Sermons on Selected Lessons of the New Testament.

For He is the Spirit of the adoption of sons, “in whom we cry Abba, Father;” that we may be able to say to Him, “Forgive us our debts. ” And, “Hereby we know” as the Apostle John says, “that Christ dwelleth in us, by His Spirit which He hath given us. ” “The Spirit Itself beareth witness with our spirit that we are the children of God. ” For to Him appertains the fellowship, by which we are made the one body of the One only Son of God. Whence it is written, “If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit. ” With a view to this fellowship they to whom He first came spake with the tongues of all nations. Because as by tongues the fellowship of mankind is more closely united; so it behoved that this fellowship of the sons of God and members of Christ which was to be among all nations should be signified by the tongues of all nations; that as at that time he was known to have received the Holy Ghost, who spake with the tongues of all nations; so now he should acknowledge that he has received the Holy Ghost, who is held by the bond of the peace of the Church, which is spread throughout all nations. Whence the Apostle says, “Endeavouring to keep the unity of the Spirit in the bond of peace. ” 29. Now that He is the Spirit of the Father, the Son Himself saith, “He proceedeth from the Father. ” And in another place, “For it is not ye that speak, but the Spirit of your Father which speaketh in you. ” And that He is the Spirit of the Son also the Apostle saith, “God hath sent the Spirit of His Son into your hearts, crying, Abba Father;” that is, making you cry. For it is we that cry; but in Him, that is, by His shedding abroad love in our hearts, without which whoso crieth, crieth in vain. Whence he says again, “If any man have not the Spirit of Christ, he is none of His. ” To which Person then in the Trinity could the communion of this fellowship peculiarly appertain, but to that Spirit which is common to the Father and the Son? 30. That they who have separated from the Church have not this Spirit, the Apostle Jude has declared most plainly, saying, “Who separate themselves, natural, having not the Spirit. ” Whence the Apostle Paul reproving those even in the Church itself, who by the names of men, though having a place in her unity, were raising a kind of schism, says amongst other things, “But the natural man perceiveth not the things of the Spirit of God, for they are foolishness unto him, neither can he know them, because they are spiritually discerned. ” This shows his meaning, “doth not perceive,” that is doth not receive the word of knowledge. These as having a place in the Church, he speaks of as babes, not yet spiritual, but still carnal, and such as are to be fed with milk, not with meat. “Even,” he says, “as unto babes in Christ, have I given you milk and not meat; for hitherto ye were not able to bear it, neither yet now are ye able. ” When we say, “not yet,” we must not despair, if that which is “not yet” tends to be. For he says, “ye are yet carnal.

” And showing how it is that they are carnal, he says, “For whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men? ” And again more plainly, “For while one saith, I am of Paul, and another, I of Apollos, are ye not carnal? Who then is Paul, and who is Apollos, but ministers by whom ye believed? ” These then, that is, Paul and Apollos, agreed together in the unity of the Spirit and the bond of peace; and yet because the Corinthians began to divide them among themselves, and “to be puffed up for one against another,” they are said to be men—carnal and natural men, not able to receive the things of the Spirit of God; and yet because they are not separated from the Church, they are called “babes in Christ;” for indeed he desired that they should be either Angels, or even Gods, whom he reproved because they were men, that is, in those contentions, “They savoured not the things which be of God, but the things which be of men. ” But of those who are separated from the Church it is not merely said, “perceiving not the things of the Spirit of God,” lest it should be referred to the perception of knowledge; but it is said, “Having not the Spirit. ” For it does not follow, that he who hath it, should also by knowledge perceive what he hath. 31. The “babes” then “in Christ” who have yet place in the Church, who are still natural and carnal, and cannot “perceive,” that is, understand and know what they have, have this Spirit. For how could they be babes in Christ except they were born anew of the Holy Spirit? Nor ought it to seem any wonder that one may have something, and yet not know what he hath. For to say nothing of the Divinity of the Almighty, and the Unity of the Unchangeable Trinity, who can easily perceive by knowledge what the soul is; and yet who is there that hath not a soul? Finally, that we may know most certainly that “babes in Christ,” who do not “perceive the things of the Spirit of God,” have notwithstanding the Spirit of God; let us look how the Apostle Paul, when a little while after he is rebuking them, saith, “Know ye not that ye are the temples of God, and the Spirit of God dwelleth in you? ” This surely he would in no wise say to those who are separated from the Church, who are described as “having not the Spirit. ” 32. But neither can he be said to be in the Church, and to belong to that fellowship of the Spirit, who is mixed up with Christ’s sheep by a bodily intercourse only in deceitfulness of heart. For the “Holy Spirit of discipline will flee deceit. ” Wherefore whosoever are baptized in the congregations or separations rather of schismatics or heretics, although they have not been born again of the Spirit, like as it were to Ishmael, who was Abraham’s son after the flesh; not like Isaac, who was his son after the Spirit, because by promise; yet when they come to the Catholic Church, and are joined to the fellowship of the Spirit which without the Church they beyond doubt had not, the washing of the flesh is not repeated in their case.

For “this form of godliness” was not wanting to them even when they were without; but there is added to them “the Unity of the Spirit in the bond of peace,” which cannot be given but within. Before they were Catholics indeed, they were as they of whom the Apostle says, “Having a form of godliness, but denying the power thereof. ” For the visible form of the branch may exist even when separated from the vine; but the invisible life of the root cannot be had, but in the vine. Wherefore the bodily sacraments, which even they who are separated from the Unity of Christ’s Body bear and celebrate, may give “the form of godliness;” but the invisible and spiritual power of godliness cannot in any wise be in them, just as sensation does not accompany a man’s limb, when it is amputated from the body. 33. And since this is so, remission of sins, seeing it is not given but by the Holy Spirit, can only be given in that Church which hath the Holy Spirit. For this is the effect of the remission of sins, that the prince of sin, the spirit who is divided against himself, should no more reign in us, and that being delivered from the power of the unclean spirit, we should thenceforward be made the temple of the Holy Spirit, and receive Him, by whom we are cleansed through receiving pardon, to dwell in us, to work, increase, and perfect righteousness. For at His first coming, when they who had received Him spake with the tongues of all nations, and the Apostle Peter addressed those who were present in amazement, they were pricked in heart, and said to Peter and to the rest of the Apostles, “Men and brethren, what shall we do? ” show us. “And Peter said to them, Repent, and be baptized every one of you in the Name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. ” In the Church truly in which was the Holy Ghost, were both brought to pass, that is, both the remission of sins, and the receiving of this gift. And therefore was it “In the Name of Jesus Christ;” because when He promised the same Holy Ghost; He said, “Whom the Father will send in My Name. ” For the Spirit dwelleth in no man without the Father and the Son; as neither doth the Son without the Father and the Holy Spirit, nor the Father without them. Their indwelling is inseparable, as their operation is inseparable; but sometimes they manifest them selves separately by symbols borrowed from the creatures, not in their own substance; just as they are pronounced separately by the voice in syllables which occupy separately their own spaces, and yet they are not separated from each other by any intervals, or moments of time. For they never can be pronounced together, whereas they can never exist, except together. But as I have already said, and not once only, the remission of sins, whereby the kingdom of the spirit which is divided against himself is overthrown and driven out, and the fellowship of the unity of the Church of God, out of which this remission of sins is not, are regarded as the peculiar work of the Holy Spirit, with the cooperation doubtless of the Father and the Son, because the Holy Spirit is Himself in some sort the fellowship of the Father and the Son.

