Ninety-nine Homilies of S. Thomas Aquinas Upon the Epistles and Gospels for Forty-nine Sundays of the Christian Year/The Easter Homilies
THE EASTER HOMILIES
OF
S. THOMAS AQUINAS.
HOMELY I.
THE ETERNAL PASSOVER.
Easter Day.—(From the Anthem.)
"Christ Our Passover is sacrified for us: therefore let us keep the feast.”—1 Cor. v. 7.
Our Lord Jesus Christ in a threefold manner showed Himself to us in eating. Firstly, sacramentally: S. Matt. xxvi. 26, 27, “Take, eat; this is My Body,” &c. Secondly, spiritually : “For what hast thou designed teeth and stomach? Believe, and thou hast eaten” (S. Austin). Thirdly, eternally: “ There Thou wilt satiate me of thee with a wonderful satiety” (S. Austin). According to this, He made to us a threefold Paschal Feast—(1) bodily; (2) spiritual; (3) eternal. These three mystical Passovers were those which the children of Israel celebrated—the first in the Exodus from Egypt (Ex. xii. 21 et seq.) ; the second in the desert (Numb. ix. 3-5); the third in the land of promise (Jos. v. 10). For the celebrating of the first Passover, in which we eat a Lamb without blemish, sacrified for all, the Apostle in this epistle shows five things to be necessary—(1) That we should be cleansed from carnal concupiscence: “ Purge out, therefore, the old leaven.” The “ old leaven” is carnal concupiscence, which from our first parent begun to corrupt the lump of human nature: 1 Cor. v. 6, “ A little leaven leaveneth the whole lump.” (2) That we may be cleansed from pride: “ Neither with the leaven of malice.” Malice is another term to express pride, which is the beginning of all malice: Ecclus. x. 15, “ Pride is the beginning of every sin.” (3) That we may be cleansed from an evil covetousness, “ And wickedness.” Covetousness is called wickedness because it desires that which is not; for all love the riches of the world, which they can never obtain : Ecclus. x. 10, “ Nothing is more wicked than to love money.” (4) A cleansing of the heart is necessary, “ But with the unleavened bread of sincerity.” For he who wishes to celebrate this solemn Passover ought himself to be most cleansed: Numb, xviii. 11, “Everyone that is clean in thy house shall eat of it.” (5) Truth of life is necessary: Ephes. iv. 15, “And of truth,” “ speaking the truth in love.” He who wishes, therefore, to celebrate this ineffable Passover must be purged from the sin of carnal concupiscence, and of avarice, and of pride ; and must be delighted in purity of mind, in truth of life, and will come to that Passover which does not follow the Lenten fast, but will be there a perpetual and eternal solemnity. To which may Jesus Our God bring us. Amen.
HOMILY II.
A RISEN SAVIOUR.
Easter Day.—(From the Gospel.)
“He must rise again from the dead.”—S. John xx. 9.
In these words five things are to be noted. Firstly, the infinite goodness of Our Lord Jesus Christ. Secondly, His delightful beauty. Thirdly, His wonderful love. Fourthly, the joyful solemnity of God. Fifthly, the fervent charity of the women.
I. On the first head it is to be noted, the goodness of Jesus; for Jesus is interpreted Saviour, since He wished to die that He might save by His death, and show His infinite goodness. Truly today for three reasons the Saviour appeared —(1) Because He saved us today from those demons whom He despoiled today: Coloss. ii. 15, “ Having spoiled principalities and powers, He made a show of them openly.” (2) Because today He saved us from death, which He vanquished today: “ Hath overcome death,” &c. (Collect). 1 Cor. xv. 54, “Death is swallowed up in victory.” For today Christ victoriously rose, having conquered death. (3) Because He saved us from hell, which he unchained today: Ps. cvii. 16, “He hath broken the gates of brass, and cut the bars of iron in sunder.”
II. On the second head it is to be noted, the beauty of Him Who rose, which is expressed by the word Nazarene as applied to Christ, which signifies a flower among flowers whose beauty remains: Cant. ii. 1, “I am the Rose of Sharon and the Lily of the valley.” But there were in Christ three kinds of flowers—(1) red flowers, (2) black, (3) white. The red flowers are drops of blood; the black, the stripes of the wounds; the white, the splendours of the glorified Body. Of the third and first, Cant. v. 10, “My Beloved is white and ruddy.” Of the second, 1 S. Pet. ii. 24, “ By Whose stripes ye were healed.” Jesus was altogether blooming, because girt with roses—that is, with drops of blood; adorned with violets—that is, with the stripes of wounds; entrenched with lilies—that is, with the splendours of the glorified Body: Cant. ii. 12, “ The flowers appear on the earth.”
