ST. AUGUSTIN: TEN HOMILIES ON THE FIRST EPISTLE OF JOHN. HOMILIES I TO IV.
ST. AUGUSTIN:
TEN HOMILIES ON THE FIRST EPISTLE OF JOHN.
TRANSLATED BY
REV. H. BROWNE, M.A.,
CANON OF WALTHAM AND PRINCIPAL OF THE CHICHESTER DIOCESAN COLLEGE,
REVISED, WITH ADDITIONAL NOTES, BY
REV. JOSEPH H. MYERS, D.D.
INTRODUCTION.
This first Epistle of John, probably written at Ephesus near the close of
the first century, the last utterance of the Spirit of inspiration, breathes
the calmness of an assured hope, and that fullness of joy of which the Apostle
would have his readers to be made partakers. While strongly refuting error, it is
not so much an argument as an intuition, an open vision of the divine truths
announced.
It was evidently written in a time of external quiet for the Church, but
of special exposure to errors and perils from within. The nature of the
principal error is plain,--the denial that Jesus is the Christ (1 John ii: 22).
Precisely this heresy was taught at Ephesus by Cerinthus in the old age of the
Apostle; he alleged that Jesus was a man eminent for wisdom and holiness; that after
his baptism Christ descended into him, and before the crucifixion left Jesus and
returned to heaven. Over against this cardinal error, the Apostle announces
the manifestation of the Son of God in the flesh,--the Incarnation of that
Eternal Life which was with God from the beginning. This divine fact is shown in its
own self-evidencing light, and is so presented as to render the epistle a
"possession forever," of incalculable value to the Church. In our day, also, by
separating Jesus the Son of Man from Christ the Son of God, the one Divine-Human
Lord and Saviour of man is denied and rejected. The great words, fellowship,
light, life, love, so often recurring in the Epistle, are filled with new meanings
as vehicles of the message of God, as conveying the thoughts of God.
As regards the plan of the Epistle, it has been often asserted till lately
that it was supposed to be but fragmentary, a series of aphorisms. Augustin,
however, without formally announcing a plan as discovered by him in the Epistle,
not only frequently affirms in his exposition that charity or love is the
Apostle's main theme, but so conducts the discussion, gathering his arguments and
illustrations around this central thought, as to render it evident that in his
view the purpose and plan of the Apostle is to set forth love in its essence and
its scope, and that he intends to make this thought dominant in every part.
Westcott, in his admirable commentary (2nd edition, 1886), does not draw out a
plan, but gives striking and comprehensive views of the object and scope of the
Epistle.
Braune, in Lange's commentary, makes two main divisions, besides the
introduction and conclusion: chief topic for the first division: i. 5-ii. 28, God is
Light; for the second part: Whosoever is born of God doeth righteousness.
Huther (4th edition, 1880) suggests a three-fold division, first: i.
5-ii. 12-28, against indifference to truth and love of the world; second: ii.
29-iii. 22, a life of brotherly love alone is in agreement with the nature of the
child of God; third: iii. 23-v. 17, pointing to faith in Jesus Christ, the Son of
God, as the foundation of the Christian Life. As thus distributed (by Huther)
"the conclusion of each part points to the joy of which the Christian partakes
in fellowship with God."
Objections have been urged to any division proposed, as being inadequate;
but the great divine facts of fellowship with God, fullness of joy in Him, and
an Eternal Life of love through the Son of God, are leading topics. This is
obvious; they are often recurred to, are frequently conjoined, and in their
grandeur surpass our range and reach of thought, while satisfying the aspirations of
the soul.
In these discourses of Augustin, on the first Epistle of John, we have a
nearly complete text of the Epistle,--the exposition of the last 18 verses not
being extant. He followed the old Itala, one of the most ancient (Latin)
versions of the New Testament. Variations between the text on which he comments and
the best Greek text (as given by Westcott and Hort), when of importance, are
indicated in this revised edition of the translation of his homilies. In comparing
the Oxford translation, word by word, with the original,--Benedictine (Migne's)
edition,--several omissions, twelve at least, have been discovered; and though
brief, some of them are of considerable importance: these are supplied in the
present edition.
The translator copied, only too faithfully, the very form of the Latin
sentences: to change them throughout and to remove all the archaisms in his
English, might have seemed an undue reflection on a work executed for the most part
with extraordinary fidelity.
After many alterations in phraseology, probably enough still remains in
the translation of the original antique flavor to satisfy the taste of those who
are ever disposed to say: "the old is better."
As regards any allegorizing tendency here and there manifested in the
exposition, it may suffice to say that it is small in Augustin, as compared with
very many of great fame.
If now and then he seems to mistake in interpretation (as in Homily VII.),
not considering that in the Greek such propositions as "God is love," are not
convertible, the subject [s228s213s210s228s234> being marked by the article,
and the predicate indicated by not having the article, let it be remembered that
some exegetical canons of the kind were unknown in his time.
These expository discourses by the most illustrious of the Fathers of the
Western Church, while often exhibiting great critical acumen, were not intended
to be models in exegesis. They are familiar, homiletical talks, racy and vivid
in style, couched in the plainest and most pointed language, and all aglow
with the most fervent love.
Whatever St. John was in this respect: Augustin was clearly a polemic; but
where can be found a more ardent lover of the brethren, nay of all men, even
the worst? Not the least striking and touching of his utterances are those in
which he discloses the breadth and depth of his charity toward enemies, and
affirms such principles and such conduct to be necessarily and invariably found in
all those who are Christians indeed.--J. H. M.
HOMILY I,
- JOHN I. 1.--II. 11.
"That which was from the beginning, which we have heard, and which we have
seen with our eyes, and our hands have handled, of the Word of life: and the
life was manifested, and we have seen, and bear witness, and show unto you that
eternal life, which was with the Father, and was manifested unto us: the things
which we have seen and heard declare we unto you, that ye also may have
fellowship with us: and that our fellowship maybe(1) with the Father, and with His
Son Jesus Christ. And these things write we unto you, that your joy may be full.
This then is the message which we have heard of Him, and declare unto you, that
God is light, and in Him is no darkness at all. If we say that we have
fellowship with Him, and walk in darkness, we lie, and do not the truth: if we walk in
the light, as He is in the light, we have fellowship one with another, and the
blood of Jesus Christ His Son shall cleanse(2) us from all sin. If we say that
we have no sin, we deceive ourselves, and the truth is not in us. If we
confess our sins, He is faithful and just to forgive us our sins, and to cleanse us
from all unrighteousness. If we say that we have not sinned, we make Him a liar,
and His word is not in us. My little children, these things write I unto you,
that ye sin not. And if any man sin, we have an Advocate with the Father, Jesus
Christ the righteous: and He is the propitiation for our sins: not for our's
only, but also for the sins of the whole world. And in this we do know Him, if
we keep His commandments. He that saith he knoweth Him, and keepeth not His
commandments, is a liar, and the truth is not in him. But whoso keepeth His word,
in him verily is the love of God perfected. In this we know that we are in Him,
if in Him we be perfect. He that saith he abideth in Him ought himself also so
to walk, even as He walked. Beloved, I write no new commandment unto you, but
an old commandment which ye had from the beginning. The old commandment is the
word which ye have heard. Again, a new commandment I write unto you, which thing
is true in Him and in you: because the darkness is past, and the true light
now shineth. He that saith he is in the light, and hateth his brother, is in
darkness even until now. He that loveth his brother abideth in the light, and there
is none occasion of stumbling in him. For he that hateth his brother is in
darkness, and walketh in darkness, and knoweth not whither he goeth, because the
darkness hath blinded his eyes."
1. "THAT which was from the beginning. which we have heard, which we have
seen with our eyes,(3) and our hands have handled, of the word of life." Who is
he that with hands doth handle the Word. except because "The Word was made
flesh, and dwelt in us "? Now this Word which was made flesh that it might be
handled, began to be flesh, of the Virgin Mary: but not then began the Word, for
the Apostle saith, "That which was from the beginning." See whether his epistle
does not bear witness to his gospel, where ye lately heard, "In the beginning
was the Word, and the Word was with God.(1) Perchance, "Concerning the word of
life" on may take as a sort of expression concerning Christ, not the very body of
Christ which was handled with hands. See what follows: "And the Life was
manifested." Christ therefore is "the word of life." And whereby manifested? For it
was "from the beginning," only not manifested to men: but it was manifested to
angels, who saw it and fed on it as their bread. But what saith the Scripture
"Man did eat angels' bread."(2) Well then "the Life was manifested" in the
flesh; because it exhibited in manifestation, that thai which can be seen by the
heart only, should be seen by the eyes also, that it might heal the hearts. For
only by the heart is the Word seen: but the flesh is seen by the bodily eyes
also. We had wherewith to see the flesh, but had not wherewith to see the Word:
"the Word was made flesh," which we might see, that so that in us might be healed
wherewith we might see the Word.
2. "And we have seen and are witnesses."(3) Perhaps some of the brethren
who are not acquainted with the Greek do not know what the word "witnesses" is
in Greek: and yet it is a term much used by all, and had in religious reverence;
for what in our tongue we call "witnesses," in Greek are "martyrs." Now where
is the man that has not heard of martyrs, or where the Christian in whose mouth
the name of martyrs dwelleth not every day? and would that it so dwelt in the
heart also, that we should imitate the sufferings of the martyrs, not persecute
them with our cups!(4) Well then, "We have seen and are witnesses," is as much
as to say, We have seen and are martyrs. For it was for bearing witness of
that which they had seen, and bearing witness of that which they had heard from
them who had seen, that, while their testimony itself displeased the men against
whom it was delivered, the martyrs suffered all that they did suffer. The
martyrs are God's witnesses. It pleased God to have men for His witnesses, that men
also may have God to be their witness. "We have seen," saith he, "and are
witnesses." Where have they seen? In the manifestation. What meaneth, in the
manifestation? In the sun, that is, in this light of day. And how should He be seen in
the sun who made the sun, except as "in the sun He hath set His tabernacle;
and Himself t as a bridegroom going forth out of his chamber, exulted as a giant
to run His course?"(5) He before the sun,(6) who made the sun, He before the
day-star, before all the stars, before all angels, the true Creator, ("for all
things were made by Him, and without Him was nothing made,") that He might be
seen by eyes of flesh which see the sun, set His very tabernacle in the sun,
that is, showed His flesh in manifestation of this light of day: and that
Bridegroom's chamber was the Virgin's womb, because in that virginal womb were joined
the two, the Bridegroom and the bride, the Bridegroom the Word, and the bride
the flesh; because it is written, "And they twain shall be one flesh;"(7) and
the Lord saith in the Gospel, "Therefore they are no more twain but one
flesh.(8) And Esaias remembers right well that they are two: for speaking in the person
of Christ he saith, "He hath set a mitre upon me as upon a bridegroom, and
adorned me with an ornament as a bride."(9) One seems to speak, yet makes Himself
at once Bridegroom and Bride; because "not two, but one flesh:" because "the
Word was made flesh, and dwelt in us." To that flesh the Church is joined, and so
there is made the whole Christ, Head and body.
3. "And we are witnesses, and show unto you that eternal life, which was
with the Father, and was manifested unto us:" i.e., manifested among us: which
might be more plainly expressed, manifested to us. "The things," therefore,
"which we have seen and heard, declare we unto you."(10) Those saw the Lord Himself
present in the flesh, and heard words from the mouth of the Lord, and told
them to us. Consequently we also have heard, but have not seen. Are we then less
happy than those who saw and heard? And how does he add, "That ye also may have
fellowship with us"? Those saw, we have not seen, and yet we are fellows;
because we hold the faith in common. For there was one who did not believe even upon
seeing, and would needs handle, and so believe, and said, "I will not believe
except I thrust my fingers into the place of the nails, and touch His
scars."(11) And He did give Himself for a time to be handled by the hands of men, who
always giveth Himself to be seen by the sight of the angels; and that disciple
did handle, and exclaimed, "My Lord, and my God!" Because he touched the Man, he
confessed the God. And the Lord, to console us who, now that He sitteth in
heaven, cannot touch Him with the hand, but only reach Him with faith, said to him,
"Because thou hast seen, thou hast believed; blessed are they that have not
seen, and yet believe. We are here described, we designated. Then let the
blessedness take place in us, of which the Lord predicted that it should take place;
let us firmly hold that which we see not; because those tell us who have seen.
"That ye also," saith he, "may have fellowship with us." And what great matter
is it to have fellowship with men? Do not despise it; see what he adds: "and our
fellowship may be with God the Father, and Jesus Christ His Son. And these
things, "saith he, "we write unto you, that your joy may be full."(2) Full joy he
means in that fellowship, in that charity, in that unity.
4. "And this is the message which we have heard of Him, and declare unto
you."(3) What is this? Those same have seen, have handled with their hands, the
Word of life: He "was from the beginning," and for a time was made visible and
palpable, the Only-begotten Son of God. For what thing did He come, or what new
thing did He tell us? What was it His will to teach? Wherefore did He this
which He did, that the Word should be made flesh, that "God over all things"(4)
should suffer indignities from men, that He should endure to be smitten upon the
face by the hands which Himself had made? What would He teach? What would He
show? What would He declare? Let us hear: for without the fruit of the precept
the hearing of the story, how Christ was born, and how Christ suffered, is a mere
pastime of the mind, not a strengthening of it. What great thing hearest thou?
With what fruit thou hearest, see to that. What would He teach? What declare?
