time. Of him it is said, "What they say do He teach us, but that we should interrogate ye; but what they do, that do not ye. men's deeds, not take their words upon trust? But he that shall do, and shall teach so, The obscurity of the things compels us to shall be called great in the kingdom of speak much at length, chiefly that that which heaven. From this, that He has here the Lord deigns to reveal may be brought said, fecerit, "shall do," while in opposition within reach even of the brethren of slower to this He has there said solverit, meaning understanding, because all were bought by non fecerit, "shall not do, and shall teach the blood of Christ. And I am afraid the so"-to break, then, is, not to do-what doth epistle itself will not be finished during these days as I promised: but as the Lord will, it is better to reserve the remainder, than to overload your hearts with too much food. 1 So in Serm. cclii. 3: de Civ. D. xx. 9; but otherwise explained above, Tract. cxxii. 9. 2 Matt. xxiii. 3. 66 "Now are ye of God, little children, and have overcome him: because greater is He that is in you, than he that is in this world. They are of the world: therefore speak they of the world, and the world heareth them. We are of God: he that knoweth God heareth us; he that is not of God heareth not us. From this know we the spirit of truth, and [the spirit] of error. Dearly beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God. He that loveth not knoweth not God; for God is love. In this was manifested the love of God in us, that God sent His only-begotten Son into this world, that we may live through Him. Herein is love, not that we loved, but that He loved us, and sent His Son to be the Atoner' for our sins. Dearly beloved, if God so loved us, we ought also to love one another. No man hath seen God at any time." 1. So is this world to all the faithful seek-place here that we faint not in the way: and ing their own country, as was the desert to we shall more abundantly drink thereof, when the people Israel. They wandered indeed we are come to our own land. The Gospel as yet, and were seeking their own country: but with God for their guide they could not wander astray. Their way was God's bidding. For where they went about during forty years, the journey itself is made up of a very few stations, and is known to all. They were retarded because they were in training, not because they were forsaken. That therefore which God promiseth us is ineffable sweetness and a good,3 as the Scripture saith, and as ye have often heard by us rehearsed, which eye hath not seen, nor ear heard, neither hath entered into the heart of man. But by temporal labors we are exercised, and by temptations of this present life are trained. Howbeit, if ye would not die of thirst in this wilderness, drink charity. It is the fountain which God has been pleased to 1 Litatorem. 2 BEN. 66 Jussio Dei: so the MSS, but the printed copies, visio Dei. (Bodl. 455, and Laud. 116, "visio;" Bodl. 813, so with "jussio" over the line; the rest "jussio.") 3 Isa. Ixiv. 4. 41 Cor. ii. 9. has just been read; now to speak of the very words with which the lesson ended, what other thing heard ye but concerning charity? For we have made an agreement with our God in prayer, that if we would that He should forgive us our sins, we also should forgive the sins which may have been committed against us. Now that which forgiveth is none other than charity. Take away charity from the heart; hatred possesseth it, it knows not how to forgive. Let charity be there, and she fearlessly forgiveth, not being straitened. And this whole epistle which we have undertaken to expound to you, see whether it commendeth aught else than this one thing, charity. Nor need we fear lest by much speaking thereof it come to be hateful. For what is there to love, if charity come to be hateful? It is by charity that other things come to be rightly loved; then how must 5 Matt. vi. 12. 