III. On the third head it is to be noted, the charity of Him rising again “ from the dead:” S. Matt, xxviii. 5, “ Jesus Who was crucified.” The death of Christ was such an inestimable love of charity as no mere man was able to conceive of: Eph. iii. 18, “ The Love of Christ which passeth knowledge.” S. John xv. 13, “ Greater love hath no man than this.” For three reasons especially He wished to die the death of the Cross—(1) That He might show manifestly to all that He both truly died, and from this death truly rose again. For it was patent to all that He was really dead when the Cross raised on high showed Him, on it, dead : Acts x. 39, “ And we are witnesses of all things which He did.Whom they slew and hanged on a tree.” (2) That as the Tree had produced the fruit of death, so the Tree having produced the fruit of this life might quicken all: “ Who by the wood of the Cross wrought salvation for the human race” (S. Greg. Mag.) (3) That as the Devil had overcome man by the Tree, so He might similarly, by the Tree, triumph.
IV. On the fourth head is to be noted, the festivity of this present day : S. Matt, xxviii. 6, “ He must rise again,” “ He is risen.” The Resurrection of the Lord has made for us this day of solemnity and joy: Ps. cxviii. 24, “This is the day which the Lord hath made ; we will rejoice and be glad in it.” Three events have made this day to be solemn —(1) The sending of an Angel from Heaven : S. Matt, xxviii. 2, “The Angel of the Lord by descending from Heaven.” (2) The earth, by leaping for joy : S. Matt, xxviii. 2, “ There was a great earthquake.” (3) Hell, by restoring the Saints: S. Matt, xxvii. 52, 53, “ Many bodies of the Saints which Slept arose and came out of the graves.” So that the heavens, the earth, and Hades all finished their testimony to the Resurrection of Jesus Christ. V. On the fifth head is to he noted, the devoted love of the women : S. Matt, xxviii. 5, “ Cometh Mary Magdalene “Ye seek Jesus.” These holy women teach us to seek Jesus according to His own promise, if we wish to find Him. Jesus is to be sought for in a threefold manner— firstly, in faith ; secondly, in hope; thirdly, in charity. (1) Reasonably he seeks Him by faith, who seeks the light of His truth. (2) Earnestly he seeks Him in hope, who looks for the glory of His Majesty. (3) Fervently they seek Him in charity, who long for the sweetness of His goodness. These are the three Marys who came to the sepulchre. O Lord Jesus! make us to seek Thee and to find Thee. Amen.
HOMILY III.
THE THREE WITNESSES OF CHRIST.
First Sunday after Easter.—(From the Epistle.)
“ There are three that bear witness in earth, the spirit, the water, and the blood.”—1 S. John v. 8.
It is necessary that we should believe Christ to be the true God and true Man, and He therefore wished to furnish us with many testimonies that He was God and Man. We have both—i.e., the testimony of His Divinity, as above, “ There are three that bear record in Heaven.” Of the testimony of His humanity He says here, “ There are three that bear witness on earth.” The heavenly witnesses which Christ had to His Divinity are twelve—(1) The Father, (2) the Son, (3) the Holy Ghost, (4) the working of miracles, (5) the saints, (6) the angels, (7) the heavens, (8) the air, (9) the water, (10) the earth, (11) Hades, (12) the fire. The earthly witnesses which S. John gives here to His humanity, in which chiefly His love to us appears, are three —first, the effusion of blood; secondly, the emanation of water ; thirdly, the emission of the spirit. Of the first two: S. John xix. 34, “ Forthwith came there out blood and water.” Of the third: S. Matt, xxvii. 50, “ Jesus, when He had cried again with a loud voice, yielded up the ghost.”
I. On the first head it is to be noted,' that the Lord Jesus gave to us a threefold water—(1) The water of Baptism for the cleansing of sins: Ezek. xxxvi. 25, “ Then will I sprinkle clean water upon you, and ye shall be clean.” (2) The water of wisdom for the extinction of spiritual thirst: Ecclus. xv. 3, “And give him the water of wholesome wisdom to drink.” S. John iv. 14, “ Whosoever drinketh of the water that I shall give him shall never thirst.” S. Austin says, that “ if anyone has drank of the water of Paradise—of which one drop is larger than the ocean—it results that the thirst of earthly desire would be extinguished in him.” (3) The refreshing water of the Holy Spirit: S. John vii. 37-39, “If any man thirst, let him come unto Me and drink. But this spake He of the Spirit.”
II. On the second head it is to be noted, that by the shedding of blood seven benefits were wrought for us (see Lenten Homily IX. for Passion Sunday, p. 17).
III. On the third head it is to be noted, that He breathed forth His Spirit for three ends—(1) That He might quicken us: S. John x. 15, “I lay down My life for the sheep.” (2) That He might deliver the saints from hell. The soul of Christ, with His Divinity, descended into hell, and delivered the saints who were there at that time : Zech. ix. 11, “I have sent forth thy prisoners out of the pit wherein is no water.” (3) That He might give us an example of laying down our lives. For whosoever desires to follow Christ, ought entirely to surrender his life: S. Luke ix. 23, “ If any man will come after Me.” 2 Cor. v. 15, “ He died for all, that they who live should not henceforth live unto themselves, but unto Him Who died for them.” He who so dies will come to that life in which no one dies; to which life may Christ, Who is our life, bring us.
