Ninety-nine Homilies of S. Thomas Aquinas Upon the Epistles and Gospels for Forty-nine Sundays of the Christian Year/Homilies For The Sundays From Lent To The Ascension
THE HOMILIES
OF
S. THOMAS AQUINAS
CONTAINING TWENTY-FOUR HOMILIES UPON THE EPISTLES AND GOSPELS FOR
THE SUNDAYS IN LENT, EASTER DAY, AND THE SUNDAYS AFTER EASTER.
TRANSLATED BY
JOHN M. ASHLEY, B.C.L.,
TRANSLATOR OF THE “ADVENT HOMILIES OF S. THOMAS AQUINAS;” AUTHOR OF THE “ VICTORY OF THE SPIRIT,” THE “ RELATIONS OF SCIENCE,” ETC.; CURATE OF SWANSCOMBE ; AND SUNDAY EVENING LECTURER OF S. MARY’S, GREENHITHE.
LONDON:
CHURCH PRESS COMPANY (LIMITED),
13. BURLEIGH STREET, STRAND, W.C.
MDCCCLXVII.
NOTICE.
The present instalment of the Homilies of S. Thomas is perhaps richer than the former portions of the same work in unfolding the Humanity, Divinity, and Work of the Word made Flesh. Lent, Passiontide, and Easter necessarily closely connect themselves with the humility, the sorrow, and the glory of our one Adorable Sacrifice and High Priest; and S. Thomas ever traces out the power of the “endless life” that underlies all this outward change. Yet each of these short sketches has a merit of its own, and one so seemingly incomplete and unworthy of S. Thomas as “The Government of the Tongue” (xi., Easter) presents us with a pregnant and thoughtful reading of Lam. iii. 28. Some may miss in the present outlines the copious spiritual readings of the Old Testament which formed so marked a feature in the former Homilies ; but we gain in exchange a deeper insight into the New Testament. The worlds spiritual and moral are brought very near the one to the other: the sea and mountain play their parts in Our Blessed Lord's “Works and Ways” (Hom. viii., Lent); the powers of heaven, earth, and hell enter into the triumph of this all-glorious Passion (Hom. ii., Easter); the invisible powers of darkness which take up their abode in “the Sinful Soul” (Hom. iv., Lent), when cast out by the grace of God, prepare that soul for the contemplation of the “ City of God” (Hom. vii., Lent), in which glorious City the “ Eternal Passover” (Hom. i., Easter) shall be for ever celebrated. The “ Risen Saviour” (Hom. ii., Easter), with His “ Three Witnesses” (Hom. iii., id.'), when He leaves behind Him His “Blessing of Peace” (Hom. iii., id.), teaches us both by word and example how these high mysteries of His Church and Grace may be realized by us even now in part—an earnest of that more abundant entrance which we hope will one day be ministered unto us “ into the Everlasting Kingdom of Our Lord and Saviour Jesus Christ.”
It is a matter of deep thankfulness with the Editor that this unprotending little publication should have called forth so many expressions of sympathy and interest; and, in some cases, in quarters where it might have been least expected.
THE LENTEN HOMILIES
OF
S. THOMAS AQUINAS.
HOMILY I.
THE GRACE AND DUTIES OF LENT.
The First Sunday in Lent.—(From the Epistle.)
“Behold now is the accepted time : behold now is the day of salvation.”—2 Cor. vi. 2.
Two subjects for consideration are indicated in these words —firstly, a commendation of the present time, “ Behold now is the accepted time;" secondly, the cause of this commendation is added, “ Behold now is the day of salvation.”
I. On the first head it is to be noted, that the present time is called an “ acceptable time,” for eight reasons—(1) Because it is the time for seeking the Lord: Hos. x. 12, “ It is time to seek the Lord, till He come and rain righteousness upon you.” (2) Because it is a time for reconciling the Lord : Ps. lxix. 13, “My prayer is unto Thee, 0 Lord, in an acceptable time.” (3) Because it is a time for correcting our ways: Heb. ix. 10, “ Until the time of reformation”— i.e., of the injustice of the Jews. (4) Because it is a time for restraining superfluities and vices: Cant. ii. 12 (Vulg.), “ The time of pruning is come.” (5) Because it is the time of receiving the Divine compassion: Ps. cii. 13, “For the time to favour her, yea the set time, is come.” (6) Because it is the time for suffering tribulation: Jer. xxx. 7, “It is even the time of Jacob’s trouble; but he shall be saved out of it.” (7) Because it is the time of acquiring salvation : Ecclus. iv. 28, “ Refrain not to speak in the time of salvation.” (8) Because it is a time for doing good: Ps. cxix. 126, “It is time for Thee, Lord, to work.”
