A most beautiful passage concerning the faith is here joined together, when he says that all things have been delivered to him by his Father. When you read 'all things,' you acknowledge the Almighty, one not unlike the Father, nor of a degenerate nature. When you read 'delivered,' you confess the Son, to whom by nature all things belong as his own, being of one substance, by right and not bestowed as a gift through grace. Yet he says that all things have been delivered to him, not only heaven and earth or the other elements which he himself founded and made, but also those who through the Son have access to the Father, who were once rebels against God, but afterward through faith began to have understanding. Hence in another place he says, 'All that the Father gives me shall come to me' (John 6:37). And 'no one knows the Son except the Father;'
'nor does anyone know the Father except the Son, and he to whom the Son wills to reveal him.' When he said, 'No one knows the Son except the Father,' he did not add, 'and he to whom the Father wills to reveal him;' whereas when he had said, 'No one knows the Father except the Son,' he added, 'and he to whom the Son wills to reveal him.' This is not to be understood as though the Son could be known by none save the Father alone, while the Father is known not only by the Son but also by those to whom the Son has revealed him. Rather it was so said that we might understand that both the Father and the Son himself are revealed through the Son, since he is the light of our mind; so that what he afterward added, 'and he to whom the Son wills to reveal,' you may take to mean not the Father only but also the Son, for it was appended to the whole of what he had said.
For by his Word the Father declares himself. For the Word declares not only that which is declared through the Word, but also declares itself. But that you may know that, just as the Son reveals the Father to whom he wills, so also he reveals himself, hear the Lord Jesus himself speaking, when he praised Peter for confessing him to be the Son of God: 'Blessed are you, Simon Bar-Jona, for flesh and blood has not revealed it to you, but my Father who is in heaven' (Matt. 16:17). Let us therefore hear him who follows and says: 'Come to me, all you who labor and are heavy laden.' 3. It seems wonderful to some, most dear brethren, when they hear the Lord saying, 'Come to me, all you who labor and are heavy laden, and I will refresh you.'
'Take my yoke upon you, and learn of me, for I am meek and lowly in heart, and you shall find rest for your souls. For my yoke is easy, and my burden is light.' They consider those who bear this same yoke, and so forth. SERMON 71. On the words of the Gospel of Matthew, chapter 13, verses 24-30: 'While men were sleeping, the enemy came and oversowed tares,' and so forth, and on other passages, exhorting to good works. 1. The enemy is spoken of under the figure of a man. Thus our Lord and Redeemer speaks in his Gospel, saying: 'While men were sleeping, the enemy came and oversowed tares.' The enemy is spoken of under the figure of a man. Hear the Apostle saying, 'You were once darkness;'
'but now you are light in the Lord' (Eph. 5:8). Hear, O man: he who gave you light did not give you darkness. Where are you going, O man? Where are you being dragged? Why do you pursue the desires of the flesh, when you hear, 'Walk in the Spirit, and do not fulfill the desires of the flesh' (Gal. 5:16)? Hear rather the Lord saying, 'Turn to me, and I will turn to you' (Zech. 1:3). 'Draw near to him, and be enlightened; and your faces shall not be ashamed' (Ps. 33:6). Attend, O man: if you depart from God, you will not escape his hand; but if you draw near to him, you will straightway have him, for he never departs. Hear the prophet saying, 'If I ascend into heaven, you are there; if I descend into hell, you are present' (Ps. 138:8).
Where then is God not present, from whom you flee? You are evil, you who flee the good; you are death, you who flee life. You wish to wrap yourself in darkness, that you may hide there; but you cannot lie hidden from him whose eyes behold all things. And the Apostle says: 'What fruit had you then in those things of which you are now ashamed?' (Rom. 6:21). There follows the voice of the Judge, saying: 'Depart, you cursed, into everlasting fire, which is prepared for the devil and his angels' (Matt. 25:41). Therefore he who flees the Lord and departs from God is confounded and perishes in his impiety. So then, that he may not perish then, let him now return to the Lord; and he shall be enlightened, and his face shall not be ashamed. 2. Who are the tares in the Church. The love of Christ above all things.
Yet I will say, my brethren, what I feel; and understand what I shall say. Among you, the crops of God, tares are mixed in—that is, lovers of the world, lovers of money, lovers of pleasures, promoters of trifles, all who seek their own things, not the things of Jesus Christ; those who enter the Church of Christ under pretense, promising and not performing, vowing and not paying, renouncing evil and again doing the same, loving these things—they are the tares. Those do not love Christ who love anything more than Christ. Hear, O man, the voice of the Lord your God: 'He who loves,' he says, 'father, or mother, or wife, or sons, or daughters, or brothers, or fields more than me, is not worthy of me' (Matt. 10:37).