HOMILY IV.
THE BLESSING OF PEACE.
First Sunday after Easter.—(From the Gospel.)
“Peace be unto you.”—S. John xx. 19.
In this Gospel is mentioned that threefold peace which the Lord brought to His Disciples for the purpose of showing that for three reasons it is necessary for us. Firstly, peace with God: S. John xvi. 33, “ In Me ye might have peace, in the world ye shall have tribulation.” Secondly, peace in ourselves: Job. v. 24, “ Thou shalt know that thy tabernacle shall be in peace.” S. Bernard, “ Peace to you is peace by you; and whatever seems to threaten without, you shall not fear, because it will not harm.” Thirdly, peace with our neighbours is necessary: Rom. xii. 18, “As much as lieth in you, live peaceably with all men.”
I. On the first head it is to be noted, that peace with God implies three conditions—(1) That God must be feared : Ecclus. i. 22, “The fear of the Lord is a crown of wisdom, filling up peace and the fruit of salvation.” Again, Ecclus. i. 27, “The fear of the Lord driveth out sin.” (2) That God must be hoped in : Isai. xxvi. 3, “ Thou wilt keep him in perfect peace whose mind is- stayed on Thee.” (3) That the commands of God must be obeyed: Isai. xlviii. 18, “O that thou hadst hearkened to My commandments! then had thy peace been as a river.”
II. On the second head it is to be noted, that three things are needful if a man would have peace with himself—(1) That he should submit himself wholly to God : Job. xxii. 21, 22, “Acquaint now thyself with Him and be at peace; .... lay up His words in thine heart.” (2) That he should ever guard bis good-will: S. Luke ii. 14, “ On earth peace, good-will towards men.” (3) That he should regulate every motion of the mind and body according to wisdom: Rom. viii. 6, Vulg., “The wisdom of the spirit is life and peace.” S. Matt. v. 9, “ Blessed are the peacemakers.” Gloss., “ The peacemakers are all who order the motions of the mind and subject them to reason, and who do not disagree in these things.”
III. On the third head it is to be noted, that three things are necessary to the man who desires to be in peace with his neighbour—(1) That he should do those things which are pleasing to God: Prov. xvi. 7, “ When a man’s ways please the Lord, He maketh even his enemies to be at peace with him.” (2) That he should do no injury to anyone: 2 Cor. vi. 3, “Giving no offence;” and Ps. cxix. 165, “ Great peace have they who love Thy law.” It is the law of God that the things which we are unwilling should be done to us, we should not do to others ; but that which we should wish to be done to us, that we should do to others. (3) That we should show kindness to all: Rom. ii. 10, “ Glory, honour, and peace to every man that worketh good.
IV. On the fourth head it is to be noted, that there are three things which chiefly destroy peace—(1) Pride: Job ix. 4, Vulg., “Who hath resisted Him and hath had peace ?” (2) Anger: Ecclus. xxviii. 11, “A passionate man kindleth strife, and a sinful man will trouble his friends, and bring a debate in the midst of them that are at peace.” (3) Any kind of iniquity: Isai. xlviii. 22, “ There is no peace, saith the Lord, unto the wicked.” He who desires in this present life to have peace with God, with himself, with his neighbour, and the peace of eternity for the future, must avoid these three stumbling-blocks; to which peace may we be led, &c. Amen.
HOMILY V.
CHRIST OUR EXAMPLE.
Second Sunday after Easter.—(From the Epistle.)
“ Christ also suffered for us, leaving us an example that we should follow His steps.”—1 S. Peter ii. 21.
Five things are noted in this Epistle—firstly, the innocence of Our Lord, “Who did no sin;” secondly, His great patience, “ When He suffered, threatened not;" thirdly, His inexpressible charity, “ Who His own self bear our sins in His own Body; fourthly, the manifold benefits flowing from these three, “ By Whose stripes ye were healed fifthly, the steps in which we should follow Christ.
I. On the first head it is to be noted, that His innocence is shown in three ways—(1) Because he did no sin : Heb. vii, 26, “ Holy, harmless, undefiled, separate from sinners.” (2) Because He never deceived : “ Neither was guile found in His mouth.” 2 Cor. i. 19, 20, “The Son of God, Jesus Christ .was not yea and nay, but in Him was yea. For all the promises of God in Him are yea, and in Him Amen.” (3) Because He never did any injury to anyone: “ Who, when He was reviled, reviled not again.” Isa. liii. 7, “ As a sheep before her shearers is dumb, so He openeth not His mouth.”