Hear. That "God is light," saith he, "and there is no darkness in Him at
all."(5) Hitherto, he hath named indeed the light, but the words are dark: good is it
for us that the very light which he hath named should enlighten our hearts,
and we should see what he hath said. This it is that we declare, that "God is
light, and there is no darkness in Him at all." Who would dare to say that there
is darkness in God? Or what is the light? Or what darkness? Lest haply he speaks
of such things as pertain to these eyes of ours. "God is light." Saith some
man, "The sun also is light, and the moon also is light, and a candle is light."
It ought to be something far greater than these, far more excellent, and far
more surpassing. How much God is distant from the creature, how much the Maker
from the making, how much Wisdom from that which is made by Wisdom, far beyond
all things must this light needs be. And haply we shall be near to it, if we get
to know what this light is, and apply ourselves unto it, that by it we may be
enlightened; because in ourselves we are darkness, and only when enlightened by
it can we become light, and not be put to confusion by it, being put to
confusion by ourselves. Who is he that is put to confusion by himself? He that knows
himself to be a sinner. Who is he that by it is not put to confusion? He who by
it is enlightened. What is it to be enlightened by it ? He that now sees
himself to be darkened by sins, and desires to be enlightened by it, draws near to
it: whence the Psalm saith, "Draw near unto Him, and be ye enlightened; and your
faces shall not be ashamed."(6) But thou shall not be shamed by it, if, when it
shall Show thee to thyself that thou art foul, thine own foulness shall
displease thee, that thou mayest perceive its beauty. This it is that He would teach.
5. And may it be that we say this over-hastily? Let the apostle himself
make this plain in what follows. Remember what was said at the outset of our
discourse, that the present epistle commendeth charity: "God is light," saith he,
"and in Him is no darkness at all." And what said he above? "That ye may have
fellowship with us, and our fellowship may be with God the Father, and with His
Son Jesus Christ." But moreover, if "God be light, and in Him is no darkness at
all, and we must have fellowship with Him," then from us also must the darkness
be driven away, that there may be light created in us, for darkness cannot
have fellowship with light. To this end, see what follows: "If we say that we have
fellowship with Him, and walk in darkness, we lie."(1) hast also the Apostle
Paul saying, "Or what fellowship hath light with darkness?"(2) Thou sayest thou
hast fellowship with God, and thou walkest in darkness; "and God is light, and
in Him is no darkness at all:" then how should there be fellowship between
light and darkness? At this point therefore a man may say to himself, What shall I
do? how shall I be light? I live in sins and iniquities. There steals upon him,
as it were, a desperation and sadness. There is no salvation save in the
fellowship of God. "God is light, and in Him is no darkness at all." But sins are
darkness, as the Apostle saith of the devil and his angels, that they are "rulers
of this darkness."(3) He would not call them of darkness, save as rulers of
sins, having lordship over the wicked. Then what are we to do, my brethren?
Fellowship(4) with God must be had, other hope of life eternal is none; now "God is
Light, and in Him is no darkness at all:" now iniquities are darkness; by
iniquities we are pressed down, that we cannot have fellowship with God: what hope
have we then? Did I not promise to speak something during these days, that shall
cause gladness? Which if I make not good, this is sadness. "God is Light, and
in Him is no darkness at all;" sins are darkness: what shall become of us? Let
us hear, whether peradventure He will console, lift up, give hope, that we
faint not by the way. For we are running, and running to our own country; and if we
despair of attaining, by that very despair we fail. But He whose will it is
that we attain, that He may keep us safe in our own land, feedeth us in the way.
Hear we then: "If we say that we have fellowship with Him and walk in darkness,
we lie, and do not the truth." Let us not say that we have fellowship with
Him, if we walk in darkness. "If we walk in the light, as He is in the light, we
have fellowship one with another."(5) Let us walk in the light, as He is in the
light, that we may be able to have fellowship with Him. And what are we to do
about our sins? Hear what follows, "And the blood of Jesus Christ His Son shall
purge(6) us from all sin."(7) Great assurance hath God given! Well may we
celebrate the Passover, wherein was shed the blood of the Lord, by which we are
cleansed "from all sin!" Let us be assured: the "handwriting which was against
us,"(8) the bond of our slavery, the devil held, but by the blood of Christ it is
blotted out. "The blood," saith he, "of His Son shall purge us from all sin."
What meaneth, "from all sin"? Mark: lo even now, in the name of Christ whom
these(9) here have now confessed, who are called infants,(10) have all their sins
been cleansed. They came in old, they went out new. How, came in old, went out
new? Old men they came in, infants they went out. For the old life is old age
with all its dotage, but the new life is the infancy of regeneration. But what
are we to do? The past sins are pardoned, not only to these but to us; and after
the pardon and abolition of all sins, by living in this world in the midst of
temptations, some haply have been contracted. Therefore what he can, let man do;
let him confess himself to be what he is, that he may be cured by Him who
always is what He is: for He always was and is; we were not and are.
6. For see what He saith; "If we say that we have no sin, we deceive
ourselves, and the truth is not in us."(11) Consequently, if thou hast confessed
thyself a sinner, the truth is in thee: for the Truth itself is light. Thy life
hath not yet shone in perfect brightness, because there are sins in thee; but yet
thou hast already begun to be enlightened, because there is in thee the
confession of sins. For see what follows: "If we confess our sins,(12) He is faithful
and just to forgive us our sins, and to purge us from all iniquity."(13) Not
only the past, but haply if we have contracted any from this life; because a
man, so long as he bears the flesh, cannot but have some at any rate light sins.
But these which we call light, do not thou make light of. If thou make light of
them when thou weighest them, be afraid when thou countest them. Many light
make one huge sin: many drops fill the river; many grains make the lump. And what
hope is there? Before all, confession: lest any think himself righteous, and,
before the eyes of God who seeth that which is, man, that was not and is, lift
up the neck. Before all, then, confession; then, love: for of charity what is
said? "Charity covereth a multitude of sins."(1) Now let us see whether he
commendeth charity in regard of the sins which subsequently overtake us: because
charity alone extinguisheth sins. Pride extinguisheth charity: therefore humility
strengtheneth charity; charity extinguisheth sins Humility goes along with
confession, the humility by which we confess ourselves sinners: this is humility,
not to say it with the tongue, as if only to avoid arrogancy, lest we should
displease men if we should say that we are righteous. This do the ungodly and
insane: "I know indeed that I am righteous, but what shall I say before men? If I
shall call myself righteous, who will bear it, who tolerate? let my righteousness
be known unto God: I however will say that I am a sinner, but only that I may
not be found odious for arrogancy." Tell men what thou art, tell God what thou
art. Because if thou tell not GOd what thou art, God condemneth what He shall
find in thee. Wouldest thou not that He condemn thee? Condemn thou. Wouldest
thou that He forgive? do thou acknowledge, that thou mayest be able to say unto
God, "Turn Thy face from my sins."(2) Say also to Him those words in the same
Psalm "For I acknowledge mine iniquity." "If we confess our sins, He is faithful
and just to forgive us our sins, and to purge us from all iniquity. If we say
that we have not sinned, we make Him a liar, and His word is not in us."(3) If
thou shalt say, I have not sinned, thou makest Him a liar, while thou wishest to
make thyself true. How is it possible that God should be a liar, and man true,
when the Scripture saith the contrary, "Every man a liar, God alone true"?(4)
Consequently, God true through Himself, thou true through God; because through
thyself, a liar.
7. And lest haply he should seem to have given impunity for sins, in that
he said, "He is faithful and just to cleanse us from all iniquity;" and men
henceforth should say to themselves, Let us sin, let us do securely what we will,
Christ purgeth us, is faithful and just, purgeth us from all iniquity: He
taketh from thee an evil security, and putteth in an useful fear. To thine own hurt
thou wouldest be secure; thou must be solicitous. For "He is faithful and just
to forgive us our sins," provided thou always displease thyself, and be
changing until thou be perfected. Accordingly, what follows? "My little children,
these things I write unto you, that ye sin not."(5) But perchance sin overtakes us
from our mortal life: what shall be done then? What? shall there be now
despair? Hear: "And if any man sin, we have an advocate with the Father, Jesus Christ
the righteous: and He is the propitiator for our sins."(6) He then is the
advocate; do thou thine endeavor not to sin: if from the infirmity of this life sin
shall overtake thee, see to it straightway, straightway be displeased,
straightway condemn it; and when thou hast condemned, thou shall come assured unto the
Judge. There hast thou the advocate: fear not to lose thy cause in thy
confession. For if oft-times in this life a man commits his cause to an eloquent
tongue, and is not lost; thou committest thyself to the Word, and shall thou be lost?
Cry, "We have an advocate with the Father."
8. See John himself observing humility. Assuredly he was a righteous and a
great man, who from the Lord's bosom drank in the secrets of His mysteries;
he, the man who by drinking from the Lord's bosom indited(7) of His Godhead, "In
the beginning was the Word, and the Word was with God:" he, being such a man as
this, saith not, Ye have an advocate with the Father; but, "If any man sin, an
advocate," saith he, "have we." He saith not, ye have; nor saith, ye have me;
nor saith, ye have Christ Himself: but he puts Christ, not himself, and saith,
also, "We have," not, ye have. He chose rather to put himself in the number of
sinners that he might have Christ for his advocate, than to put himself in
Christ's stead as advocate, and to be found among the proud that shall be
condemned. Brethren, Jesus Christ the righteous, even Him have we for our advocate with
the Father; "He," even He, "is the propitiation for our sins." This whoso hath
held fast, hath made no heresy; this whoso hath held fast, hath made no
schism. For whence came schisms? When men say, "we" are righteous, when men say, "we"
sanctify the unclean, "we" justify the ungodly; "we" ask, "we" obtain. But
what saith John? "And if any man sin, we have an advocate with the Father, Jesus
Christ the righteous." But some man will say: then do the saints not ask for us?
Then do bishops and rulers not ask for the people? Yea, but mark the
Scriptures, and see that rulers also commend themselves to the prayers of the people.
Thus the apostle saith to the congregation, "Praying withal for us also."(1) The
apostle prayeth for the people, the people prayeth for the apostle. We pray for
you, brethren: but do ye also pray for us. Let all the members pray one for
another let the Head intercede for all, Therefore it is no marvel that he here
goes on and shuts the mouths of them that divide the Church. of God. For he that
has said, "We have Jesus Christ the righteous, and He is the propitiation for
our sins:" having an eye to those who would divide themselves, and would say,
"Lo, here is Christ, lo, there;"(2) and would show Him in a part who bought the
whole and possesses the whole, he forthwith goes on to say, "Not our sins only,
but also the sins of the whole world." What is this, brethren? Certainly "we
have found it in the fields of the woods,"(3) we have found the Church in all
nations. Behold, Christ "is the propitiation for our sins; not ours only, but
also the sins of the whole world." Behold, thou hast the Church throughout the
whole world; do not follow false justifiers who in truth are cutters off. Be thou
in that mountain which hath filled the whole earth: because "Christ is the
propitiation for our sins; not only ours, but also the sins of the whole world,"
which He hath bought with His blood.
9. "And in this," saith he, "we do know Him,(4) if we keep His
commandments."(5)" What commandments? "He that saith, I know Him, and keepeth not His
commandments, is a liar, and the truth is not in him." But still thou askest, What
commandments? "But whoso," saith he, "keepeth His word, in him verily is the
love of God perfected."(6) Let us see whether this same commandment be not
called love. For we were asking, what commandments? and he saith, "But whoso keepeth
His word, in him verily is the love of God perfected." Mark the Gospel,
whether this be not the commandment: "A new commandment," saith the Lord, "give I
unto you, that ye love one another. (7)--In this we know that we are in Him, if in
Him we be perfected."(8) Perfected in love, he calls them: what is perfection
of love? To love even enemies, and love them for this end, that they may be
brethren. For not a carnal love ought ours to be. To wish a man temporal weal, is
good; but though that fail, let the soul be safe. Dost thou wish life to any
that is thy friend? Thou doest well. Dost thou rejoice at the death of thine
enemy? Thou doest ill. But haply both to thy friend the life thou wishest him is
not for his good, and to thine enemy the death thou rejoicest at hath been for
his good. It is uncertain whether this present life be profitable to any man or
unprofitable: but the life which is with God without doubt is profitable. So
love thine enemies as to wish them to become thy brethren; so love thine enemies
as that they may be called into thy fellowship. For so loved He who, hanging on
the cross, said, "Father, forgive them, for they know not what they do."(9) For
he did not say, Father let them live long, me indeed they kill, but let them
live. He was casting out from them the death which is for ever and ever, by His
most merciful prayer, and by His most surpassing might. Many of them believed,
and the shedding of the blood of Christ was forgiven them. At first they shed
it while they raged; now they drank it while they believed. "In this we know
that we are in Him, if in Him we be made perfect." Touching the very perfection of
love of enemies, the Lord admonishing, saith, "Be ye therefore perfect, as
your Heavenly Father is perfect.(10) He," therefore, "that saith he abideth in
Him, ought himself also so to walk, even as He walked."(11) How, brethren? what
cloth he advise us? "He that saith he abideth in Him," i.e., in Christ, "ought
himself also so to walk even as He walked." Haply the advice is this, that we
should walk on the sea? That be far from us! It is this then, that we walk in the
way of righteousness. In what way? I have already mentioned it. He was fixed
upon the cross, and yet was He walking in this very way: this way is the way of
charity, "Father, forgive them, for they know not what they do." If, therefore,
thou have learned to pray for thine enemy, thou walkest in the way of the Lord.
