In the Homiliary of the Lateran basilica, page 201 on the back, the title of this sermon is: 'On the birthday of very many confessors, of St. Maximus the bishop.' In the Venetian codex 508, p. 195, the same sermon is inscribed to the same holy prelate. It is read, however, without the author's name in the codices Vatican 4951, Orvieto p. 216, and Vallicellian XXV p. 156. What if the style too should betray Maximus to be its author? It cleaves to your senses, brethren, in which we described the blessed confessors to have thus been made friends of the Saviour, because they kept the precepts of His will and did all the works of His commandments, as the Lord Himself says: 'You are My friends, if you do the things that I command you' (John 15).
We have established beforehand that the Lord Himself is a friend, who said to His disciples: 'Now I will not call you servants, but My friends; for the servant,' He says, 'knows not what his Lord does' (Ibid.). Great indeed is the grace, because the friend enters the inner parts of the chamber, while the servant waits outside at the door; the secrets of whose heart the one explores, while the other awaits his coming out. Whence also in the Song of Songs the Church says with exultation: 'The King has brought me into His chamber' (Cant. 1). Namely, because after the ignorance of gentile error she merited to know the mysteries of the Saviour; and she who before lay outside as sacrilegious, is afterwards taken within as a bride. 'I will not,' I say, 'call you servants, but friends.'
See how much the Saviour gave to His saints, whom by calling them friends He made equal to Himself; for friendship knows no rank. For although in most people the condition may be inferior, yet the effect is equal; even if one excels in honours, he does not surpass in the duties of friendship; for friends should defer to one another equally, rich and poor. And although one be more powerful, the other more humble, yet the charity of friendship, and love, makes equal in every nobility those whom rank had set apart. But whence do we suppose these blessed saints were made friends of the Saviour? Save because they kept the precepts of His will; as He Himself says: 'You are My friends, if you do the things that I command you' (John 15). For friendship itself is confirmed by the same willing and not willing.
These indeed we can call friends of God, who willed justice as the Lord does, hated iniquity as the Lord does; therefore they were bound together by the charity of friendships. From which chapter we understand whence we may come to the friendships of Christ. For the Lord does not love anyone by chance; for He bestows Himself gratuitously on no man's person. Dost thou wish to be Christ's friend? Observe the things that are Christ's. Dost thou wish to merit the grace of the Saviour? Keep the precepts of the Saviour. He bestows on Himself the affection of His charity, if He sees that a man has love of His commandments. It is therefore in our own power to make God a friend; for such as we shall show ourselves to the Lord, such also will the Lord be found by us.
If we open to Him our secrets, He too discloses the secrets of His breast. If we manifest to Him the consciousness of our offences, He too purifies us by the manifestation of His knowledge; and the more ready we are in good deeds for imitation of Him, the nearer we are to Him for grace. For the friendships of the world consist in some advantage—that is, either in gains or in honours; but the friendships of the Saviour consist in virtue, not in profit. For that holy thing can be acquired by discipline, but cannot be purchased at a price; since they are not obtained by deceitful flattery, but are called forth by a simple life. We proclaim, therefore, those blessed and praiseworthy, who merited to be His friends and of one mind with Him.
We too, therefore, brethren, ought to hasten to the friendship of the Saviour, and after the example of the saints to do his will in all things. But what shall we say of those, by what name shall we call them before God, who on the Lord's Day, for the sake of a worldly banquet, despise the heavenly feast and forsake the table of Christ, while they take delight in the table of a man? For here is the first offense against the friendship of Christ: that whereas he on the Lord's Day has called all to refreshment, each one gives himself over to the pleasure of his own wantonness, and does not rather assemble at that place to which he is led by a certain debt of religion.
For it is the Christian's duty on the Lord's Day to assemble at the Church. For on that day the laws are silent, the courts are still, so that the salvation of men might find a place for devotion; that a man might not so much take a holiday from public business as be at leisure from the crimes of sinners. But what is worse, that which was given for well-being each wretched man reckons for wantonness; and not only does he fail to come to the Church because of his sins, but, given over to vanities, he heaps upon himself yet graver sins. From these may almighty God set you free, once amended; who lives and reigns for ever and ever. Amen.