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 Trinity to Advent (Part 1)
THE HOMILIES
OF
S. THOMAS AQUINAS
FOR THE SUNDAYS FROM TRINITY TO ADVENT.
PART I.
CONTAINING TWENTY-FOUR HOMILIES UPON THE EPISTLES AND GOSPELS FOR THE FIRST TWELVE SUNDAYS AFTER TRINITY.
TRANSLATED BY
JOHN M. ASHLEY, B.C.L.,
TRANSLATOR OF THE “ADVENT HOMILIES OF S. THOMAS AQUINAS;” AUTHOR OF THE “ VICTORY OF THE SPIRIT,” THE “ RELATIONS OF SCIENCE,” ETC.; CURATE OF SWANSCOMBE ; AND SUNDAY EVENING LECTURER OF S. MARY’S, GREENHITHE.
LONDON:
CHURCH PRESS COMPANY (LIMITED),
13. BURLEIGH STREET, STRAND, W.C.
MDCCCLXVII.
NOTICE.
The very kind way in which the “Advent Homilies” of the great Schoolman have been received, has induced the Translator to issue another portion of that, which he one day hopes may be formed into a complete work. It has been the wish of some that the outlines of S. Thomas might be expanded for them, and so be made ready for their use. To do this would be not only to tamper with what ought to be preserved entire with all care, but it would destroy the great merit and value of these suggestive skeletons, which, opening so many different trains of thought, leave it to the preacher’s own judgment to enlarge upon them, according to his learning, ability, and peculiar cast of mind. It will very often be found that a third portion of one Homily will afford quite sufficient material for the formation of such a sermon as is suitable to our times. The thorough investigation of the three divisions of one section, often leads to more telling and satisfactory results than can be obtained from the partial development of each of the leading heads. Where the theological wealth is so great, it seems almost invidious to draw comparisons ; but for their power and fulness we recommend specially to the reader’s attention Homilies IV., XIV., XVIII., and XXI.
THE HOMILIES
OF
S. THOMAS AQUINAS,
FROM TRINITY TO ADVENT.
HOMILY I.
TWO-FOLD LOVE.
First Sunday after Trinity.—(From the Epistle.)
"We love Him because He first loved us. If a man say, I love God, and hateth his brother, he is a liar.”—1 S. John iv. 19, 20.
The Apostle S. John asserts three propositions in these words. Firstly, he exhorts us to love—“We love Him.” Secondly, he assigns the cause of our love—“ Because He first loved us.” Thirdly, he exhorts us to the love of our neighbour—“ If a man say, I love God, and hateth his brother,” &c.
I. On the first head it is to be noted that we ought to love God in three ways. Firstly, that our whole heart may be filled with His love—Deut. vi. 5, “And thou shalt love the Lord thy God with all thine heart, and with all thy soul.” Secondly, that we should love nothing except for His sake —S. August., “ He loves Thee less, who with Thee loves anything else, which he loves not for Thy sake.” Thirdly, that no enemy should turn us away from His love—Rom. viii. 35, “Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution,” &c.
II. On the second head is to be noted that there are three reasons why we ought chiefly to love God. (1) On account of His goodness—S. Bern., “ Good is the cause of our loving God. For so great is the goodness of God, that if He never had done or never will do any good to man, nevertheless he ought ever to love Him.'’ (2) On account of His love—as in text, “ We love God because He first loved us. S. August., “I, wretched, as much as possible, ought to love my God, Who made me what I was not; Who redeemed me when I was about to perish; Who when I was sold on account of my sins, gave Himself for me, and Who loved me so much that He gave the price of His blood for me.” (3) We ought to love God on account of our profit, for He has prepared good things which are not able to be spoken of for those who love Him —1 Cor. ii. 9, “ Eye hath not seen, nor ear heard, neither have entered into the heart of man the things which God hath prepared for them that love Him.”
III. On the third head it is to be noted that we ought to love our neighbour for three reasons. (1) On account of the command (S. John xiii. 34), “ A new commandment I give unto you.” (2) On account of the example of nature, for we see that all things naturally love similar things— Eccl. xiii. 15, 16, “ Every beast loveth its like, so also every man him that is nearest to himself : all flesh shall consort with the like to itself.” (3) On account of the evil which follows him who does not love his neighbour, because he incurs the death of sin and hell—1 S. John iii. 14, “ He that loveth not his brother abideth in death;” from which death may He deliver us, &c.
HOMILY II.
DIVES AND LAZARUS.
First Sunday after Trinity.—(From the Gospel.)
“ Son, remember that thou in thy lifetime receivedst the good things, and likewise Lazarus the evil things: hut now he is comforted, and thou art tormented.”—S. Luke xvi. 25.
Four considerations are to be noted in these words. Firstly, the prosperity of the wicked in the present life : “ thou in thy lifetime receivedst the good things.” Secondly, the short adversity of the just in this world: “Lazarus evil things.” Thirdly, the eternal happiness of the just: “now he is comforted.” Fourthly, the perpetual calamity of the wicked : “ thou art tormented.”
I. On the first head it is to be noted, that temporal prosperity consists in three things, which this rich man had. (1) In temporal riches—“There was a certain rich man.” Psa. xlix. 6, “ They that trust in their wealth, and boast themselves of the multitude of their riches.” (2) In worldly honours—he “ was clothed in purple and fine linen,” &c. S. James iv. 16, “Ye rejoice in your boastings.” (3) In carnal pleasures—“ And fared sumptuously every day.” Job xxi. 13, “ They spend their days in wealth, and in a moment go down to the grave.” Amos vi. 4, “ Eat the lambs out of the flock, and the calves out of the midst of the stall.”
II. On the second head it is to be noted, that the adversity of the saints in this present life consists in the three things which belonged to Lazarus. (1) In poverty of possessions— “There was a certain beggar.” Tobit iv. 21, “We lead indeed a poor life, but we shall have many good things if we fear God and depart from all sin, and do that which is good.” (2) In the gain of contempt—“ Was laid at his gate.” 1 Cor. iv. 3, “We are made as the filth of the world, and are the offscouring of all things unto this day.” (3) In the bitterness of tribulations and afflictions—“Full of sores.” Judith viii. 23, Vulg., “All that have pleased God passed through many tribulations.”
III. On the third head it is to be noted, in what things the happiness of the saints consists in another state of being. (1) In glory and honour—“Was carried by the angels.” S. August., “A crowd of slaves proclaims the illustrious funeral rites of this rich man in purple; but how much more illustrious in the sight of God was the ministry of angels which was furnished to that poor man full of sores, who did not bear him to a marble tomb, but to the bosom of Abraham.” Psa. xxi. 5, “ His glory is great in Thy salvation.” (2) In the possession of the heavenly kingdom— “ Into Abraham’s bosom,” by which is understood the rest of Paradise. S. Matt. v. 3, “Blessed are the poor in spirit, for theirs is the Kingdom of God.” (3) In the fruition of eternal delights and consolations—Psa. xvi. 10, “At Thy right hand, there are pleasures for evermore.” Psa. xxxi. 19, “Oh, how great is Thy goodness which Thou hast laid up for them that fear Thee,” &c. IV. On the fourth head it is to be noted, that three things are mentioned here in which the future calamity of the wicked consists. (1) The complete absence of all good things ; and this is noted by the fact that Dives was not able to have a drop of water. Job xxvii. 20, Vulg., “Poverty like water shall take hold on him.” (2) The bitterness and multiplicity of the punishments—“ I am tormented in this flame.” Psa. xi. 6, “ Upon the wicked He shall rain snares, fire and brimstone, and an horrible tempest: this shall be the portion of their cup.” (3) The mighty confusion and ignominy—“Was buried; and in hell.” What can be more ignominious than to be buried with such a burial? Jer. xxii. 19, “ He shall be buried with the burial of an ass.” Jer. xx. 11, Vulg., “They shall be greatly confounded, because they have not understood the everlasting reproach which never shall be effaced.” Therefore present prosperity is to be condemned; present adversity to be joyfully sustained ; the calamity of the lost to be fled from ; and the happiness of the saints to be sought for with all desire ; to which may we be led, &c.
HOMILY III.
ALMSGIVING—A THREEFOLD BLESSING.
Second Sunday after Trinity.—(From the Epistle.)
“But whoso hath this world’s good, and seeth his brother have need,” &c.—1 S. John iii. 17.
S. John the Apostle in these words exhorts us to the practice of almsgiving for three reasons, for he who does almsgiving obtains three good gifts—(1) temporal good ; (2) spiritual good; (3) eternal good.