II. On the second head it is to be noted, that this “ day of salvation” exhorts and invites us by eight ways to holiness— (1) The Holy Scriptures, which are read at this time. The Gospels and Epistles which are read invite us to prayer, to fasting, to almsgiving, to just dealing, to repentance, and to other things of this sort, so that he must be indeed insensible who does not now do good. (2) The Creator invites us, Who is believed at this time to have made the world; so that he would be greatly neglectful who did not perform some good act for God, when He has made so many good things for us. (3) The creature invites us to this, which in the time of winter ceased from work, and now begins to be active again, as is seen in herbs, plants, and animals: Jer. viii 7, “The stork in the heaven knoweth her appointed times”—i.e.f for building, &c. (4) The example of Christ invites us to well-doing, Who at this time wrought many good things for us : S. Bernard, “ Who made me altogether and at once by a word, in regenerating me; Who said many things, and did many miracles, and endured hardships.” (5) The ordination of the Church invites us all to confession, and fasting, and frequenting of the church; whence he who does not do these things breaks the precepts of Mother Church: Prov. i. 8, “ Forsake not the law of thy Mother.” (6) The incitement and habits of many, for now many begin to perform good works, so that a man ought to be ashamed to remain alone with the few: Heb. xii. 1, “Seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us.” (7) The abundant forming, out of Divine grace; for it is to be believed that God, Who bestowed so many good things upon us, in these days pours out more abundantly His grace upon us: whence it is read in the Epistle, “ that ye receive not the grace of God in vain.” (8) The expectation of the great Easter ought to exhort us to good, for he who expects a great festival ought to make a great vigil, wherefore the Church now sings, “It is not for nought that we rise in the morning before the light, because the Lord promised the Crown to the watchers;" and again, “We expect to receive the Body of Christ, which none ought to receive unless purged : 1 Cor. xi. 28, ‘Let a man examine himself, and so let him eat of that Bread and drink of that Cup.’ Whence so by worthily celebrating the Lenten fast at the present time we shall come to Horeb, the Mount of God—to the heavenly Supper of the Gospel—to which,” &c.
HOMILY II.
CHRIST AN EXAMPLE IN FASTING.
The First Sunday in Lent.—(From the Gospel.)
"When He had fasted forty days and forty nights, He was afterward an hungered.”—Matt. iv. 2.
S. Augustine says that it is the highest religion to imitate what we worship, so that, when Our Lord fasted, we ought to imitate Him in fasting. There are four reasons which ought to move us to fasting—firstly, the command of God; secondly, the example of Christ; thirdly, the manifold harm which befals those who do not fast; fourthly, the manifold benefits which come to them from fasting. I. On the first head it is to be noted, that the Lord commanded us to fast in a fourfold manner—(1) By Himself, to Adam and Eve in Paradise, when He commanded that they should fast—i.e., abstain from the tree of knowledge of good and evil, and eat it not. (2) He commanded it by the Law of Moses: Lev. xvi. 31, “It shall be a Sabbath of rest unto you, and ye shall afflict your souls by a statute for ever.” (3) God commanded it by the Prophets: Joel ii. 15, “ Sanctify a fast.” (4) God commanded it by the Apostles : 2 Cor. xi. 27, “ In hunger and thirst, in fastings often”— whence he is a manifest transgressor of the precepts of grace who is unwilling to fast. II. On the second head it is to be noted, that Our Lord taught us that there were four things necessary in fasting— (1) That we should be cleansed from all sin. (2) That we should conceal our fasting from the applause of men. (3) That we should fast with long-suffering and perseverance. (4) That we should overcome the temptations of the Devil. The first He taught in this, that He fasted when He was baptized; so also he who wishes to fast well ought first to be cleansed by penitence and confession: S. Matt. vi. 17, “ But thou, when thou fastest, anoint thine head and wash thy face.” The second He taught because He sought the desert when about to fast; whence He showed to us that when we fast and do good works we must hide ourselves from the praises of men : S. Matt. vi. 16, “When ye fast, be not, as the hypocrites, of a sad countenance ..... that thou appear not unto men to fast.” The third He taught in this, that He fasted forty days and forty nights: S. Austin, “ Subdue your flesh with abstinence from meat and drink as far as your health will permit.” The fourth He taught in this, that He did not give way to the temptation of the Devil: “Man shall not live by bread alone. . .. ... Get thee hence, Satan;” Ecclus. ii. 1, “Son, when thou comest to the service of God ..... prepare thy soul for temptation.”
III. On the third head it is to be noted, that four evils come upon those who are unwilling to fast when they ought —(1) The evil of iniquity: Ezek. xvi. 49, “ Behold, this was the iniquity of thy sister Sodom, pride, fulness of bread.” (2) The evil of loss, for he who is not willing to fast will have to fast for ever from the fruit of eternal life; and this is indicated in Gen. iii. 17, where it is recorded that Adam would not abstain from the forbidden fruit; wherefore the Lord said, “ Now, lest he put forth his hand and take also of the tree of life ..... the Lord God sent him forth from the Garden of Eden.” (3) The evil of present punishment: Ecclus. xxxvii. 34, “ By surfeiting many have perished.” (4) The evil of the punishment of perpetual hunger and thirst in the lower world: Isa. lxv. 13, “Behold, My servants shall eat, but ye shall be hungry: behold, My servants shall drink, but ye shall be thirsty”—which relates to the “heavenly feast,” from which they who do not fast now, but “ fare sumptuously every day, shall not have a drop of water even” (see S. Luke xvi. 19-24).
IV. On the fourth head it is to be noted, that a fourfold profit flows from fasting—(1) The mortification of vices. (2) An elevation of the mind towards God. (3) The acquisition of virtue. (4) The reward of eternal blessedness. Of these four S. Gregory says: “ If thou represseth vices by bodily fasting,” behold the first; “ thou elevatest the mind,” behold the second; “thou increaseth virtue,” behold the third; “ thou grantest rewards,” behold the fourth.
