing hath He enjoined thee, but hath
enjoined thee only to refrain that meraber which amongst all
thy members thou dost move so quickly. Refraixi thy tongue
from evil. It is no labour to erect a building, and is it a
labour lo hold in the tongue ? Refrain thy tongue from evil.
Speak no lie, speak no revilings, speak no slanders, speak no
false witnesses, speak no blasphemies. Refrain thy tongue
from evil. See how angry thou art, if any one speaks evil
of thee. As thou art angry with another, when he speaks evil
of thee ; so be thou angry with thyself, when thou speakest
evil of another. Let thy lips speak no guile. What is in thine
heart within, be that spoken out. Let not thy brea.st conceal
one thing, and thy tongue utter another. Depart froxn evil,
and do good. For how should I say, " Clothe 'the naked,"
to him who up to this very time would strip hira that is
clothed ? For he that oppresses his fellow-citizen, how can
he take in the stranger ? So then in proper order, first
depart from evil, and do good; first gird up thy loixis, and
then light the lamp. And when thou hast done this, wait
m assured hope for life and good days. Seek peace, and
ensue it; and then with a good face wilt thou say unto the
Lord, " I have done what Thou hast bidden, render me what
Thou hast promised."

448 Use time of mercy, to repent; man frailer than glass.

S''^- SERMON LIX. [CIX. Ben.J
[109 BJ
 On the words ofthe Gospel, Luke xii. " Ye can discern the face ofthe sky
and of the earth, &c." And of the words, " If thou goest with thine
adversary to the magistrate, in the way give diligence to he delivered
from him, &c."
i. 1. We have heard the Gospel, and in it the Lord reproving
those, who knew how to discern the face of the sky, and
know not how to discover the time of faith, the kingdom of
heaven which is al hand. Now this He said to the Jews; but
His words reach even unto us. Now the Lord Jesus Christ
Himself began the preaching of His Gospel in this way;
Matt. 4, Repent ye for the kingdom of heavexi is at haxid. In like
17. manner too John the Baptist and His forerunner began thus ;
^3.tt. 3, Repexit ye, for ihe kingdom of heaven is at hand. And now
the Lord rebukelh those who would not repent, when the
Lukei7 kingdom of heavexi was at hand. The kingdom of heaven,
20- as He saith Himself, will not coxne with observation. And
ver. 21. again He saith, The kingdom, of heavexi is within you. Ijet
J prae- every one then wisely receive the admonitions of the Master',
ceptoris jjjj^j jjg j^g^y j.jQj jggg ^_|jg season of the mercy of the Saviour,
which is now being dealt out, as long as the huraan race is
spared. For lo this end is raan spared, that he may be con
verted, and that he may not be to be condemned. God
only knoweth when the end of the world shall come: never
theless now is the tirae of faith. Whether the end of the world
shall find any of us here, I know nol ; and perhaps it will not
find us. Our time is very near to each one of us, seeing we
are mortal. We walk in the midst of chances- If we were
made of glass, we should have to fear chances less than we
have- What is raore fragile than a vessel of glass ? And yet it
is kept, and lasts for ages. For though the chances of a fall
are feared for the vessel of glass, yet there is no fear of fever
or old age for it. We then are more fragile and more infirm ;
because all the chances which are incessant in human things,
we doubtiess through our frailness are in daily dread of; and
if these chances come not, yet tirae goes on ; a man avoids
this stroke, can he avoid his end ? he avoids accidents which

OuradvetsarylobeagreedwithSfdelivex-edf rom: so nol Satan. ilii
happen from without, can that which is born within be Srrm.
driven away? Again, now the entrails engender worms, now riQg'g,
some other disease attacks on a sudden; lastly, let a man be
spared ever so long, at last when old age comes, there is no
way of putting off that.
2. Wherefore let us give ear to the Lord, let us do within ii,
ourselves whal He halh enjoined. Let us see who that
adversary is, of whom He halh put us in fear, saying, 7/'Lukei2,
thou goest with thine adversary to the xnagistrate, give dili- ^^-
gence in the way to be delivered from hi/n ; lest haply he
deliver thee to the magistrate, axid the magistrate to the
ofiicer, and thou be cast into prisoxi, froxn whence thou shaltver. 69.
not come out, till thou payest the vex-y last farihixig. Who
is this adversary ? If the devil ; we have been delivered from
him already. Whal a price was given for us that we raight
be redeemed from him ! Of which the Apostle says, speaking
of this our redemption. Who hath deliver-ed us from the Col.i,
power of darkness, and hath translated us into the kixigdom ^^^
ofthe Son of his love. We have been redeemed, we have
renounced the devil ; how shall we give diligence lo be
delivered from him, that he make us not, as sinners, his
captives again ? But this is not the adversax-y of whom the
Lord gives us warning. For in another place another Evan
gelist has so expressed it, that if we join both expressions
together, and compare both expressions of the two Evan-
gehsts with each other, we shall soon understand who this
adversary is. For see, what did Luke say here ? When Lukei2,
thxiu goest with thine adversary to the magistrate, give dili- "
gexice ixi the way to be delivered from hixn. But the other
Evangelist has expressed this same thing thus : Agree with Matt, 5,
thine adversary quickly, whiles thou art in the way with him. ^^'
All the rest is alike : Lest haply the adversary deliver thee
to the judge, and the judge deliver thee to the officer, and
thou be cast into prison. Both Evangelists have explained
this alike. One said. Give diligence in the way to be
delivered froxn him; the other said. Agree with him. For
thou wilt not be able to be delivex-ed from him, unless thou
agree with him. Wouldest thou be delivered from him ?
Agree xmth him. But what? is il the devil with whom the
Christian ought to agree? G g

AbOThelawouradversary, while we our oivxi; our years decrease,
Serm. 3. Let US then seek out this adversary, with whom we
[ioVbi ought to agree, lest he deliver us to ihe judge, and the judge
~iii7" to ihe officer ; let us seek him out, and agree with him.
Serm. If thou sin, the word of God is thine adversary. For example,
decern^ it is a delight to thee perchance to be drunken; it says
chordis. ^o thee, " Do it not." It is a dehght to thee to frequent the
spectacles, and such triflings; it says to thee, " Do it not."
It is a delight to thee to commit adultery; the word of God
saith lo thee, " Do it not." In what sins soever thou wouldest
do thine own will, it saith to thee, " Do it nol." It is the
adversary of thy will, till it become the author of thy
salvation. O how goodly, how useful an adversax-y ! It does
not seek our will, but our advantage. It is our adversary,
as long as we are our own adversaries. As long as thou art
thine own enemy, thou hast the word of God thine enemy ;
Exod. be thine own friend, and thou art in agreement with it. Thou
^g' ¦ shalt do XIO murder ; give ear, and thou hast agreed with it.
Thou shalt xiot steal ; give ear, and thou hasl agreed with it.
Tliou shalt noi commit adultery; give ear, and thou hast
agreed with it. Thou shall not give false witness; give ear,
and thou hasl agreed with il. Tliou shalt noi covet thy neigh
bour's wife ; give ear, and thou hast agreed with it. Tliou
shalt not covet thy neighbour's goods; give ear, and thou
hast agreed with it. In all these things thou hast agreed
with this thine adversax-y, and what hast thou lost to thyself?
Not only hast thou lost nothing ; but thou hast even found
thyself, who hadst been lost. The way, is this life; if we
shall agree with ihe adversary, if we shall come to terms with
him; when ihe way is ended, we shall not fear the judge, the
ofiicer, ihe px-ison.
4. When is the way ended ? It is not ended at the
same hour to all. Each several man hath his hour when he
shall end his way. This life is called ihe way; when thou
iv. hast ended this life, thou hast ended ihe way. We are going
on, and the very living is advancing. Unless peradventure
ye imagine that lime advances, and we stand still! It can
not be. As time advances, we too advance; and years do not
come to us, but rather go away. Greatly are men mistaken
when they say, " This boy has little good sense yet, but years
will come on him, and he will be wise." Consider what

not increase; agree by obeying, and all is changed. 4-51
thou sayest. " Will come on him," thou hast said; " I will Serm.
shew that they go away," whereas thou sayest, " they [109 bj
come on." And hear how easily I prove it. Let us suppose
that we have known the number of his years from his
birth ; for instance (that we may wish him well) he has
to live fourscore years, he is to arrive at old age. Write
down fourscore years. One year he has lived; how many
hast thou in the total? how many hast thou down? Four
score ! Deduct one. He has lived ten; seventy remain.
He has lived twenty ; sixty remain. Yet surely, it will be said,
they did come ; what can this mean ? Our years come that they
may depart; they corae, I say that they may go. For they do
not come, that they raay abide with us, but as they pass
through us, they wear us out, and make us less and less
strong. Such is ihe way into which we have come. What
then have we to do with that adversary, that is, with the
word of God? Agree with him. For thou knowest not when'
the way may be ended. When the way is ended, there
remain the judge, and the officer, and ihe prison. But if thou
maintain a good wUl to thine adversary, and agree with him ;
instead of a judge, shalt thou find a father, instead of a cruel
officer, an Angel taking thee away into Abraham's bosom,
instead of apx-ison, paradise. How rapidly hast thou changed
all things in the way, because thou hast agreed with thine
adversax-y !

