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 2)
THE HOMILIES
OF
S. THOMAS AQUINAS
FOR THE SUNDAYS FROM TRINITY TO ADVENT.
PART II.
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 Schoolman have been received, “Advent Homilies” of the great has induced the Translator to issue another portion of that, which he one day hopes may be formed into a complete work. It has been the wish of some that the outlines of S. Thomas might be expanded for them, and so be made ready for their use. To do this would be not only to tamper with what ought to be preserved entire with all care, but it would destroy the great merit and value of these suggestive skeletons, which, opening so many different trains of thought, leave it to the preacher’s own judgment to enlarge upon them, according to his learning, ability, and peculiar cast of mind. It will be very often found that a third portion of one Homily will afford quite sufficient material for the formation of such a sermon as is suitable to our times. The thorough investigation of the three divisions of one section, often leads to more telling and satisfactory results than can be obtained from the partial development of each of the leading heads.
THE HOMILIES
OF
S. THOMAS AQUINAS,
FROM TRINITY TO ADVENT.
PART II.
HOMILY XXV.
ABRAHAM A PATTERN FOR SINNERS.
Thirteenth Sunday after Trinity.—(From the Epistle.)
“To Abraham and his seed were the promises made.”—Gal. iii. 16.
In these words it is shown that heavenly promises are made to those who seek with all their powers to be like Abraham.
I. On the first head it is to be noted, that seven things are pointed out of Abraham, in which every Christian ought to imitate him. (1) In constancy of faith, Rom. iv. 3, “ Abraham believed God, and it was counted unto him for righteousness.” Heb. xi. 6, “ But without faith it is impossible to please Him, for he that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him.” (2) In perfect obedience, Gen. xxii. 17, “And thy seed shall possess the gate of his enemies, and in thy seed shall all the nations of the earth be blessed.” Deut. x. 12, “And now, what doth the Lord thy God require of thee but to fear the Lord thy God, to walk in all His ways, and to love Him, and to serve the Lord thy God with all thy heart and with all thy soul?” (3) In disregard of country. (4) In contempt of pedigree. Of these two, Gen. xii. 1, 2, “The Lord said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father’s house, and to the land that I will shew thee,” &c. (5) In hospitality and compassion. Gen. xviii. 3-5, “My Lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant: let a little water, I pray you, be fetched, and wash your feet, and rest yourselves under the free ; and I will fetch a morsel of bread, and comfort ye your hearts; after that ye shall pass on.” Heb. xiii. 2, “Be not forgetful to entertain strangers: for thereby some have entertained angels unawares.” (6) In humility, Gen. xviii. 27, “I have taken upon me to speak unto the Lord, which am but dust and ashes;” which are the words of Abraham to the Lord. Matt. xi. 29, “ Learn of Me, for I am meek and lowly in heart.” (7) In fear of God, Gen. xxii. 12, “Lay not thy hand upon the lad, neither do thou anything unto him: for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son, from Me.” Deut. x. 12, “And now, what doth the Lord thy God require of thee?” &c. In these words we are exhorted to imitate Abraham, “ If ye were Abraham’s children, ye would do the works of Abraham,” S. John xiii. 39.
II. On the second head it is to be noted, that to those who in these things imitate Abraham, the Lord makes seven great promises which he made to Abraham. (1) He promised to him that He would give him His blessing. (2) That He would exalt him. (3) That He would humble his enemies. (4) That He would honour him among all nations. Of these four, Gen. xii. 2, 3. “I will bless thee;” mark the first. “ And make thy name great;” mark the second. “ I will curse him that curseth thee ;” mark the third. “ And in thee shall all the families of the earth be blessed;” mark the fourth. (5) That God would protect him in all things. (6) That He Himself would be to him as a reward. Of these two, Gen. xv. 1, “The word of the Lord came unto Abram in a vision, saying, Fear not, Abram: I am thy shield;” mark the first. “ And thy exceeding great reward ;” mark the second. (7) That God would give to him a land flowing with milk and honey, Gen. xiii. 15-17, “The Lord said unto Abram, Lift up now thine eyes, and look from the place where thou art northward, and southward, and eastward, and westward. For all the land which thou seest, to thee will 1 give it, and to thy seed for ever.” III. On the third head it is to be noted, that the Lord gives seven good things to those who imitate Abraham. (1) He blesses them, Ephes. i. 3, “Who hath blessed us with all spiritual blessings in heavenly places in Christ.” (2) He glorifies them, Rom. viii. 30, “Whom He justified them also He glorified.” (3) He humbles their enemies, Psalm cxxxi. 14, “Turned my hand against their adversaries.” (4) He protects them, Psalm xci. 14, “Because He hath set his love upon Me, therefore will I deliver him : I will set him on high because he hath known My name.” (5) He honours them, Psalm cxxxix. 17, “How precious are thy thoughts unto me, O God” [friends, Vulg.] (6) God Himself gives Himself to them for a reward, He who will be all in all, He who will be salvation, life, honour, glory, peace, joy, and all good things. (7) He gives to them the land flowing with milk and honey, that is the kingdom of heaven, the joy of the humanity and divinity making joyful. S. Matt. xxv. 34, “ Come, ye blessed of My Father, inherit the kingdom prepared for you.” To which kingdom may we be brought, &c.
HOMILY XXVI.
THE SINNER SUCCOURED.
Thirteenth Sunday after Trinity.—(From the Gospel.)
“A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead.”—S. Luke x. 30.
In this parable there are three points to be noted. Firstly, the manifold misery of sinners : “ A certain man went down from Jerusalem.” Secondly, is shown the manifold pity of Christ to the sinner: “ A certain Samaritan, as he journeyed, came where he was; and when he saw him he had compassion on him, and went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. And on the morrow when he departed, he took out two-pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again I will repay thee.” Thirdly, the rule which is given to us for imitation: “ Go, and do thou likewise.”
I. On the first head it is to be noted, that men incur a fourfold misery when they sin. (1) They are deprived of heavenly glory: “went down from Jerusalem,” &c., Gloss. That man by the falling away of trifling, to miseries, and to the infirmity of this sad and changeable life, descends from the heavenly Jerusalem. The wicked shall hide themselves, “ for fear of the Lord, and for the glory of His Majesty,” Isai. ii. 19. (2) The wicked are subjected under wicked spirits : “ and fell among thieves,” Gloss. In the power of the evil spirits: “ and that they may recover themselves out of the snare of the devil who are taken captive by him at his will,” 2 S. Tim. ii. 26 (3) They are despoiled of their good possessions : “ which stripped him of his raiment,” Gloss. It refers to the garments of spiritual grace : “ into a malicious soul wisdom shall not enter; nor dwell in the body that is subject unto sin,” Wisdom i. 4. (4) They are wounded in their natural good things: “ and wounded him;” bring wounds upon him, that is, sins, by which the integrity of human nature is violated. “If there were not natural good things vices could not harm them; but now what they do is to take away integrity, beauty, virtue, and salvation” (S. Augustine).
II. On the second head it is to be noted, four kinds of compassion are expressed which Christ manifested towards sinners. (1) Was the taking of human nature: “A certain Samaritan, as he journeyed, came where.he was; and when He saw him he had compassion on him,” Gloss. The Samaritan is Christ, who was made man for our sakes, that He might deliver us from this present life. (2) Was the institution of the Sacraments for the salvation of sinners: “ and bound up his wounds,” Gloss. In baptism: “ He healeth the broken in heart, and bindeth up their wounds,” Psalm cxlvii. 3. (3) Was the infusion of the grace of the Holy Spirit: “ pouring in oil,” Gloss. The charisma of the Holy Spirit: “ but the Comforter, which is the Holy Ghost, whom the Father will send in My name, He shall teach you all things .... whatsoever I have said unto you,” S. John xiv. 26. “And of His fulness have all we received, and grace for grace. For the law was given by Moses, but grace and truth came by Jesus Christ,” S. John i. 16, 17. (4) In enduring the bitterness of His passion for sinners: “ and set Him on His own beast.” Gloss. The beast is His flesh, in which He places the wounded, because He “ bare our sins in His own Body on the tree,” 1 S. Peter ii. 24.
III. On the third head it is to be noted, that we ought to show a four-fold compassion to the penitent. (1) In succouring him: “ Bear ye one another’s burdens,” &c. Gal. vi. 2. (2) In praying for him: “If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death: I do not say that he shall pray for it,” 1 S. John v. 16. “Pray one for another, that ye may be healed,” S. James v. 16. (3) In instructing him : “ If a man be overtaken in a fault, ye which are spiritual restore such an one in the spirit of meekness,” Gal. vi. 1. “ Brethren, if any of you do err from the truth, and one convert him, let him know,” &c., S. James v. 19, 20. “If thy brother shall trespass against thee, go and tell him his fault between thee and him alone,” S. Matt, xviii. 15. (4) In the gift of pardon : “ Then came Peter to Him and said, Lord, how oft shall my brother sin against me, and I forgive him? Till seven times? .... Until seventy times seven,” S. Matt, xviii. 21, 22. “Reproach not a man that turneth from sin,” i.e., turning from sin to repentance; “But remember that we are all worthy of punishment,” Ecclus. viii. 5.
HOMILY XXVII.
FOUR FRUITS OF THE SPIRIT.
Fourteenth Sunday after Trinity.—(From The Epistle.)
“But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith.”—Gal. v. 22.
It is certain that man ought to possess those fruits chiefly for three reasons. Firstly, on account of necessity, “Every tree which bringeth not forth good fruit is hewn down and cast into the fire,” S. Matt. iii. 10. Secondly, on account of their sweetness, because they refresh the mind with ineffable delight, “I sat down under His shadow with great delight, and His fruit was sweet to my taste,” Cant. ii. 3. Thirdly, on account of profit, because they confer many benefits.
I. The first fruit, Love, has three wonderful virtues. (1) Because the man who eats this fruit is made unconquerable : “ Who shall separate us from the love of Christ ? Shall tribulation, or distress, or persecution ... in all these things we are more than conquerors through Him that loved us,” Rom. viii. 35-38. (2) Because every good and evil profits him who is refreshed by this fruit: uWe know that all things work together for good to them that love God, to them that are called according to His purpose,” Rom. viii. 28. “All things;” Gloss., things good and evil. (3) Because he who eats such fruit shall not die eternally: “ Charity never faileth,” 1 Cor. xiii. 8.
II. The second fruit, Jot, has likewise three great virtues. (1) Because the eating of this fruit makes men strong to conquer every evil spirit: “ Spiritual joy is one means of conquering the enemy,” S. Anthony. (2) Because it makes men live for ever: “ No joy above the joy of the heart,” Ecclus. xxx. 16. (3) Because it leads those who eat it to the glory of the heavenly kingdom: “For the kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost,” Rom. xiv. 17.
III. The third fruit, Peace, likewise has three great virtues. (1) Because it protects man from all evil: “ The peace of God which passeth all understanding shall keep your hearts and minds through Christ Jesus,” Philipp, iv. 7. (2) Because it causes men to become sons of God: “ Blessed are the peacemakers, for they shall be called the children of God,” S. Matt. v. 9. (3) Because in the place where the fruit is found God willingly dwells and rests, “ In Salem p.e., peace] also is His tabernacle,” Psal. lxxvi. 2. IV. The fourth fruit, Long-suffering, or Patience, has also three great virtues. (1) Because the eating of it gives man wisdom : “ He that is slow to wrath is of great understanding,” Prov. xiv. 29. (2) Because it preserves the soul of man : “In patience possess ye your souls,” S. Luke xxi. 19. (3) Because it makes even bitter things sweet, so great is its sweetness: “My brethren, count it all joy when ye fall into divers temptations ; knowing this, that the trying of your faith worketh patience. But let patience have her perfect work, that ye may be perfect and entire, wanting nothing,” S. James i. 2-4.
HOMILY XXVIII.
THE TEN LEPERS.
Fourteenth Sunday after Trinity.—(From the Gospel.)
“ There met Him ten men that were lepers, which stood afar off.”— S. Luke xvii. 12.
