Sermons on Selected Lessons of the New Testament.

The Divinity is beyond all such places: let no one seek for it as though it were in space. It is everywhere invisible and inseparably present; not in one part greater, and another smaller; but whole everywhere, and nowhere divided. Who can see? Who can comprehend this? Let us restrain ourselves: let us remember who we are; and of Whom we speak. Let this and that, or whatever appertains to the nature of God, be with a pious faith embraced, with a holy respect entertained, and as far as is allowed us, as far as is possible for us, in an unspeakable sort understood. Let words be hushed: let the tongue be silent, let the heart be aroused, let the heart be lifted up thither. For it is not of such a nature as that it can ascend into the heart of man; but the heart of man must itself ascend to it. Let us consider the creatures (“for the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made” ), if haply in the things which God hath made, with which we have some familiarity of intercourse, we may find some resemblance, whereby we may prove that there are some three things which may be exhibited as three separably, yet whose operation is inseparable. 16. Come, brethren, give me your whole attention. But first of all consider what it is that I promise; if haply I can find any resemblance in the creature, for the Creator is too high above us. And peradventure some one of us, whose mind the glare of truth hath, as it were, stricken with sparks of its brightness, can say those words, “I said in my ecstasy. ”—What saidst thou in thine ecstasy? —“I am cast away from the sight of Thine eyes. ” For it seems to me as if he who said this had lifted up his soul unto God, and had been carried beyond himself, while they said daily unto him, “Where is thy God? ”—had reached by a kind of spiritual contact to that unchangeable Light, and through the weakness of his sight had been unable to endure it, and so had fallen back again into his own, as it were, sick and languid state, and had compared himself with that Light, and had felt that the eye of his mind could not yet be attempered to the light of God’s wisdom. And because he had done this in ecstasy, hurried away from his bodily senses, and taken up into God, when he was recalled in a manner from God to man, he said, “I said in my ecstasy. ” For I saw in ecstasy I know not what, which I could not long endure, and being restored to my mortal estate, and the manifold thoughts of mortal things from the body which presseth down the soul, I said, what? “I am cast away from the sight of Thine eyes. ” Thou art far above, and I am far below. What then, brethren, shall we say of God? For if thou hast been able to comprehend what thou wouldest say, it is not God; if thou hast been able to comprehend it, thou hast comprehended something else instead of God. If thou hast been able to comprehend Him as thou thinkest, by so thinking thou hast deceived thyself. This then is not God, if thou hast comprehended it; but if it be God, thou hast not comprehended it. How therefore wouldest thou speak of that which thou canst not comprehend? 17.

Let us see then, if haply we cannot find something in the creature whereby we may prove that some three things are exhibited separately whose operation is yet inseparable. But whither shall we go? To the heaven, to dispute of the sun and moon and stars? To the earth, to dispute of shrubs, and trees, and animals which fill the earth? Or of the heaven and the earth itself, which contain all the things that are in heaven and earth? How long, O man, wilt thou roam over the creation? Return unto thyself, see, consider, examine thine own self. Thou art searching among the creatures for some three things which are separately exhibited, whose operation is yet inseparable; if then thou art searching for this among the creatures, search for it first in thine own self. For thou art not other than a creature. It is a resemblance thou art searching for. Wouldest thou search for it among the cattle? For of God it was thou wast speaking, when thou wast in search for this resemblance. Thou wast speaking of the Trinity of Majesty ineffable, and because thou didst fail in contemplating the Divine Nature, and with becoming humility didst confess thine infirmity, thou didst come down to human nature; there then pursue thine enquiry. Wilt thou make thy search among the cattle, in the sun, or the stars? What of these was made after the image and likeness of God? Thou mayest search in thine own self for something more familiar to thee, and more excellent than all these. For God made man after His own image and likeness. Search then in thine own self, if haply the image of the Trinity bear not some vestige of the Trinity. And what is this image? It is an image very different from its model; yet different as it is, it is an image and a likeness notwithstanding, not indeed in the same way as the Son is the Image, being the Same Which the Father is. For an image is in one sort in a son, and in another in a mirror. There is great difference between them. Thine image in thy son is thine own self, for the son is by nature what thou art. In substance the same as thou, in person other than thou. Man then is not an image as the Only-begotten Son is, but made after a sort of image and likeness. Let him then search for something in himself, if so be he may find it, even for some three things which are exhibited separately, whose operation is yet inseparable. I will search, and do ye search with me. I will not search in you, but do ye search in yourselves, and I in myself. Let us search in concert, and in concert discuss our common nature and substance. 18. See, O man, and consider whether what I am saying be true. Hast thou a body and flesh? I have, you say. For how am I in this place that I now occupy, and how do I move from place to place? How do I hear the words of one who is speaking, but by the ears of my body? How do I see the mouth of him who is speaking, but by the eyes of my body? It is plain then that thou hast a body, no need is there to trouble one’s self about so plain a matter. Consider then another point, consider what it is that acts through this body.

For thou hearest by means of the ear, but it is not the ear that hears. There is something else within which hears by means of the ear. Thou seest by means of the eye—examine this eye. What! hast thou acknowledged the house, and paid no regard to him that inhabiteth it? Doth the eye see by itself? Is it not another that sees by means of the eye? I will not say, that the eye of a dead man, from whose body it is plain the inhabitant hath departed, sees not, but any man’s eye who is only thinking of something else, sees not the form of the object that is before him. Look then into thine inner man. For there it is rather that the resemblance must be sought for of some three things which are exhibited separately, whose operation is yet inseparable. What then is in thy mind? Peradventure if I search, I find many things there, but there is something very nigh at hand, which is understood more easily. What then is in thy soul? Call it to mind, reflect upon it. For I do not require that credit should be given me in what I am about to say; if thou find it not in thyself, admit it not. Look inward then; but first let us see what had escaped me, whether man be not the image, not of the Son only, or of the Father only, but of the Father and the Son, and so consequently of course of the Holy Ghost also. The words in Genesis are, “Let Us make man after Our own image and likeness. ” So then the Father doth not act without the Son, nor the Son without the Father. “Let Us make man after Our own image and likeness. Let us make,” not, “I will make,” or “Make thou,” or “Let him make,” but, “Let Us make after,” not “thine image,” or “mine,” but, “after Our image. ” 19. I am asking, I am speaking remember of a distant resemblance. So let no one say, See what he has compared to God! I have advertised you of this already, and by anticipation have both put you on your guard, and have guarded myself. The two are indeed very far removed from each other, as the lowest from the Highest, as the changeable from the Unchangeable, the created from the Creator, the human nature from the Divine. Lo! I apprise you of this at first, that no one may say ought against me, because there is so great a difference in the things whereof I am about to speak. Lest then while I am asking for your ears, ye should any of you be getting ready your teeth, remember I have undertaken merely to show, that there are some three things which are separately exhibited, whose operation is yet inseparable. How like or how unlike these things are to the Almighty Trinity is no concern of mine at present; but in the very creatures of the lowest order, and subject to change, we do find three things which may be separately exhibited, whose operation is yet inseparable. O carnal imagination! obstinate, unbelieving conscience! Why as concerning that ineffable Majesty dost thou doubt as to that thing, which thou canst discover in thine own self? For I ask thee, O man, hast thou memory? If not, how hast thou retained what I have said? But perhaps thou hast forgotten already what I said but a little while ago.

Yet these very words, “I said”—these two syllables, thou couldest not retain except by memory. For how shouldest thou know they were two, if as the second sounded, thou hadst forgotten the first? But why do I dwell longer on this? Why am I so urgent? Why do I so press conviction? For thou hast memory; it is plain. I am searching then for something else. Hast thou understanding? “I have,” you will say. For hadst thou not memory, thou couldest not retain what I said; and hadst thou not understanding, thou couldest not comprehend what thou hast retained. Thou hast then this as well as the other. Thou recallest thine understanding unto that which thou dost retain within, and so thou seest it, and by seeing art fashioned into that state as to be said to know. But I am searching for a third thing. Memory thou hast, whereby to retain what is said; and understanding thou hast, whereby to understand what is retained; but as touching these two, I ask again of thee, Hast thou not with thy will retained and understood? Undoubtedly, with my will, you will say. So then thou hast will. These are the three things which I promised I would bring home to your ears and minds. These three things are in thee, which thou canst number, but canst not separate. These three then, memory, understanding, and will—these three, I say, consider how they are separately exhibited, yet is their operation inseparable. 20. The Lord will be my present help, and I see that He is present to help me; by your understanding what I say, I see that He is present to help me. For I perceive by these your voices how that you have understood me, and I surely trust that He will still assist us, that you may comprehend the whole. I promised to show you three things which are separately exhibited whose operation is yet inseparable. See then; I did not know what was in thy mind, and thou showedest me by saying, “Memory. ” This word, this sound, this expression came forth from thy mind to mine ears. For before that, thou hadst the silent idea of this memory, but thou didst not express it. It was in thee, but it had not yet come to me. But in order that that which was in thee might be passed on to me, thou didst express the very word, that is, “Memory. ” I heard it, I heard these three syllables in the word, “Memory. ” It is a noun, a word of three syllables, it sounded, and came to my ear, and impressed a certain idea on my mind. The sound has passed away, but the word whereby the idea was conveyed, and the idea itself, remains. But I ask, when thou didst pronounce this word, “Memory,” thou seest certainly that it has reference to the memory only. For the other two things have their own proper names. For one is called “the understanding,” and the other, “the will,” not the “memory,” but that one alone is called “memory. ” Nevertheless, whereby didst thou work in order to express this, in order to produce these three syllables? This word which has reference to the memory only, both memory was engaged in producing in thee, that thou mightest retain what thou saidst, and understanding, that thou mightest know what thou retainedst, and will, that thou mightest give expression to what thou knewest. Thanks be to the Lord our God! He hath helped us, both you and me.