II. On the second head it is to be noted, that His patience in His Passion is shewn in three ways—(1) In that He voluntarily offered Himself: “ Committed Himself to Him that judgeth righteously.” Isa. liii. 7 (Vulg.), “ He was offered because it was His own will.” (2) Because, unjustly judged, He endured it with the greatest patience. It requires the greatest patience to sustain an unjust sentence : S. John x. 32, “ Many good works have I shewed you . for which of those works do ye stone Me?” 1 S. Pet. ii. 19, “ This is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully.” (3) Because He did not utter threats against His crucifiers : “ When He suffered He threatened not.” Jer. xi. 19, “But I was like a lamb . that is brought to the slaughter.” He prayed for them: Isa. liii. 12, “Made intercession for the transgressors,” that they should not perish.
III. On the third head it is to be noted, that the inexpressible charity of Christ is shown in three ways—(1) Because He Himself bore our sins: S. John i. 29, “Behold the Lamb of God, Who taketh away the sins of the world.” (2) In the manner of His Oblation: “ In his own Body.” Isa. liii. 5, “ He was wounded for our iniquities,” &c. (3) Because He sustained so cruel a death for the taking away of our sins: “ On the Tree”—i.e., the Cross. Phil, ii. 8, “ Obedient unto death, even the death of the Cross.”
IV. On the fourth head it is to be noted, that the death of Christ procured for us a threefold benefit—(1) It freed us from the guilt of sin: “We being dead to sins.” S. Peter ii. 14, “Who gave Himself for us that He might redeem us from all iniquity,” &c. (2) He restored to us the gift of grace: “ Should live unto righteousness.” Rom. v. 19, “ By the obedience of the One shall many be made righteous.” S. John i. 15, “ Of His fulness have all we received, and grace for grace.” (3) It delivered us from corruption: “ By Whose stripes ye were healed.” Isa. liii. 4, “ Surely He hath borne our griefs and carried our sorrows.”
V. On the fifth head it is to be noted, that the steps in which we should follow Him are three—(1) In the purity of innocence: Lev. xi. 44, “ Ye shall be holy, for I am holy.” S. Matt. v. 8, “ Blessed are the pure in heart.” 1 S. Peter i. 15, “Be ye holy in all manner of conversation.” (2) In the firmness of patience : S. Luke iv. 19, “ In your patience possess ye your souls.” Heb. xii. 3, “ Consider Him that endured such contradiction of sinners against Himself, lest ye be wearied and faint in your minds.” (3) In charity: 1 S. John iii. 11, “ This is the commandment that ye heard from the beginning, that we should love one another.” Job xxiii. 11, “ My foot hath held His steps : His way have I kept.” He who so follows Him in these steps shall come to the joy of eternal blessedness: S. John viii. 12, “ He that followeth Me shall not walk in darkness, but shall have the light of life to which may Christ Himself, the Light and the Life, bring us. Amen.
HOMILY VI.
THE GOOD SHEPHERD.
Second Sunday after Easter.—(From the Gospel.)
“The Good Shepherd giveth His life for the sheep.”—S. John x. 11.
In these words three things are to be noted—firstly, the great goodness of Our Lord Jesus Christ, “I am the Good Shepherd secondly, His great love, “ I lay down my life thirdly, the holiness and goodness of His elect, “for the sheep.”
I. On the first head it is to be noted, that there are three reasons why Christ is called the “ Good Shepherd,” since His office is threefold—(1) to defend the sheep; (2) to lead and feed them in good pastures; (3) to restore those who are wandering. So Our Lord Jesus Christ, firstly, defends His sheep (1) from lions, i.e., devils; (2) from wolves, i.e., tyrants; (3) from bears, i.e., heretics: Ezek. xxxiv. 8, 10, “ Surely because My flock became a prey, and My flock became meat to every beast of the field ..... I will deliver My flock from their mouth;” S. John x. 28, “They shall never perish, neither shall any man pluck them out of My hand.” Secondly, Christ feeds all His sheep in the meadow of scriptural grace and glory : Ezek. xxxiv. 14, “I will feed them in a good pasture, and upon the high mountains of Israel shall their fold be ..... In a fat pasture they shall feed upon the mountains of Israel.” Thirdly, He will restore those who are wandering: S. Luke xv. 4, “ What man of you having an hundred sheep.” Ezek. xxxiv. 16, “ I will seek that which was lost, and bring again that which was driven away.”
II. On the second head it is to be noted, that Christ gave three things for us, in which His great love for us is seen (1) Food for the body: S. Matt. xxvi. 26, “Take, eat, this My Body.” (2) His Blood to drink: S. Matt. xxvi. 27, 28, “ Drink ye all of it; for this is My Blood.” (3) His soul as the price of our redemption: 1 S. John iii. 16, “Hereby perceive we the love of God, because He laid down His life for us.” S. John x. 15, “I lay down My life for the sheep.”