SERMON LX. [CX. Ben.]
On the words of the Gospel, Luke xiii. where we are told of the fig tree,
which hare no fruit for three years; and ofthe woman which was in an
infirmity eighteen years ; and on the words of the ninth Psalm, " Arise,
0 Lord, let not man prevail ; let the nations he judged in Thy sight."
1. Touching the fig tree which had its three years' trial,
and bare no fruit, and the woman which was in an ixifirmiiy
eighteen years, hearken lo what the Lord may grant me to
say. The fig tree is the human race. And the three years
Gg2

462Fig lree,xnan in transmiiledsin,curedbylowliness^sorrow.
Serm. are the three times ; one before the Law, the second under the
'j'^-. Law, the third under grace. Now there is nothing unsuitable
 in understanding hy the fig tree the human race. For when the
Gen, 3, first man sinned, he covered his nakedness with fig leaves ;
covered those members, from which we derive our birth. For
what before his sin should have been his glory, after sin
Gen, 2, became his shame. So before that, they were naked, and were
^^- not ashamed. For they had no reason lo blush, when no sin
had gone before ; nor could they blush for their Creator's
works, because they had not yet mingled any evil work of
their own with the good works of their Creator. For they had
not yet eaten of the tree of knowledge of good and evil,
of which they had been forbidden to eat. After then that
they had eaten and sinned, the human race sprang from
thera ; that is, raan frora raan, debtor frora debtor, raortal
frora mortal, sinner from sinner. In this tree then he entitles
those, who through the whole range of lime would not
bear fruit ; and for this cause the axe was hanging over the
unfruitful tree. The gardener intercedes for it, punishment
is deferred, that help may be administered. Now the
gardener who intercedes, is every saint who within the
Church prays for those who are without the Church. And
Lukeis, what does he pray? Lord, let it alone this year also; that
is, in this time of grace, spare the sinners, spare the unbe-
ver. 9, lievers, spare the barren, spare the unfruitful. / will dig
about it, and put a basket of dung about it; if it bear fruit,
tvell; but if not, ihou shall come and cut it down. Thou
¦shalt come: When ? Thou shalt come in judgraent, when
Thou shalt come to judge the quick and dead. Mean
while they are spared. But whal is the digging? what
is the digging about it, but the teaching lowliness and repent^
ance? For a ditch is low ground. The basket of dung
understand in its good effects. It is filthy, but it produces
fruit. The gardener's filth is the sinner's sorrows. They who
repent, repent in filthy robes; if, that is, they understand
aright, and repent in truth. To this tree then is it said.
Matt. 3, Repent ye, for the kingdom qf heaven is at hand.
¦ jj What is that xvoman xvho was in an infirmity eighteen
yeaxs? In six days God finished His works. Three times
six, are eighteen, Whal the three years then in the tree signi-

' Woman bowed-down,'tnanearihivurds;hasnogoodbuiofGod4li!i
fied, that do the eighteen years in this woman. She was Sbrm.
bent down, she could not look up ; because in vain did she r ^ if g,
hear, " Up with your heai-ts." But the Lord made her ~
straight. There is hope then, for the children that is, even
until the day of judgment come. Man ascribes much to
himself Yet what is man ? A righteous man is soraething
great. But yet a righteous man, is righteous only by the
grace of God. For what is man, save thai thou ax-t xnindful q/ Ps. 8, 4.
him? Wouldest thou see what man is.'' All xxien are liars. Ps.\i6,
We have chanted. Arise, Lord; let not maxi prevail. WhatJ^-^'n ,„
' ' ^ Ps.9,19,
is, let not man prevail ? Were not the Apostles men ? Were
not Martyrs men ? The Lord Jesus Hiraself, without ceasing
to be God, vouchsafed to be Man. What then is, Ax-ise,
Lord ; let not man px-evail ? If all men ax-e liars : arise. Truth,
let not falsehood prevail. If man then would be any thing
good, it must nol be of any thing of his own. For if he should
wish to be any thing of his own he will be a liar. If he
would wish to be true, he must be so of that which is
from God, not of any thing of his own,
3. Therefore, Arise, Lox-d ; let xiot man px-evail. So l Pet- 3,
20
much did lying prevail before the flood, that after the flood
only eight men remained. By them the earth was again
replenished with lying men, and out of them was elected the
people of God. Many miracles were wrought, divine benefits
imparted. They were brought right through to the land of
promise, dehvered from Egyptian bondage : Prophets were
raised up araong thera, they received the temple, they received
the priesthood, they received the anointing, they received the
Law. Yet of this very people was it said afterwards. The Vs. 17,
strange children have lied unto xne. At last He was sentmg 4^4'
Who had been promised afore by the Prophets. Lei noi^-J-)
man prevail, even the more, because that God was made "''
Man. Bul even He, though He did divine works, was
despised, though He shewed forth so many acts of mercy.
He was apprehended, He was scourged. He was hanged.
Thus far did man prevail, lo apprehend the Son of God, to
scourge the Son of God, to crown the Son of God with
thorns, lo hang the Son of God upon the tree. So far did
man prevail: how far, but up to the time that having been
taken down from the tree. He was laid in the sepulchre ? If

454The Word hidden, that Hexnt. redeem ; hasarisen, to judge.
Serm. He had remained there, man would have prevailed indeed.
[110 B] But this prophecy addresses the very Lord Jesus Hiraself,
saying, Arise, Lord, let not man prevail. O Lord, Thou
hast vouchsafed to come in the flesh, the Word made Flesh.
The Word above us, the Flesh araong us, the Word-flesh *
between God and Man: Thou didst choose a virgin to be
born from according lo the flesh, when Thou wast to be con
ceived. Thou didst find a Virgin ; when Thou wast boi-n. Thou
didst leave a Virgin, But Thou wast not acknowledged;
Thou wast seen, and yet wast hidden. Infirmity was
seen. Power was hidden. All this was done, that Thou
mightest shed that Blood, which is our Price. Thou didst
so great miracles, didst give health to the weaknesses of the
sick, didst shew forth many acts of mercy, and receivedst evil
for good. They mocked Thee, Thou didst hang upon the
tree; the ungodly wagged their heads before Thee, aud said,
Mat.27, If Thou be the Son of God, come down from the cross.
Hadst Thou then lost Thy power, or rather wast Thou shew
ing forth Thy Patience ? and yet they mocked Thee, and yet
they derided Thee, yet, when Thou wast slain, they went
away as if victorious. Lo, Thou art laid in the sepulchre:
Arise, Lord, let not man prevail. Let not the ungodly
enemy prevail, let xiot the blind Je-w prevail. For when Thou
wert crucified, the Jew in his blindness seeraed to himself lo
have prevailed. Arise, Lord, let not man prevail. It is
done, yea, il is done. And now what remains, but that the
nations be fudged ixi thy sight? For He halh risen again, as
ye know, and ascended into heaven ; and from thence He
shall come to judge the quick and the dead.
iv. 4. Ah ! unfruitful tree, mock nol, because thou art yet
spared; the axe is delayed, be not'' thou secure; He will
come and thou shalt be cut down. Believe that He will
corae. All these things which now ye see, once were not.
Once the Christian people were not over the whole world.
It was read of in prophecy, not seen in the earth ; now it is
both read and seen. Thus was the Church herself completed.
Ps. 44, It was not said to her. See, O daughter, and hear; but. Hear
Y/f^^iQ and see. Hear the predictions, see the completions. As
E, v.) " Conf. b. A, 67-70- (42, 43.) in the original, dilata est securis, noli
'' A paranomasia not to be preserved esse seciira.

God 'spiom ises, debts ; discharge of past, pledge ofy'fu ture. 455
then, my beloved Brethren, Christ had once not been born Serm-
- • • - LX
of a Virgin, but His birth was promised, and He was boi-n;[-ijo b]
He had once not done His miracles, they were promised,
and He did them : He had not j-et suffered, it was
promised, and so it came to pass : He had nol risen again,
it was foretold, and so fulfilled: His Name was not through
out the world, it was foretold, and so fulfilled : the idols
were not destroyed and broken down, it was foretold, and so
fulfilled: heretics had not assailed the Church, it was fore
told, and so fulfilled. So also the Day of Judgment is not
yet, but seeing it hath been foretold, it shall be fulfilled.
Can il be that He Who in so many things hath shewn Him
self true, should be false touching the Day of Judgment ? He
halh given us a bond ' of His promises. For God hath made i chiro-
Himself a debtor,not by owing ought, that is,not by borrowing; ^^^
but by promising. We cannot therefore say to Him, " Give
back what Thou hast received." Since who hath firstborn.
given io Him, and it shall be recompensed xtnto him again? ^^>^^-
We cannot say to Him, "Give what Thou hasl received;"
bul we say without ^scruple, "Give what Thou hast^ pian«
promised." 5. For hence it is that we are bold to say, day by day, v.
Thy kingdom come; that when His kingdom coraes, we too Matt- 6,
may reign -svith Him. Which hath been promised lo us in '^'
these words; Then will I say unto ihem. Come, ye blessed of 'M.a.t,25,
My Father, receive ihe kingdom prepared for you from the '
beginning of the world. But assuredly only if we shall
have done what follows in that place. For I was an
hungered, and ye gave Me meat, 8fc. He made these
promises to our fathers ; but He halh given us a security ", ^ cautio-
for us too to read. If He Who hath vouchsafed lo give us tbis"'^"^
security, were to make a reckoning with us and say, " Read
my debts, the debts, that is, of my promises, and reckon up
what I have already paid, and reckon also what I still owe ;
see how many I have paid already ; and what I owe is but
little; will ye for that little that remains, think Me an un-
ti-ustworthy promiser?" What should we have to answer
against this most evident truth ? Let him then who is barren
repent, and hear fruit worthy ofx-epentance. He that is bent
down, who looks only on the earth, rejoices in earthly happi-

4b60urLordan.swering astosiraitgate,iaught if y'savedarefew.
Serm. ness, who thinks this the only happy life, where he may be
[UO Bl li^PPyj ^ud who believes no other can be ; whosoever he be
that is so bent down, let him be made straight ; if he cannot
by himself, let him call upon God. For was that woman
made straight by herself? Woe had it been for her, if He
had not stretched out His Hand.

SERMON LXL [CXI, Ben,]
On the words of the Gospel, Luke xiii. where the kingdom of God is said
to he " like leaven, which a woman took and hid in three measures of
meal;" and of that which is written in the same chapter, •' Lord, are
there few that be saved?"
i. 1. The three measures of meal of which the Lord spake, is
\^^li the human race. Recollect the deluge; three only remained,
from whom the rest were to be repeopled. Noe had three sons,
by them was repaired the human race. That holy woman
who hid the leaven, is Wisdom. Lo, the whole vvorld crieth
Pb. 135; out in the Church of God, I know that the Lord is gx'eat.
Yet doubtless there are but few who are saved. Ye remember
a question which was lately sel before us out of the Gospel,
Luke Lcjrd,it\\'assa\d,are there few that be saved? What said the
13 23 J u
' ' Lord to this ? He did not say, " Not few, bul many are they
who are saved." He did not say this. But what said He,
ver, 24. when He had heard. Are there few that be savecl? Strive to
enter by the strait gate. When thou hearest then. Are there
few that be saved, the Lord confirmed what He heard.
Through the .stx-ait gate but few can enter. In another
Matt. 7, place He saith Hiraself, Strait and narrow is the way which
^^' ^*' leadeth unto life, and few there be that go thereby : but
broad and spacious is the way that leadeth to destructioxi,
and maxiy ihex-e be which walk thereby. Why rejoice we in
great numbers ? Give ear to me, ye few. I know that ye are
many, who hear me, yet but few of you hear to obey.
I see the floor, I look for the corn. And hardly is the
corn seen, when the floor is being threshed; but the time is
coming, that it shall be winnowed. Bul few then are saved