Three points are characteristically noticed in this Gospel. Firstly, the number of the sinners, “ ten men.” Secondly, the remedy for their healing, “ there met Him.” Thirdly, the remedies which are necessary to those who are cured of sin, “ one of them when he saw that he was healed.” To consider, now, the difference and number of the sinners it is to be noted that the ten lepers may signify ten kinds of sins. (1) The first leper is an infidel and a heretic who is separated from the society of the faithful and the holy: “ The Lord spake unto Moses, saying, Command the children of Israel, that they put out of the camp every leper .... and the children of Israel did so, and put them without the camp,” &c., Num. v. 24. (2) The second leper is a blasphemer and detractor: “ And Miriam and Aaron spake against Moses because of the Ethiopian woman whom he had married .... and they said, Hath the Lord spoken only by Moses ? Hath He not also spoken by us ? And the Lord heard it.Wherefore, then, were ye not afraid to speak against My servant Moses? .... And Aaron looked upon Miriam, and behold she was leprous,” Num. xii. 1, 2, 8, 10. (3) The third leper is gluttonous, who taints the air with fetid exhalations, proceeding from excessive repletion: “ He is a leprous man, he is unclean. . . . . He shall put a covering upon his upper lip, and shall cry, Unclean, unclean,” Levit. xiii. 44, 45. (4) The fourth leper is the avaricious man, who is ever infected with an immoderate desire of possessing: this was the leprosy of Gehazi: “ Is it a time to receive money, and to receive garments, and oliveyards.the leprosy therefore of Naaman shall cleave unto thee, and unto thy seed for ever,” 2 Kings v. 26, 27. (5) The fifth leper is the proud man, who with a swelling mind exalts himself against’the Lord and Christ. Such was Naaman, King of Syria, and being very rich, and “also a mighty man in valour, but he was a leper,” 2 Kings v. 1. (6) The sixth leper is the ambitious man, who desired honours and dignities: such an one as Uzziah, who took upon himself the honour of High Priest: “ He transgressed against the Lord his God, and went into the temple of the Lord to burn incense .... and while he was wroth with the priests the leprosy rose up in his forehead before the priests,” 2 Chron. xxvi. 16-20. (7) The seventh leper is the hypocrite or vainglorious, who foolishly prides himself on his good things: such was the leprosy of Simon the Pharisee: “ When Jesus was in Bethany in the house of Simon the leper,” S. Matt. xxvi. 6. (8) The eighth leper is the sensual man, who contaminates creatures with the issue of his uncleannesses : “ What man soever of the seed of Aaron is a leper, or hath a running issue, he shall not eat of the holy things until he be clean,” Levit. xxii. 3. (9) The ninth leper is a homicide : such as was Joab, upon whom the wrath of God came because he slew Abner: “ Let there not fail from the house of Joab one that hath an issue, or that is a leper,” 2 Sam. iii. 29. (10) The tenth leper is he who is obstinate and desperate, and who finally sins: “When the plague of leprosy is in a man .... if the rising be white in the skin, and it have turned the hair white .... it is an old leprosy,” Levit. xiii. 9-11. S. Jerome observes, that he who despairs of pardon for sin is more bound by his desperation than by the sin which he has committed. Desperation increases despair, and is a greater tyrant than any sin. He who wishes to be cured from sin’s leprosy runs to the fountain of precious blood, which the ineffable charity of our Lord Jesus Christ opened for us: Who washed us in it, and will cleanse all those who fly unto Him from the leprosy of all sin. “ Unto Him that loved us and washed us from our sins in His own blood .... to Him be glory and dominion for ever and ever. Amen.” Rev. i. 5, 6.
HOMILY XXIX.
GOOD WORKS.
This Homily is Founded upon an Epistle which is not in the Anglican Prayer Book.
“And let us not be weary in well doing.”—Gal. vi. 9.
In these words the Apostle lays down three propositions. Firstly, he exhorts that we should do good, “ In well doing.” Secondly, that we should not fail of good works, “ Let us not be weary.” Thirdly, he places before us the reward, “In due season we shall reap.”
I. On the first head it is to be noted, that we ought to do good for three reasons. (1) Because all things naturally teach us to do good, and they teach this in a three-fold manner. Firstly, because all things are good, “ And God saw everything that He had made, and behold it was very good,” Gen. i. 31. Sinners can never sufficiently blush when placed in so great a multitude of creatures which are all good, whilst they themselves are evil. Secondly, because all things naturally do good, for whatever the creature gives to itself is an indication of the goodness of themselves and of the Creator. S. Dionysius says that God is the effusion of good to Himself ; S. Augustine, that it is a great indication of the Divine goodness that which every creature thinks to give to itself. Thirdly, because all things naturally desire good, and tend to good; so Philo says, that good is that which is desired by all.
II. On the second head it is to be noted, that there are three things which chiefly enable man to persevere in good. (1) Constant and devoted prayer, by which man implores the help of God lest he should give way under temptations, “Watch and pray lest ye enter into temptation,” S. Matt, xxvi. 41. (2) Continuous fear; for immediately a man ceases to fear he fails to perform good works, “ Unless a man hold himself diligently in the fear of the Lord, his house shall be soon overthrown,” Ecclus. xxvii. 3. Interpret, “ the fear of the Lord,” the custody of life ; “ soon,” i.e., unforeseenly; “ his house shall be overthrown,” i.e., his earthly dwelling, or the hope of earthly things. (3) The avoiding of small sins which are the occasion of deadly sins, and frequently overthrow the edifice of good works. “ Thou hast avoided great things,” says S. Augustine, “ take heed that thou be not overwhelmed in the sand;” i.e., by small things. “ He that contemneth small things shall fall by little and little,” Ecclus. xix. 1.
III. On the third head it is to be noted, that the Apostle states three things. (1) He places the reward as suitable to him who receives it, “in due time,” Gloss. In that time in which it is most meet and convenient; the congruous time will be the day of judgment, in which each will receive according to what he hath done, “ When I shall receive the congregation [Vulg. time] I will judge uprightly.” (2) He notes the plenteousness of the reward, “We shall reap.” In reaping abundance is noted, “ Shall doubtless come again with rejoicing, bringing his sheaves with him,” Psal. cxxvi. 6. “ He which soweth bountifully shall reap also bountifully,” 2 Cor. ix. 6. “ Great is your reward in heaven,” S. Matt, v. 12. (3) He places the eternity of the reward, “We faint not,” “And your joy no one taketh from you,” S. John xv. 22. “ And these shall go into everlasting punishment, but the righteous into life eternal,” S. Matt. xxv. 46.
HOMILY XXX.
GOD OUR ONLY MASTER.
Fifteenth Sunday after Trinity.—(From the Gospel.)
“ No man can serve two masters.”—S. Matt. vi. 24.
The Lord Jesus Christ shews in these words that God alone is to be served, and that no one is to be obeyed in opposition to God, and that no one is to be hindered from serving God, “ Thou shalt worship the Lord thy God, and Him only shalt thou serve,” S. Matt. iv. 10. There are five reasons on account of which we ought to serve God.
I. Firstly, we ought to serve God on the ground of congruity; for all things serve Him, whence it is sufficiently congruous that man also should serve Him, “They continue this day according to Thine ordinances, for all are Thy servants,” Psa. cxix. 91. But all things serve God in a three-fold manner. (1) By precepts given to them from the Creator Himself' for their fulfilling, “ He hath also established them for ever and ever; He hath made a decree which shall not pass,” Psa. cxlviii. 6. (2) In punishing those that rebel against the Creator. (3) In shewing kindnesses to His friends. Of these two, Wisdom xvi. 24, “For the creature that serveth Thee, Who art the Maker, increaseth his strength against the unrighteous for their punishment, and abateth his strength for the benefit of such as put their trust in Thee.”
II. Secondly, we ought to serve God because He alone has in us the right of possession, as being the true Lord. “I am Thy servant, and the son of Thine handmaid,” Psa. cxvi. 16. But the Lord possesses in us a three-fold right. (1) The right of creation, "For He is our God, and we are the people of His pasture,” Psa. xlv. 9. (2) By the right of purchase, “Ye know that ye were not redeemed with corruptible things, as silver and gold .... but with the precious Blood of Christ, as of a lamb without blemish,” 1 S. Peter i. 18, 19; “Ye are bought with a price: therefore glorify God in your body and in your spirit, which are God’s,” 1 Cor. vi. 20. (3) By right of the support of life, “ Who giveth food to all flesh,” Psa. cxxxvi. 25.
III. Thirdly, we ought to serve God on account of the dignity of serving Him, for He confers a three-fold profit in serving Him. (1) A warlike triumph, “Thou therefore endure hardness, as a good soldier of Jesus Christ,” 2 S. Tim. ii. 3; “Is there any number of His armies?” Job xxv. 3. (2) The priestly dignity. (3) Regal majesty. Of these two, “ And hast made us unto our God kings and priests: and we shall reign on the earth,” Rev. v. 10; “But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people,” 1 S. Peter ii. 9. For to serve God is to reign.
IV. Fourthly, we ought to serve Him on account of the necessity of so doing; and a three-fold necessity is laid upon us to serve God. (1) Because he who is unwilling to serve God subjects himself to the servitude of his enemies. (2) Because he suffers the loss of every good thing. (3) Because he is altogether weighed down under manifold miseries. Of these three, “ Because thou servedst not the Lord thy God with joyfulness, and with gladness of heart, for the abundance of all things; therefore shalt thou serve enemies which the Lord shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things; and He shall put a yoke of iron upon thy neck until He have destroyed thee,” Deut. xxviii. 47, 48.
V. Fifthly, we ought to serve God for the sake of our advantage; for many profitable things flow to man from the service of God. But here three are noticed. (1) Liberation from all enemies, “ But the Lord your God ye shall fear; and He shall deliver you out of the hands of all your enemies,” 2 Kings xvii. 39. (2) Ineffable exultation of heart, “ Serve the Lord with gladness, come before His presence with singing,” Psa. c. 2. (3) The eternal fruition of all joys, “ Behold, My servants shall eat, but ye shall be hungry; behold, My servants shall drink, but ye shall be thirsty; behold, My servants shall rejoice, but ye shall be ashamed; behold, My servants shall sing for joy of heart,” Isai. lxv. 13, 14. “ Where I am there also shall My servant be,” S. John xii. 26. For Jesus was at the right hand of the Father, that is in the highest good things of the Father, and there will “ He place those who serve Him.” “ Blessed is that servant whom the Lord, when He cometh, shall find so doing. Verily I say unto you, that He shall make him ruler over all His goods,” S. Matt. xxiv. 46, 47. “Well done, good and faithful servant .... enter thou into the joy of thy Lord,” S. Matt. xxv. 23. To which joy may we be brought, &c.
HOMILY XXXI.
FOUR CONDITIONS OF SALVATION.
Sixteenth Sunday after Trinity.—(From the Epistle.)
“May be able to comprehend -with all saints what is the breadth, and length, and depth, and height.”—Ephes. iii. 18.
In these words four things are noted, which are necessary to us for salvation. Firstly, charity, by which we love our friends and enemies: “ What is the breadth,” Gloss. Which signifies the expansive nature of charity”, which extends even to our enemies. Secondly, perseverance, that we finally continue in charity; “and length;” Gloss. That which is the length of charity is the length of perseverance. Thirdly, right intention, that we may set before ourselves God only as the reward of our actions.” “And height.” This is that which lifts the soul on high, that God may be expected for a reward. Fourthly, that we may not fail in all these things through pride. “ The depth:" is humility which places man in the lowest state in regard to man, but in the highest state in relation to God. “ He that humbleth himself shall be exalted,” S. Luke xviii. 14.
I. On the first head it is to be noted, that for three reasons we ought chiefly to love our enemies. (1) On account of the precept, “ But I say unto you, love your enemies; bless them that curse you, &c.That ye may be the children of your Father which is in heaven,” S. Matt v. 44, 45. (2) On account of the example of God: “ God commendeth His love towards us, in that, while we were yet sinners, Christ died for us.For if, when we were enemies, we were reconciled to God by the death of His Son, much more, being reconciled, we shall be saved by His life,” Rom. v. 8-10. (3) On account of our profit; for charity towards our enemies causes us to become sons of the Most High God: “ Pray for them -which despitefully use you, and persecute you,” &c., S. Matt. v. 44.