For I tell you the truth, beloved, that I undertook the examination and explanation of this subject with exceeding fear. For I was afraid lest haply I might gladden the spirit of the more enlarged in mind, and inflict on the slower capacities an afflictive weariness. But now I see both by the attention with which you have heard, and the quickness with which you have understood me, that you have not only caught what I have said, but that you have anticipated my words. Thanks be to the Lord! 21. See then, henceforth I speak in all security of that which you have already understood; I am inculcating no unknown lesson, but am only conveying to you by recapitulation what you have already received. Now, of these three things, one only has been yet named and expressed; “Memory” is the name of one only of those three, yet all the three concurred in producing the name of this single one of the three. The single word “memory” could not be expressed, but by the operation of the will, and the understanding, and the memory. The single word “understanding” could not be expressed, but by the operation of the memory, the will, and the understanding; and the single word “will” could not be expressed, but by the operation of the memory and the understanding and the will. What I promised, then, I think has been explained, that which I have pronounced separately, I conceived inseparably. The three together have produced each one of these, but yet this one which the three have produced has reference not to the three, but to one. The three together have produced the word “memory,” but this word has reference to none but the memory only. The three together have produced the word “understanding,” but it has reference to none but the understanding only. The three together have produced the word “will,” but it has reference to none but the will only. So the Trinity concurred in the formation of the Body of Christ, but it belongs to none but Christ only. The Trinity concurred in the formation of the Dove from heaven; but it belongs to none but the Holy Spirit only. The Trinity formed the Voice from heaven, but this Voice belongs to none but the Father only. 22. Let no one then say to me, no one with unfair cavils try to press upon my infirmity, saying, “Which then of these three, which you have shown to be in our mind or soul, which of them answers to the Father, that is, so to say, to the likeness of the Father, which of them to that of the Son, and which of them to that of the Holy Ghost? ” I cannot say—I cannot explain this. Let us leave somewhat to meditation and to silence. Enter into thine own self; separate thyself from all tumult. Look into thine inner self; see if thou have there some sweet retiring place of conscience, where there may be no noise, no disputation, no strife, or debatings; where there will be not a thought of dissensions, and obstinate contention. Be meek to hear the word, that so thou mayest understand. Perhaps thou mayest soon have to say, “Thou wilt make me hear of joy and gladness, and my bones shall rejoice;” the bones, that is, which are humbled, not those that are lifted up. 23. It is enough, then, that I have shown that there are some three things which are exhibited separately, whose operation is yet inseparable.

If thou hast discovered this in thine own self; if thou hast discovered it in man; if thou hast discovered it in a being that walketh on the earth, and beareth about a frail “body, which weigheth down the soul;” believe that the Father, Son, and Holy Spirit may be exhibited separately, by certain visible symbols, by certain forms borrowed from the creatures, and still their operation be inseparable. This is enough. I do not say that “memory” is the Father,—the “understanding” the Son,—and “will” the Spirit; I do not say this; let men understand it how they will. I do not venture to say this. Let us reserve the greater truths for those who are capable of them: but, infirm as I am myself, I convey to the infirm only what is according to our powers. I do not say that these things are in any sort to be equalled with the Holy Trinity, to be squared after an analogy; that is, a kind of exact rule of comparison. This I do not say. But what do I say? See. I have discovered in thee three things, which are exhibited separately, whose operation is inseparable; and of these three, every single name is produced by the three together; yet does not this name belong to the three, but to some one of the three. Believe then in the Trinity, what thou canst not see, if in thyself thou hast heard, and seen, and retained it. For what is in thine own self thou canst know: but what is in Him who made thee, whatever it be, how canst thou know? And if thou shalt be ever able, thou art not able yet. And even when thou shalt be able, wilt thou be able so to know God, as He knoweth Himself? Let then this suffice you, beloved: I have said all I could; I have made good my promise as ye required. As to the rest which must be added, that your understanding may make advancement, this seek from the Lord.

for they shall see God.': Sermon III. [LIII. Ben. ] On the words of the Gospel, Matt. Chap. v. 3 and 8 , “Blessed are the poor in spirit:” etc. , but especially on that, “Blessed are the pure in heart: for they shall see God. ” 1. By the return of the commemoration of a holy virgin, who gave her testimony to Christ, and was found worthy of a testimony from Christ, who was put to death openly, and crowned invisibly, I am reminded to speak to you, beloved, on that exhortation which the Lord hath just now uttered out of the Gospel, assuring us that there are many sources of a blessed life, which there is not a man that does not wish for. There is not a man surely can be found, who does not wish to be blessed. But oh! if as men desire the reward, so they would not decline the work that leads to it! Who would not run with all alacrity, were it told him, “Thou shalt be blessed”? Let him then also give a glad and ready ear when it is said, “Blessed, if thou shalt do thus. ” Let not the contest be declined, if the reward be loved; and let the mind be enkindled to an eager execution of the work, by the setting forth of the reward. What we desire, and wish for, and seek, will be hereafter; but what we are ordered to do for the sake of that which will be hereafter, must be now. Begin now, then, to recall to mind the divine sayings, and the precepts and rewards of the Gospel. “Blessed are the poor in spirit, for theirs is the kingdom of heaven. ” The kingdom of heaven shall be thine hereafter; be poor in spirit now. Wouldest thou that the kingdom of heaven should be thine hereafter? Look well to thyself whose thou art now. Be poor in spirit. You ask me, perhaps, “What is to be poor in spirit? ” No one who is puffed up is poor in spirit; therefore he that is lowly is poor in spirit. The kingdom of heaven is exalted; but “he who humbleth himself shall be exalted. ” 2. Mark what follows: “Blessed,” saith He, “are the meek, for they shall inherit the earth. ” Thou wishest to possess the earth now; take heed lest thou be possessed by it. If thou be meek, thou wilt possess it; if ungentle, thou wilt be possessed by it. And when thou hearest of the proposed reward, do not, in order that thou mayest possess the earth, unfold the lap of covetousness, whereby thou wouldest at present possess the earth, to the exclusion even of thy neighbour by whatever means; let no such imagination deceive thee. Then wilt thou truly possess the earth, when thou dost cleave to Him who made heaven and earth. For this is to be meek, not to resist thy God, that in that thou doest well He may be well-pleasing to thee, not thou to thyself; and in that thou sufferest ill justly, He may not be unpleasing to thee, but thou to thyself. For no small matter is it that thou shalt be well-pleasing to Him, when thou art displeased with thyself; whereas if thou art well-pleased with thine own self, thou wilt be displeasing to Him. 3. Attend to the third lesson, “Blessed are they that mourn, for they shall be comforted. ” The work consisteth in mourning, the reward in consolation; for they who mourn in a carnal sort, what consolations have they?

for they shall see God.': For no small matter is it that thou shalt be well-pleasing to Him, when thou art displeased with thyself; whereas if thou art well-pleased with thine own self, thou wilt be displeasing to Him. 3. Attend to the third lesson, “Blessed are they that mourn, for they shall be comforted. ” The work consisteth in mourning, the reward in consolation; for they who mourn in a carnal sort, what consolations have they?

Miserable consolations, objects rather of fear. There the mourner is comforted by things which make him fear lest he have to mourn again. For instance, the death of a son causes the father sorrow, and the birth of a son joy. The one he has carried out to his burial, the other he has brought into the world; in the former is occasion of sadness, in the latter of fear: and so in neither is there consolation. That therefore will be the true consolation, wherein shall be given that which may not be lost, so that they may rejoice for their after consolation, who mourn that they are in exile now. 4. Let us come to the fourth work and its reward, “Blessed are they that hunger and thirst after righteousness, for they shall be filled. ” Dost thou desire to be filled? Whereby? If the flesh long for fulness, after digestion thou wilt suffer hunger again. So He saith, “Whosoever drinketh of this water shall thirst again. ” If the remedy which is applied to a wound heal it, there is no more pain; but that which is applied against hunger, food that is, is so applied as to give relief only for a little while. For when the fulness is past, hunger returns. This remedy of fulness is applied day by day, yet the wound of weakness is not healed. Let us therefore “hunger and thirst after righteousness, that we may be filled” with that righteousness after which we now hunger and thirst. For filled we shall be with that for which we hunger and thirst. Let our inner man then hunger and thirst, for it hath its own proper meat and drink. “I,” saith He, “am the Bread which came down from heaven. ” Here is the bread of the hungry; long also for the drink of the thirsty, “For with Thee is the well of life. ” ) 5. Mark what comes next: “Blessed are the merciful, for they shall obtain mercy. ” Do this, and so shall it be done to thee; deal so with others, that God may so deal with thee. For thou art at once in abundance and in want—in abundance of temporal things, in want of things eternal. The man whom thou hearest is a beggar, and thou art thyself God’s beggar. Petition is made to thee, and thou makest thy petition. As thou hast dealt with thy petitioner, so shall God deal with His. Thou art at once full and empty; fill the empty with thy fulness, that thy emptiness may be filled with the fulness of God. 6. Mark what comes next: “Blessed are the pure in heart, for they shall see God. ” This is the end of our love; an end whereby we are perfected, and not consumed. For there is an end of food, and an end of a garment; of food when it is consumed by the eating; of a garment when it is perfected in the weaving. Both the one and the other have an end; but the one is an end of consumption, the other of perfection. Whatsoever we now do, whatsoever we now do well, whatsoever we now strive for, or are in laudable sort eager for, or blamelessly desire, when we come to the vision of God, we shall require no more. For what need he seek for, with whom God is present? or what shall suffice him, whom God sufficeth not? We wish to see God, we seek, we kindle with desire to see Him. Who doth not?

for they shall see God.': For what need he seek for, with whom God is present? or what shall suffice him, whom God sufficeth not? We wish to see God, we seek, we kindle with desire to see Him. Who doth not?