I. About the first good. It is noted that man acquires a threefold temporal good by almsgiving. (1) Increase of riches —Prov. iii. 9, 10, “Honour the Lord,” i.e., seek ye His praise, not thine own, not of the world. “Of thy substance,” i.e., which you rightly possess—not from rapine, not from the stranger; and of the first-fruits of your own fruit give to the poor, and “so shall thy barns be filled with plenty,” i.e., in a future satiety. They shall not hunger any more, neither shall they thirst any more, and “ thy presses shall burst out with new wine.” Gloss.: They who lay up treasure in heaven shall find their own delights, the granary of whom will be filled by plenty, because they shall be satiated, when His glory will be manifested; and the wine-presses will overflow with wine. He kindles the hearts of the faithful towards the praises of the Creator, and he who bestows earthly subsidies upon the poor will be rendered richer by the giving in heavenly remuneration. (2) Defence from his enemies—Ecclus. xvii. 22, “The alms of man is as a signet with him, and shall preserve the grace of a man as the apple of the eye.” Ecclus. xxix. 13, “He shall fight for thee against thine enemies better than a mighty shield and strong spear. Gloss.: Alms will rather prevail against the enemies than earthly weapons. (3) The prolongation of the present life—1 Tim. iv. 8, “Godliness is profitable unto all things, having promise of the life that now is, and of that which is to come.”
II. About the second good it is to be noted, that man by almsgiving acquires a threefold spiritual good. (1) Remission of sins—Dan. iv. 27, “ Break off thine iniquities by shewing mercy to the poor.” Prov. xvi. 6, “ By mercy and truth iniquity is purged.” Gloss.: All sin. “By mercy” the iniquity of sinners is remitted when it gives to and forgives others. “ By truth ” is understood justice accusing itself for its iniquity, and repenting. (2) The hearing of prayers— Ecclus. xxix. 12, Vulg., “ Shut up alms in the heart of the poor, and it shall obtain help for thee against all evil;” that is to say, in removing evil. Gloss.: Alms shut up in the heart, are useful for advising and consulting. (3) The preservation of grace—Ecclus. xvii. 22, “ The alms of man is as a signet with him, and shall preserve the grace of a man,” &c.
III. Of the third good, it is to be similarly noted, that by almsgiving men acquire a threefold eternal good. (Liberation from eternal death—Tobit iv. 11, Vulg., “For alms deliver from all sin and from death,” &c. (2) The possession of eternal life—1 S. Tim. iv. 8, “ Godliness is profitable, &c., having promise of the life that now is and of that which is to come.” (3) The increase of eternal reward—2 Cor. ix. 6, “ He which soweth sparingly shall also reap sparingly, and he which soweth bountifully shall reap also bountifully, and shall obtain eternal lifeto which may we be brought, &c.
HOMILY IY.
THE HEAVENLY FEAST.
Second Sunday after Trinity.—(From the Gospel.)
“ A certain man made a great supper, and bade many.”—S. Luke xiv. 16.
The heavenly blessedness, as the saints teach, is understood by this supper. But it is called a “ great supper” for three reasons. Firstly, on account of the multitude of those who celebrate this supper ; secondly, on account of the dishes of meat which are given there in abundance; thirdly, on account of the eternity of the supper itself.
I. On the first head it is called great for a threefold reason. (1) By reason of those who make it. The makers are the Father, and the Son, and the Holy Spirit. The Father incomprehensible, the Son incomprehensible, and the Holy Spirit incomprehensible ; and therefore They make an immense or incomprehensible supper. Isai. xxv. 6, “ And in this mountain shall the Lord of Hosts make unto all people a feast of fat things, a feast of wine on the lees of fat things, full of marrow, of wines on the lees well refined.” Esth. i. 3, of Ahasuerus : “ In the third year of his reign he made a feast unto all his princes and his servants,” &c. (2) By reason of those ministering, who are thousands of thousands—Dan. vii. 10, “Thousand thousands ministered unto him.” (3) By reason of the guests, who were ten thousand times ten thousand—Dan. vii. 10, “Ten thousand times ten thousand stood before him.”
II. On the second head this is called a great supper because there will be there a thousand thousand of dishes. The dishes are the joys in life eternal; and because there are in heaven a thousand thousand of joys, there were at the “ great supper” a thousand thousand dishes. But we are here able to fix upon three great dishes. (1) There will be a dish of joy by the absence of all evil. (2) A dish of joy by the presence of all good—Deut. viii. 9, “ Where thou shalt eat bread without scarceness: thou shalt not lack anything in it.” Isai. xxxv. 10, “They shall obtain joy and gladness, and sorrow and sighing shall flee away. (3) There will be a dish of joy by Divine praise—Psa. lxxxiv. 5, “ Blessed are they that dwell in Thy house, they will be still praising Thee.” Of these three S. August., in his book “ On the City of God,” O how great will be that happiness where there will be no evil; where no good will be hidden; it will be intent upon eternal praises, and God will be all in all. III. On the third head it is noted, that this great supper is called eternal for three reasons. (1) S. John xvi. 22, “ Your joy no man taketh from you.” For to sit down to supper is to rejoice. (2) Because no one will ever cease from supping—Apoc. iv. 8, “ And they rest not day and night, saying, Holy, holy, holy, Lord God Almighty, Which was, and is, and is to come.” For to praise is the same as to sup. (3) It is called eternal because it is eaten entire at once —Boetius, “ Eternity is called the possession of the Blessed Life, entire at once.” Rev. xix. 9, “Blessed are they which are called unto the marriage supper of the Lamb to which supper may Jesus Christ lead us, &c.
HOMILY V.
THE BLESSINGS OF HUMILITY.
Third Sunday after Trinity.—(From the Epistle.)
“ Humble yourselves therefore under the mighty hand of God, that He may exalt you in due time” (& Peter v. 6); or, “ in the time of Visitation” (Vulgate).
In these words S. Peter asserts three things. In the First place, he exhorts to humility, “ humble yourselves;” in the Second place, he shows the necessity of the humbling “ under the mighty hand of God,” Who is able to humble the unwilling; in the Third place, he places the usefulness of humility, that “He may exalt you in due time.”
I. On the first head, it is to be noted, that humility is threefold. (1) Of guilt, Ecclus. xix. 23, “ There is one that humbleth himself wickedly, and his interior is full of deceit.” (2) Of punishment, Psalm cvi. 42, “ Their enemies also oppressed them, and they were brought into subjection under their hand.” (3) Of grace, S. Matt. xi. 29, “ Learn of Me, for I am meek and lowly in heart.” The first kind of humility is to be fled from; the second to be endured ; the third to be sought for.
II. On the second head, it is to be noted, that God shows His power over the proud in three ways. (1) In resisting them ; (2) in casting them down ; (3) in punishing them eternally. Of the first, S. James iv. 6, “ God resisteth the proud, but givetli grace unto the humble.” Of the second, Psalm lxxii. 18, Vulg., “When they were lifted up Thou hast cast them down.” Of the third, Joel ii. 20, “ And his stink shall come up, and his ill-savour shall come up, because he hath done great things.” Baruck v. 7, “For God hath appointed to bring down every high mountain.” (S. Thos. reads “mind.”)
III. On the third head, it is to be noted, that man acquires a threefold profit from humility. (1) The gift of grace; (2) the gift of knowledge; (3) the gift of glory. Of the first, S. James iv. 6, God “ giveth grace unto the humble.” Of the second, S. Matt. xi. 25, “Thou hast hid these things from the wise and prudent, and hast revealed them unto babes.” Of the third, Job. xxii. 29, Vulg., “For he that hath been humbled shall be in glory.”
HOMILY VI.
ANGELIC MINISTRATION.
Third Sunday after Trinity.—(From the Gospel.)
“ There is joy in the presence of the angels of God over one sinner that repenteth.”—S. Luke xv. 10.
Two things are noted in these words. First, the dignity of the angels—“ the angels of God.” Second, their benignity, “joy over one sinner that repenteth.” Great is the dignity of the angels, because they are the messengers of God; and great is their benignity, because they rejoice in the conversion of the sinner.
I. On the first head, it is to be noted, that the angels are called “angels of God,” as they are spoken of here; and our angels, as they are called in S. Matt, xviii. 10, “Their angels do always behold the face of My Father which is in heaven.” And by this threefold calling a twofold virtue is to be noted in them, for they have the double virtue of standing by and ministering; for they stand by God, and they minister to us. They stand by God in a threefold manner. (1) In contemplation, S. Matt, xviii. 10, “ Do always behold the face of My Father.” (2) In loving, 1 S. Peter i. 12, “ Which things the angels desire to look into;" S. August., “ So great is the fulness of the Divine countenance that no one is able to behold it without love.” (3) In praising, S. Peter Dam., “It is the work of the angels to praise God in hymns.” The angels also minister to us in a threefold manner. First, in purging us ; second, in enlightening us ; third, in helping us forward. S. Dioni. Are., For by liberating us they purge us. Isaiah vi. 6, “ Then flew one of the seraphims unto me, having a live coal in his hand,” &c. They illuminate by teaching. Dan. x. 13, “ Michael, one of the chief princes, came to help me, and I remained there with the kings of Persia. Now I am come to make thee understand what shall befal thy people in the latter days.” They help by providing good things. 1 Kings xix. 5, “ An angel touched him, and said unto him, Arise and eat.”