II. On the second head it is to be noted, that for three reasons we ought to persevere in good. (1) That we may avoid blame, since he is greatly blamed who begins and does not persevere: “For which of you, intending to build a tower, sitteth not down first, and counteth the cost, whether he have sufficient to finish it? Lest haply, after he hath laid the foundation, and is not able to finish it, all that behold it begin to mock him, saying, This man began to build, and was not able to finish,” S. Luke xiv. 28-30. (2) That punishment may be avoided; for he deserves a greater punishment who, having tasted how sweet it is to perform good works, has not persevered in them. “For it had been better for them not to have known the way of righteousness, than after they have known it, to turn from the holy commandment delivered unto them. But it is happened unto them, according to the true proverb, the dog is turned to his own vomit again ; and the sow that was washed to her wallowing in the mire,” 2 S. Peter 21, 22. (3) On account of the reward to be acquired, for the reward is earned by perseverance alone: “ He that endureth to the end shall be saved,” S. Matt. x. 22.
III. On the third head it is to be noted, that for two reasons we ought to expect God alone to be our reward. (1) Because He alone is the true reward: “I am thy shield and thy exceeding great reward,” Gen. xv. 1. S. Augustine says, that God will be the reward of all in all, because He will be to us life and salvation, strength and plenty, honour and glory, peace and joy, and all good things. (2) Because He will be an eternal reward: “ This is life eternal, that they might know Thee, the only true God, and Jesus Christ, whom Thou hast sent,” S. John xvii. 3. IV. On the fourth head it is to be noted, that humility, in three ways, preserves man in good. (1) By defending him from his enemies : “ The Lord preserveth the simple: I was brought low, and He helped me,” Psalm cxvi. 6. (2) By promising increase of grace: “ God resisteth the proud, but giveth grace unto the humble,” S. James iv. 6. (3) By leading man to eternal glory: 11 Honour shall uphold the humble in spirit,” Prov. xxix. 23. To which honour may we, &c.
HOMILY XXXII.
THREE-FOLD BENEFITS.
The Homily upon the Gospel being omitted in the Series, another Homily of the same Author is given to supply its place.
“ And when He had given thanks, He distributed to the disciples, and the disciples to them that were set down.”—S. John vi. 11.
The Gloss, says that Christ, having given thanks, teaches us to give thanks for three benefits. Firstly, for corporeal benefits. Secondly, for spiritual benefits. Thirdly, for eternal benefits. I. On the first head it is to be noted, that we ought to give thanks for corporeal benefits, for three reasons. (1) Because He ordained that they should be in the gift of nature: “ Giving thanks always for all things unto God and the Father, in the Name of our Lord Jesus Christ,” Ephes. v. 20. (2) Because He preserves them to nature by removing the evil from them: “ And they that before had been wronged, gave thanks, because they were not hurt now; and asked this gift, that there might be a difference. Therefore they received a burning pillar of fire for a guide of the way which they knew not,” Wis. xviii. 2, 3. (3) Because Tie nourishes it by refreshing it with bodily food: “ Now the Spirit speaketh expressly, that in the latter times .some shall depart from the faith, &c.and commanding to abstain from meats, which God created to be received with thanksgiving.For every creature of God is good, and nothing to be refused.For it is sanctified by the word of God and prayer,” 1 S. Tim. iv. 1-6.
II. On the second head it is to be noted, that we ought in like manner, for three reasons, to give thanks to God for spiritual benefits. (1) Because He sanctifies us by conferring grace: “ Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light: Who hath delivered us from the power of darkness, and hath translated us into the kingdom of His dear Son, in Whom we have redemption through His blood,” Colos. i. 12-15. (2) Because He instructs us, teaching by His word: “ For this cause also we thank God without ceasing, because, when ye received the word of God, which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe,” I Thess. ii. 13. (3) Because He refreshes the soul in granting to it the food of the Eucharist: “ And He took bread and gave thanks, and brake it, and gave unto them, saying, This is My Body, which is given for you,” S. Luke xxii. 19. Inasmuch as Christ gave us His Body, with thanksgiving we ought to receive that ineffable food.
III. On the third head it is to be noted, that we ought likewise to give thanks, in a three-fold manner, for eternal benefits. (1) For the liberation of the just from eternal death: “Giving thanks unto the Father, &c., Who hath delivered us from the power of darkness,” Colos. i. 13. (2) For the just condemnation of the profane; for the high glorification and dignity of the saints. Of these two : “ The four-and-twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, saying, We give Thee thanks, O Lord God Almighty, which art, and wast, and art to come ; because Thou hast taken to Thee Thy great power, and hast reigned. And the nations were angry, and Thy wrath is come, and the time of the dead, that they should be judged, and that Thou shouldest give reward unto Thy servants the prophets, and to the saints, and them that fear Thy Name,” Rev. xi. 17, 18.
HOMILY XXXIII.
THE COMMUNION OF SAINTS.
Seventeenth Sunday after Trinity.—(From the Epistle.)
“Endeavouring to keep the unity of the Spirit in the bond of peace.”— Ephes. iv. 3.
NOTE that the Apostle raises three points upon these words. Firstly, he exhorts us that we should preserve unity: “ Endeavouring to keep,” &c. Secondly, he places before us the manner of this keeping: “in the bond of peace.” Thirdly, he exhorts us to earnest desire towards both: “ Endeavouring.”
I. On the first head it is to be noted, that a three-fold unity is necessary for us. (1) Intellectual unity, by means of a common faith. (2) Unity of the affections, through a right desire of concord. Of these two: “Let us walk by the same rule,” in relation to the first. “Let us mind the same thing,” in relation to the second, Philip, iii. 16. (3) Unity of conversation, through a uniform uprightness of conduct: “ God setteth the solitary in families,” Ps. lxviii. 6. And the multitude of them that believed were of one heart and of one soul: neither said any of them that ought of the things which he possessed was his own,” &c., Acts iv. 32. All things were common with them, because they were of like conversation.
II. On the second head it is to be noted, that the holy ought to be tied together by a three-fold bond. (1) By the bond of wisdom : “ Bow down thy shoulder, and bear her, and be not grieved with her bonds,” Ecclus. vi. 25. Her, i.e., wisdom; “be not grieved,” &c., not bearing her wearily and irksomely. (2) With the bond of love: “Above all these things put on charity, which is the bond of perfectness,” Colos. iii. 14. (3) In the bond of peace: “Let the peace of God rule in your hearts,” Id. 15.
III. On the third head it is to be noted, that they who wish to preserve unity must have the five virtues of which the Apostle makes mention in this Epistle. (1) Humility, that no one should exalt himself over another, for this often makes a cause of discord: “ He that is of a proud heart stirreth up strife,” Prov. xxviii. 25. (2) Meekness, lest any should do injury to others, which is likewise a cause of dissension : “ Shewing all meekness unto all men,” S. Tit. iii. 2. (3) Patience, that imposed injuries may be patiently sustained, and by patience a brother may be -won back again to concord: “ Be patient toward all men. See that none render evil for evil unto any man: but ever follow that which is good, both among yourselves and to all men,” 1 Thess. v. 14, 15. (4) Forbearance, that the infirmities of companions may be supported and tolerated: “Bear ye one another’s burdens,” Gal. vi. 2. (5) Charity, “in love;” for mutual services are nourished of and by charity. “ By love serve one another. For all the law is fulfilled in one word, even in this: Thou shalt love thy neighbour as thyself. But if ye bite and devour one another, take heed that ye be not consumed one of another,” Gal. v. 13-15.
HOMILY XXXIV.
THE EXALTATION OF THE HUMBLE.
Seventeenth Sunday after Trinity.—(From the Gospel.)
“For whosoever exalteth himself shall be abased; and he that humbleth. himself shall be exalted.”—S. Luke xiv. 11.
THE Lord in these words offers four points for our consideration. Firstly, He exhorts that we should flee from the sin of pride: “ Whosoever exalteth himself.” Secondly, He adds the punishment of the proud: “ Shall be abased.” Thirdly, He admonishes us to the grace of humility: “ He that humbleth himself.” Fourthly, He shows the reward of humility: “Shall be exalted.”
I. On the first head it is to be noted, that the proud perversely exalt themselves in three ways. (1) By foolishly lifting themselves up against God: “ He runneth upon Him [God], even on His neck, upon the thick bosses of His bucklers: because he covereth his face with his fatness, and maketh collops of fat on his flanks,” Job. xv. 26, 27. And again : “ If thou turnest thy spirit against God, and lettest such words go out of thy mouth,” Id. 13. “The tumult of those that rise up against Thee increaseth continually,” Ps. lxxiv. 23. (2) By foolishly pleasing themselves: “ God therefore being forsaken, man seeks to exist for himself, that is to please himself. He does not now become absolutely nothing, but he approaches to nothingness; whence the proud, according to the Holy Scriptures, are called by another name, the ‘ self-pleasers’ (Authades),” S. August., City of God, xiv. 13. (3) By arrogantly preferring themselves before others: “ The wicked in his pride doth persecute the poor,” Ps. x. 2. S. Augustine asks, What is pride, except it be the desire of a false exaltation? Of these three: “Why doth thine heart carry thee away?” By lifting thee up: behold the first. “And what do thine eyes wink at?” By pleasing thyself, “ that thou turned thy spirit against God:” behold the third. Job xv. 12, 13.
II. On the second head it is to be noted, that the proud are punished in a three-fold manner. (1) Because they are cast down from their pride: “ The tumult of those that rise up against Thee increaseth continually,” Ps. lxxiv. 23. (2) Because they are confounded in the sight of all men: “Therefore will I change their glory into shame,” Hos. iv. 7. “ All that forsake Thee shall be ashamed,” Jer. xvii. 13. Again : “They shall be greatly ashamed . . . . their everlasting confusion shall never be forgotten,” Jer. xx. 11. “Ephraim shall receive shame, and Israel shall be ashamed of his own counsel,” Hos. x. 6. (3) They will be punished eternally : “ How much she hath glorified herself and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Therefore shall her plagues come in one day, death and mourning, and famine; and she shall be utterly burned with fire,” Rev. xviii. 7, 8. “ Cast abroad the rage of thy wrath: and behold every one that is proud, and abase him. Look on every one that is proud, and bring him low,” Job. xl. 11, 12. Again: “ Hide them in the dust together, and bind their faces in secret,” Id. 13.
III. On the third head it is to be noted, that we ought to be humbled in a three-fold manner. (1) In ourselves, by the knowledge that we are nothing. S. Gregory says, that humility is the emptying from ourselves of our own understanding. (2) By contempt, if any humble person can be made much of; if any lowly person can be brought into repute. It is easy, indeed, to place a veil before the eyes, and to wear poor clothing, and to walk with the head bowed down; but patient endurance of wrong proves who is truly humble. (3) We ought to humble ourselves by submitting ourselves to all: “ Submit yourselves to every ordinance of man, for the Lord’s sake: whether it be to the king, as supreme, or unto governors, as unto them that are sent by Him for the punishment of evil-doers, and for the praise of them that do well,” 1 Pet. ii. 13, 14.
IV. On the fourth head it is to be noted, that the Lord will, in a three-fold way, exalt him who humbles himself. (1) By conferring on him the power of judgment: “Then answered Peter, and said unto Him, Behold, we have forsaken all and followed Thee; what shall we have therefore ? And Jesus said unto them, Verily I say unto you, That ye which have followed Me, in the regeneration when the Son of Man shall sit in the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel,” S. Matt. xix. 27, 28. (2) In conferring royal dignity: “He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to set them among princes, and to make them inherit the throne of glory,” 1 Sam. ii. 8. “ He withdraweth not His eyes from the righteous: but with kings are they on the throne; yea, He doth establish them for ever, and they are exalted,” Job. xxxvi. 7. (3) By giving eternal glory: “ Honour shall uphold the humble in spirit,” Prov. xxix. 23. “To set up on high those that be low; that those which mourn may be exalted to safety,” Job. v. 11.
HOMILY XXXV.