III. On the third head it is to be noted, that there are three effects of goodness. (1) To harm no one: 2 Cor. vi. 3, “Giving no offence in anything.” (2) To bear injuries patiently: Rom. xii. 17, “Recompense to no man evil for evil.” (3) To give self or substance willingly for others: 1 S. John iii. 16, “We ought to lay down our lives for the brethren.” It is for these three reasons that the sheep are called holy—as injuring no one, as suffering evil cheerfully, and as giving up themselves and their possessions for the use of men ; and they who are so the sheep shall doubtless come to the fold of Christ, which is the Kingdom of Heaven: S. Matt. xxv. 33, 34, “ He shall set the sheep on His right hand ......... Come, ye blessed of My Father, inherit the kingdom,” &c. To which kingdom may we be brought. Amen.
HOMILY VII.
THE CONQUERED FLESH.
Third Sunday after Easter.—(From the Epistle.)
“ I beseech you as strangers and pilgrims, abstain from fleshly lusts."— 1 S. Peter ii. 11.
Four things are noted in these words. Firstly, abstinence from fleshly lusts is pointed out, “abstain from fleshly lusts.” Secondly, the necessity for such abstinence, “which war against the soul.” Thirdly, honest conversation is enjoined, “ having your conversation honest.” Fourthly, the benefit of a good conversation is added, “ that whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation.”
I. On the first head it is to be noted, that there are three kinds of lusts from which the Scripture commands us to abstain. (1) Worldly lusts. (2) Hurtful and unprofitable lusts. (3) Carnal lusts. Firstly, the lusts of the world are the desires of worldly honours: Titus ii. 11, 12, “ The grace of God that bringeth salvation hath appeared to all men, teaching us that, denying ungodliness and worldly lusts,” &c. Secondly, hurtful lusts are the desires of riches: 1 S. Tim. vi. 9, “But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts,” &c. Thirdly, the lusts of the flesh are when fleshly delights are longed for: Rom. xiii. 14, “Make not provision for the flesh to fulfil the lusts thereof.”
II. On the second head it is to be noted, that fleshly lusts in three ways “ war against the soul,” and therefore it is needful for us to abstain from them. (1) They war against by ever fighting against it: Job vii. 1, Vulg., “The life of man upon earth is a warfare;" the whole life of man is like a certain conflict. (2) Mortally, in wounding it: Prov. xxi. 25, “ The desire of the slothful killeth him, for his hands refuse to labour.” (3) By inflicting eternal perdition and destruction : 1 Tim. vi. 9, “ Hurtful lusts, which drown men in destruction and perdition ;” for fleshly desires kill by sin here, and in the future, kill with eternal death.
III. On the third head it is to be noted, that a good conversation consists in three things. (1) In purity of mind : 2 Cor. i. 12, “For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity. we had our conversation in the world.” (2) In honesty or holiness of manners: 2 Pet. iii. 11, “Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness.” (3) In perpetual avidity of the joys of heaven : Philipp, iii. 2, “Our conversation is in heaven.”
IV. On the fourth head it is to be noted, that a threefold benefit follows a good conversation. (1) The refutation or silencing of detractors, “ That whereas they speak against you :” 1 S. Pet. ii. 15, “ So is the will of God, that with well doing ye may put to silence the ignorance of foolish men.” (2) The being had in honour, “By your good works, which they shall behold, glorify God in the day of visitation :” S. Matt. v. 16, “Let your light so shine before men,” &c. (3) The great reward promised to their conversation, “ in the day of visitation,” i.e., in the time of retribution; and God alone knows how great the glory then to be given to us. To which glory may we be led by Jesus Christ. Amen.
HOMILY VIII.
EVERLASTING JOY.
Third Sunday after Easter.—(From the Gospel.)
“The world shall rejoice, and ye shall be sorrowful, but your sorrow shall be turned into joy.”—S. John xvi. 20.
Three things are noted in these words. Firstly, the foolishness of the worldly, “The world will rejoice Eccles.ii. 2, “I said of laughter, It is mad: and of mirth, What doeth it?" Secondly, the wisdom of the saints: “ Ye shall be sorrowful:” Eccles. vii. 4, “ The heart of the wise is in the house of mourning: but the heart of fools is in the house of mirth.”' Thirdly, the future song of the saints, “ Your sorrow shall be turned into joy:” S. Luke vi. 21, “Blessed are ye that weep now, for ye shall laugh.”