II. On the second head, it is noted, that for three reasons the angels rejoice over the conversion of sinners. (1) On account of the fulfilment of their ministry; for they are ministers that exhort us to repentance. Heb. i. 14, “Are they not all ministering spirits, sent forth to minister to them who shall be heirs of salvation?" (2) On account of the confusion of the demons ; for the demons are confounded when any one is converted to repentance, which is the joy of angels. Rev. xii. 9-12, “And the great dragon was cast out, that old serpent called the Devil, and Satan .... and his angels were cast out with him.” Afterwards, “ I heard a loud voice saying in heaven, Now is come salvation, and strength, .... therefore rejoice, ye heavens.” (3) On account of the honour of God; for the sinner when he is converted honours God, which is the joy of angels. Jos. vii. 19, “My son, give, I pray thee, glory to the Lord God of Israel, and make confession unto Him.”
HOMILY VII.
THE CREATURE’S FUTURE GLORY.
Fourth Sunday after Trinity.—(From the Epistle.)
“ For the earnest expectation of the creature waiteth for the manifestation of the sons of God.”—Rom. viii. 19.
The Apostle in this Epistle designs to show that all His creatures desired the Advent of the Glory of the Saints. There are four creatures which desire especially the glory of the saints. First, angelic creatures; second, heavenly creatures; third, earthly creatures; fourth, human creatures ; and, therefore, perhaps, he names four creatures in this Epistle.
I. On the first head, it is noted, that the angels desire it for three reasons. (1) On account of the full completion of the victory over their enemies. Rev. xii. 9, “ And the great serpent was cast out; that old serpent called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him and afterwards “ Rejoice, ye heavens, and ye that dwell in them.” (2) On account of the completion of their ministry. 1 Cor. xv. 24, “When He shall have put down all rule, and all authority, and power, for He must reign till He hath put all enemies under His feet.” (3) On account of the perfect reparation of His city. Psalm cv. 6, “ He shall judge among the heathen, He shall fill the places with the dead bodies.” Ephes. i. 10, Vulg., “To re-establish all things in Christ that are in heaven and on earth.”
II. On the second head, it is to be noted that the heavenly creature was desiring this for three reasons. (1) On account of the taking away the unworthiness of its servitude. S. Isid., “The sun and the moon will not descend to setting after the judgment, nor to the wicked placed under the earth, will light serve them.” (2) On account of the recovery of lost beauty. Isai. xxx. 26, “ Moreover, the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold.” (3) On account of his rest from motion, Habak. iii. 11, “The sun and moon stood still in their habitation.” The sun in rising, the moon in setting, as they were ordained at the creation for these three good things, the heavenly bodies obtain.
III. It is noted, in the third place, that the earthly creature desires it for three reasons. (1) On account of its cleansing from the sins of the wicked, for now the wicked defile the earth with their iniquities. Psalm cv. 39, Vulg., the land “ was defiled with their works but hereafter it shall be purged with fire. 2 Peter iii. 10, “The elements shall melt with fervent heat; the earth, also, and the works that are therein, shall be burnt up.” (2) On account of its liberation from corruption; for there is now birth because there is destruction, but when destruction shall cease then there will be no necessity for birth. Rom. viii. 21, “The creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.” (3) On account of its renovation. Isaiah lxv. 17, “Behold, I create new heavens and a new earth, and the former shall not be remembered nor come into mind; but be ye glad arid rejoice for ever in that which I create.”
IV. Man desires it likewise for three reasons. (1) On account of his liberation from evil; (2) on account of his repletion in every good; (3) on account of his conservation for eternity. These three things follow man in the day of judgment who so lives here, that he may be found worthy at that day. Of these three S. Augustine, in his book of the “City of God,” “There will be one free will of that City in all things, and inseparable and individual; having been freed from all evil, filled with all good, for good does not fail in eternity, perfecting indefectibly by the happiness of eternal joys;” which may Christ grant us. Amen.
HOMILY VIII.
ON SHEWING MERCY.
Fourth Sunday after Trinity.—(From the Gospel.)
“ Be ye therefore merciful, as your Father also is merciful.”— S. Luke vi. 30.
The Lord sets before us two things in these words. Firstly, He induces us to mercy, “ Be ye therefore merciful.” Secondly, it gives the rule for shewing mercy, “ as your Father also is merciful.”
I. On the first head, it is to be noted, that three reasons chiefly move us in shewing mercy. (1) Necessity; (2) utility; (3) congruity. It is a necessity, because he who does not shew mercy will not find mercy. James ii. 13, “For he shall have judgment without mercy that hath shewed no mercy.” It is useful, because he who shews mercy shall find mercy. S. Matt. v. 7, “ Blessed are the merciful, for they shall obtain mercy.” It is congruous, because when we obtain mercy from all creatures, it is only suitable that we should shew mercy to others. For we are full of misery, and unless other creatures should have compassion on us in giving themselves and their kind offices for us, we should not be able to exist. For if the sun or fire should give up its light and heat, and the earth its fruit, what could miserable man do? Therefore it is sufficiently congruous, since man meets mercy, that he should shew mercy to others. Prov. xix. 22, Vulg., “ The needy man is merciful;” and he who needs mercy ought to shew mercy to others—ought to be sorry for others; whence, in a certain way, creatures accuse the unmerciful.
II. On the second head, it is to be noted that the mercy of God chiefly appeared in three ways. (1) In the gift of His Son : it was a great gift, and a great mercy, of which S. Luke i. 72, “To perform the mercy promised to our fathers.” (2) In the glorification of the just, Psalm cix. 21, “ Because Thy mercy is good.” Psalm xxxvi. 5, “Thy mercy, O Lord, is in the heavens.” (3) In the justification of sinners, Psalm lxxxvi. 13, “For great is Thy mercy toward me.” On account of the first mercy we ought to praise Him and love Him. On account of the second mercy we ought to be confident, for however great sinners they may be they may fly to God. Isa. lv. 7, “ Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and He will have mercy upon him ; and to our God, for He will abundantly pardon.” On account of the third mercy we ought, with quickness, to run to God. Heb. iv. 11, “Let us labour, therefore, to enter into that rest” (Vulgate, hasten). To which rest may we, &c.
HOMILY IX.
THE EVIL AND THE GOOD.
Fifth Sunday after Trinity.—(From the Epistle.)
“Let him eschew evil and do good; let him seek peace and ensue it.”— 1 Peter iii. 11.
THERE are two parts of righteousness to which the blessed Peter invites us in these words. The first is the avoiding; of evil, “ Let him eschew evil.” The second is, the delighting in good, “and do good.”
I. On the first head, it is to be noted that evil is chiefly to be avoided for three things. (1) On account of the great bitterness which it induces. (2) On account of the loss which it entails. (3) On account of the punishment to which it leads. Of the first, Jer. ii. 19, “See that it is an evil thing and bitter that thou hast forsaken the Lord thy God,” &c. Sin induces much bitterness on account of three reasons. (1) Because the Lord is opposed to sin. Deut. xxv. 16, “For all that do unrighteously are an abomination unto the Lord thy God.” Deut. xxxi. 17, “ Many evils and troubles shall befall them, so that they will say in that day, Are not these evils come upon us because our God is not among us?” (2) Because man by sin is greatly disordered in himself. S. August., Thou hast commanded, 0 Lord, and it is truly so, that every disordered mind is the punishment to itself. Job. vii. 20, “Why hast Thou set me as a mark against Thee, so that I am a burden to myself ?” (3) Because every sinner impugns the just judgment of God to every creature. Wis. xvi. 24, “ The creature serving Thee, the Creator, is made fierce against the unjust for their punishment.”
II. On the second head, it is to be noted, that the sinner incurs a threefold loss, which is sin. (1) Because by sin itself manifold good is taken away. S. Augustine, in the “ City of God,” says, If we were not of a good disposition the vices of it would not harm us ; but now what they do by these things in harming, is that they take away from them¬ selves, integrity, beauty, and salvation. (2) Because of sin the gift of grace is taken away. Wis. i. 4, “ Wisdom will not enter into a malicious soul, nor dwell in a body subject to sins.” (3) On account of sin the gift of glory is taken away. Isaiah xxvi. 10, “ Will he deal unjustly, and will not behold the majesty of the Lord.”
III. On the third head, it is to be noted that sin leads men to many punishments ; but here three are stated. There will be (1) Continual sorrow in mind. Isa. xiii. 8, “Pangs and sorrows shall take hold of them; they shall be in pain, as a woman that travaileth.” Job. xx. 22, “ In the fulness of his sufficiency he shall be in straits; every hand of the wicked shall come upon him.” (2) Continual hunger In heart. S. Matt. xiii. 30, “ Bind them in bundles to burn them.” (3) There will be eternity in both states. S. Matt, xxv. 41, “ Depart from me, ye cursed, into everlasting fire.” Concerning these three, Isaiah lxvi. 24, “ Their worm shall not die, neither shall their fire be quenched.” The worm denotes grief in mind; he calls the fire torment in the heart. The fire being inextinguishable, marks the eternity in both; from which fire may Christ deliver us.