Few, compared ivith yHosi, many, to fill xf garner of heaven. 457
iu comparison of the many that shall perish. For these sarae Serm,
few will constitute in themselves a great raass. When therj^,^^g.
Winnower shall come with His fan in His Hand, 1/^e 'U)ill\~^'^^
cleanse his floor, and lay up the wheat into ihe garxier; but^''-
tke chaff He will burn with unquenchable fire. Let not the
chaff' scoff at the wheat; in this Lie speaketh truth, and
deceiveth no one. Be ye then in yourselves among many
a many, few though ye be in comparison of a certain many.
So large a mass is to come out of this floor, as lo fill the
gamer of heaven, Forthe Lord Christ would not contradict
Himself, Who hath said. Many there are who enter ixi by the
narrow gate, xnany loho go to ruin through the wide gate ;
contradict Himself, Who hath in another place said, -Sfa«y Matt,8,
shall come froxn the East and West. Many then are the'^-
few ; both /e«' and many. Are the few one sort, and the maxiy
another? No. Hutthe feu- axe themsehres the xnanxj ; few in
comparison of the lost, many in the society of the Angels,
Hearken, dearly Beloved, The Apocalypse hath this written ;
After this I beheld of all languages, and nations, and tribes, -^^^ 7
a great multitude, which xio man can number, coming uith^-
white robes and palms. This is the raass ofthe saints. With
how much clearer voice will the floor say, when it has been
fanned, separated from the crowd of ungodly, and evil, and
false Christians, when those who press and do not touch,
(for a certain woman in the Gospel touched, the crov/dpx-essed
Christ;) shall have been severed unto everlasting fire; when
all they then, who are to be damned .shall have been separated
oS, with how great assurance will the purified raass, standing
at the Right Hand, fearing now for itself the admixture of no
eril men, nor the loss of any ofthe good, now about to reign
with Christ, say, / know that the Lord is great ! Ps. 135,
2. If then, my Brethren, (I am speaking to the corn,) if they ^- ..
acknowledge what I say, predestined unto life eternal, let
them speak by their works, nol by their voices. I ara con
strained to speak to you, whal I ought not. For I ought lo
find in you matter of praise, nol to seek subjects for admoni
tion. Yet see I will say bul a few words, I will not dwell
upon it. Acknowledge the duty of hospitality, thereby some
have attained unto God. Thou takest in some stranger, whose
companion in the way thou thyself also art; for strangers are we

458 Six-anger here, cherish strangers; gifts to poor kept by Xl.
Serm. all. He is a Christian who, even in his own house and in his
[111 B] own country, acknowledges himself to be a stranger. For our
country is above, there we shall not be strangers. For every
oue here below, even in his own house, is a stranger. If he
be not a stranger, let hira not pass on from hence. If
pass on he must, he is a stranger. Let him not deceive
himself, a stranger he is; whether he will or not, he is a
stranger. And he leaves that house to his children, one
stranger to other strangers. Why ? If thou wert at at inn,
wouldest thou not depart when another comes ? The same
thou doest even in thine own house. Thy father left a place
to thee, thou wilt some day leave it to thy children. Neither
dost thou abide here, as one who is to abide always, nor to
those who are so to abide, wilt thou leave it. If we are all
passing away, let us do something which cannot pass away,
that when we shall have passed away, and have come thither
whence we may not pass away, we may find our good works
there. Christ is the keeper, why dost thou fear lest thou
shouldest lose what thou spendest on the poor ? Let us turn
to the Lord, &c. Axid after the Sermon.
I suggest to you. Beloved, what ye know already. To-
' senis morrow breaks the anniversary day ofthe venerable' lord
Aurelius' ordination; he asks and admonishes you, dear
3 digne- Brethren, by ray humble ministry, that ye would be so good'
as to meet together with all devotion at the basilica of
Faustus. Thanks be to God.

SERMON LXIL [CXII. Ben.]
On the words of the Gospel, Luke xiv. " A certain man made a great
supper, &c."
See ^erm- Delivered in the basilica Restituta.
40, (90.
Ben.) 1. Holy lessons have been set forth before us, to which we
should both give ear, and upon which by the Lord's help
I would deliver some observations. In the Apostolic lesson

Jews, refusitig ihe Supper by killing Xi, prepare It for us, 459
thanks are rendered unto the Lord for the faith of the Serm.
Gentiles, of course, because it was His work. In the Psalm we nf^l)
have said, 0 God qf hosts, turn us, and shew us Thy Face, and PsMfj.
we shall be saved. In the Gospel we have been called to a
supper; yea, rather others have been called, we not called,
but led; not only led, but even forced. For so have we
heard, that a certain Man made a great supper. Who is Lukei4,
this Man, but, the Mediator between God and men, the Man W^^
Christ Jesus? He sent that those who had been invited 2, 5.
might come, for the hour was now come, that they should
come. Who are they who had been invited, but those who
had been called by the Prophets who were sent before ?
When? Of old, ever since the Prophets were sent, they
invited to Christ's supper. They were sent then to the
people of Israel. Often were they sent, often did they call
men, to come at the hour of supper. But they received those
who invited them, refiised the supper. What means " they
received those who invited them, refused the supper ?" They
read the Prophets and killed Christ. But when they killed
Him, then though they knew it not, they prepared a Supper
for us. When the Supper was now prepared, when Christ
had been offered up, when the Supper of the Lord, which
the faithful know, had been sel forth after the resurrection of
Christ, and established by His Hands and Mouth, were the
Apostles sent to them, to whom the Prophets had been sent
before. Come ye to the supper.
2. They who would not come made excuses. And how Lukei4,
did they excuse themselves ? There were three excuses :
One said, I have bought a farm ', and I go to see it; have me ' villam
excused. Another said, I have bought five pairs of oxen, " ^'
and I go to prove them; I pray thee have me excused.
A third said, I have married a wife, have me excused; I n.
ver 20
cannot come. Do we suppose that these are not the excuses,
which hinder all men, who decline to come lo this supper ?
Let us look into them, discuss, find them out ; but only that
we raay beware. In the purchase of the farra, the spiiit of
domination is marked out; therefore pride is rebuked. For
men are delighted to have a farm, lo hold, to possess it, to
have men in it under them, to have dominion. An evil vice.

460 5 pairs qf oxen y' 5 senses; who believe these only, heldback.
Serm. the first vice. For the first raan wished to have dominion,
[^il^Bl i"^ *^^^ ^® would not that any should have dominion over him.
" What is lo have dominion, but to take pleasure in one's
own power ? There is a greater power, let us submit our
selves to il, that we may be able to be safe. / have bought
afarm, have me excused. Having discovered pride, he would
not corae.
-3. Another said, I have bought five pairs of oxen ? Would
it not have been enough, " I have bought oxen ?" Soraething
beyond doubt there is, which by it's very obscurity challenges
us to seek out, and understand; and in that it is shut. He
exhorteth us to knock. The five pairs of oxen are the senses
111- of this body. There are numbered five senses of this body,
as is known to all ; and they who, il may be, do nol consider
it, will doubtless perceive it on being reminded of it.
There are then found to be five senses of this body. In the
eyes is the sight, the hearing in tbe ears, tbe smell in the
nose, the taste in the mouth, the touch in all the members.
We have perception of white and black, and things coloured
iu whatever way, light and dark, by the sight. Harsh and
musical sounds, we have perception of by the hearing. Of
sweet and offensive smells, we have perception by the smell.
Of things sweet and bitter by the taste. Of things hard
and soft, smooth and rough, warra and cold, heavy and light,
by the touch. They are five, and they are pairs. Now that
they are pairs, is seen raost easily in the case of the three
first senses. There are two eyes, two ears, two nostrils;
see three pairs. In the mouth, that is in the sense of taste,
a certain doubling is found, because nothing affects the
taste, unless it is touched by the tongue and the palate.
The pleasure of the flesh which pertains lo the touch, has this
doubling in a less obvious way. For there is both an outer
and an inner touch. And so it too is double. Why are they
called pairs of oxen? Because by these senses of the body,
earthly things are sought for. For oxen turn up the earth. So
there are men far off frora faith, given up to earthly things,
occupied in the things ofthe flesh; who will nol believe any
thing, but whal they attain to by the five senses of their
body. In those five senses do they lay down for themselves

AllastSupper,onesawXtSibelierednot; we ser not butbelievc. 4iM
the rules of tiieir whole will, " I will not believe," says one, Serm-
" any thing but what I see. See, here is what I know, and i^j^ gj
am sure of Such a thing is white, or black, or round, or
square, or coloured so and so ; this I know, am sensible
of, have a hold of; nature itself teaches it rae, I ara not
forced to believe, whal you cannot shew me. Or it is a
voice: T perceive that it is a voice; it sings well, it sings
ill, it is sweet, it is harsh. I know, I know this, it has come
to me. There is a good or a bad smell: I know, I perceive
it. This is sweet, this is bitter; this is salt, this insipid.
I know not what you would tell ine more. By the touch
I know what is hard, what is soft; what is smooth, what is
rough, whal is warm, and what cold. What more would you
shew me?"
4, \)y such an impediment was our Apostle Thomas held iv.
back, who as to the Lord Christ, the resurrection that
is of Christ, would not believe even his own eyes only?
Unless, says he, I put my fingers into ihe places of ihe nails jQha20,
and wounds, and unless I put my hand into His .side, I will xiot ^^¦
believe. And the Lord Who could have risen again without any
vestige of a wound, kept the scars, that they might be touched
by the doubting Apostle, and the wounds of his heart be
healed. And yet as designing to call to His supper others,
against the excuse of ihe five pairs of oxen He said, .B/essed Ibid, 29.
they, who do noi see, and believe. We, my Brethren, who
have been called to this supper, have nol been kept back by
these five pairs. For we have nol in this age desired to see
the Face of the Lord's Body, nor have we longed to hear the
Voice proceeding out of the mouth of that Body; we have
not sought in Him for any passing' odour. A certain ' tempo-
woman anointed him with most costly ointment, thatjojmia,
house was filled with the odour; but we were not there ;y-
lo, we did not smell, yet we believe. He gave to the
disciples the Supper consecrated by His Own Hands; but we
did not sit down at that Feast, and yet we daily eat this
same Supper by faith. And do not think il strange that in
that supper which He gave with His Own Hand, one was
present without faith: the faith that appeared afterwards
was more than a compensation for that faithlessness then.
Paul was not there who believed, Judas was there who