I. On the first head it is to be noted, that three things shew the joy of the worldly to be foolish—(1) The time, for the present is not the time of rejoicing but of 'weeping: Eccles. iii. 4, “ A time to weep and a time to laugh.” The time of weeping is put first, to indicate that the present is this time, a time to laugh is added afterwards to signify that the future will be the time of joy ; for now, indeed, is the time of weeping and of mourning over sins. (2) That this world is a place of sadness, and not of joy: Ps. lxxxiii. 6, 7, Vulg., “In his heart he hath disposed to ascend by steps in a vale of tears, in the place which he hath set.” Judg. ii. 1, “ An angel of the Lord came up from Gilgal to Bochim,” i.e., the “place of weepers.” (3) They joy in evil: Prov. ii. 14, “ Who rejoice to do evil.” The foolishness of the joy of the worldly is sufficiently manifest, since they rejoice in a time of sadness, in a place of misery, in the doing evil. S. Austin, “ What is the joy of this world ? say briefly, unchasteness, worthlessness, consideringly to cheat, to do that which is base, to be gorged with feasting.”
II. On the second head it is to be noted, that the wise are sad for three reasons—(1) By sadness the evil of man is corrected: Eccles. vii. 3, “ By the sadness of the countenance the heart is made better.” (2) By momentary sadness man escapes eternal torment. S. Greg. Mag., “The Saints regard this present life as a gain, because by this they know that they will not escape eternal life;” Nahum i. 13, “ I have afflicted thee, I will afflict thee no more.” (3) By a mean measure of justice they acquire eternal joys: 2 Cor. iv. 17, 18, “For our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory. While we look not at the things which are seen, but at the things which are not seen.” III. On the third head it is to be noted, that the future joys of the saints are said to consist of three things— (1) In the consolation of the Divine Presence: “ I will see you again.” S. Augustine, “ Lastly, there will be God Himself, Who will be all in all, Who will be to us salvation, honour, and glory, and joy, and every good:” Gen. xv. 1, “I am .thy exceeding great reward.” (2) In the highest exultation of heart, “ Your heart shall rejoice:” Isa. xxxv. 10, “They shall obtain joy and gladness.” (3) In the attaining of eternity: Isa. xxxv. 10, “The ransomed of the Lord shall return, and come to Zion with songs and everlasting joy upon their heads ;” to which joy, &c.
HOMILY IX.
LITTLE SPEECH.
Fourth Sunday after Easter.—(From the Epistle.)
“Let every man be swift to hear, slow to speak.”—S. James i. 19.
In these words the Apostle S. James bids us be more slow in speaking than in hearing, and these considerations ought to move us to this—Firstly, the testimony of nature. Secondly, the harm of much speaking. Thirdly, the benefit of little speaking.
I. On the first head it is to be noted, that nature teaches us in a threefold way that we should rather hear, than speak. (1) Nature gave to man a double instrument of hearing, and only a single instrument of speaking, arid this in itself shows, that in a twofold degree man ought rather to hear than to speak. (2) Nature gave to very many animals the faculty of hearing, but not the faculty of speech save to the rational animal, man; so that speech ought to be rational: Coloss. iv. 6, “ Let your speech be alway with grace, seasoned with salt.” (3) Nature gave the instruments of hearing ever open, but the instruments of speech she closed by two barriers or protections: for man has his ears ever open, but his tongue closed in by his lips and teeth. The tongue is like an evil monarch, and therefore God enclosed it with many barriers: Mich. vii. 5, “ Keep the doors of thy mouth.” II. On the second head it is to be noted, that a threefold evil comes through much speaking—(1) The evil of sin : Prov. x. 19, “In the multitude of words there wanteth not sin.” (2) The evil of punishment: Ecclus. xx. 8, “ He that useth many words shall hurt his own soul.” (3) The evil of infamy : Prov. xviii. 13, “ He that answereth a matter before he heareth it, it is folly and shame unto him.” Of these three: S. James iii. 6, “ The tongue is a world of iniquity;” behold the first. “The tongue is an unruly evil, full of deadly poison behold the second. “ The tongue among our members defileth the whole body behold the third.
III. On the third head it is to be noted, that a threefold advantage flows to him who hears much and speaks little— (1) The good thing of grace: Ecclus. xxxii. 9, “Hear in silence, and for thy reverence good grace shall come unto thee.” (2) The good thing of wisdom : Ecclus. vi. 34, “ If thou wilt incline thine ear thou shalt receive instruction, and if thou love to hear thou shalt be wise.” (3) Happiness and tranquillity of mind: Prov. xxi. 21, “Whoso keepeth his mouth and his tongue keepeth his soul from troubles,” &c.
HOMILY X.
THE CONVICTION OF THE WORLD.
Fourth Sunday after Easter.—(From the Gospel.)
“And when He is come He will reprove the world of sin, of righteousness, and of judgment.”—S. John xvi. 8.
In these words three things are laid down, concerning which the Holy Spirit will reprove the world. Firstly, He will reprove of sin, because men ought not to commit it. Secondly, of righteousness, because men ought to perform it. Thirdly, of judgment, because men ought to fear it.
