# Ninety-nine Homilies of S. Thomas Aquinas Upon the Epistles and Gospels for Forty-nine Sundays of the Christian Year/The Epiphany and Ante-Lenten Homilies

THE
EPIPHANY AND ANTE-LENTEN
HOMILIES
OF
S. THOMAS AQUINAS
TRANSLATED FROM THE LATIN
BY
JOHN M. ASHLEY, B.C.L.,
AUTHOR OF “THE RELATIONS OF SCIENCE,” THE “VICTORY OF SPIRIT,” ETC.
LONDON:
CHURCH PRESS COMPANY (LIMITED),
13. BURLEIGH STREET, STRAND, W.C.
MDCCCLXVII.
Notice.
THE same deep insight into the things of God which is seen in the other Homilies of S. Thomas can be abundantly recognized in the present series. In Homily I., " The Elements of Human Perfection," the creative archetype is pertinently asserted. "Erant enim in idea in mente divina, creata sunt in proprio esse." This sentence is perhaps the only direct expression of realism to be found throughout the Homilies, although in an indirect way it pervaded every thought of the great Schoolman. In Homily II., " The Seekers and the Sought," we find contrasted the contemplative with the active life, under the names of Mary and Joseph. Sometimes it occurs in Mary and Martha; at others in Rachel and Leah, which is so finely handled by Dante: -
" Sappia qualunque 'l mio nome dimanda Ch' io mi son Lia, e vp movendo 'ntoono Le belle maiii a fanni una ghirlanda. *** Ma mia suora Rachel mai non si smaga Dal suo ammiraglio e siede tutto giorno."
- Purg., c. xxvii.
In Homilies VII. and VIII., " The Mystical Ship," are traces of an early school of mystical interpretation very common in the Eastern Church; and in Homily X., " The Tares and the Wheat," we notice a remarkable interpretation of Ps. xxix. 7 , as well as a mystical application of corn, and wine, and oil to symbolize the Three Persons of the Ever Blessed Trinity.
And now a consideration of "The Heavenly Stadium" sounds the first note of Lenten preparation. The Homily on the Septuagesima Gospel indicates strikingly our Blessed Lord's fourfold going out. " Labour and Toil" is treated of as being most intimately connected with sin, and various forms of sin are identified with several kinds of toil. " The Birds and the Seed" (Hom. XIV.) points out the evil work of the spirit of darkness. Quinquagesima brings its usual teaching upon "Charity," which S. Thomas identifies with the Highest Good; and its Gospel is illustrated by a minute comparison between the infirmities of the bodily sight, which symbolize the still greater infirmities of mental vision. How the Schoolmen loved and revered the Holy Scriptures S. Thomas shews by quoting Is. xxix. 18 as to the life-giving power of "The Words of the Book."
S. Peter, Mancroft, Norwich.
Feast of S. Matthew, 1867.
The
Epiphany And Ante-Lenten Homilies
OF
S. THOMAS AQUINAS.
Homily I
The Elements Of Human Perfection.
FIRST SUNDAY AFTER THE EPIPHANY. (FROM THE EPISTLE.)
" Be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God." - Rom. xii. 2.
THE Apostle in these words exhorts us to three things, in which consists the entire perfection of man. Firstly, that the form of this world be relinquished "Be not conformed to this world." Secondly, that the form of the new life be assumed "but be ye transformed by the renewing of your mind." Thirdly, that the will of God may be known " that ye may prove what is that good, and acceptable, and perfect, will of God."
I. On the first head it is to be noted, that the form or manner of existence, of this world is threefold. (1) In the lust of concupiscence. (2) In the desire of earthly goods. (3) In the pride of life. Of these three, 1 S. John ii. 16, "The lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the world." It is to be ​remembered that this threefold form has likewise a threefold manifestation the "lust of the flesh" has a sensual form; the "lust of the eyes," an earthly form; the " pride of life," a devilish form. Lust makes a man sensual; avarice makes him earthly; pride makes him like the devil. Of these three, S. James iii. 15, "This wisdom descendeth, not from above, but is earthly, sensual, devilish." By the first, we are "conformed to this world" through gluttony and revelling; by the second, through avarice; by the third, through pride; so that they themselves will perish with the perishing world. As S. Greg. Mag. says, " He who leans upon that which is failing must of necessity come to ruin when it perishes." 1 S. John ii. 15, 17, "Love not the world." Why not?" The world passeth away and the lust thereof."
II. On the second head it is to be noted that the form of the new life is also threefold. It consists (1) in holiness of will; (2) in truth of speech; (3) in justness of deed. The first informs the heart; the second, the mouth; the third, the hands. Of the first, Eph. vi. 6, 7, "Doing the will of God from the heart, with good will." Of the second, Eph. iv. 25, "Putting away lying, speak every man truth with his neighbour." Of the third, Gal. vi. 10, "As we have therefore opportunity, let us do good unto all men." Of these three, Eph. v. 9, "For the fruit of the Spirit is in all goodness, and righteousness, and truth " in " goodness " of heart, in "righteousness" of deed, in "truth" of speech. The form of goodness makes us angelical, since by goodness man became like unto the angels. The form of righteousness makes us celestial; by righteousness we are likened unto the saints. The form of truth makes us divine; by truth we are made like unto God. Of these three, Rom. xii. 1, "Present your bodies a living sacrifice, holy, acceptable unto God." Living by faith, Heb. x. 38, "The just shall live by faith." "Holy," which is cleansed. "Acceptable to God," through the truth, for God is truth.
III. On the third head it is to be noted that the " will of God" is threefold. Firstly, "good;" secondly, "acceptable;" thirdly, "perfect." This is to be understood in many ways, but chiefly in three. 1. In a moral sense, the will of God was "good" in creating; "acceptable" in recreating; "perfect " in glorifying. " Good " in giving the gifts of nature; " acceptable" in giving the gifts of grace; " perfect " in the ​ bestowal of glory. Of the first, Rev. iv. 11, "Thou art worthy, Lord, to receive glory and honour and power; for Thou hast created all things, and for Thy pleasure they are and were created." For they were in idea in the Divine mind, they were created to have an existence of their own. Of the second, Ps. xxx. 7, " Lord, by Thy favour [tua voluntate, Vulg.] Thou hast made my mountain to stand strong;" since, in recreating, the Lord renewed the Divine beauty in us, and strengthened it by the favour of the Holy Ghost. Of the third, S. John xvii. 24, " Father, I will that they also whom Thou hast given Me be with Me where I am; that they may behold My glory." Ps. lxxiii. 24, "Thou shalt guide me with Thy counsel, and afterward receive me to glory." II. In another sense, the will of God is " good " in us by cleansing us from all impurity; " acceptable " through the showing forth of pity; " perfect " from the fervour of charity. Of the first, 1 Thess. iv. 3, "This is the will of God, even your sanctification," i.e., cleansing. Of the second, S. Matt. ix. 13, " I will have mercy, and not sacrifice." Of the third, S. Luke xii. 49, " I am come to send fire on the earth, and what will I if it be already kindled?" By fire charity is understood. III. In a third sense, the " will of God " can be viewed as " good " in those who are married; "acceptable" in the continent; "perfect" in prelates who are preserved for perfection. In the married, as exciting them to works of mercy; in the continent, to do good to others like them; in prelates, to lay down their lives for the brethren. Of the first will can be understood Ps. cxiii. 10, "Teach me to do Thy will." Of the second, 1 Thess. iv. 4, " That every one of you should know how to possess his vessel in sanctification and honour,- not in the lust of concupiscence." Of the third, Ps. ciii. 21, " Ministers of His that do His pleasure." The reward of His will is eternal life - Ps. xxx. 5, " In His favour [voluntas, Vulg.] is life."