If you wish to hold what you do not have, let go of what you have, so that the love of Christ may be in your heart. 3. Let him who desires the things of God let go of his own. Behold, you ask of God and say, 'Lord, give to me.' What will he give you, whom he sees to have his hands occupied with other things? Behold, the Lord wishes to give what is his own, and has no place to set it down. See then, let go of what you hold, and you will receive what you seek: let go of things temporal and fleeting, and you will receive life eternal and perpetual; let go of earthly things, and you will receive heavenly things. Now a certain man said to Jesus: 'Good master, what good shall I do, that I may have eternal life?' Truly he who said, 'What good shall I do,' desired eternal life; but he loved more what he held. The Lord saw his hands were occupied. He wishes to give;
and has no place to set it down: the hands of those who would receive are full. For the Lord says to you, 'Go, sell all, and give to the poor' (Matt. 19:16,21), 'and lay it up in heaven; for on earth these things hinder you.' 4. What is given to the poor is not lost. Why do you fear, O man, to give to the poor? You will not lose it, but it is kept for you in heaven. The Lord did not command you to lose it; rather he suggested where you might place it. After this you will have, O man, a treasure not perishing on earth but abiding in heaven. Sometimes tribulation comes upon a man, the fear of loss comes. You fear, O man, lest you lose your money, you fear lest you lose your silver, you fear lest you lose your possession; and do you not fear lest you yourself perish wholly?
For this you give false testimony, for this you lie and seize what belongs to others, for this you swear and forswear yourself, which the law utterly forbids. When you do all these things, are you not wholly hay, wholly stubble, wholly chaff; and do you not fear lest you be wholly burned up? Your soul is ever troubled by the loves of the world. Say, 'Why are you sad, O my soul, and why do you disquiet me?' (Ps. 42:5). 5. Gold is in the earth, and from the earth, and is earth. The miser has sorrow for his gold, suffers tribulation, has the perils of servants, the perils of robbers. The miser loves gold more than his own soul: you, O Christian, love Christ more than all your goods. He burns with the love of gold: you, O Christian, burn with the love of Christ; and you shall be blessed in the kingdom of Christ.
Hear, O man: gold is in the earth, and is from the earth, and is earth, and is a part of the earth. The impious man, while he loves the creature, offends the Creator, and loses him who created all things out of nothing. Hear, O man: it is not you who lose God, but you yourself perish away from God. It is the Redeemer of your soul whom you are willing to lose. For what will it profit you if you gain the whole world, but suffer the loss of your own soul? (Matt. 16:26). 6. Why God calls one and does not call another. Awake at last, O man, and love Christ. For this is true wisdom, namely, to love Christ. For many say, and wish to know, why the Lord calls this man to himself and does not call that one; helps one and not another; holds this one worthy and that one unworthy;
honors this one, and torments and afflicts that one. Hear, O man. He holds this one worthy for his good works; he holds that one unworthy for his evil works: for the Lord is a debtor, and will render good things to the good, and evil to the evil. Perhaps you will say, 'Why is that one so treated?' The Lord your God answers you: 'Because I did not deny the good; but I said beforehand, Wash yourselves, be clean' (Isa. 1:16). What did you want? What were you seeking? What did you desire? The grace of God. Therefore, if you seek the grace of God, first take away wickedness from your soul and from before the sight of my eyes; now cease from evil and do good; seek peace and pursue it with all your might (Ps. 34:14):
and when you have done these things, you will both receive my grace, and my eyes shall be upon you, and my ears attentive to your prayers, and before you have sought me, I will say, 'Here I am.' 7. Good things to be provided here. There is no hope of mercy except for the merciful. He becomes an enemy to himself who does not forgive his enemy. One must pray for him before he asks. What manner of thing the praise of God ought to be. Let us do good works, most dear brethren, that we may deserve to find in the age to come the rest which our Lord has promised us, saying: 'Blessed are the merciful, for they shall obtain mercy' (Matt. 5:7). And let us, exulting, say with the prophet to the Lord: 'Mercy and judgment I will sing to you, O Lord' (Ps. 101:1). The merciful find mercy.