10. "Dearly beloved, I write unto you no new commandment, but the old
commandment which ye had from the beginning."(12) What commandment calls he "old?
Which ye had," saith he, "from the beginning. Old" then, in this regard, that ye
have already heard it: otherwise he will contradict the Lord, where He saith,
"A new commandment give I unto you, that ye love one another."(1) But why an
"old" commandment? Not as pertaining to the old man. But why? "Which ye had from
the beginning. The old commandment is the word which ye have heard." Old then,
in this regard, that ye have already heard it. And the selfsame he showeth to
be new, saying, "Again, a new commandment write I unto you."(2) Not another, but
the selfsame which he hath called old, the same is also new. Why? "Which thing
is true in Him and in you." Why old, ye have already heard: i.e., because ye
knew it already. But why new? "Because the darkness is past, and the true light
now shineth." Lo, whence it is new: because the darkness pertains to the old
man, but the light to the new man. What saith the Apostle Paul? "Put ye off the
old man, and put ye on the new."(3) And again what saith he "Ye were sometime
darkness, but now light in the Lord."(4)
11. "He that saith he is in the light"--now he is making all clear that he
has been saying--"he that saith he is in the light, and hateth his brother, is
in darkness even until now."(5) What! my brethren, how long shall we say to
you, "Love your enemies"?(6) See whether, what is worse, ye do not hate your
brethren. If ye loved only your brethren, ye would be not yet perfect: but if ye
hate? your brethren, what are ye, where are ye? Let each look to his own heart:
let him not keep hatred against his brother for any hard word; on account of
earthly contention let him not become earth. For whoso hates his brother, let him
not say that he walks in the light. "He that saith he is in the light, and
hateth his brother, is in darkness even until now." Thus, some man who was a pagan
has become a Christian; mark well: behold he was in darkness, while he was a
pagan: now is he made henceforth a Christian; thanks be to God, say all joyfully;
the apostle is read, where he saith joyfully, "For ye were sometime darkness,
but now light in the Lord."(8) Once he worshipped idols, now he worships God;
once he worshipped the things he made, now he worships Him that made him. He is
changed: thanks be to God, say all Christians with joyful greeting. Why?
Because henceforth he is one that adores the Father and the Son and the Holy Ghost;
one that detests demons and idols. Yet still is John solicitous about our
convert: while many greet him with joy, by him he is still looked upon with
apprehension. Brethren, let us gladly welcome a mother's solicitude. Not without cause
is the mother solicitous about us when others rejoice: by the mother, I mean
charity: for she dwelt in the heart of John, when he spake these words. Wherefore,
but because there is something he fears in us, even when men now hail us with
joy? What is it that he fears? "He that saith he is in the light"--What is
this? He that saith now he is a Christian,--"and hateth his brother, is in darkness
even until now." Which there is no need to expound: but to be glad of it, if
it be not so, or to bewail it, if it be.
12. "He that loveth his brother abideth (manet) in the light, and there is
none occasion of stumbling in him."(9)--I beseech you by Christ: God is
feeding us, we are about to refresh our bodies in the name of Christ; they both are
in some good measure refreshed, and are to be refreshed: let the mind be fed.
Not that I am going to speak for a long time, do I say this; for behold, the
lesson is now coming to an end: but lest haply of weariness we should hear Jess
attentively than we ought that which is most necessary.--"He that loveth his
brother abideth in the light, and there is no scandal," or "none occasion of
stumbling, in him." Who are they that take scandal or make scandal? They that are
offended in Christ, and in the Church. They that are offended in Christ, are as if
burnt by the sun, those in the Church as by the moon. But the Psalm saith, "The
sun shall not burn thee by day, neither the moon by night:(10) i.e., if thou
hold fast charity, neither in Christ shall thou have occasion of falling, nor in
the Church; neither Christ shall thou forsake, nor the Church. For he that
forsakes the Church, how is he in Christ who is not in the members of Christ? How
is he in Christ who is not in the body of Christ? Those therefore take scandal,
or, occasion of failing, who forsake Christ or the Church. Whence do we
understand that the Psalm in saying, "By day shall the sun not burn thee, nor the
moon by night," saith it of this, that the burning means scandal, or occasion of
stumbling? In the first place mark the similitude itself. Just as the person
whom something is burning saith, I cannot bear it, I cannot away with it, and
draws back; so those persons who cannot bear some things in the Church, and
withdraw themselves either from the name of Christ or from the Church, are taking
scandal. For see how those took scandal as from the sun, those carnal ones to whom
Christ preached of His flesh, saying, "He that eateth not the flesh of the Son
of Man and drinketh His blood, shall have no life in him."(1) Some seventy
persons(2) said, "This is an hard saying," and went back from Him, and there
remained the twelve. All those the sun burnt, and they went back, not being able to
bear the force of the Word. There remained therefore the twelve. And lest
haply men should imagine that they confer a benefit upon Christ by believing on
Christ, and not that the benefit is conferred by Him upon them; when the twelve
were left, the Lord said to them, "Will ye also go?" That ye may know that I am
necessary to you, not ye to me. But those whom the sun had not burnt, answered
by the voice of Peter: "Lord, Thou hast the word(3) of eternal life; whither
shall we go?" But who are they that the Church as the moon burneth by night? They
that have made schisms. Hear the very word used in the apostle: "Who is
offended, and I burn not?"(4) In what sense then is it, that there is no scandal or
occasion of stumbling in him that loveth his brother? Because he that loveth his
brother, beareth all things for unity's sake; because it is in the unity of
charity that brotherly love exists. Some one, I know not who, offendeth thee:
whether it be a bad man, or as thou supposest a bad man, or as thou pretendest a
bad man: and dost thou desert so many good men? What sort of brotherly love is
that which hath appeared in these(5) persons? While they accuse the Africans,
they have deserted the whole world! What, were there no saints in the whole world?
Or was it possible they should be condemned by you unheard? But oh! if ye
loved your brethren, there would be none occasion of stumbling in you. Hear thou
the Psalm, what it saith: "Great peace have they that love Thy law, and there is
to them none occasion of stumbling."(6) Great peace it saith there is for them
that love the law of God, and that is why there is to them none occasion of
stumbling. Those then who take scandal, or, occasion of stumbling, destroy peace.
And of whom saith he that they take not and make not occasion of stumbling?
They that love God's law. Consequently they are in charity. But some man will say,
"He said it of them that love God's law, not of the brethren." Hear thou what
the Lord saith: "A new commandment give I unto you that ye love one
another."(7) What is the Law but commandment? Moreover, how is it they do not take
occasion of stumbling, but because they forbear one another? As Paul saith,
"Forbearing one another in love, studying to keep the unity of the Spirit in the bond of
peace."(8) And to show that this is the law of Christ, hear the same apostle
commending this very law. "Bear ye one another's burdens," saith he, "and so
shall ye fulfill the law of Christ."(9)
12. "For he that hateth his brother is in darkness, and walketh in
darkness, and knoweth not whither he goeth."(10) A great thing, my brethren: mark it,
we beseech you. "He that hateth his brother walketh in darkness, and knoweth
not whither he goeth, because the darkness hath blinded his eyes." What so blind
as these who hate their brethren? For that ye may know that they are blind,
they have stumbled at a Mountain. I say the same things often, that they may not
slip out of your memory. The Stone which was "cut out of the Mountain without
hands," is it not Christ, who came of the kingdom of the Jews, without the work
of man?(11) Has not that Stone broken in pieces all the kingdoms of the earth,
that is, all the dominations of idols and demons? Has not that Stone grown, and
become a great mountain, and filled the whole earth? Do we point with the
finger to this Mountain in like manner as the moon on its third day(12) is pointed
out to men? For example, when they wish people to see the new moon, they say,
Lo, the moon! lo, where it is! and if there be some there who are not
sharp-sighted, and say, Where? then the finger is put forth that they may see it.
Sometimes when they are ashamed to be thought blind, they say they have seen what they
have not seen. Do we in this way point out the Church, my brethren? Is it not
open? Is it not manifest? Has it not possessed all nations? Is not that
fulfilled which so many .years before was promised to Abraham, that in his seed should
all nations be blessed?(1) It was promised to one believer, and the world is
filled with thousands of believers. Behold here the mountain filling the whole
face of the earth! Behold the city of which it is said, "A city set upon a
mountain cannot be hid!"(2) But those stumble at the mountain, and when it is said to
them, Go up; "There is no mountain," say they, and dash their heads against it
sooner than seek a habitation there. Esaias was read yesterday; whosoever of
you was awake not with his eyes only but with his ear, and not the ear of the
body but the ear of the heart, noted this; "In the last days shall the mountain
of the house of the Lord be manifest, prepared upon the top of the
mountains."(3) What so manifest as a mountain? But there are even mountains unknown, because
they are situated in one part of the earth. Which of you knows Mount Olympus?
Just as the people who dwell there do not know our Giddaba. These mountains are
in different parts of the earth. But not so that Mountain, for it hath filled
the whole face of the earth, and of it is said, "Prepared upon the top of the
mountains." It is a Mountain above the tops of all mountains. "And," saith he,
"to it shall be gathered all nations." Who can fail to be aware of this
Mountain? Who breaks his head by stumbling against it? Who is ignorant of the city set
upon a mountain? But marvel not that it is unknown by these who hate the
brethren, because they walk in darkness and know not whither they go, because the
darkness hath blinded their eyes. They do not see the Mountain: I would not have
thee marvel; they have no eyes. How is it they have no eyes? Because the
darkness hath blinded them. How do we prove this? Because they hate the brethren, in
that, while they are offended at Africans, they separate themselves from the
whole earth: in that they do not tolerate for the peace of Christ those whom they
defame, and do tolerate for the sake of Donatus(4) those whom they condemn.
HOMILY II.
- JOHN II. 12-17.
"I write unto you, little children, because your sins are forgiven through
His name. I write unto you, fathers, because ye have known Him that is from
the beginning. I write unto you, young men, because ye have overcome the wicked
one. I write unto you, children, because ye have known the Father. I write(1)
unto you, fathers, because ye have known Him that is from the beginning. I write
unto you, young men, because ye are strong, and the word of God abideth in you,
and ye have overcome the wicked one. Love not the world, neither the things
that are in the world. If any man love the world, the love of the Father is not
in him. For all that is in the world, is the lust of the flesh, and the lust of
the eyes, and the pride of life, which is not of the Father, but is of the
world. And the world passeth away, and the lust thereof: but he that doeth the will
of God abideth for ever (even as God also abideth for ever).
1. All things that are read from the Holy Scriptures in order to our
instruction and salvation, it behoves us to hear with earnest heed. Yet most of all
must those things be commended to our memory, which are of most force against
heretics; whose insidious designs cease not to circumvent all that are weaker
and more negligent. Remember that our Lord and Saviour Jesus Christ both died for
us, and rose again; died, to wit, for our offenses, rose again for our
justification.(2) Even as ye have just heard concerning the two disciples whom He met
with in the way, how "their eyes were holden that they should not know Him:"(1)
and He found them despairing of the redemption that was in Christ, and deeming
that now He had suffered and was dead as a man, not accounting that as Son of
God He ever liveth; and deeming too that He was so dead in the flesh as not to
come to life again, but just as one of the prophets: as those of you who were
attentive have just now heard their own words. Then "He opened to them the
Scriptures, beginning at Moses," and going through all the prophets, showing them
that all He had suffered had been foretold, lest they should be more staggered
if the Lord should rise again, and the more fail to believe Him, if these things
had not been told before concerning Him. For the firmness of faith is in this,
that all things which came to pass in Christ were foretold. The disciples,
then, knew Him not, save "in the breaking of bread." And truly he that eateth and
drinketh not judgment to himself in the breaking of bread cloth know Christ.(2)
Afterward also those eleven "thought they saw a spirit." He gave Himself to be
handled by them, who also gave Himself to be crucified; to be crucified by
enemies, to be handled by friends: yet the Physician of all, both of the
ungodliness of those, and of the unbelief of these. For ye heard when the Acts of the
Apostles were read, how many thousands of Christ's slayers believed.(3) If those
believed afterwards who had killed, should not those believe who for a little
while doubted? And yet even in regard of them, (a thing which ye ought
especially to observe, and to commit to your memory, because that which shall make us
strong against insidious errors, God has been pleased to put in the Scriptures,
against which no man dares to speak, who in any sort wishes to seem a
Christian), when He had given Himself to be handled by them, that did not suffice Him,
but He would also confirm by means of the Scriptures the heart of them that
believe: for He looked forward to us who should be afterwards; seeing that in Him we
have nothing that we can handle, but have that which we may read. For if those
believed only because they held and handled, what shall we do? Now, Christ is
ascended into heaven; He is not to come save at the end, to judge the quick and
the dead. Whereby shall we believe, but by that whereby it was His will that
even those who handled Him should be confirmed? For He opened to them the
Scriptures and showed them that it behoved Christ to suffer, and that all things
should be fulfilled which were written of Him in the Law of Moses, and the
Prophets, and the Psalms. He embraced in His discourse the whole ancient text of the
Scriptures. All that there is of those former Scriptures tells of Christ; but
only if it find ears. He also "opened their understanding that they might
understand the Scriptures." Whence we also must pray for this, that He would open our
understanding.