But mark what is said: “Blessed are the pure in heart, for they shall see God. ” Provide thyself then with that whereby thou mayest see Him. For (to speak after the flesh) how with weak eyes desirest thou the rising of the sun? Let the eye be sound, and that light will be a rejoicing, if it be not sound, it will be but a torment. For it is not permitted with a heart impure to see that which is seen only by the pure heart. Thou wilt be repelled, driven back from it, and wilt not see it. For “blessed are the pure in heart, for they shall see God. ” How often already hath he enumerated the blessed, and the causes of their blessedness, and their works and recompenses, their merits and rewards! But nowhere hath it been said, “They shall see God. ” “Blessed are the poor in spirit, for theirs is the kingdom of heaven. ” “Blessed are the meek, for they shall inherit the earth. ” “Blessed are they that mourn, for they shall be comforted. ” “Blessed are they that hunger and thirst after righteousness, they shall be filled. ” “Blessed are the merciful, they shall obtain mercy. ” In none of these hath it been said, “They shall see God. ” When we come to the “pure in heart,” there is the vision of God promised. And not without good cause; for there, in the heart, are the eyes, by which God is seen. Speaking of these eyes, the Apostle Paul saith, “The eyes of your heart being enlightened. ” At present then these eyes are enlightened, as is suitable to their infirmity, by faith; hereafter as shall be suited to their strength, they shall be enlightened by sight. “For as long as we are in the body we are absent from the Lord; For we walk by faith, not by sight. ” Now as long as we are in this state of faith, what is said of us? “We see now through a glass darkly; but then face to face. ” 7. Let no thought be entertained here of a bodily face. For if enkindled by the desire of seeing God, thou hast made ready thy bodily face to see Him, thou wilt be looking also for such a face in God. But if now thy conceptions of God are at least so spiritual as not to imagine Him to be corporeal (of which subject I treated yesterday at considerable length, if yet it was not in vain), if I have succeeded in breaking down in your heart, as in God’s temple, that image of human form; if the words in which the Apostle expresses his detestation of those, “who, professing themselves to be wise became fools, and changed the glory of the incorruptible God into an image made like unto corruptible man,” have entered deep into your minds, and taken possession of your inmost heart; if ye do now detest and abhor such impiety, if ye keep clean for the Creator His own temple, if ye would that He should come and make His abode with you, “Think of the Lord with a good heart, and in simplicity of heart seek for Him. ” Mark well who it is to whom ye say, if so be ye do say it, and say it in sincerity, “My heart said to Thee, I will seek Thy face. ” Let thine heart also say, and add, “Thy face, Lord, will I seek.

for they shall see God.': ” Mark well who it is to whom ye say, if so be ye do say it, and say it in sincerity, “My heart said to Thee, I will seek Thy face. ” Let thine heart also say, and add, “Thy face, Lord, will I seek.

” For so wilt thou seek it well, because thou seekest with thine heart. Scripture speaks of the “face of God, the arm of God, the hands of God, the feet of God, the seat of God,” and His footstool; but think not in all this of human members. If thou wouldest be a temple of truth, break down the idol of falsehood. The hand of God is His power. The face of God is the knowledge of God. The feet of God are His presence. The seat of God, if thou art so minded, is thine own self. But perhaps thou wilt venture to deny that Christ is God! “Not so,” you say. Dost thou grant this too, that “Christ is the power of God and the wisdom of God? “I grant it,” you say. Hear then, “The soul of the righteous is the seat of wisdom. ” “Yes. ” For where hath God His seat, but where He dwelleth? And where doth He dwell, but in His temple? “For the temple of God is holy, which temple ye are. ” Take heed therefore how thou dost receive God. “God is a Spirit, and must be worshipped in spirit and in truth. ” Let the ark of testimony enter now into thy heart, if thou art so minded, and let Dagon fall. Now therefore give ear at once, and learn to long for God; learn to make ready that whereby thou mayest see God. “Blessed,” saith He, “are the pure in heart, for they shall see God. ” Why dost thou make ready the eyes of the body? If He should be seen by them, that which should be so seen would be contained in space. But He who is wholly everywhere is not contained in space. Cleanse that whereby He may be seen. 8. Hear and understand, if haply through His help I shall be able to explain it; and may He help us to the understanding of all the above-named works and rewards, how suitable rewards are apportioned to their corresponding duties. For where is there anything said of a reward which does not suit, and harmonize with its work? Because the lowly seem as it were aliens from a kingdom, He saith, “Blessed are the poor in spirit, for theirs is the kingdom of heaven. ” Because meek men are easily despoiled of their land, He saith, “Blessed are the meek, for they shall inherit the land. ” Now the rest are plain at once; they are understood of themselves, and require no one to treat of them at length; they need only one to mention them. “Blessed are they that mourn. ” Now what mourner does not desire consolation? “They,” saith He, “shall be comforted. ” “Blessed are they that hunger and thirst after righteousness. ” What hungry and thirsty man does not seek to be filled? “And they,” saith He, “shall be filled. ” “Blessed are the merciful. ” What merciful man but wishes that a return should be rendered him by God of His own work, that it may be so done to him, as he doeth to the poor? “Blessed,” saith He, “are the merciful, for they shall obtain mercy. ” How in each case hath every duty its appropriate reward: and nothing is introduced in the reward which doth not suit the precept! For the precept is, that thou be “poor in spirit;” the reward, that thou shalt have the “kingdom of heaven. ” The precept is, that thou be “meek;” the reward, that thou shalt “possess the earth.

for they shall see God.': “Blessed,” saith He, “are the merciful, for they shall obtain mercy. ” How in each case hath every duty its appropriate reward: and nothing is introduced in the reward which doth not suit the precept! For the precept is, that thou be “poor in spirit;” the reward, that thou shalt have the “kingdom of heaven. ” The precept is, that thou be “meek;” the reward, that thou shalt “possess the earth.

” The percept is, that thou “mourn;” the reward, that thou shalt be “comforted. ” The precept is, that thou “hunger and thirst after righteousness;” the reward, that thou shalt “be filled. ” The precept is, that thou be “merciful;” the reward, that thou shalt “obtain mercy. ” And so the precept is, that thou cleanse the heart; the reward, that thou shalt see God. 9. But do not so conceive of these precepts and rewards, as to think when thou dost hear, “Blessed are the pure in heart, for they shall see God,” that the poor in spirit, or the meek, or they that mourn, or they who hunger and thirst after righteousness, or the merciful, will not see Him. Think not of those that are pure in heart, that they only will see Him, whilst the others will be excluded from the sight of Him. For all these several characters are the self-same persons. They shall all see; but they shall not see in that they are poor in spirit, or meek, or in that they mourn, and hunger and thirst after righteousness, or are merciful, but in that they are pure in heart. Just as if bodily works were duly assigned to the several members of the body, and one were to say for example, Blessed are they who have feet, for they shall walk; blessed are they that have hands, for they shall work; blessed are they that have a voice, for they shall cry aloud; blessed are they who have a mouth and tongue, for they shall speak; blessed are they that have eyes, for they shall see. Even so our Lord arranging in their order the members as it were of the soul, hath taught what is proper to each. Humility qualifies for the possession of the kingdom of heaven; meekness qualifies for possessing the earth; mourning for consolation; hunger and thirst after righteousness for being filled; mercy for the obtaining mercy; a pure heart for seeing God. 10. If then we desire to see God, whereby shall our eye be purified? For who would not care for, and diligently seek the means of purifying that eye whereby he may see Him whom he longeth after with an entire affection? The Divine record has expressly mentioned this when it says, “purifying their hearts by faith. ” The faith of God then purifies the heart, the pure heart sees God. But because this faith is sometimes so defined by men who deceive themselves, as though it were enough only to believe (for some promise themselves even the sight of God and the kingdom of heaven, who believe and live evilly); against these, the Apostle James, incensed and indignant as it were with a holy charity, saith in his Epistle, “Thou believest there is one God. ” Thou applaudest thyself for thy faith, for thou markest how that many ungodly men think there are gods many, and thou rejoicest in thyself because thou dost believe that there is but one God; “Thou doest well: the devils also believe, and tremble. ” Shall they also see God? They shall see Him who are pure in heart. But who can say that unclean spirits are pure in heart? And yet they also “believe and tremble. ” 11. Our faith then must be different from the faith of devils. For our faith purifies the heart; but their faith makes them guilty. For they do wickedly, and therefore say they to the Lord, “What have we to do with Thee?

for they shall see God.': They shall see Him who are pure in heart. But who can say that unclean spirits are pure in heart? And yet they also “believe and tremble. ” 11. Our faith then must be different from the faith of devils. For our faith purifies the heart; but their faith makes them guilty. For they do wickedly, and therefore say they to the Lord, “What have we to do with Thee?