TRUE AND FALSE RICHES.
Eighteenth Sunday after Trinity.—(From the Epistle.)
“I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ; that in everything ye are enriched by Him.”—1 Cor. i. 4, 5.
In that the Apostle gives thanks that they were enriched “ by Him,” he indicates that there are certain riches which are to be desired ; and in that Christ truly threatened the rich, he shews that there are certain riches which are to be avoided. Whence we learn that there are temporal riches, spiritual riches, and eternal riches. Of temporal riches: “If riches increase, set not your heart upon them,” Ps. lxii. 10. Of spiritual riches: “ Blessed is the man that feareth the Lord, and .... Wealth and riches shall be in his house,” Ps. cxii. 1-3. Of eternal riches: “Riches and honour are with me; yea, durable riches and righteousness,” Prov. viii. 18. “Riches are with me,” i.e., the better things; “And glory,” i.e., ineffable; “durable riches,” i.e., such as are exalted ; and righteousness, i.e., such as are according to merit. I. In the first place it is to be noted, that temporal riches are to be despised chiefly for four reasons. (1) On account of their uselessness : “ He that loveth abundance shall not be satisfied with increase,” Eccles. v. 10. “ Increase,” fruit, i.e., of eternal life. “ Riches profit not in the day of wrath,” Prov. xi. 4. That is, temporal riches do not avail for the salvation of man in the day of judgment; “But righteousness delivereth from death; ” i.e., the good works of righteousness deliver from eternal death. “ Set not thy heart upon goods; and say not, I have enough for my life. ... For they shall not profit thee in the day of calamity,” Ecclus. v. 1-8. “We brought nothing into the world, and it is certain we can carry nothing out,” 1 S. Tim. vi. 7. (2) On account of the necessity of leaving them: “ They have slept their sleep; and none of the men of might have found their hands,” Ps. lxxvi. 5. “ He hath swallowed down riches, and he shall vomit them up again : God shall cast them out of his belly,” Job xx. 15. (3) Because they lead those wrongly possessing them to perpetual poverty: “ The rich man shall lie down, but he shall not be gathered: he openeth his eyes, and he is not,” Job xxvii. 19. (4) Because the contempt of them leads to eternal life: “ And everyone that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for My Name’s sake, shall receive an hundred-fold, and shall inherit everlasting life,” S. Matt. xix. 29.
II. On the second head it is to be noted, that by riches man sins in four ways. (1) By acquiring them unjustly: “He that by usury and unjust gain increasetli his substance, he shall gather it for him that will pity the poor,” Prov. xxviii. 8. “ He that oppresseth the poor to increase his riches, and he that giveth to the rich, shall surely come to want,” Prov. xxii. 16. (2) By possessing them covetously: “ Riches kept for the owners thereof to their,” i.e., to the hurt of their Lord, “ perish by evil travail,” Eccles. v. 13, 14. (3) By being badly spent: “Give not thy substance to women,” Vulg., Prov. xxxi. 3; “to women,” to the corruptions of sin ; “ thy substance,” i.e., thy body and the riches of temporal things. Mystically it signifies thy heap of virtues, lest you be contaminated with the corruptions of vices. “The younger son gathered all together, and took his journey into a far country, and there wasted his substance in riotous living,” S. Luke xv. 13. (4) By trusting in them, and becoming proud of them: “ He that trusteth in his riches shall fall,” t.e., from eternal life, Prov. xi. 28; Gloss. Delighting himself in present good things, he does not think about or attend to future things, so that in the end he will lack eternal riches: “ Charge them that are rich in this world that they be not highminded, nor trust in uncertain riches, but in the living God .... laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life,” 1 S. Tim. vi. 17-19.
III. On the third head it is to be noted, that spiritual riches are knowledge and virtue; riches of salvation, wisdom, and knowledge: “ The fear of the Lord is his treasure,” Isa. xxxiii. 6, Vulg.; “The fear of the Lord driveth out sin,” Ecclus. i. 27; “They that fear the Lord will prepare their hearts, and in His sight will sanctify their souls,” Ecclus ii. 20 ; “The root of wisdom is to fear the Lord . . . For he that is without fear cannot be justified,” Ecclus. xxv. 25-28. Discretion and honest conversation comes to us by knowledge, for it is by knowledge that man knows what is due to God, to his neighbour, and to himself. God teaches us this knowledge, having weaned us from milk, and drawn us from the breasts of pleasures and desires. Isaiah asks by the Holy Spirit, the Lord, saying, “Whom shall he teach knowledge? And whom shall he make to understand doctrine?” And then He answers, “ Them that are weaned from the milk, and drawn from the breasts,” Isa. xxviii. 9. It is wonderful when man finds bitterness and tormenting pain in these breasts that he does not separate from them. As S. Augustine says, “ Oh, Lord, Thou hast mingled my delights with bitterness that I might seek to live without bitterness. You, O man, if you wish to be taught by the Lord, separate yourself from these breasts, because it is said, 'Wisdom shall not enter into a malicious soul, nor dwell in a body subject to sins,' Wis. i. 4.” And by wisdom the love of God enters into the soul; whence S. Bernard says, “ Since a man can learn what he wishes, he cannot learn wisdom while he neither fears nor loves God.”
IV. On the fourth head it is to be noted, that these spiritual riches are to be sought for three reasons. (1) On account of their immensity : “ For she is an infinite treasure to men ! which they that use become the friends of God.” “ For God loveth none but him that dwelleth with wisdom,” Wis. vii. 14, 28. “ She is more precious than rubies, and all the things thou canst desire are not to be compared unto her,” Prov. iii. 15. Gloss.: It is preferred not only before earthly, but also before celestial, riches ; and charity, lastly, is preferred in the very sight itself of the angels, so that none need be fearful of poverty who have acquired the riches of wisdom. (2) On account of their profit: “ The ransom of a man’s life are his riches; but the poor heareth not rebuke,” Prov. xiii. 8. “ Depart from Me, ye cursed, into everlasting fire,” S. Matt. xxv. 41. Or he does not sustain, Gloss. He who wishes to redeem his soul from future wrath gathers together the riches of good works; for if he lacks these, he will not be able to sustain rebuke at the day of judgment. The poor shall not be rebuked, but they shall partake of the blessing of the inheritance. (3) On account of dignity: “The crown,” i.e., eternal, “is their riches,” Prov. xiv. 24. Their true riches are not earthly emoluments nor the froward blindness of the foolish, Gloss. The wise, if they have any earthly emolument for riches, nevertheless partake of the crown as if for virtues which are to them in the future. “ But the foolishness of fools is folly;” that is, that they rejoice in present gains through envy of that which is eternal. For foolishness is often called improvidence.
V. On the fifth head it is to be noted, that eternal riches are to be sought for three reasons. (1) On account of their truth, for they are true riches: “ If, brethren, you wish to be truly rich, love true riches,” S. Bernard. (2) On account of their joyousness : “Let the saints be .joyful in glory, let them sing aloud upon their beds,” Ps. cxlix. 5. “ Thine eyes shall see the King in His beauty,” Isa. xxxiii. 17. (3) On account of eternity: “ But the just shall live for evermore,” Wis. v. 16. “And of His kingdom there shall be no end,” S. Luke i. 33. “Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, &c., but lay up for yourselves treasures in heaven,” &c., S. Matt. vi. 19, 20. The Lord shewed by these three (rust, moth, and thieves) that there is nothing safe in the possession of riches; for there are certain things, such as silver and gold and metals, which rust devours; there are others which the moth but not the rust corrupts and eats, such as silken and precious garments ; there are other things which neither rust nor moth eat, but which thieves steal and dig up, such as gems and precious stones ; whence it is manifest how uncertain is every possession of our life, and all other things. The Lord persuades us to have our treasures in heaven, but how can any one lay up treasures in heaven unless by making riches in time? We are able to understand spiritual wickedness by rust, moth, and thieves. By rust pride is signified, for it having invaded souls, turns them from the right way, ever shewing itself openly, and expanding itself for human praise. By the moth envy is signified, corrupts where it invades, and deprives of all integrity. By thieves evil spirits are understood, who watch that they may dig up and steal the treasures of the mind. In heaven there is no rust; there is no place there for pride, since the devil and his followers were cast out from thence. In heaven there is no moth, no envy, because none there will envy the happiness of another. In heaven there are no thieves or demons, because they have joined their head. S. Chrysostom points out vain-glory as being the one thief who steals the treasure which is laid up in heaven.
HOMILY XXXVI.
GOD’S DEALINGS WITH THE WICKED.
Eighteenth Sunday after Trinity.—(From the Gospel.)
“ The Lord said unto my Lord, Sit Thou on My right hand, till I make Thine enemies Thy footstool.”—S. Matt. xxii. 44.
THREE things are noted in these words. Firstly, the Divinity of our Lord Jesus Christ: “The Lord said unto my Lord,” which is God saying that Fie had begotten a co-equal Son, Who was born not after the order of David, but so that He was ever of the Father. Secondly, His great dignity according to His human nature: “ Sit thou on My right hand,” z.e., reign Thou over the best of My good things. Thirdly, the power and justice of God : “ Till I make Thine enemies Thy footstool;” for it pertains to the justice and power of God that He should punish all the enemies of Christ. But mark that there are six ways in which the Lord will punish His enemies ; whence they are foolish who wish to be His enemies, and are such, and are not reconciled to Him. (1) He will fight against them with the whole world: “ Until I make thine enemies Thy footstool,” Ps. ex. 1. Gloss., Until I subdue them, willing or unwilling. (2) He will shew them His fury: “The Lord will take vengeance on His adversaries, and He reserveth wrath for His enemies,” Nahum i. 2. (3) He will judge them most severely: “ If I whet My glittering sword, and Mine hand take hold on judgment, I will render vengeance to Mine enemies, and will reward them that hate Me,” Deut. xxxii. 41. (4) He will blind them with the uttermost darkness: “ Darkness shall pursue His enemies,” Nahum i. 8. (5) He will render to them eternal punishment: “ He smote His enemies in the hinder parts; He put them to a perpetual reproach,” Ps. lxxviii. 66. (6) Fie will condemn them to an eternal death: “ And now tell you even weeping .... the enemies of the Cross of Christ: whose end is destruction,” Philip, iii. 18, 19. “But those mine enemies, which would not that I should reign over them, bring them hither and slay them before me,” S. Luke xix. 27. S. Augustine says that they are the enemies of God not by nature, but by committing sins which are opposed to His commands ; for all the enemies of Christ who are unwilling to obey Him, they avail nothing to hurt Him ; but they are enemies to themselves by their resistance of His will, and not by their power of doing Him harm. Although anyone is an enemy, He is able to become his friend if he flies to the Blood of Christ: “For if when we were enemies we were reconciled to God by the death of His Son, much more, being reconciled, we shall be saved by His life,” Rom. v. 10. To which life may we be brought.
HOMILY XXXVII.
RESISTING THE DEVIL.
Nineteenth Sunday after Trinity.—(From the Epistle.)
“Neither give place to the devil. Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth.”—Ephes. iv. 27, 28.
The Apostle lays down three propositions in this Epistle. Firstly, he exhorts the faithful lest they should give place to the devil in their heart: “Neither give place to the devil.” Secondly, he bids them avoid those things which prepare a place for him: “ Let him that stole steal no more.” Thirdly, he admonishes them that they ought to do that which may put the devil to flight: “ But rather let him labour,” &c.
I. On the first head it is to be noted, that for seven reasons we ought not to give place to the devil. (1) Because the serpent desires to poison the soul which receives him with a most deadly poison: “ The great dragon was cast out, that old serpent called the devil, and Satan, which deceiveth the whole world,” Rev. xii. 9. (2) Because he is a lion seeking to devour souls: “ Your adversary the devil, as a roaring lion, walketh about seeking whom he may devour,” 1 Pet. v. 8. (3) Because he is envious, bringing envy into his dwelling-place : “Nevertheless through envy of the devil came death into the world, and they that do hold of his side do find it,” Wis. ii. 24. (4) Because he is an accuser, ever accusing those who receive him: “ The accuser of our brethren is cast down, which accuseth them before our God day and night,” Rev. xii. 10. (5) Because he is a thief stealing the gifts of grace from those in whom he dwells: “ Then cometh the devil and taketh the word out of their heart lest they should believe and be saved,” S. Luke viii. 12. (6) Because he is a homicide, entangling those who receive him in perpetual death: “ Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him,” S. John viii. 44. (7) Because he who gives place to the devil, will share a place with him in hell: “Depart from Me, ye cursed, into everlasting fire, prepared for the devil and his angels,” S. Matt. xxv. 44. It is manifest, therefore, that in many ways they are very foolish who give place to the devil in their souls, for they receive a serpent, a lion, a thief, and a murderer.