2. But what did the Lord show written of Him in the Law of Moses, and the
Prophets, and the Psalms? What did He show? Let Himself say. The evangelist has
put this briefly, that we might know what in all that great compass of the
Scriptures we ought to believe and to understand. Certainly there are many pages,
and many books; the contents of them all is this which the Lord briefly spake
to His disciples. What is this? That "it behoved Christ to suffer, and to rise
again the third day." Thou hast it now concerning the Bridegroom, that "it
behoved Christ to suffer, and to rise again:" the Bridegroom has been set forth to
us. Concerning the Bride, let us see what He saith; that thou, when thou knowest
the Bridegroom and the Bride, mayest not without reason come to the marriage.
For every celebration is a celebration of marriage: the Church's nuptials are
celebrated. The King's Son is about to marry a wife, and that King's Son is
Himself a King: and the guests frequenting the marriage are themselves the Bride.
Not, as in a carnal marriage, some are guests, and another is she that is
married; in the Church they that come as guests, if they come to good purpose, become
the Bride. For all the Church is Christ's Bride, of which the beginning and
first fruits is the flesh of Christ: there was the Bride joined to the Bridegroom
in the flesh. With good reason when He would betoken that same flesh, He brake
bread, and with good reason "in the breaking of bread," the eyes "of the
disciples were opened, and they knew Him." Well then, what did the Lord say was
written of Him in the Law and Prophets and Psalms? That "it behoved Christ to
suffer." Had He not added, "and to rise again," well might those mourn whose eyes
were holden; but "to rise again" is also foretold. And wherefore this? Why did it
behove Christ to suffer and to rise again? Because of that Psalm which we
especially commended to your attention on the fourth day, the first station, of
last week.(4) Why did it behove Christ to suffer and to rise again? For this
reason: "All the ends of the earth shall be reminded and converted unto the Lord,
and all the kindreds of the nations shall worship before Him."(1) For that ye may
know that it behoved Christ to suffer and to rise again; in this place also
what hath He added, that after setting forth the Bridegroom He might also set
forth the Bride? "And that there be preached," saith He, "in His name, repentance
and remission of sins throughout all nations, beginning at Jerusalem." Ye have
heard, brethren; hold it fast. Let no man doubt concerning the Church, that it
is "throughout all nations:" let no man doubt that it began at Jerusalem, and
hath filled all nations. We know the field where the Vine is planted: but when
it is grown we know it not, because it has taken up the whole. Whence did it
begin? "At Jerusalem." Whither has it come? To "all nations." A few remain: it
shall possess all. In the mean time, while it is taking possession of all, it has
seemed good to the Husbandman to cut off some unprofitable branches, and they
have made heresies and schisms. Let not the branches that are cut off induce you
to be cut off: rather exhort ye them that are cut off that they be grafted in
again. It is manifest that Christ hath suffered, is risen again, and is
ascended into heaven: made manifest also is the Church, because there is "preached
in His name repentance and remission of sins throughout all nations." Whence did
it begin? "Beginning at Jerusalem." The man hears this; foolish and vain, and
(how, shall I express it?) worse than blind! so great a mountain, and he does
not see it; a candle set upon a candlestick, and he shuts his eyes against it!
3. When we say to them, If ye be Catholic Christians, communicate with
that Church from which the Gospel is spread abroad over the whole earth:
communicate with that Jerusalem:(2) when this we say to them, they make answer to us, we
do not communicate with that city where our King was slain, where our Lord was
slain: as though they hate the city where our Lord was slain. The Jews slew
Him whom they found on earth, these scorns Him that sitteth in heaven! Which are
the worse; those who despised Him because they thought Him man, or those who
scorn the sacraments of Him whom now they confess to be God? But they hate,
forsooth, the city in which their Lord was slain ious men, and merciful! they much
grieve that Christ was slain, and in men they slay Christ! But He loved that
city, and pitied it: from it He bade the preaching of Him begin, "beginning at
Jerusalem." He made there the beginning of the preaching of His name: and thou
shrinkest back with horror from having communion with that city!(4) No marvel that
being cut off thou hatest the root. What said He to His disciples? "Sit ye
still in the city, because I send my promise(5) upon you." Behold what the city is
that they hate! Haply they would love it, if Christ's murderers dwelt in it.
For it is manifest that all Christ's murderers, i.e., the Jews, are expelled
from that city.(6) That which had in it them that were fierce against Christ, hath
now them that adore Christ. Therefore do these men hate it, because Christians
are in it. There was it His will that His disciples should tarry, and there
that He should send to them the Holy Ghost. Where had the Church its
commencement, but where the Holy Ghost came from heaven, and filled the hundred and twenty
sitting in one place? That number twelve was made tenfold. They sat, an hundred
and twenty persons, and the Holy Ghost came, "and filled the whole place, and
there came a sound, as it were the rushing of a mighty wind, and there were
cloven tongues like as of fire." Ye have heard the Acts of the Apostles: this was
the lesson read today:(7) "They began to speak with tongues as the Spirit gave
them utterance." And all who were on the spot, Jews who were come from divers
nations, recognised each his own tongue, and marvelled that those unlearned and
ignorant men had on the sudden learned not one or two tongues, but the tongues
of all nations whatsoever. There, then, where all tongues sounded, there was it
betokened that all tongues should believe. But these men, who much love
Christ, and therefore refuse to communicate with the city which i killed Christ, so
honor Christ as to affirm that He is left to two tongues, the Latin and the
Punic, i.e. African. Christ possess only two tongues! For there are but these two
tongues on the side of Donatus, more they have not. Let us awake, my brethren,
let us rather see the gift of the Spirit of God, and let us believe the things
spoken before concerning Him, and let us see fulfilled the things spoken before
in the Psalm: "There are neither speeches nor discourses,(8) but their voices
are heard among them.(9) And lest haply the case be so that the tongues
themselves came to one place, and not rather that the gift of Christ came to all
tongues, hear what follows: "Into all the earth is their sound gone out, and unto the
ends of the world their words." Wherefore this? Because "in the sun hath He
set His tabernacle," i.e., in the open light. His tabernacle, His flesh: His
tabernacle, His Church: "in the sun" it is set; not in the night, but in the day.
But why do those not acknowledge it? Return to the lesson at the place where it
ended yesterday, and see why they do not acknowledge it: "He that hateth his
brother, walketh in darkness, and knoweth not whither he goeth, because the
darkness hath blinded his eyes." For us then, let us see what follows, and not be in
darkness. How shall we not be in darkness? If we love the brethren. How is it
proved that we love the brotherhood? By this, that we do not rend unity, that
we hold fast charity.
4. "I write unto you, little children, because your sins are forgiven you
through His name."(1) Therefore, "little children,"(2) because in forgiveness
of sins ye have your birth. But through whose name are sins forgiven? Through
Augustin's? No, therefore neither through the name of Donatus. Be it thy concern
to see who is Augustin, or who Donatus: no, not through the name of Paul, not
through the name of Peter. For to them that divided unto themselves the Church,
and out of unity essayed to make parties, the mother charity in the apostle
travailing in birth with her little ones, exposeth her own bowels, with words doth
as it were rend her breasts, bewaileth her children whom she seeth borne out
dead, recalleth unto the one Name them that would needs make them many names,
repelleth them from the love of her that Christ may be loved, and saith, "Was
Paul crucified for you? Or were ye baptized in the name of Paul?"(3) What saith
he? "I would not that ye be mine, that so ye may be with me: be ye with me; all
we are His who died for us, who was crucified for us": whence here also it is
said, "Your sins are forgiven you through His name," not through the name of any
man.
5. "I write unto you, fathers."(4) Why first sons? "Because your sins are
forgiven you through His name," and ye are regenerated into a new life,
therefore sons. Why fathers? "Because ye have known Him that is from the beginning:"
for the beginning hath relation unto fatherhood. Christ new in flesh, but
ancient in Godhead. How ancient think we? how many years old? Think we, of greater
age s than His mother? Assuredly of greater age than His mother, for "all things
were made by Him."(6) If all things, then did the Ancient make the very mother
of whom the New should be born. Was He, think we, before His mother only? Yea,
and before His mother's ancestors is His antiquity. The ancestor of His mother
was Abraham; and the Lord saith, "Before Abraham I am."(7) Before Abraham, say
we? The heaven and earth, ere man was, were made. Before these was the Lord,
nay rather also is. For right well He saith, not, Before Abraham I was, but,
"Before Abraham I AM." For that of which one says, "was," is not; and that of which
one says, "will be," is not yet: He knoweth not other than to be. As God, He
knoweth "to be:" "was," and "will be," He knoweth not. It is one day there, but
a day that is for ever and ever. That day yesterday and tomorrow do not set in
the midst between them: for when the 'yesterday' is ended, the 'to-day' begins,
to be finished by the coming 'tomorrow.' That one day there is a day without
darkness, without night, without spaces, without measure, without hours. Call it
what thou wilt: if thou wilt, it is a day; if thou wilt, a year; if thou wilt,
years. For it is said of this same, "And thy years shall not fail."(8) But
when is it called a day? When it is said to the Lord, "To-day have I begotten
Thee."(9) From the eternal Father begotten, from eternity begotten, in eternity
begotten: with no beginning, no bound, no space of breadth; because He is what is,
because Himself is "He that Is." This His name He told to Moses: "Thou shalt
say unto them, He THAT IS hath sent me unto you."(10) Why speak then of "before
Abraham"? why, before Noe? why, before Adam? Hear the Scripture: "Before the
day-star have I begotten Thee."(11) In fine, before heaven and earth. Wherefore?
Because "all things were made by Him, and without Him was nothing made."(12) By
this know ye the "fathers:" for they become fathers by acknowledging "That
which is from the beginning."
6. "I write unto you, young men." There are sons, are fathers, are young
men: sons, because begotten; fathers, because they acknowledge the Beginning;
why young men? "Because ye have overcome the wicked one." In the sons, birth: in
the fathers, antiquity: in the young men, strength. If the wicked one is
"overcome" by the young men, he fights with us. Fights, but not conquers.(1)
Wherefore? Because we are strong, or because He is strong in us who in the hands of the
persecutors was found weak? He hath made us strong, who resisted not His
persecutors. "For He was crucified of weakness, but He liveth by the power of
God."(2)
7. "I write, unto you,(4) children."(5) Whence children? "Because ye have
known the Father. I write unto you fathers:" he enforceth this, and
repeateth,(6) "Because ye have known Him that is from the beginning." Remember that ye are
fathers: if ye forget "Him that is from the beginning," ye have lost your
fatherhood. "I write unto you, young men." Again and again consider that ye are
young men: fight, that ye may overcome: overcome, that ye may be crowned: be
lowly, that ye fall not in the fight. "I write unto you, young men, because ye are
strong, and the word of God abideth in you, and ye have overcome the wicked one."
8. All these things, my brethren,--"because we have known That which is
from the beginning, because we are strong, because we have known the Father,"--do
all these, while they in a manner commend(7) knowledge, not commend charity?
If we have known, let us love: for knowledge without charity saveth not.
"Knowledge(8) puffeth up, charity edifieth."(9) If ye have a mind to confess and not
love, ye begin to be like the demons. The demons confessed the Son of God, and
said, "What have we to do with Thee?"(10) and were repulsed. Confess and
embrace, For those feared for their iniquities; love ye Him that forgiveth your
iniquities. But how can we love God, if we love the world? He prepareth us therefore
to be inhabited by charity.(11) There are two loves: of the world, and of God:
if the love of the world inhabit, there is no way for the love of God to enter
in: let the love of the world make way, and the love of God inhabit; let the
better have place. Thou lovedst the world: love not the world: when thou hast
emptied thine heart of earthly love, thou shall drink in love Divine: and
thenceforth beginneth charity to inhabit thee, from which can nothing of evil proceed.
Hear ye therefore his words, how he goes to work in the manner of one that
makes a clearance. He comes upon the hearts of men as a field that he would occupy:
but in what state does he find it? If he finds a wood, he roots it up; if he
finds the field cleared, he plants it. He would plant a tree there, charity· And
what is the wood he would root up? Love of the world. Hear him, the rooter up
of the wood! "Love not the world," (for this comes next,) "neither the things
that are in the world; if any man love the world the(12) love of the Father is
not in him."(13)
9. Ye have heard that "if any man love the world, the love of the Father
is not in him." Let not any say in his heart that this is false, brethren: God
saith it; by the Apostle the Holy Ghost hath spoken; nothing more true: "If any
man love the world, the love of the Father is not in him." Wouldest thou have
the Father's love, that thou mayest be joint-heir with the Son? Love not the
world. Shut out the evil love of the world, that thou mayest be filled with(14)
the love of God. Thou art a vessel; but as yet thou art full. Pour out what thou
hast, that thou mayest receive what thou hast not. Certainly,(15) our brethren
are now born again of water and of the Spirit: we also some years ago were born
again of water and of the Spirit. Good is it for us that we love not the
world, lest the sacraments remain in us unto damnation, not as means of
strengthening(16) unto salvation. That which strengthens unto salvation is, to have the
root of charity, to have the "power of godliness," not "the form" only.(17) Good
is the form, holy the form: but what avails the form, if it hold not the root?
The branch that is cut off, is it not east into the fire? Have the form, but
in the root. But in what way are ye rooted so that ye be not rooted up? By
holding charity, as saith the Apostle Paul, "rooted and grounded in charity."(28)
How shall charity be rooted there, amid the overgrown wilderness of the love of
the world? Make clear riddance of the woods· A mighty seed ye are about to put
in: let there not be that in the field which shall choke the seed. These are the
uprooting words which he hath said: "Love not the world, neither the things
that are in the world. If any man love the world, the love of the Father is not
in him."(1)
10. "For all that is in the world, is(2) the lust of the flesh, and the
lust of the eyes, and the pride(3) of life,"(4) three things he hath said,
which(2) are not of the Father, but are of the world. And the world passeth away, and
the lust thereof: but he that doeth the will of God abideth for ever, even as
He abideth for ever."(5) Why am I not to love what God made? What wilt thou?