For the Father is not possessed as Father by the Son and the Holy Spirit in common; because He is not the Father of Both. And the Son is not possessed as Son by the Father and the Holy Spirit in common; because He is not the Son of Both. But the Holy Spirit is possessed as the Spirit by the Father and the Son in common, because He is the One Spirit of Both. 34. Whosoever therefore shall be guilty of impenitence against the Spirit, in whom the unity and fellowship of the communion of the Church is gathered together, shall never have forgiveness; because he has stopped the source of forgiveness against himself, and deservedly shall he be condemned with the spirit, which is divided against himself, who is himself also divided against the Holy Spirit which is not divided against Himself. And of this the very testimonies of the Gospel warn us, would we with good attention search them. For according to Luke the Lord does not say, “That he who blasphemeth against the Holy Ghost shall not be forgiven:” in that place where He is answering those who said that He cast out devils by the prince of the devils. Whence it would seem that this was not said once only by the Lord; but we must not carelessly pass over the consideration of the occasion on which this last also was spoken. For He was speaking of those who should have confessed or denied Him before men, when He said, “Also I say unto you, Whosoever shall confess Me before men, him shall the Son of Man also confess before the Angels of God. But he that denieth Me before men, shall be denied before the angels of God. ” And lest from this the salvation of the Apostle Peter should be despaired of, he immediately subjoined, “And whosoever shall speak a word against the Son of Man, it shall be forgiven him; but unto him that blasphemeth against the Holy Ghost, it shall not be forgiven; blasphemeth,” that is, with that blasphemy of an impenitent heart, by which resistance is made to remission of sins which is granted in the Church by the Holy Ghost. And this blasphemy Peter had not, who presently repented, when “he wept bitterly,” and who after he had overcome the spirit who is divided against himself, and who had desired to “have him to harass him,” and against whom the “Lord prayed for him that his faith might not fail,” even received the Very Holy Spirit whom he resisted not, that not only his sin might be forgiven him, but that through him remission of sins might be preached and dispensed. 35. And in the narrative of the two other Evangelists, the occasion of speaking out this sentence of the blasphemy of the Spirit arose from the mention of the unclean spirit, who is divided against himself. For it had been said of the Lord, that “He cast out devils by the prince of the devils. ” In that place the Lord says, that “by the Holy Spirit He casteth out devils,” that so the spirit who is not divided against Himself may overcome and cast out him who is divided against himself; but that that man would abide in his perdition, who refuses through impenitence to pass over into His peace, who is not divided against Himself.

For thus runs the narrative of Mark; “Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme; but he that shall blaspheme against the Holy Ghost hath never forgiveness, but shall be held guilty of an eternal offence. ” When he had delivered these words of the Lord, he then subjoined his own, saying, “Because they said He hath an unclean spirit;” that He might show that the cause of His saying this arose hence, because they had said that “He cast out devils by Beelzebub the prince of the devils. ” Not that this was a blasphemy which shall not be forgiven, forasmuch as even this shall be forgiven, if a right repentance follow it; but because, as I have said, there arose hence a cause for that sentence to be delivered by the Lord, since mention had been made of the unclean spirit whom the Lord shows to be divided against himself, because of the Holy Spirit who is not only not divided against Himself, but who also makes those whom He gathers together undivided, by forgiving those sins which are divided against themselves, and by inhabiting those who are cleansed, that it may be with them, as it is written in the Acts of the Apostles, “The multitude of them that believed were of one heart and of one soul. ” And this gift of forgiveness none resists, but he who has the hardness of an impenitent heart. For in another place also the Jews said of the Lord that He had a devil, yet He spake nothing there of the blasphemy of the Holy Spirit; because they did not so bring forward the mention of the unclean spirit as that he could be shown out of their own mouths to be divided against himself, as Beelzebub, by whom they said that devils could be cast out. 36. But in this passage according to Matthew, the Lord far more plainly explained what he intended to be understood here; namely, that he it is who speaks a word against the Holy Ghost, who with an impenitent heart resists the Unity of the Church, where in the Holy Spirit is given the remission of sins. For this spirit they have not, as has been said already, who even though they bear and handle the sacraments of Christ, are separated from His congregation. For when He spoke of the division of Satan against Satan, and how that He Himself cast out devils by the Holy Spirit, that Spirit, namely, which is not, as the other, divided against Himself; lest any one should think because of those who gather together their irregular assemblies under the Name of Christ, but without His fold, that the kingdom of Christ also was divided against itself, He immediately added, “He that is not with Me is against Me, and he that gathereth not with Me scattereth abroad,” that He might show that they did not belong to Him who by gathering “without” wished not to “gather” but “to scatter abroad. ” And afterwards He subjoined, “Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men; but the blasphemy of the Spirit shall not be forgiven. ” What is this “wherefore? ” Shall the blasphemy of the Spirit only not be forgiven, because “he who is not with Christ is against Him, and he who gathereth not with Him scattereth abroad? ” Even so, doubtless.

For he that gathereth not with Him, howsoever he may gather under His name, hath not the Holy Ghost. 37. Thus then hath He altogether forced us to understand that the remission of no sin nor blasphemy can be effected anywhere else, save in the gathering together of Christ, which scattereth not abroad. For it is gathered together in the Holy Spirit, which is not as that unclean spirit, divided against Himself. And therefore all congregations, or dispersions rather, which call themselves Churches of Christ, and are divided against themselves and contrary one to the other, and hostile to the congregation of Unity, which is His True Church, do not therefore belong to His congregation, because they seem to have His Name. But they might belong to it, if the Holy Spirit in whom this congregation is joined together, were divided against Himself. But because this is not so (“for he that is not with Christ is against Him, and he that gathereth not with Him scattereth abroad”); therefore all manner of sin and all blasphemy shall be forgiven unto men in this congregation, which Christ gathereth together in the Holy Spirit, who is not divided against Himself. But that blasphemy of the Spirit Himself, whereby in an impenitent heart resistance is made to this so great gift of God even to the end of this present life, shall not be forgiven. For though a man so oppose himself to the truth, as to resist God speaking, not in the Prophets, but in His Only Son (since for our sakes He was pleased that He should be the Son of Man, that He might speak to us in Him), yet shall he be forgiven when in repentance he shall have recourse to the goodness of God, who forasmuch as He “willeth not the death of the wicked, but rather that he should turn from his way and live,” hath given the Holy Spirit to His Church, that whosoever forgiveth sins in the Spirit, they should be forgiven. But whoso stands out as an enemy to this gift, so as not in repentance to seek it, but by impenitence to gainsay it, his sin becomes unpardonable; not sin of any one specific kind, but the contempt, or even opposing of the remission of sins itself. And so a word is spoken against the Holy Spirit, when men never come from the dispersion to the congregation which has received the Holy Spirit for the remission of sins. Unto which congregation if any come without hypocrisy, though it be through the ministry of a wicked clergyman, a reprobate and a hypocrite, so he be a Catholic minister, he shall receive remission of sins in this Holy Spirit. For such is the working of this Spirit in the Holy Church, even in this present time, when the corn is as it were being threshed with the chaff, that he despises no man’s sincere confession, and is deceived by no man’s false pretences, and so flies from the reprobate, as yet by their ministry to gather together those that are approved. One refuge then there is against unpardonable blasphemy, that we take heed of an impenitent heart; and that it be not thought that repentance can avail ought, unless the Church be kept to, in which remission of sins is given, and the fellowship of the Spirit is preserved in the bond of peace. 38. I have through the mercy and assistance of the Lord handled, as I best was able, this most difficult question, if indeed I have been able to do it in any measure.

Nevertheless, whatever I have not been able to apprehend in the difficul ties of it, let it not be imputed to the truth itself, which is a healthful exercise to the godly, even when it is hidden, but to my infirmity, who either could not see what others might have understood, or could not explain what I did understand. But for that which perhaps I have been able to discover by force of meditation, and to develop in words, to Him must the thanks be given, from whom I have sought, from whom I have asked, unto whom I have knocked, that I might have wherewithal to be nourished myself in meditation, and to minister to you in speaking.

Sermon XXII. [LXXII. Ben. ] On the words of the Gospel, Matt. xii. 33 , “Either make the tree good, and its fruit good,” etc. 1. The Lord Jesus hath admonished us, that we be good trees, and that so we may be able to bear good fruits. For He saith, “Either make the tree good, and his fruit good, or else make the tree corrupt, and his fruit corrupt, for the tree is known by his fruit. ” When He says, “Make the tree good, and his fruit good;” this of course is not an admonition, but a wholesome precept, to which obedience is necessary. But when He saith, “Make the tree corrupt, and his fruit corrupt;” this is not a precept that thou shouldest do it; but an admonition, that thou shouldest beware of it. For He spoke against those, who thought that although they were evil, they could speak good things or have good works. This the Lord Jesus saith is impossible. For the man himself must first be changed, in order that his works may be changed. For if a man abide in his evil state, he cannot have good works; if he abide in his good state, he cannot have evil works. 2. But who was found good by the Lord, since “Christ died for the ungodly”? He found them all corrupt trees, but to those who “believed in His Name, He gave power to become the sons of God. ” Whosoever then now is a good man, that is, a good tree, was found corrupt, and made good. And if when He came He had chosen to root up the corrupt trees, what tree would have remained which did not deserve to be rooted up? But He came first to impart mercy, that He might afterwards exercise judgment, to whom it is said, “I will sing unto Thee O Lord, of mercy and judgment. ” He gave then remission of sins to those who believed in Him, He would not even take account with them of past reckonings. He gave remission of sins, He made them good trees. He delayed the ax, He gave security. 3. Of this ax does John speak, saying, “Now is the ax laid unto the root of the trees; every tree which bringeth not forth good fruit shall be hewn down, and cast into the fire. ” With this ax does the Householder in the Gospel threaten, saying, “Behold these three years I come to this tree, and find no fruit on it. ” Now I must clear the ground; wherefore let it be cut down. And the husbandman intercedes, saying, “Lord, let it alone this year also, till I shall dig about it and dung it; and if it bear fruit, well; and if not, then Thou shalt come and cut it down. ” So the Lord hath visited mankind as it were three years, that is, at three several times. The first time was before the Law; the second under the Law; the third is now, which is the time of grace. For if He did not visit mankind before the Law, whence was Abel, and Enoch, and Noe, and Abraham, and Isaac, and Jacob, whose Lord He was pleased to be called? And He to whom all nations belonged, as though He were the God of three men only, said, “I am the God of Abraham, and Isaac, and Jacob. ” But if He did not visit under the Law, He would not have given the Law itself.