II. On the second head it is to be noted, that the Apostle bids us abstain chiefly from seven sins which make a place for the devil in the heart of man. (1) From theft: “Let him that stole steal no more.” (2) From every evil word: “Let no corrupt communication proceed out of your mouth.” (3) From sadness and bitterness : “Let all bitterness be put away from you.” (4) From wrath: “And wrath.” (5) From anger: “And anger.” (6) From clamour: “And clamour.” (7) From blasphemy or evil speaking: “And evil speaking.” S. Augustine says that blasphemy consists in those things which are falsely spoken of God, and therefore blasphemy is worse than to sin by swearing falsely, because that in swearing falsely witnesses are brought forward, but in blasphemy false things are spoken of God Himself. For this reason evil speaking or blasphemy is joined “ with all malice.”
III. On the third head it is to be noted, that the Apostle likewise exhorts us in this Epistle to seven virtues, by which the devil is driven from the soul. (1) To renovation of mind: “And be renewed in the spirit of your mind.” We ought to be renewed in five ways. Firstly, as an eagle, laying down the beak of an evil tongue: “ Wherefore, putting away lying, speak every man truth.” “My youth is renewed like the eagle’s,” Ps. ciii. 5. Secondly, as a stag casting away the horns of pride : “ As the hart panteth after the waterbrooks,” Psalm xlii. 1,[1] Gloss. The hart is burdened with beautiful hair and horns: it attracts or draws up the serpent by its nostrils; which being swallowed, the poison inflames it, whence it most ardently desires the water, on drinking which it sheds its horns and hair : “ Ho, every one that thirsteth, come ye to the waters,” Isa. lv. 1. Thirdly, as a hawk accepting the plumage of virtue through the grace of the Holy Spirit: “ Does the hawk fly by thy wisdom and stretch her wings to the south,” Job xxxix. 26. Fourthly, as a serpent casting off the skin of the old conversation: “ Seeing that ye have put off the old man with his deeds; and have put on the new man,” &c., Colos. iii. 9, 10. Fifthly, by taking away the lust of evil love: “ But he knoweth the way that I take : when He hath tried me, I shall come forth as gold,” Job xxiii. 10. (2) He exhorts us to honest labour : “ But rather let him labour.” (3) To the enlargement of charity : “ That he may have to give,” &c. (4) He bids those things be spoken which tend to the edification of faith : “That it may minister grace unto the hearers.” (5) To the showing of kindness : “ And be ye kind one to another.” (6) To tender-heartedness: “ Tender-hearted.” (7) To the mutual forgiveness of injuries: “Forgiving one another, even as God for Christ’s sake hath forgiven you.”
HOMILY XXXVIII.
THE HEAVENLY CITY.
Nineteenth Sunday after Trinity.—(From the Gospel.);
“ And He entered into a ship, and passed over, and came into His own city. And, behold, they brought to Him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy ; Son, be of good cheer; thy sins be forgiven thee.”—S. Matt. ix. 1, 2.
Allegorically this city, “ His own city,” is a heavenly city. “ Glorious things are spoken of thee, O City of God,” Ps. lxxxvii. 3. To this city he comes who “enters into a ship,” i.e., a holy life; and Jesus, passing beyond the sea of this life, “entered into a ship, and passed over.” Morally,this ship signifies holiness of life for three reasons. Firstly, because of its material. Secondly, because of its form. Thirdly, by reason of its end. Everybody ought to hasten to this city for three reasons. Firstly, because of its security. Secondly, because of its pleasantness. Thirdly, because of its abundance.
I. On the first head it is to be noted, that the security of the heavenly city flows from three causes. (1) Because it is the most solid city, being strengthened by the firmest columns: “Blessed be the Lord ; for He hath shewed me His marvellous kindness in a strong city,” Ps. xxxi. 21. (2) Because there is no wicked there who disturbs its security and peace: “ Oh, Lord, when Thou awakest Thou shalt despise their image,” Ps. lxxxiii. 21. (3) Because it is established for eternity: “ As we have heard, so have we seen in the City of the Lord of Hosts, in the City of our God; God will establish it for ever,” Ps. xlviii. 8. “ For he looked for a city which hath foundations, whose builder and maker is God,” Heb. xi. 10. .
II. On the second head it is to be noted, that the pleasantness of the city arises from three causes. (1) Because it is decorated with the fairest walls : “ She hath sent forth her maidens,” Prov. ix. 2.; i.e., the elected, infirm, and despised preachers, that they might call by their word and example faithful people to her citadel, and might gather together to the walls of charity, to the heavenly high places of the celestial country. (2) Because it is illumined by perpetual light: “ There shall be no night there; and they need no candle, neither light of the sun, for the Lord God giveth them light,” Rev. xxii. 5. (3) Because there will be a wonderful climate without heat and without cold, which will ever be sustained: “Neither shall the sun light on them nor any heat, for the Lamb which is in the midst of the Throne shall feed them and shall lead them unto living fountains of water, and God shall wipe away all tears from their eyes,” Rev. vii. 16, 17. “We went through fire and through water; but Thou broughtest us out into a wealthy place,” Ps. lxvi. 12.
III. On the third head it is to be noted, that there will be an abundance of all good things in this city, that is of all joys : “ Thine eyes shall see Jerusalem, a quiet [rich, Vulg.] habitation,” Isa. xxxiii. 20. The joys shall flow together from three sources. (1) From the fairness of the Divine vision : “ Thine eyes shall see the King in his beauty,” Isa. xxxiii. 17. (2) From the fairness and goodness of the angelic society, for angels are its citizens: “Ye are come unto Mount Zion, unto the City of the Living God, the heavenly Jerusalem, and to an innumerable company of angels,” &c., Heb. xii. 22, 23. (3) From the continuation of eternal solemnity : “ Look upon Zion, the city of our solemnities,” Isa. xxxiii. 20. They who are in that city celebrate a perpetual feast; they do nought but rest, see, love, praise, sing, which harmonize with the festival. S. Augustine, in his book on the City of God, says, “ If it is asked, What is the occupation of this city ? we say, that there we shall take rest, and shall see, and shall love, and shall praise, and shall sing. For what else shall be our end unless we come to that kingdom, of which there will be no end.” To which kingdom may Almighty God bring us, &c.
HOMILY XXXIX.
THE CHRISTIAN’S WALK.
Twentieth Sunday after Trinity.—(From the Epistle.)
“ See that ye walk circumspectly.”—Ephes. v. 15.
The Apostle in this Epistle admonishes us to circumspection of walking, and he places circumspection itself in three qualities. Firstly, that we should walk discreetly: "Not as fools, but as wise.” Secondly, with quickness: “ Be not drunk with wine.” Thirdly, humbly: “Giving thanks always for all things unto God and the Father, in the Name of our Lord Jesus Christ.”
I. On the first head, the manner of our walking, it is to be noted, that discretion in walking is seen in three ways. (1) In the election of the things which are to be done : “ But as wise.” (2) In the comparison of the things which are selected: “ Redeeming the time.” (3) In inclining towards the proper end : “ Understanding what the will of the Lord is.”
II. In the second place, that despatch in walking consists in two things. (1) In the fear of hindrances: “Be not drunk with wine.” (2) In the indwelling of that which is better : “But be ye tilled with the Spirit.”
III. In the third place, that the humility of spiritual walking consists in two things. (1) In relation to God : “ Giving thanks. unto God,” &c. (2) In relation to one’s neighbour: “Subjecting yourselves one to another in the fear of God. You see by this how we ought to walk circumspectly.” The Apostle exhorts us in these words that we should walk cautiously in this way of injustice for three reasons. (1) , Because we walk in the midst of snares : “Thou art going in the midst of snares, and walking upon the arms of them that are grieved,” Ecclus. ix. 20. (2) Because we walk in the midst of robbers: “As troops of robbers wait for a man, so the company of priests murder in the way by consent,” Hosea vi. 9. “ His troops come together, and raise up their way against me,” Job xix. 12. (3) Because we walk in the midst of pits: “ And the vale of Siddim was full of slime pits,” Gen. xiv. 10. “Fear, and the pit, and the snare are upon thee, oh inhabitant of the earth. And it shall come to pass, that he who fleeth from the noise of the fear shall fall into the pit,” Isa. xxiv. 17, 18.
II. On the second head, the conditions of our walking, it is to be noted—
(1.) In the first place, that we walk in the midst of three snares. (1) The iniquity of the proud : “ The proud have hid a snare for me .they have set gins for me,” Ps. cxlv. (2) The lust of the avaricious : “ But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition,” 1 Tim. vi. 9. (3) The perversity of false accusers : “ And hast preserved my body from destruction, from the snare of an unjust tongue, and from the lips of them that forge lies,” Ecclus. i. 3.
(2.) In the second place, that similarly we walk in the midst of three kind of robbers. (1) The Devil: “ The thief cometh not but for to steal, and to kill, and to destroy,” St. John x. 10. (2) The flatterer: “The thief cometh in, and the troop of robbers spoileth without,” Hos. vii. 1. (3) Vain-glory : S. Gregory says that as a certain robber it joins itself to the human traveller in the way; that it seeks those who are incautious, and spoils them, especially seeking to despoil those who bear treasure publicly in the way. And, again, that the appetite for human praise is a certain robber which gladly unites to those who are walking in the right way, that their eyes being led away they may be slain by the sword which hangs from their path. S. Chrysostom observes that vain-glory is the one thief, which robs us of our treasure laid up in heaven. The Devil steal souls; the flatterers, purity of conscience; vain-glory, the reward of eternal glory.
(3.) In the third place, that we similarly walk in the midst of three pits. (1) Woman, or luxury: “The mouth of a strange woman is- a deep pit: he that is abhorred of the Lord shall fall therein,” Prov. xxii. 14. Gloss., the “abhorred of the Lord” is the son of wrath. He who embraces the words or kisses of a strange woman knocks as at the door of an abyss, and unless he draws back his feet, restraining his members, he will fall into that penal pit into which none except the son of wrath falls down. (2) Gluttony and drunkenness : “ Who falls into pits,” Prov. xxxiii. 29, Vulg. “Who hath redness of eyes? They that tarry long at the wine, they that go to seek mixed wine," Prov. xxxiii. (3) The grief of the hypocrites and evil-doers: “ There shall the great owl make her nest” [Vulg. “ hole”], Isa. xxxiv. 15, Gloss. The owl signifies the double dealers, who hide intentions under the thorns of duplicity. “ The foxes have holes,” &c., S. Matt. viii. 20. On account of the danger of snares, we ought ever to walk cautiously before the Lord, that He Himself may draw our feet out of the trap. S. Augustine says, “ I resist the seducers that my feet may not be entangled by which I walk in Thy way, and I will lift up to Thee the invisible eyes that Thou mayest draw my feet out of the snare. Whence dost Thou draw them, for if they seek Thee Thou ceasest not to lift them up. But I, therefore, run where the snares are scattered abroad.” On account of the danger of robbers we ought to walk cautiously, armed for walking with all spiritual arms. “Put on the whole armour of God, that ye may be able to stand in the evil day, and having done all to stand,” Eplies. vi. 13. On account of the dangers of pit-falls, we ought to walk cautiously, ever walking with gravity and by the light of grace : “ Let us walk honestly as in the day,” Rom. xiii. 30.
HOMILY XL.
THE LORD’S ARMIES AND THEIR WORK.
Twentieth Sunday after Trinity.—(From the Gospel.)
"He sent forth His armies and destroyed those murderers.” - Matt. xxii. 7.