Homily II
The Seekers Of The Lord.
First Sunday After the Epiphany.—(From the Gospel.)
"Behold! Thy father and I have sought Thee sorrowing."—S. Luke ii. 48.
Many things are taught in this Gospel according to the letter, as is manifest, but in this word we are taught to seek God, to which we are frequently exhorted in Holy Scripture. Three things are noted in these words Firstly, the seekers, " Behold! Thy father and I." Secondly, the manner of seeking, " have sought Thee sorrowing." Thirdly, the person sought for, " sought Thee."
I. On the first head it is to be noted that the seekers were Mary and Joseph, in whom two kinds of men are represented by which the Lord is sought—(1) He is sought by the contemplative in contemplation; (2) by the active in action. Mary signifies the illuminated, and typifies the contemplative who in contemplation receive the Divine illuminations. Joseph is interpreted " increase," and he signifies the active, who ought to have increase from works of mercy. The Lord is sought by both these, and to both can be applied. Ps. cv. 3, 4, " Let the heart of them rejoice that seek the Lord. Seek the Lord and His strength." The first portion of this refers to the contemplative, who are in continual joy and jubilation; the second portion to the active, who now and then need to be strengthened. Again, by Mary, Star of the Sea, faith is signified; and by Joseph, the increase of charity. Faith seeks for God, inasmuch as He is our Father; charity, inasmuch as He is the chief good. Of these two, Cant. v. 6, " My soul failed when He spake. I sought Him, but I did not find Him." Inasmuch as He speaks, insomuch did I seek, for faith cometh by hearing. " As far as he is beloved he seeks charity, which is the life binding the lover with the beloved," as S. Austin says. So plainly, if He be sought by charity, afterwards He shall be found.
II. On the second head it is to be noted that He ought to be sought for in seven different ways—(1) With purity of mind, that we may be held to be free from every defilement ​of sin 1 Esd. vi. 21, "All that had separated themselves from the filthiness of the nations of the earth to seek the Lord the God of Israel." (2) With simplicity of intention Wisd. i. 1, " Seek Him in simplicity of heart." (3) From the whole heart, that we may think only upon Him; (4) from our whole will, that we may only desire Him of these two, 2 Chron. xv. 15, "They had sworn with all their heart, and sought Him with their whole desire; and He was found of them." (5) Quickly, ere the time in which He can be found pass away Isaiah lv. 6, " Seek ye the Lord while He may be found, call ye upon Him while He is near." (6) Perseveringly, without cessation Ps. cv. 4, " Seek His face evermore." (7) With sorrow for sin Micah iv. 10, "Be in pain and labour to bring forth the daughter of Zion . . . . . . the Lord shall redeem thee from the hand of thine enemies." "I and My Father," etc.
III. On the third head it is to be noted that we ought to seek God, " have sought Thee;" and to do this for four reasons because (1) He is just, (2) merciful, (3) good, (4) Life. God is just, since no one who seeks as he ought to do shall fail to find Him; merciful, since He so graciously receives . . . . . . those seeking Him of these two, Zeph. ii. 3, "Seek ye the Lord seek righteousness, seek meekness." He is good, that He may magnify and reward those seeking Him Lam. iii. 25, "The Lord is good unto them that wait for Him, to the soul that seeketh Him." He is Life, since He gives eternal life to those who are seeking Him Ps. lxix. 32, " Your heart shall live that seek God." To which life may we be brought, etc.
{{c|Homily III
The Law Of Hospitality.
Second Sunday after the Epiphany.—(From the Epistle.)
"Given to hospitality." - Rom. xii. 13.
In this Epistle, which is altogether full of moral precepts, we are exhorted to great hospitality, to which four motives ought chiefly to move us. Firstly, the command of the ​Lord. Secondly, the example of the saints. Thirdly, the loss which is sustained by not exercising hospitality. Fourthly, the manifold advantage in its exercise.
I. On the first head it is to be noted that the Lord enjoined hospitality by a threefold law - the law of nature, the old and the new law. (1) He commanded, by the law of nature, that as we desire to receive hospitality from others, so we should shew it to others - S. Matt. vii. 12 , "All things whatsoever ye would that men should do to you, do ye even so to them." (2) By the old law Isa. lviii. 7 , " Is it not to deal My bread to the hungry, and that thou bring the poor that are cast out to thy house?" Deut. xxvi. 12 , " The stranger, the fatherless, the widow, that they may eat within thy gates and be filled." (3) By the new law - Heb. xiii. 2 , " Be not forgetful to entertain strangers."
II. On the second head it is to be noted that the example of the saints teach us three things about hospitality - (1) That we should constrain strangers to " come in unto us." S. Luke xxiv. 29 , " They constrained them, saying, Abide with us; for it is toward evening, and the day is far spent." (2) That we should protect our guests from harm Gen. xix. 7 , 8, "I pray you, brethren, do not so wickedly; with these men do nothing, for therefore came they under the shadow of my roof;" whence we may learn that it was a patriarchal custom to protect guests from violence (3) That with joy and gladness we should minister abundantly to their necessities - Gen. xviii. 3 , 6, 7, " Pass not away, I pray thee, from thy servant. And Abraham said, Make ready quickly these measures of fine meal; and Abraham ran unto the herd:" this history teaches us how with joy and gladness we ought abundantly to minister unto strangers.
III. On the third head it is to be noted that three evils are incurred by those who are unwilling to exercise hospitality. (1) They are here punished by the Lord - Wisd. xix. 13 -16, "Others, indeed, received not strangers unknown to them, but these brought their guests into bondage that had deserved well of them. And not only so, but in another respect also they were wise; for the others against their will received strangers, but these grievously afflicted them whom they had received with joy. But they were struck with blindness." (2) They shall be confounded in the judgment - S. Matt. xxv. ​43, " I was a stranger, and ye took me not ID." (3) They shall be shut up in an evil habitation S. Matt. xxv. 4, " Depart from Me, ye cursed, into everlasting fire, prepared for the devil and his angels."