After the Law, came the very Master of the house in person; He suffered, and died, and rose again; He gave the Holy Spirit, He made the Gospel to be preached throughout all the world, and yet a certain tree remained unfruitful. Still is there a certain portion of mankind, which doth not yet amend itself. The husbandman intercedes; the Apostle prays for the people; “I bow my knees,” he saith, “unto the Father for you, that being rooted and grounded in love, ye may be able to comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ which passeth knowledge, that ye might be filled with all the fulness of God. ” By bowing the knees, he intercedes with the Master of the house for us, that we be not rooted up. Therefore since He must necessarily come, let us take care that He find us fruitful. The digging about the tree is the lowliness of the penitent. For every ditch is low. The dunging it, is the filthy robe of repentance. For what is more filthy than dung; yet if well used, what more profitable? 4. Let each one then be a good tree; let him not suppose that he can bear good fruit, if he remain a corrupt tree. There will be no good fruit, but from the good tree. Change the heart, and the work will be changed. Root out desire, plant in charity. “For as desire is the root of all evil,” so is charity the root of all good. Why then do men fret and contend one with another, saying, “What is good? ” O that thou knewest what good is! What thou dost wish to have is not very good; this is good which thou dost not wish to be. For thou dost wish to have health of body; it is good indeed; yet thou canst not think that to be any great good, which the wicked have as well. Thou dost wish to have gold and silver; I grant that these also are good things, but then only if thou make a good use of them; and a good use of them thou wilt not make, if thou art evil thyself. And hence gold and silver are to the evil evil; to the good are good, not because gold and silver make them good; but because they find them good, they are turned to a good use. Again, thou dost wish to have honour, it is good; but this too only if thou make a good use of it. To how many has honour been the occasion of destruction! And again, to how many has honour been the instrument of good works! 5. Let us then, if we can, make a distinction as to these goods; for it is of good trees that we are speaking. And here there is nothing, which every one ought so much to think of, as to turn his eyes upon himself, to learn in himself, examine himself, inspect himself, search into himself, and find out himself; and kill what is displeasing; and long for and plant in that which is well-pleasing (to God). For when a man finds himself so empty of better goods, why is he greedy of external goods? And what profit is there in a coffer full of goods, with an empty conscience? Thou wishest to have good things, and dost thou not then wish to be good thyself?

Seest thou not that thou oughtest rather to blush for thy good things, if thy house is full of good things, and thou its owner art evil? For what is there, tell me, thou wouldest wish to have that is bad. Not any one thing I am sure; neither wife; nor son; nor daughter; nor manservant; nor maidservant; nor country seat; nor a coat; nay nor a shoe; and yet thou art willing to have a bad life. I pray thee prefer thy way of life to thy shoes. All things which encompass thy sight, as being of elegance and beauty, are highly prized by thee; and art thou so lightly esteemed by thyself, and so devoid of beauty? If the good things of which thine house is full, which thou hast longed to possess, and feared to lose, could make answer to thee, would they not cry out to thee, As thou wishest to have us good, so do we also wish to have a good owner? And now in speechless accents do they address thy Lord against thee: “Lo! thou hast given him so many good things, and he himself is evil. What profit is there to him in that he hath, when he hath not Him who hath given him all! ” 6. One then who has been admonished, and it may be moved to compunction by these words, may ask what is good? what is the nature of good? and whence it comes? Well is it that thou hast understood that it is thy duty to ask this. I will answer thy enquiries, and will say, “That is good which thou canst not lose against thy will. ” For gold thou mayest lose even against thy will; and so thou canst a house; and honours, and even the health of the body; but the good whereby thou art truly good, thou dost neither receive against thy will, nor against thy will dost lose it. I enquire then, “What is the nature of this good? ” One of the Psalms teaches us an important matter, perchance it is even this that we are seeking for. For it says, “O ye sons of men, how long will ye be heavy in heart? ” How long will that tree be in its three years fruitlessness? “O ye sons of men, how long will ye be heavy in heart? ” What is “heavy in heart”? “Why do ye love vanity, and seek after leasing? ” And then it goes on to say what we must really seek after; “Know ye that the Lord hath magnified His Holy One? ” Now Christ hath come, now hath He been magnified, now hath He risen again, and ascended into heaven, now is His Name preached through the world: “How long will ye be heavy in heart? ” Let the times past suffice; now that that Holy One hath been magnified, “How long will ye be heavy in heart? ” After the three years, what remains but the ax? “How long will ye be heavy in heart? Why do ye love vanity, and seek after leasing? ” Vain, useless, frivolous, fleeting things are these still sought after, now that Christ the Holy One hath been so magnified? Truth now is crying aloud, and is vanity still sought after? “How long will ye be heavy in heart? ” 7. With good reason is this world severely scourged; for the world hath known now its Master’s words.

“And the servant,” He saith, “that knew not his Master’s will, and did commit things worthy of stripes, shall be beaten with few stripes. ” Why? That he may seek after his Master’s will. The servant then who knew not His will, this was the world, before “He magnified His Holy One;” it was “the servant who knew not his Master’s will,” and therefore “shall be beaten with few stripes. ” But the servant who now knoweth his Master’s will, that is now, since the Godhead “sanctified His Holy One,” and “doeth not His will, shall be beaten with many stripes. ” What marvel then, if the world be now much beaten? “It is the servant which knew his Master’s will, and did commit things worthy of stripes. ” Let him then not refuse to be beaten with many stripes; since if in unrighteousness he will not hear his teacher, in righteousness must he feel his avenger. At least, let him not murmur against Him that chasteneth him, when he sees that he is worthy of stripes, that so he may attain mercy; through Christ our Lord, who liveth and reigneth, with God the Father and the Holy Spirit, for ever and ever. Amen.

Sermon XXIII. [LXXIII. Ben. ] On the words of the Gospel, Matt. xiii. 19 , etc. , where the Lord Jesus explaineth the parables of the sower. 1. Both yesterday and to-day ye have heard the parables of the sower, in the words of our Lord Jesus Christ. Do ye who were present yesterday, recollect to-day. Yesterday we read of that sower, who when he scattered seed, “some fell by the way side,” which the birds picked up; “some in stony places,” which dried up from the heat; “some among thorns, which were choked,” and could not bring forth fruit; and “other some into good ground, and it brought forth fruit, a hundred, sixty, thirty fold. ” But to-day the Lord hath again spoken another parable of the sower, “who sowed good seed in his field. While men slept the enemy came, and sowed tares upon it. ” As long as it was only in the blade, it did not appear; but when the fruit of the good seed began to appear, “then appeared the tares also. ” The servants of the householder were offended, when they saw a quantity of tares among the good wheat, and wished to root them out, but they were not suffered to do so; but it was said to them, “Let both grow together until the harvest. ” Now the Lord Jesus Christ explained this parable also; and said that He was the sower of the good seed, and He showed how that the enemy who sowed the tares was the devil; the time of harvest, the end of the world; His field the whole world. And what saith He? “In the time of harvest I will say to the reapers, Gather ye together first the tares, to burn them, but gather the wheat into My barn. ” Why are ye so hasty, He says, ye servants full of zeal? Ye see tares among the wheat, ye see evil Christians among the good; and ye wish to root up the evil ones; be quiet, it is not the time of harvest. That time will come, may it only find you wheat! Why do ye vex yourselves? Why bear impatiently the mixture of the evil with the good? In the field they may be with you, but they will not be so in the barn. 2. Now ye know that those three places mentioned yesterday where the seed did not grow, “the way side,” “the stony ground,” and “the thorny places,” are the same as these “tares. ” They received only a different name under a different similitude. For when similitudes are used, or the literal meaning of a term is not expressed, not the truth but a similitude of the truth is conveyed by them. I see that but few have understood my meaning; yet it is for the benefit of all that I speak. In things visible, a way side is a way side, stony ground is stony ground, thorny places are thorny places; they are simply what they are, because the names are used in their literal sense. But in parables and similitudes one thing may be called by many names; therefore there is nothing inconsistent in my telling you that that “way side,” that “stony ground,” those “thorny places,” are bad Christians, and that they too are the “tares. ” Is not Christ called “the Lamb”? Is not Christ “the Lion” too? Among wild beasts, and cattle, a lamb is simply a lamb, and a lion, a lion: but Christ is both.