66 truth." This sentence is true, is firm. Now hear men that "speak of the world."” "And wilt thou not avenge thyself? And wilt thou let him say that he has done this to thee? Nay: let him feel that he has to do with a man." Every day are such things said. They that say such things, "of the world speak they, and the world heareth them." None say such things but those that love the world, and by none are such things heard but by those who love the world. And ye have heard that to love the world and neglect charity is to deny that Jesus came in the flesh. Or say if the Lord Himself in the flesh did that? if, being buffeted, He willed to be avenged? if, hanging on the cross, He did not say, "Father, forgive them, for they know not what they do"? But if He threatened not, who had power; why dost thou threaten, why art thou inflated with anger, who art under power of another? He died because it was His will to die, yet He threatened not; thou knowest not when thou shalt die, and dost thou threaten? itself be loved! Let not that then which "If ye forgive men their trespasses, your ought never to depart from the heart, depart heavenly Father will forgive you also your from the tongue. trespasses. But if ye forgive not men their 2. "Now," saith he, are ye of God little trespasses, neither will your Father forgive children, and have overcome him: "I whom your trespasses."5 It is the sentence of but Antichrist? For above he had said, Truth: or if it be not Truth that speaks, "Whosoever unmaketh Jesus Christ and gainsay it. If thou art Christian and bedenieth that He is come in the flesh is not of lievest Christ, He hath said, "I am the God." Now we expounded, if ye remember, that all those who violate charity deny Jesus Christ to have come in the flesh. For Jesus had no need to come but because of charity: as indeed the charity we are commending is that which the Lord Himself commendeth in the Gospel, “Greater love than this can no man have, that a man lay down his life for his friends." 3 How was it possible for the Son of God to lay down His life for us without putting on flesh in which He might die? Whosoever therefore violates charity, let him say what he will with his tongue, his life denies that Christ is come in the flesh; and this is an antichrist, wherever he may be, whithersoever he have come in. But what saith the apostle to them who are citizens of that country for which we sigh? "Ye have overcome him." And whereby have they overcome? "Because greater is He that is in you, than he that is in this world." Lest they should attribute the victory to their own strength, and by arrogance of pride should be overcome, (for whomsoever the devil makes proud, he overcomes,) wishing them to keep humility, what saith he? "Ye have overcome him." Every man now, at hearing this saying, "Ye have overcome," lifts up the head, lifts up the neck, wishes himself to be praised. Do not extol thyself; see who it is that in thee hath overcome. Why hast thou overcome? "Because greater is He that is in you, than he that is in the world." Be humble, bear thy Lord; be thou the beast for Him to sit on. Good is it for thee that He should rule, and He guide. For if thou have not Him to sit on thee, thou mayest" beloved," lift up the neck, mayest strike out the heels: but woe to thee without a ruler, for this liberty sendeth thee among the wild beasts to be devoured! 4. "We are of God." Let us see why; see whether it be for any other thing than charity. "We are of God: he that knoweth God heareth us; he that is not of God heareth not us. Hereby know we the spirit of truth, and of error: namely by this, that he that heareth us hath the spirit of truth; he that heareth not us, hath the spirit of error. Let us see what he adviseth, and let us choose rather to hear him advising in the spirit of truth, and not antichrists, not lovers of the world, not the world. If we are born of God, "8 he goes on see above from what: "We are of God: he that knoweth God heareth us; he that is not of God heareth not us. Hereby know we the spirit of truth, and of error: aye, now, he makes us eagerly at3.These are of the world." Who? tentive: to be told that he who knows God, The antichrists. Ye have already heard who hears; but he who knows not, hears not; and they be. And if ye be not such, ye know that this is the discerning between the spirit them, but whosoever is such, knows not. of truth and the spirit of error: well then, let "These are of the world: therefore speak us see what he is about to advise; in what we they of the world, and the world heareth must hear him "Beloved, let us love one them." Who are they that "speak of the another." 8 Why? because a man adviseth? world"? Mark who are against charity."Because love is of God." Much hath he Behold, ye have heard the Lord saying, commended love, in that he hath said, “Is of 11 6 Luke xxiii. 