462 H. Eucharist test of faith ; what our Lord gave, given now.
Serm. betrayed. How many now loo in this same Supper, though
[m Bl *^^y ^^^ ^^^ t^®° *^^* table, nor beheld with their eyes,
nor tasted with their mouths, the bread which the Lord
took in His Hands, yet because it is the same as is now
prepared, how many now also in this same Supper, eat
1 Cor, and drink judgment to themselves?
' ' 5. But whence arose an occasion, so to say, to the Lord, to

V.

speak of this supper? One of them that sat at meat with Him,
(for He was at a feast, whither He had been invited,) had
Luke said. Blessed are they who eai bread in the kingdom of God.
' ' He sighed as though after distant things, and the Bread
Himself was sitting down before hira. Who is the Bread
John 6, of the kingdora of God, but He Who saith, / axn the
Living Bread Which came down from, heaven? Do not get
thy raouth ready, but thine heart. On this occasion it was
that the parable of this supper was set forth. Lo, we believe
in Christ, we receive Him with faith. In receiving Him we
know whal lo think of We receive but little, and we are
nourished in heart. It is not then what is seen, but what is
believed, that feeds us. Therefore we too have not sought
for that outward sense; nor have we said, "Let them believe
who have seen with their eyes, and handled with their hands
the Lord Himself after His resurrection, if what is said be
true; we do not touch Him, why should we believe?" If we
were to entertain such thoughts, we should be kept back
from the supper by those five pair of oxen. That ye
may know. Brethren, that not the gratification of these five
senses, which softens and ministers pleasure, but a kind of
curiosity was denoted. He did not say, " / have bought five
pairs of oxen, and I go to feed them ;" but, / go to prove
ihem. He who wishes to prove, by the pairs of oxen, does
not wish lo be in doubt, just as Si. Thomas by these pairs did
not wish to be in doubt. " Let me see, let me touch, let me
John20, put in my fingers." " Behold, saith the Lord, put in thy fingers
^^- along My Side, and be not unbelieving. For thy sake have I
been slain ; al the place which thou wishest to touch, have I
shed My Blood, that I might redeem thee ; and dost thou still
doubt of Me, unless thou touch Me ? Behold, this too I
grant; behold, this too I shew thee; touch, and believe; find
out the place of My wound, heal the wound of thy doubling."

" Married a wife" love of this life's pleasures. 463
6. The thix-d said, I have married a wife. This is the Serm.
pleasure of the flesh, which is a hindrance to many: and I [1126]
would that it were so only without, and not within 1 There are
men who say, " There is no happiness for a man, if he have not
the pleasures ofthe flesh ?" These are they whom the Apostle
censures, saying, " Let us eat and drink, for io-morroxv we 1 Cor.
shall die. Who hath risen to this life from the other ? Who^'
hath ever told us what goes on there ? We take away with
us, what in the time present raakes our happiness." He that
speaks thus, has maxried a wife, attaches himself to the
flesh, places his delight in the pleasures of the flesh, excuses
himself from the supper; let him look well to it that he
die not by an inward famine. Attend to John, the holy
Apostle and Evangelist; Love not ihe world, neither thei John
things that are in ihe world. O ye who corae to the Supper^' ^^"
of the Lord, Love not ihe wox-ld, neither the things thai are
in the woxld. He did not say, " Have not ;" but. Love not.
Thou hast had, possessed, loved. The love of earthly things,
is the birdlime of the spirit's wings. Lo, thou hast desired,
thou hast stuck fast. Who will give thee wings as of a Pa. 54,
dove? When wilt thou fly, whither thou mayest in deed, ^-^^P*-
seeing thou hast perversely wished to rest here, where E. V.)
thou hast to thy hurt stuck fast? Love not the world, is
the divine trumpet. By the voice of this trumpet unceasingly
is it proclaimed lo the compass of the earth, and to the whole
world. Love not ihe wox-ld, neither the things that are in ihe 1 John
world. Whosoever loveth the world, the love of ihe Father is '
not in him. For all that is in ihe world, is the lust of the "Vulg.
flesh, axid ihe lust ofthe eyes, and the ambition of life. He
begins at the last vrith which the Gospel ends. He begins at
that, at which the Gospel made an end. Tlie lust of the fiesh,
I have married a xvife. The lust ofthe eyes, I have bought
five pairs of oxen. The ambition of life, I have bought a
fax-m. 7. Now these senses are denoted by the mention of the
eyes only, the whole by a part, because the preemi
nence in the five senses belongs to the eyes. Wherefore
though sight belongs peculiarly to the eyes, we are accus
tomed to use the word seeing through all the five senses.
How? In the first place, in relation to the eyes themselves

464 Sight stands for all the senses ; come we to the supper.
SE[tM. we say; " See how white ilis, look and see how while it is: this
nv2B] has relation to the eyes. Hear and see how musical it is !
Could we say conversely, " Hear and see how white it is?
This expression, " see," runs through all the senses ; whereas
'propri-the distinguishing expression' of the other senses does not
^'"^ in it's turn run through il. "Mark and see how musical; smell
and see how agreeable it is; taste and see how sweet it is;
touch and see how soft il is," And yet surely since they are
senses, we should rather say thus; " Hear and be sensible how
musical il is; smell and be sensible how agreeable it is;
taste and be sensible how sweet it is ; touch and be sensible
how hot il is; handle and be sensible how smooth il is;
handle and be sensible how soft it is," But we say none of
these. For thus the Lord Himself after His resurrection,
when He appeared to His disciples, and when though they
saw Him they still wavered in faith, supposing that they saw
Luke a spiril, said. Why do ye doubt, axid why do ihoughis arise
39' ¦ in your hearts? See My Hands and My Feel. It is not
enough lo say. See; He saith, Touch, and handle, and see.
" Look and see, handle and see; with the eyes alone see,
and see by all the senses." Because He was looking for the
inner sense of faith. He offered Himself to the outward senses
' oarpsi- of the body. We have made no attainment' in the Lord
"""' by these outward senses, we have heard with our ears,
have believed with our heart; and this hearing not from
His mouth, bul from the mouth of His preachers, from their
mouths who were already at the supper, and who by the
pouring forth of what they there drunk in invited us.
vii. 8. Let us away then with vain and evil excuses, aud come
we to the supper by which we may be made fat within. Let
not the puffing up of pride keep us back, let il not lift us up,
nor unlawful curiosity scare us, and turn us away frora
God; let not the pleasure of the flesh hinder us from the
pleasure of the heart. Let us come, and be filled. And
who came but the beggars, the maimed, the halt, the blind?
Bul there came not thither the rich, and the whole, who
walked, as they thought, well, and saw acutely; who had
great confidence in theraselves, and were therefore in the
more desperate case, in proportion as they were more proud.
^ ^^^- Let the beggars come, for He inviteth them. Who, though He

The will not to be waited for, in calling to the Gospxel. 465
was x-ich, for our sakes became poor, that we beggars through Serm.
His poverty might be enriched. Let the maimed come,/o»- n^B]
they that are whole need not a physician, but ihey that ax-e Matt, 9
in evil case. Let the halt come who may say to Him, Set in l^-,
order my steps in Thy paths. Let the blind come who may Ps.17,5.
say. Enlighten xnine eyes, ihat L may xiever sleep in death. °' ' "
Such as these came at the hour, when those who had been
first invited, had been rejected for their own excuses: they
came at the hour, they entered in from the streets and lanes
of the city. And the servant who had been sent, brought
answer. Lord, it is done as Thou hast comxnanded, and yet Lukel4,
thex-e is room. Go out, saith He, into ihe highways andy'^s
hedges, and compel those whom thou shalt find to come
in. Whom thou shall find wait not till they choose to
come, compel them to come in. I have prepared a great
supper, a great house, I cannot suffer any place to be vacant
in il. The Gentiles came from the streets and lanes: let the
heretics come fi-om the hedges, here they shall find peace.
For those who make hedges, theu- object is to make divisions.
Let them be drawn away from the hedges, let thera be plucked
up from among the thorns. They bave stuck fast in the
hedges, Ihey are unwilling to be compelled'. Let us come
in, they say, of our own good will- This is not the Lord's
order. Compel them, saith he, to come in. Let compulsion
be found outside, the will will arise within.

SERMON LXIII. [CXIIL Ben.]
On the words ofthe Gospel, Luke xvi. -' Make to yourselves friends ofthe
mammon of inic[uity, &c."
1. OuK duty is to give to others the admonitions we have
received ourselves. The recent lesson of the Gospel has
admonished us to make friends of the mamraon of iniquity,
that they too raay receive those who do so into everlasting
habitations. But who are they that shall have everlasting
» This alludes to the lavfs made Emperors, See St. Augustine's Epis.
against the Donatists by the Christian 185. and especially §. 24.
H h

466 Xt's least. His lowly, who have left all for Him.
Serm. habitations, but the Saints of God ? And who are they who
[ifs^B] are to be received by them into everlasting habitations, but
they who serve their need, and minister cheerfully to their
necessities? Accordingly let us reraember, that in the last
judgment the Lord will say to those who shall stand on His
Mat.25, i-igbt hand, I was axi hungred, axid ye gave Ble meat; and
'^' the rest which ye know. And upon their enquiring when they
had afforded these good offices lo Him, He answered, When
ye did it to one of ihe least of Mine, ye did it unto Me.
These least are they who receive into everlasting habitations.
This He said to them on the right hand, because they did so:
and the contrary He said to them on the left, because they
would nol. Bul what have they on the right hand who did
Ibid, so, received, or rather, what are they to rcGeive ? Come,
says He, ye ble,ssed of My Father, possess the kingdom pre
pax-ed for you fx-om the foxmdation of the world. For I was
axi hungred, and ye gave Me xneat. When ye did it io one of
ihe least of Mine, ye did it unto Me. Who then are these
least ones of Christ? They are those who have left all they
had, and followed Him, and have distributed whatever they
had to the poor; that unencumbered and without any worldly
fetter they might serve God, and might lift their shoulders
freed from the burdens of the world, and winged as it were
aloft. These are the least. And why the least ? Because
lowly, because not puffed up, nol proud. Yet weigh them
in the scales, these least ones, and thou will find thera a heavy
weight. 2, But what means il, that He says they are fx-iends qfilie
mammon of iniquity? What is the maxnxnon of iniquity?
First, whal is maxnmon ? For it is not a Latin word. It is a
Hebrew word, and cognate to the Punic language. For these
languages are allied to one another by a kind of nearness of
signification. Whal the Funics call mammon, is called in
'lucrum Latin lu,cx-e\ What the Hebrews call mamraon, is called
in Latin, riches. That we raay express the whole then in
Latin, our Lord Jesus Christ says this. Make to yourselves
friends ofthe riches of iniquity. Sorae, by a bad understand
ing of this, plunder the goods of others, and bestow some of
that upon the poor, and so think that they do what is enjoined
them. For they say, " To plunder the goods of others, is the