In these words the Lord speaks in a parable of the perdition of the ungodly which is about to be in the judgment, and marks here three things. Firstly, the great power of God : “ He sent forth His armies.” Secondly, His severe justice: “ He destroyed His murderers.” Thirdly, the perverse wickedness of the reprobate : “ those murderers.”
I. On the first head it is to be noted, that God sends great armies in the day of judgment for the punishment of the wicked. (1) The army of angels: “ The angels shall come forth, and sever the wicked from among the just, and shall cast them into the furnace of fire,” S. Matt. xiii. 49, 50. (2) The army of saints: “The Lord will enter into judgment with the ancients of His people and the princes thereof,” Isa. iii. 14. (3) The army of all created things: “ He will arm the creature for the revenge of His enemies .... And the whole world shall fight with Him against the unwise,” Wisd. v. 18-21.
II. On the second head it is to be noted, that God will destroy the wicked in a three-fold way. (1) Quickly, because there will be swift destruction to them: “The Lord shall send against thee in hunger, and in thirst, and in nakedness, and in want of all things,” Deut. xxviii. 48. “When they shall say peace and safety, then sudden destruction cometh upon them,” 1 Thess. v. 3. (2) Universally, because no evil one will be able to escape: “ Thou hast destroyed all them that go a whoring from Thee,” Ps. lxxiii. 27. “ They were given in marriage until the day that Noe entered into the ark, and the flood came and destroyed them all. Likewise also, as it was in the days of Lot, they did eat, they drank, they bought, they sold, they planted, they builded; but the same day that Lot went out of Sodom it rained down fire and brimstone from heaven, and destroyed them all,” S. Luke xvii. 27-29. (3) Eternally : “ Fear Him which is able to destroy both body and soul in hell,” S. Matt. x. 28.
III. On the third head it is to be noted, that God will destroy the reprobate for their perverse wickedness: “ He will miserably destroy those wicked men,” S. Matt. xxi. 41. “ Thou shalt destroy them that speak leasing,” Ps. v. 6. “And destroyed those murderers.” Three sins are noted here—sin of the heart in maliciousness; sin of the mouth in lying ; sin of the deed in murder. For all who sin, whether in heart, or word, or deed, unless they repent, will be punished by God in eternity, and will be led to the day of wrath. From which may the Lord Almighty deliver us. Amen.
HOMILY XLI.
THE ARMOUR OF GOD.
Twenty-first Sunday after Trinity.—(From the Epistle.)
“Wherefore take unto you the whole armour of God .... and having done all, to stand.”—Ephes. vi. 13.
The Apostle in these words lays down three propositions. Firstly, he exhorts that we arm ourselves with spiritual arms: “ Take unto you the whole armour of God.” Secondly, he shews our need of it: “ That ye may be able to withstand.” Thirdly, he gives the reason for it: “ Having done all, to stand.”
I. On the first head it is to be noted, that according to this Epistle we ought to take five kinds of arms. (1) We ought to take the girdle of knowledge: “ Stand, therefore, having your loins girt about with truth.” “ Gird up thy loins like a man,” Job xl. 7. (2) We ought to put on the breast-plate of righteousness: “ Breast-plate of righteousness.” “ He put on righteousness as a breast-plate,” Isai. lix. 17. (3) We ought to take the shield of faith: “ His truth shall be thy shield and buckler. Thou shalt not be afraid for the terror by night,” Ps. xci. 4, 5. “ Your adversary the devil as a roaring lion walketh about,” &c., 1 S. Pet. v. 8. (4) With the helmet of salvation: “ And take the helmet of salvation.” “An helmet of salvation upon His head,” Isa. lix. 17. “ Putting on the breast-plate of faith and love, and for an helmet the hope of salvation; for God hath not appointed us to wrath,” &c., 1 Thess. v. 8, 9. (5) The sword of the Word of God: “ The sword of the Spirit, which is the Word of God.” “For the Word of God is quick and powerful, and sharper than any two-edged sword,” Heb. iv. 12.
II. On the second head it is to be noted, that there are five days of evil from which these arms defend us. (1) The first day is iniquity: “ In the day of good things”—z.e., of the present time, in which you are able to obtain eternal life—“be not unmindful of evils; and in the day of evils be not unmindful of good things,” Ecclus. xi. 27. (2) The day of temporal prosperity: “I am not troubled, following Thee for my pastor; and I have not desired the day of man, as Thou knowest. That which went out of my lips hath been right in Thy sight,” Jer. xvii. 16, Vulg. “The Lord will deliver him in the time of trouble,” Ps. xli. 1. (3) The day of temporal adversity: “ Sufficient unto the day is the evil thereof,” S. Matt. vi. 34. (4) The day of temptation of the devil: “ Wherefore should I fear in the days of evil?” i.e. in the days of temptation, Ps. xlix. 6. (5) The day of judgment: “Ye that put far away the evil day, and cause the seat of violence to come near,” Amos vi. 3. It is called the evil day because “ That is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, a day of trumpet and alarm against the fenced cities, and against the high towers. And I will bring dis¬ tress upon men, and they shall walk with blind men, because they have sinned against the Lord : and their blood shall be poured out as dust, and their flesh as the dung,” Zeph. i. 15-18.
III. On the third head it is to be noted, that in three ways we ought to stand perfect. (1) In purity of heart and body: “ Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God,” 2 Cor. vii. 1. (2) In the keeping of the commandments of God: “ If ye fulfil the royal law according to the Scripture, Thou slialt love thy neighbour as thyself, ye do well; but if ye have respect to persons ye commit sin, and are convinced of the law as transgressors. For whosoever shall keep the whole law, &c.... thou art become a transgressor of the law,” S. James ii. 8-12. (3) In the reformation of the tongue: “ If any man offend not in word, the same is a perfect man, and also able to bridle the whole body,” S. James iii. 2. (4) In love towards God and one’s neighbour: “ Perfect love casteth out fear,” 1 S. John iv. 18. “But I say unto you, Love your enemies. Bless them that curse you, do good to them that hate you, and pray for them that despitefully use you and persecute you, that ye may be the children of your Father which is in heaven.... Be ye therefore perfect, even as your Father which is in heaven is perfect,” S. Matt. v. 44, 45, 48. (5) In the praise of God and in the giving of thanks: “ Out of the mouth of babes and sucklings Thou hast perfected praise,” Ps. viii. 2. To which praise may He lead us Who is blessed for evermore. Amen.
HOMILY XLII
THE FEVER OF SIN, AND ITS CURE.
Twenty-first Sunday after Trinity.—(From the Gospel.)
“Yesterday, at the seventh hour, the fever left him.”—S. John iv. 52.
Morally, two things are to be noted in these words. Firstly, the infirmity of the sinner: “The fever.” Secondly, those things which were necessary for the cure: “At the seventh hour the fever left him.”
I. On the first head it is to be noted, that sinners labour under seven kind of fevers. (1) That which is continuous, which is sensuality: “ They have committed fornication, and have not ceased,” Hosea iv. 10, Vulg. (2) That which is daily, which is gluttony, by which men daily sin: “ They are greedy dogs, which can never have enough.We will fill ourselves with strong drink; and to-morrow shall be as this day, and much more abundant,” Isai. lvi. 11, 12. (3) That which recurs on the third day, and is called the Tertian fever; which signifies anger, from the accession of heat: “ For as the wood of the forest is, so the fire burneth: and as a man’s strength is, so shall his anger be,” Ecclus. xxviii. 12. (4) That which recurs on the fourth day, which is quartan, and which signifies that acidity which provokes melancholy: “As a moth doth by a garment, and a worm by the wood: so the sadness of a man consumeth the heart,” Prov. xxv. 20, Vulg. “The Lord shall smite thee with a consumption, and with a fever, and with an inflammation, and with an extreme burning, and with a sword, and with a blasting, and with a mildew,” Deut. xxviii. 22. (5) That which is common to the nations, which is avarice, which is difficult or never to be cured. S. Jerome observes, that when other vices grow old in man, avarice alone grows young. (6) That which is intermittent, which is pride, which quickly fails: “ When they were lifted up, Thou hast cast them down,” Ps. lxxii. 18, Vulg. “They are exalted for a little while, but are gone and brought low; they are taken out of the way as all other, and cut off as the tops of the ears of corn,” Job. xxiv. 24. (7) That which is putrid: “ A sound heart is the life of the flesh, but envy the rottenness of the bones,” Prov. xiv. 30. II. On the second head it is to be noted, that there are seven medicines which heal men of these fevers. (1) A devoted hearing of God: “He sent His Word, and healed them, and delivered them from their destructions,” Ps. cvii. 20. “For it was neither herb nor mollifying plaster that healed them, but Thy Word, O Lord, which healeth all things,” Wisd. xvi. 12. (2) In contrition for sin : “ For I acknowledge my transgressions, and my sin is ever before me,” Ps. li. 3. (3) A devoted calling upon God : “ O Lord, my God, I cried unto Thee, and Thou hast healed me,” Ps. xxx. 2. (4) The infusion of faith: “And He said to the woman, Thy faith hath saved thee; go in peace,” S. Luke vii. 50. (5) The showing of compassion: “ When thou seest the naked, that thou cover him: and that thou hide not thyself from thine own flesh. Then shall thy light break forth as the morning, and thine health shall spring forth speedily,” Isai. lviii. 7, 8. (6) The desertion of sin: “In returning and rest shall ye be saved,” Isai. xxx. 15. (7) Perfect contrition of heart: “ Return, ye backsliding children, and I will heal your backslidings .... truly in the Lord our God is the salvation of Israel,” Jer. iii. 22, 23. This is the “seventh hour,” in which the fever leaves the sinner altogether. But all these means avail nothing, unless they take their efficacy from that sacred medicine which heals all our diseases— i.e., the Passion of Christ our God, “Who His own Self bare our sins in His own Body on the tree, by Whose stripes ye were healed,” 1 S. Pet. ii. 24.
HOMILY XLIII.
THE INNOCENT.
Twenty-second Sunday after Trinity.—(From the Epistle.)
“ That ye may be sincere and without offence, till the day of Christ.”— Philip, i. 10.
The Apostle in this Epistle exhorts us to three things. Firstly, to the avoiding of sin : “ That ye may be sincere.” Secondly, to all love: “ Filled with the fruits of righteousness.” Thirdly, to the possession of a right intention: “ With the glory and praise of God.”
I. On the first head it is to be noted, that three commands are given. (1) That we should seek after purity of mind: “ That ye may be sincere.” “ Blessed are the pure in heart; for they shall see God,” S. Matt. v. 3. (2) That we should avoid doing injury to our neighbours: “Without offence: giving no offence in anything,” 2 Cor. vi. 3. (3) That we should persevere in both courses : “ Till the day of Christ,” i.e.y till after death; when the day of man is ended the day of Christ begins. “ He that endureth to the end shall be saved,” St. Matt. x. 22. The Gloss, treats of this under the word “ sincere without the works of corruption, either towards ourselves or our neighbours, and to persevere in this course till the day of Christ.
II. On the second head it is to be noted, that the Apostle likewise gives three commandments. (1) He exhorts to rectitude of mind: “ The fruits of righteousness.” S. Anselm defines justice to be that rectitude of will which is preserved for its own sake. (2) To the having a delight in that which is good: “ Being filled with the fruits of righteousness; which are love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance,” Gal. v. 22, 23. (3) To the having perfection in good,' “being filled:” “Be ye therefore perfect, even as your Father which is in heaven is perfect,” S. Matt. v. 48.
III. On the third head it is to be noted, that three rewards flow from a right intention, for our every action ought to have its eye of intention guarded in respect to God. (1) That we may believe that every good tiling, as if from the fount of all good, comes from Him through Jesus Christ: “ Of His fulness have all we received, and grace for grace ; for the Law was given by Moses, but grace and truth came by Jesus Christ,” S. John i. 16, 17. “ Without Me ye can do nothing,” S. John xv. 5. (2) That we should make God to be praised and honoured in all our actions : “ Let your light so shine before men, that they may see your good works, and glorify your Father, which is in heaven,” S. Matt. v. 16. (3) That the reward of eternal glory may be given to us for our desire to work: “ Unto the glory and praise of God.” “ Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, &c.... Where thieves do not break through and steal,” S. Matt. vi. 19, 20.