34. God:" but he is going to say more; let us us: "3 let us understand that He who subsisteagerly hear. At present he hath said, eth in love is the Holy Ghost. For it is "Love is of God; and every one that loveth is born of God, and knoweth God. He that loveth not knoweth not God." Why? "For God is love" [Love is God].2 What more could be said, brethren? If nothing were said in praise of love throughout the pages of this epistle, if nothing whatever throughout the other pages of the Scriptures, and this one only thing were all we were told by the voice of the Spirit of God, "For Love is God; " nothing more ought we to require. To even this Holy Spirit, whom the bad cannot receive, even He is that Fountain of which the Scripture saith, "Let the fountain of thy water be thine own, and let no stranger partake with thee.' For all who love not God, are strangers, are antichrists. And though they come to the churches, they cannot be numbered among the children of God; not to them belongeth that Fountain of life. have baptism is possible even for a bad man; to have prophecy is possible even for a bad 5. Now see that to act against love is to man. We find that king Saul had prophecy: act against God. Let no man say, "I sin he was persecuting holy David, yet was he against man when I do not love my brother, filled with the spirit of prophecy, and began (mark it!) and sin against man is a thing to to prophesy.5 To receive the sacrament of be taken easily; only let me not sin against the body and blood of the Lord is possible God. How sinnest thou not against God, even for a bad man: for of such it is said, when thou sinnest against love? "Love is "He that eateth and drinketh unworthily, God." Do "we" say this? If we said, eateth and drinketh judgment to himself." "Love is God," haply some one of you might To have the name of Christ is possible even be offended and say, What hath he said? for a bad man; i.e. even a bad man can be What meant he to say, that "Love is God"? called a Christian: as they of whom it is said, God gave" love, as a gift God bestowed" They polluted the name of their God." I love. "Love is of God: Love IS God." say, to have all these sacraments is possible Look, here have ye, brethren, the Scriptures even for a bad man; but to have charity, and of God: this epistle is canonical; throughout to be a bad man, is not possible. This then all nations it is recited, it is held by the au- is the peculiar gift, this the "Fountain" that thority of the whole earth, it hath edified the is singly one's own." To drink of this the whole earth. Thou art here told by the Spirit Spirit of God exhorteth you, to drink of of God, "Love is God." Now if thou dare, Himself the Spirit of God exhorteth you. go against God, and refuse to love thy 7. "In this was manifested the love of God brother! in us. Behold, in order that we may love 6. In what sense then was it said a while God, we have exhortation. Could we love ago, "Love is of God;" and now, "Love IS Him, unless He first loved us? If we were God?" For God is Father and Son and Holy slow to love, let us not be slow to love in reGhost: the Son, God of God, the Holy Ghost, turn. He first loved us; not even so do we God of God; and these three, one God, not love. He loved the unrighteous, but He did three Gods. If the Son be God, and the away the unrighteousness: He loved the unHoly Ghost God, and that person loveth in righteous, but not unto unrighteousness did whom dwelleth the Holy Ghost: therefore He gather them together: He loved the sick, "Love is God;" but IS God," because but He visited them to make them whole. "Of God." For thou hast both in the epis-"Love," then, "is God." "In this was tle; both, 'Love is of God," and, "Love is manifested the love of God in us, because God." Of the Father alone the Scripture that God sent His only-begotten Son into the hath it not to say, that He is " of God:" but world, that we may live through Him." As when thou hearest that expression, "Of the Lord Himself saith: "Greater love than God," either the Son is meant, or the Holy this can no man have, that a man lay down Ghost. Because while the apostle saith, his life for his friends:" and there was proved "The love of God is shed abroad in our the love of Christ towards us, in that He hearts by the Holy Spirit which is given unto 11 John iv. 7. 8. 2 Deus dilectio est: Augustin here expounds it, "Love is God" it is "of God" and "is God," (as "the Word was with God and was God:") this is clear from sec. 6 and Hom. viii.14,"For He has not hesitated to say, Deus charitas est, Charity is God." In the theological exposition de Trin. xv. 27, he takes it in the usual sense," God is Love" (as "God is Spirit "). In the Greek the proposition is not convertible, ayann being marked as the predicate by the absence of the article while θεός has it: ὁ θεὸς ἀγάπη ἐστιν. 