The first are respectively what they are in propriety of expression; the Latter both together in a figurative sense. Nay much more; besides this it may happen that under a figure, things very different from one another may be called by one and the same name. For what is so different as Christ and the devil? yet both Christ and the devil are called “a lion. ” Christ is called “a lion:” “The Lion hath prevailed of the tribe of Judah;” and the devil is called a lion: “Know ye not that your adversary the Devil walketh about as a roaring lion, seeking whom he may devour? ” Both the one and the other then is a lion; the one a lion by reason of His strength; the other for his savageness; the one a lion for His “prevailing;” the other for his injuring. The devil again is a serpent, “that old serpent;” are we commanded then to imitate the devil, when our Shepherd told us, “Be ye wise as serpents, and simple as doves”? 3. Accordingly I yesterday addressed “the way side,” I addressed the “stony ground,” I addressed the “thorny places;” and I said, Be ye changed whilst ye may: turn up with the plough the hard ground, cast the stones out of the field, pluck up the thorns out of it. Be loth to retain that hard heart, from which the word of God may quickly pass away and be lost. Be loth to have that lightness of soil, where the root of charity can take no deep hold. Be loth to choke the good seed which is sown in you by my labours, with the lusts and the cares of this world. For it is the Lord who sows; and we are only His labourers. But be ye the “good ground. ” I said yesterday, and I say again today to all, Let one bring forth “a hundred, another sixty, another thirty fold. ” In one the fruit is more, in another less; but all will have a place in the barn. Yesterday I said all this, to-day I am addressing the tares; but the sheep themselves are the tares. O evil Christians, O ye, who in filling only press the Church by your evil lives; amend yourselves before the harvest come. “Say not, I have sinned, and what hath befallen me? ” God hath not lost His power; but He is requiring repentance from thee. I say this to the evil, who yet are Christians; I say this to the tares. For they are in the field; and it may so be, that they who to-day are tares, may to-morrow be wheat. And so I will address the wheat also. 4. O ye Christians, whose lives are good, ye sigh and groan as being few among many, few among very many. The winter will pass away, the summer will come; lo! the harvest will soon be here. The angels will come who can make the separation, and who cannot make mistakes. We in this time present are like those servants of whom it was said, “Wilt Thou that we go and gather them up? ” for we were wishing, if it might be so, that no evil ones should remain among the good. But it has been told us, “Let both grow together until the harvest. ” Why? For ye are such as may be deceived. Hear finally; “Lest while ye gather up the tares, ye root up also the wheat with them. ” What good are ye doing?

Will ye by your eagerness make a waste of My harvest? The reapers will come, and who the reapers are He hath explained, “And the reapers are the angels. ” We are but men, the reapers are the angels. We too indeed, if we finish our course, shall be equal to the angels of God; but now when we chafe against the wicked, we are as yet but men. And we ought now to give ear to the words, “Wherefore let him that thinketh he standeth, take heed lest he fall. ” For do ye think, my Brethren, that these tares we read of do not get up into this seat? Think ye that they are all below, and none above up here? God grant we may not be so. “But with me it is a very small thing that I should be judged of you. ” I tell you of a truth, my Beloved, even in these high seats there is both wheat, and tares, and among the laity there is wheat, and tares. Let the good tolerate the bad; let the bad change themselves, and imitate the good. Let us all, if it may be so, attain to God; let us all through His mercy escape the evil of this world. Let us seek after good days, for we are now in evil days; but in the evil days let us not blaspheme, that so we may be able to arrive at the good days.

Sermon XXIV. [LXXIV. Ben. ] On the words of the Gospel, Matt. xiii. 52 , “Therefore every scribe who hath been made a disciple to the kingdom of Heaven,” etc. 1. The lesson of the Gospel reminds me to seek out, and to explain to you, Beloved, as the Lord shall give me power, who is “that Scribe instructed in the kingdom of God, who is “like unto an householder bringing out of his treasure things new and old. ” For here the lesson ended. “What are the new and old things of an instructed Scribe? ” Now it is well known who they were, whom the ancients, after the custom of our Scriptures, called Scribes, those, namely, who professed the knowledge of the Law. For such were called Scribes among the Jewish people, not such as are so called now in the service of judges, or the custom of states. For we must not enter school to no purpose, but we must know in what signification to take the words of Scripture; lest when anything is mentioned out of it, which is usually understood in another secular use of the term, the hearer mistake it, and by thinking of its customary meaning, understand not what he has heard. The Scribes then were they who professed the knowledge of the Law, and to them belonged both the keeping and the studying, as well as also the transcribing and the expounding, of the books of the Law. 2. Such were they whom our Lord Jesus Christ rebukes, because they have the keys of the kingdom of heaven, and “would neither enter in themselves, nor suffer others to enter in;” in these words finding fault with the Pharisees and Scribes, the teachers of the law of the Jews. Of whom in another place He says, “Whatsoever they say, do, but do not ye after their works, for they say and do not. ” Why is it said to you, “For they say and do not? ” but that there are some of whom what the Apostle says, is clearly exemplified, “Thou that preachest a man should not steal, dost thou steal? Thou that sayest a man should not commit adultery, dost thou commit adultery? Thou that abhorrest idols, dost thou commit sacrilege? Thou that makest thy boast of the Law, through breaking the Law dishonourest thou God? For the name of God is blasphemed among the Gentiles through you. ” It is surely plain that the Lord speaks of these, “For they say and do not. ” They then are Scribes, but not “instructed in the kingdom of God. ” 3. Peradventure some of you may say, “And how can a bad man speak what is good, when it is written, in the words of the Lord Himself, ‘A good man out of the good treasure of his heart bringeth forth good things, and an evil man out of the evil treasure of his heart bringeth forth evil things. Ye hypocrites, how can ye being evil speak good things? ’” In the one place He says, “How can ye being evil speak good things? ” in the other He says, “What they say, do, but do ye not after their works. For they say, and do not. ” If “they say and do not,” they are evil; if they are evil, they cannot “speak good things;” how then are we to do what we hear from them, when we cannot hear from them what is good? Now take heed, Holy and Beloved, how this question may be solved.

Whatever an evil man brings forth from himself, is evil; whatever an evil man brings forth out of his own heart, is evil; for there is the evil treasure. But whatever a good man brings forth out of his heart, is good; for there is the good treasure. Whence then did those evil men bring forth good things? “Because they sat in Moses’ seat. ” Had He not first said, “They sit in Moses’ seat;” He would never have enjoined that evil men should be heard. For what they brought forth out of the evil treasure of their own heart, was one thing; another what they gave utterance to out of the seat of Moses, the criers so to say of the judge. What the crier says, will never be attributed to him if he speak in the presence of the judge. What the crier says in his own house is one thing, what the crier says as hearing it from the judge is another. For whether he will or no, the crier must proclaim the sentence of punishment even of his own friend. And so whether he will or no, must he proclaim the sentence of the acquittal even of his own enemy. Suppose him to speak from his heart; he acquits his friend, and punishes his enemy. Suppose him to speak from the judge’s chair; he punishes his friend, and acquits his enemy. So with the Scribes; suppose them to speak out of their own heart; thou wilt hear, “Let us eat and drink, for to-morrow we shall die. ” Suppose them to speak from Moses’ seat; thou wilt hear, “Thou shalt not kill, Thou shalt not commit adultery, Thou shall not steal, Thou shall not bear false witness. Honour thy father and mother; thou shall love thy neighbour as thyself. ” Do then this which the official seat proclaims by the mouth of the Scribes; not that which their heart utters. For so embracing both judgments of the Lord, thou wilt not be obedient in the one, and guilty of disobedience in the other; but wilt understand that both agree together, and wilt regard both that as true, “that a good man out of the good treasure of his heart bringeth forth good things, and an evil man out of the evil treasure bringeth forth evil things;” and that other also, that those Scribes did not speak good things out of the evil treasure of their heart, but that they were able to speak good things out of the treasure of Moses’ seat. 4. So then those words of the Lord will not disturb you, when He says, “Every tree is known by his own fruit. Do men gather grapes of thorns, and figs of thistles? ” The Scribes and Pharisees of the Jews therefore were thorns and thistles, and notwithstanding, “what they say do, but do ye not after their works. ” So then the grape is gathered from thorns, and the fig from thistles, as He has given thee to understand according to the method I have just laid down. For so sometimes in the vineyard’s thorny hedge, the vines get entangled, and clusters of grapes hang from the brambles. Thou hadst no sooner heard the name of thorns, than thou wert on the point of disregarding the grape. But seek for the root of the thorns, and thou wilt see where to find it. Follow too the root of the hanging cluster, and thou wilt see where to find it. So understand that the one refers to the Pharisee’s heart, the other to Moses’ seat. 5.