Alms not to be given if usury and oppressive gain. 467
mammon of iniquity; to spend some of it, especially on the Serm,
poor saints, this is lo make friends with the mammon ofiniquity, [113 b]
This understanding of it must be corrected, yea, raust be
utterly effaced from the tablets of your heart, I would nol
that ye should so understand il. Give alms of your righte
ous labours : give out of that which ye possess rightfullj'.
For ye cannot corrupt Christ your Judge, that He should not
hear you together with the poor, from whora ye take away.
For if thou wert to despoil any one who was weak, thyself
being .stronger and of greater power, and he were to corae
with thee lo the judge, any man you please on this earth,
who had any power of judging, and he were lo wish to plead
his cause with thee; if thou wert to give any thing ofthe spoil
and plunder of that poor raan to the judge, that he raight
pronounce judgment in thy favour; would that judge please
even thee ? True, he has pronounced judgment in thy
favour, and yet so great is the force of justice, that he would
displease even thee. Do nol then represent God to thyself
as such an one as this. Do nol set up such an idol in the
temple of thine heart. Thy God is nol such as thou oughtest
nol to be thyself If thou wouldest not judge so, but wouldest
judge justly; even so thy God is better than thou: He is not
inferior lo thee: He is more just. He is the fountain of justice.
Whatsoever good thou hast done, thou hasl gotten from Hira ;
and whatsoever good thou hast given vent to', thou hast drunk 1 eruotu-
in from Him. Dost thou praise the vessel, because il hath ^^
soraething from Him, and blame the fountain ? Do not give
alms out of usury and increase. I am speaking to the faith
ful, am speaking to those lo whom we distribute the Body
of Christ. Be in fear and amend yourselves: that I may
nol have hereafter to say, Thou doest so, and thou too doest
so. Yet I trow, that if I should do so, ye ought not to be
angry with me, but with yourselves, that ye may amend
yourselves. For this is the meaning of the expression in the
Psalm, Be ye angry, axid sin not. I would have you beps.4,4.
angiy, but only that ye may not sin. Now in order that ye^^P*-
may not sin, with whom ought ye to be angry bul with your
selves? For what is a penitent man, bul a man who is angry
with himself? That he may obtain pardon, he exacts pu
nishment frora hiraself; and so with good right says to God,
Hh 2

468 Do good, like Zacchanis, with money ill-gotten, and be good.
Serm. Turn Thine eyes from my sins, for I acknowledge xny sin. If
f'mB] thou acknowledgest it, then He will pardon il. Ye then who
Ps,5i,9.have done so wrongly, do so no more: it is not lawfuh
iii- 3. But if ye have done so already, and have such money
in your possession, and have filled your coffers thereby, and
were heaping up treasure by these means: what ye have
comes of evil, now then add not evil to it, and make to
yourselves friends of the mamraon of iniquity. Had Zac-
Lukei9, chains what he had from good sources ? Read and see. He
^•^''- was the chief of the pubhcans, that is, he was one to whom
the public taxes were paid in : by this he had his wealth.
He had oppressed many, had taken from many, and so had
heaped much together. Christ entered into his house, and
salvation came upon his house; for so said the Lord Himself,
ver. 19, This day is salvation come to this house. Now mark the
method of this salvation. First he was longing to see the
Lord, because he vvas little in stature: but when the crowd
hindered him, he got up into a sycoraore tree, and saw Him
as He passed by. But Jesus saw him, and said, Zacchaus,
come doivxi, I must abide at thy house. Thou art hanging
there, but I will not keep thee in suspense, I vvill not, that
is, put thee off. Thou didst wish to see Me as I passed by,
to-day shall thou find Me dwelling at thy house. So the
Lord went in unto him, and he, filled with joy, said. The half
of xny goods I give to ihe poor. Lo, how swiftly he runs,
who runs to make friends of the mammon of iniquilj'. And
lest he should be held guilty on any other account, he said.
If I have takexi axiy thing from any man, I will restore
fourfold. He inflicted sentence of condemnation on himself,
that he raight not incur daranalion. So then, ye who have
any thing from evil sources, do good therewith. Ye who have
not, wish not to acquire by evil means. Be thou good thy
self, who doest good with whal is evilly acquired: and when
with this evil thou beginnest to do any good, do not remain
evd thyself Thy money is being converted to good, and
dost thou thyself continue evil ?
iv. 4. There is indeed another way of understanding it; and I
will nol withhold it loo. The maramon of iniquity is all the
riches of this world, from whatever source they come. For
howsoever they be heaped together, they are the mammon of

True riches, ichaf, given, cannot be lost; lose, to gain and not be lost. 469
iniquity, that is, the riches of iniquity. What is, " they are Serm.
the riches of iniquity?" Il is money which iniquity calls by ms gi
the name of riches. For if we seek for the true riches, they
are different fi-om these. In these Job abounded, naked as Job i,
he was, when he had a heart lull to Godward, and poured^'"
out praises like most costly gems lo his God, when he had
lost all he had. And from what treasure did he this, if he
had nothing ? These then are the true riches, Bul the other
sort are called riches by iniquity. Thou dost possess these
riches. I blame it not: an inheritance has come lo thee,
thy father was rich, and he lefl it to thee. Or thou hast
honestly acquired thera : thou hast a house full of the fruit
of just labour; I blame it not. Yet even thus do not call
them riches. For if thou dost call thera riches, thou will love
them: and if thou love thera, thou wilt perish with thera.
Lose, that thou be not lost: give, that thou mayest gain:
sow, that thou mayest reap. Call not these riches, for
the true they are not. They are frill of poverty, and liable
ever to accidents. What sort of riches are those, for whose
sake thou art afraid of the robber, for whose sake thou art
afraid of thine own servant, lest he should kill thee, and lake
them away, and fly ? If they were true riches, they would
give thee security.
5. So then those are the true riches, which when we have v.
them, we cannot lose. And lest haply thou shouldest fear a
thief because of them, they will be there where none can
take them away. Hear thy Lord, Lay up for yourselves '^^tt. 6,
treasures in heaven, where no thief approacheth. Then Luke
will they be riches, when thou hast removed them hence. ^^> ^^•
As long as they are in the earth, they are not riches. Bul the
world calls them riches, iniquity calls thera so. God calls
them therefore the mammon of iniquity, because iniquity
caUs them riches. Hear the Psalra, O Lord, deliver xxie out Qf\l'^^^'
the hand qf straxige children, whose mouth hath spoken vanity, Sept.
and their right haxid is a right hand of iniquity. Whose
sons are as xiew plants, firxnly rooted froxn their youth.
Their daughters decked out, adorned rouxid about after ihe
similitude of a temple. Their storehousesfull,flowing outfrom
this into that. Tiieir oxen fat, their sheep Jfuitful, multiplying
in their goings forth. There is xio breach of wall, nor going

470 if world says f happy whose areriches-f Scr. 'happy whoseis God?
^ERVL. forth, no cryixig out ixi their streets. Lo, what sort of happi-
ji'^s^BJuess the Psalmist has described: but hear what is the case
with thera whom he has set forth as chddren of iniquity.
'Whose mouth hath spoken vanity, and iheir x-ight hand is a
right haxid of iniquity. Thus has he sel thera forth, and said
that their happiness is only upon the earth. And what did
he add? They are hapjpy ihe jjeople that hath these
things. Bul who called thera so? Strange children, aliens
frora the race, and belonging not to the seed of Abraham:
they called the people happy that hath these things. Who
called them so? Tliey whose mouth hath spoken vanity. It
is a vain thing then lo call them happy who have these
things. And yet they are called so by them, whose xnouth
hath spokexi vanity. By them the xnammon of iniquity
of the Gospel is called riches.
6, But what sayest thou ? Seeing that these straxige chil
dren that they whose mouth hath spoken vanity, have called
the people happxy that hath these things, whal sayest thou ?
These are false riches, shew me the true. Thou findest fault
with these, shew me whal thou praisest. Thou wishest me
to despise these, shew me what to prefer. Lei the Psalmist
speak himself For he who said, they called the people
happy that hath these thixigs, gives us such an answer, as if
iPsalmowe had said lo him, that is, lo the Psalmist' himself, " Lo,
this thou hast taken away from us, aud nothing hasl thou
given ns : lo, these, lo, these we despise ; whereby shall we
live, whereby shall we be happy ? For they who have spoken,
2 recipi- they will undertake to answer'' for themselves. For they
^^^ have called raen who have riches happy. But what
vi. sayest thou?" As if he had been thus questioned, he makes
answer and says. They call the rich happy : but I say, Happy
are the people Whose is the Lox-d their God. Thus then thou
hasl heard of the true riches, make friends of the maramon of
iniquity, and thou shalt be a happy people, whose is the Lord
their God. Al times we go along the way, and see very pleasant
and productive estates, and we say, " Whose estate is thali"'
We are told, " such a man's;" and we say, " Happy man!"
We speak vanity. Happy he whose is that house, happy
he whose that estate, happy he whose that flock, happy
he whose that servant, happy he whose is that house-

God our inheritance, and we His. 471
hold. Take away vanity if Thou woiddest hear the trulh.^SERM.
Happy he whose is the Loxd his God. For not he who has jlfg bJ
that estate is happy: but he whose is that God. But in order' 
to declare most plainly the happiness of possessions, thou
sayest that thy estate has made thee happy. And why ?
Because thou hvest by it. For when thou dost highly praise
thine estate, thou sayest thus, " Il finds me food, I live by
it." Consider whereby thou dost really hve- He by Whom \
thou livesl, is He to Whom thou sayest, Wth Thee is the Ps.36,9.
fountain of life. Happy is the people iidiose God is the
Lord. O Lord my God, O Lord our God, raake us happy ^
by Thee, that we raay come unto Thee- We wish not to be
happy from gold, or silver, or land, from these earthly, and
most vain, and transitory goods of this perishable life. Let ,
not our mouth speak vanity. Make us happy by Thee, see
ing that we shall never lose Thee. When we shall once
have gotten Thee, we shall neither lose Thee, nor be lost
ourselves- Make us happy by Thee, because Happy is the
people whose is ihe Lord their God. Nor will God be angry if
we shall say of Him, He is our estate. For we read, that the Ps,i6,5.
Lord is the portion of xny inheritance. Grand thing.
Brethren, we are both His inheritance, and He is ours, seeing
that we both cultivate His service ', and He cultivateth us^'ooiimus
Ilis no derogation ^ to His honour that He cultivateth us, 3 injuria
Because if we cultivate Him as our God, He cultivateth us
as His field. And, (that ye may know that He doth cultivate
us,) hear Him Whom He hath sent to us : /, saith He, am Johnis,
the vine, ye are the bx-anches, My Father is the Husbandmaxi. '
Therefore He doth cultivate us. But if we yield fruit. He pre
pares for us His garner. But if under the attention of so
great a hand we will be barren, and for good fruit* bring <fru-
forlh thorns, I am loth to say whal follows". Let us make'"^° °
an end with a theme of joy. Let us turn then to ihe
Lord, Sfc.
^ quia et oolimus eum, et colit nos. Vide Serm. 47, 29, 87- 2- Conf. b. xiii. 1,
• see John 16, 2. and 6.