IV. On the fourth head it is to be noted that for three reasons we ought to be given to hospitality. (1) By doing this we gain grace, as the woman of Samaria who talked with Christ. (2) By doing this we frequently entertain saints and angels Heb. xiii. 1, " Be not forgetful to entertain strangers, for thereby some have entertained angels unawares." (3) By doing this, we shall be received into an eternal, heavenly, and glorious habitation S. Matt. xxv. 33, 34, "I was a stranger, and ye took me in Come, ye blessed children of My Father, inherit the Kingdom," etc.
Homily IV
The Duties Of Marriage.
SECOND SUNDAY AFTER THE EPIPHANY. (FROM THE GOSPEL.)
"And the third day there was a marriage in Cana of Galilee; and the Mother of Jesus was there." - S. John ii. 1.
FOUR marriages are spoken of in Holy Scripture - the first, historical; the second, allegorical; the third, tropological; the fourth, anagogical. (1) The literal marriage is the carnal union between the man and the woman; (2) the allegorical is between Christ and His Church; (3) the tropological between God and the soul; (4) the anagogical between God and the Church Triumphant. Of the first, Esth. ii. 18, " The King made a great feast with all his princes and servants" on the occasion of his marriage with Esther. Of the second, S. Matt. xxii. 2, " The Kingdom of Heaven is like unto a certain King which made a marriage for his son." Of the third, Hosea ii. 19, " I will betroth thee unto me in righteousness." Of the fourth, S. Matt, xxv. 10, " They that were ready went in with Him to the marriage." We now treat of the literal marriage, which, firstly, God sanctioned ​in three ways; which, secondly, implies three conditions.
I. On the first head it is to be noted that the literal marriage (1) God ordained in—Paradise Gen. i. 28, " God blessed them and said, Be fruitful and multiply, and replenish the earth." (2) He confirmed it by His Word—S. Matt. xix. 6, " What therefore God hath joined together, let no man put asunder." (3) He honoured it by His presence—"Both Jesus was called," etc. (4) He magnified it by a miracle—"The ruler of the feast had tasted the water that was made wine."
II. On the second head it is to be noted that in literal marriages there should be present three good qualities. (1) Faith, that the marriage bed be not violated—1 Cor. vii. 4, " The husband hath not power of his own body, but the wife." (2) Offspring, that children may be generated for the Lord—1 S. Tim. ii. 15, " She shall be saved in childbearing if they continue in faith." (3) An oath, that neither can be separated the one from the other—Eph. v. 32, "This is a great mystery; but I speak concerning Christ and the Church." The first good despoils the adulterers, of whom Heb. xiii. 4— Whoremongers and adulterers God will judge;" the second, those who either procure barrenness, or bring up their children not to worship and serve God; the third, those who commit adultery, or marry two wives at the same time—Rom. vii. 3, "If while her husband liveth she be married to another man, she shall be called an adulteress." So we learn what are the hindrances to unlawful marriage.
HOMILY V.
PRIDE AND COVETOUSNESS.
Third Sunday after the Epiphany.—(From the Epistle.)
“Be not wise in your own conceits.”—Rom. xii. 16.
In these words, according to a twofold exposition, two sins are prohibited—the sins of pride and avarice. The text is then explained thus: “Be not wise in your own ​conceits that is, deeming yourselves to be wise and prudent, which would be an effect of pride—Isaiah v. 21, “ Woe unto them that are wise in their own eves ” Another explanation is—“ Be not wise,” &c.: hold not your wisdom for yourself alone, but also communicate it to others; hence the Gloss., exercise your wisdom not for yourself only, but rather for the benefit of your neighbour.
Three things ought chiefly to dissuade us from the sin of pride—firstly, it disorders a man towards God; secondly, towards his neighbour; thirdly, towards himself.
I. On the first head it is to be noted that by pride a man is disaffected toward God in three ways. (1) By falling away from Him—Ecclus. x. 14, “The beginning of the pride of man is to fall off from God.” (2) By fighting against Him—Ps. lxxiii. 23 (Vulg.), “The pride of them that hate Thee ascendeth continually.” (3) By exalting himself against Him—Job xv. 26 (Vulg.), “He hath run against Him with his neck raised up.” Therefore is the Lord ever armed that He may resist the proud—S. James iv. 6, “ God resisteth the proud.”
II. On the second head it is to be noted that by pride a man is disaffected towards his neighbour in three ways. (1) By disturbing him with injuries—Prov. xiii. 10, “By pride cometh contention.” (2) By vexing him with malice— Isaiah xiv. 5, “ The Lord hath broken the staff of the wicked.” (3) By condemning and despising him—Job. xii. 4, “ I am as one mocked of his neighbour, who calleth upon God, and He answereth him.”
III. On the third head it is to be noted that by pride a man is disaffected towards himself in three ways. (1) By deceiving himself—Jer. xlix. 16, “Thy terribleness hath deceived thee, and the pride of thine heart.” (2) By rendering himself foolish—Prov. xxi. 24 (Vulg.), “The proud and the arrogant is called ignorant.” (3) By confounding himself— Prov. xi. 2, “When pride cometh, then cometh shame.”
Of Covetousness.—Against the sin of avarice the Creator, the creature, and Nature alike warn us. (1) The Creator by prohibiting it—S. Luke xii. 15, “ Take heed and beware of covetousness.” (2) The creature, in giving itself and its possessions. S. Austin says, “ It is a great sign of Divine goodness that every creature thinks to give somewhat of its ​own nature.” (3) Nature, by restraining it—Tobit iv. 16, “ See thou never do to another what thou would hate to have done thee by another.” Of the two sick that are healed in the Gospel for the day, the leprous is a proud and the paralytic is an avaricious man. They are cured for two reasons, which the Apostle unfolds in this Epistle. (1) “Live peaceably with all men,” which prohibits pride, the great destroyer of peace. (2) “ Provide things honest,” which prohibits avarice.
HOMILY VI.
THE LEPROSY OF SIN.
Third Sunday after the Epiphany.—(From the Gospel.)
"Behold, there came a leper and worshipped Him, saying, Lord, if Thou wilt, Thou canst make me clean.”—S. Matt. viii. 2.