Whether wilt thou love the things of time, and pass away with time; or not love
the world, and live to eternity with God? The river of temporal things hurries
one along: but like a tree sprung up beside the river is our Lord Jesus
Christ.(6) He assumed flesh, died, rose again, ascended into heaven. It was His will to
plant Himself, in a manner, beside the river of the things of time. Art thou
rushing down the stream to the headlong deep? Hold fast the tree. Is love of the
world whirling thee on? Hold fast Christ. For thee He became temporal, that
thou mightest become eternal; because He also in such sort became temporal, that
He remained still eternal. Something was added to Him from time, not anything
went from His eternity. But thou wast born temporal, and by sin wast made
temporal: thou wast made temporal by sin, He was made temporal by mercy in remitting
sins. How great the difference, when two are in a prison, between the criminal
and him that visits him! For upon a time a person comes to his friend and
enters in to visit him, and both seem to be in prison; but they differ by a wide
distinction. The one, his cause presses down: the other, humanity has brought
thither. So in this our mortal state, we were held fast by our guiltiness, He in
mercy came down: He entered in unto the captive, a Redeemer not an oppressor. The
Lord for us shed His blood, redeemed us, changed our hope. As yet we bear the
mortality of the flesh, and take the future immortality upon trust: and on the
sea we are tossed by the waves, but we have the anchor of hope already fixed
upon the land.
11. But let us "not love the world, neither, the things that are in the
world. For the things that are in the world, are the lust of the flesh, and the
lust of the eyes, and the pride of life." These three are they: lest haply any
man say, "The things that are in the world, God made: i.e. heaven and earth, the
sea: the sun, the moon, the stars, all the garniture of the heavens. What is
the garniture of the sea? all creeping things. What of the earth? animals,
trees, flying creatures. These are 'in the world,' God made them. Why then am I not
to love what God hath made?" Let the Spirit of God be in thee, that thou mayest
see that all these things are good: but woe to thee if thou love the things
made, and forsake the Maker of them! Fair are they to thee: but how much fairer
He that formed them! Mark well, beloved. For by similitudes ye may be
instructed: lest Satan steal upon you, saying what he is wont to say, Take your enjoyment
in the creature of God; wherefore made He those things but for your enjoyment?
And men drink themselves drunken, and perish, and forget their own Creator:
while not temperately but lustfully they use the things created, the Creator is
despised. Of such saith the apostle: "They worshipped and served the creature
rather than the Creator, Who is blessed for ever."(7) God doth not forbid thee to
love(8) these things, howbeit, not to(9) set thine affections upon them for
blessedness, but to approve and praise them to this end, that thou mayest love
thy Creator. In the same manner, my brethren, as if a bridegroom should make a
ring for his bride, and she having received the ring, should love it more than
she loves the bridegroom who made the ring for her: would not her soul be found
guilty of adultery in the very gift of the bridegroom, albeit she did but love
what the bridegroom gave her? By all means let her love what the bridegroom
gave: yet should she say, "This ring is enough for me, I do not wish to see his
face now:" what sort of woman would she be? Who would not detest such folly? who
not pronounce her guilty of an adulterous mind? Thou lovest gold in place of the
man, lovest a ring in place of the bridegroom: if this be in thee, that thou
lovest a ring in place of thy bridegroom, and hast no wish to see thy
bridegroom; that he has given time an earnest, serves not to pledge thee to him, but to
turn away thy heart from him! For this the bridegroom gives earnest, that in his
earnest he may himself be loved. Well then, God gave thee all these things:
love Him that made them. There is more that He would fain give thee, that is, His
very Self that made these things. But if thou love these--what though God made
them--and neglect the Creator and love the world; shall not thy love be
accounted adulterous?(10)
12. For "the world" is the appellation given not only to this fabric which
God made heaven and earth, the sea, things visible and invisible: but the
inhabitants of the world are called the world, just as we call a "house" both the
walls and them that inhabit therein. And sometimes we praise a house, and find
fault with the inhabitants. For we say, A good house; because it is marbled and
beautifully(1) ceiled: and in another sense we say, A good house: no man there
suffers wrong, no acts of plunder, no acts of oppression, are done there. Now
we praise not the building, but those who dwell within the building: yet we call
it "house," both this and that. For all lovers of the world, because by love
they inhabit the world, just as those inhabit heaven, whose heart is on high
while in the flesh they walk on earth: I say then, all lovers of the world are
called the world. The same have only these three things, "lust of the flesh, lust
of the eyes, vain glory of life." For they lust to eat, drink, cohabit: to use
these pleasures. Not surely, that there is no allowed measure in these things?
or that when it is said, Love not these things, it means that ye are not to
eat, or not to drink, or not to beget children? This is not the thing said. Only,
let there be measure, because of the Creator, that these things may not bind
you by your loving of them: lest ye love that for enjoyment, which ye ought to
have for use. But ye are not put to the proof except when two things are
propounded to you, this or that: Will thou righteousness or gains? I have not
wherewithal to live, have not wherewithal to eat, have not wherewithal to drink. But
what if thou canst not have these but by iniquity? Is it not better to love that
which thou losest not, than to lose thyself by iniquity? Thou seest the gain of
gold, the loss of faith thou seest not. This then, saith he to us, is "the
lust of the flesh," i.e. the lusting after those things which pertain to the
flesh, such as food, and carnal cohabitation, and all other such like.
13."And the lust of the eyes:" by "the lust of the eyes," he means all
curiosity. Now how wide is the scope of curiosity! This it is that works in
spectacles, in theatres, in sacraments of the devil, in magical arts, in dealings(2)
with darkness: none other than curiosity. Sometimes it tempts even the servants
of God, so that they wish as it were to work a miracle, to tempt God whether
He will hear their prayers in working of miracles; it is curiosity: this is
"lust of the eyes;" it "is not of the Father." If God hath given the power, do the
miracle, for He hath put it in thy way to do it: for think not that those who
have not done miracles shall not pertain to the kingdom of God. When the
apostles were rejoicing that the demons were subject to them, what said the Lord to
them? "Rejoice not in this, but rejoice because your names are written in
heaven."(3) In that would He have the apostles to rejoice, wherein thou also
rejoicest. Woe to thee truly if thy name be not written in heaven! Is it woe to thee if
thou raise not the dead? is it woe to thee if thou walk not on the sea? is it
woe to thee if thou cast not out demons? If thou hast received power to do them,
use it humbly, not proudly. For even of certain false prophets the Lord hath
said that "they shall do signs and prodigies."(4) Therefore let there be no
"ambition of the world:" Ambitio saeculi, is Pride. The man wishes to make much of
himself in his honors: he thinks himself great, whether because of riches, or
because of some power.
14. These three there are, and thou canst find nothing whereby human
cupidity can be tempted, but either by the lust of the flesh, or the lust of the
eyes, or the pride of life. By these three was the Lord tempted of the devil.(5)
By the lust of the flesh He was tempted when it was said to Him, "If thou be the
Son of God, speak to these stones that they become bread," when He hungered
after His fast. But in what way repelled He the tempter, and taught his soldier
how to fight? Mark what He said to him: "Not by bread alone doth man live, but
by every word of God." He was tempted also by the lust of the eyes concerning a
miracle, when he said to Him, "Cast thyself down: for it is written, He shall
give his angels charge concerning thee: and in their hands they shall bear thee
up, lest at any time thou dash thy foot against a stone." He resisted the
tempter, for to do the miracle, would only have been to seem either to have yielded,
or to have done it from curiosity; for He wrought when He would, as God,
howbeit as healing the weak. For if He had done it then, He might have been thought
to wish only to do a miracle. But lest men should think this, mark what He
answered; and when the like temptation shall happen to thee, say thou also the
same: "Get thee behind me, Satan; for it is written, Thou shall not tempt the Lord
thy God:" that is, if I do this I shall tempt God. He said what He would have
thee to say. When the enemy suggests to thee, "What sort of man, what sort of
Christian, art thou? As yet hast thou done one miracle? or by thy prayers have
the dead been raised, or hast thou healed the fevered? if thou wert truly of any
moment, thou wouldest do some miracle:" answer and say: "It is written, Thou
shall not tempt the Lord thy God:" therefore I will not tempt God, as if I should
belong to God if I do a miracle, and not belong if I do none: and what becomes
then of His words, "Rejoice, because your names are written in heaven"? By
"pride of life" how was the Lord tempted? When he carried Him up to an high place,
and said to Him, "All these will I give thee, if thou wilt fall down and
worship me." By the loftiness of an earthly kingdom he wished to tempt the King of
all worlds: but the Lord who made heaven and earth trod the devil under foot.
What great matter for the devil to be conquered by the Lord? Then what did He in
the answer He made to the devil but teach thee the answer He would have thee to
make? "It is, written, Thou shall worship the Lord thy God, and Him only shall
thou serve." Holding these things fast, ye shall not have the concupiscence of
the world: by not having concupiscence of the world, neither shall the lust of
the flesh, nor the lust of the eyes, nor the pride of life, subjugate you: and
ye shall make place for Charity when she cometh, that ye may love God. Because
if love of the world be there, love of God will not be there. Hold fast rather
the love of God, that as God is for ever and ever, so ye also may remain for
ever and ever: because such is each one as is his love. Lovest thou earth? thou
shall be earth. Lovest thou God? what shall I say? thou shall be a god? I dare
not say it of myself, let us hear the Scriptures: "I have said, Ye are gods,
and all of you sons of the Most High."(1) If then ye would be gods and sons of
the Most High, "Love not the world, neither the things that are in the world. If
any man love the world, the love of the Father is not in him. For all the
things that are in the world, is the lust of the flesh, and the lust of the eyes,
and the pride of life, which is not of the Father, but is of the world:"(2) i.e.
of men, lovers of the world. "And the world passeth away, and the lusts
thereof: but he that doeth the will of God abideth for ever, even as God also abideth
for ever."
HOMILY III.
- JOHN II. 18-27.
"Children, it is the last hour: and as ye have heard that antichrist shall
come, even now are there many antichrists; whereby we know that it is the last
hour. They went out from us, but they were not of us: if they had been of us,
they would no doubt have continued with us: but they went out, that they might
be made manifest that they were not all of us. But ye have an unction from the
Holy One, and know all things.(1) I write unto you, not because ye know not the
truth, but because ye know it, and that no lie is of the truth. Who is a liar
but he that denieth that Jesus is the Christ? [He is antichrist, that denieth
the Father and the Son.](2) Whosoever denieth the Son, the same hath neither the
Father nor the Son: and he that acknowledgeth the Son hath both the Father and
the Son. Let that therefore abide in you, which ye have heard from the
beginning. If that which ye have heard from the beginning shall remain in you, ye also
shall continue in the Son, and in the Father. And this is the promise that He
hath promised us, even eternal life. These things have I written unto you
concerning them that seduce you; that ye may know that, ye have an unction, and that
the unction which ye have received of him may abide in you. And ye need not
that any man teach you; because His unction teacheth you of all things."
1. "CHILDREN,(1) it is the(2) last hour." In this lesson he addresses the
children that they may make haste to grow, because "it is the last hour." Age
or stature(3) of the body is not at one's own will. A man does not grow in
respect of the flesh when he will, any more than he is born when he will: but where
the being born rests with the will, the growth also rests with the will. No man
is "born of water and the Spirit,(4) except he be willing. Consequently if he
will, he grows or makes increase: if he will, he decreases. What is it to grow?
To go onward(5) by proficiency. What is it to decrease? To go backward(6) by
deficiency. Whoso knows that he is born, let him hear that he is an infant; let
him eagerly cling to the breasts of his mother, and he grows apace. Now his
mother is the Church; and her breasts are the two Testaments of the Divine
Scriptures. Hence let him suck the milk of all the things that as signs of spiritual
truths were done in time for our eternal salvation,(7) that being nourished and
strengthened, he may attain to the eating of solid meat, which is, "In the
beginning was the Word, and the Word was with God, and the Word was God."(8) Our
milk is Christ in His humility; our meat, the selfsame Christ equal with the
Father. With milk He nourisheth thee, that He may feed thee with bread: for with
the heart spiritually to touch Christ is to know that He is equal with the Father.
2. Therefore it was that He forbade Mary to touch Him, and said to her,
"Touch me not; for I am not yet ascended unto the Father."(9) What is this? He
gave Himself to be handled by the disciples. and did He shun Mary's touch? Is not
He the same that said to the doubting disciple, "Reach hither thy fingers, and
feel the scars"?(10) Was He at that time ascended to the Father? Then why doth
He forbid Mary, and saith, "Touch me not; for I am not yet ascended to the
Father?" Or are we to say, that He feared not to be touched by men, and feared to
be touched by women? The touch of Him cleanseth all flesh. To whom He willed
first to be manifested, by them feared He to be handled? Was not His resurrection
announced by women to the men, that so the serpent should by a sort of
counterplot be overcome? For because he first by the woman announced death to man,
therefore to men was also life announced by a woman. Then why was He unwilling to
be touched, but because He would have it to be understood of that spiritual
touch? The spiritual touch takes place from a pure heart. That person does of a
pure heart reach Christ with his touch who understands Him coequal with the
Father. But whoso does not yet understand Christ's Godhead, that person reaches but
unto the flesh, reaches not unto the Godhead. Now what great matter is it, to
reach only unto that which the persecutors reached unto, who crucified Him? But
that is the great thing, to understand the Word God with God, in the beginning,
by whom all things were made: such as He would have Himself to be known when
He said to Philip, "Am I so long time with you, and have ye not known me,
Philip? He that seeth me, seeth also the Father."(11)
3. But lest any be sluggish to go forward, let him hear: "Children, it is
the last hour." Go forward, run, grow; "it is the last hour." This same last
hour is long; yet it is the last. For he has put "hour" for "the last time;"
because it is in the last times that our Lord Jesus Christ is to come.(12) But some
will say, How the last times? how the last hour? Certainly antichrist will
first come, and then will come the day of judgment. John perceived these thoughts:
test people should in a manner become secure, and think it was not the last
hour because antichrist was to come, he said to them, "And as ye have heard
that antichrist is to come, now are there come many antichrists." Could it have
many antichrists, except it were "the last hour"?