472 To forgive 7 times a day, always; pardon man, to gain God.

SERM. SERMON LXIV. [CXIV. Ben.J
LXIV.
[IH B] On the words of the Gospel, Luke xvii. " If thy brother shall sin against
thee, rebuke him," &c. touching the remission of sins.
Delivered at the Table of St. Cyprian, in the presence qf Count Boxiiface.
1. The Holy Gospel which we heard just now as it was
being read, has admonished touching the remission of sins.
And on this subject must ye be admonished now by my
discourse. For we are ministers of the word, not our own
word, but the word of our God and Lord, Whom no one
serves without glory. Whom no one despises without punish
ment. He then the Lord our God, Who abiding with the
Father raade us, and having been raade for us reraade us,
He the Lord our God Jesus Christ Himself says to us what
Luke ^^'G have heard just now in the Gospel. Lf, He saith, thy
17, 4. brother shall sixi agaixist ihee, rebuke hixn, and if he shall re
pent, forgive him; and if he .shall sin against ihee seven times
in a day, and shall come axid .say, I repent, forgive him. He
would not have seven tixnes ixi a day otherwise understood
than " as often as may be," lest haply he sin eight times, and
thou be unwilling to forgive. What then is seven tixnes ?
Ps, 119, Always, as often as he shall sin and repent. For this. Seven
times in a day will I praise ihee, is the sarae as in another
Pb,34,], Psalm, His praise shall always be in xny mouth. And there
is the strongest reason why seven times should be put for
that which is always : or the whole course of time revolves
in a circle of seven coming and returning days.
2. Whosoever then thou art that hast thy thoughts on
Christ, and desirest to receive what He hath promised, be not
slow to do that which He hath enjoined. Now what hath He
promised? Etex-nal life. And what halh He enjoined? Yiiat
pardon be given to thy brother- As if He had said to thee,
" Do thou, O man, give pardon lo a raan, that I, who am God,
may come unto thee-" But that I raay pass over, or rather
pass by for a while, those more exalted divine promises in
which our Creator engages to make us equal with His
Angels, that we may with Him, and in Him, and by Him,
Uve without end; not to speak of this just now, dost thou not

Forgive, even had you nought to be forgiven ;for Xt ourpattem,473
wish to receive of thy God this very thing, which thou art Serm.
commanded to give Ihy brother? This very thing, I say,fif/B]
which thou art comraanded to give thy brother, dost thou 
not wish to receive from thy Lord ? Tell me if thou wishest
il not; and so give il not. Whal is this, but that thou
shouldest forgive him that asks thee, if thou require to be
forgiven ? But if thou have nothing to be forgiven thee, I
dare to say, be unwdling to forgive. Though I ought not
even to say this. Though thou have nothing to be forgiven
thee, forgive.
3. Thou art just on the point of saying to rae, " But I am
not God, I am a man, a sinner." God be thanked that thou
dost confess thou hast sins. Forgive then, that Ihey may be
forgiven thee. Yet the Lord Himself our God exhorteth us
to imitate Him. In the first place God Hiraself, Christ, ex
horteth us, of Whora the Apostle Peter said, Christ hath iPet.2,
suffered for us, leavixig you an example that ye shoidd follow ^^- ^^•
His steps. Who did no sixi, xieither was guile found ixi His
mouth. He then verily had no sin, yet did He die for our sins,
and shed His Blood for the remission of sins. He took upon
Him for our sakes whal was not His due, that He might
dehver us from what was due to us. Death was not due to
Him, nor life to us. Why ? Because we were sinners.
Death was nol due lo Him, nor life to us ; He received
what was not due to Him, He gave what was nol due to us.
But since we are speaking of the remission of sins, lest ye
should think it too high a thing to imitate Christ, hear the
Apostle saying. Forgiving one another, even as God in Christ C^^- 3,
hath forgiven you. Be ye therefox-e imitators of God,. They Ephes.
are the Apostle's words, not mine. Is it indeed a proud t,'^^-
thing to imitate God ? Llear the Apostle, Be ye imitators off,, 1.
God as dearly beloved children. Thou art called a child: if
thou refuse to imitate Hira, why seekest thou His inheritance?
4. This would I say even if thou hadst no sin which thou
mightest desfre lo be forgiven thee. But as it is, whosoever
thou art, thou art a man ; though thou be righteous, thou art
a man ; be thou layman, or monk, or clerk, or Bishop, or
Apostle, thou art a man. Hear the Apostle's voice, T/'weiJobni^
shall say thai we have no sin, we deceive ourselves. He, that
famous John, and an Evangelist, he whom the Lord Christ

474 Even S, John had sin; who forgives xiot, lies to God.
Se.{m. loved beyond all the rest, who lay on His breast, he says. If
[j^l^iwe shall say. He did not say. If ye shall say that ye have
~ no sin, but if we shall say that we have no sin, we deceive
ourselves, and the truth is noi in us. He joined himself in
the guilt, that he might be joined in the pardon also. If we
shall say. Consider who it is that says. If we shall say that
we have no sin, we deceive ourselves, and the truth is not in
ver. 9. us. But if we shall confess our sins. He is faithful and just
io fox-give us our sins, and to cleanse us from all iniquity.
How does He cleanse ? Bv forgiving, nol as though He
found nothing to punish, but as finding something lo forgive.
So then, Brethren, if we have sins, let us forgive them that ask
us. Let us not retain enmities in our heart against another.
For the retaining of enmities more than any thing corrupts
this heart of ours,
5, I would then that thou shouldest forgive, seeing that I
find thee asking forgiveness. Thou art asked, forgive : thou
art asked, and thou wilt ask thyself; thou art asked, forgive;
thou wilt ask lo be forgiven ; for, lo, the lime of prayer will
come: I have thee fast in the words thou wilt have to speak.
Matt, 6, Thou wilt say. Our Father, Which art in heaven. For thou
"' will nol be in the number of children, if thou shalt not say.
Our Father. So then thou will say. Our Father, Which art in
heaven. Follow on; Hallowed be Thy Name. Say on, Tliy
kingdoxn come. Follow still on. Thy will be done, as in heaven,
so in eax-th. See what thou addest next. Give us this day
our daily bread. Where are thy riches ? So thou art a
beggar. Nevertheless in the mean while, (it is the point I
am speaking of) say what is next after. Give us this day our
daily bread. Say what follows this: Forgive us our debts.
Now thou hast come to my words. Forgive us our debts. By
whal right? by what covenant? on what condition? on what
express stipulation ? As we also forgive our debtors. It is
but a sraall thing that thou dost not forgive; yea thou dost
raore, thou liest unto God. The condition is laid down, the
law fixed. Forgive as I forgive. Therefore He does not
forgive, unless thou forgivest. Forgive as I foi-give. Thou
wishest to be forgiven when thou askest, forgive him that
'jurispe- asks of thee. He that is skitied in heaven's laws' has dictated
""'*"' these prayers: He does nol deceive thee; ask according to

Forgive Sf give in time, that you be forgiven 4 receive for ever. 475
the tenor of His heavenly voice : say. Forgive us, as xce also Serm.
forgive, and do what thou sayest. He tiiat lies in his prayers, nf/B]
loses the benefit he seeks : he that lies in his prayers, both
loses his cause, and finds his punishment. And if any one
lies lo the emperor, he is convicted of his lie al his coraing:
but when thou liest in prayer, thou by thy very prayer art
convicted. For God does nol seek for witness as regards
thee to convict thee. He Who dictated the prayers lo thee,
is thine Advocate : if thou liest. He is a witness againsl thee:
if thou dost not amend thyself, He will be thy Judge. So
then both say it, and do. For if thou say it not, thou wilt not
obtain making thy requests contrary to the law; but if
thou say it and do it nol, thou wilt be further guilty of lying.
There is no raeans of evading that verse, save by fulfilling
what we saj'. Can we blot this verse out of our prayer ?
Would ye that that clause. Forgive us our debts, should be
there, and that we should blot out what follows, As we also
forgive our debtors'^ Thou shalt not blot it out, lest thou be
first blotted out thyself So then in this prayer thou sayest.
Give, and thou sayest, Fox-give: that thou mayest receive what
thou hast not, and may be forgiven what thou hasl done
amiss. So then thou wishest to receive, give ; thou wishest
to be forgiven, forgive. Il is a brief summary. Hear Christ
Himself in another place. Fox-give, and ye shall be forgiven. Luke 6,
Whal vrill ye forgive ? What others have sinned againsl you. '*^- ^^•
What shall ye be forgiven ? What ye have sinned yourselves.
Forgive. Give, and there shall be givexi you what ye desix-e,
eternal hfe. Support the temporal life of the poor raan,
sustain the poor raan's present hfe, and for this so small and
earthly seed ye shall receive for harvest life eternal. Amen.