MORALLY, by this leper the sinner is understood, and this for four qualities of leprosy. Firstly, it is a corruption of humours. Secondly, it is a corruption of the members. Thirdly, it is infectious to others. Fourthly, it causes a separation from others. Sin is, therefore (i), a corruption of natural powers; (2) a failing of the gifts of grace; (3) an infection of one’s neighbours ; (4) a separation from the joys of saints and angels. S. Austin calls sin a corruption of manner, form, and order. It takes away grace, since grace cannot exist with mortal sin—Wisd. i. 4, “Nor dwell in a body subject to sins.” It infects neighbours and the unreasoning creatures — Ps. cv. 38, 39 (Vulg.), “And the land.was defiled with their works ;” Jer. iii. 2, “ Thou hast polluted the land with thy whoredoms.” It separates man from fellowship of God and the angels—Wisd. i. 3, “ Perverse thoughts separate from God.” Of these four— Ps. xiv. 12, “ They are corrupt,” behold the corruption of natural things ; “ they have done abominable works,” behold the separation came not for effect; abomination is a cause of separation ; “ those that doeth good,” behold the loss of grace : when grace is lost no one can do good works ; “ they are altogether become filthy,” behold the infection. The leprous man chiefly infects by his breath. These four particulars of leprosy are described in Leviticus xiii. 45. The ​leper in whom the plague is, (1) his clothes shall be rent, (2) and his head bare ; (3) he shall put a covering upon his upper lip ; (4) he shall dwell alone without the camp. Of (1), because he is rent and poured out in his natural powers; of (2), the naked head is a mind devoid of grace; of (3), the lip-covering is to prevent infection: “ guard the door of my lips of (4), without the camp of God, separated from the habitation of angels and saints.
HOMILY VII.
THE MYSTICAL SHIP.—No. I.
Fourth Sunday after the Epiphany.—(From the Gospel.)
“ And when Ho was entered into a ship His disciples followed Him.”— 5. Matt. viii. 23.
Four things are to be considered in this Gospel. Firstly, the entering of Christ and His disciples into a ship. Secondly, the “great tempest in the sea.” Thirdly, the prayer of His disciples—“ Lord save us, we perish.” Fourthly, the obedience of the storm to the command of Christ—“ There was a great calm.”
Morally, we are taught also four things. Firstly, to enter into holiness of life. Secondly, that temptations rage after we have entered. Thirdly, in our temptation to cry unto the Lord. Fourthly, to look for a calm according to His will.
I. On the first head it is to be noted, (1) That he enters into a ship who follows a holy life—S. Matt. ix. 1, “ He entered into a ship . and came into His own city,” just as by holiness of life man passes over and comes to his heavenly city. In the following Homily it will be explained why a holy life is likened unto a ship. (2) The disturbance of the sea by the tempest represents the temptations which rise up against holiness—Ecclus. ii. 1, “Son, when thou comest to the Service of God stand in justice and in fear, and prepare thy soul for temptation.” (3) The cry of the disciples in the tempest is the prayer of the saints in tribulations and temptations—Ps. cxx. 1, “In my distress I cried unto the Lord, and He heard me.” (4) The calm of the tempest is ​The cessation of temptation—Tob. iii. 22, “ After a storm Thou makest a calm.” Of these four—Ps. lxix. 23-29, “ I am come into deep waters” in the ship of holiness, behold the first; “The floods overflow me,” behold the second ; “ I am weary of my crying,” behold the third ; “ Thy salvation, O God, set me up on high” above my temptations, behold The fourth.
II. On the second head it is to be noted that the tempest in the sea arose from the winds. Holy Scripture speaks of four winds when temptation arises, and trouble to the saints. Firstly, from the infestation of demons: this is a cold wind —Ecclus. xliii. 22, “ The cold north wind bloweth, and the water congealeth into crystal.” Secondly, from the perverseness of heretics: this is a blasting wind—Gen. xli. 6, 7, “ Seven thin ears and blasted with the east wind sprung up after them,” and "devoured the seven rank and full ears.” Thirdly, from the cruelty of tyrants : this is a vehement wind—Job. i. 19, “Behold there came a great wind from the wilderness.” Fourthly, from the malignity of false Christians: this is a burning wind—Ecclus. xi. 4, “He that observeth the wind shall not sow.” Of these four, Dan. vii. 2—“ The four winds of heaven strove upon the great sea.”
III. On the third head it is to be noted that in the prayer of the Apostles there were three things which moved the Lord to help them. Firstly, because they besought Him instantly, “ they awoke Him.” Secondly, they asked humbly, “ Lord.” Thirdly, because they prayed for a useful thing, “Save us.” Of (1), Rom. xii. 12, “Continuing instant in prayer;” of (2), S. Luke xviii. 13, 14, “The prayer of the humble publican penetrated Heaven itself;” of (3), S. John xvi. 24, “ Ask and ye shall receive, that your joy may be full.” Of these three, S. Matt. vii. 7—“Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.” “Ask” humbly, and ye shall receive; “ seek” what is profitable, and “ye shall find;”“ knock” continually, and the Kingdom of Heaven shall be opened unto you. Unto which Kingdom may we be brought.
Note.— S. Thomas Aquinas has no Homily upon the Epistle for this Sunday. The first of two on the Holy Gospel has supplied the omission. These two Homilies, as will be seen, illustrate each other.
HOMILY VIII.
THE MYSTICAL SHIP.—No. II.
Fourth Sunday after the Epiphany.—(From the Gospel.)
““And when He was entered into a ship His disciples followed Him.”— S. Matt. viii. 23.
Morally, by a ship holiness of life is signified—by reason of (1) the material; (2) the form; (3) the use. A ship is made of wood, iron, oakum, and pitch.
I. On the first head, the material of the ship, it is to be noted that—(1) By wood is represented righteousness, which is the righteousness of Christ—Wisd. xiv. 7, “ Blessed is the wood by which justice cometh.” (2) By iron, on account of its solidity, fortitude is expressed—Jer. i. 18, “ Behold I have made thee this day.an inner pillar.” (3) By oakum or tow, by which wounds are bound up, is implied temperance, by which is healed the wound of fleshly lust. Of those whose wounds have not been bound up it is said, Isa. i. 6, “ Wounds, and bruises, and putrifying sores: they have not been closed, neither bound up.” Jud. xvi. 13, of Samson, when deceived by Delilah, and bound with new ropes, “ he broke them from off his arms like a thread.” (4) By pitch is symbolized charity, which is the bond of souls—Gen. vi. 14, “Pitch it within and without with pitch.” A holy man is formed by charity—1 Cor. xvi. 14, “Let all your things be done with charity.
II. On the second head it is to be noted that the form of the ship consists in five particulars. Firstly, the smallness of the beginning. Secondly, breadth of the middle. Thirdly, the height of the end. Fourthly, the narrowness of the bottom. Fifthly, the wideness of the top. Of (1), the smallness of its beginning, is the grief for past sins—Jer. vi. 26, “ Make thee mourning as for an only son, most bitter lamentation.” Of (2), the breadth of the middle is hope of the eternal joys—Rom. xii. 12, “ Rejoicing in hope.” Of (3), the height of the end is the fear of eternal punishments. The holy man grieves over the sins he commits, and he fears the punishments which he merits, but he fails not through desperation in fear and grief—S. Matt. iii. 8, “ Bring forth, therefore, fruits meet for repentance.” Of (4), the narrow​ness of the bottom is the humility which arises from highest goodness—Ps. lxxxi. 10, “ Open thy mouth wide and I will fill it.”
