Sermon on the Mount; Harmony of the Gospels; Sermons on NT lessons

On the words of the Gospel, Luke xii. 35, "Let your loins be girded about, and your lamps burning; and be ye yourselves like," etc. And on the words of the 34th Psalm, v. 12, "what man is he that desireth life," etc.

1. Our Lord Jesus Christ both came to men, and went away from men, and is to come to men. And yet He was here when He came, nor did He depart when He went away, and He is to come to them to whom He said, "Lo, I am with you, even unto the end of the world."¹ According to the "form of a servant" then, which He took for our sakes, was He born at a certain time, and was slain, and rose again, and now "dieth no more, neither shall death have any more dominion over Him;"² but according to His Divinity, wherein He was equal to the Father, was He already in this world, and "the world was made by Him, and the world knew Him not."³ On this point ye have just heard the Gospel, what admonition it has given us, putting us on our guard, and wishing us to be unencumbered and prepared to await the end; that after these last⁴ things, which are to be feared in this world, that rest may succeed which hath no end. Blessed are they who shall be partakers of it. For then shall they be in security, who are not in security now; and again then shall they fear, who will not fear now. Unto this waiting, and for this hope's sake, have we been made Christians. Is not our hope not of this world? Let us then not love the world. From the love of this world have we been called away, that we may hope for and love another. In this world ought we to abstain from all unlawful desires, to have, that is, "our loins girded;" and to be fervent and to shine in good works, that is, to have "our lights burning." For the Lord Himself said to His disciples in another place of the Gospel, "No man lighteth a candle and putteth it under a bushel, but on a candlestick, that it may give light unto all that are in the house."⁵ And to show of what He was speaking, He subjoined and said, "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven."⁶

2. Therefore He would that "our loins should be girded, and our lights burning."⁷ What is, "our loins girded"? "Depart from evil."⁸ What is to "burn"? What is to have our "lights burning"? It is this, "And do good." What is that which He said afterwards, "And ye yourselves like unto men that wait for their Lord, when He will return from the wedding:"⁹ except that which follows in that Psalm, "Seek after peace, and ensue it"?¹⁰ These three things, that is, "abstaining from evil, and doing good," and the hope of everlasting reward, are recorded in the Acts of the Apostles, where it is written, that Paul taught them of "temperance and righteousness,"¹¹ and the hope of eternal life. To temperance belongs, "let your loins be girded." To righteousness, "and your lights burning." To the hope of eternal life, the waiting for the Lord. So then, "depart from evil," this is temperance, these are the loins girded: "and do good," this is righteousness, these are the "lights burning;" "seek peace, and ensue it," this is the waiting for the world to come: therefore, "Be ye like unto men that wait for their Lord, when He will come from the wedding."

3. Having then these precepts and promises, why seek we on earth for "good days," where we cannot find them? For I know that ye do seek them, when ye are either sick, or in any of the tribulations, which in this world abound. For when life draws towards its close, the old man is full of complaints, and with no joys. Amid all the tribulations by which mankind is worn away, men seek for nothing but "good days," and wish for a long life, which here they cannot have. For even a man's long life is narrowed within so short a span to the wide extent of all ages, as if it were but one drop to the whole sea. What then is man's life, even that which is called a long one? They call that a long life, which even in this world's course is short; and as I have said, groans abound even unto the decrepitude of old age. This at the most is but brief, and of short duration; and yet how eagerly is it sought by men, with how great diligence, with how great toil, with how great carefulness, with how great watchfulness, with how great labour do men seek to live here for a long time, and to grow old. And yet this very living long, what is it but running to the end? Thou hadst yesterday, and thou dost wish also to have to-morrow. But when this day and to-morrow are passed, thou hast them not. Therefore thou dost wish for the day to break, that that may draw near to thee whither thou hast no wish to come. Thou makest some annual festival with thy friends, and hearest it there said to thee by thy well-wishers, "Mayest thou live many years," thou dost wish that what they have said, may come to pass. What? Dost thou wish that years and years may come, and the end of these years come not? Thy wishes are contrary to one another; thou dost wish to walk on, and dost not wish to reach the end.