4. Whom has he called antichrists? He goes on and expounds. "Whereby we
know that it is the last hour," By what? Because "many antichrists are come. They
went out from us;" see the antichrists! "They went out from us:" therefore we
bewail the loss. Hear the consolation. "But they were not of us." All heretics,
all schismatics went out from us, that is, they go out from the Church; but
they would not go out, if they were of us. Therefore, before they went out they
were not of us. If before they went out they were not of us. many are within,
are not gone out, but yet are antichrists. We dare to say this: and why, but that
each one while he is within may not be an antichrist? For he is about to
describe and mark the antichrists, and we shall see them now. And each person ought
to question his own conscience, whether he be an antichrist. For antichrist in
our tongue means, contrary to Christ.(1) Not, as some take it, that antichrist
is to be so called because he is to come ante Christum, before Christ, i.e.
Christ to come after him: it does not mean this, neither is it thus written, but
Antichristus, i.e. contrary to Christ. Now who is contrary to Christ ye already
perceive from the apostle's own exposition, and understand that none can go out
but antichrists; whereas those who are not contrary to Christ, can in no wise
go out. For he that is not contrary to Christ holds fast in His body, and is
counted therewith as a member. The members are never contrary one to another. The
entire body consists of all the members. And what saith the apostle concerning
the agreement of the members? "If one member suffer, all the members suffer
with it; and if one member be glorified, all the members rejoice with it."(2) If
then in the glorifying of a member the other members rejoice with it, and in
its suffering all the members suffer, the agreement of the members hath no
antichrist. And there are those who inwardly are in such sort in the body of our Lord
Jesus Christ--seeing His body is yet under cure, and the soundness will not be
perfect save in the resurrection of the dead--are in such wise in the body of
Christ, as bad humors. When these are vomited up, the body is relieved: so too
when bad men go out, then the Church is relieved. And one says, when the body
vomits and casts them out, These humors went out of me, but they were not of me.
How were not of me? Were not cut out of my flesh, but oppressed my breast
while they were in me.
5. "They went out from us; but," be not sad, "they were not of us." How
provest thou this? If they had been of us, they would doubtless have continued
with us. Hence therefore ye may see, that many who are not of us, receive with us
the Sacraments, receive with us baptism. receive with us what the faithful
know they receive, Benediction, the Eucharist,(3) and whatever there is in Holy
Sacraments: the communion of the very altar they receive with us, and are not of
us. Temptation proves that they are not of us. When temptation comes to them as
if blown by a wind they fly abroad; because they were not grain. But all of
them will fly abroad, as we must often tell you, when once the fanning of the
Lord's threshing-floor shall begin in the day of judgment. "They went out from us,
but they were not of us; if they had been of us, they would no doubt have
continued with us." For would ye know, beloved, how most certain this saying is,
that they who haply have gone out and return, are not antichrists, are not
contrary to Christ? Whoso are not antichrists, it cannot be that they should continue
without. But of his own will is each either an antichrist or in Christ. Either
we are among the members, or among the bad humors. He that changeth himself
for the better, is in the body, a member: but he that continues in his badness,
is a bad humor; and when he is gone out, then they who were oppressed will
be relieved. "They went out from us, but they were not of us; for if they had
been of us, they would no doubt have continued with us: but (they went out), that
they might be made manifest that they were not all of us." That he has added,
"that they might be made manifest," is, because even when they are within they
are not of us; yet they are not manifest, but by going out are made manifest.
"And ye have an unction from the Holy One, that ye may be manifest to your own
selves.(4) The spiritual unction is the Holy Spirit Himself, of which the
Sacrament is in the visible unction.(1) Of this unction of Christ he saith, that all
who have it know the bad and the good; and they need not to be taught, because
the unction itself teacheth them.
6. "I write unto you not because ye know not the truth, but because ye
know it, and that no lie is of the truth."(2) Behold, we are admonished how we may
know antichrist. What is Christ? Truth. Himself hath said "I am the Truth."(3)
But "no lie is of the truth." Consequently, all who lie are not yet of Christ.
He hath not said that some lie is of the truth, and some lie not of the
truth. Mark the sentence. Do not fondle yourselves, do not flatter yourselves, do
not deceive yourselves, do not cheat yourselves: "No lie is of the truth." Let us
see then how antichrists lie, because there is more than one kind of lying.
"Who is a liar, but he that denieth that Jesus is the Christ?" One is the meaning
of the word "Jesus," another the meaning of the word "Christ:" though it be
one Jesus Christ our Saviour, yet "Jesus" is His proper name. Just as Moses was
so called by his proper name, as Elias, as Abraham: so as His proper name our
Lord hath the name "Jesus:" but "Christ" is the name of His(4) sacred character.
As when we say, Prophet, as when we say, Priest; so by the name Christ we are
given to understand the Anointed, in whom should be the redemption of the whole
people. The coming of this Christ was hoped for by the people of the Jews: and
because He came in lowliness, He was not acknowledged; because the stone was
small, they stumbled at it and were broken. But "the stone grew, and became a
great mountain;"(5) and what saith the Scripture? "Whosoever shall stumble at this
stone shall be broken;(6) and on whomsoever this stone shall come. it will
grind him to powder." We must mark the difference of the words: it saith, he that
stumbleth shall be broken; but he on whom it shall come, shall be ground to
powder. At the first, because He came lowly, men stumbled at Him: because He shall
come lofty to judgment, on whomsoever He shall come, He will grind him to
powder. But not that man will He grind to powder at His future coming, whom He
broke not when He came. He that stumbled not at the lowly, shall not dread the
lofty. Briefly ye have heard it, brethren: he that stumbled not at the lowly. shall
not dread the lofty. For to all bad men is Christ a stone of stumbling;
whatever Christ saith is bitter to them.
7. For hear and see. Certainly all who go out from the Church, and are cut
off from the unity of the Church, are antichrists; let no man doubt it: for
the apostle himself hath marked them, "They went out from us, but they were not
of us; for if they had been of us, they would no doubt have continued with us."
Therefore, whoso continue not with us, but go out from us, it is manifest that
they are antichrists. And how are they proved to be antichrists? By lying. "And
who is a liar, but he that denieth that Jesus is the Christ?"(7) Let us ask
the heretics: where do you find a heretic that denies that Jesus is the Christ?
See now, my beloved, a great mystery.(8) Mark what the Lord God may have
inspired us withal, and what I would fain work into your minds. Behold, they went out
from us, and turned Donatists: we ask them whether Jesus be the Christ; they
instantly confess that Jesus is the Christ. If then that person is an antichrist,
who denies that Jesus is the Christ, neither can they call us antichrists, nor
we them; therefore, neither they went out from us, nor we from them. If then
we have not gone out one from another, we are in unity: if we be in unity, what
means it that there are two altars in this city? what, that there are divided
houses, divided marriages? that there is a common bed, and a divided Christ? He
admonishes us, he would have us confess what is the truth:--either they went
out from us, or we from them. But let it not be imagined that we have gone out
from them. For we have the testament of the Lord's inheritance, we recite it,
and there we find, "I will give Thee the nations for Thine inheritance, and for
Thy possessions the ends of the earth."(9) We hold fast Christ's inheritance;
they hold it not, for they do not communicate with the whole earth, do not
communicate with the(10) universal body redeemed by the blood of the Lord. We have
the Lord Himself rising from the dead, who presented Himself to be felt by the
hands of the doubting disciples: and while they yet doubted, He said to them,
"It behoved Christ to suffer, and to rise from the dead the third day: and that
repentance and remission of sins should be preached in His name"(11)--Where?
which way? to what persons?--"through all nations, beginning at Jerusalem." Our
minds are set at rest concerning the unity of the inheritance! Whoso does not
communicate with this inheritance, is gone out.
8. But let us not be made sad: "They went out from us, but they were not
of us for if they had been of us, they would no doubt have continued with
us."(1) If then they went out from us, they are antichrists; if they are antichrists,
they are liars; if they are liars, they deny that Jesus is the Christ. Once
more we come back to the difficulty of the question. Ask them one by one; they
confess that Jesus is the Christ. The difficulty that hampers us comes of our
taking what is said in the Epistle in too narrow a sense. At any rate ye see the
question; this question puts both us and them to a stand, if it be not
understood. Either we are antichrists, or they are antichrists; they call us
antichrists, and say that we went out from them; we say the like of them. But now this
epistle has marked out the antichrists by this cognizance: "Whosoever denies that
Jesus is the Christ," that same "is an antichrist." Now therefore let us
enquire who denies; and let us mark not the tongue, but the deeds. For if all be
asked, all with one mouth confess that Jesus is the Christ. Let the tongue keep
still for a little while, ask the life. If we shall find this, if the Scripture
itself shall tell us that denial is a thing done not only with the tongue, but
also with the deeds, then assuredly we find many antichrists, who with the mouth
profess Christ, and in their manners dissent from Christ. Where find we this in
Scripture? Hear Paul the Apostle; speaking of such, he saith, "For they
confess that they know God, but in their deeds deny Him."(2) We find these also to be
antichrists: whosoever t in his deeds denies Christ, is an antichrist. I t
listen not to what he says, but I look what life he leads. Works speak, and do
we require words? For where is the bad man that does not wish to talk well? But
what saith the Lord to such? "Ye hypocrites, how can ye speak good things,
while ye are evil?"(3) Your voices ye bring into mine ears: I look into your
thoughts. I see an evil will there, and ye make a show of false fruits. I know what
I must gather, and whence; I do not "gather figs of thistles," I do not gather
"grapes of thorns;" for "every tree is known by its fruit."(4) A more lying
antichrist is he who with his mouth professes that Jesus is the Christ, and with
his deeds denies Him. A liar in this, that he speaks one thing, and t does
another.
9. Now therefore, brethren, if deeds are, to be questioned, not only do we
find many antichrists gone out; but many not yet maninfest, who have not gone
out at all. For as many as the Church hath within it that are perjured,
defrauders,(5) addicted to black arts, consulters of fortune-tellers, adulterers,
drunkards, usurers, boy-stealers,(6) and all the other vices that we are not able
to enumerate; these things are contrary to the doctrine of Christ, are contrary
to the word of God. Now the Word of God is Christ: whatever is contrary to the
Word of God is in Antichrist. For Antichrist means, "contrary to Christ." And
would ye know how openly these resist Christ? Sometimes it happens that they do
some evil, and one begins to reprove them; because they dare not blaspheme
Christ, they blaspheme His ministers by whom they are reproved: but if thou show
them that thou speakest Cnrist's words, not thine own, they endeavor all they
can to convict thee of speaking thine own words, not Christ's: if however it is
manifest that thou speakest Christ's words, they go even against Christ, they
begin to find fault with Christ: "How," say they, "and why did He make us such as
we are?" Do not persons say this every day, when they are convicted of their
deeds? Perverted by a depraved will, they accuse their Maker. Their Maker cries
to them from heaven, (for the same made us, who new-made us:) What made I thee?
I made man, not avarice; I made man, not robbery; I made man, not adultery.
Thou hast heard that my works praise me. Out of the mouth of the Three Children,
it was the hymn itself that kept them from the fires."(7) The works of the Lord
praise the Lord, the heaven, the earth, the sea, praise Him; praise Him all
things that are in the heaven, praise Him angels, praise Him stars, praise Him
lights, praise Him whatever swims, whatever flies, whatever walks, whatever
creeps; all these praise the Lord. Hast thou heard there that avarice praises the
Lord? Hast thou heard that drunkenness praises the Lord? That luxury praises,
that frivolity praises Him? Whatever thou hearest not in that hymn give praise to
the Lord, the Lord made not that thing. Correct what thou hast made, that what
God made in thee may be saved. But if thou wilt not, and lovest and embracest
thy sins, thou art contrary to Christ. Be thou within, be thou without, thou art
an antichrist; be thou within, be thou without, thou art chaff. But why art
thou not without? Because thou hast not fallen in with a wind to carry thee away.
10. These things are now manifest, my brethren. Let no man say, I do not
worship Christ, but I worship God His Father. "Every one that denieth the Son,
hath neither the Son nor the Father; and he that confesseth the Son, hath both
the Son and the Father."(1) He speaks to you that are grain: and let those who
were chaff, hear, and become grain. Let each one, looking well to his own
conscience, if he be a lover of the world, be changed; let him become a lover of
Christ, that he be not an antichrist. If one shall tell him that he is an
antichrist, he is wroth, he thinks it a wrong done to him; perchance, if he is told by
him that strives with him(2) that he is an antichrist, he threatens an action at
law.(3) Christ saith to him, Be patient; if thou hast been falsely spoken of,
rejoice with me, because I also am falsely spoken of by the antichrists: but if
thou art truly spoken of, come to an understanding with thine own conscience;
and if thou fear to be called this, fear more to be it.