III. On the third head it is to be noted that the use of a ship in four ways stands for holiness of life. 1. The first use is to carry men across the sea. We ought by holiness to pass over the sea of this world to the heavenly country, to God—Wisd. xiv. 5, “Men also trust their lives even to a little wood, and passing over the sea by ships are saved.” 2. The second is to carry merchandise, or fruits, which are the odour of good works, to be diffused from us on all sides— Job. iv. 25, 26, “My days are swifter than a post.they are passed away as the swift ships.” Phil. iv. 18, “ An odour of a sweet smell, a sacrifice acceptable, well-pleasing to God.” 3. The third use is to make war in them. We ought by holiness to war against the demons—1 Macc. xv. 3, “ I have chosen a great army, and have built ships of war.” Eph. vi. 12, “ We wrestle not against flesh and blood, but against principalities, against powers.” 4. The fourth use is to catch fishes, to convert men to God—S. Matt. iv. 19, “I will make you fishers of men.”
HOMILY IX.
THE HOLY NAME.
Fifth Sunday after the Epiphany.
“ Whatsoever ye do in word or deed, do all in the Name of the Lord Jesus, giving thanks to God and the Father by Him.”—Coloss. iii. 17.
THE Name of God and of the Lord Jesus Christ is here noted of in three ways—Firstly, it is to be ever thought of. Secondly, it is to be ever used. Thirdly, it has manifold The power.
I. On the first head it is to be noted that the Name of God is to be used on five occasions—(1) In walking—Ps. xx. 7, “ We will remember the Name of the Lord our God.” (2) In praying—S. John xvi. 23, “ Whatsoever ye shall ask the Father in My Name, He will give it you.” (3) In speaking; (4) in working—of these two, the text. (5) In hoping—Ps. xxxix. 5 (Vulg.), “ Blessed is the man whose trust is in the Name of the Lord.”
​II. On the second head it is to be noted that the Name of Ood is to be used in five ways. (1) It is to be retained in the heart, and so become a cause of joy—Is. xxvi. 8, “ The desire of our soul is to Thy Name.” (2) It is to be heard by the ear, and so cause delight—Job xxix. 11, “When the ear heard me, then it blessed me.” (3) It is to be carried in the hand, and so be a lever of strength—Prov. xviii. 10, “The Name of the Lord is a strong tower.” (4) It is to be written on the forehead, as a mark of honour; it will make a man (Isa. lviii. 13) “ holy of the Lord, honourable.”
III. On the third head it is to be noted that the manifold virtue of this Name is expressed in eight particulars in the text—(1) In It were all things created. (2) By It are the demons put to flight. (3) By It were all infirmities healed. (4) Through It were sinners justified. (5) By It are the sad made joyful. (6) By It are the tempted helped. (7) Through It are the just increased in grace. (8) All who call upon It are saved. Note, that this Name enlightens the reason; soothes anger; delights the desire. The inhabitants of the world unseen, fear It; of the earth, adore It; of Heaven, praise It. It spoils Hades; It liberates the earthly; It exalts the heavenly.
HOMILY X.
THE TARES AND THE WHEAT.
Fifth Sunday alter the Epiphany.—(From the Gospel.)
“Gather ye together first the tares, and bind them in bundles to burn them; but gather the wheat into my barn.”—S. Matt. xiii. 30.
In these words five things are noted—Firstly, the sin of the wicked, “tares.” Secondly, their punishment, “ bind them in bundles to burn them.” Thirdly, the goodness of the righteous, “the wheat.” Fourthly, their glory, “gather into My barn.” Fifthly, the abundance of God’s “barn.”
I. On the first head it is to be noted that the tares are of three kinds, corresponding to three sins—(1) They are darnel, which signifies luxury. Darnel perverts the state of the reason just as luxury does—Ezek. xxiii. 9, “ Upon whom she doted;” Hos. iv. 11, “Whoredom and wine and new ​wine take away the heart;” 1 Kings xi. 3, "His wives turned away his heart.” (2) They are vetch, which is hitter, which signifies avarice, and which afflicts the covetous in a wonderful way—Eccles. v. 13, 14, “Riches kept by the owners thereof to their hurt. But those riches perish by evil travail.” There is a “ sore evil ” in collecting them; a worse in hoarding them; the worst of all in losing or leaving them. (3) They are wild oats, which on account of their uselessness signify pride—Job xi. 12 (Vulg.), “A vain man is lifted up into pride.” Truly tares are indeed evil.
II. On the second head is to be noted their punishment, “ bind them in bundles,” &c., of which three points are to be considered—(1) They will be bound with eternal chains, “bind them;” (2) they will be bound together “in bundles” —of these two, Wisd. xvii. 17, “ They were all bound together with the chain of darkness.” (3) They will be burnt, “to burn them Isa. lxvi. 24, “Neither shall their fire be quenched.” From five particulars can be learned the greatness of this punishment by fire : (1) It burns, yet is not consumed—Wisd. xix. 20, “ The flames wasted not the flesh of corruptible animals.” (2) With the heat, cold is also mingled—S. Matt. xiii. 42, “Into a furnace of fire: there shall be wailing” (from excessive heat) “and gnashing of teeth ” (from intense cold). So the Gloss. (3) It will most cruelly afflict—S. Austin says, “ So much hotter will it be than our fire ; as our fire is than mere painted fire.” (4) It will be eternal—S. Matt. xxv. 41, ‘‘Depart from Me, ye cursed, into everlasting fire.” (5) It will be heat without splendour—Ps. xxix. 7, “The voice of the Lord divideth the flames of fire.” In a flame is both light and heat; the Lord will divide it so that the heat alone remains.
III. On the third head is to be noted the goodness of the holy (the wheat), three forms of which will be here mentioned—(1) It is white on account of purity; (2) it is red on account of charity— of these two, Cant. v. 10, “My Beloved is white and ruddy.” (3) It is heavy by gravity of manners—Ps. xxxv. 18, “I will praise Thee among much people.”
IV. On the fourth head is to be noted the glory of the Saints, “ gather the wheat into My barn ”—which is (1) spacious, for the sake of pleasantness; (2) refreshing, for the sake of joy; (3) enduring, on account of eternity. Of the ​first, Ps. xxvi. 8, “ Lord, I have loved the habitation of Thy house, and the place where Thine honour dwelleth.” Of the second, Ps. cxii. 3 “ Wealth and riches shall be in His house.” Of the third, 2 Cor. v. 1, “ An house not made with hands, eternal in the heavens.”