But why were they such as they were? “Because,” says St. Paul, “the vail is upon their heart. And they do not see that the old things are passed away, and all things are become new. ” Hence it is that they were such, and all others who even now are like them. Why are they old things? Because they have been a long while published. Why new? Because they relate to the kingdom of God. How the vail then is taken away, the Apostle himself tells us. “But when thou shalt turn to the Lord, the vail shall be taken away. ” So then the Jew who does not turn to the Lord, does not carry on his mind’s eye to the end. Just as at that time the children of Israel in this figure did not carry on the gaze of their eyes “to the end,” that is, to the face of Moses. For the shining face of Moses contained a figure of the truth; the vail was interposed because the children of Israel could not yet behold the glory of his countenance. “Which figure is done away. ” For so said the Apostle; “which is done away. ” Why done away? Because when the emperor comes, the images of him are taken away. The image is looked upon, when the emperor is not present; but where he is, whose image it is, there the image is removed. There were then images borne before Him, before that our Emperor the Lord Jesus Christ came. When the images were taken away, the glory of the Emperor’s presence is seen. Therefore, “When any one turneth to the Lord, the vail is taken away. ” For the voice of Moses sounded through the vail, but the face of Moses was not seen. And so now the voice of Christ sounds to the Jews by the voice of the old Scriptures: they hear their voice, but they see not the face of Him that speaketh. Would they then that the vail should be taken away? “Let them turn to the Lord. ” For then the old things are not taken away, but laid up in a treasury, that the Scribe may henceforth be “instructed in the kingdom of God, bringing forth out of his treasure” not “new things” only, nor “old things” only. For if he bring forth “new things” only or “old things” only; he is not “a scribe instructed in the kingdom of God, bringing forth out of his treasure things new and old. ” If he say and do them not; he brings forth from the official seat, not from the treasure of his heart. And (we speak the truth, Holy Brethren) what things are brought out of the old, are illustrated by the new. Therefore do “we turn to the Lord, that the vail may be taken away. ”

Sermon XXV. [LXXV. Ben. ] On the words of the Gospel, Matt. xiv. 24 , “But the boat was now in the midst of the sea, distressed by the waves. ” 1. The lesson of the Gospel which we have just heard is a lesson of humility to us all, that we may see and know where we are, and whither we must tend and hasten. For that ship which carries the disciples, which was tossed in the waves by a contrary wind, is not without its meaning. Nor without a meaning did the Lord after He had left the multitudes, go up into a mountain to pray alone; and then coming to His disciples found them in danger, walking on the sea, and getting up into the ship strengthened them, and appeased the waves. But what marvel if He can appease all things who created all? Nevertheless after He was come up into the ship, they who were being borne in her, came saying, “Of a truth Thou art the Son of God. ” But before this plain discovery of Himself they were troubled, saying, “It is a phantom. ” But He coming up into the ship took away the fluctuation of mind from their hearts, when they were now more endangered in their souls by doubting, than before in their bodies by the waves. 2. Yet in all this that the Lord did, He instructs us as to the nature of our life here. In this world there is not a man who is not a stranger; though all do not desire to return to their own country. Now by this very journey we are exposed to waves and tempests; but we must needs be at least in the ship. For if there be perils in the ship, without the ship there is certain destruction. For whatever strength of arm he may have who swims in the open sea, yet in time he is carried away and sunk, mastered by the greatness of its waves. Need then there is that we be in the ship, that is, that we be carried in the wood, that we may be able to cross this sea. Now this Wood in which our weakness is carried is the Cross of the Lord, by which we are signed, and delivered from the dangerous tempests of this world. We are exposed to the violence of the waves; but He who helpeth us is God. 3. For in that when the Lord had left the multitudes, “He went up alone into a mountain to pray;” that mountain signifies the height of heaven. For having left the multitudes, the Lord after His Resurrection ascended Alone into heaven, and “there,” as the Apostle says, “He maketh intercession for us. ” There is some meaning then in His “leaving the multitudes, and going up into a mountain to pray Alone. ” For He Alone is as yet the First-begotten from the dead, after the resurrection of His Body, unto the right hand of the Father, the High Priest and Advocate of our prayers. The Head of the Church is above, that the rest of the members may follow at the end. If then “He maketh intercession for us,” above the height of all creatures, as it were on the mountain top, “He prayeth Alone. ” 4. Meanwhile the ship which carries the disciples, that is, the Church, is tossed and shaken by the tempests of temptation; and the contrary wind, that is, the devil her adversary, rests not, and strives to hinder her from arriving at rest.

But greater is “He who maketh intercession for us. ” For in this our tossing to and fro in which we toil, He giveth us confidence in coming to us, and strengthening us; only let us not in our trouble throw ourselves out of the ship, and cast ourselves into the sea. For though the ship be in trouble, still it is the ship. She alone carrieth the disciples, and receiveth Christ. There is danger, it is true, in the sea; but without her there is instant perishing. Keep thyself therefore in the ship, and pray to God. For when all counsels fail, when even the rudder is unserviceable, and the very spreading of the sails is rather dangerous than useful, when all human help and strength is gone, there remains only for the sailors the earnest cry of entreaty, and pouring out of prayer to God. He then who grants to sailors to reach the haven, shall He so forsake His own Church, as not to bring it on to rest? 5. Yet, Brethren, this exceeding trouble is not in this ship, save only in the absence of the Lord. What! can he who is in the Church, have his Lord absent from him? When has he his Lord absent from him? When he is overcome by any lust. For as we find it said in a certain place in a figure, “Let not the sun go down upon your wrath: neither give place to the devil:” and this is understood not of this visible sun which holds as it were the zenith of glory among the rest of the visible creation, and which can be seen equally by us and by the beasts; but of that Light which none but the pure hearts of the faithful see; as it is written, “That was the true Light, which lighteneth every man that cometh into the world. ” For this light of the visible sun “lighteneth” even the minutest and smallest animals. Righteousness then and wisdom is that true light, which the mind ceases to see, when it is overcome by the disordering of anger as by a cloud; and then, as it were, the sun goes down upon a man’s wrath. So also in this ship, when Christ is absent, every one is shaken by his own storms, and iniquities, and evil desires. For, for example, the law tells thee, “Thou shall not bear false witness. ” If thou observe the truth of witness, thou hast light in the soul; but if overcome by the desire of filthy lucre, thou hast determined in thy mind to speak false witness, thou wilt at once begin through Christ’s absence to be troubled by the tempest, thou wilt be tossed to and fro by the waves of thy covetousness, thou wilt be endangered by the violent storm of thy lusts, and as it were through Christ’s absence be well nigh sunk. 6. What cause of fear is there, lest the ship be diverted from her course, and take a backward direction; which happens when, abandoning the hope of heavenly rewards, desire turneth the helm, and a man is turned to those things which are seen and pass away! For whosoever is disturbed by the temptations of lusts, and nevertheless still looks into those things which are within, is not so utterly in a desperate state, if he beg pardon for his faults, and exert himself to overcome and surmount the fury of the raging sea.