SERMON LXV. [CXV. Ben.]
On the words of the Gospel, Luke xviii. " Men ought always to pray and
not to faint, &c." And on the two who went up into the temple to
pray: and ofthe little children who were presented unto Christ.
1. The lesson of the Holy Gospel budds us up unto the
duty of praying and believing, and of not putting our trust

476 Faith fountain of prayer, prayer strengthens faith ; faith cold.
Serm. in ourselves, but in the Lord. What greater encouragement
[1^^"] to prayer than the parable which is proposed to us of the
 unjust judge ? For an unjust judge, who feared not God,
nor regarded man, yet gave ear to a widow who besought
him, overcome by her importunity, not inclined thereto by
'pietate kindness'- If he then heard her prayer, who hated to be
asked, how must He hear Who exhorts us to ask ? When
therefore by this comparison from a contrary case the Lord
had taught that mexi ought always to pray and not to faint,
Lukeis, jjg added and said, Nevertheless, when the Son of Man
ver. 8. shall coxne, thinkest thou that He shall flnd faith on the
^"'^' earth ? If faith fad, prayer perishes. For who prays for
that which he does nol believe ? Whence also the blessed
Apostle, when he exhorted to prayer, said. Whosoever shall
Eom. call upon the Naxne ofthe Lord, shall be saved. And in order
' 'to shew that faith is the fountain of prayer, he wenl on and
said. How then shall they call on Him in Whom ihey have
ver. 14. not believed? So then that we may pray, let us believe; and
that this same faith whereby we pray fail not, let us pray. Faith
pours out prayer, and the pouring out of prayer obtains the
strengthening of faith. Faith, I say, pours out prayer, the
pouring out of prayer obtains strengthening even for faith
itself For that faith might not fail in temptations, therefore
did the Lord say. Watch and pray, lest ye exiter ixito texnpt-
l-ake22, ation. Watch, He saith, axid pray, lest ye exiter into tempt
ation. What is to enter into temptation, but to depart from
faith ? For so far temptation advances as faith gives way :
and so far temptation gives way, as faith advances. For that
you may know. Beloved, raore plainly, that the Lord said.
Watch and pray, lest ye enter into temptation, as touching
faith lest it should fail and perish; He said in the same
ver, 31, place of the Gospel, This xiiglit hath Satan desired to sift'
' vexare«/0M as wheat, and L have prayed for thee, Peter, that thy
faith fail noi. He that defendelh prayeth, and shall not
he pray who is in peril ? For in the words of the Lord,
when the Son of Man shall come, thinkest thou that He
shall find faith on the earth ? He spoke of that faith, which
is perfect. For it is scarce found on the earth. Lo ! this
Church of God is full: and who would come hither, if there
were no faith? But who wo-ald not remove mountains, if

Great faith not yet full faith ; Pharisee lauds self, prays not. 477
there were full faith ? Look at the very Aposties : they would Serm.
not have left all they had, have trodden under foot this ni| bJ
world's hope, aud follo\ved the Lord, if they had not had
great faith ; and yet if they had had full faith, they would nol
have said to the Lord, Increase our faith. See again, that Lukei 7,
man confessing both of himself, (behold faith, yet nol fiiU^'
faith.) who when he had presented lo the Lord his son to
be ciu-ed of an evil spiril, and was asked whether he believed,
answered and said, Lox-d, I believe, help Thou xnine unbelief. Mark 9,
Lord, says he, / believe, I believe; therefore there was faith."
But help Thou mine unbelief, therefore there was not full
faith. 2. But inasmuch as faith belongs not to the proud, but lo
the humble. He spake this parable unto certain xvho 5ee?«ef^Lukei8,
to themselves to be righieoxts, axid despised others. Two fgr.io.
xnen went xip into the temple to pray, the one a Pharisee,
and the other a publican. The Pharisee said, God, I thank ver. ll.
Thee thai I am not as the x-est of men. He might at least
have said, as many xnen. What does, as the rest of xnexi,
mean, but all except himself? " I," he says, " am just, the rest
are sinners." lam not as the rest of xnen, unjust, extortioners,
adulterers. And, lo, from thy neighboiu-, the publican, thou
takest occasion of greater pride. As, he says, this publicaxi.
" I," he says, " am alone, he is of the rest." " I am not," says
he," such as he is, through my righteous deeds, whereby I have
no unrighteousness." I fast twice in the week, I give tithes ^eu 12.
qfall ihat I possess. In all his words seek out for any one
thing that he asked of God, and thou will find nothing. He
went up to pray : he had no mind to pray to God, but to
laud himself Nay, it is but a small part of it, that he
prayed not to God, bul lauded himself More than this he
even mocked him that did pray. But the Publican ^^r. 13.
stood afar off; and yet he was in deed near to God. The
consciousness of his heart kept him off, piety brought
him close. But the Publican stood afar off: yet the Lord
regarded him near. For the Lord is high, yet hath He respect Ps. iss,
unto the lowly. Bul those that are high as was this Pharisee, •
He kxioweth afar off. The high indeed God kxioweth afar
off, but He doth not pardon them. Hear stdl more the
humiUty ofthe Publican. It is but a small matter that he

478 Pharisees, giving thanks, better than Pelagians.
Serm. stood afar off; he did not even lift up his eyes unto heaven.
r J'lf BJ He looked not, that he might be looked upon. He did not
dare lo look upwards, his conscience pressed him down :
but hope lifted him up. Hear again, he smote his breast.
He punished hiraself: wherefore the Lord spared him for
his confession. He smote his breast, saying. Lord, be mer
ciful to xne a sinner. See who he is that prays. Why dost
thou marvel that God should pardon, when he acknowledges
icontro-^^® own siu ? Thus thou hast heard the case' of the Pharisee
versiam and Publican; now hear the sentence; thou hast heard the
proud accuser, thou hast heard the humble criminal; hear now
ver. 14. the Judge. Verily I say unto you. The Truth saith, God
saith, the Judge saith it. Verily I say uxito you. That Pub
lican went dowxi from the temple justified rather thaxi that
Pharisee. Tell us. Lord, the cause. Lo! I see that the
publican goes down from the teraple justified rather than the
Pharisee. I ask why ? Dost thou ask why ? Hear why.
ver. 14. Because every one ihat exalteth himself shall be abased, and
he that humbleth himself shall be exalted. Thou hasl heard
the sentence, beware of its evil cause. In other words, thou
hast heard the sentence, beware of pride.
•3. Let now those ungodly babblers, whosoever they be,
who presurae on their own strength, let them hear and see
these things: let thera hear who say, God made me a man, I
raake rayself just. O thou who art worse and more detestable
than the Pharisee ! The Pharisee in the Gospel did indeed
call himself just, bul yet he gave thanks to God for it.
He called himself just, but yet he gave God thanks. I
thank Thee, O God, that 1 am not as the rest of xnen. I
thank Thee, O God. He gives God thanks, that he is not as
the rest of men: and yet he is blamed as being proud and
puffed up ; not in that he gave God thanks, bul in that he
desired as it were no more lo be added unto him. / thank
Thee thai I am not as the rest of xnen, unjust. So then
thou art just; so then thou askest for nothing; so then thou
Job^7,i.art full already; so then the life of man is nol a trial upon
earth ; so then thou art full already; so then thou aboundest
already, so then thou hast no ground for saying. Forgive us
our debts. Whal raust his case be then who impiously
impugns grace, if he is blamed who give thanks proudly?

Little ones, lost in Adam, need grace of Xt in Bnpttsm. 479
4, And, lo, after the case had been staled, and the sentence Serm.
pronounced, little children also carae forth, yea, rather, are r^j^ gj
carried and presented to be touched. To be touched by
whom, but the Physician ? Surely, it will be said, they must
be whole. To whom are the infants presented to be touched?
To whom ? To the Saviour. If to the Saviour, they are
brought lo be saved. To whom, bul to Him Who came /0Lukei9
seek and io save what was lost. How were they lost? As^"-
far as concerns them jiersonally, I see that they are without
fault, I am seeking for their guiltiness. Whence is it ? I
listen lo the Apostle, By one maxi sin entered into the world. Rom, 6
By one man, he says, sin entered into the world, and death ^^•
hy sin, and so death passed upon all men by him in whom
all sinned. Let then the little children corae, let thera corae :
let the Lord be heard. Suffer little children to come M«<0Lukei8
Me. Let the little ones corae, let the sick come to the Phy-^^-
sician,the lost to their Redeemer: let them come, let no raan
hinder them. In the branch they have not yet committed any
evil, but they are ruined in their root. Let the Lox-d bless Ps.t\5,
the small with the gx-eat. Let the Physician touch both^'^-
small and great. The cause of the little ones we comraend
to their elders. Speak ye for thera who are raule, pray
for them who weep. If ye are not their elders to no
purpose, be ye their guardians : defend them who are not
able yet to manage their own cause, Coraraon is the
loss, let the finding be common : we w ere lost all together,
together be we found in Christ, Uneven is the desert, but
common is the grace. They have no evil but what they have
drawn from the source : they have no evil bul what they have
derived from the first original. Let not them keep thera off
frora salvation, who to what they have so derived have added
much more evil. The elder in age is the elder in iniquity
too. But the grace of God effaces what thou hasl derived,
effaces too whal thou hast added. For, whex-e sin abounded, Eom, 5,
grace hath superabounded.

480 Our Lord x-etained His scars to heal wounds of unbelief.

s™^ SERMON LXVI. [CXVI. Ben.]
[116 B]" , . ,
 On the words ofthe Gospel, Luke xxiv. " Jesus stood in the midst of them
and said unto them. Peace be unto you, &c.''
1. The Lord appeared to His disciples after His resurrec-
Luke24, tion, as ye have beard, and saluted them, saying. Peace he
^^' xmto you. This is peace indeed, and the salutation of salva
tion : for the very word salutation has received its name from
'saluta- salvation *. And whal can be better than that Salvation
salute Itself should salute raan ? For Christ is our Salvation. He
is our Salvation, Who was wounded for us, and fixed by nails
lo the tree, and being taken down from the tree, was laid in
the sepulchre. And from the sepulchre He arose, with His
wounds healed. His scars kept. For this He judged expe
dient for His disciples, that His scars should be kept,
whereby the wounds of their hearts might be healed.
Whal wounds ? The wounds of unbelief For He appeared
to their eyes, exhibiting real flesh, and they thought they
.saw a spirit. It is no light wound, this wound of the heai't.
Yea, they have made a malignant heresy who have abided
in this wound. But do we suppose that the disciples had
not been wounded, because they were so quickly healed ?
Only, Beloved, suppose, if they had continued in this wound,
to think that the Body which had been buried, could not rise
again, but that a spirit in the image of a body, deceived the
eyes of men : if they had continued in this belief, yea, rather
in this unbelief, not their wounds, bul their death would have
had to be bewailed.
Luke24, 2, But what said the Lord Jesus? Why are ye troubled,
^^' and why do thoughts ascend into your hearts ? If thoughts
ascend into your heart, the thoughts come from the earth.
But it is good for a man, not that a thought should ascend
into his heart, but that his heart should itself ascend upwards,
where the Apostle would have believers place their hearts.
Col. 3, to whom he said, If ye be risen with Christ, mind those things
which are above, where Christ is sittixig at the right hand
of God. Seek those things which are above, xioi the things
x£)hich are upon ihe earth. For ye are dead, and your life is