V. On the fifth head is to be noted the abundance of the “ barn ”—it is full of corn and wine and oil. (1) Corn is the joy of the vision of the Son—Ps. lxxxi. 16, “ He should have fed them also with the finest of the wheat;" John xii. 24, “ Except a corn of wheat fall into the ground and die.” (2) Wine is the joy of the vision of the Father— Ps. civ. 15, “Wine that maketh glad the heart of man.” (3) Oil, the joy of the vision of the Holy Spirit—Ps. xlv. 7, “ Thy God hath anointed thee with the oil of gladness above thy fellows.” The “ oil of gladness ” is God the Holy Ghost. Of these three, 2 Chron. xi. 11, “Store of victual and of oil and wine.” Gen. xxvii. 28, “ God give thee of the dew of heaven, and the fatness of the earth, and plenty of corn and wine.”
HOMILY XI.
THE HEAVENLY STADIUM.
Septuagesima.—(From the Epistle.)
“ So run, that ye may obtain.” — 1 Cor. ix. 24.
THE Apostle sets before us two things in this Epistle. Firstly, he exhorts us to run—“ run.” Secondly, he points out the end of running—“that ye may obtain.” I. On the first head it is to be noted that the course to be run is threefold. (1) The first is the course of nature—Job ix. 25, “ My days are swifter than a post;" Jer. xxiii. 10, “Their course is evil1 Cor. ix. 26, “I therefore run not as uncertainly.” The course of nature is threefold, for naturally the creature runs in a threefold way. Firstly, they run in serving men—3 Esd. iv. 34, “ Swift is the sun in his course,” for it travels in order that it may serve man. Secondly, in punishing the wicked—Wisd. v. 25, “ The water of the sea shall rage against them, and the rivers shall run together in a terrible manner: a mighty wind shall ​stand up against them, and as a whirlwind shall divide them." Creatures were naturally created to punish those who rebelled against their Creator ”—Wisd. xvi. 24, " For the creature serving Thee, the Creator, is made fierce against the unjust for their punishment.” Thirdly, they hasten in having aimed at nothing, when the creatures, who are naturally from nothing by themselves, strain after nothing. S. Austin asks, "What is the present life save a kind of passage to death ?” (2) The course of sin is likewise threefold. Firstly, the course of pride — Job xv. 26 (Vulg.), "He hath run against Him with his neck raised up, and is armed with a fat neck.” Secondly, of avarice—Prov. i. 16, “Their feet run to evil.” It is said of the covetous, Ps. i. 18, "When thou sawest a thief, thou consentedest with him.” Thirdly, of luxury—Eccles. vii. 26, “ I find more bitter than death the woman whose heart is snares and nets, and her hands as bands.” As sheep are led to the slaughter, so are men by luxury. (3) The course of grace is likewise threefold. Firstly, a course of doctrine—Gal. ii. 2, " I went up by revelation, and communicated unto them that Gospel which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run, in vain.” Secondly, of mercy—Gen. xviii. 7 8, " Abraham ran unto the herd, and fetch a calf tender and good. and set it before them.” Thirdly, of perseverance—2 S. Tim. iv. 7, "I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness.”
II. On the second head it is to be noted that the end of running so as to gain the reward implies three conditions. (1) We must run cautiously, lest we fall or tumble down into the pitfall of sin—Eph. v. 15, " See then that ye walk circumspectly.” (2) We must run quickly, lest another overtake us, or lest we should become torpid through sloth—Heb. iv. 11, " Let us labour to enter into this rest.” (3) We must run perseveringly, so that we forsake not the course, nor fail of well-doing—S. Matt. xxiv. 13, " He that shall endure unto the end, the same shall be saved.” Patience is chiefly needed to enable us to persevere, and to bear all the troubles which come upon us in this world—Heb. xii. 1, "Let us run with patience the race that is set before us, looking unto Jesus.”
HOMILY XII.
THE LORD’S WORK AND OURS.
Septuagesima.—(From the Gospel.)
“ And he went out about the third hour, and saw others standing idle in the market-place, and said unto them; Go ye also into the vineyard, and whatsoever is right I will give you.”—S. Matt. xx. 3, 4.
FOUR things are noted in these words. Firstly, the goodness of the Lord: “ He went out” for the salvation of His people. For the going out of Christ to lead men into His vineyard was an act of infinite goodness—Habak. iii. 13, “ Thou wentest forth for the salvation of Thy people.” Secondly, the foolishness of man: “ Saw others standing idle in the market-place.” Nothing is more foolish than for man, who ought in this present life so to work that he may live eternally, to live idly—Ecclus. xxii. 2, “ The sluggard is pelted with the dung of oxen, and everyone that toucheth him will shake his hands.” Thirdly, the necessity of working in the Lord’s vineyard—“ Go ye also into the vineyard;” 2 Thess. iii. 10, “If any would not work, neither should he eat.” Fourthly, the profit of the labour—“ Whatsoever is right I will give you." Rev. xxii. 12, “ Behold,- I come quickly; and My reward is with Me, to give to every man according as his work shall be.” I. On the first head it is to be noted that Christ is said to have had five goings out—(1) In the beginning of the world, as a Sower, sowing His creatures—S. Luke viii. 5, “ A Sower went out to sow His seed.” (2) In His Nativity, enlightening the world—Isa. lxii. 1, “Until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth;” S. John xvi. 28, “I came forth from the Father, and am come into the world.” (3) In His Passion, saving His own from the power of the Devil, and from all evil—Isa. li. 5, “My righteousness is near, My salvation is gone forth.” (4) In providing, as a householder, for His family and affairs—“ The Kingdom of Heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard.” (5) He will go out in judgment, in a threefold way. Firstly, as a Visitor, making a severe inquisition upon the wicked—Isa. xxvi. 21, “ Behold, the Lord cometh out of His place to punish the in​habitants of the earth for their iniquity.” Secondly, as a strong fighter, subduing all His rebellious ones—Isa. xlii. 13, “ The Lord shall go forth as a mighty man ; He shall stir up jealousy as a man of war.” Thirdly, as a Judge, punishing the wicked after their deservings—Mic. i. 3, “ Behold, the Lord cometh forth out of His place, and He will come down and tread upon the high places of the earth.”
II. On the second head it is to be noted that for five reasons it is most foolish to live in idleness in this present life. (1) Man was born to labour—Job. v. 7 (Vulg.), “ Man is born to labour.” (2) From idleness evil is learned, as from a bad master—Ecclus. xxxiii. 29, “ Idleness hath taught much evil.” (3) Idleness frequently commits dreadful sin—Ezek. xvi. 49, “ Behold, this was the iniquity of thy sister Sodom, pride, fulness of heart, and abundance of idleness.” (4) Idleness incurs the loss of eternal good—Prov. vi. 10, 11, “ A little sleep, a little slumber, a little folding of the hands to sleep: so shall thy poverty come as one that travelleth.” (5) Because eternal toil is acquired from a short rest—Ps. lxxiii. 5, “ They are not in trouble [Vulg., labour] as other men, neither are they plagued like other men but like demons, Ps. xlviii. 9, 10 (Vulg.), “ shall labour for ever, and shall live unto the end.”