I. On the first head it is to be noted, that sin is to be avoided for many reasons, but chiefly for three great evils which it brings to man—(1) Because it places man here in many miseries : Prov. xiv. 34, “ Sin is a reproach to any people.” (2) Because it deprives man of eternal glory : Isa. xxvi. 10, “In the land of uprightness will he deal unjustly, and will not behold the majesty of the Lord.” (3) Because it leads man to eternal punishment: S. Matt. xxv. 46, “These shall go away into everlasting punishment.”
II. On the second head it is to be noted, that righteousness is chiefly to be followed for three reasons—(1) Because it places man in many joys: Ps. xix. 8, “The statutes of the Lord are right, rejoicing the heart.” (2) Because it liberates man from perpetual death: Prov. xi. 4, “ But righteousness,” i.e., the works of righteousness, “ delivereth from death,” i.e., eternal. Prov. xxi.25, “He that followeth after righteousness and mercy findeth life.” (3) Because it leads man to eternal joys: S. Matt. xxv. 46, “ The righteous into life eternal.”
III. On the third head it is to be noted, that the future judgment is to be feared for three reasons—(1) On account of the equity of the Judge: Ps. vii. 12, Vulg., “ God is a just Judge, strong and patient: is He angry every day?” (2) Because of the severity of the Judge : Judith xvi. 20, 21, “ In the Day of Judgment He will visit them, for He will give fire and worms into their flesh.” (3) Because of the irrevocability of the sentence: S. Matt. xxv. 41, “Depart from me, ye cursed, into everlasting fire, prepared for the Devil and his angels.” It is called “everlasting fire” because it has no end; from which may we be delivered, &c.
HOMILY XI.
THE GOVERNMENT OF THE TONGUE.
Fifth Sunday after Easter.—(From the Epistle.)
“If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man’s religion is vain.”—S. Jas. i. 26.
S. James in these words exhorts us to the bridling of the
tongue, and there are three reasons which move us so to do.
Firstly, because he who does not bridle his tongue, falls into
many sins. Secondly, because he incurs many bad punishments. Thirdly, because he who bridles his tongue, acquires
many good things. Of the first: Prov. x. If), “In the multitude of words there wanteth not sin.” Of the second: Ecclus.
xx. 8, “ He that useth many words shall hurt his own soul.”
Of the third : Prov. xviii. 13, “ He that answereth a matter
before he heareth it, it is folly and shame unto him.”
I. On the first head it is to be noted, that Scripture treats of many tongues, by which are signified those different sins which are committed by the tongue; and such tongues are to be bridled—(1) The deceitful tongue, which is in double dealings and betrayals : Ps. cxx. 2, “ Deliver my soul, O Lord, from lying lips and from a deceitful tongue.” Jer. ix. 8, “ Their tongue is as an arrow shot out, it speaketh deceit: one speaketh peaceably to his neighbour with his mouth, but in heart he layeth his wait.” (2) The boastful tongue, which is proud and arrogant: Ps. xii. 3, “ The Lord shall cut off all flattering lips and the tongue that speaketh proud things.” (3) The serpent-like and poisonous tongue, which utters envies and detractions : Ps. cxl. 3, “ They have sharpened their tongues like a serpent, adders’ poison is under their lips.” (4) A lying tongue, that utters perjuries, falsehoods, and false witnesses: Prov. vi. 16, “Six things does the Lord hate, a proud look, a lying tongue,” &c. (5) The bland tongue, which utters deceits : Prov. vi. 24, “ Keep thee from the evil woman, from the flattery of the tongue of a strange woman.” (6) The tongue of a third person, which utters seducements and allurements: Ecclus. xxviii. 19, “The tongue of a third person hath cast out valiant women, and deprived them of their labour.” The first tongue is in the deed of sensuality of the man loving the woman ; the second, that of the woman loved ; the third that of the herald or messenger who conveys the words of the lover to the beloved, and vice versa. (7) The wicked tongue, which utters flatteries: Prov. xvii. 4, “ A wicked doer giveth heed to false lips.” They are false lips which do evil by inciting flatterers. (8) The tongue which is sword-like, which consists of things angry and furious, and which slays many by railings and reproaches : Ps. lvii. 4, “ The sons of men whose teeth are spears and arrows, and their tongue a sharp sword.” (9) The deceitful tongue, which abides in false merchants and deceivers; they deceive the simple by recommending their wares, and defrauding by false weights, numbers, and measures : Prov. xxvi. 28, Vulg, “ A deceitful tongue loveth not truth,” i.e., Christ; “and a slippery mouth worketh ruin,” i.e., of body and soul: Prov. xxi. 6, “ The getting of treasures by a lying tongue,” i.e. in operation, “is a vanity, and tossed to and fro,” without soul and discretion, “ of them that seek death,” i.e., willingly or unwillingly. (10) Tongue of blasphemy, which is in those who blaspheme God and the saints. (11) Tongue without grace, which utters mockeries and derisions with those who willingly speak idle words: Ecclus. xx. 21, “A man without grace is as a vain fable.”