Let the contemptuous fear judgment—those who neither spare themselves nor have mercy on others, who say, 'Let us sin, and God will spare us, for he is merciful and good.' God is altogether merciful and good; but he who spares now will not spare in the future. Judgment without mercy is prepared for the impious. Let us understand, brethren, and see where we ought to place our hope. Mercy is for him who has shown mercy. Blessed are the merciful, for God will have mercy on them. Hope lies in mercy, if we are not barren of the work of mercy. O man, why do you seek mercy from God, if you yourself are not merciful? Why do you seek from God the pardon of your sins, when you yourself do not pardon one like you?
Hear, O man, hear the voice of the Lord your God, where he himself says, 'Give, and it shall be given to you; forgive, and you shall be forgiven' (Luke 6:37,38). Hear again where he himself says, 'Forgive us our debts, as we also forgive our debtors.' For if you do not forgive your adversary, you first become an adversary to yourself. He wronged you by taking away your money; you wrong yourself by not pardoning your adversary. Perhaps you will say: 'I will not spare him, because he has greatly wronged me and sought my blood.' If you do not forgive him, you will have the destruction of your own soul; and moreover you still say, 'I will not spare him, because he was my adversary.' Believe me, O man, you will be a worse adversary to yourself, if you do not spare him.
You say, 'He does not ask me.' If he does not ask you, then pray for him, that what he has trespassed against you may be forgiven him by the Lord. For if you say, 'I will not spare him,' you wish to quarrel, not to forgive. And with what face or what confidence will you say to your Lord, 'Forgive, because I have forgiven'? Consider, O man, and see another law in your members warring against the law of your mind, and taking you captive under the law of sin (Rom. 7:23). Already you yourself are dragged as a captive; and are you angry at the despoiler? Let no one blame us, my brethren, if through you we have not been able to double the Lord's money. We shall be evil servants if we do not do what has been commanded us; but if we do it, we shall be good servants, and shall rejoice with the Lord without end.
Let us all love him through whom we were made; let us cherish him through whom we were redeemed. For his sake let us love one another in this world, that we may deserve to rejoice together with him in the world to come; for so it has pleased the Lord our God concerning us, that being placed here we should sing to him together with your Charity. Let us praise the Lord, brethren, with tongue, with heart, with mouth, and with voice. For he wills his praise to be sung in such a way that there be no discord among us, but he wills there to be in us concord both of voices and of morals. O happy praise in heaven, where the angels are the temple of God! There is the highest concord of those who praise, where no law in our members wars against us; there is no strife, nor any covetousness.
Here then let us sing praise to the Lord in solicitude, that there we may be able to be secure. 8. Here there should be not security but solicitude. The body is a prison. But why should we be solicitous here, my brethren? Hear why: because 'human life is a temptation' (Job 7:1). For thus the Lord exhorts us by his own word, saying, 'Watch and pray, that you enter not into temptation' (Matt. 26:41). Do you not wish to be solicitous, when you are seen to say, 'Forgive us our debts'? How are you secure, you who are seen daily to ask for the remission of sins? How are you secure, when you still say, 'Forgive me my sins,' and again say, 'And lead us not into temptation, but deliver us from evil' (Matt. 6:12,13)?
How then, O man, do you cry out, 'Deliver us from evil,' if you are secure? Hear, O man, hear. You are the evil, when God delivers you from your own evil self. You see another law in your members warring against the law of your mind, and taking you captive under the law of sin. Hear what we are, what we carry about with us. As long as we are held in this body of death, we carry sin about with us. Hear again the prophet saying, 'Lord, bring my soul out of prison' (Ps. 142:7). It is my prison, so long as I am in this body of death. For when I have been freed from this body, earth is returned to earth, and the spirit is received into heaven. I go, then, and lay down the earth; because as long as I am here, with my mind I serve the law of God, but with my flesh the law of sin. 9.
In the resurrection the whole man is spiritual. Some faithless man will say: 'Therefore, when you have been freed from this flesh, you will be nothing but a spirit.' Hear then, O heretic. The flesh of which I speak I do not lay aside forever, but lay it down here. The unbeliever answers: 'Then are you going to return to the body of death? And whence did you utter so devout a cry, Bring my soul out of prison?' Hear, O unskilled one, and deaf against the daily readings. I return to a body, but not to this body of death; because this corruptible shall be clothed with incorruption, and this mortal shall be clothed with immortality. Now it is an animal body, then it shall be spiritual. No one can receive the eternal unless he first lays aside the temporal. Therefore lay aside this temporal evil, that you may receive that eternal good. 10.