III. On the third head it is to be noted that this vineyard in which men are sent to labour is righteousness, in which, as S. Chrysostom observes, there are as many plants as there are virtues, and in which we perform five works. (1) Planting it with good works and graces—Ps. cvii. 37, “ Plant vineyards which may yield fruits of increase ;” Prov. xxxi. 16, “ With the fruit of her hands she planted the vineyard.” (2) Clearing it from thorns, which are vices, which the idle do not do—Prov. xxiv. 30, 31, “I went by the field of the slothful and by the vineyard of the man void of understanding, and, lo! it was all grown over with thorns, and nettles had covered the face thereof.” (3) Pruning the superfiuous shoots—Cant. ii. 12 (Vulg.), “ The time for pruning is come S. John xv. 2, “Every branch that beareth fruit He purgeth it that it may bring forth more fruit.” (4) Restraining the little foxes, the demons—Cant. ii. 15, “ Take us the foxes, the little foxes that spoil the vines. (5) Protecting them from robbers—i.e., from the praises and the blames of men— Cant. i. 6, “ They made me the keeper of the vineyards.”
​IV. On the fourth head it is to be noted that the reward of the labourers is a penny of the Gospel, which is equal to a thousand silver pieces—Cant. viii. 11, “Thou, O Solomon, must have a thousand,” for the thousand pieces of silver are the thousand joys of eternity. To which may we be brought.
HOMILY XIII.
LABOUR AND TOIL.
Sexagesima.—(From the Epistle.)
“In labours more abundant.”—2 Cor. xi. 23.
Holy Scripture treats of four kinds of labour or travail. Firstly, material labour, by which man supplies the deficencies of nature—Job. v. 7, “Man is born unto trouble” (Vulg., labour). Secondly, the labour of sin, in which a man toils at committing sin — Jer. ix. 5, “Weary themselves to Commit iniquity.” Thirdly, the labour of Gehenna, after which there follows no rest—Ps. xlviii. 9, 10 (Vulg.), “ Shall labour for ever, and shall still live unto the end.” Fourthly, the labour of grace, which the just undergo in order to do good works—Prov. x. 16, “The labour of the righteous tendeth to life.” Three of these kinds of labour are to be noticed.
I. On the first head it is to be noted that in natural labour five points are to be considered. (1) It was inflicted on man on account of sin, whence it is manifest that man should hate sin as the cause of his toil—Gen. iii. 17-19, “ Cursed is the ground for thy sake : in the sweat of thy face shalt thou eat bread.” (2) That if endured in love eternal blessedness is the fruit of labour—Ps. cxxviii. 2, “ Thou shalt eat the labour of thine hands, happy shalt thou be.” (3) It is demanded because the fruit of the land is frequently consumed by wild beasts, by insects, and by enemies; all of which are the effects of sin, therefore man ought to hate sin—Deut. xxviii. 33, “The fruit of thy land, and all thy labours, shall a nation which thou knowest not eat up.” On the other hand, it is said of the just— Isaiah lxii. 8, “Surely I will no more give thy corn to be meat for thine enemies; and the sons of the stranger shall not drink thy wine.” (4) All are called to labour: the ​idle are denied bread—2 Thess. iii. 10, “If any would not work, neither should he eat.” (5) Pie that refuseth to labour is punished with eternal punishment—Ps. lxxii. 5 (Vulg.), “They are not in the labour of men, neither shall they be scourged like other men but with the demons.
II. On the second head it is to be noted that the labour of toil of sin is of five kinds. (1) Of covetousness—Eccles. iv. 8, Yet is there no end of all his labour ; neither is his eye satisfied with riches;” Prov. xxiii. 4, “Labour not to be rich.” (2) Of pride—“What profit hath he that hath laboured for the wind V’ The wind is pride. (3) Of luxury— Eccles. ix 9, “ Live joyfully with the wife whom thou lovest all the days of the life of thy vanity.That is thy portion in this life, and in thy labour which thou takest under the sun. (4) Of sorceries—Isaiah xlvii. 12, “ Stand now with thine enchantments, and with the multitude of thy sorceries, wherein thou hast laboured from thy youth.” (5) Of gluttony—Eccles. vi. 7, “ All the labour of man i3 for his mouth, and yet the appetite is not filled.” What he may eat, and drink, and enjoy of his labour; so does the glutton speak.
III. On the third head it is be noted of the labour of Gehenna, that three particulars are to be noted. (1) Its immensity—Lam. iii. 5, “ He hath compassed me with gall and travail.” (2) Its bitterness—Eccles. x. 15, “ The labour of the foolish wearieth every one of them.” (3) Its duration—Ps. xlviii. 9, 10, “ Shall labour for ever, and shall live unto the end.” From which labour may the Lord deliver us.
HOMILY XIV.
THE BIRDS AND THE SEED.
Sexagesima.—(From the Gospel.)
“The fowls of the air devoured it.”—S. Luke viii. 5.
By the fowls of the air, are understood evil spirits; by the sea, righteousness; whence three points arise from the mystical expositions. Firstly, the quickness of the evil spirit to do evil—“ birds ;” secondly, their natural dignity— “ of the air,” or of heaven ; thirdly, the iniquity of their sin —“ devoured it.”
I. On the first head it is to be noted that evil spirits are compared to birds for three reasons. (1) Their high flight; ​the evil spirits fly on high—Numb. xxiv. 21, “Thou puttest thy nest in a rock.” (2) For their quickness of flight— Lam. iv. 19, “Our persecutors are mightier than the eagles of the heaven.” (3) In their rapacity they live by devouring the souls that they have seized—Ezek. xvii. 3, “ A great eagle with great wings, long-winged, full of feathers, took the branch of the cedar. He cropped off the top of his young twigs.”
II. On the second head it is to be noted that the birds of the air are called evil spirits from their natural dignity, which consists of three things. (1) Of origin; for they were created in the high heavens. (2) Of lightness or subtlety. Of these two—Isa. xiv. 12-14, “ How art thou fallen, O Lucifer, Son of the Morning. I will be like the Most High.” His origin is pointed out, in that he is said to have fallen from Heaven, for he was created in Heaven. The name Lucifer signifies lightness and beauty of nature. (3) Of habitation on high—Eph. vi. 12, “ Spiritual wickedness in high places.”