HOMILY X.
THINGS FORSAKEN AND FOLLOWED.
Fifth Sunday after Trinity.—(From the Gospel.)
“They forsook all, and followed Him.”—S. Luke v. 11.
Two things are necessary for us for the following of Him. Firstly, that we should turn away from a changing good by despising it; secondly, that we should turn towards an unchanging good in loving and imitating it. Both these things are noted in the Gospel—the first, “they forsook all;” the second, “and followed Him.”
I. On the first head, it is noticed that we ought to forsake four things if we wish to follow Christ—(1) in forsaking earthly things by despising them, S. Luke xiv. 33, “ Whosoever he be of you that forsaketh not all that he hath, he cannot be My disciple (2) in leaving kinsfolk and parents for the sake of God, S. Matt. x. 37, “ He that loveth father or mother more than Me is not worthy of Me,” &c.; (3) in abandoning his own body by mortifying it; (4) in denying his own will. Of these two, S. Luke ix. 23, “If any man will come after Me, let him deny himself and take up his cross daily and follow Me.”
II. On the second head, it is noted that wre ought to imitate Christ in four ways—(1) in humility, S. Matt. xi. 29, “ Learn of Me, for I am meek and lowly in heart(2) in piety, S. Luke vi. 36, “ Be ye therefore merciful, as your Father is also merciful;” (3) in charity, S. John xv. 17, “These things I command you, that ye love one another;” (4) in the bitterness of tribulations, 1 S. Peter ii. 21, “Christ also suffered for us, leaving us an example that ye should follow His steps.” There are two right ways through which man walks to the kingdom of heaven, Wisd. x. 10, “She conducted the just through the right way, and shewed him the kingdom of God.” To which kingdom may we, &c.
HOMILY XI.
MAN’S TWOFOLD STATE.
Sixth Sunday after Trinity.—(From the Epistle.)
“For if we have been planted together in the likeness of His death, we shall be also in the likeness of His resurrection.”—Romans vi. 5.
THE Apostle makes mention of two things in these words. Firstly, he expresses the excellence that we ought to have, “ We have been planted together in the likeness of His death.” This is our merit that we may have in ourselves the likeness of His, that is of Christ’s, death. Secondly, he expresses what we ought to receive on account of this excellence, “ We shall be also in the likeness of His resurrection.” This is our reward, that we may have the likeness of the resurrection of Christ.
I. On the first head, it is to be noted, that there were five things in the death of Christ in which we ought to follow Him—(1) humility; (2) obedience. Of these two, Philip, ii. 8, “ He humbled Himself and became obedient unto death.” To the first the Lord invites us, S. Matt. xi. 29, “ Learn of Me, for I am meek and lowly in heart to the second, S. John xiv. 15, “If ye love Me, keep My commandments.” (3) Ineffable charity was in the death of Christ, S. John xv. 13, “Greater love hath no man than this, that a man lay down his life for his friends;” and in this we ought to be like Him ourselves, S. John xv. 12, “This is My commandment, that ye love one another.” (4) Patience, 1 S. Peter ii. 23, “ When He suffered He threatened not;” and in this we ought to be made like unto Him, Heb. xii. 1, 2, “Let us run with patience the race that is set before us, looking unto Jesus, the Author and Finisher of our faith, Who for the joy that was set before Him endured the Cross.” (5) Perseverance, because he who in all things perseveres unto death will be saved, Philip, ii. 8, “Obedient unto death, even the death of the Cross ;” but we ought to have the likeness of His death in our perseverance, S. Matt. x. 27, “But he that endureth unto the end shall be saved.
II. On the second head, it is to be noted, that the glory of our body, when it is conformed to the body of the glory of Christ, consists of seven things. (1) It will be lovely by the suitableness of all the members, S. August. (“City of God,” lib. xxii. c. 19), “ Thenceforth there will be no deformity, which now makes unsuitableness of parts, where also the things which are deformed may be corrected; and what is less than it ought to be, since the Creator knew, thence it will be supplied, and what is more than it ought to be will be taken away, the integrity of the material being preserved.” (2) There will be a wonderful sweetness of the outward appearance in the whole body, S. August., “ How great will be the sweetness of complexion when the Just shall shine as the Sun in the kingdom of His Father!” The beauty of all the outward appearance consists in these two things, S. August., “ All beauty of the body is from the suitableness of its parts, as by a certain sweetness of complexion but there will be then all beauty in our bodies, Philip, iii. 21, “Who shall change our vile bod}', that*it may be fashioned like unto His glorious body.” (3) There will be velocity of motion, S. August., “ Where the spirit shall be willing there will be the body instantly.” (4) It will have a perfect liberation from all want. (5) There will be full and high happiness. Of these two, S. August., “ All the members and bowels of the incorruptible body, which now we see distributed various ways by the use of necessity, will not then be so; but this necessity is itself full and certain security and eternal happiness, and it will advance in the praises of God.” (6) It will be impassible, and immortal, and eternal, S. August., “ Whatever has perished from the living bodies, or from the corpses after death, shall be restored, or it shall remain in the sepulchre, in the newness of the spiritual body changed out of the oldness of the animal body, and it will rise again, clothed in incorruption and immortality. (7) There will be full peace and concord between the body and the spirit, S. August., “ A spiritual flesh will be supplied to the flesh, but it will yet be flesh, not spirit.” How happy, therefore, will they be who shall be held to be worthy of that resurrection! Yet they must be those, who here have died with Christ, Colos. iii. 3, 4, “ Ye are dead, and your life is hid with Christ in God. When Christ, Who is our life, shall appear, then shall ye also appear with Him in glory.” To which glory may we, &c.
HOMILY XII.
IMPERFECT OBEDIENCE.
Sixth Sunday after Trinity.—(From the Gospel.)
“Except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.” —S. Matt. v. 20.
In this Gospel the Lord treats of four things. I. He shews what we ought to do, “ Except your righteousness shall exceed,” &c.; which proves that we ought to have abundant righteousness.
II. He shews what we seek, “ the kingdom of heaven.” For this reason we ought to do righteousness, that by it we may come to the kingdom. Of both, S. Matt. vi. 33, “ Seek ye first the kingdom of God and His righteousness.” There He shews what we should avoid, “Thou shalt not kill.”
III. But He shews that we ought to flee from a threefold sin. (1) The sin of deed, “Thou shalt not kill:” by this is prohibited every act by which our neighbour is injured. Isai. i. 16, “Cease to do evil.” Levit. xix. 16, “Neither shalt thou stand against the blood of thy neighbour.” (2) He prohibits all sin of the heart, “ Whosoever is angry with his brother.” Eccles. xi. 10, “Remove anger from thy heart, and put away evil from thy flesh.” (3) Sin of the mouth, S. Matt. v. 22, “ But whosoever shall say to his brother, Raca.” Ephes. iv. 29, “Let no corrupt communication proceed out of your mouth.”
IV. He shews what we ought to fear, t.e., the coming judgment, “ Shall be in danger of the judgment.” But He here places three things that we ought to fear—(1) The judgment in which all the wicked shall be condemned, “ shall be in danger of the judgment.” Judith xvi. 20, “The Lord Almighty will take revenge on them; in the day of judgment He will visit them.” (2) The Council of Angels and Saints, in which all the wicked will be examined, but “who shall say to his brother, Raca, shall be in danger of the Council.” Isai. iii. 14, “The Lord will enter into judgment with the ancients of His people and the princes thereof.” Mai. iv. 6, “ Lest I come to smite the earth with a curse.” (3) The infernal fire, in which all the wicked will be eternally punished, “ shall be in danger of hell fire.” Judith xvi. 21, “For He will give fire and worms into their flesh that they may burn and may feel for ever.” From which fire may Christ deliver us, &c.
HOMILY XIII.
THE EVIL AND THE GOOD WAY.
Seventh Sunday after Trinity.—(From the Epistle.)
“As ye have yielded your members servants to uncleanness and to iniquity unto iniquity, even so now yield your members servants to righteousness unto holiness.”—Romans vi. 19.
In this Epistle the Apostle exhorts us to two things— firstly, to the avoidance of evil, “ As ye have yielded your members,” &c.; secondly, to the love of good, “ even so now yield your members,” &c.
I. On the first head, the Apostle assigns in this Epistle four reasons through which sin should be avoided. (1) Because sin pollutes the mind “to uncleanness.” Hosea ix. 10, “Their abominations were according as they loved.” (2) Because by sin man ignominiousiy subjects himself to servitude, “ When ye were the servants of sin.” S. John viii. 34, “Whosoever committeth sin is the servant of sin.” (3) Because great confusion flows from sin, “ What fruit had ye then in those things whereof ye are now ashamed?” Jeremiah xvii. 13, “ O Lord, all that forsake Thee shall be ashamed.” (4) Because by sin man is led to eternal death, “ The wages of sin is death.” Psalm xxxiii. 22, Vulg., “ The death of the wicked is very evil.”