The land of the living and the land of the dying. Hear, brethren, and beware. For here we make a journey, and are placed upon a road; we have not yet arrived in our homeland. Let us beware of those who lie in ambush for us on the road, because here they act against us, lest we return to our homeland, that is, to paradise. Now this land is of the dying; but that land is of the living, of which the prophet said, 'I believe I shall see the good things of the Lord in the land of the living' (Ps. 27:13). In that land there will be life forever, and one shall never die. That land shines brighter than the appearance of silver, where the angels are the citizens of the just. They rejoice in that land; let us mourn in this land, that we may deserve to attain to their joys. See, brethren:
behold, here we are placed upon a road; our devil lies in ambush and opposes us on the way, seeking to harm us, lest we return to the land of the living. For there are two commandments, most beloved, which we must by all means observe: that is, 'You shall love the Lord your God with all your heart and with all your mind'; and, 'You shall love your neighbor as yourself.' On these two commandments hang the whole Law and the Prophets (Matt. 22:37-40). For whoever walks in these two commandments, let him make haste on the way; and he will arrive at the homeland of paradise, where all the saints rejoice in the glory of their Redeemer, and speak praise to his holy name—those who have been rescued from the hardship of this pilgrimage, and live forever in everlasting gladness.
SERMON 72. On the words of the Gospel of Matthew, chapter 14, verses 23-32, where the Lord walked upon the waters, and Peter faltered. 1. Exposition of the text. We have heard, and in a manner seen, in the present reading, the little boat imperiled, Christ coming to the aid of those in peril, Peter running to meet the coming Christ. In all of these we have looked for a miracle; let us seek a mystery. For when, concerning the divine works that are read, by the inspiration of him who works them, we can carve out the understanding of some mystical significance, we produce honey as it were from the hidden cells of the honeycombs; or, imitating the disciples of Christ, we rub the ears of grain in our hands (Luke 6:1);
that we may come to the hidden grains, and find life in them. Our Lord Jesus Christ therefore went up, as was read, alone into the mountain to pray. The mountain is height: for what in this world is higher than heaven? But who has ascended into heaven, your faith knows very well. But why did he ascend alone? Because 'no one has ascended into heaven except him who descended from heaven, the Son of Man, who is in heaven' (John 3:13). Although, when he comes at the end, and has gathered together all his members, and has raised them into heaven, even then he will ascend alone: because the head with its body is one Christ. But now only the head ascends, the mediator of God and men, the man Christ Jesus (1 Tim. 2:5): he ascends alone to pray;
because he himself ascended to the Father to intercede for us. 2. The little boat is the Church; the sea is the world; the yardarm is the cross. Persecution enlarged the Church and enriched the world. Nevertheless, most dear ones, while he prays on high, the little boat is tossed by the waves in the deep. Because the waves rise up, the boat itself can be tossed; but because Christ prays, it cannot be sunk. Think of that little boat, brethren, as the Church; the turbulent sea, as this world. When someone of impious will and greatest power declares persecution against the Church, and as far as in him lies strives to extinguish the Christian name, a great wave rises up against the boat of Christ.
But in these temptations let the yardarm be raised, that, suspended upon the mast, it may form the cross of Christ; let the Christian look upon this, and not fail; because, as the Apostle Peter says, 'Christ suffered for us, leaving us an example, that we should follow his footsteps' (1 Pet. 2:21). Blessed John also says, 'For as Christ laid down his life for us, so we also ought to lay down our lives for the brethren' (1 John 3:16). To this yardarm, then, that is, to the cross of Christ, let a simple manner of life and a pure confession be bound like gleaming white sails. And let these our sails be washed by the waves, and let the garment be stretched out, that it may be found without spot or wrinkle.
However much the sea may rage, the wind may press upon it, and among the blasts and waves this ship may be tossed, so long as it is not sunk, it holds its course. Indeed, after this ship was built in Jerusalem, and thence sent out into the midst of this raging deep, while the surges of the seething waves and the blasts of the raging winds carry it here and there, it has touched at the shores of all nations, and wherever it came has brought foreign merchandise. For what is so foreign in our land as the remission of sins through penance, and the kingdom of heaven?
'And yet it behooved Christ to suffer, and to rise again from the dead on the third day, and that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem' (Luke 24:46,47). For from that very harbor this ship first loosed its anchor. 3. The Christian should be both secure and solicitous. Flatterers are hidden reefs; detractors are sea-dogs. They cannot bite one who clings to the cross. Let it sail, then, most dear ones, let this ship of the Lord sail amid the storms of the world, secure under the protection of Christ, solicitous by the gift of God. For it is not because the pilot keeps watch in the ship that the sailor ought therefore to sleep. He keeps watch, of whom it is truly written, 'He who keeps Israel shall neither slumber nor sleep' (Ps.