II. On the second head it is to be noted, that the man who does not bridle his tongue incurs many penalties—(1) Ruin: Prov. xii. 13, Vulg., “For the sins of the lips ruin draweth nigh to the evil man.” Eccles. x. 12, “ The lips of a fool will swallow up himself.” (2) He can have nothing prosperous in this life: Ps. cxl. 11, “Let not an evil speaker be established in the earth.” (3) Labour. (4) Sorrow: Ps. ix. 7, Vulg., “Under his tongue are labour and sorrow.” (5) Perverse destruction of him who speaks. (6) Expulsion from eternal life: Ps. lii. 4, 5, “Thou lovest all devouring words, O thou deceitful tongue. God shall likewise destroy thee for ever.” (7) The burning up of the deceitful tongue itself: Ps. xli. 17, Vulg., “Their tongue hath been dry with thirst.” (8) The torture of the evil tongue by infernal fire : S. Luke xvi. 24, “ Send Lazarus, that he may dip the tip of his finger in water and cool my tongue.” (9) The gnawing of the tongue itself : Rev. xvi. 10, “ And they gnawed their tongues for pain.” (10) Eternal death : Prov. xviii. 21, “ Death and life are in the power of the tongue”— i.e., in its operation or works. He who bridleth his tongue will have eternal life ; he who does not do this, will come into eternal death. (11) He will suffer every evil: Prov. xvii. 20, “ He that hath a perverse tongue falleth into mischief”—that is, into the evil of Gehenna. Prov. xiii. 3, “ He that keepeth his mouth keepeth his life; but he that openeth wide his lips shall have destruction”—i.e., eternal.
III. On the third it is to be noted, that three benefits arise from the bridling of the tongue—(1) Perfection of life: S. James iii. 2, “ If any man offend not in word, the same is a perfect man. (2) Elevation of the mind to God: Lam. iii. 28, “ He sitteth alone and keepeth silence.” (3) The gaining of eternal life : Ps. xxxiv. 12, 13, “ What man is he that desireth life and loveth many days that he may see good 1 Keep thy tongue from evil, and thy lips from speaking guile.”
HOMILY XII.
THE COMING AND GOING OF OUR BLESSED LORD.
Fifth Sunday after Easter.—(From the Gospel.)
“I came forth from the Father, and am come into the world: again I leave the world, and go to the Father.”—S. John xvi. 28.
Four considerations are suggested by these words. Firstly, His going from the Father: “I came forth from the Father.” His going forth from the Father was to make Himself visible. Secondly, His advent in the world: “Am come into the world.” Thirdly, His departure from the world: “ Again I leave the world.” Fourthly, His ascension to the Father : “ and go to the Father.” I. On the first head it is to be noted, that Christ came forth from the Father for three reasons—(1) That He might manifest the Father in the world: S. John i. 18, “ No man hath seen God at any time; the Only Begotten Son, which is in the bosom of the Father, He hath declared Him.” (2) To declare His Father’s will to us: S. John xv. 15, “All things that I have heard of My Father I have made known unto you.” (3) That He might show the Father’s love towards us : S. John iii. 16, “ God so loved the world that He gave His Only Begotten Son, that whosoever believeth in Him,” &c. II. On the second head it is to be noted, that Christ came into the world for three reasons—(1) To enlighten it: S. John viii. 12, “I am the Light of the world.” (2) That He might reconcile it to God the Father: 2 Cor. v. 19, “ God was in Christ reconciling the world unto Himself.” (3) To deliver it from the power of the Devil: S. John xii. 31, “Now is the judgment of this world : now shall the prince of this world be cast out.” S. John iii. 17, “ God sent not His Son into the world to condemn the world; but that the world through Him might be saved.”
III. On the third head it is to be noted, that Christ left the world for three reasons—(1) On account of its wickedness : 1 S. John v. 19, “The whole world lieth in wickedness.” (2) On account of the perversity of its ingratitude : S. John xv. 18, “If the world hate you, ye know that it hated Me before it hated you.” What could be greater ingratitude than for the world to hate Him Who came to save it? (3) That by leaving the world He should give us an example : 1 S. John ii. 15, “Love not the world, neither the things that are in the world.” S. John xv. 19, “Ye are not of the world, but I have chosen you out of the world.” IV. On the fourth head it is to be noted, that Christ ascended to the Father for three reasons—That he might intercede with Him for us: S. John xiv. 16, “I will pray the Father.” (2) That He might give to us the Holy Spirit: S. John xvi. 7, “If I go not away, the Comforter will not come unto you ; but if I depart, I will send Him unto you.” (3) That He might prepare for us a place with the Father: S. John xiv. 2, “ I go to prepare a place for you.” To which place may He lead us. Amen.