HOMILY XLIV.
THE SPIRITUAL DEBTOR.
Twenty-second Sunday after Trinity.—(From the Gospel.)
“ And his lord was wroth, and delivered him to the tormentors till he should pay all that was due unto him.”—S. Matt, xviii. 34.
Morally, by the servant is understood any sinner against whom God will be angry in the judgment, and whom He will deliver over to eternal torments. Whence three things are to be noted in these words. Firstly, the just indignation of God against the reprobates: “ His lord was wroth.” Secondly, the severe condemnation of sinners: “Delivered him to the tormentors.” Thirdly, the duration of this same damnation: “ Till he should pay all that was due unto him.”
I. On the first head it is to be noted, that there are four classes of men with whom God will be angry in the judgment. (1) Against those who despise the law of God: “ Because they have cast away the law of the Lord of Hosts, and despised the Word of the Holy One of Israel, therefore is the anger of the Lord kindled against His people, and He hath stretched forth His hand against them and hath smitten them; and the hills did tremble, and their carcases were torn in the midst of the streets,” Isa. v. 24, 25. (2) He will be wroth against those who remain, or persist, in their sins unto the end : “ Behold, Thou art wroth; for we have sinned: in those is continuance, and we shall be saved,” Isa. lxiv. 5. (3) Against those who abuse temporal riches: “I am very sore displeased with the heathen that are at ease,” Zach. i. 15. (4) Against those who have no compassion on their neighbours: “For he shall have judgment without mercy that hath showed no mercy; and mercy rejoiceth against judgment,” S. James ii. 13. This can be applied to that servant who was unwilling to have compassion on his fellow-servant.
II. On the second head it is to be noted, that the sinner will be tormented by four different tormentors. (1) By God: “ And when He was come to the other side into the country of the Gergesenes there met Him two possessed with devils.And when they were come out they went into the herd of swine: and behold, the whole herd of swine ran violently down a steep place to the sea and perished in the waters,” S. Matt. viii. 28-33. (2) By conscience : S. Augustine says, “ Thou hast commanded, O Lord, and so it is, that every inordinate mind should be a punishment to itself.” (3) By eternal death ; whilst it is said of the saints, that their souls “ are in the hand of God, and there shall no torment touch them,” Wisd. iii. 1. “I pray thee, therefore, father, that thou wouldst send him to my father’s house, for I have five brethren, that he may testify unto them, lest they also come to this place of torment,” S. Luke xvi. 27, 28. (4) From every creature: “For the creature that serveth Thee, Who art the Maker, increaseth his strength against the unrighteous for their punishment, and abateth his strength for the benefit of such as put their trust in Thee,” Wisd. xvi. 24.
III. On the third head it is to be noted, that we ought to repay Him according to the four-fold debt which we owe to Him. Firstly, He gave to us the world with its creatures : “Thou hast put all things under his feet,” Ps. viii. 6. Secondly, the body with its senses. Thirdly, the mind with its powers. Of these two : “ And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul,” Gen. ii. 7. Fourthly, grace with its operations : “Wherefore we, receiving a kingdom that cannot be moved, let us have grace whereby we may serve God acceptably, with reverence and godly fear,” Heb. xii. 28. (1) Of the world, we ought to repay Him by giving alms to the poor: “ Let it not grieve thee to bow down thine ear to the poor, and give him a friendly answer with meekness.” “ My son, defraud not the poor of his living. . . . Turn not thine eye away from the needy, and give him none occasion to curse thee,” Ecclus. iv. 1, 5. “ Get thyself the love of the congregation, and bow thy head to a great man,” Id. v. 7, Gloss. Meekness and humility are commended in these words, for the meek spurns no one; humility subjects itself to all, the Christian is bound to make himself affable and humble to equals and inferiors: “ Lord, my heart is not haughty, nor mine eyes lofty,” Ps. cxxxi. 1. (2) Of the body, we ought to repay Him by restoring it to Him free from defilement. (8) Of the mind, repay Him by following the examples of wisdom recorded in Wisdom, chap. x. (4) Of the grace, we ought to repay Him by seeking to use it to His honour: “We beseech you that ye receive not the grace of God in vain,” 2 Cor. vi. 1. He who does not repay these debts in time will never be able to repay them in eternity, and therefore he will have to suffer torments in the place of the tormentors for ever and ever. From which may we be delivered.
HOMILY XLV.
THE HEAVENLY CONVERSATION.
Twenty-third Sunday after Trinity.— (From the Epistle.)
“For our conversation is in heaven.”—Philip, iii. 20.
The Apostle in these words teaches that the conversation of the just is in heaven ; so that if we wish to be like them we must not have our conversation about the miseries of this present life, but “ in heaven.” The Apostle here lays down three things in regard to the conversation in heaven. Firstly, the reason why we should have our conversation there. Secondly, the nature of that conversation. Thirdly, the similitude between the conversation of the saints and of the angels.
I. On the first head it is to be noted, that the saints have their conversation in heaven for three reasons. (1) For security, for he who has his conversation in heaven is secure from the dangers of this troublesome life: “Lay me down now, and put me in a surety with Thee ; who is he that will strike hands with me?” Job xvii. 3. S. Augustine says that he who enters into the joy of his Lord is secure, and will experience the best condition in the best place. (2) On account of delight; for he who has his conversation in heaven will have a continuous joy and delight: “For her conversation hath no bitterness, nor her company any tediousness, but joy and gladness,” Wisd. viii. 16. Seneca compares the mind of the wise to a world above the moon, which is ever calm. (3) On account of the necessity that there is for all earthly things to pass away. The saints know that all the earthly things here quickly are about to pass away: “ But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall meet with fervent heat . Nevertheless we, according to His promise, look for a new heaven and a new earth, wherein dwelleth righteousness,” 2 Pet. iii. 10, 14.
II. On the second head it is to be noted, that the saints have in heaven a three-fold conversation. (1) In ever thinking over the good things of heaven. (2) In desiring to be ever in heaven. Of these two it is said, such an holy one is held worthily in the memory of man; he has passed ever to the joy of angels, since in the body only he is placed in the present conversation, his true conversation being in that heavily country. (3) The conversation of the saints in heaven consists in their living after the manner of heaven. The Gloss, on the text being, that our conversation is in heaven while we live on earth; because we have our hope there, and because we are like to the angels both in living and knowing.
III. On the third head it is to be noted, that the conversation of the saints is like that of the angels in three ways. (1) In purity. (2) In simplicity without guile. (3) In charity. These three are chiefly seen in the angels: simplicity in essence, purity in nature, charity in grace. The conversation of the saints is also in these three: “ For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world,” 2 Cor. i. 12.
HOMILY XLVI.
THE MASTER AND HIS TEACHING.
Twenty-third Sunday after Trinity. — (From the Gospel.)
“ Master, we know that Thou art true, and teachest the way of God in truth.”—S. Matt. xxii. 16.
Our Lord Jesus Christ in these words is commended in three ways. Firstly, from the dignity of His mastership: “Master.” Secondly, from the utility of His doctrine: “ The way of God.” Thirdly, from the equality of His teaching: “Thou regardest not the persons of men.”
I. On the first head it is to be noted, that the dignity of "Master” belongs to Him for four reasons. (1) Because only with Him does truth ever exist: “ Ye call me Master and Lord: and ye say well, for so I am,” S. John xiii. 13. (2) On account of the power of teaching: “When Jesus had ended these sayings the people were astonished at His doctrine: for He taught them as one having authority, and not as the Scribes,” S. Matt. vii. 28, 29. (3) Because He alone was able to teach concerning all things: “ Ye have an unction from the Holy One, and ye know all things,” 1 S. John ii. 20. There is no master able to teach all things save Our Lord Jesus Christ: “ All wisdom is from the Lord God, and hath been always with Him, and is before all time,” Ecclus. i. 1. (4) Because He alone is able to teach the hidden man: “Neither be ye called masters ; for one is your Master, even Christ,” S. Matt, xxiii. 10, Gloss. Because He alone gives understanding.
II. On the second head it is to be noted, that Our Lord Jesus Christ taught us four ways which are greatly profitable. (1) The way of penitence: “ Enter ye in at the strait gate . because strait is the gate and narrow is the way which leadeth unto life, and few there be that find it,” S. Matt. vii. 13, 14. “Jesus began to preach and to say, Repent, for the kingdom of heaven is at hand,” S. Matt. iv. 17. (2) The way of wisdom: “ I have taught thee in the way of wisdom, I have led thee in right paths. When thou goest thy steps shall not be straitened, and when thou runnest thou shalt not stumble. Take fast hold of instruction; let her not go,” Prov. iv. 11-14, Gloss. The actions of equity when they begin seem to be confined, but when they advance they seem already from habit to be spacious, and because in base action they labour earnestly they find a stumbling-block in the middle of the course; because suddenly, when they do not foresee, they are seized for punishment. (3) The way of obedience : “Make me to understand the way of Thy precepts,” Ps. cxix. 27. “A new commandment give I unto you, That ye love one another. By this shall all men know that ye are My disciples, if ye have love one to another,” S. John xiii. 34, 35. “Yet I shew unto you a more excellent way. Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass or a tinkling cymbal,” 1 Cor. xii. 31, xiii. 1. “ He will teach us of His ways, and we will walk in His paths,” Isa. ii. 3.
III. On the third head it is to be noted, that Christ is no respecter of persons in four particulars. (1) In justifying : “ Then Peter opened his mouth and said, Of a truth I perceive that God is no respecter of persons: but in every nation he that feareth Him and worketh righteousness is accepted with Him,” Acts x. 34, 35. (2) In teaching: “ And teachest the way of God in truth.” (3) In punishing: “ There is no respect of persons with God. For as many as have sinned without law, shall also perish without law. the doers of the law shall be justified,” Rom. ii. 11-14. (4) In rewarding:'“Knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free.Knowing that your Master also is in heaven: neither is there respect of persons with Him,” Eph. vi. 8, 9.
HOMILY XLVII.
THE PORTION OF THE SAINTS.
Twenty-fourth Sunday after Trinity.—(From the Epistle.)
“Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light.”—Coloss. i. 12.
THE Apostle teaches us in these words that we should give thanks to God the Father for three great benefits which He has granted to us through Jesus Christ. The first benefit was our justification: “Partakers of the inheritance.” The second benefit is our liberation from the power o£ the Devil: “ Who hath delivered us from the power of darkness.” The third benefit is translation into the eternal kingdom: “And hath translated us into the kingdom of His dear Son.”
I. On the first head it is to be noted, that it is a three-fold inheritance which God distributes to His saints. (1) Eternal predestination: “In whom also we have obtained an inheritance, being predestinated according to the purpose of Him Who worketh all things after the council of His own will; that we should be to the praise of His glory, who first trusted in Christ,” Eph. i. 11, 12. (2) Justification: “Unto him shall be given the chosen gift of faith, and an inheritance in the temple of the Lord,” Wisd. iii. 14. (3) Eternal glorification: “Now is he numbered among the children of God, and his lot is among the saints,” Wisd. v. 5.
II. On the second head it is to be noted, that God in a three-fold manner delivers us from the power of the Devil. (1) By liberating us from the service of the Devil: “That through death he might destroy him that had the power of death, that is the Devil; and deliver them who through fear of death were all their lifetime subject to bondage,” Heb. ii. 14. The Devil is the prince of darkness: “ We wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world,” Eph. vi. 12. (2) By illuminating the darkness of our ignorance by the light of His doctrine: “The people that walked in darkness have seen a great light,” Isa. ix. 12. “Who hath called you out of darkness into His marvellous light: which in time past were not the people, but are now the people of God: which had not obtained mercy, but now have obtained mercy,” 1 S! Pet. ii. 9,10. (3) By putting to flight the darkness of our sins by the light of His powers : “ Ye were sometimes darkness, but now are ye light in the Lord: walk as children of light,” Eph. v. 8.