But he who is so turned aside from what he was, as to say in his heart, “God does not see me; for He does not think of me, nor care whether I sin;” he hath turned the helm, borne away by the storm, and driven back to the point he came from. For there are many thoughts in the hearts of men; and when Christ is absent, the ship is tossed by the waves of this world, and by tempests manifold. 7. Now the fourth watch of the night, is the end of the night; for each watch consists of three hours. It signifies then, that now in the end of the world the Lord is come to help, and is seen to walk upon the waters. For though this ship be tossed about by the storms of temptations, yet she sees her Glorified God walking above all the swellings of the sea; that is, above all the principalities of this world. For before it was said by an expression suited to the time of His Passion, when according to the flesh He showed forth an example of humility, that the waves of the sea vainly raged against Him, to which He yielded voluntarily for our sakes, that that prophecy, “I am come into the depths of the sea, and the floods overflow Me,” might be fulfilled. For He did not repel the false witnesses, nor the savage shout of those that said, “Let Him be crucified. ” He did not by His power repress the savage hearts and words of those furious men, but in patience endured them all. They did unto Him whatsoever they listed; because He “became obedient to death, even the death of the Cross. ” But after that He was risen from the dead, that He might pray alone for His disciples placed in the Church as in a ship, and borne on in the faith of His Cross, as in wood, and in peril through this world’s temptations as through the waves of the sea; His Name began to be honoured even in this world in which He was despised, accused, and slain; that He who in the dispensation of His suffering in the flesh, “had come into the depths of the sea, and the floods had overwhelmed Him,” might now through the glory of His Name tread upon the necks of the proud as on the foaming waters. Just as we now see the Lord walking as it were upon the sea, under whose feet we behold the whole madness of this world subjected. 8. But to the perils of tempests are added also the errors of heretics; and there are not wanting those who so try the minds of them that are in the ship, as to say that Christ was not born of a Virgin, nor had a real body, but seemed to the eyes what He was not. And these opinions of heretics have sprung up now, when the Name of Christ is already glorified throughout all nations; when Christ, that is, is as it were now walking on the sea. The disciples in their trial said, “It is a phantom. ” But He giveth us strength against these pestilent opinions by His own voice, “Be of good cheer, it is I; be not afraid. ” For men in vain fear have conceived these opinions concerning Christ, looking at his Honour and Majesty; and they think that He could not be so born, who hath deserved to be so Glorified, fearing Him as it were “walking on the sea.

” For by this action the excellency of His honour is figured; and so they think that He was a phantom. But when he saith, “It is I;” what else doth He say but that there is nothing in Him which does not really exist? Accordingly if He showeth His flesh, it is flesh; if bones, they are bones; if scars, they are scars. For “there was not in Him yea and nay, but in Him was yea,” as the Apostle says. Hence that expression, “Be of good cheer, it is I; be not afraid. ” That is, do not so stand in awe of My Majesty, as to wish to take away the reality of My Being from Me. Though I walk upon the sea, though I have under My feet the elation and the pride of this world, as the raging waves, yet have I appeared as very Man, yet does My Gospel proclaim the very truth concerning Me, that I was born of a Virgin, that I am the Word made flesh; that I said truly, “Handle Me, and see, for a spirit hath not bones as ye see Me have,” that they were true impresses of My wounds which the hands of the doubting Apostle handled. And therefore “It is I; be not afraid. ” 9. But this, that the disciples thought He was a phantom, does not represent these only, does not designate them only who deny that the Lord had human flesh, and who sometimes by their blind perverseness disturb even those who are in the ship; but those also who think that the Lord has in anything spoken falsely, and who do not believe that the things which He has threatened the ungodly will come to pass. As though He were partly true, and partly false, appearing like a phantom in His words, as though He were something which is “yea and nay. ” But they who understand His voice aright, who saith, “It is I; be not afraid;” believe at once all the words of the Lord, so that as they hope for the rewards He promises, so do they fear the punishments He threatens. For as that is true which He will say to those who are set on the right hand, “Come, ye blessed of My Father, receive the kingdom prepared for you from the foundation of the world;” so is that true, which they on the left hand will hear, “Depart ye into everlasting fire, prepared for the devil and his Angels. ” For this very opinion, by which men think that Christ’s threatenings against the unrighteous and the abandoned are not true, has arisen from this, that they see many nations and multitudes innumerable subject to His Name; so that hence Christ appears to them to be a phantom, because He walked upon the sea; that is, He seems to speak falsely in His threats of punishment, because, as it were, He cannot destroy such numberless people who are subject to His Name and honour. But let them hear Him, saying, “It is I;” let them not therefore “be afraid,” who believing Christ to be true in all things, not only seek after what He hath promised, but avoid also what He hath threatened; because though He walk upon the sea, that is, though all the nations of men in this world are subject unto Him; yet is He no phantom, and therefore He doth not speak falsely, when He saith, “Not every one that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven. ” 10.

What then does Peter’s daring to come to Him on the waters also signify? For Peter generally stands for a figure of the Church. What else then do we think is meant by, “Lord, if it be Thou, bid me come unto Thee on the water;” but, Lord, if Thou art true, and in nothing speakest falsely, let Thy Church also be glorified in this world, because prophecy hath proclaimed this concerning Thee. Let her walk then on the waters, and so let her come to Thee, to whom it is said, “The rich among the people shall entreat Thy favour. ” But since to the Lord the praise of men is no temptation, but men are ofttimes in the Church disordered by human praises and honours, and well nigh sunk by them; therefore did Peter tremble in the sea, terrified at the great violence of the storm. For who does not fear those words, “They who call thee blessed cause thee to err, and disturb the ways of thy feet? ” And because the soul hath much wrestling against the eager desire of human praise, good is it in such peril to betake one’s self to prayer and earnest entreaty: lest haply he who is charmed with praise, be overwhelmed and sunk by blame. Let Peter cry out as he totters in the water, and say, “Lord, save me. ” For the Lord will reach forth His hand, and though He chide, saying, “O thou of little faith, wherefore didst thou doubt? ” wherefore didst thou not look straight forward upon Him to whom thou wast making thy way, and glory only in the Lord? Nevertheless He will snatch him from the waves, and will not suffer Him to perish, who confesses his own infirmity, and begs His help. But when they had received the Lord into the ship, and their faith was strengthened and all doubt removed, and the tempests of the sea assuaged, so that they were come to a firm and secure landing, they all worship Him, saying, “Of a truth Thou art the Son of God. ” For this is that everlasting joy, where Truth made manifest, and the Word of God, and the Wisdom by which all things were made, and the exceeding height of His Mercy, are both known and loved.

Of the Lord walking on the waves of the sea, and of Peter tottering.: Sermon XXVI. [LXXVI. Ben. ] Again on Matt. xiv. 25 : Of the Lord walking on the waves of the sea, and of Peter tottering. 1. The Gospel which has just been read touching the Lord Christ, who walked on the waters of the sea; and the Apostle Peter, who as he was walking, tottered through fear, and sinking in distrust, rose again by confession, gives us to understand that the sea is the present world, and the Apostle Peter the type of the One Church. For Peter in the order of Apostles first, and in the love of Christ most forward, answers oftentimes alone for all the rest. Again, when the Lord Jesus Christ asked, whom men said that He was, and when the disciples gave the various opinions of men, and the Lord asked again and said, “But whom say ye that I am? ” Peter answered, “Thou art the Christ, the Son of the living God. ” One for many gave the answer, Unity in many. Then said the Lord to Him, “Blessed art thou, Simon Barjonas: for flesh and blood hath not revealed it unto thee, but My Father which is in heaven. ” Then He added, “and I say unto thee. ” As if He had said, “Because thou hast said unto Me, ‘Thou art the Christ the Son of the living God;’ I also say unto thee, ‘Thou art Peter. ’” For before he was called Simon. Now this name of Peter was given him by the Lord, and that in a figure, that he should signify the Church. For seeing that Christ is the rock (Petra), Peter is the Christian people. For the rock (Petra) is the original name. Therefore Peter is so called from the rock; not the rock from Peter; as Christ is not called Christ from the Christian, but the Christian from Christ. “Therefore,” he saith, “Thou art Peter; and upon this Rock” which thou hast confessed, upon this Rock which thou hast acknowledged, saying, “Thou art the Christ, the Son of the living God, will I build My Church;” that is upon Myself, the Son of the living God, “will I build My Church. ” I will build thee upon Myself, not Myself upon thee. 2. For men who wished to be built upon men, said, “I am of Paul; and I of Apollos; and I of Cephas,” who is Peter. But others who did not wish to be built upon Peter, but upon the Rock, said, “But I am of Christ. ” And when the Apostle Paul ascertained that he was chosen, and Christ despised, he said, “Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul? ” And, as not in the name of Paul, so neither in the name of Peter; but in the name of Christ: that Peter might be built upon the Rock, not the Rock upon Peter. 3. This same Peter therefore who had been by the Rock pronounced “blessed,” bearing the figure of the Church, holding the chief place in the Apostleship, a very little while after that he had heard that he was “blessed,” a very little while after that he had heard that he was “Peter,” a very little while after that he had heard that he was to be “built upon the Rock,” displeased the Lord when He had heard of His future Passion, for He had foretold His disciples that it was soon to be. He feared lest he should by death, lose Him whom he had confessed as the fountain of life.

Of the Lord walking on the waves of the sea, and of Peter tottering.: He feared lest he should by death, lose Him whom he had confessed as the fountain of life.