III. On the third head it is to be noted that the iniquity of the evil spirits consists in their devouring three kinds of seeds. (1) Seed of the Word of God—“The seed is the Word of God;” S. Luke viii. 12, “Then cometh the Devil and taketh away the Word out of their hearts.” (2) Seed of righteousness—2 Cor. ix. 6, “ He who soweth sparingly shall reap also sparingly,” &c. (3) Seed of any good work —Ps. cxxvi. 6, “ He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bearing his sheaves with him.” We sow this seed whenever we do good. Of (1), The evil spirits take away the seed of the Word of God by sowing error in the mind of man—2 Cor. iv. 4, “ In whom the god of this world hath blinded the minds of them that believe not, lest the light of the glorious Gospel of Christ, Who is the Image of God, should shine unto them.” Of (2), They take away the seed of righteousness by enticing men into unrighteousness—S. John viii. 44, “Ye are of your father the Devil, the lust of your father ye will do.” Of (3), The Devil takes away the seed of good works, at the same time that he makes men to glory in them—S. Matt. vi. 1, 2, “ Take heed that ye do not your alms before men to be seen of them. When thou dost thine alms, do not sound a trumpet before thee, as the hypocrites ​do ..... that they may have glory of men...... They have their reward.” Whence it is manifest that the seed must be guarded from the “birds of the air,” from the evil spirits, that it may bring forth fruit an hundredfold, which fruit is the joy of eternity. To which may we be brought.
HOMILY XV.
CHARITY: ITS GAIN AND LOSS.
Quinquagesima.—(From the Epistle.)
“ Though I speak with the tongues of men and of angels, and have not charity,” &c.— 1 Cor. xiii. 1.
In this Epistle we are invited to the exercise of charity, and it is manifoldly commended to us chiefly for five reasons. Firstly, for its preciousness—“ Charity, which name signifies what is dear and precious.” Secondly, the loss in its absence—“ I am become as sounding brass,” &c. Thirdly, its value in this present life—“ Charity sufiereth long, and is kind.” Fourthly, its eternity—“Charity never faileth.” Fifthly, its dignity—“ The greatest of these is charity.” Now mention the first two points.
I. On the first head it is to be noted that charity is precious on four accounts. (1) It can only come from One, and it must be given by the highest good—Rom. v. o, “ The love of God is shed abroad in our hearts by the Holy Ghost.” (2) It belongs only to the good. S. Austin says, “ Charity is a peculiar fountain ; a stranger does not communicate with it.” (3) Possessing it, all good things are possessed. S. Austin says, “Mark, how great a good is charity, which being absent renders all other good things vain, but he to whom it is present has all things. (4) The possessor of charity is most dear to God, for it is of that nature that they who possess it are called dear, whence the Lord calls those living in charity the most beloved—Cant. v. 1, “Eat, O friends; drink, yea, drink abundantly, O beloved.”
II. On the second head it is to be noted that the absence of charity entails a threefold loss, as the Apostle here points out. (1) The best part of our nature is wasted—“lam become as sounding brass.” In time the brass is worn away by giving out the sound, just as the rational creature without ​charity is consumed by vices. S. Austin says in the “ City of God,” “ If we were not of a good nature we should not be harmed by vices ; for what harm can they do us save to deprive us of integrity, beauty, salvation, and peace?” (2) The soul without charity, being separated from God, dies— “ I am nothing”—that is, I am dead, I am separated from the truth, without which man is dead; 1 S. John iii. 14, “ He that loveth not his brother abideth in death.” (3) Every work without charity is rendered useless—"Though I bestow all my goods to feed the poor, though I give my body to be burned.” S. Ambrose declares that he who has not charity lacks all good. From which state may we be preserved.
HOMILY XVI.
BLINDNESS AND SIGHT.
Quinquagesima.—(From the Gospel.)
“ A certain blind man sat by the way-side.”—S. Luke xviii. 35.
MORALLY, by the blind man the sinner is understood— Zeph. i. 17, “ They shall walk like blind men, because they have sinned against the Lord.” As the blind does not see bodily, so the sinner does not see spiritually. Firstly, there are seven causes which hinder the bodily sight, which represent the seven mortal sins which produce spiritual blindness. Secondly, there are seven things which produce mental illumination.
I. On the first head it is to be noted that the seven causes of blindness and the seven sins are—(1) A swelling of the face, and this is pride; S. Austin says, “ My face is swollen so greatly that it does not suffer me to see.” (2) A darkness in the air: this is envy, whence the envious are spoken of as being blind—Wisd. ii. 21, “Their own malice blinded them.” It is also said of the envy of the Jews—1 Sam. xviii. 9, “ Saul eyed David from that day forward.” (3) A derangement of the eyes: this is anger—Ps. xxxi. 9, “ Mine eye is consumed with grief, yea, my soul and my belly.” (4) Dust or anything that falls into the eye: this is avarice. Dust is of those temporal things which darken—S. Austin says, “ I wandered after temporal things, and I was blinded." ​(5) A closing of the eyes, for no one can see who closes his eyes, or does not wish to open them: and this is a weakening, for the weakened from slothfulness alone is not able to open his intellectual eyes to behold spiritual good. Betius says that the wicked accustom their eyes to darkness, they turn them away from the light of truth; they are like those birds who see at night, but who are blind by day. (6) The gathering round the eyes of blood and humour: this is gluttony—Prov. xxiii. 29, “ Who hath redness of eyes ? They that tarry long at the wine;" even according to the letter, the spiritual and bodily eyes are both darkened by an excess of wine. (7) The shadow of little spots, for occasionally a small spot or nubercula is formed in the eye and produces blindness: this is luxury. S. Austin said, “Small cloudy spots were coming up from the wine of carnal concupiscence, and they darkened my heart that the sincerity of love could not be distinguished from the darkness of lust.
II. On the second head it is to be noted that the spiritual sight consists also of seven graces. (1) Of faith—S. Luke xviii. 42, “ Receive thy sight: thy faith hath saved thee.” S. Austin, “Faith is the illumination of the mind, the means by which it is enlightened from the First Light to behold spiritual blessings.” (2) Of humility—S. John ix. 89, “For judgment I am come into this world, that they which see not might see these are humble who think that they see not. (3) Of present trial and bitterness—Tobit vi. 9, “ The gall is good for anointing the eyes in which there is a little white speck.” (4) Of love of one’s neighbour—Rev. x. 18, “Eye-salve, that thou mayest see.” (5) Abundance of tears: this is illustrated by he who, being born blind, went and washed in the pool of Siloam—S. John ix. 7, “ He went his way therefore and washed, and came seeing.” (6) Of fervent prayer—S. Matt. xx. 31, “ Cried out, saying, Have mercy on us, O Lord, thou Son of David.So Jesus had compassion on them, and touched their eyes, and immediately their eyes received sight.” (7) Of the reverential hearing of Holy Scripture—Isa. xxix. 18, “In that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity and out of darkness.”
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