121:4); but he also himself says, 'Watch and pray, that you enter not into temptation' (Matt. 26:41). Whence, then, ought we to be solicitous, and whence secure? Solicitous, because he said that 'in this world you shall have tribulation'; but secure, because he immediately added, 'Be of good cheer, I have overcome the world' (John 16:33): solicitous, because he foretold future temptations to us; secure, because he does not cease to intercede for us. Cautiously, therefore, my brethren, and carefully steered amid the waves of the world, set out on your voyage in your good deeds; and let neither the tooth of the detractor break you, nor the tongue of the flatterer deceive you. Watch out for your flatterers as for reefs hidden beneath the waves.
For when the sea is calm, the hidden rocks are not seen; but if the storm of tribulation rises up, then among the mountains of the waves they lift their summits, then in them appears the peril that lay hidden. For it is not enough for such men to abandon one who is in tribulation, unless they also attempt to assault and press upon him. Let the Christian, then, shun this kind of humankind, as it were the roughest crags set against the winds beneath the calm surface of the deep. Let us have said this briefly concerning flatterers. Detractors are altogether to be despised, because they are sea-dogs. From the depth of their bitterness they can bark; they cannot bite. But how long can they not bite? As long as you sit in the ship. What does it mean, as long as you sit in the ship?
As long as you hold the cross of Christ, you do not depart from his little boat. Let us lift up our mind to heaven, and let us not heed the envious mind. In this indeed stormy and turbulent sea, the devil too, breathing out fury, rages, terrible with his armed fleet, and running about on every side, besets the passages of the innocent. For he it is of whom the Apostle Peter says: 'Your adversary the devil, like a roaring lion, goes about seeking someone to devour.' And because he added, 'Resist him, steadfast in faith' (1 Pet. 5:8,9), the daily contests of those making progress are waged against him. This warfare that teacher of the field of the sea described, this warfare he described when he said: 'Your struggle is not against flesh and blood;'
'but against principalities and powers, against the rulers of this world, of these darknesses, against the spiritual forces of wickedness in the heavenly places' (Eph. 6:12). In these things, then, brethren, placed in this labor, in this contest, let that apostolic sentence console you: 'The Lord is at hand; be not solicitous about anything' (Phil. 4:5,6). 4. The watch. Christ therefore came to his ship in the fourth watch of the night, and visited it. The fourth watch of the night is the last part of the night. One watch has three hours, and thereby the night has four watches, distributed three hours to each single watch. The fourth watch of the night, then, is when the night is now nearly finished. So he will come at the end of the age, when the night of iniquity is passed,
to judge the living and the dead. For he comes now, as you have heard, walking most wonderfully upon the waters. The waves rose up, but they were trodden down; the roaring deep murmured beneath the Lord's footsteps, but nevertheless, willing or unwilling, it bore him. However much the swellings of the world and its powers rise up, our Head presses down their head. But when he drew near to the little boat, the disciples were troubled for fear, and cried out, thinking it was a phantom. To whom the Lord says: 'Have confidence; it is I, do not be afraid.' What does 'It is I' mean? I am not the phantom you think; recognize whom you see. At this voice Peter leaped up and said: 'Lord, if it is you, bid me come to you upon the waters.'
If it is you, I do not wonder that you suspend your solid flesh upon the surface of the flowing element. For what wonder is it, if the creature serves its Creator? At this I do not wonder: do something that I may wonder at—let Peter walk. 5. The death and resurrection of faith. Do something that I may wonder at: 'Bid me come to you upon the waters.' For I know that the human body, by the law of nature, is not permitted to have fixed footsteps upon the flowing waves; but let the gift of grace draw near, and for a little while let this law of nature give way: 'If it is you, bid me come to you upon the waters.' You are God; I am a man: you were willing to have infirmity from mine in the flesh which you bear; let me too have power from yours, that the wave may bear me. 'Lord, if it is you, bid me come to you upon the waters.'
For how shall there not be a way for me in the sea, if you command it—you who for our sake were made the way? And the Lord said, 'Come.' Nor did Peter doubt; he heard the word of the Lord, and at once ran to the Word: he believed quickly, because he was a faithful man. But when a strong wind arose, he faltered, because he was a man. That faltering, brethren, was as it were the death of faith; but when he cried out, faith rose again. He would not have faltered, had he not believed; but neither would he have cried out, had he not believed. 'Lord,' he says, 'save me!' And the Lord, stretching out his hand, lifted him up, and said to him, 'O you of little faith, why did you doubt? Could the wind dash you down, whom the wave could not swallow? Could the wind overturn you, whom the billow could not cover?'