HOMILY III.
THE CHRISTIAN’S LIFE.
The Second Sunday in Lent.—(From the Epistle.)
"We beseech you, brethren, and exhort you by the Lord Jesus, that as ye have received from us how ye ought to, walk and to please God,” &c.—1 Thess. iv. 1.
The Apostle exhorts in this Epistle to five things. Firstly, that we should study to walk according to God: “ How ye ought to walk.” Secondly, that we may be pleasing to God: “ To please God.” Thirdly, as holy: “ Your sanctification.” Fourthly, that we should do no injury to our neighbour: “ That no man go beyond and defraud.” Fifthly, that we should avoid sins of sensuality: “ Ye should abstain from fornication.”
I. On the first head it is be noted, that the Apostle taught us twelve ways of walking; five of them will be mentioned here, and the rest in Homily V. for the Third Sunday in Lent—(1) In humility, lest inflated with pride we are not able to pass up the narrow way. (2) In patience, that we may bear cheerful the toils and the misfortunes of the way. (3) In meekness, that we may have companions on our way, and may not perturb them in the journey. (4) In charity, that we may communicate good words to our companions. (5) In compassion, that we may help the infirmities of the saints. Of these five, Eph. iv. 1, 2, “ That ye walk worthy of the vocation, with all lowliness,” behold the first; “ Long suffering,” behold the second; “ Meekness,” behold the third; "Forbearing one another,” behold the fourth; “In love,” behold the fifth.
II. On the second head it is to be noted, that five things are needful for us to please God. (1) That we should fear Him above all as omnipotent and just. (2) That we should hope in Him above all, as if in a liberator. Of these two, Ps. cxlvii. 11, “The Lord taketh pleasure in them that fear Him,” behold the first; “ In those that hope in His mercy,” behold the second. (3) That we should love Him above all, as our highest good : Prov. viii. 17, “Hove them that love Me.” (4) That we shall sustain tribulations willingly for His sake : Judith viii. 23, “All that pleased God passed through many tribulations, remaining faithful.” (5) That for His sake we should despise fleshly delights, and live after the Spirit: Rom. viii. 8, 9, “They that are in the flesh cannot please God. But ye are not in the flesh, but in the Spirit,” &c.
III. On the third head it is to be noted, that we ought to seek to be holy for five reasons—i.e.y be made clean. (1) That we may become like God: 1 S. Pet. i. 16, “Be ye holy, for I am holy.” (2) Lest we should do injury to Christ, Who cleansed us with such great toil and cost: Apoc. i. 5, “Loved us, and washed us from our sins in His Own Blood.” (3) Lest we should be prevented from entering the Heavenly City : Apoc. xxi. 27, “There shall in no wise enter into it anything that defileth.” (4) That we may be made capable of receiving wisdom: Wisd. vii. 27, “ Conveyeth herself into holy souls ; she maketh the friends of God and prophets.” (5) That we may be worthy to see God: S. Matt. v. 8, “Blessed are the pure in heart, for they shall see God,” which vision Christ has procured for us.
[Note, S. Thomas has not treated of the fourth head, and for the fifth he refers to Homily V. for the Third Sunday in Lent.]
HOMILY IV.
THE SINFUL SOUL.
The Second Sunday in Lent.—(From the Gospel.)
“ My daughter is grievously vexed with a devil.”—S. Matt. xv. 22.
Morally by this demoniac is understood a sinful soul, and here are noted two evils which a man acquires through deadly sin. The first is, that he is possessed by a devil; the second is, that he is grievously vexed.
I. On the first head it is to be noted, that a sinful soul possesses seven devils. (1) An immoderate desire of knowledge, this a noon-day devil: Ps. xci. 6 (Vulg.), “The noon-day devil.” (2) An immoderate avarice for possession ; this is the dumb devil: S. Luke xi. 14, “ He was casting out a devil, and it was dumb.” (3) The ambition of ruling; this devil is Asmodeus by name : Tobit iii. 8, “ A devil named Asmodeus had killed them.” Asmodeus is interpreted of him about to make judgment; and it signifies ambition, which desires to possess the power of judging men who are to be judged by God. (4) The delight of carnal pleasures; this is the blind devil: S. Matt. xii. 22, “ Then was brought unto Him one possessed with a devil, blind and dumb.” This is carnal concupiscence, which blinds the eyes of the mind: S. Austin, “ Clouds were ascending from the slimy concupiscence of the flesh, and they overclouded and darkened my soul; so that the sincerity of love could not be distinguished from the blackness of lust.” (5) The cruelty of doing harm; this is the fierce devil: S. Matt, viii. 22, “ There met Him two possessed with devils coming out of the tombs, exceeding fierce.” (6) The malignity of detracting; of this, Apoc. xvi. 13, “ I saw three unclean spirits like frogs come out of the mouth of the dragon.” By the frog is understood the loquacity of detraction, for there are three ways of detraction. The first is the undervaluing blessings; the second is exaggerating evils; the third is imputing false crimes. (7) Desperation, which is the seventh devil, from which flows all evils; this devil is called “ legion,” because in a state of desperation many devils enter into the mind: S. Matt. v. 9, “ What is thy name? And he answered, saying, My name is Legion, for we are many.” Of these seven devils: S. Luke viii. 2, “ Mary called Magdalene, out of whom went seven devils.”