11. "Let that therefore abide in you, which ye have heard from the
beginning. If that which ye have heard from the beginning shall abide in you, ye also
shall abide in the Son, and in the Father. And this is the promise that He hath
promised us."(4) For haply thou mightest ask about the wages, and say, Behold,
"that which I have heard from the beginning I keep safe in me, I comply
therewith; perils, labors, temptations, for the sake of this continuance, I bear up
against them all: with what fruit? what wages? what will He hereafter give me,
since in this world I see that I labor among temptations? I see not here that
there is any rest: mere mortality weigheth down the soul, and the corruptible
body presseth it down to lower things: but I bear all things, that "that which I
have heard from the beginning"(5) may "remain" in me; and that I may say to my
God, "Because of the words of Thy lips have I kept hard ways."(6) Unto what
wages then? Hear, and faint not. If thou wast fainting in the labors, upon the
promised wages be strong. Where is the man that shall work in a vineyard, and shall
let slip out of his heart the reward he is to receive? Suppose him to have
forgotten, his hands fail. The remembrance of the promised wages makes him
persevering in the work: and yet he that promised it is a man who can deceive thine
expectation. How much more strong oughtest thou to be in God's field, when He
that promised is the Truth, Who can neither have any successor, nor die, nor
deceive him to whom the promise was made! And what is the promise? Let us see what
He hath promised. Is it gold which men here love much, or silver? Or
possessions, for which men lavish gold, however much they love gold? Or pleasant lands,
spacious houses, many slaves, numerous beasts? Not these are the wages, so to
say, for which he exhorts us to endure in labor. What are these wages called?
"eternal life." Ye have heard, and in your joy ye have cried out: love that which
ye have heard, and ye are delivered from your labors into the rest of eternal
life. Lo, this is what God promises; "eternal life."(7) Lo, this what God
threatens; eternal fire. What to those set on the right hand? "Come, ye blessed of my
Father, receive the kingdom prepared for you from the beginning of the
world."(8) To those on the left, what? "Go into eternal fire, prepared for the devil
and his angels." Thou dost not yet love that: at least fear this.
12. Remember then, my brethren, that Christ hath promised us eternal life:
"This," saith he, "is the promise which He hath promised us, even eternal
life. These things have I written to you concerning them which seduce you."(9) Let
none seduce you unto death: desire the promise of eternal life. What can the
world promise? Let it promise what you will, it makes the promise perchance to
one that tomorrow shall die. And with what face wilt thou go hence to Him that
abideth for ever? "But a powerful man threatens me, so that I must do some evil."
What does he threaten? Prisons, chains, fires, torments, wild beasts: aye, but
not eternal fire? Dread that which One Almighty threatens; love that which One
Almighty promises; and all the world becomes vile in our regard, whether it
promise or terrify. "These things have I written unto you concerning them which
seduce you; that ye may know that ye have an unction, and the unction which we
have received from Him may abide in you."(10) In the unction we have the
sacramental sign [of a thing unseen], the virtue itself is invisible;(11) the
invisible unction is the Holy Ghost; the invisible unction is that charity, which, in
whomsoever it be, shall be as a root to him: however burning the sun, he cannot
wither. All that is rooted is nourished by the sun's warmth, not withered.
13. "And ye have no need that any man teach you, because His(1) unction
teacheth you concerning all things."(2) Then to what purpose is it that "we," my
brethren, teach you? If "His unction teacheth you concerning all things," it
seems we labor without a cause. And what mean we, to cry out as we do? Let us
leave you to His unction, and let His unction teach you. But this is putting the
question only to myself: I put it also to that same apostle: let him deign to
hear a babe that asks of him: to John himself I say, Had those the unction to
whom thou wast speaking? Thou hast said, "His unction teacheth you concerning all
things." To what purpose hast thou written an Epistle like this? what teaching
didst "thou "give them? what instruction? what edification? See here now,
brethren, see a mighty mystery) The sound of our words strikes the ears, the Master
is within. Do not suppose that any man learns ought from man. We can admonish
by the sound of our voice; if there be not One within that shall teach, vain is
the noise we make. Aye, brethren, have yea mind to know it? Have ye not all
heard this present discourse? and yet how many will go from this place untaught!
I, for my part, have spoken to all; but they to whom that Unction within
speaketh not, they whom the Holy Ghost within teacheth not, those go back untaught.
The teachings of the master from without are a sort of aids and admonitions. He
that teacheth the hearts, hath His chair in heaven. Therefore saith He also
Himself in the Gospel: "Call no man your master upon earth; One is your Master,
even Christ."(4) Let Him therefore Himself speak to you within, when not one of
mankind is there: for though there be some one at thy side, there is none in
thine heart. Yet let there not be none in thine heart:(5) let Christ be in thine
heart: let His unction be in the heart, lest it be a heart thirsting in the
wilderness, and having no fountains to be watered withal. There is then, I say, a
Master within that teacheth: Christ teacheth; His inspiration teacheth. Where
His inspiration and His unction is not, in vain do words make a noise from
without. So are the words, brethren, which we speak from without, as is the
husbandman to the tree: from without he worketh, applieth water and diligence of
culture; let him from without apply what he will, does he form the apples? does he
clothe the nakedness of the wood with a shady covering of leaves? does he do any
thing like this from within? But whose doing is this? Hear the husbandman, the
apostle: both see what we are, and hear the Master within: "I have planted,
Apollos haft watered; but God gave the increase: neither he that planteth is any
thing, neither he that watereth, but He that giveth the increase, even God." (6)
This then we say to you: whether we plant, or whether we water, by speaking we
are not any thing; but He that giveth the increase, even God: that is, "His
unction which teacheth you concerning all things."
HOMILY IV.
JOHN II. 27; III. 8.
"And it is true, and lieth not. Even as it hath taught you, abide in it.
And now, little children, abide in Him; that, when He shall appear, we may have
confidence, and not be put to shame by Him at His coming. If ye know that He is
righteous, know ye that every one that doeth righteousness is born of Him.
Behold, what manner of love the Father hath bestowed upon us, that we should be
called and should be the sons of God: therefore the world knoweth us not, because
it knew not Him, us also the world knoweth not. Beloved, now are we the sons
of God, and it is not yet manifested what we shall be. We know that, when He
shall appear, we shall be like Him; for we shall see Him as He is. And every man
that hath this hope in Him purifieth himself, even as He is pure. Whosoever
committeth sin committeth also iniquity. Sin is iniquity. And ye know that He was
manifested to take away sin; and in Him is no sin. Whosoever abideth in Him
sinneth not: whosoever sinneth hath not seen Him, neither known Him. Little
children, let no man seduce you. He that doeth righteousness is righteous, even as He
is righteous. He that committeth sin is of the devil; for the devil sinneth
from the beginning. For this purpose the Son of God was manifested; that He might
destroy the works of the devil."
1. Ye remember, brethren, that yesterday's lesson was brought to a close
at this point, that "ye have no need that any man teach you, but the unction
itself teacheth you concerning all things." Now this, as I am sure ye remember, we
so expounded to you, that we who from without speak to your ears, are as
workmen applying culture from without to a tree, but we cannot give the increase
nor form the fruits: but only He that created and redeemed and called you, He,
dwelling in you by faith and the Spirit, must speak to you within, else vain is
all our noise of words. Whence does this appear? From this: that while many
hear, not all are persuaded of that which is said, but only they to whom God speaks
within. Now they to whom He speaks within, are those who give place to Him:
and those give place to God, who "give not place to the devil."(1) For the devil
wishes to inhabit the hearts of men, and speak there the things which are able
to seduce. But what saith the Lord Jesus? "The prince of this world is cast
out."(2) Whence cast? out of heaven and earth? out of the fabric of the world?
Nay, but out of the hearts of the believing. The invader being cast out, let the
Redeemer dwell within: because the same redeemed, who created. And the devil now
assaults from without, not conquers Him that hath possession within. And he
assaults from without, by casting in various temptations: but that person
consents not thereto, to whom God speaks within, and the unction of which ye have
heard.
2. "And it is true," namely, this same unction; i.e. the very Spirit of
the Lord which teacheth men, cannot lie: "and is not false.(3) Even as it hath
taught you, abide ye in the same. And now, little children, abide ye in Him, that
when He shall be manifested, we may have boldness in His sight, that we be not
put to shame by Him at His coming."(4) Ye see, brethren: we believe on Jesus
whom we have not seen: they announced Him, that saw, that handled, that heard
the word out of His own mouth; and that they might persuade all mankind of the
truth thereof, they were sent by Him, not dared to go of themselves. And whither
were they sent? Ye heard while the Gospel was read, "Go, preach the Gospel to
the whole creation which is under heaven."(5) Consequently, the disciples were
sent "every where:" with signs and wonders to attest that what they spake, they
had seen. And we believe on Him whom we have not seen, and we look for Him to
come. Whose look for Him by faith, shall rejoice when He cometh: those who are
without faith, when that which now they see not is come, shall be ashamed. And
that confusion of face shall not be for a single day and so pass away, in such
sort as those are wont to be confounded, who are found out in some fault, and
are scoffed at by their fellowmen. That confusion shall carry them that are
confounded to the left hand, that to them it may be said, "Go into everlasting
fire, prepared for the devil and his angels."(6) Let us abide then in His words,
that we be not confounded when He cometh. For Himself saith in the Gospel to them
that had believed on Him: "If ye shall abide in my word, then are ye verily my
disciples."(7) And, as if they had asked, With what fruit? "And," saith He,
"ye shall know the truth, and the truth shall make you free." For as yet our
salvation is in hope, not in deed: for we do not already possess that which is
promised, but we hope for it to come. And "faithful is He that promised;"(8) He
deceiveth not thee: only do thou not faint, but wait for the promise. For He, the
Truth, cannot deceive. Be not thou a liar, to profess one thing and do another;
keep thou the faith, and He keeps His promise. But if thou keep not the faith,
thine own self, not He that promised, hath defrauded thee.
3. "If ye know that He is righteous, know ye(1) that every one that doeth
righteousness is born of Him."(2) The righteousness which at present is ours is
of faith. Perfect righteousness is not, save only in the angels: and scarce in
angels, if they be compared with God: yet if there be any perfect
righteousness of souls and spirits which God hath created, it is in the angels, holy, just,
good, by no lapse turned aside, by no pride falling, but remaining ever in the
contemplation of the Word of God, and having nothing else sweet unto them save
Him by whom they were created; in them is perfect righteousness: but in us it
has begun to be, of faith, by the Spirit. Ye heard when the Psalm was read,
"Begin(3) to the Lord in confession."(4) "Begin," saith it; the beginning of our
righteousness is the confession of sins. Thou hast begun not to defend thy
sin; now hast thou made a beginning of righteousness: but it shall be perfected in
thee when to do nothing else shall delight thee, when "death shall be
swallowed up in victory,"(5) when there shall be no itching of lust, when there shall
be no struggling with flesh and blood, when there shall be the palm of victory,
the triumph over the enemy; then shall there be perfect righteousness. At
present we are still fighting: if we fight we are in the lists;(6) we smite and are
smitten; but who shall conquer, remains to be seen. And that man conquers, who
even when he smites presumes not on his own strength, but relies upon God that
cheers him on. The devil is alone when he fights against us. If we are with
God, we overcome the devil: for if thou fight alone with the devil, thou wilt be
overcome. He is a skillful enemy: how may palms has he won! Consider to what he
has cast us down t That we are born mortal, comes of this, that he in the first
place cast down from Paradise our very original. What then is to be done,
seeing he is so well practised? Let the Almighty be invoked to thine aid against
the devices of the devil. Let Him dwell in thee, who cannot be overcome, and thou
shalt securely overcome him who is wont to overcome. But to overcome whom?
Those in whom God dwelleth not. For, that ye may know it, brethren; Adam being in
Paradise despised the commandment of God, and lifted up the neck, as if he
desired to be his own master, and were loath to be subject to the will of God: so
he fell from that immortality, from that blessedness. But there was a certain
man, a man now well skilled, though a mortal born, who even as he sat on the
dunghill, purifying with worms, overcame the devil: yea, Adam himself then
overcame: even he, in Job; because Job was of his race. So then, Adam, overcome in
Paradise, overcame on the dunghill. Being in Paradise, he gave ear to the
persuasion of the woman which the devil had put into her: but being on the dunghill he
said to Eve, "Thou hast spoken as one of the foolish women."(7) There he lent an
ear, here he gave an answer: when he was glad, he listened, when he was
scourged, he overcame. Therefore, see what follows, my brethren, in the Epistle:
because this is what it would have us lay to heart, that we may overcome the devil
indeed, but not of ourselves. "If ye know that He is righteous," saith it,
"know ye that every one that doeth righteousness is born of Him:" of God, of
Christ. And in that he hath said, "Is born of Him," he cheers us on. Already
therefore, in that we are born of Him, we are perfect.