II. On the second head, it is to be noted, that likewise four reasons are given why good should be chosen. For men acquire four great things from the choice of that which is good. (1) Purity of the mind or sanctification, which is cleansing, S. Matt. v. 8, “ Blessed are the pure in heart, for they shall see God.” (2) Justice of the will “to righteousness.” For righteousness is aright will, S. Ansel., “ Justice is rectitude of the will preserved on its own account.” (3) Liberty of the spirit, “ Ye were free from righteousness.” 2 Cor. iii. 17, “Where the Spirit of the Lord is there is liberty.” S. John viii. 3G, “ If the Son, therefore, shall make you free, ye shall be free indeed.” (4) Man by doing good obtains eternal life, “ The gift of God is eternal life.” S. John v. 29, “And shall come forth they that have done good unto the resurrection of life.” S. Matt, xxv. 46, “Those shall go away into everlasting punishment, but the righteous into life eternal.”
HOMILY XIV.
THE FEAST OF HEAVEN AND EARTH.
Seventh Sunday after Trinity.—(From the Gospel.)
“ And He took the seven loaves and gave thanks, and brake and gave to His disciples to set before them.”—S. Mark viii. 6, 7.
THE Lord feeds His holy ones in a threefold manner. First, with corporeal bread, Psal. civ. 14, “That He may bring forth food out of the earth.” Secondly, with spiritual bread, Prov. xx. 13, “ Open thine eyes,” i.e., the eyes of the heart to holy vigils, “ and thou shalt be satisfied with bread,” i.e., with holy doctrine or with heavenly joys. Thirdly, with eternal bread, Psal. cxxxii. 15, “I will satisfy her poor with bread.”
By these seven loaves are understood the seven breads with which the Lord feeds His faithful ones, that they may not fail in the way of righteousness; but in their strength they may come to the table of heavenly glory. The first is the most sweet effusion of tears from the desire of glory, Psal. xlii. 3, “ My tears have been my meat day and night.” S. August., “ Tears were flowing to me, and it was well for me in regard to them.” The second, the ineffable consolation in the words of God, S. Matt. iv. 4, “Man shall not live by bread alone, but by every word that proeeedeth out of the mouth of God.” Jer. xv. 16, “ Thy words were found, and I did eat them, and Thy word was unto me the joy and rejoicing of mine heart, for I am called by Thy name, O Lord God of Hosts.” The third, the ineffable delight in the partaking of the Eucharist, S. John vi. 51, “The bread that I will give is My flesh, which I will give for the life of the world.” Wisdom xvi. 20, “ And gavest them bread from heaven, prepared without labour, having in it all that is delicious and the sweetness of every taste.” The fourth, the admirable sweetness from the presence of Christ, S. John vi. 51, “I am the living bread which came down from heaven.” For it is evident that the just ever have Christ to dwell in their hearts; how great is the happiness of him who ever has Christ dwelling in his heart. Ephes. iii. 16, 17, “ That He would grant you according to the riches of His glory to be strengthened with might by His Spirit in the inner man, that Christ may dwell in your hearts by faith.” The fifth, the foretaste *of eternal blessedness, Psal. lxxviii. 25, “Man did eat angels’ food.” S. August., “Brought in within I know not to what sweetness, which if it is perfected in me, I know not what eternal life is, unless it be that.” The sixth, in the possession of joy by every virtue, because it is joy to have so many gifts of the Holy Spirit, and those twelve fruits which the Apostle enumerated—Gal. v. 22, 23, “ But the fruit of the Spirit is love, joy, peace, long suffering, gentleness, goodness, faith, meekness, temperance ”— which are therefore called fruits, because they more refresh the mind than can be expressed by words. Prov. ix. 5, “ Come, eat of My bread.” The seventh, the exultation by the testimony of conscience, Prov. xv. 15, Vulg., “A secure mind is like a continual feast.” 2 Cor. i. 12, “For our rejoicing is this, the testimony of our conscience.”
Of the just man it is said, Isai. xxxiii. 16, “Bread shall be given him.” The small fishes are the joys in the presence of the saints, who are even now taken away from the most bitter sea of this world, who frequently come and console the just “ who are in the way.” There are, indeed, some martyrs who are wasted, as Laurence and others, who, being afflicted with fires and differents torments, were smiling brightly, and so by their mirth proclaimed that they had infinite delights within, by which they could despise external torments. 2 Cor. xi. 27, 30, “If I must needs glory, I will glory of the things which concern my infirmities.” 2 Cor. xii. 9, 10, “Most gladly therefore will I rather glory in my infirmities. I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake.” Concerning this bapquet of the just it is said, S. Matt. xxii. 4, “ Behold, I have prepared my dinner; my oxen and my fatlings are killed.” At such banquets, which the wicked know not of, the just are enjoying all the day long. Psal. lxviii. 4, Vulg., “ Let the just feast and rejoice before God.” If the righteous so feast in the present time, what will it be in the time to come? Blessed is he who shall eat bread in the kingdom of heaven. To which kingdom may Jesus Christ lead us.
HOMILY XV.
THE EARTHLY AND THE HEAVENLY LIFE,
Eighth Sunday after Trinity.—(From the Epistle.)
“ For if ye live after the flesh ye shall die ; but if ye through the Spirit do mortify the deeds of the body, ye shall live.”—Romans viii. 13.
The Apostle does three things in these words—Firstly, he commands us that we should mortify the pleasure of the flesh, “ through the Spirit do ye mortify the deeds of the body.” Secondly, he places the necessity of mortifying it, “if ye live after the flesh ye shall die.” Thirdly, he places the profit of the mortification, “ye shall live.”
I. On the first head, it is to be noted, that in a threefold manner we ought to mortify the flesh. (1) By destroying its carnal desires and sin, Colos. iii. 5-10, “Mortify therefore your members which are upon the earth—fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry, for which things’ sake the wrath of God cometh on the children of disobedience ; in the which ye also walked some time, when ye lived in them. But now ye also put off all these: anger, wrath, malice, blasphemy, filthy communication out of your mouth. Lie not one to another, seeing that ye have put off the old man with his deeds; and have put on the new man, which is renewed in knowledge after the image of Him that created him.” (2) By macerating it by fasting and afflictions to the likeness of the passion of Jesus Christ, 2 Cor. iv. 10, “Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body.” (3) In afflicting it by spiritual meditations, Ecffles. xii. 12, “Much study is a weariness of the flesh.” Ecclus. xxxi. 1, “Watching for riches consumeth the flesh.” That is carnal pleasures ; the thought of it takes away sleep, i.e., the weariness of sluggishness. In the same chapter, v. 2, “ The thinking beforehand taketh away the understanding,” i.e., he who sees beforehand the rewards of gifts turns away sense—i.e., from all evil concupiscence; and heavy infirmity—i.e., of the body —makes the mind free from sin.
II. On the second head, it is to be noted that it is necessary we should mortify the flesh, since if we live after the flesh we shall die; for it follows that there is a threefold death from the pleasure of the flesh—(1) the death of sin ; X'2) the death of nature, Ecelus. xxxvii. 34, “ By surfeiting many have perished(3) the death of Gehena, Gal. vi. 8, “ He that soweth to his flesh shall of the flesh reap corruption Psal. xxxiii, 22, Vulg., “ The death of the wicked is very evil.”
III. On the third head, it is to be noted that a threefold life is acquired by the mortification of the flesh—(1) prolongation of natural life, Ecclus. xxxvii. 31, “He that is temperate shall prolong life (2) the life of grace, Rom. viii. 6, “ To be spiritually minded is life and peace (3) the prolongation of the life of glory, 2 Cor. iv. 11, “Always bearing about in the body the dying of the Lord Jesus, that the life of Jesus might be made manifest in our body.”
HOMILY XVI.
THE THREE TREES.
Eighth Sunday after Trinity.—(From the Gospel.)
“ Every good tree bringeth forth good fruit, but a corrupt tree bringeth forth evil fruit.”—S. Matt. vii. 17.
The Lord in this Gospel signifies the three kinds of trees which are in the island of this world. Firstly, He signifies the tree bringing forth good fruits, “Every good tree.” Secondly, that bringing forth evil fruits, “A corrupt tree,” &c. Thirdly, the tree bringing forth no fruits, “ Every tree that bringeth not forth good fruit,” &c.