II. On the second head it is to be noted, that these devils vex the man whom they possess in seven ways. (1) By blinding him. (2) Depriving him of speech; of these two: S. Matt. xii. 22, “ One possessed with a devil, blind and dumb.” (3) They vex by kindling the flame of desire. (4) By drowning in the water of luxury. (5) By altering the revolution of changing things; of these three: S. Matt, xvii. 15, “ Lord, have mercy on my son, for he is lunatic and sore vexed; for ofttimes he falleth into the fire, and oft into the water.” The sinner is called a lunatic, since like the moon (luna) he increases and decreases at certain seasons, and often falls into the fire of lust and into the water of luxury. (6) He afflicts with the cold of his spiritual ones by wearing the clothing of virtues: S. Luke viii. 27, “There met Him a certain man which had devils a long time, and ware no clothes.” (7) He vexes with the griefs and anguishes which sinners often suffer by inflicting upon themselves : S. Matt. v. 2, 5, “ There met Him out of the tombs a man with an unclean spirit. cutting himself with stones.” Jer. ii. 19, “See, that it is an evil and bitter thing that thou hast forsaken the Lord thy God,” &c.
Five things are noted of this woman of Canaan which availed for the liberation of this demoniac. (1) Humility: “ Yet the dogs eat.” (2) Her patience, since she patiently endured the seeming reproaches of Our Lord. (3) Her prayer, “ Have mercy on me, O Lord.” (4) Her perseverance : she did not cease asking till she obtained what she desired. (5) Her faith: “O woman, great is thy faith.” If we had had these five qualities we should be delivered from every devil, that is, from all sin; which may Christ grant us to be. Amen.
HOMILY V.
THE WALK OF THE RIGHTEOUS AND OF THE WICKED.
Third Sunday in Lent.—(From the Epistle.)
“ Walk as children of the light.”—Eph. v. 8.
The Apostle, in these words, lays down three points for consideration. Firstly, he exhorts to walking: “ walk.” Secondly, the manner of walking : “ as children.” Thirdly, He assigns a cause “ of the light,” for light is the means of walking: S. John xii. 35, “Walk while ye have the light.”
I. On the first head it is to be noted, that man has a four-fold walk. (1) Of nature, by walking according to which a man hastens towards death: Job. xvi. 22, “ I shall go the way whence I shall not return.” (2) Of sin, by walking according to which a man passes on from sin to sin: Ps. xii. 8, “ The wicked walk on every side.” (3) Of grace, by walking according to which a man goes on from good to better: Gen. xvii. 1, “Walk before Me, and be thou perfect.” (4) Of glory, according to which the holy walk who are following Christ: Apoc. iii. 4, “They shall walk with Me in white, for they are worthy.” The first is to be endured, the second to be avoided, the third to be acted upon, the fourth to be desired. The Apostle exhorts to the third: Eph. iv. 7, “ I beseech you that ye walk worthy.”
II. On the second head is to be noted the manner of walking, of which the Apostle mentions twelve ways; five of which were explained in Homily III., for the second Sunday in Lent, and seven remain to be considered here. It is known that we ought to walk “in newness of life”—(1) Casting away our former sin : Rom. vi. 4, “ We also should walk in newness of life.” (2) Subjecting the flesh to the Spirit, and living according to the Spirit : Gal. v. 16, “ Walk in the Spirit, and ye shall not fulfil the lust of the flesh.” (3) In love, loving God and one’s neighbours: Eph. v. 2, “Walk in love, as Christ also hath loved us.” (4) Honestly, having a good conversation amongst men : 1 Thess. iv. 12, “ Walk honestly toward them that are without.” (5) In wisdom, edifying others by sweet and profitable words : Coloss, iv. 5, “ Walk in wisdom toward them that are without.” (6) In Christ, by following and imitating Him: Coloss. ii. 6, “ As ye have, therefore, received Christ Jesus the Lord, so walk in Him.” (7) We ought to walk in the light, as doing nothing worthy of reproof: S. John xi. 9, “ If any man walk in the day he stumbleth not.” The holy walk in these seven paths, but the wicked in seven other ways—(1) According to the flesh, in fulfilling its desires : 2 S. Peter ii. 10, “ Them that walk after the flesh in the lust of uncleanness.” (2) According to the course of this world: Eph. ii. 2, “ Wherein in time past ye walked according to the course of this world.” (3) In vanity, by loving the things which are vain: Eph. iv. 17, “As other Gentiles walk in the vanity of their mind.” (4) In living inordinately, and dishonestly, and dissolutely: 2 Thess. iii. 6, “ Withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us.” (5) In fulfilling whatsoever desires they list. (6) By living luxuriantly in lasciviousness. (7) In gluttonies, revellings, and the like. Of these three : 1 S. Pet. iv. 3, “ So have wrought the will of the Gentiles when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries.” Those whoso walk, perish: Job. vi. 18, “The paths of their way are turned aside; they go to nothing, and perish ;” whilst they who walk after the former ways come to the joy of eternal life, which may Christ give us. Amen.
HOMILY VI.
THE CAST-OUT DEVIL.