8 66 66 died for us: how is the love of the Father towards us proved? In that He sent His only Son" to die for us: so also the apostle Paul saith: "He that spared not His own Son, but delivered Him up for us all, how hath He not with Him also freely given us all things?" 2 For only discerned by the root of charity. 9. In this is love-in this was manifested Behold the Father delivered up Christ; Judas delivered Him up; does it not seem as if the thing done were of the same sort? Judas is "traditor," one that delivered up, [or, a traitor]: is God the Father that? God forbid! sayest thou. I do not say it, but the apostle saith, "He that spared not His own Son, but "tradidit Eum" delivered Him up for us all." Both the Father delivered Him up, and He delivered up Himself. The same apostle saith: "Who loved me, and delivered Himself up for me." If the Father delivered up the Son, and the Son delivered up Himself, what has Judas done? There was a "traditio" (delivering up) by the Father; there was a traditio by the Son; there was a "traditio" by Judas: the thing done is the same, but what is it that distinguishes the Father delivering up the Son, the Son delivering up Himself, and Judas the disciple delivering up his Master? This: that the Father and the Son did it in love, but Judas did this 3 in treacherous betrayal. Ye see that not what the man does is the thing to be considered; but with what mind and will he does it. We find God the Father in the same deed in which we find Judas; the Father we bless, Judas we detest. Why do we bless the Father, and detest Judas? We bless charity, detest iniquity. How great a good was conferred upon mankind by the delivering up of Christ! Had Judas this in his thoughts, that therefore he 10. "No man hath seen God at any time: "7 delivered Him up? God had in His thoughts He is a thing invisible; not with the eye but our salvation by which we were redeemed; with the heart must He be sought. But just Judas had in his thoughts the price for which as if we wished to see the sun, we should he sold the Lord. The Son Himself had in purge the eye of the body; wishing to see His thoughts the price He gave for us, Judas God, let us purge the eye by which God can in his the price he received to sell Him. The be seen. Where is this eye? Hear the Gosdiverse intention therefore makes the things pel: "Blessed are the pure in heart, for they done diverse. Though the thing be one, yet shall see God." But let no man imagine if we measure it by the diverse intentions, we God to himself according to the lust of his find the one a thing to be loved, the other to eyes. For so he makes unto himself either a be condemned; the one we find a thing to be huge form, or a certain incalculable magniglorified, the other to be detested. Such is the tude which, like the light which he sees with force of charity. See that it alone discrimi- the bodily eyes, he makes extend through all nates, it alone distinguishes the doings of men. directions; field after field of space he gives 8. This we have said in the case where the it all the bigness he can; or, he represents to things done are similar. In the case where himself like as it were an old man of venerathey are diverse, we find a man by charity ble form. None of these things do thou made fierce; and by iniquity made win- imagine. There is something thou mayest ningly gentle. A father beats a boy, and a imagine, if thou wouldest see God; "God is boy-stealer caresses. If thou name the two love. What sort of face hath love? what things, blows and caresses, who would not form hath it? what stature? what feet? what choose the caresses, and decline the blows? hands hath it? no man can say. And yet it If thou mark the persons, it is charity that hath feet, for these carry men to church: it beats, iniquity that caresses. See what we hath hands; for these reach forth to the poor: are insisting upon; that the deeds of men are it hath eyes; for thereby we consider the 8 61 John iv. 11. I needy: "Blessed is the man," it is said, let them delight thee; if bad, let them be "who considereth the needy and the poor." amended, let them be corrected. Love not It hath ears, of which the Lord saith, "He in the man his error, but the man: for the that hath ears to hear let him hear." These man God made, the error the man himself are not members distinct by place, but with made. Love that which God made, love not the understanding he that hath charity sees that which the man himself made. When the whole at once. Inhabit, and thou shalt thou lovest that, thou takest away this: when be inhabited; dwell, and thou shalt be