I. The Lord commends the first tree to us for three reasons. First, from the multiplicity of fruits—“ fruit.” He speaks plurally, that the just who is here called a good tree ought to produce much fruit: for it ought to produce twelve fruits —(1) charity; (2) joy; (3) peace; (4) patience ; (5) long suffering ; (G) goodness ; (7) gentleness ; (8) mildness ; (9) faith; (10) modesty; (11) continency; (12) chastity. Gal. v. 22, “ But the fruit of the Spirit is love, joy, peace,” &c. Secondly, He commends it for the preciousness of the fruits, “ good;" but the goodness of these fruits is manifest, because by such fruits the kingdom of God is gained; and the trees of Paradise give such fruit. Rom. xiv. 17, “The kingdom of God is not meat and drink, but righteousness, peace, and joy in the Holy Ghost.” Thirdly, He commends it by its constancy of fruit bearing, “ brings forth.” It is of the present time in which it is shewn that it is ever in the act of bearing fruit, Jer. xvii. 7, 8, “Blessed is the man that trusteth in the Lord, and whose hope the Lord is; for he shall be as a tree planted by the water . . . and shall not be careful in the year of drought, neither shall cease from yielding fruit.” Ezek. xlvii. 12, “ And by the river upon the bank thereof, this side and on that side, shall grow all trees for meat; whose leaf shall not fade, neither shall the fruit thereof be consumed.” Of these three, Rev. xxii. 2, “ On either side of the river was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month, and the leaves of the tree were for the healing of the nations.” Behold the preciousness of the fruits, for the just eat them and they live for ever. “ Twelve manner of fruits ”—their multiplicity. “ Every month ”—behold their continuity of bearing.
II. Three evils are attributed to the second tree—(1) mortification of the fruits of the wicked—“ fruit,” for in this word, which is spoken in the plural, Our Lord remarks that the wicked man, who is here called “a corrupt tree,” bears many evil fruits, which are evil deeds. But the Apostle enumerates seventeen fruits of the evil tree, Gal. v. 19, 20, 21, which are the “ works of the flesh,” and “ they which do such things shall not inherit the kingdom of God.” (2) The perversity of the fruits, “evil,” S. Matt. xii. 35, “An evil man out of the evil treasure bringeth forth evil things,” (3) The assiduity of working evil, “brings forth,” Hos. iv. 10, Vulg., “They have committed fornication, and have not ceased.”
III. About the third tree, it is to be noted, that there are three kinds of trees which bring forth no fruit—(1) Which makes leaves without flowers : these are they which have words without works, S. Matt. xxi. 19, “He saw a fig-tree and found nothing thereon but leaves only.” Our Lord cursed it, “ How soon is the fig-tree withered away.” (2) Which has flowers without fruits : these are they which bring forth works in appearance but not in truth, 2 Tim. iii. 5, “ Having a form of godliness, but denying the power thereof.” Job viii. 12, 13, “Whilst it is yet in his greenness, and not cut down, it withereth before any other herb. So are the paths of all that forget God, and the hypocrite’s hope shall perish.” (3) That which brings forth fruit, but it is wholly useless, Wisd. iv. 5, “ Their fruit shall be unprofitable, and sour to eat, and fit for nothing.” Jude 12, “Trees whose fruit withereth, without fruit, twice dead, plucked up by the roots.” But, alas, to such trees, for they are cut down with the axe of the Divine judgment, and they will be sent into the eternal fire of hell. S. Matt. iii. 10, “And now also the axe is laid unto the root of the trees, therefore every tree which bringeth not forth good fruit is hewn down and cast into the fire.” From which fire may the Lord deliver us.
HOMILY XVII.
IDOLATRY.
Ninth Sunday after Trinity.—(From the Epistle.)
“Neither be ye idolaters, as were some of them.”—1 Cor. x. 7.
The Apostle here sets forth two things. Firstly, he admonishes that we should flee from spiritual idolatry, “Neither be ye idolaters.” For he was speaking to the faithful who now had no idols ; whence it, is manifest that he was advising them to avoid that idolatry which consists in vices. Secondly, he compares the spiritual idolatry with bodily idolatry, “As were some of them,” who adored a calf and other idols.
I. Of the bodily idolatry, it is known that it was threefold—(1) in the stars; (2) in the elements. Of these two, Wisdom xiii. 2, “Either the fire or the wind, or the swift air, or the circle of the stars, or the great water, or the sun and moon,” &c. In the former of these is seen the idolatry of the elements; in the latter, that of the stars. (3) Idolatry in animals, Rom. i. 23, “And change the glory of the incorruptible God into an image,” &c. The idolatry in the stars signifies pride, whence the first proud one said, Isa. xiv. 13, “I will ascend into heaven, I will exalt my throne above the stars of God ... I will be like the Most High.” 'S. Augustine, “And they thought that they would exalt themselves with stars and lightning, and behold they have fallen upon earth.”
II. The idolatry of the elements signifies the idolatry of the covetous, Colos. iii. 5, “ Covetousness, which is idolatry.” The idolatry of animals is that of carnal concupiscence, which exists in the pleasures of the flesh, S. Jude 10, “But what they know naturally as brute beasts in those things they corrupt themselves.” Of these three, S. James iii. 15, “This wisdom descendeth not from above, but is earthly,” through avarice ; “sensual,” by luxury; “devilish,” through pride.
HOMILY XVIII.
THE GREAT ACCOUNT.
Ninth Sunday after Trinity.—(From the Gospel.)
“Give an account of thy stewardship.”—S. Luke xvi. 2.
This word is spoken to every one at death or in the judgment, since it behoves us all to come before the heavenly tribunal of Christ the Judge, 2 Cor. v. 10, “ For we must all appear before the judgment-seat of Christ, that every one may receive the things done in his body according to that he hath done, whether it be good or bad and therefore every man ought to think how he will then be able to give account. But we ought to consider three things about this account. (1) The difficulty of rendering the account; (2) of the witnesses, who will accuse those rendering a false account, themselves giving the true one; (3) the severity of the sentence which will be given against those who have rendered a false account. I. On the first head, it is to be noted that (1) it will be difficult to render account of all the thoughts, Ps. lxxv. 11, Vulg., “For the thought of man shall give praise to Thee.” Wisd.i. 9, “ For inquisition shall be made into the thoughts of the ungodly.” (2) Of the sayings, S. Matt. xii. 36, “ But I say unto you that every idle word that men shall speak they shall give account thereof in the day of judgment; for by thy words thou shalt be justified, and by thy words thou shalt be condemned.” Eccles. xii. 14, “ For God shall bring every work into judgment, with every secret thing, whether it be good or whether it be evil.”
II. On the second head, it is to be noted, that three most true witnesses will accuse the ungodly in the judgment. The first witness will be God, Mai. iii. 5, “And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers.For I am the Lord : I change not.” The second will be conscience, Rom. ii. 15, “Their conscience also bearing witness, and their thoughts in the meanwhile accusing or else excusing one another, in the day when God shall judge the secrets of men by Jesus Christ.” The third will be every creature, Job xx. 27, “The heavens shall reveal his iniquity, and the earth shall rise up against him ;” whence a certain holy father said: we are about to render an account in the presence of heaven and earth ; and do you mock ?
III. On the third head, it is to be noted, that the severity to the sentence on the wicked will be felt in three ways. (1) They will be deprived of all good things, S. Augus. (in his book of the “ City of God ”), “ In the last punishment it will be just, that the wicked and the ungodly should weep for the loss of natural good things in their torments, feeling their depriver to be the most just God, when they have despised the most bountiful Benefactor.” Job xx. 15, “ He hath swallowed down riches, and he shall vomit them up again : God shall cast them out of his belly.” (2) Because they shall be tormented by the burning of the most fierce fire, Isa. lxvi. 24, “ Neither shall their fire be quenched.” (3) Because they shall not be liberated for ever, S. Matt. xxv. 41, “ Depart from me,” without Whom there is no good: behold the first. “ Into fire :” behold the second. “ Everlasting :” behold the third. From which may Jesus Christ deliver us.
HOMILY XIX.
TRUE AND FALSE GLORY.
Tenth Sunday After Trinity.
[This Homily is substituted for the one which occurs in the series, and which treats of the false gods of the heathen.]
“He that glorieth let him glory in the Lord.”—1 Cor. i. 1.
Every rational creature longs for glory, because such an one was created for glory; and therefore the Apostle in these words points out where true glory can be found; and he points out here two kinds of glory—an unreal and a live glory.
I. On the first head, it is to be noted, that there is (1) a false glory in temporal riches—“And boast themselves in the multitude of their riches,” Psa. xlix. 6. (2) A vain glory— “ Wicked boasteth of his heart’s desire,” Psa. x. 3 ; that is, he glories in earthly dignities. “ Let not the wise man glory in his wisdom, neither let the mighty man glory in his might,” Jer. ix. 23. (3) There is also a foolish glory in pleasures ; for it is foolish to glory in mortal meats—“ She that liveth in pleasure is dead,” 1 S. Tim. v. 6. (4) An evil glory in wickedness—“ Why boasteth thou thyself in mischief?” Psa. lii. 1. The first glory tendeth to poverty— “ The rich man shall lie down, but he shall not be gathered; he openeth his eyes, and he is not” (Job xxvii. 19). The second ends in ignominy—“ Their glory shall fly away like a bird,” Hosea ix. 11. The third is changed into the anguish of grief—“ How much she hath glorified herself and lived deliciously, so much torment and sorrow gave her,” Rev. xviii. 7. The fourth into eternal torment—“ Upon the wicked He shall rain snares, fire and brimstone,” &c., Psa. xi. 6. “ For their worm shall not die, neither shall their tire be quenched,” Isa. lxvi. 24.