4. Hear. "Behold what manner of love the Father hath given us, that we
should be called sons of God, and be(8) (such).(9) For whoso are called sons, and
are not sons, what profiteth them the name where the thing is not? How many are
called physicians, who know not how to heal! how many are called watchers, who
sleep all night long! So, many are called Christians, and yet in deeds are not
found such; because they are not this which they are called, that is, in life,
in manners, in faith, in hope, in charity. But what have ye heard here,
brethren? "Behold, what manner of love the Father hath bestowed upon us, that we
should be called, and should be, the sons of God: therefore the world knoweth us
not, because it hath not known Him, us also the world knoweth not."(10) There is
a whole world Christian, and a whole world ungodly; because throughout the
whole world there are ungodly, and throughout the whole world there are godly:
those know not these. In what sense, think we, do they not know them? They deride
them that live good lives. Mark well and see: for haply there are such also
among you. Each one of you who now lives godly, who despises worldly things, who
does not choose to go to spectacles, who does not choose to make himself drunken
as it were by solemn custom, yea, what is worse, under countenance of holy days
to make himself unclean: the man who does not choose to do these things, how
is he derided by those who do them!(1) Would he be scoffed at if he were known?
But why is he not known? "The world knoweth Him not." Who is "the world"? Those
inhabiters of the world. Just as we say, "a house;" meaning, its inhabitants.
These things have been said to you again and again, and we forbear to repeat
them to your disgust. By this time, when ye hear the word "world," in a bad
signification, ye know that ye must understand it to mean only lovers of the world
because through love they inhabit, and by inhabiting have become entitled to the
name. Therefore the world hath not known us, because it hath not known Him. He
walked here Himself, the Lord Jesus Christ in the flesh; He was God, He was
latent in weakness.(2) And wherefore was He not known? Because He reproved all
sins in men. They, through loving the delights of sins, did not acknowledge the
God: through loving that which the fever prompted, they did wrong to the
Physician.
5. For us then, what are we? Already we are begotten of Him; but because
we are such in hope, he saith, "Beloved, now are we sons of God." Now already?
Then what is it we look for, if already we are sons of God? "And not yet," saith
he, "is it manifested what(3) we shall be." But what else shall we be than
sons of God? Hear what follows: "We know that, when He shall appear, we shall be
like Him, because we shall see Him as He is." Understand, my beloved. It is a
great matter: "We know that, when He shall appear, we shall be like Him; for we
shall see Him as He is." In the first place mark, what is called "Is." Ye know
what it is that is so called. That which is called "Is," and not only is called
but is so, is unchangeable: It ever remaineth, It cannot be changed, It is in
no part corruptible: It hath neither proficiency, for It is perfect; nor hath
deficiency, for It is eternal. And what is this? "In the beginning was the Word,
and the Word was with God, and the Word was God."(4) And what is this? "Who
being in the form of God, thought it not robbery to be equal with God."(5) To see
Christ in this sort, Christ in the form of God, Word of God, Only-Begotten of
the Father, equal with the Father, is to the bad impossible. But in regard that
the Word was made flesh, the bad also shall have power to see Him: because in
the day of judgment the bad also will see Him; for He shall so come to judge, as
He came to be judged. In the selfsame form, a man, but yet God: for "cursed is
every one that putteth his trust in man."(6) A man, He came to be judged, a
man, He will come to judge. And if He shall not be seen, what is this that is
written, "They shall look on Him whom they pierced?"(7) For of the ungodly it is
said, that they shall see and be confounded. How shall the ungodly not see,
when He shall set some on the right hand, others on the left? To those on the
right hand He will say, "Come, ye blessed of my Father, receive the kingdom:"(8) to
those on the left He will say, "Go into everlasting fire." They will see but
the form of a servant, the form of God they will not see. Why? because they
were ungodly; and the Lord Himself saith, "Blessed are the pure in heart, for they
shall see God."(9) Therefore, we are to see a certain vision, my brethren,
"which neither eye hath seen, nor ear hath heard, nor hath entered into the heart
of man:"(10) a certain vision, a vision surpassing all earthly beautifulness,
of gold, of silver, of groves and fields; the beautifulness of sea and air, the
beautifulness of sun and moon, the beautifulness of the stars, the
beautifulness of angels: surpassing all things: because from it are all things beautiful.
6. What then shall "we" be, when we shall see this? What is promised to
us? "We shall be like Him, for we shall see Him as He is." The tongue hath done
what it could, hath sounded the words: let the rest be thought by the heart. For
what hath even John himself said in comparison of That which Is, or what can
be said by us men, who are so far from being equal to his merits? Return we
therefore to that unction of Him, return we to that unction which inwardly teacheth
that which we cannot speak: and because ye cannot at present see, let your
part and duty be in desire. The whole life of a good Christian is an holy
desire.(11) Now what thou longest for, thou dost not yet see: howbeit by longing, thou
art made capable, so that when that is come which thou mayest see, thou shall
be filled. For just as, if thou wouldest fill a bag, (1) and knowest how great
the thing is that shall be given, thou stretchest the opening of the sack or
the skin, or whatever else it be; thou knowest how much thou wouldest put in, and
seest that the bag is narrow; by stretching thou makest it capable of holding
more: so God, by deferring our hope, stretches our desire; by the desiring,
stretches the mind; by stretching, makes it more capacious. Let us desire
therefore, my brethren, for we shall be filled. See Paul widening, as it were,(2) his
bosom, that it may be able to receive that which is to come. He saith, namely,
"Not that I have already received, or am already perfect: brethren, I deem not
myself to have apprehended."(3) Then what art thou doing in this life, if thou
have not yet apprehended? "But this one thing [I do]; forgetting the things that
are behind, reaching forth to the things that are before,(4) upon the strain I
follow on unto the prize of the high calling." He says he reaches forth, or
stretches himself, and says that he follows "upon the strain." He felt himself
too little to take in that "which eye hath not seen, nor ear heard, neither hath
entered into the heart of man."(5) This is our life, that by longing we should
be exercised. But holy longing exercises us just so much as we prune off our
longings from the love of the world. We have already said, "Empty out that which
is to be filled." With good thou art to be filled: pour out the bad. Suppose
that God would fill thee with honey: if thou art full of vinegar, where wilt
thou put the honey? That which the vessel bore in it must be poured out: the
vessel itself must be cleansed; must be cleansed, albeit with labor, albeit with
hard rubbing, that it may become fit for that thing, whatever it be. Let us say
honey, say gold, say wine; whatever we say it is, being that which cannot be
said, whatever we would fain say, It is called--God. And when we say" God," what
have we said? Is that one syllable the whole of that we look for? So then,
whatever, we have had power to say is beneath Him: let us stretch ourselves unto Him,
that when He shall come, He may fill us. For "we shall be like Him; because we
shall see Him as He is."
7. "And every one that hath this hope in Him." Ye see how he hath set us
our place, in "hope." Ye see how the Apostle Paul agreeth with his
fellow-apostle, "By hope we are saved. But hope that is seen, is not hope: for what. a man
seeth, why doth he hope for? For if what we see not, we hope for, by patience we
wait for it."(6) This very patience exerciseth desire. Continue thou, for He
continueth: and persevere thou in walking, that thou mayest reach the goal: for
that to which thou tendest will not remove. See: "And every one that hath this
hope in Him, purifieth(7) himself even as He is pure."(8) See how he has not
taken away free-will, in that he saith, "purifieth himself." Who purifieth us but
God? Yea, but God doth not purify thee if thou be unwilling. Therefore, in
that thou joinest thy will to God, in that thou purifiest thyself. Thou purifiest
thyself, not by thyself, but by Him who cometh to inhabit thee. Still, because
thou doest somewhat therein by the will, therefore is somewhat attributed to
thee. But it is attributed to thee only to the end thou shouldest say, as in the
Psalm, "Be thou my helper, forsake me not."(9) If thou sayest, "Be thou my
helper," thou doest somewhat: for if thou be doing nothing, how should He be said
to "help" thee?
8. "Every one that doeth sin, doeth also iniquity."(10) Let no man say,
Sin is one thing, iniquity another: let no man say, I am a sinful man, but
not(11) a doer of iniquity. For, "Every one that doeth sin, doeth also iniquity. Sin
is iniquity." Well then, what are we to do concerning sins and iniquities? Hear
what He saith: "And ye know that He was manifested to take away sin; and sin
in Him is not."(12) He, in Whom sin is not, the same is come to take away sin.
For were there sin in Him, it must be taken away from Him, not He take it away
Himself. "Whosoever abideth in Him, sinneth not."(13) In so far as he abideth in
Him, in so far sinneth not. "Whosoever sinneth hath not seen Him, neither
known Him." A great question this: "Whosoever sinneth hath not seen Him, neither
known Him." No marvel. We have not seen Him, but are to see; have not known Him,
but are to know: we believe on One we have not known. Or haply, by faith we
have known, and by actual beholding(14) have not yet known? But then in faith we
have both seen and known. For if faith doth not yet see,why are we said to have
been enlightened? There is an enlightening by faith, and an enlightening by
sight. At present, while we are on pilgrimage, "we walk by faith, not by
sight,"(15) or, actually beholding. Therefore also our righteousness is "by faith, not
by sight." Our righteousness shall be perfect, when we shall see by actual
beholding.(1) Only, in the meanwhile, let us not leave that righteousness which is
of faith, since "the just doth live by faith,"(2) as saith the apostle.
"Whosoever abideth in Him, sinneth not." For, "whosoever sinneth, hath not seen Him,
neither known Him." That man who sins, believes not: but if a man believes, so
far as pertains to his faith, he sinneth not.
9. "Little children, let no man seduce you. He that doeth righteousness is
righteous, as He is righteous."(3) What? on hearing that we are "righteous as
He is righteous," are we to think ourselves equal with God? Ye must know what
means that "as:" thus he said a while ago, "Purifieth himself even as He is
pure." Then is our purity like and equal to the purity of God, and our
righteousness to God's righteousness? Who can say this? But the word "as," is not always
wont to be used in the sense of equality. As, for example, if, having seen this
large church,(4) a person should wish to build a smaller church, but with the
same relative dimensions: as, for example, if this be one measure in width and
two measures in length, he too should build his church one measure in width and
two measures in length: in that case one sees that he has built it "as" this is
built. But this church has, say, a hundred cubits in length, the other thirty:
it is at once "as" this, and yet unequal. Ye see that this "as" is not always
referred to parity and equality. For example, see what a difference there is
between the face of a man and its image from a mirror: there is a face in the
image, a face in the body: the image exists in imitation, the body in reality. And
what do we say? Why, "as" there are eyes here, so also there; "as" ears here,
so ears also there. The thing is different, but the "as" is said of the
resemblance. Well then, we also have in us the image of God; but not that which the Son
equal with the Father hath: yet except we also, according to our measure, were
"as" He, we should in no respect be said to be like Him. "He purifieth us,"
then, "even as He is pure:" but He is pure from eternity, we pure by faith. We
are "righteous even as He is righteous;" but He is so in His immutable
perpetuity, we righteous by believing on One we do not see, that so we may one day see
Him. Even when our righteousness shall be perfect, when we shall be equal to the
angels, not even then shall it be equalled with Him. How far then is it from
Him now, when not even then it shall be equal!
10. "He that doeth sin, is of the devil, because the devil sinneth from
the beginning."(5) "Is of the devil:" ye know what he means: by imitating the
devil. For the devil made no man, begat no man, created no man: but whoso imitates
the devil, that person, as if begotten of him, becomes a child of the devil;
by imitating him, not literally by being begotten of him. In what sense art thou
a child of Abraham? not that Abraham begat thee? In the same sense as the
Jews, the children of Abraham, not imitating the faith of Abraham, are become
children of the devil: of the flesh of Abraham they were begotten, and the faith of
Abraham they have not imitated. If then those who were thence begotten were put
out of the inheritance, because they did not imitate, thou, who art not
begotten of him, art made a child, and in this way shall be a child of him by
imitating him. And if thou imitate the devil, in such wise as he became proud and
impious against God, thou wilt be a child of the devil: by imitating, not that he
created thee or begat thee.
11. "Unto this end was the Son of God manifested." Now then, brethren,
mark! All sinners are begotten of the devil, as sinners. Adam was made by God: but
when he consented to the devil, he was begotten of the devil; and he begat all
men such as he was himself. With lust itself we were born; even before we add
our sins, from that condemnation we have our birth. For if we are born without
any sin, wherefore this running with infants to baptism that they may be
released? Then mark well, brethren, the two birth-stocks,(6) Adam and Christ: two men
are; but one of them, a man that is man; the other, a Man that is God. By the
man that is man we are sinners; by the Man that is God we are justified. That
birth hath cast down unto death; this birth hath raised up unto life: that birth
brings with it sin; this birth setteth free from sin. For to this end came
Christ as Man, to undo(7) the sins of men. "Unto this end was the Son of God
manifested, that He may undo the works of the devil."
12. The rest I commend to your thoughts, my beloved, that I may not burden
you. For the question we labor to solve is even this--that we call ourselves
sinners: for if any man shall say that he is without sin, he is a liar. And in
the Epistle of this same John we have found it written, "If we say that we have
no sin, we deceive ourselves."(1) For ye should remember what went before: "If
we say that we have no sin, we deceive ourselves, and the truth is not in us."
And yet, on the other hand, in what follows thou art told, "He that is begotten
of God sinneth not: he that doeth sin hath not seen Him, neither known
Him.--Every one that doeth sin is of the devil:" sin is not of God: this affrights us
again. In what sense are we begotten of God, and in what sense do we confess
ourselves sinners? Shall we say, because we are not begotten of God? And what do
these Sacraments in regard to infants? What hath John said? "He that is
begotten of God, sinneth not." And yet again the same John hath said, "If we say that
we have no sin, we deceive ourselves, and the truth is not in us!" A great
question it is, and an embarrassing one; and may I have made you intent upon having
it solved, my beloved. Tomorrow, in the name of the Lord, what He will give,
we will discourse thereof.