III. On the third head it is to be noted, that the Lord makes a three-fold translation of the holy ones. (1) He translates them from the darkness of exile to the light of the vision of His glory: “Enoch pleased the Lord, and was translated,” Ecclus. xliv. 16. Into paradise, which is the place furnishing the vision of God which is the blessedness of saints and angels. “And this is life eternal, that they might know Thee the only true God, and Jesus Christ Whom thou hast sent.” (2) He translates them from death to eternal life: “We know that we have passed from death unto life, because we love the brethren,” 1 S. John iii. 14. (3) He translates them from this wretched state to the inheritance of the heavenly kingdom: “ Unto the kingdom of His dear Son,” &c.
HOMILY XLVIII.
TRUE REPENTANCE.
Twenty-fourth Sunday after Trinity.—(From the Gospel.)
“And, behold, a woman which was. diseased with an issue of blood twelve years, came behind Him, and touched the hem of His garment,” &c.—S. Matt. ix. 20.
Morally, three things are to observed of this miracle. Firstly, a wretchedness of the sinning mind: “ Behold, a woman which was diseased.” Secondly, the humility of the sinning one: “ Came behind Him and touched the hem of His garment.” Thirdly, the profit of repentance: “ Daughter, be of good comfort.”
I. On the first head it is to be noted, that in three ways the sinner suffers from “ an issue of blood.” (1) Through an excessive love of kindred: “ Hear this, I pray you, ye heads of the house of Jacob, and princes of the house of Israel, that abhor judgment, and pervert all equity. The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money.. Jerusalem shall become heaps, and the mountain of the house as the high places of the forest,” Micah iii. 9, 11, 12. (2) Through an issue, the flowing of carnal delights : “ Deliver me from blood-guiltiness [bloods], O God, thou God of my salvation,” Ps. li. 14. (3) Through the workings of any sin, no matter what: “ Hear the word of the Lord, ye children of Israel: for the Lord hath a controversy with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land. By swearing, and lying, and killing, and stealing, and committing adultery, they break out, and blood toucheth blood. Therefore shall the land mourn,” Hos. iv. 1-3.
II. On the second head it is to be noted, that penitence consists in three conditions, which are the effects of contrition. (1) In faith: “ Thy faith hath made thee whole.” “Purifying their hearts by faith,” Acts xv. 9. “A broken and contrite heart, O God, Thou wilt not despise,” Ps. li. 17. (2) In humility, which is the preparer for confession: “ Came behind.” S. Bernard says, that for a man to make a proper confession of his sins is the ninth stage in humility: “ Confess your faults one to another, and pray one for another, that ye may be healed,” S. James v. 16. (3) In the toil of satisfaction : “ Touched the hem of His garment.” “ Bring forth therefore fruits meet for repentance,” S. Matt, iii. 8. S. Gregory the Great observes, that anyone who returns to God with the heart, acquires by repentance a gain by so much the greater, as he had suffered loss from his sin.
III. On the third head it is to be noted, that a three-fold reward is here indicated as flowing from repentance. (1) That God turns towards the sinner, against whom He was both angry and opposed: "Thus saith the Lord of Hosts : Turn ye unto Me, saith the Lord of Hosts, and I will turn unto you, saith the Lord of Hosts. Be not as your fathers, unto whom the former prophets have cried, saying, Thus saith the Lord of Hosts: turn ye now from your evil ways, and from your evil doings: but they did not hear, nor hearken unto me, saith the Lord. Your fathers, where are they? and the prophets, do they live for ever?” Zech. i. 3-6. (2) That the grace of God is infused into the soul: whence Jesus looked upon Peter (and he wept bitterly), whom He had delivered from the sin of denying Him, and did not permit him to fall from the elevation of the Apostolate: “And Peter remembered the word of Jesus, Who said unto Him, Before the cock crow, thou shalt deny Me thrice. And he went out and wept bitterly,” S. Matt. xxvi. 75. For the Lord is as the sun, which shining makes the crops to live and to be fruitful. " Turn thee unto me, and have mercy upon me,” Ps. xxv. 16. (3) That salvation comes from repentance: "And the woman was made whole.” "Look unto Me, and be ye saved, all the ends of the earth,” Isa. xlv. 22.
HOMILY XLIX.
THE PREPARATION FOR THE COMING.
Twenty-fifth Sunday 'after Trinity.—(From the Epistle.)
“Behold, the day is come, saith the Lord, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute justice and judgment in the earth.”—Jer. xxiii. 5.
The Advent of Our Lord Jesus Christ is predicted in these words, about which three things are to be noted. Firstly, the congruity of Him coming: "Behold, the day is come for it was congruous that many days should precede the Advent of the Lord, during which men might prepare themselves for His reception. Secondly, the dignity of Him coming: “I will raise unto David a righteous Branch, and a King,” &c. Thirdly, the utility of His Advent: " And shall execute justice and judgment in the earth.”
I. On the first head it is to be noted, that five spiritual days preceded the Advent of Christ. (1) Was the day of the eternal preordination of the Father: "Whose goings forth have been from of old, from everlasting,” Micah v. 2. (2) Was the day of the promise made to the Fathers: " The oath which He sware to our Father Abraham, that He would grant unto us,” S. Luke i. 73, 74. (3) Was the day in which this day was prefigured in the Law: " Search the Scriptures, for in them ye think ye have eternal life: and they are they which testify of Me..... Had ye believed Moses, ye would have believed Me; for he wrote of Me,” S. John v. 39-46. (4) Was the day of the preaching of Him by the prophets : “ He hath visited and redeemed His people, ..... as He spake by the mouth of His holy prophets,” S. Luke i. 68, 70. (5) Was the day of the Incarnation of Christ: “ In that day the mountains shall drop down new wine, and the hills shall flow with milk ; ..... and a fountain shall come forth of the House of the Lord,” Joel iii. 18. Of these five can be interpreted the words of Judith : “Let us yet endure five days, in the which space the Lord Our God may turn His mercy toward us,” Judith vii. 30.
II. On the second head it is to be noted, that the Prophet treats of five things which relate to the dignity of Christ. (1) He commends Him from His fairness. (2) From the power of His strength. These two qualities are included in the name of David, which signifies that which is desirable to the sight, and which is strong of arm. Now, Christ was desirable to the sight, on account of His exceeding beauty: “Thou art fairer than the children of men,” Ps. xlv. 2. “ Which things the angels desire to look into,” 1 Peter i. 12. Christ was also strong of arm, on account of His admirable fortitude. S. Augustine speaks of Him as being bound in hand, and fixed to the Cross, and yet having made war against the power of the air. “ If I speak of strength, lo, He is strong,” Job. ix. 19. (3) He commends Him on account of His innate holiness: “ A righteous Branch,” i.e., in conception, because He is alone without sin. “ Therefore, also, that Holy Thing which shall be born of thee shall be called the Son of God,” S. Luke i. 35. (4) From His regal dignity: “ A King shall reign.” “For He is Lord of Lords, and King of Kings,” Rev. xvii. 14. (5) From the brightness of His wisdom: “And shall be wise,” Vulg. “In Whom are hid all the treasures of wisdom and knowledge,” Colos. ii. 3.
III. On the third head it is to be noted, that Christ came into the world that He might judge and reward us, or, as it is here expressed, to “execute justice and judgment in the earth.” (1) Judgment in condemning the unbelieving: “ He that believeth not is condemned already, because he hath not believed in the Name of the Only Begotten Son of God,” S. John iii. 18. (2) In justifying and loving those who believe: “God so loved the world, that He gave His Only Begotten Son, that whosoever believeth in Him should not perish, but have everlasting life. For God sent not His Son into the world to condemn the world; but that the world through Him might be saved,” S. John iii. 16, 17. We ought to believe in Him by faith, which guides us, and operates in us for our salvation. We ought to fly from sin, lest we be condemned: “He that believeth and is baptized, shall be saved; but he that believeth not shall be damned,” S. Mark xvi. 16. From which condemnation may He deliver us, &c.
HOMILY L.
THE COMING ONE.
Twenty-fifth Sunday after Trinity.—(From the Gospel.)
“ Then those men, when they had seen the miracle that Jesus did, said, This is of a truth that Prophet that should come into the world.’’— John vi. 14.
Three things are recorded in these words. Firstly, the power of Christ: “ When they had seen the miracle that Jesus did.” For that miracle that He had wrought was an act of infinite power. S. Dionysius says, that a miracle is a manifest act of the power of God directed to the highest aim. Secondly, the great wisdom of Christ: “ This is of a truth that Prophet,” &c. Prophesying is an act of infinite wisdom : “ The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto Me; unto Him ye shall hearken,” Deut. xviii. 15. Thirdly, the great justice of Christ: “That should come into the world;” for Christ is to come into the world to judge it in justice. “And He shall judge the world in righteousness. He shall minister judgment to the people in righteousness,” Psalm ix. 8.
I. On the first head it is to be noted, that there were four signs of Christ. (1) The first was His Incarnation, which was a sign of infinite goodness: “Therefore the Lord Himself shall give you a sign: Behold, a virgin shall conceive, and bear a son,” &c., Isa. vii. 12. (2) The operation of miracles, which was a sign of infinite power: “ And many other signs truly did Jesus in the presence of His disciples, which are not written in this book: but these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing, ye might have life through His Name,” S. John xx. 30, 31. (3) His Passion : “Then certain of the Scribes and of the Pharisees answered, saying, Master, we would see a sign from Thee. But He answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the Prophet Jonas : for as Jonas was three days and three nights in the whale’s belly, so shall the Son of Man be three days and three nights in the heart of the earth,” St. Matt. xii. 38-42. (4) His coming to judgment: “ All ye inhabitants of the world and dwellers on the earth, see ye, when He lifteth up an ensign on the mountains, and when He bloweth a trumpet, hear ye,” Isa. xviii. 3.
II. On the second head it is to be noted, that the great wisdom of Christ is seen in four particulars. (1) In His doctrine—i.e., in truth : “ Master, we know that Thou art true, and teachest the way of God in truth,” S. Matt. xxii. 16. (2) In its depth : “ The words of a man’s mouth are as deep waters”—i.e., words from the mouth of Christ are spiritual doctrine; “ and the well-spring of wisdom as a flowing brook,” Prov. xviii. 4: for so great is the abundance of word of doctrine, of this present life, the fountain of wisdom. Mystically, the “ deep waters ” refer to the Old Testament ; and the “ flowing brooks ” to the New Testament; and Christ and His Apostles unlock the mysteries of both Testaments. Again, words of wisdom wash and bedew the mind, lest it remains defiled with the spot of sin, or fails through the lack of moisture; and because certain things mystically be hid, and certain are open, they are rightly called here “ a deep water,” and a “ flowing brook.” (3) In its unity: “ The words that I speak unto you, they are spirit, and they are life,” S. John vi. 63. (4) In its eternity: “ Heaven and' earth shall pass away; but My words shall not pass away,” S. Luke xxi. 33.
III. On the third head it is to be noted, that Christ is about to come in the world for four purposes. (1) To condemn the wicked: “Behold, the Lord cometh, with ten thousands of His saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds, which they have ungodly committed,” S. Jude xiv. 15. (2) To reward the good: “Behold, I come quickly; and My reward is with Me, to give to every man according as his work shall be,” Rev. xxii. 12. (3) To burn up the earth with fire, and to renovate it: “ Our God shall come, and shall not keep silence; a fire shall devour before Him,” Ps. 1. 3. (4) To reign by Himself for ever. Every other kingdom shall cease; the kingdom of Christ will remain for ever: “I saw in the night visions, and, behold, one like the Son of Man came with the clouds of heaven, and came to the Ancient of Days, and they brought Him near before Him. And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages should serve Him: His dominion is an everlasting dominion, which shall not pass away, and His kingdom that which shall not be destroyed,” Dan. vii. 13, 14.
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- ↑ S. Augustine writes on this Psalm: “Quid aliud est in cervo? Serpentes necat, et post serpentium interomptionem majori siti inardescit: poremptis serpentibus ad fontes acrius currit.” See also Allan’s “Hist. Animalium,” lib. ii., c. 9, where the same phenomenon is referred to.—Trans.