” When thou hearest the devils say this, thinkest thou that they do not acknowledge Him? “We know,” they say, “who Thou art: Thou art the Son of God. ” This Peter says, and is commended; the devil says it, and is condemned. Whence cometh this, but that though the words be the same, the heart is different? Let us then make a distinction in our faith, and not be content to believe. This is no such faith as purifieth the heart. “Purifying their hearts,” it is said, “by faith. ” But by what, and what kind of faith, save that which the Apostle Paul defines when he says, “Faith which worketh by love. ” That faith distinguishes us from the faith of devils, and from the infamous and abandoned conduct of men. “Faith,” he says. What faith? “That which worketh by love,” and which hopeth for what God doth promise. Nothing is more exact or perfect than this definition. There are then in faith these three things. He in whom that faith is which worketh by love, must necessarily hope for that which God doth promise. Hope therefore is the associate of faith. For hope is necessary as long as we see not what we believe, lest perhaps through not seeing, and by despairing to see, we fail. That we see not, doth make us sad; but that we hope we shall see, comforteth us. Hope then is here, and she is the associate of faith. And then charity also, by which we long, and strive to attain, and glow with desire, and hunger and thirst. This then is taken in also; and so there will be faith, hope, and charity. For how shall there not be charity there, since charity is nothing else but love? And this faith is itself defined as that “which worketh by love. ” Take away faith, and all thou believest perisheth; take away charity, and all that thou dost perisheth. For it is the province of faith to believe, of charity to do. For if thou believest without love, thou dost not apply thyself to good works; or if thou dost, it is as a servant, not as a son, through fear of punishment, not through love of righteousness. Therefore I say, that faith purifieth the heart, which worketh by love. 12. And what does this faith effect at present? What does it by so many testimonies of Scripture, by its manifold lessons, its various and plentiful exhortations, but make us “see now through a glass darkly, and hereafter face to face. ” But return not now in thought again to this thy bodily face. Think only of the face of the heart. Force, compel, press thine heart to think of things divine. Whatsoever occurs to thy mind that is like to a body, throw it off from thee. If thou canst not yet say, “It is this,” yet at least say, “It is not this. ” For when wilt thou be able to say, “This is God”? Not even then, when thou shall see Him; for what thou shalt then see is ineffable. Thus the Apostle says, that he “was caught up into the third heaven, and heard ineffable words. ” If the words are ineffable, what is He whose words they are? Therefore as thou dost think of God, perchance there is presented to thee the idea of some human figure of marvellous and exceeding greatness, and thou hast set it before the eyesof thy mind as something very great, and grand, and of vast extension.

for they shall see God.': ” If the words are ineffable, what is He whose words they are? Therefore as thou dost think of God, perchance there is presented to thee the idea of some human figure of marvellous and exceeding greatness, and thou hast set it before the eyesof thy mind as something very great, and grand, and of vast extension.

Still somewhere thou hast set bounds to it. If thou hast, it is not God. But if thou hast not set bounds to it, where can the face be? Thou art fancying to thyself some huge body, and in order to distinguish the members in it, thou must needs set bounds to it. For in no other way but by setting bounds to this large body, canst thou distinguish the members. But what art thou about, O foolish and carnal imagination! Thou hast made a large bulky body, and so much the larger, as thou hast thought the more to honour God. Another adds one cubit to it, and makes it greater than before. 13. But “I have read,” you will say. What hast thou read, who hast understood nothing? Yet tell me, what hast thou read? Let us not thrust back the babe in understanding with his play. Tell me, what hast thou read? “Heaven is My throne, and the earth is My footstool. ” I hear thee; I have read it also: but it may be that thou thinkest thyself to have the advantage, in that thou hast both read and believed. But I also believe what thou hast just said. Let us then believe it together. What do I say? Let us search it out together. Lo! hold fast what thou hast so read and believed; “Heaven is My throne (that is, “my seat,” for “throne,” in Greek, is “seat,” in Latin), and the earth is My footstool. ” But hast thou not read these words as well, “Who has meted out the heaven with the palm of His hand? ” I conclude that thou hast read them; thou dost acknowledge them, and confess that thou believest them; for in that book we read both the one and the other, and believe both. But now think a while, and teach me. I make thee my teacher, and myself the little one. Teach me, I pray thee, “Who is He that sitteth on the palm of His hand? ” 14. See, thou hast drawn the figure and lineaments of the members of God from a human body. And perhaps it has occurred to thee to think, that it is according to the body that we were made after the Image of God. I will admit this idea for a time to be considered, and canvassed, and examined, and by disputation to be thoroughly sifted. Now then, if it please thee, hear me; for I heard thee in what thou wast pleased to say. God sitteth in heaven, and meteth out the heaven with His palm. What! doth the same heaven become broad when it is God’s seat, and narrow, when He meteth it out? Or is God when sitting, limited to the measure of His palm? If this be so, God did not make us after His likeness, for the palm of our hand is much narrower than that part of the body whereon we sit. But if He be as broad in His palm as in His sitting, He hath made our members quite unlike His. There is no resemblance here. Let the Christian then blush to set up such an idol in his heart as this. Wherefore take heaven for all saints. For the earth also is spoken of all who are in the earth, “Let all the earth worship Thee.

for they shall see God.': But if He be as broad in His palm as in His sitting, He hath made our members quite unlike His. There is no resemblance here. Let the Christian then blush to set up such an idol in his heart as this. Wherefore take heaven for all saints. For the earth also is spoken of all who are in the earth, “Let all the earth worship Thee.

” If we may properly say with regard to those who dwell on the earth, “Let all the earth worship Thee,” we may with the same propriety say also as to those who dwell in heaven, “Let all the heaven bear Thee. ” For even the Saints who dwell on earth, though in their body they tread the earth, in heart dwell in heaven. For it is not in vain that they are reminded to “lift up their hearts,” and when they are so reminded, they answer, “that they lift them up:” nor in vain is it said, “If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affections on things above, not on things on the earth. ” In so far therefore as they have their conversation there, they do bear God, and they are heaven; because they are the seat of God; and when they declare the words of God, “The heavens declare the glory of God. ” 15. Return then with me to the face of the heart, and make it ready. That to which God speaketh is within. The ears, and eyes, and all the rest of the visible members, are either the dwelling place or the instrument of some thing within. It is the inner man where Christ doth dwell, now by faith, and hereafter He will dwell in it, by the presence of His Divinity, when we shall have known “what is the length, and breadth, and depth, and height; when we shall have known also the love of Christ that surpasseth knowledge, that we may be filled with all the fulness of God. ” Now then if thou wouldest enter into the meaning of these words, summon all thy powers to comprehend the breadth, and length, and height, and depth. Wander not in the imagination of the thoughts through the spaces of the world, and the yet comprehensible extent of this so vast a body. Look for what I am speaking of in thine own self. The “breadth” is in good works; the “length” is in long-suffering and perseverance in well-doing; the “height” is in the expectation of rewards above, for which height’s sake thou art bidden “to lift up thy heart. ” Do well, and persevere in well-doing, because of God’s reward. Esteem earthly things as nothing, lest, when this earth shall be smitten with any scourge of that wise One, thou say that thou hast worshipped God in vain, hast done good works in vain, hast persevered in good works in vain. For by doing good works thou hadst as it were the “breadth,” by persevering in them thou hadst as it were the “length;” but by seeking earthly things thou hast not had the “height. ” Now observe the “depth;” it is the grace of God in the secret dispensation of His will. “For who hath known the mind of the Lord? or who hath been His counsellor? ” and, “Thy judgments are as a great depth. ” 16. This conversation of well-doing, of perseverance in well-doing, of hoping for rewards above, of the secret dispensation of the grace of God, in wisdom not in foolishness, nor yet in finding fault, because one man is after this manner and another after that; for “there is no iniquity with God;” apply this, I say, if you think good, also to the Cross of thy Lord.

for they shall see God.': ” 16. This conversation of well-doing, of perseverance in well-doing, of hoping for rewards above, of the secret dispensation of the grace of God, in wisdom not in foolishness, nor yet in finding fault, because one man is after this manner and another after that; for “there is no iniquity with God;” apply this, I say, if you think good, also to the Cross of thy Lord.