dwelt thou esteemest that, thou amendest this. in. For how say you, my brethren? who But even if thou be severe 5 at any time, let it loves what he does not see? Now why, when be because of love, for correction. For this charity is praised, do ye lift up your hands, cause was charity betokened by the Dove make acclaim, praise? What have I shown which descended upon the Lord. That likeyou? What i produced, was it a gleam of ness of a dove, the likeness in which came colors? What I propounded, was it gold the Holy Ghost, by whom charity should be and silver? Have I dug out jewels from hid shed forth into us: wherefore was this? The treasures? What of this sort have I shown to dove hath no gall: yet with beak and wings your eyes? Is my face changed while I she fights for her young; hers is a fierceness speak? I am in the flesh; I am in the same without bitterness. And so does also a form in which I came forth to you; ye are in father; when he chastises his son, for discithe same form in which ye came hither: pline he chastises him. As I said, the kidcharity is praised, and ye shout applause. napper, in order that he may sell, inveigles Certainly ye see nothing. But as it pleases the child with bitter endearments; a father, you when ye praise, so let it please you that ye that he may correct, does without gall chastise. may keep it in your heart. For mark well Such be ye to all men. See here, brethren, what I say, brethren; I exhort you all, as God a great lesson, a great rule: each one of you enables me, unto a great treasure. If there has children, or wishes to have; or if he has were shown you a beautiful little vase, em- altogether determined to have no children bossed,3 inlaid with gold, curiously wrought, after the flesh, at least spiritually he desires and it charmed your eyes, and drew towards to have children:-what father does not corit the eager desire of your heart, and you were rect his son? what son does not his father pleased with the hand of the artificer, and discipline? And yet he seems to be fierce' the weight of the silver, and the splendor of with him. It is the fierceness of love, the the metal; would not each one of you say, fierceness of charity: a sort of fierceness "O, if I had that vase!" And to no pur- without gall after the manner of the dove, pose ye would say it, for it would not rest not of the raven. Whence it came into with you to have it. Or if one should wish my mind, my brethren, to tell you, that to have it, he might think of stealing it from those violaters of charity are they that have another's house. Charity is praised to you; made the schism: as they hate charity itself, if it please you, have it, possess it: no need so they hate also the dove. But the dove that ye should rob any man, no need that ye convicts them: it comes forth from heaven, should think of buying it; it is to be had the heavens open, and it abideth on the head freely, without cost. Take it, clasp it; there of the Lord. Wherefore this? That John is nothing sweeter. If such it be when it is may hear, "This is He that baptizeth." but spoken of, what must it be when one has it? Away, ye robbers; away, ye invaders of the 11. If any of you perchance wish to keep possession of Christ! On your own possescharity, brethren, above all things do not sions, where ye will needs be lords, ye have imagine it to be an abject and sluggish dared to fix the titles of the great Owner. thing; nor that charity is to be preserved He recognizes His own titles;. He vindicates by a sort of gentleness, nay not gentleness, to Himself His own possession. He does not but tameness and listlessness.* Not so is it cancel the titles, but enters in and takes pospreserved. Do not imagine that thou then session. So in one that comes to the Catholovest thy servant when thou dost not beat lic Church, his baptism is not cancelled, that him, or that thou then lovest thy son when the title of the commander' be not cancelled: thou givest him not discipline, or that thou then lovest thy neighbor when thou dost not rebuke him: this is not charity, but mere feebleness. Let charity be fervent to correct, to amend: but if there be good manners, 2 Luke viii. 8. 3 Anaglyphum. 4 Ep. cliii. 17, c. litt.; Petil. ii. 67: Serm. clxxi. 5. 1 Ps. xli. 1. but what is done in the Catholic Church? The title is acknowledged; the Owner enters in under His own titles, where the robber was entering in under titles not his own. 5 Sævis. 7 Sævire. 6 Hom. in Ev. vi. p. 82; Matt. iii. 16. 8 John i. 33. 9["Captain (asxngos) of their salvation." Heb. ii. 10.J. H. M.] |