Third Sunday in Lent.—(From the Gospel.)
“He was casting out a devil, and it was dumb.”—S. Luke xi. 14.
In these words, concerning the casting out of this devil, is signified the casting out of the devil from the heart, and they teach three things. Firstly, the frequency of the casting out: “ And He was casting out,” whence it is implied that He did frequently cast them out. Secondly, the wickedness of him who was cast out: “ and he was dumb.” Thirdly, the profitableness of this casting out: “ When the devil was gone out the dumb spake.”
I. On the first head it is to be noted, that the Lord frequently cast out a devil—(1) In casting him out from Heaven: Ezek. xxviii. 16, “I will cast thee as profane out of the mountain of God.” Apoc. xii. 9, “ The great dragon was cast out.” (2) He cast him out of Paradise when cursing him: Gen. iii. 14, “Because thou hast done this thou art cursed above all cattle, and above every beast of the earth.” (3) He cast him from a mount when He repelled him : S. Matt. iv. 10, “ Get thee hence, Satan.” (4) Casting him out from the souls in driving him from them : Acts x. 38, “ Who went about doing good, and healing all that were oppressed of the devil.” (5) He cast him out from the bodies of the sick when He healed them: S. Luke iv. 41, “ Devils also came out of many.” (6) He cast him out from the world, delivering it from his power: S. John xii. 31, “ Now shall the prince of this world be cast out.” (7) He cast him into hell, consigning him to eternal fires: Isa. xiv. 15, “Thou shalt be brought down to hell, to the sides of the pit.”
II. On the second head it is to be noted, that a threefold evil came upon the sick man from the devil, signifying the threefold evil which comes from sin. The first was, because the devil possessed him ; the second, because he made him blind ; the third, because he deprived him of the power of speech. That man had these three miseries, because he was a demoniac, was blind, and was dumb; they signify three evils which flow from sin—(1) He was possessed by the devil: 2 S. Tim. ii. 26, “ That they may recover themselves out of the snare of the devil, who are taken captive by him at his will.” (2) He was made blind : Zeph. i. 17, “They shall walk like blind men because they have sinned against the Lord.” (3) He was made dumb, so that he could neither praise God nor confess his sins: Isa. lvi. 10, “ They are all dumb dogs; they cannot bark.” III. On the third head it is to be noted, that three blessings follow the casting out of the devil—first, the liberation from his possession ; second, the restitution of sight; third, the restoration of speech; and these signify the three good things which happen to a soul in justification—(1) That the soul is delivered from the power of the devil: Coloss. i. 13, “ Who hath delivered us from the power of darkness.” (2) That the light of grace is restored to it: Ps. cxlvi. 8, “ The Lord openeth the eyes of the blind.” (3) That speech is given, by which sin may be confessed and God may be praised : Ps. li., “ Deliver me from blood-guiltiness, O God” —i.e., from sins—“ and my tongue shall sing aloud of Thy righteousness.”
HOMILY VII.
THE CITY OF GOD.
Fourth Sunday in Lent.—(From the Epistle.)
“But Jerusalem which is above is free.”—Gal. iv. 26.
In these words, the City of God, which rules in Heaven, is commended on three accounts. Firstly, for situation: “which is above.” Secondly, for its name: “Jerusalem.” Thirdly, for its liberty: “ is free.”
1. On the first head it is to be noted, that for four reasons it is commended as being “ above”—(1) For purity ; uncleannesses are not “ above,” but reach down into the vallies. In this celestial city there is nothing unclean; Apoc. xxi. 27, “There shall in no wise enter into it anything that defileth.” (2) For health : for that which is placed “ above” is healthy; so is this celestial city, where there is neither pain nor death: Apoc. xxi. 4, “There shall be no more death, neither sorrow, nor crying, neither shall there be any more pain.” (3) For safety, for the city placed “ above” is the more secure: Ps. xxxi. 21, “ He hath showed me His marvellous kindness in a strong city.” (4) For spaciousness; for the earth which is below is, as it were, a point in the sphere, but the heavens are the circumference: S. Austin, “ But do you marvel that the breadth of the heavens are not limited by narrow boundaries? From the extreme boundary of Spain to the streets of this city, the space which intervenes is compassed in a very few days, if the wind carries the ship; whilst that celestial region takes the swiftest star a journey of thirty years to reach it.”
II. On the second head it is to be noted, that inasmuch as the city is named Jerusalem, it is to be commended for many reasons; for many things are spoken of Jerusalem in Scripture which must be understood of the heavenly Jerusalem. Ten qualities are here noticed—(1) Its wonderful beauty and fairness: Cant. vi. 3, “ Thou art beautiful, O my love, as Tirzah, comely as Jerusalem.” (2) Its inexpressible love and charity: Isa. xxxi. 9, “ The Lord, Whose fire is in Zion and His furnace in Jerusalem.” (3) The delightful splendour of its brightness: Tobit xiii. 13, “Jerusalem, City of God, .Thou shalt shine with a glorious light, and all the ends of the earth shall worship thee.” (4) The splendour of its walls, streets, and gates: Tobit xiii. 21, “The gates of Jerusalem shall be built of sapphire and emerald, and all the walls thereof round about of precious stones. All its streets shall be paved with white and clean stones.” (5) Its abundance of all things: Isa. xxxiii. 20, Vulg., “Their eyes shall see Jerusalem a rich habitation.” (6) The affluence of all delights : Isa. lxvi. 10, 11, “ Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice with joy for her,.be delighted with the abundance of her glory.” (7) Its perpetual and continual joy: Isa. lxv. 18, “I create Jerusalem a rejoicing.” (8) Its eternal honour and glory : Isa. lx. 1, Vulg., “Arise, be enlightened, O Jerusalem; for thy light is come, and the glory of the Lord is risen upon thee.” (9) The happiness of eternal peace: Isa. lxvi. 12, “Behold I will extend peace to her like a river.” (10) The eternal happiness of blessed light: Tobit xiii. 22, “ Alleluia shall be sung in its streets.”