For it was not without a meaning that He chose this kind of death, in whose power it was even either to die or not. Now if it was in His power to die or not, why was it not in His power also to die in this or the other manner! Not without a meaning then did He select the Cross, whereby to crucify thee to this world. For the “breadth” is the transverse beam in the cross where the hands are fastened, to signify good works. The “length” is in that part of the wood which reaches from this transverse beam to the ground. For there the body is crucified and in a manner stands, and this standing signifies perseverance. Now “the height” is in that part, which from the same transverse beam projects upward to the head, and hereby is signified the expectation of things above. And where is the “depth” but in that part which is fixed in the ground? For so is the dispensation of grace, hidden and in secret. It is not seen itself, but from thence is projected all that is seen. After this, when thou shalt have comprehended all these things, not in the mere understanding but in action also (“for a good understanding have all they that do hereafter),” then if thou canst, stretch out thyself to attain to the knowledge of the “love of Christ which passeth knowledge. ” When thou hast attained to it, thou “wilt be filled with all the fulness of God. ” Then will be fulfilled the “face to face. ” Now thou wilt be filled with all the fulness of God, not as if God should be full of thee, but so that thou shalt be full of God. Seek there, if thou canst, for any bodily face. Away with such trifles from the eye of the mind. Let the child cast away his playthings, and learn to handle more serious matters. And in many things we are but children; and when we were more so than we are, we were borne with by our betters. “Follow peace with all men, and holiness, without which no man shall see God. ” For by this is the heart purified; for that in it is that faith “which worketh by love. ” Hence, “Blessed are the pure in heart, for they shall see God. ”

Sermon IV. [LIV. Ben. ] On that which is written in the Gospel, Matt. v. 16 , “Even so let your light shine before men, that they may see your good works, and glorify your Father Who is in Heaven:” and contrariwise, Chap. vi. , “Take heed that ye do not your righteousness before men, to be seen of them. ” 1. It is wont to perplex many persons, Dearly beloved, that our Lord Jesus Christ in His Evangelical Sermon, after He had first said, “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven;” said afterwards, “Take heed that ye do not your righteousness before men to be seen of them. ” For so the mind of him who is weak in understanding is disturbed, is desirous to obey both precepts, and distracted by diverse, and contradictory commandments. For a man can as little obey but one master, if he give contradictory orders, as he can serve two masters, which the Saviour Himself hath testified in the same Sermon to be impossible. What then must the mind that is in this hesitation do, when it thinks that it cannot, and yet is afraid not to obey? For if he set his good works in the light to be seen of men, that he may fulfil the command, “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven;” he will think himself involved in guilt because he has done contrary to the other precept which says, “Take heed that ye do not your righteousness before men to be seen of them. ” And again, if fearing and avoiding this, he conceal his good works, he will think that he is not obeying Him who commands, saying, “Let your light shine before men, that they may see your good works. ” 2. But he who is of a right understanding, fulfils both, and will obey in both the Universal Lord of all, who would not condemn the slothful servant, if he commanded those things which could by no means be done. For give ear to “Paul, the servant of Jesus Christ, called to be an Apostle, separated unto the Gospel of God,” both doing and teaching both duties. See how his “light shineth before men, that they may see his good works. We commend ourselves,” saith he, “to every man’s conscience in the sight of God. ” And again, “For we provide things honest, not only in the sight of God, but also in the sight of men. ” And again, “Please all men in all things, even as I please all men in all things. ” See, on the other hand, how he takes heed, that he “do not his righteousness before men to be seen of them. Let every man,” saith he, “prove his own work, and then shall he have glorying in himself, and not in another. ” And again, “For our glorying is this, the testimony of our conscience. ” And that, than which nothing is plainer, “If,” saith he, “I yet pleased men, I should not be the servant of Christ.

” But lest any of those who are perplexed about the precepts of our Lord Himself as contradictory, should much more raise a question against His Apostle and say, How sayest thou, “Please all men in all things, even as I also please all men in all things:” and yet also sayest, “If I yet pleased men; I should not be the servant of Christ”? May the Lord Himself be with us, who spake also in His servant and Apostle, and open to us His will, and give us the means of obeying it. 3. The very words of the Gospel carry with them their own explanation; nor do they shut the mouths of those who hunger, seeing they feed the hearts of them that knock. The intention of a man’s heart, its direction and its aim, is what is to be regarded. For if he who wishes his good works to be seen of men, sets before men his own glory and advantage, and seeks for this in the sight of men, he does not fulfil either of those precepts which the Lord has given as touching this matter; because He has at once looked to “doing his righteousness before men to be seen of them;” and his light has not so shined before men that they should see his good works, and glorify His Father which is in heaven. It was himself he wished to be glorified, not God; he sought his own advantage, and loved not the Lord’s will. Of such the Apostle says, “For all seek their own, not the things which are Jesus Christ’s. ” Accordingly, the sentence was not finished at the words, “Let your light so shine before men, that they may see your good works;” but there was immediately subjoined why this was to be done; “that they may glorify your Father which is in heaven;” that when a man who does good works is seen of men, he may have only the intention of the good work in his own conscience, but may have no intention of being known, save for the praise of God, for their advantage-sake to whom he is thus made known; for to them this advantage comes, that God who has given this power to man begins to be well-pleasing to them; and so they do not despair, but that the same power might be vouchsafed to themselves also if they would. And so He did not conclude the other precept, “Take heed that ye do not your righteousness before men,” otherwise than in the words, “to be seen of them;” nor did He add in this case, “that they may glorify your Father which is in heaven,” but rather, “otherwise ye have no reward of your Father which is in heaven. ” For by this He shows us, that they who are such, as He will not have His faithful ones to be, seek a reward in this very thing, that they are seen of men—that it is in this they place their good—in this that they delight the vanity of their heart—in this is their emptiness, and inflation, their swelling, and wasting away.

For why was it not sufficient to say, “Take heed that ye do not your righteousness before men,” but that he added, “that ye may be seen of them,” except because there are some who do their “righteousness before men;” not that they may be seen of them, but that the works themselves may be seen; and the Father which is in heaven, who hath vouchsafed to endow with these gifts the ungodly whom He had justified, may be glorified? 4. They who are such, neither do they account their righteousness as their own, but His, by the faith of whom they live (whence also the Apostle says, “That I may win Christ, and be found in Him, not having mine own righteousness which is of the law, but that which is of the faith of Christ, the righteousness which is of God by faith;” and in another place, “That we may be the righteousness of God in Him. ” Whence also he finds fault with the Jews in these words, “Being ignorant of God’s righteousness, and wishing to establish their own righteousness, they have not submitted themselves to the righteousness of God” ). Whosoever then wish their good works to be so seen of men, that He may be glorified from whom they have received those things which are seen in them, and that thereby those very persons who see them, may through the dutifulness of faith be provoked to imitate the good, their light shines truly before men, because there beams forth from them the light of charity; theirs is no mere empty fume of pride; and in the very act they take precautions, that they do not their righteousness before men to be seen of them, in that they do not reckon that righteousness as their own, nor do they therefore do it that they may be seen; but that He may be made known, who is praised in them that are justified, that so He may bring to pass in him that praises that which is praised in others, that is, that He may make him that praises to be himself the object of praise. Observe the Apostle too, how that when he had said, “Please all men in all things, as I also please all men in all things;” he did not stop there, as if he had placed in that, namely, the pleasing men, the end of his intention; for else he would have said falsely, “If I yet pleased men, I should not be the servant of Christ;” but he subjoined immediately why it was that he pleased men; “Not seeking,” saith he, “mine own profit, but the profit of many, that they may be saved. ” So he at once did not please men for his own profit, lest he should not be “the servant of Christ;” and he did please men for their salvation’s sake, that he might be a faithful Minister of Christ; because for him his own conscience in the sight of God was enough, and from him there shined forth in the sight of men something which they might imitate.

Sermon V. [LV. Ben. ] On the words of the Gospel, Matt. v. 22 , “Whosoever shall say to his brother, thou fool, shall be in danger of the hell of fire. ” 1. The section of the Holy Gospel which we just now heard when it was read, must have sorely alarmed us, if we have faith; but those who have not faith, it alarmed not. And because it does not alarm them, they are minded to continue in their false security, as knowing not how to divide and distinguish the proper times of security and fear. Let him then who is leading now that life which has an end, fear, that in that life which is without end, he may have security. Therefore were we alarmed. For who would not fear Him who speaketh the truth, and saith, “Whosoever shall say to his brother, Thou fool, shall be in danger of hell fire. ” Yet “the tongue can no man tame. ” Man tames the wild beast, yet he tames not his tongue; he tames the lion, yet he bridles not his own speech; he tames all else, yet he tames not himself; he tames what he was afraid of, and what he ought to be afraid of, in order that he may tame himself, that he does not fear. But how is this? It is a true sentence, and came forth from an oracle of truth, “But the tongue can no man tame. ” 2. What shall we do then, my brethren? I see that I am speaking indeed to a large assembly, yet, seeing that we are one in Christ, let us take counsel as it were in secret. No stranger heareth us, we are all one, because we are all united in one. What shall we do then? “Whosoever saith to his brother, Thou fool, shall be in danger of hell fire: But the tongue can no man tame. ” Shall all men go into hell fire? God forbid! “Lord, Thou art our refuge from generation to generation:” Thy wrath is just: Thou sendest no man into hell unjustly. “Whither shall I go from Thy Spirit? ” and whither shall I flee from Thee, but to Thee? Let us then understand, Dearly beloved, that if no man can tame the tongue, we must have recourse to God, that He may tame it. For if thou shouldest wish to tame it, thou canst not, because thou art a man. “The tongue can no man tame. ” Observe a like instance to this in the case of those beasts which we do tame. The horse does not tame himself; the camel does not tame himself; the elephant does not tame himself; the viper does not tame himself; the lion does not tame himself; and so also man does not tame himself. But that the horse, and ox, and camel, and elephant, and lion, and viper, may be tamed, man is sought for. Therefore let God be sought to, that man may be tamed. 3. Therefore, “O Lord, art Thou become our refuge. ” To Thee do we betake ourselves, and with Thy help it will be well with us. For ill is it with us by ourselves. Because we have left Thee, Thou hast left us to ourselves. Be we then found in Thee, for in ourselves were we lost. “Lord, Thou art become our refuge. ” Why then, brethren, should we doubt that the Lord will make us gentle, if we give up ourselves to be tamed by him?