II. On the second head, it is to be noted that true glory consists (1) in our knowledge of the Lord—“Let him that glorieth glory in this, that he understandeth and knoweth Me that I am the Lord,” Jer. ix. 24. (2) In consideration of His wonders—“ He gave them to glory in His marvellous acts,” Ecclus. xvii. 9. (3) In His love—“ Let them that love Thy name be joyful in Thee,” Psa. v. 11. (4) In His praise—“ That my glory may sing praise to Thee,” Psa. xxx. 12. (5) In the fruition of God—“I shall be satisfied when I awake with Thy likeness,” Psa. xvii. 15.
HOMILY XX.
THE MISFORTUNES AND PUNISHMENTS OF THE WICKED.
Tenth Sunday after Trinity.—(From the Gospel.)
“ Thine enemies shall cast a trench about thee, and compass thee round, and keep thee, in on every side.”—S. Luke xix. 43.
The Lord in these words predicts the adversity which was about to destroy the vain prosperity of this world, about which three things are to be noted. (1) The universality of the adversity itself—“ Compass thee round.” (2) The multiplicity of the punishment which there will be in it—“And keep thee in on every side.” The multitude is the cause of the keeping in. (3) The eternity of the same adversity— “ Shall lay thee even with the ground;” that is, will destroy wholly, so that no one will be able to be liberated. I. On the first head, it is to be noted, that misfortunes come to the wicked from eight quarters. (1) From the earth —Psa. cvi. 17, “The earth opened and swallowed up,” &c. Job. xx. 27, “The earth shall rise up against him.” (2) From water, which shall suffocate them—Wisd. v. 23, “ The water of the sea shall rage against them, and the rivers shall run together in a terrible manner.” (3) From the air which will lighten against them—Wisd. v. 22, “ Then shafts of lightning shall go directly from the clouds as from a bow well bent; they shall be shot out, and shall fly to the mark.” (4) From fire, which shall consume them—Psa. xcvii. 3, “ A fire goeth before him and burneth his enemies round about.” (5) From the sun, moon, and stars, which shall hide themselves from him—Joel iii. 15, “The sun and the moon shall be darkened, and the stars shall withdraw their shining.” S. Matt. xxiv. 29, “ Shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven.” (6) From the saints, who will condemn them— S. Matt. xix. 28, “ Ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.” (7) From the Lord Jesus Christ, Who will judge them—S. Matt. xxv. 34, 41, “ Then shall the King say unto them on the left hand, Depart from me, ye cursed,” &c. (8) From the angels, who will carry them into hell—S. Matt. xiii. 41, 42, “The Son of Man shall send forth His angels . . . and shall cast them into a furnace of fire.”
II. On the second head, it is to be noted, that there are eight punishments of the wicked, which will greatly distress them. (1) There will be a rational blindness of the highest ignorance, for the torment—S. Greg., “ In the ordained torments it will be permitted to know nothing beyond the torments themselves. (2) There will be a continued trouble of hatred and anger to the irritation of the tormented—Psa. cxii. 10, “ The wicked shall see it and be grieved.” (3) There will be the lack of all sweetness for the punishment of the lustful—S. Greg., “ For what can be a greater misery than ever to desire what never can be, and ever to hate what always is. For the ungodly will never have what he desires. Ps.cxii. 10, “The desire of the wicked shall perish.” (4)There will be a continual sound of weeping and wailing for the punishment of the hearer—Job. xv. 21, “A dreadful sound is in his ears.” S. Jas. v. 1, “Go to now, ye rich men, weep and howl.” (5) There will be a continual effusion of tears for the punishment of the eyes of the bodies of those who were burned—8. Luke vi. 25, “ Woe unto you that laugh now, for ye shall mourn and weep.” Job 'xx. 18, “He shall be punished for all that he did, and yet not be consumed.” In the lives of the Fathers we read, “Let us pray, children, before we come to that place where tears shall consume our bodies.” (6) There will be an intolerable odour as the smell of the suppliants—Isai. iii. 24, “ Instead of a sweet smell there shall be a stink.” (7) There will be the taste for punishment, food and drink the most bitter—Jer, ix. 15, “I will feed them, even this people, with wormwood, and give them the water of gall to drink.” (8) There will be a most glowing fire and perpetual burning—Isai. lxvi. 24, “ For their worm shall not die, neither shall their fire be quenched.” “Are they not therefore foolish who, for momentary delights, bind themselves to so many perpetual evils?” (S. Greg.)
III. On the third head—the eternity of the adversity—it is a momentary thing which delights : it is an eternal thing which crucifies.
HOMILY XXI.
THE THREEFOLD POWER OF GRACE.
Eleventh Sunday after Trinity.—(From the Epistle.)
“By the grace of God I am what I am.”—1 Cor xv. 10.
Three things are to be noted in these words. Firstly, the great bountifulness of God—“ By the grace of God,” &c. Secondly, the utility of the grace—“ His grace which was bestowed upon me was not in vain.” Thirdly, the weakness of the free-will—“ Yet not I.”
I. On the first head, it is to be noted, that in three ways appears the great goodness of God to sinners, which appeared in S. Paul. (1) In the calling of so great sinners —“ Because I persecuted the Church of God.” 1 S. Tim. i. 15, “Christ Jesus came into the world to save sinners, of which I am chief.” (2) In the bestowing of abundant grace—Rom. v. 20, “ Where sin abounded, grace did much more abound.” This is expressed in the words, “ By the grace of God I am what I am;” as a great Apostle, such an one, and so great. (3) In the exhibition of spiritual friendship —Job xxii. 23, “ If thou return to the Almighty thou shalt be built up, thou shalt put away iniquity far from thy tabernacles;” v. 26, “For then shalt thou have thy delight in the Almighty, and shalt lift up thy face unto God.”
II. On the second head, it is to be noted, that there is here a manifold utility of grace. (1) Because it cleanses from the defilement of all sin—Rom. iii. 24, “Being justified freely by His grace through the redemption that is in Christ Jesus; Whom God hath set forth to be a propitiation,” &c. (2) Because it liberates us from all misery—Rom. vii. 24, “ O wretched man that I am, who shall deliver me from the body of this death? I thank God, through Jesus Christ our Lord.” (3) Because it confirms in good—Heb. xiii. 9, “ It is a good thing that the heart be established with grace.” (4)It illuminates the mind—Job xxv. 3, “Upon whom doth not His light arise?” (5) It delights the mind, whence grace is defined to be the soul’s delight. (0) It makes joyful its possessor—Psa. civ. 15, “ Oil to make his face to shine;” whence the Gloss., “Grace is a certain glistening of the mind to the commending holy love.” (7) It leads men to the glory of eternal life—Rom. vi. 23, “The gift of God is eternal life, through Jesus Christ our Lord.” III. On the third head, it is to be noted, that the weakness of the free-will appears in three ways. (1) Because it is ever prone to doing evil—Gen. viii. 21, “For the imagination of man’s heart is evil from his youth.” (2) Because it is not able by itself to arise again when it has fallen into deadly sin—Psalm lxxviii. 39, “ Man is as a wind that passeth away and cometh not again.” (3) Because it is not able to do any good thing—2 Cor. iii. 5, “ Not that we are sufficient of ourselves to do anything as of ourselves.” The Helper of grace is ever to be fled to, Who willingly offered Himself for all, and through Whom we can do all things ; which may the Lord give us, &c. Amen.
HOMILY XXII.
PRIDE AND HUMILITY.
Eleventh Sunday after Trinity.— (From the Gospel.)
“Two men went up in the temple to pray.”—S. Luke xviii. 10.
Three things are to be noted in this Gospel. Firstly, the great pride of the Pharisee, “ The Pharisee stood and prayed thus with himself.” Secondly, the true humility of the publican, “The publican standing afar off.” Thirdly, the great justice of God in His house, “This man went down to his house justified,” &c.
I. On the first head, it is to be noted, that the pride of the Pharisee was seen in three ways. (1) Because candidly he was thinking himself just, “I am not as other men are ;” as if he alone was just. (2) Because he despised others, “I thank Thee that I am not as other men are;” despising all, he alone thought he possessed what he did not. (3) Because he arrogantly boasted of his own good deeds, “ I fast twice in the week.” Gloss., “ He who went up to pray does not pray, but praises himself.” There are three acts of pride, as the Gloss, says, which thus begins, “ There are four kinds of fear,” &c.