III. On the third head it is to be noted, that there will be deliverance there from five evils—(1) From the vexation of daemons: Isa. xiv. 3, “ And it shall come to pass in that day that the Lord shall give thee rest from thy sorrow, and from thy fear, and from the hard bondage.” (2) From the affliction of all evil: Tobit xiii. 19, “The Lord our God hath delivered Jerusalem His city from all her troubles.” (3) From the corruption of the creature: Rom. viii. 21, “The creature itself also shall be delivered from the bondage of corruption.” (4) From the death of the body: Rom. vii. 24, 25, “Who shall deliver me from the body of this death ? I thank God through Jesus Christ our Lord.” (5) Liberty from the servitude of sin: S. John viii. 36, “If the Son therefore shall make you free, ye shall be free indeed.” Blessed, therefore, is that city where there is no evil, where all is good. To which good may we be brought, &c.
HOMILY VIII.
THE WAYS AND WORKS OF CHRIST.
Fourth Sunday in Lent.—(From the Gospel.)
“Jesus went over the sea of Galilee.”—S. John vi. 1.
There are three things especially in this Gospel which Jesus is said to have done. Firstly, He “ went over the sea.” Secondly, He ascended into a mountain: “ went up into a mountain.” Thirdly, He fed multitudes: “ Jesus took bread,” &c.
I. On the first head it is to be noted, that Jesus did three things in connection with the sea—(1) He calmed it. (2) He walked upon it with dry feet. (3) He went over it. These three things Christ did in the world: Ps. civ. 25, “ This great and wide sea.” (1) Christ calmed the world in reconciling it with God the Father. (2) Walking over the world with dry feet, by loving nothing earthly. (3) He went over the world, ascending into heaven. Of the first: 2 Cor. v. 19, “ God was in Christ, reconciling the world unto Himself.” Of the second: S. John xiv. 30, “ The prince of this world cometh, and hath nothing in Me.” Of the third: S. John xvi. 28, “I leave the world and go to the Father.”
II. On the second head it is to be noted, that in the Gospels it is recorded that Christ did seven things on the mountain— (1) On it He overcame the Devil. (2) On it He preached to His disciples. (3) He was transfigured on the mount. (4) On it He prayed frequently. (5) On it He appeared to His disciples. (6) On it He fed the multitude. (7) From it He ascended into heaven. Of the first: S. Matt. iv. 8, “The Devil taketh Him up into an exceeding high mountain.” Of the second : S. Matt. v. 1, “ Seeing the multitudes, He went up into a mountain, and when He was set His disciples came unto Him.” Of the third : S. Matt. xvii. 1, 2, “ Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, and was transfigured before them.” Of the fourth : S. Matt. xiv. 23, “ He went up into a mountain apart to pray.” Of the fifth : S. Matt, xxviii. 16, “ The eleven disciples went away into Galilee, into a mountain where Jesus had appointed them.” Of the sixth : S. John vi. 3, 11, “Jesus went up into a mountain.Jesus took the loaves.” And of the seventh: S. Luke xxiv. 50, “ He led them forth as far as Bethany, and He lifted up His hands.”
III. On the third head it is to be noted, that in two villages the Lord fed the multitudes with twelve loaves, and these twelve signify the breads with which He feeds those who follow Him in the way—(1) of charity, (2) joy, (3) peace, (4) long-suffering, (5) gentleness, (6) goodness, (7) faith, (8) meekness, (9) temperance, (10) modesty, (11) continence, (12) chastity. These are the twelve breads of propitiation of which it is spoken : Exod. xxv. 30, “ Thou shalt set upon a table shew-bread before Me alway.” Of all these : Gal. v. 22, 23, “ But the fruit of the spirit is love, joy, peace,” &c.
HOMILY IX.
THE ATONEMENT.
Passion Sunday, or Fifth Sunday in Lent.—(From the Epistle.)
“ How much more shall the Blood of Christ, Who through the Eternal Spirit,” &c.—Heb. ix. 14.
The Apostle points out especially four things in this Epistle. Firstly, he shows Christ to have been an High Priest: “ Christ being come, an High Priest;” secondly, He commends His High Priesthood: “ of good things to come thirdly, He shews what He offered: “ offered Himself without spot to God fourthly, He points out the profit or effect of His oblation: “ purge your conscience,” &c.