Thou hast tamed the lion which thou madest not; shall not He tame thee, who made thee? For from whence didst thou get the power to tame such savage beasts? Art thou their equal in bodily strength? By what power then hast thou been able to tame great beasts? The very beasts of burden, as they are called, are by their nature wild. For in their untamed state they are unserviceable. But because custom has never known them except as in the hands and under the bridle and power of men, dost thou imagine that they could have been born in this tame state? But now at all events mark the beasts which are unquestionably of savage kind. “The lion roareth, who doth not fear? ” And yet wherein is it that thou dost find thyself to be stronger than he? Not in strength of body, but in the interior reason of the mind. Thou art stronger than the lion, in that wherein thou wast made after the image of God. What! Shall the image of God tame a wild beast; and shall not God tame His own image? 4. In Him is our hope; let us submit ourselves to Him, and entreat His mercy. In Him let us place our hope, and until we are tamed, and tamed thoroughly, that is, are perfected, let us bear our Tamer. For oftentimes does our Tamer bring forth His scourge too. For if thou dost bring forth the whip to tame thy beasts, shall not God do so to tame His beasts (which we are), who of His beasts will make us His sons? Thou tamest thine horse; and what wilt thou give thy horse, when he shall have begun to carry thee gently, to bear thy discipline, to obey thy rule, to be thy faithful, useful beast? How dost thou repay him, who wilt not so much as bury him when he is dead, but cast him forth to be torn by the birds of prey? Whereas when thou art tamed, God reserveth for thee an inheritance, which is God Himself, and though dead for a little time, He will raise thee to life again. He will restore to thee thy body, even to the full number of thy hairs; and will set thee with the Angels for ever, where thou wilt need no more His taming hand, but only to be possessed by His exceeding mercy. For God will then be “all in all;” neither will there be any unhappiness to exercise us, but happiness alone to feed us. Our God will be Himself our Shepherd; our God will be Himself our Cup; our God will be Himself our glory; our God will be Himself our wealth. What multiplicity of things soever thou seekest here, He alone will be Himself all these things to thee. 5. Unto this hope is man tamed, and shall his Tamer then be deemed intolerable? Unto this hope is man tamed, and shall he murmur against his beneficent Tamer, if He chance to use the scourge? Ye have heard the exhortation of the Apostle, “If ye are without chasten ing, ye are bastards, and not sons; for what son is he whom the father chasteneth not? Furthermore,” he says, “we have had fathers of our flesh which corrected us, and we gave them reverence; shall we not much rather be in subjection to the Father of spirits, and live? ” For what could thy father do for thee, that he corrected and chastised thee, brought out the scourge and beat thee?

Could he make thee live for ever? What he could not do for himself, how should he do for thee? For some paltry sum of money which he had gathered together by usury and travail, did he discipline thee by the scourge, that the fruit of his labour when left to thee might not be squandered by thy evil living. Yes, he beats his son, as fearing lest his labours should be lost; forasmuch as he left to thee what he could neither retain here, nor carry away. For he did not leave thee anything here which could be his own; he went off, that so thou mightest come on. But thy God, thy Redeemer, thy Tamer, thy Chastiser, thy Father, instructeth thee. To what end? That thou mayest receive an inheritance, when thou shalt not have to carry thy father to his grave, but shall have thy Father Himself for thine inheritance. Unto this hope art thou instructed, and dost thou murmur? and if any sad chance befall thee, dost thou (it may be) blaspheme? Whither wilt thou go from His Spirit? But now He letteth thee alone, and doth not scourge thee; or He abandoneth thee in thy blaspheming; shalt thou not experience His judgment? Is it not better that He should scourge thee and receive thee, than that He should spare thee and abandon thee? 6. Let us say then to the Lord our God, “Lord, Thou art become our refuge from generation to generation. ” In the first and second generations Thou art become our refuge. Thou wast our refuge, that we might be born, who before were not. Thou wast our refuge, that we might be born anew, who were evil. Thou wast a refuge to feed those that forsake Thee. Thou art a refuge to raise up and direct Thy children. “Thou art become our refuge. ” We will not go back from Thee, when Thou hast delivered us from all our evils, and filled us with Thine own good things. Thou givest good things now, Thou dealest softly with us, that we be not wearied in the way; Thou dost correct, and chastise, and smite, and direct us, that we may not wander from the way. Whether therefore Thou dealest softly with us, that we be not wearied in the way, or chastisest us, that we wander not from the way, “Thou art become our refuge, O Lord. ”

Sermon VI. [LVI. Ben. ] On the Lord’s Prayer in St. Matthew’s Gospel, Chap. vi. 9 , etc. to the Competentes. 1. The blessed Apostle, to show that those times when it should come to pass that all the nations should believe in Christ had been foretold by the Prophets, produced this testimony where it is written, “And it shall be, that whosoever shall call on the name of the Lord, shall be saved. ” For before time the name of the Lord who made heaven and earth was called upon amongst the Israelites only; the rest of the nations called upon dumb and deaf idols, by whom they were not heard, or by devils, by whom they were heard to their harm. “But when the fulness of time came,” that was fulfilled which had been foretold, “And it shall be, that whosoever shall call upon the name of the Lord, shall be saved. ” Moreover, because the Jews, even those who believed in Christ, grudged the Gospel to the Gentiles, and said that the Gospel ought not to be preached to them who were not circumcised; because against these the Apostle Paul alleged this testimony, “And it shall be, that whosoever shall call upon the Name of the Lord, shall be saved;” he immediately subjoined, to convince those who were unwilling that the Gospel should be preached to the Gentiles, the words, “But how shall they call upon Him, in whom they have not believed? or how shall they believe in Him of whom they have not heard? or how shall they hear without a preacher? or how shall they preach except they be sent? ” Because then he said, “how shall they call upon Him in whom they have not believed? ” ye have not first learnt the Lord’s Prayer, and after that the Creed; but first the Creed, where ye might know what to believe, and afterwards the Prayer, where ye might know whom to call upon. The Creed then has respect to the faith, the Lord’s Prayer to prayer; because it is he who believeth, that is heard when he calleth. 2. But many ask for what they ought not to ask, not knowing what is expedient for them. Two things therefore must he that prays beware of; that he ask not what he ought not; and that he ask not from whom he ought not. From the devil, from idols, from evil spirits, must nothing be asked. From the Lord our God Jesus Christ, God the Father of Prophets, and Apostles, and Martyrs, from the Father of our Lord Jesus Christ, from God who made heaven and earth, the sea, and all things in them, from Him must we ask whatsoever we have to ask. But we must beware that we ask not of Him that which we ought not to ask. If because we ought to ask for life, thou ask it of dumb and deaf idols, what doth it profit thee? So if from God the Father, who is in heaven, thou dost wish for the death of thine enemies, what doth it profit thee? Hast thou not heard or read in the Psalm, in which the damnable end of the traitor Judas is foretold, how the prophecy spake of him, “Let his prayer be turned into sin? ” If then thou risest up, and prayest for evil on thine enemies, thy “prayer will be turned into sin. ” 3. You have read in the Holy Psalms, how that he who speaks in them imprecates, as it would seem, many curses upon his enemies.