He was troubled, and said, “Be it far from Thee, Lord: this shall not be to Thee. ” Spare Thyself, O God, I am not willing that Thou shouldest die. Peter said to Christ, I am not willing that Thou shouldest die; but Christ far better said, I am willing to die for thee. And then He forthwith rebuked him, whom He had a little before commended; and calleth him Satan, whom he had pronounced “blessed. ” “Get thee behind Me, Satan,” he saith, “thou art an offence unto Me: for thou savourest not the things that be of God, but those that be of men. ” What would He have us do in our present state, who thus findeth fault because we are men? Would you know what He would have us do? Give ear to the Psalm; “I have said, Ye are gods, and ye are all the children of the Most High. ” But by savouring the things of men; “ye shall die like men. ” The very same Peter a little while before blessed, afterwards Satan, in one moment, within a few words! Thou wonderest at the difference of the names, mark the difference of the reasons of them. Why wonderest thou that he who was a little before blessed, is afterwards Satan? Mark the reason wherefore he is blessed. “Because flesh and blood hath not revealed it unto thee, but My Father which is in heaven. ” Therefore blessed, because flesh and blood hath not revealed it unto thee. For if flesh and blood revealed this to thee, it were of thine own; but because flesh and blood hath not revealed it unto thee, but My Father which is in heaven, it is of Mine, not of thine own. Why of Mine? “Because all things that the Father hath are Mine. ” So then thou hast heard the cause, why he is “blessed,” and why he is “Peter. ” But why was he that which we shudder at, and are loth to repeat, why, but because it was of thine own? “For thou savourest not the things which be of God, but those that be of men. ” 4. Let us, looking at ourselves in this member of the Church, distinguish what is of God, and what of ourselves. For then we shall not totter, then shall we be founded on the Rock, shall be fixed and firm against the winds, and storms, and streams, the temptations, I mean, of this present world. Yet see this Peter, who was then our figure; now he trusts, and now he totters; now he confesses the Undying, and now he fears lest He should die. Wherefore? because the Church of Christ hath both strong and weak ones; and cannot be without either strong or weak; whence the Apostle Paul says, “Now we that are strong ought to bear the infirmities of the weak. ” In that Peter said, “Thou art the Christ, the Son of the living God,” he represents the strong: but in that he totters, and would not that Christ should suffer, in fearing death for Him, and not acknowledging the Life, he represents the weak ones of the Church. In that one Apostle then, that is, Peter, in the order of Apostles first and chiefest, in whom the Church was figured, both sorts were to be represented, that is, both the strong and weak; because the Church doth not exist without them both. 5.

Of the Lord walking on the waves of the sea, and of Peter tottering.: In that one Apostle then, that is, Peter, in the order of Apostles first and chiefest, in whom the Church was figured, both sorts were to be represented, that is, both the strong and weak; because the Church doth not exist without them both. 5.

And hence also is that which was just now read, “Lord, if it be Thou, bid me come unto Thee on the water. ” For I cannot do this in myself, but in Thee. He acknowledged what he had of himself, and what of Him, by whose will he believed that he could do that, which no human weakness could do. Therefore, “if it be Thou, bid me;” because when thou biddest, it will be done. What I cannot do by taking it upon myself, Thou canst do by bidding me. And the Lord said “Come. ” And without any doubting, at the word of Him who bade him, at the presence of Him who sustained, at the presence of Him who guided him, without any delay, Peter leaped down into the water, and began to walk. He was able to do what the Lord was doing, not in himself, but in the Lord. “For ye were sometimes darkness, but now are ye light in the Lord. ” What no one can do in Paul, no one in Peter, no one in any other of the Apostles, this can he do in the Lord. Therefore well said Paul by a wholesome despising of himself, and commending of Him; “Was Paul crucified for you, or were ye baptized in the name of Paul? ” So then, ye are not in me, but together with me; not under me, but under Him. 6. Therefore Peter walked on the water by the bidding of the Lord, knowing that he could not have this power of himself. By faith he had strength to do what human weakness could not do. These are the strong ones of the Church. Mark this, hear, understand, and act accordingly. For we must not deal with the strong on any other principle than this, that so they should become weak; but thus we must deal with the weak, that they may become strong. But the presuming on their own strength keeps many back from strength. No one will have strength from God, but he who feels himself weak of himself. “God setteth apart a spontaneous rain for His inheritance. ” Why do you, who know what I was about to say, anticipate me? Let your quickness be moderated, that the slowness of the rest may follow. This I said, and I say it again; hear it, receive it, and act on this principle. No one is made strong by God, but he who feels himself weak of his own self. And therefore a “spontaneous rain,” as the Psalm says, “spontaneous;” not of our deserts, but “spontaneous. ” “A spontaneous rain” therefore “God setteth apart for his inheritance;” for “it was weak; but Thou hast perfected it. ” Because Thou “hast set apart for it a spontaneous rain,” not looking to men’s deserts, but to Thine own grace and mercy. This inheritance then was weakened, and acknowledged its own weakness in itself, that it might be strong in Thee. It would not be strengthened, if it were not weak, that by Thee it might be “perfected” in Thee. 7. See Paul a small portion of this inheritance, see him in weakness, who said, “I am not meet to be called an Apostle, because I persecuted the Church of God. ” Why then art thou an Apostle? “By the grace of God I am what I am. I am not meet, but by the grace of God I am what I am. ” Paul was “weak,” but Thou hast “perfected” him.

Of the Lord walking on the waves of the sea, and of Peter tottering.: 7. See Paul a small portion of this inheritance, see him in weakness, who said, “I am not meet to be called an Apostle, because I persecuted the Church of God. ” Why then art thou an Apostle? “By the grace of God I am what I am. I am not meet, but by the grace of God I am what I am. ” Paul was “weak,” but Thou hast “perfected” him.

But now because by “the grace of God he is what he is,” look what follows; “And His grace in me was not in vain, but I laboured more abundantly than they all. ” Take heed lest thou lose by presumption what thou hast attained through weakness. This is well, very well; that “I am not meet to be called an Apostle. By His grace I am what I am, and His grace in me was not in vain:” all most excellent. But, “I laboured more abundantly than they all;” thou hast begun, it would seem, to ascribe to thyself what a little before thou hadst given to God. Attend and follow on; “Yet not I, but the grace of God with me. ” Well! thou weak one; thou shalt be exalted in exceeding strength, seeing thou art not unthankful. Thou art the very same Paul, little in thyself; and great in the Lord. Thou art he who didst thrice beseech the Lord, that “the thorn of the flesh, the messenger of Satan, by whom thou wast buffeted, might be taken away from thee. ” And what was said to thee? what didst thou hear when thou madest this petition? “My grace is sufficient for thee: for My strength is made perfect in weakness. ” For he was “weak,” but Thou didst “perfect” him. 8. So Peter also said, “Bid me come unto Thee on the water. ” I who dare this am but a man, but it is no man whom I beseech. Let the God-man bid, that man may be able to do what man cannot do. “Come,” said He. And He went down, and began to walk on the water; and Peter was able, because the Rock had bidden him. Lo, what Peter was in the Lord; what was he in himself? “When he saw the wind boisterous, he was afraid; and beginning to sink, he cried out, Lord, I perish, save me. ” When he looked for strength from the Lord, he had strength from the Lord; as a man he tottered, but he returned to the Lord. “If I said, my foot hath slipped” (they are the words of a Psalm, the notes of a holy song; and if we acknowledge them they are our words too; yea, if we will, they are ours also). “If I said my foot hath slipped. ” How slipped, except because it was mine own. And what follows? “Thy mercy, Lord, helped me. ” Not mine own strength, but Thy mercy. For will God forsake him as he totters, whom He heard when calling upon Him? Where then is that, “Who hath called upon God, and hath been forsaken by Him? ” where again is that, “Whosoever shall call on the Name of the Lord, shall be delivered. ” Immediately reaching forth the help of His right hand, He lifted him up as he was sinking, and rebuked his distrust; “O thou of little faith, wherefore didst thou doubt? ” Once thou didst trust in Me, hast thou now doubted of Me? 9. Well, brethren, my sermon must be ended. Consider the world to be the sea; the wind is boisterous, and there is a mighty tempest. Each man’s peculiar lust is his tempest. Thou dost love God; thou walkest upon the sea, and under thy feet is the swelling of the world. Thou dost love the world, it will swallow thee up. It skilleth only how to devour its lovers, not to carry them.

Of the Lord walking on the waves of the sea, and of Peter tottering.: 9. Well, brethren, my sermon must be ended. Consider the world to be the sea; the wind is boisterous, and there is a mighty tempest. Each man’s peculiar lust is his tempest. Thou dost love God; thou walkest upon the sea, and under thy feet is the swelling of the world. Thou dost love the world, it will swallow thee up. It skilleth only how to devour its lovers, not to carry them.