On this last head it is to be noted, that the Blood of Christ purchased seven benefits for us. (1) Cleansing from our sins and defilement: Apoc. i. 5, “ Unto Him that loved us, and washed us from our sins in His Own Blood.” Heb. xiii. 12, “ Jesus also, that He might sanctify the people with His Own Blood.” (2) Our redemption: Apoc. v. 9, “And hast redeemed us to God by Thy Blood.” 1 S. Peter i. 18, 19, “ Ye were not redeemed with corruptible things, &c.; but with the precious Blood of Christ.” (3) Our peacemaking with God and the angels: Coloss. i. 20, “ Having made peace through the Blood of His Cross.” (4) Confirmation of the testament of the eternal inheritance: 1 Cor. xi. 25, “This Cup is the New Testament in My Blood.” (5) A drinking and inebriation to the consumers: S. Matt. xxvi. 27, 28, “ Drink ye all of it; for this is My Blood of the New Testament,” &c. Deut. xxxii. 14, “ Thou didst drink the pure blood of the grape.” (6) The opening of the door of Heaven: Heb. x. 19, “Having. boldness to enter into the holiest by the Blood of Jesus”—i.e., His continual prayer to God for us; for His Blood cries daily for us to the Father. Heb. xii. 24, “ The Blood of sprinkling, that speaketh better things than that of Abel.” The blood of Abel calls for vengeance; the Blood of Christ demands pardon. (7) The deliverance of the saints from Hades: Zech. ix. 11,
“ By the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water.” From which, &c. HOMILY X.
THE WORD OF GOD AND ITS HEARERS.
Passion Sunday, or Fifth Sunday in Lent. — (From the Gospel.)
“ He that is of God heareth God’s words.”—S. John viii. 47.
In these words four things are noted. Firstly, the great glory of the saints : “ He that is of God.” For what can be more glorious than to be of God? S. John i. 12, “He gave power to become the sons of God.” Secondly, their great wisdom: “ Heareth God’s words.” Psalm xix. 7, “ The testimony of the Lord is sure, making wise the simple.” Thirdly, the foolishness of the reprobate : “ therefore ye hear them not, because ye are not of God.” For fools despise the wisdom of right dogma, and the doctrine of pure conversation, as the Pharisees did the words and works of Christ. Fourthly, their great misery: “are not of God.” What can be more unhappy than not to be of God? Hosea vii. 18, “Woe unto them! for they have fled from Me.”
I. On the first head it is to be noted, that in three ways the saints are to be of God. (1) By creation, as an effect from a cause : Rom. xi. 36, “For of Him, and through Him, and to Him are all things.” (2) By justification, as the splendour from light: Ephes.v. 8, “Yewere sometimes darkness, but now light in the Lord.” 1 S. John iii. 9, “Whosoever is born of God doth not commit sin.” (3) By imitation or assimilation, as a copy from a pattern: 1 S. John ii. 5, “Whoso keepeth His Word, in him verily is the love of God perfected: surely know we that we are in Him. He that saith he abideth in Him, ought himself also to walk even as He walked.”
II. On the second head it is to be noted, that the Word of God which the saints willingly hear is threefold. (1) Eternal: S. John i. 1, “In the beginning was the Word.” (2) Mental: Job iv. 12, “A thing [word, Vulg.] was secretly brought to me.” (3) Vocal: S. Matt. iv. 4, “Man shall not live by bread, &c., but by every word that proceedeth,” &c. The first they hear by faith : S. John xi. 25, “He that believeth in Me, though he were dead, yet shall he live.” The second by inspiration : Psalm lxxxv. 8, “I will hear what God the Lord will speak.” The third, by preaching: S. Luke viii. 8, “ He that hath ears to hear, let him hear.” III. On the third head it is to be noted, that they are foolish who do not hear the Word of God, chiefly for two reasons — (1) Because from the hearing of the Word of God all evil is avoided. (2) All good is gained. Of these two: Prov. i. 33, “ But whoso hearkeneth unto Me shall dwell safely”—because in this life they shall be terrified with no adversaries, and at death will be made joyful by the entering into eternal life; “ and shall be quiet from fear of evil.” In the present, abundance of blessed works, all fear of those who can kill the body being removed ; in the future, abundance of joys, fear being taken away of any defect or adversity.
IV. On the fourth head it is to be noted, that the great miseries which flow from the not “ being of God” arise from two causes—(1) They who are without God have all evil: S. Augustine, “ Whence I know, that it is evil to me without Thee; not alone without, but also within myself; and all abundance which is not God, is need. (2) He who is of God has everything which is best: S Augustine, “ He who enters into the joy of his Lord, and is secure, will also, find himself to have the best of the best.”
HOMILY XI.
HUMILITY AND GLORY.
Palm Sunday.—(From the Epistle.)
“Who, being in the form of God,” &c.—Philipp, ii. 6.
The Apostle in this Epistle treats of three things—firstly,, of the Majesty of Christ, “ Who being in the form of God secondly, of His humility, “made Himself of no reputation;” thirdly, of the advantage of His humility, "Wherefore God also hath highly exalted Him.”
I. On the first head it is to be noted, that the Majesty of Christ is revealed in three attributes—(1) In His Divinity, “ Who being in the form of God for if He was Deity in the form of God, He was therefore God: Acts x. 36, “Preaching peace by Jesus Christ; He is Lord of all.” (2) In shewing the power of His Divinity, “ Thought it not robbery,” &c. —i.e., He was God in truth and not by rapine, as the Devil wished to be: Rom. ix. 5, “ Of whom as concerning the flesh Christ came, Who is over all, God blessed for ever;” true God. (3) In revealing His eternity, “ To be equal with God S. John i. 1, “ In the beginning was the Word,” &c.