And surely, one may say, he who speaks in the Psalms is a righteous man; wherefore then does he so wish evil upon his enemies? He does not wish, but he foresees, it is a prophecy of one who is telling things to come, not a vow of malediction; for the prophets knew by the Spirit to whom evil was appointed to happen, and to whom good; and by prophecy they spake as if they wished for what they did foresee. But how canst thou know whether he for whom today thou art asking evil, may not to-morrow be a better man than thyself? But you will say, I know him to be a wicked man. Well: thou must know that thou art wicked too. Although it may be thou takest upon thyself to judge of another’s heart what thou dost not know; but as for thine own self thou knowest that thou art wicked. Hearest thou not the Apostle saying, “Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief? ” Now when the Apostle Paul persecuted the Christians, binding them wherever he found them, and drew them to the Chief Priests to be questioned and punished, what think ye, brethren, did the Church pray against him, or for him? Surely the Church of God which had learnt instruction from her Lord, who said as He hung upon the Cross, “Father, forgive them, for they know not what they do,” so prayed for Paul (or rather as yet Saul), that that might be wrought in him which was wrought. For in that he says, “But I was unknown by face to the churches of Judæa which are in Christ: only they heard that he who persecuted us in times past, now preacheth the faith which once he destroyed; and they magnified God in me;” why did they magnify God, but because they asked this of God, before it came to pass? 4. Our Lord then first of all cut off “much speaking,” that thou mightest not bring a multitude of words unto God, as though by thy many words thou wouldest teach Him. Therefore when thou prayest thou hast need of piety, not of wordiness. “For your Father knoweth what is needful for you, before ye ask Him. ” Be ye loth then to use many words, for He knoweth what is needful for you. But lest peradventure any should say here, If He know what is needful for us, why should we use so much as a few words? why should we pray at all? He knoweth Himself; let Him then give what He knoweth to be needful for us. Yes, but it is His will that thou shouldest pray, that He may give to thy longings, that His gifts may not be lightly esteemed; seeing He hath Himself formed this longing desire in us. The words therefore which our Lord Jesus Christ hath taught us in His prayer, are the rule and standard of our desires. Thou mayest not ask for anything but what is written there. 5. “Do ye therefore say,” saith he, “Our Father, which art in heaven. ” Where ye see ye have begun to have God for your Father. Ye will have Him, when ye are new born. Although even now before ye are born, ye have been conceived of His seed, as being on the eve of being brought forth in the font, the womb as it were of the Church. “Our Father, which art in heaven.

” Remember then, that ye have a Father in heaven. Remember that ye were born of your father Adam unto death, that ye are to be born anew of God the Father unto life. And what ye say, say in your hearts. Only let there be the earnest affection of prayer, and there will be the effectual answer of Him who heareth prayer. “Hallowed be thy Name. ” Why dost thou ask, that God’s Name may be hallowed? It is holy. Why then askest thou for that which is already holy? And then when thou dost ask that His Name may be hallowed, dost thou not as it were pray to Him for Him, and not for thyself? No. Understand it aright, and it is for thine own self thou askest. For this thou askest, that what is always in itself holy, may be hallowed in thee. What is “be hallowed? ” “Be accounted holy,” be not despised. So then you see, that the good thou dost wish, thou wishest for thine own self. For if thou despise the Name of God, for thyself it will be ill, and not for God. 6. “Thy kingdom come. ” To whom do we speak? and will not God’s kingdom come, if we ask it not. For of that kingdom do we speak which will be after the end of the world. For God hath a kingdom always; neither is He ever without a kingdom, whom the whole creation serveth. But what kingdom then dost thou wish for? That of which it is written in the Gospel, “Come, ye blessed of My Father, receive the kingdom which is prepared for you from the beginning of the world. ” Lo here is the kingdom whereof we say, “Thy kingdom come. ” We pray that it may come in us; we pray that we may be found in it . For come it certainly will; but what will it profit thee, if it shall find thee at the left hand? Therefore, here again it is for thine own self that thou wishest well; for thyself thou prayest. This it is that thou dost long for; this desire in thy prayer, that thou mayest so live, that thou mayest have a part in the kingdom of God, which is to be given to all saints. Therefore when thou dost say, “Thy kingdom come,” thou dost pray for thyself, that thou mayest live well. Let us have part in Thy kingdom: let that come even to us, which is to come to Thy saints and righteous ones. 7. “Thy will be done. ” What! if thou say not this, will not God do His will? Remember what thou hast repeated in the Creed, “I believe in God the Father Almighty. ” If He be Almighty, why prayest thou that His will may be done? What is this then, “Thy will be done”? May it be done in me, that I may not resist Thy will. Therefore here again it is for thyself thou prayest, and not for God. For the will of God will be done in thee, though it be not done by thee.

For both in them to whom He shall say, “Come, ye blessed of My Father, receive the kingdom prepared for you from the beginning of the world;” shall the will of God be done, that the saints and righteous may receive the kingdom; and in them to whom He shall say, “Depart ye into everlasting fire, prepared for the devil and his angels,” shall the will of God be done, that the wicked may be condemned to everlasting fire. That His will may be done by thee is another thing. It is not then without a cause, but that it may be well with thee, that thou dost pray that His will may be done in thee. But whether it be well or ill with thee, it will still be done in thee: but O that it may be done by thee also. Why do I say then, “Thy will be done in heaven and in earth,” and do not say, “Thy will be done by heaven and earth? ” Because what is done by thee, He Himself doeth in thee. Never is anything done by thee which He Himself doeth not in thee. Sometimes, indeed, He doeth in thee what is not done by thee; but never is anything done by thee, if He do it not in thee. 8. But what is “in heaven and in earth,” or, “as in heaven so in earth? ” The Angels do Thy will; may we do it also. “Thy will be done as in heaven so in earth. ” The mind is heaven, the flesh is earth. When thou dost say (if so be thou do say it) with the Apostle, “With my mind I serve the law of God, but with the flesh the law of sin;” the will of God is done in heaven, but not yet in earth. But when the flesh shall be in harmony with the mind, and “death shall be swallowed up in victory,” so that no carnal desires shall remain for the mind to be in conflict with, when strife in the earth shall have passed away, the war of the heart be over, and that be gone by which is spoken, “the flesh lusteth against the Spirit, and the Spirit against the flesh; for these are contrary the one to the other; so that ye cannot do the things that ye would;” when this war, I say, shall be over, and all concupiscence shall have been changed into charity, nothing shall remain in the body to oppose the spirit, nothing to be tamed, nothing to be bridled, nothing to be trodden down; but the whole shall go on through concord unto righteousness, and the will of God will be done in heaven and in earth. “Thy will be done in heaven and in earth. ” We wish for perfection, when we pray for this. “Thy will be done as in heaven so in earth. ” In the Church the spiritual are heaven, the carnal are earth. So then, “Thy will be done as in heaven so in earth;” that as the spiritual do serve Thee, so the carnal being reformed may serve Thee also. “Thy will be done as in heaven so in earth. ” There is yet another very spiritual meaning of it. For we are admonished to pray for our enemies. The Church is heaven, the enemies of the Church are earth. What then is, “Thy will be done as in heaven so in earth”? May our enemies believe, as we also believe in Thee!

may they become friends, and end their enmities! They are earth, therefore are they against us; may they become heaven, and they will be with us. 9. “Give us this day our daily bread. ” Now here it is manifest, that it is for ourselves we pray. When thou sayest, “Hallowed be Thy Name,” it requires explanation how it is that it is for thyself thou prayest, not for God. When thou sayest, “Thy will be done;” here again is there need of explanation, lest thou think that thou art wishing well to God in this prayer, that His will may be done, and not rather that thou art praying for thyself. When thou sayest, “Thy kingdom come;” this again must be explained, lest thou think that thou art wishing well to God in this prayer that He may reign. But from this place and onwards to the end of the Prayer, it is plain that we are praying to God for our own selves. When thou sayest, “Give us this day our daily bread,” thou dost profess thyself to be God’s beggar. But be not ashamed at this; how rich soever any man be on earth, he is still God’s beggar. The beggar takes his stand before the rich man’s house; but the rich man himself stands before the door of the great rich One. Petition is made to him, and he maketh his petition. If he were not in need, he would not knock at the ears of God in prayer. And what doth the rich man need? I am bold to say, the rich man needeth even daily bread. For how is it that he hath abundance of all things? whence but because God hath given it him? What should he have, if God withdrew His hand? Have not many laid down to sleep in wealth, and risen up in beggary? And that he doth not want, is due to God’s mercy, not to his own power. 10. But this bread, Dearly beloved, by which our body is filled, by which the flesh is recruited day by day; this bread, I say, God giveth not to those only who praise, but to those also who blaspheme Him; “Who maketh His sun to rise upon the evil and on the good, and sendeth rain upon the just and on the unjust. ” Thou praisest Him, and He feedeth thee; thou dost blaspheme Him, He feedeth thee. He waiteth for thee to repent; but if thou wilt not change thyself, He will condemn thee. Because then both good and bad receive this bread from God, thinkest thou there is no other bread for which the children ask, of which the Lord said in the Gospel, “It is not meet to take the children’s bread, and to cast it to dogs? ” Yes, surely there is. What then is that bread? and why is it called daily? Because this is necessary as the other; for without it we cannot live; without bread we cannot live. It is shamelessness to ask for wealth from God; it is no shamelessness to ask for daily bread. That which ministereth to pride is one thing, that which ministereth to life another. Nevertheless, because this bread which may be seen and handled, is given both to the good and bad; there is a daily bread, for which the children pray. That is the word of God, which is dealt out to us day by day. Our bread is daily bread; and by it live not our bodies, but our souls.