But when thy heart is tossed about by lust, in order that thou mayest get the better of thy lust, call upon the Divinity of Christ. Think ye that the wind is then contrary, when there is this life’s adversity? For so when there are wars, when there is tumult, when there is famine, when there is pestilence, when even to every individual man his private calamity arriveth, then the wind is thought to be contrary, then it is thought that God must be called upon. But when the world wears her smile of temporal happiness, it is as if there were no contrary wind. But do not ask upon this matter the tranquil state of the times: ask only your own lust. See if there be tranquillity within thee: see if there be no inner wind which overturns thee; see to this. There needs great virtue to struggle with happiness, lest this very happiness allure, corrupt, and overthrow thee. There needs, I say, great virtue to struggle with happiness, and great happiness not to be overcome by happiness. Learn then to tread upon the world; remember to trust in Christ. And “if thy foot have slipped;” if thou totter, if some things there are which thou canst not overcome, if thou begin to sink, say, “Lord, I perish, save me. ” Say, “I perish,” that thou perish not. For He only can deliver thee from the death of the body, who died in the body for thee. Let us turn to the Lord, etc.

Sermon XXVII. [LXXVII. Ben. ] On the words of the Gospel, Matt. xv. 21 ,“Jesus went out thence, and withdrew into the parts of Tyre and Sidon. And behold, a Canaanitish woman,” etc. 1. This woman of Canaan, who has just now been brought before us in the lesson of the Gospel, shows us an example of humility, and the way of godliness; shows us how to rise from humility unto exaltation. Now she was, as it appears, not of the people of Israel, of whom came the Patriarchs, and Prophets, and the parents of the Lord Jesus Christ according to the flesh; of whom the Virgin Mary herself was, who was the Mother of Christ. This woman then was not of this people; but of the Gentiles. For, as we have heard, the Lord “departed into the coasts of Tyre and Sidon, and behold, a woman of Canaan came out of the same coasts,” and with the greatest earnestness begged of Him the mercy to heal her daughter, “who was grievously vexed with a devil. ” Tyre and Sidon were not cities of the people of Israel, but of the Gentiles; though they bordered on that people. So then, as being eager to obtain mercy she cried out, and boldly knocked; and He made as though He heard her not, not to the end that mercy might be refused her, but that her desire might be enkindled; and not only that her desire might be enkindled, but that, as I have said before, her humility might be set forth. Therefore did she cry, while the Lord was as though He heard her not, but was ordering in silence what He was about to do. The disciples besought the Lord for her, and said, “Send her away; for she crieth after us. ” And He said, “I am not sent, but unto the lost sheep of the house of Israel. ” 2. Here arises a question out of these words; “If He was not sent but unto the lost sheep of the house of Israel, how came we from among the Gentiles into Christ’s fold? What is the meaning of the so deep economy of this mystery, that whereas the Lord knew the purpose of His coming—that He might have a Church in all nations, He said that ‘He was not sent, but unto the lost sheep of the house of Israel’? ” We understand then by this that it behoved Him to manifest His Bodily presence, His Birth, the exhibition of His miracles, and the power of His Resurrection, among that people: that so it had been ordained, so set forth from the beginning, so predicted, and so fulfilled; that Christ Jesus was to come to the nation of the Jews, to be seen and slain, and to gain from among them those whom He foreknew. For that people was not wholly condemned, but sifted. There was among them a great quantity of chaff, but there was also the hidden worth of the grain; there was among them that which was to be burnt, there was among them also that wherewith the barn was to be filled. For whence came the Apostles? whence came Peter? whence the rest? 3. Whence was Paul himself, who was first called Saul? That is, first proud, afterwards humble? For when he was Saul, his name was derived from Saul: now Saul was a proud king; and in his reign he persecuted the humble David.

So when he who was afterwards Paul, was Saul, he was proud, at that time a persecutor of the innocent, at that time a waster of the Church. For he had received letters from the chief priests (burning as he was with zeal for the synagogue, and persecuting the Christian name), that he might show up whatever Christians he should find, to be punished. While he is on his way, while he is breathing out slaughter, while he is thirsting for blood, he is thrown to the ground by the voice of Christ from heaven the persecutor, he is raised up the preacher. In him was fulfilled that which is written in the Prophet, “I will wound and I will heal. ” For that only in man doth God wound, which lifteth itself up against God. He is no unkind physician who opens the swelling, who cuts, or cauterizes the corrupted part. He gives pain, it is true; but he only gives pain, that he may bring the patient on to health. He gives pain; but if he did not, he would do no good. Christ then by one word laid Saul low, and raised up Paul; that is, He laid low the proud, and raised up the humble. For what was the reason of his change of name, that whereas he was afore called Saul, he chose afterwards to be called Paul; but that he acknowledged in himself that the name of Saul when he was a persecutor, had been a name of pride? He chose therefore a humble name; to be called Paul, that is, the least. For Paul is, “the least. ” Paul is nothing else but little. And now glorying in this name, and giving us a lesson of humility, he says, “I am the least of the Apostles. ” Whence then, whence was he, but of the people of the Jews? Of them were the other Apostles, of them was Paul, of them were they whom the same Paul mentions, as having seen the Lord after His resurrection. For he says, “That He was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep. ” 4. Of this people too, of the people of the Jews, were they, who when Peter was speaking, setting forth the Passion, and Resurrection, and Divinity of Christ (after that the Holy Ghost had been received, when all they on whom the Holy Ghost had come, spake with the tongues of all nations), being pricked in spirit as they heard him, sought counsel for their salvation, understanding as they did that they were guilty of the Blood of Christ; because they had crucified, and slain Him, in whose name though slain by them they saw such great miracles wrought; and saw the presence of the Holy Ghost. And so seeking counsel they received for answer; “Repent, and be baptized every one of you, in the name of our Lord Jesus Christ, and your sins shall be forgiven you. ” Who should despair of the forgiveness of his sins, when the crime of killing Christ was forgiven to those who were guilty of it? They were converted from among this people of the Jews; were converted, and baptized. They came to the Lord’s table, and in faith drank that Blood, which in their fury they had shed. Now in what sort they were converted, how decidedly, and how perfectly, the Acts of the Apostles show.

“For they sold all that they possessed, and laid the prices of their things at the Apostles’ feet; and distribution was made unto every man according as he had need; and no man said that ought was his own, but they had all things common. ” And, “They were,” as it is written, “of one heart and of one soul. ” Lo here are the sheep of whom He said, “I am not sent but unto the lost sheep of the house of Israel. ” For to them He exhibited His Presence, for them in the midst of their violence against Him He prayed as He was being crucified, “Father, forgive them, for they know not what they do. ” The Physician understood how those frenzied men were in their madness putting the Physician to death, and in putting their Physician to death, though they knew it not, were preparing a medicine for themselves. For by the Lord so put to death are all we cured, by His Blood redeemed, by the Bread of His Body delivered from famine. This Presence then did Christ exhibit to the Jews. And so He said, “I am not sent, but unto the lost sheep of the house of Israel;” that to them He might exhibit the Presence of His body; not that He might disregard, and pass over the sheep which He had among the Gentiles. 5. For to the Gentiles He went not Himself, but sent His disciples. And in this was fulfilled what the Prophet said; “A people whom I have not known hath served Me. ” See how deep, how clear, how express the prophecy is; “a people whom I have not known,” that is, to whom I have not exhibited My Presence, “hath served Me. ” How? It goes on to say, “By the hearing of the ear they have obeyed Me:” that is, they have believed, not by seeing, but by hearing. Therefore have the Gentiles the greater praise. For the others saw and slew Him; the Gentiles heard and believed. Now it was to call and gather together the Gentiles, that that might be fulfilled which we have just now chanted, “Gather us from among the Gentiles, that we may confess to Thy Name, and glory in Thy praise,” that the Apostle Paul was sent. He, the least, made great, not by himself, but by Him whom he once persecuted, was sent to the Gentiles, from a robber become a shepherd, from a wolf a sheep. He, the least Apostle, was sent to the Gentiles, and laboured much among the Gentiles, and through him the Gentiles believed. His Epistles are the witnesses. 6. Of this you have a very sacred figure in the Gospel also. A daughter of a ruler of the synagogue was really dead, and her father besought the Lord, that He would go to her; he had left her sick, and in extreme danger. The Lord set out to visit and heal the sick; in the mean time it was announced that she was dead, and it was told the father; “Thy daughter is dead, trouble not the Master. ” But the Lord who knew that He could raise the dead, did not deprive the despairing father of hope, and said to him, “Fear not: only believe.