II. On the second head it is to be noted, that His humility appears in three ways—(1) In the reception of the form of a servant: “ He made Himself of no reputation, and took upon Him the form of a servant,” &c. (2) In the exhibition of perfect obedience, “ became obedient:" John vi. 38, “I came down from heaven not to do Mine own will, but the will of Him that sent Me,” &c. (3) In the endurance of a most degraded death, “ Unto death Wisd. ii. 20, “Let us condemn Him to a most shameful death.”
III. On the third head it is to be noted, that His exaltation was the gain of His humility. After His death He appeared exalted above all creatures: “ Wherefore God also hath highly exalted Him.” The Apostle makes a threefold exaltation—(1) In comparison with the angels, “that at the Name of Jesus every knee should bow of things in heaven,” &c.: Heb. i. 6, “Let all the angels of God worship Him.” (2) In comparison or in the deeds of men, “ things in earth Rom. viii. 29, “That He might be the first-born among many brethren.” (3) In comparison of the demons: Heb. ii. 14, “That through death He might destroy him that had the power of death, that is the Devil.” S. Augustine, “ The hand nerveless and affixed to the Cross overcame the powers of the air.” Christ by His death subjected to Himself devils, men, and angels : Heb. ii. 8, “ Thou hast put all things in subjection under His feet . He left nothing that is not put under Him.” He who wishes to be saved must so learn at first to be humbled : S. Luke xiv. 11, “ He that humbleth himself shall be exalted.” Job xxii. 29, Vulg., “He that hath been humbled shall be in glory.” To which may we be brought, &c.
HOMILY XII.
Palm Sunday.—(From the Gospel.)
“ And they crucified Him.”—S. Matthew xxvii. 35.
We ought to consider three things concerning the Passion of the Lord—firstly, its nature; secondly, its power; thirdly, its benefit.
I. On the first head it is to be noted, that the Passion of Christ was very bitter for three reasons—(1) On account of the goodness of Him suffering. (2) On account of the indignity of His Passion. (3) On account of the cruelty of those carrying out the sentence. The goodness of Him suffering is manifest from three circumstances—Firstly, because He harmed no one : 1 S. Peter ii. 22, “ Who did no sin.” Secondly, because He most patiently sustained the injuries laid upon Him : 1 S. Peter ii. 23, “ Who, when He was reviled, reviled not again Jer. xi. 19, “I was like a lamb or an ox that is brought to the slaughter.” Thirdly, He was doing good to all: Acts x. 38, “ Who went about doing good S. John x. 32, “ Many good works have I shewed you from My Father.” The indignity of His Death is manifest from three things—Firstly, he was judged, which was the most wicked of all: S. Luke xxiii. 21, “ But they cried, saying, Crucify Him, crucify Him.” Secondly, because of the many indignities which He suffered : S. Matt, xxvii. 27-30, “ Gathered unto Him the whole band of soldiers. And they stripped Him, and put on Him a scarlet robe. And when they had platted a crown of thorns, they put it upon His head, and a reed in His right hand . And they spit upon Him.” Thirdly, because He was condemned to a most shameful death : Wisd. ii. 20, “ Let us condemn Him to a most shameful death.” The cruelty of those who crucified Him is seen from three things—Firstly, very cruelly flagellated Him before death: S. Matt, xxvii. 26, “When he had scourged Jesus, he delivered Him to be crucified.” Secondly, in giving Him at the point of death vinegar and hyssop to drink: S. John xix. 29, “ They filled a spunge with vinegar, and put it upon hyssop, and put it to His mouth ;” Ps. lxix., “ In My thirst they gave Me vinegar to drink.” Thirdly, in wounding Him even after death: S. John xix. 34, “One of the soldiers with a spear pierced His side.” II. On the second head it is to be noted, that the power of His Passion appeared in three things—(1) In heaven; it took away the light from it, S. Luke xxiii. 44, 45, “There was a darkness over all the earth until the ninth hour. And the sun was darkened.” (2) In earth, for it trembled, S. Matt, xxvii. 51, “The earth did quake and the rocks rent.” (3) In Hades, who delivered up its dead, S. Matt, xxvii. 52, “ Many bodies of the Saints which slept arose.” The heavens declare the power of the Passion of Christ; the earth proclaims it; Hades announced it. Phil. ii. 8, 9, “Obedient unto death...... That at the Name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth.”
III. On the third head it is to be noted, that the benefit of the Passion extended to inhabitants of heaven, earth, and hell. By the Passion of Christ the heavenly ones were recruited; earthly men were liberated from the hand of the Devil; and the holy fathers who were in Hades, were delivered from that place. Of the first, Coloss. i. 20, “To reconcile all things unto Himself by Him, whether things in earth or things in heaven.” Of the second, S. John xii. 31, “ Now is the judgment of this world; now shall the princes of this world be cast out;” Coloss. ii. 15, “Having spoiled principalities and powers.” Of the third, Zech. ix. 11, “I have sent forth thy prisoners out of the pit wherein is no water.”