It is necessary for us who are even now labourers in the vineyard,—it is our food, not our hire. For he that hires the labourer into the vineyard owes him two things; food, that he faint not, and his hire, wherewith he may rejoice. Our daily food then in this earth is the word of God, which is dealt out always in the Churches: our hire after labour is called eternal life. Again, if by this our daily bread thou understand what the faithful receive, what ye shall receive, when ye have been baptized, it is with good reason that we ask and say, “Give us this day our daily bread;” that we may live in such sort, as that we be not separated from the Holy Altar. 11. “And forgive us our debts, as we forgive our debtors. ” Touching this petition again we need no explanation, that it is for ourselves that we pray. For we beg that our debts may be forgiven us. For debtors are we, not in money, but in sins. Thou art saying perchance at this moment, And you too. We answer, Yes, we too. What, ye Holy Bishops, are ye debtors? Yes, we are debtors too. What you! My Lord. Be it far from thee, do not thyself this wrong. I do myself no wrong, but I say the truth; we are debtors: “If we say we have no sin, we deceive ourselves, and the truth is not in us. ” We have been baptized, and yet are we debtors. Not that anything then remained, which was not remitted to us in Baptism, but because in our lives we are contracting ever what needs daily forgiveness. They who are baptized, and forthwith depart out of this life, come up from the font without any debt; without any debt they leave the world. But they who are baptized and are still kept in this life, contract defilements by reason of their mortal frailty, by which though the ship be not sunk, yet have they need of recourse to the pump. For otherwise by little and little will that enter in by which the whole ship will be sunk. And to offer this prayer, is to have recourse to the pump. But we ought not only to pray, but to do alms also, because when the pump is used to prevent the ship from sinking, both the voices and hands are at work. Now we are at work with our voices, when we say, “Forgive us our debts, as we also forgive our debtors. ” And we are at work with our hands when we do this, “Break thy bread to the hungry, and bring the houseless poor into thine house. Shut up alms in the heart of a poor man, and it shall intercede for thee unto the Lord. ” 12. Although therefore all our sins were forgiven in the “laver of regeneration,” we should be driven into great straits, if there were not given to us the daily cleansing of the Holy Prayer. Alms and prayers purge away sins; only let not such sins be committed, for which we must necessarily be separated from our daily Bread; avoid we all such debts to which a severe and certain condemnation is due. Call not yourselves righteous, as though ye had no cause to say, “Forgive us our debts, as we also forgive our debtors.

” Though ye abstain from idolatry, from the consolations of astrologers, from the cures of enchanters, though ye abstain from the seductions of heretics, from the divisions of schismatics; though ye abstain from murders, from adulteries and fornications, from thefts and plunderings, from false witnessings, and all such other sins which I do not name, as have a ruinous consequence, for which it is necessary that the sinner be cut off from the altar, and be so bound in earth, as to be bound in heaven, to his great and deadly danger, unless again he be so loosed in earth, as to be loosed in heaven; yet after all these are excepted, still there is no want of occasions whereby a man may sin. A man sins in seeing with pleasure what he ought not to see. Yet who can hold in the quickness of the eye? For from this the eye is said to have received its very name, from its quickness. Who can restrain the ear or eye? The eyes may be shut when thou wilt, and are shut in a moment, but the ears thou canst only with an effort close: thou must raise the hand and reach them, and if any one hold thy hand, they are kept open, nor canst thou close them against reviling, impure, or flattering, and seducing words. And when thou hearest any things thou oughtest not to hear, though thou do it not, dost thou not sin with the ear? for thou hearest something that is bad with pleasure? How great sins doth the deadly tongue commit! Yea, sometimes sins of such a nature, that a man is separated from the altar for them. To the tongue pertains the whole matter of blasphemies, and many idle words again are spoken, which are not convenient. But let the hand do nothing wrong, let the feet run not to any evil, nor the eye be directed to immodesty; let not the ear be open with pleasure to filthy talk; nor the tongue move to indecent speech; yet tell me, who can restrain the thoughts? How often do we pray, my brethren, and our thoughts are elsewhere, as though we forgot before whom we are standing, or before whom we are prostrating ourselves! If all these things be collected together against us, will they not therefore not overwhelm us, because they are small faults? What matter is it whether lead or sand overwhelm us? The lead is all one mass, the sand is small grains, but by their great number they overwhelm thee. So thy sins are small. Seest thou not how the rivers are filled, and the lands are wasted by small drops? They are small, but they are many. 13. Let us therefore say every day; and say it in sincerity of heart, and do what we say, “Forgive us our debts, as we also forgive our debtors. ” It is an engagement, a covenant, an agreement that we make with God. The Lord thy God saith to thee, Forgive, and I will forgive. Thou hast not forgiven; thou retainest thy sins against thyself, not I. I pray thee, my dearly beloved children, since I know what is expedient for you in the Lord’s Prayer, and most of all in that sentence of it, “Forgive us our debts, as we also forgive our debtors;” hear me. Ye are about to be baptized, forgive everything; whatsoever any man have in his heart against any other, let him from his heart forgive it.

So enter in, and be sure, that all your sins which ye have contracted, whether from your birth of your parents after Adam with original sin, for which sins’ sake ye run with babes to the Saviour’s grace, or whatever after sins ye have contracted in your lives, by word, or deed, or thought, all are forgiven; and you will go out of the water as from before the presence of your Lord, with the sure discharge of all debts. 14. Now because by reason of those daily sins of which I have spoken, it is necessary for you to say, in that daily prayer of cleansing as it were, “Forgive us our debts, as we also forgive our debtors;” what will ye do? Ye have enemies. For who can live on this earth without them? Take heed to yourselves, love them. In no way can thine enemy so hurt thee by his violence, as thou dost hurt thyself if thou love him not. For he may injure thy estate, or flocks, or house, or thy man-servant, or thy maid-servant, or thy son, or thy wife; or at most, if such power be given him, thy body. But can he injure thy soul, as thou canst thyself? Reach forward, dearly beloved, I beseech you, to this perfection. But have I given you this power? He only hath given it to whom ye say, “Thy will be done as in heaven so in earth. Yet let it not seem impossible to you. I know, I have known by experience, that there are Christian men who do love their enemies. If it seem to you impossible, ye will not do it. Believe then first that it can be done, and pray that the will of God may be done in you. For what good can thy neighbour’s ill do thee? If he had no ill, he would not even be thine enemy. Wish him well then, that he may end his ill, and he will be thine enemy no longer. For it is not the human nature in him that is at enmity with thee, but his sin. Is he therefore thine enemy, because he hath a soul and body? In this he is as thou art: thou hast a soul, and so hath he: thou hast a body, and so hath he. He is of the same substance as thou art; ye were made both out of the same earth, and quickened by the same Lord. In all this he is as thou art. Acknowledge in him then thy brother. The first pair, Adam and Eve, were our parents; the one our father, the other our mother; and therefore we are brethren. But let us leave the consideration of our first origin. God is our Father, the Church our Mother, and therefore are we brethren. But you will say, my enemy is a heathen, a Jew, a heretic, of whom I spake some time ago on the words, “Thy will be done as in heaven so in earth. ” O Church, thy enemy is the heathen, the Jew, the heretic; he is the earth . If thou art heaven, call on thy Father which is in heaven, and pray for thine enemies: for so was Saul an enemy of the Church; thus was prayer made for him, and he became her friend. He not only ceased from being her persecutor, but he laboured to be her helper. And yet, to say the truth, prayer was made against him; but against his malice, not against his nature.

So let thy prayer be against the malice of thine enemy, that it may die, and he may live. For if thine enemy were dead, thou hast lost it might seem an enemy, yet hast thou not found a friend. But if his malice die, thou hast at once lost an enemy and found a friend. 15. But still ye are saying, Who can do, who has ever done this? May God bring it to effect in your hearts! I know as well as you, there are but few who do it; great men are they and spiritual who do so. Are all the faithful in the Church who approach the altar, and take the Body and Blood of Christ, are they all such? And yet they all say, “Forgive us our debts, as we also forgive our debtors. ” What, if God should answer them, “Why do ye ask me to do what I have promised, when ye do not what I have commanded? ” What have I promised? “To forgive your debts. ” What have I commanded? “That ye also forgive your debtors. ” How can ye do this, if ye do not love your enemies? What then must we do, brethren? Is the flock of Christ reduced to such a scanty number? If they only ought to say, “Forgive us our debts, as we also forgive our debtors,” who love their enemies; I know not what to do, I know not what to say. For must I say to you, If ye do not love your enemies, do not pray; I dare not say so; yea, pray rather that ye may love them. But must I say to you, If ye do not love your enemies, say not in the Lord’s Prayer, “Forgive us our debts, as we also forgive our debtors”? Suppose that I were to say, Do not use these words. If ye do not, your debts are not forgiven; and if ye do use them, and do not act thereafter, they are not forgiven. In order therefore that they may be forgiven, ye must both use the prayer, and do thereafter. 16. I see some ground on which I may comfort not some few only, but the multitude of Christians: and I know that ye are longing to hear it. Christ hath said, “Forgive, that ye may be forgiven. ” And what do ye say in the Prayer which we have now been discussing? “Forgive us our debts, as we also forgive our debtors. ” So, Lord, forgive, as we forgive. This thou sayest, “O Father, which art in heaven, so forgive our debts, as we also forgive our debtors. ” For this ye ought to do, and if ye do it not, ye will perish. When your enemy asks pardon, at once forgive him. And is this much for you to do? Though it were much for thee to love thine enemy when violent against thee, is it much to love a man who is a supplicant before thee? What hast thou to say? He was before violent, and then thou hatedst him. I had rather thou hadst not hated him even then: I had rather then when thou wert suffering from his violence, thou hadst remembered the Lord, saying, “Father, forgive them, for they know not what they do. ” I would have then much wished that even at that time when thine enemy was violent against thee, thou hadst had regard to the Lord thy God speaking thus.