II. On the second head, it is to be noted, that the humility of the publican appears in three things. (1) He was standing a long way off, as if unworthy to enter the temple of God: “ Standing afar off.” (2) That he judged himself unworthy even to see the temple : “Would not so much as lift up his eyes to heaven,” &c. (3) Because he judged himself to be a sinner, and was asserting this : “ Smote upon his breast, saying, God be merciful to me a sinner.” These are three acts of humility, Gloss., “He did not dare to draw near that God should draw near unto him ”—the first; “ He does not regard that he should be regarded ”—the second; “ He knows that God does not know him ”—the third.
III. On the third head, it is to be noted, that the justice of Christ appears in three ways in this Gospel—(1) in the justification of the humble publican ; (2) in the condemnation of the proud Pharisee; (3) in the exaltation of the humble over the proud. Of the first, “ This man went down to his house justified.” Of the second, “ Rather than the other.” Gloss., “ That is, before him in comparison with him; or more than he.” Gloss., “ The heart is exalted before a fall, which applies to the Pharisee; and it is humbled before grace, which applies to the publican.” Of the third, “ He that humbleth himself shall be exalted.” Gloss., “ The controversy is placed between the publican and Pharisee : afterwards the sentence of the Judge is recorded, that we should avoid pride; that we should hold to humility, which exalts a man to eternal glory.” Job xxii. 29, Vulg., “He that hath been humbled shall be in glory.” To which glory may we, &c.
HOMILY XXIII.
TRUE AND FALSE CONFIDENCE
Twelfth Sunday after Trinity.—(From the Epistle.)
“ Such trust have we through Christ to God-ward.”—2 Cor. iii. 4.
The Apostle treats of three things in these words. Firstly, he treats of the faith of the Saints, “ Such trust have we.” Secondly, he shews on whose account there is this trust, “ Through Christ.” Thirdly, he shews in whom the Saints have trust, “ To God-ward.” Remark that this trust is twofold—good and evil.
I. The good trust is of the Saints or of the good men ; hut the evil trust is the confidence of had men or of sinners. But the trust of the good, as gathered from the text, consists in seven things. (1) In the fear of God, Prov. xiv. 26, “In the fear of the Lord is strong confidence.” (2) In prayer, 1 Chron. xvii. 25, Vulg., “Thy servant hath found confidence to pray before thee.” 1 S. John iii. 21, “Beloved, if our heart condemn us not, then have we confidence toward God; and whatsoever we ask we receive of Him, because we keep His commandments, and do those things that are pleasing in His sight.” (3) In consecration of himself to God, Job xi. 14-18, “If iniquity be in thy hand, put it far away, and let not wickedness dwell in thy tabernacles, for then shalt thou lift up thy face without spot, yea, thou shalt be stedfast and shall not fear; because thou shalt forget thy misery, and remember it as waters that pass away, and thine age shall be clearer than the noon-day; thou shalt shine forth, thou shalt be as the morning. And thou shalt be secure, because there is hope; yea, thou shalt dig about thee, and thou shalt take thy rest in safety: also thou shalt lie down and none shall make thee afraid; yea, many shall make suit unto thee.” (4) In bountiful almsgiving, Tobit iv. 12, “Alms shall be a great confidence before the Most High God.” (5) In the keeping of the Divine law, Prov. xxii. 17-19, “Bow down thine ear and hear the words of the wise, and apply thine heart unto my knowledge; for it is a pleasant thing if thou keep them within thee: they shall withal be fitted in thy lips that thy trust maybe in the Lord" —not in the world, not in anything else. (6) In the blood of Christ, Heb. x. 19, “ Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way.” (7) In the day of judgment, 1 S. John iv. 17, “Herein is our love made perfect, that we may have boldness in the day of judgment; because as He is, so arc we in this world.”
II. In like manner the trust of the wicked consists in seven things, which are to be gathered from the text. (1) In riches, Jer. xlix. 4, “Wherefore gloriest thou in the valleys, thy flowing valleys, O backsliding daughter? that trusted in her treasures.” (2) In stupidity and maliciousness, Isa. xlvii. 10, “For thou trusted in thy wickedness: thou hast said, None seeth me. Thy wisdom and thy knowledge, it hath perverted thee; and thou hast said in thine heart, I am, and none else besides me.” (3) In the false array of the powerful, “Isa. xxx. 1, 2, 3, “Wo to the rebellious children . . . To strengthen themselves in the strength of Pharaoh, and having trust in the shadow of Egypt; therefore shall the strength of Pharaoh be your shame, and the trust in the shadow of Egypt your confusion.” “Pharaoh” is the prince of this world, “ the shadow of Egypt ” the power of this world. He is rightly called “ confusion,” because often when help is looked for destruction follows; as also the shadow of the power of this world ends in ignominy. According as Isaiah says, xlii. 17, “They shall be turned back, they shall be greatly ashamed that trust in graven images ” —i.e., in the appearance of power and in the powerful. (4) In the vain beauty of the flesh, Ezek. xvi. 15, “But thou didst trust in thine own beauty, and playedst the harlot because of thy renown, and pouredst out thy fornication upon every one that passed by.” (5) In the fortification of towers and walls, Deut. xxviii. 52, “And he shall besiege thee in all thy gates until thy high and fenced walls come down wherein thou trustedst in all thy land.” (6) In the invocation of demons, Deut. xxxii. 37, “ Where are their gods, their rock in whom they trusted?” (7) In intercourse with that which is outward and unreal, Job viii. 13, “The hypocrite’s hope shall perish; whose hope shall be cut off, and whose trust shall be a spider’s web.” From which trust may Christ deliver us.
HOMILY XXIV.
THE SINNER HEALED.
Twelfth Sunday after Trinity.—(From the Gospel.)
“They bring unto Him one that was deaf and had an impediment in his speech, and they besought Him to put His hands upon him.”— S. Mark vii. 32.
In this Gospel three points are characteristically noted. Firstly, that the infirmity of every sinner is great and manifold, “Deaf and had an impediment in his speech.” Secondly, the means which are necessary for the healing, “ And they besought Him,” &c. Thirdly, the varied benefit that results from his being healed, “ His ears were opened and the string of his tongue loosed.”
I. On the first head, it is to be noted, that every sinner falls under three severe infirmities when he lapses into deadly sin. (1) Blindness, through the darkening of the mind, “Their own wickedness hath blinded them,” Wisd. ii. 21. “ Having the understanding darkened through the blindness of their heart ... to work all uncleanness with greediness,” Ephes. iv. 18, 19. (2) Deafness, through the rebellion of disobedience, “ Who is blind but my servant? Or deaf as my messenger,” Isa. xlii. 19. “ They are like the deaf adder that stoppeth her ears,” Psalm lviii. 4. (3) Dumbness, through the concealing of their sins, “ They are all dumb dogs, they cannot bark,” Isa. lvi. 10. “Though wickedness be sweet in his mouth, though he hide it under his tongue,” Job xx. 12. Upon these three infirmities the Gloss, upon the Gospel remarks, “ The human race, as if it were one man, being corrupted by different plagues, is blinded in a protoplast: whilst it sees it is blind; whilst it hears it is deaf; whilst it speaks it is made dumb.”
II. On the second head, it is to be noted, that two circumstances united for the healing of this infirm one, and that they point out the three things which are necessary for the curing of the sinner. (1) The prayer of the Saints and of the Church, “And they benefit him.” “If any man see his brother sin .... ; he shall ask,” S. John v. 16. (2) The reception of the gifts and graces of the Holy Spirit, “ Put His fingers into liis ears.” Gloss, upon Holy Gospel, “ He puts the fingers into the ears, when, through the Holy Spirit, He opens the ears of the heart for understanding and receiving of the words of salvation.” “ Being purified freely by His grace through the redemption which is in Christ Jesus,” Hom. iii. 24. (3) The operation of repentance, which consists of three parts. Firstly, of grief of heart, “ Looking up to heaven He sighed.” So He taught us to groan for ourselves or for our offences, “ I am weary with my groaning. I water my couch with my tears,” Ps. vi. 6. Secondly, of confession by the mouth, “ The string of his tongue was loosed.” The string of the tongue of the sinner was loosed when he confessed his sin, “Confess your faults one to another,” S. James v. 16. Thirdly, in fulfilling the commands of God and the priest, “ His ears were opened,” &c. The ears of the sinner were opened when he obeyed the precepts of God and the priest by fulfilling them, making satisfaction for them, “ Obey them that have the will over you, and submit yourselves; for they watch for souls, as they that must give account,” Heb. xiii. 17. III. On the third head, it is to be noted, that a threefold benefit follows upon the conversion of the sinner. (1) That he is liberated from all spiritual infirmity, “ The string of his tongue was loosed and he spoke plain.” “ Return ye backsliding children, and I will heal your backslidings,” Jer. iii. 22. (2) Because God is praised on this account, “ By so much the more, a great deal they published it.” “ Deliver me from bloodguiltiness, O God . . . my tongue shall sing aloud of Thy righteousness,” Ps. li. 14. (3) Because the power and goodness of God is declared, “ He hath done all things well: He maketh both the deaf to hear and the dumb to speak.”