OurgoodLordprovides,xfwhoseenotHisBody,believeif?stmth.i%i
hid with Christ in God. When Christ xjour life shall Serm.
appear, then shall ye also appear with Him in glory. In \u6'k'\
what glory ? The glory of tbe resun-ection. In what glory?
Hear the Apostle saying of this body. It is sown in dishonour, i Cor.
it shall rise in glory. This glory the Aposties were unwilling ^^' *^-
to assign to their Master, their Christ, their Lord: they did
not believe that His Body could rise from the sepulchre:
they thought Him to be a Spiiit, though they saw His flesh,
and they believed not their very eyes. Yet we believe them
who preach but do not shew Him. Lo, they believed not
Christ Who shewed Himself to thera. Malignant wound !
Let the remedies for these scars corae forth. Why are 2/eI'uke24,
troubled, and why do thoughts ascend into your hearts ? See
My hands and My feet, where I was fixed with the nails.
Handle and see. But ye see, and yet do not see. Handle
axid see. What ? That a spirit hath xiot flesh and bones, as
ye see me have. When He had thus spoken, so it is written, He ™''- ^o.
shewed ihem His hands and His feet.
3. And while they were yet in hesitation, and wonder ed^^"^ • ^^-
for joy. Now there was joy already, and yet hesitation
continued. For a thing incredible had taken place, yet taken
place it had. Is it al this day a thing incredible, that the Body
ofthe Lord rose again from the sepulchre ? The whole cleansed
world" has believed it, whoso has not believed it, has remained
in his uncleanness. Yet at that time it was incredible : and
persuasion was addressed not to the eyes only, but to the
hands also, that by the bodily senses faith might descend
into their heart, and that faith so descending into their heart
might be preached throughout the world to them who neither
saw nor touched, and yet without doubting believed. Have
ye, saith He, any thing to eat ? How much doeth the good
Builder still to build up the edifice of faith ? He did not
hunger, yet He asked to eat. And He eat by an act of His
power, not through necessity. So then let the disciples
acknowledge the verity of His body, which the world has
acknowledged at their preaching.
4. If haply there be any heretics who still in their hearts
maintain that Christ exhibited Himself to sight, but that
Christ's was not very flesh ; let them now lay aside that error,
• Totus hoc oredidit mundus, qui non credidit remansit immundus.
I i

482 No one can think himself true, who doubts Him, Who is the Truth
Serm. and let the Gospel persuade them. We do but blame them
njgBJfor entertaining this conceit: He will damn them if they
shall persevere in it. Who art thou who dost not believe
that a body laid in the sepulchre could rise again? If thou
art a Manichee, who dost not believe that He was crucified
either, because thou dost not believe that He was even born,
thou declarest that all that He shewed was false. He shewed
what was false, and dost thou speak the truth ? Thou dost
not lie with thy mouth, and did He lie in His body ? Lo
thou dost suppose that He appeared unto the eyes of men
what He really was not, that He was a spirit, not flesh.
Hear Him : He loves thee, let Him not condemn thee. Hear
Him speaking: lo, He speaks to thee, thou unhappy one.
He speaks to thee. Why art thou troubled, and why do
thoughts ascend into thine heart ? See, saith He, My hands
and My feet. Handle and see, because a spirit hath not
flesh and bones as ye see Me have. This spake the Truth,
and did He deceive ? It was a body then, it was flesh ; that
which had been buried, appeared. Let doubting perish, and
meet praise ensue.
5. He shewed Himself then to the disciples. What is
Himself? The Head of His Church. The Church was
foreseen by Him as in time to be throughout the world, by
the disciples it was not yet seen. He shewed the Head, He
ver. 44. promised the Body. For what did He add next ? These are
the words which I spake to you, while I was yet with you.
What is this. While I was yet with you? Was He not with
thera then when He was speaking to them ? What is, when
I was yet with you? was with you as mortal, which now
I am not. I was with you when I had yet to die. What is,
with you. With you who were to die. Myself to die. Now
I am no more with you: for I am with those who are to die,
Myself to die no more for ever. This then is what I said to
ver. 44. you. What? That all things must be fulfilled which are
written in the Law, and in the Prophets, and in the Psalms
concerning Me. I told you that all things raust be fulfilled.
ver. 45. fhen opened He their understanding. Come then, O Lord,
employ Thy keys, open, that we may understand. Lo, Thou
dost tell all things, and yet art not believed. Thou art
I ulsaris thought to be a spirit, art touched, are rudely handled', and

Apostlessawy'Head,believedfBody;weseey'Body,believefHead48S yet they who touch Thee hesitate. Thou dost admonish Serm.
them out of the Scriptures, and yet they understand Thee^ife^B]'
not. Their hearts are closed, open, and enter in. He did so. 
Thexi opened He their understanding. Open, O Lord, yea,
open the heart of him who is in doubt concerning Christ.
Open his understanding who believes that Christ was a
phantom. Then opened He their understanding, that they
might understand the Scx-ipiures.
6. And He said unto ihem. What? That thus it behoved. ''«^-*^-
That thus it is written, and thus it behoved. What ? That
Christ should suffer, and x-ise fx-om the dead the third day.
And this they saw, they saw Him suffering, they saw Him
hanging, they saw Him with them alive after His resurrection.
What then did they nol see ? The Body, that is, the Church.
Him they saw, her they saw not. They saw the Bridegroom,
the Bride yet lay hid. Let him promise her too. Thus il is
written, and thus it behoved Chx-ist to suffer, and io rise from
the dead ihe third day. This is the Bridegroom, what of
the Bride ? And that x-epentance axid rexnission of sins should ver. 47.
be preached in His Name amoxig all nations, beginning at
Jerusalem. This the disciples did not yet see: they did not
yet see the Church throughout all nations, beginning at
Jerusalem. They saw the Head, and they believed the Head
touching the Body. By this which they saw, they believed
that which they saw not. We too are like lo them : we see
something which they saw not, and somelhing we do not see
which they did see. What do we see, which they saw not ?
The Church throughout all nations. What do we not see,
which Ihey saw ? Christ present in the flesh. As they saw
Him, and beheved concerning the Body, so do we see the
Body ; let us believe concerning the Head. Let what we
have respectively seen help us. The sight of Christ helped
them to believe the future Church : the sight of the Church
helps us to beheve that Christ has risen. Their faith was
made complete, and ours is raade complete also. Their faith
was made complete from the sight of the Head, ours is made
coraplete by the sight of the Body. Christ was raade known
to them wholly, and to us is He so made known : but He was
not seen wholly hy them, nor by us has He been wholly seen.
By them the Head was seen, the Body believed. By us

484 Fire ofH. Spiril in Apostles sought to beput out, kindledy world.
Serm. the Body has been seen, the Head believed. Yet to
nfe^BJnone is Christ lacking: in all He is complete, though to this
 day His Body remains imperfect. The Aposties believed;
through thera many of the inhabitants of Jerusalem believed ;
Judaea believed, Samaria believed. Let the members be
1 Cor, 3, added on, the building added on to the foundation. For
^^' no other foundation can any man lay, says the Apostle, than
that xohich is laid, which is Christ Jesus. Let the Jews
rage madly, and be filled with jealousy: Stephen be stoned.
Acts 7, Saul keep the raiment of thera who stone him, Saul, one
day lo be the Apostle Paul. Let Stephen be killed, the
Church of Jerusalem dispersed in confusion : out of it go forth
burning brands, and spread themselves and spread their
flame. For in the Church of Jerusalem, as it were burning
brands were sel on fire by the Holy Spirit, when they had
Acts 4, all one soul, and one heart to God-ward. When Stephen
was stoned, that pile suffered persecution : the brands were
dispersed, and the world was set on fire.
7. And then intent on his furious schemes, that Saul re
ceived letters from the chief of the priests, and began his
journey in his cruel rage, breathing out slaughter, thirsting for
blood, to drag bound and to hurry off to punishment whom
soever he could, and from every quarter that he could, and
to satiate himself with the shedding of their blood. But
where was God, where was Christ, where He that had crowned
Stephen ? Where, bul in heaven ? Let him now look on Saul,
Acts 9 4. and mock him in his fury, and call frora heaven, " Saul, Saul,
why persecutest thou Me ? I am in heaven, and thou in
earth, and yet thou persecutest Me. Thou dost not touch
the body, but my raerabers thou art treading down. Yet what
art thou doing ? What art thou gaining ? It is hard for thee io
kick against the px-icks. Kick as much as thou will, thou only
distressest thyself. Lay aside thy fury then, recover sound
ness. Lay aside evil counsel, seek after good succour." By
that voice he was struck to the earth. Who was struck to the
earth ? The persecutor. Lo, by that one word was he over
come. After what wast thou going, after what was thy fury
carrying Ihee ? Those whom thou wast seeking out, now
thou folio west; whom thou wast persecuting, now for them
thou sufferest persecution. He rises up the preacher, who

Church, built in blood of Martyrs, and building, sings neiosong. 485
was struck to the earth, the persecutor. He heard tiie Lord's Serm.
voice. He was blinded, but in the body only, that he might \ulm
be enhghtened in heart. He was brought to Ananias, catc-
chized on sundry points, baptized, and so camo Ibrth an
Apostle. Speak then, preach, preach Christ, spread His
doctrine, O thou goodly leader of the flock', but lately a wolf ' aries
See him, mark him, who once was raging. But for me, God Gal, o,
forbid that I should glox-y, save in the Cross of our Lord Jesm ^^-
Christ, by Whom iheicorld has been crucified to me and Iio
the world. Spread the Gospel: scatter with thy mouth what
thou hast conceived in thine heart. Let the nations hear, let
the nations believe : let the nations multiply, let the Lord's
empurpled spouse spring forth from the blood of Martyrs.
And from her how many have come already, how many
members have cleaved lo the Head, and cleave to Him still
and believe ! They were baptized, and others shall be
baptized, and after them shall others come. Then I say, at
the end of the world .shall the stones be joined to the found
ation, living stones, holy stones, that al the end the whole
edifice may be built by that Church, yea by this very Church
which now sings the new song, while the house is in building.
For so the Psalm itself says. When ihe house was in building pg gg j.
after the captivity ; and whal says it. Sing unto the Lord «LXX,
xiew song, sing unto ihe Lox-d all the earth. How great a
house is this ! But when does it sing the new song ? When
it is in building. When is it dedicated ? At the end of the
world. It's foundation has been already dedicated, because
He hath ascended into heaven, and dieth no more. When
we too shall have risen to die no more, then shall we be
dedicated.

3 9002 00603 3741

m-M

¦¦ ¦.»»¦;• I-- :»iA^«»''. . ¦ti'iJ«..i2»Vi;*'
*®«: ______

' ' ¦ - - • ^t** . .-