4. But if, as I have said, there is so great care in men, as to desire with daily, great and perpetual labours, to die somewhat later: with how great cause ought they to strive, that they may never die? Of this, no one will think. Day by day "good days" are sought for in this world, where they are not found; yet no one wishes so to live, that he may arrive there where they are found. Therefore the same Scripture admonishes us, and says, "Who is the man that wisheth for life, and loveth to see good days?"¹² Scripture so asked the question, as that It knew well what answer would be given It; knowing that all men would "seek for life and good days." In accordance with their desire It asked the question, as if the answer would be given It from the heart of all, "I wish it;" It said thus, "Who is the man that wisheth for life, and loveth to see good days?" Just as even at this very hour in which I am speaking to you, when ye heard me say, "Who is the man that wisheth for life, and loveth to see good days?" ye all answered in your heart, "I." For so do I too, who am speaking with you, "wish for life and good days;" what ye seek, that do I seek also.

5. Just as if gold were necessary for us all, and we all, I as well as you, were wishing to get at the gold, and there was some anywhere in a field of yours, in a place subject to your power, and I were to see you searching for it, and were to say to you, "What are ye searching for?" ye were to answer me, "Gold." And I were to say to you, "Ye are searching for gold, and I am searching for gold too: what ye are searching for, I am searching for; but ye are not searching for it where we can find it. Listen to me then, where we can find it; I am not taking it away from you, I am showing you the spot;" yea, let us all follow Him, who knows where what we are seeking for, is. So now too seeing that ye desire "life and good days," we cannot say to you, "Do not desire life and good days;'" but this we say, "Do not seek for life and good days' here in this world, where good days' cannot be." Is not this life itself like unto death? Now these days here hasten and pass away: for to-day has shut out yesterday; tomorrow only rises that it may shut out to-day. These days themselves have no abiding; wherefore wouldest thou abide with them? Your desire then whereby ye wish for "life and good days," I not only do not repress, but I even more strongly inflame. By all means "seek" for "life, seek for good days;" but let them be sought there, where they can be found.

6. For would ye with me hear His counsel, who knoweth where "good days" and where "life" is? Hear it not from me, but together with me. For One says to us, "Come, ye children, hearken unto Me." And let us run together, and stand, and prick up our ears, and with our hearts understand the Father, who hath said, "Come, ye children, hearken unto Me, I will teach you the fear of the Lord."¹³ And then follows what he would teach us, and to what end the fear of the Lord is useful. "Who is the man that wisheth life, and loveth to see good days?" We all answer, "We wish it." Let us listen then to what follows, "Refrain thy tongue from evil, and thy lips that they speak no guile."¹⁴ Now say, "I wish it." Just now when I said, "Who is the man that wisheth for life, and loveth to see good days?" we all answered, "I." Come then, let some one now answer "I." So then, "Refrain thy tongue from evil, and thy lips that they speak no guile." Now say, "I." Wouldest thou then have "good days" and "life," and wouldest thou not "refrain thy tongue from evil, and thy lips that they speak no guile"? Alert to the reward, slow to the work! And to whom if he does not work is the reward rendered? I would that in thy house thou wouldest render the reward even to him that does work! For to him that works not, I am sure thou dost not render it. And why? Because thou owest nothing to him that does not work! And God hath a reward proposed. What reward? "Life and good days," which life we all desire, and unto which days we all strive to come. The promised reward He will give us. What reward? "Life and good days." And what are "good days"? Life without end, rest without labour.

7. Great is the reward He hath set before us: in so great a reward as is set before us, let us see what He hath commanded us. For enkindled by the reward of so great a promise, and by the love of the reward, let us make ready at once our strength, our sides, our arms, to do His bidding. Is it as if He were to command us to carry heavy burdens, to dig something it may be, or to raise up some machine? No, no such laborious thing hath He enjoined thee, but hath enjoined thee only to "refrain" that member which amongst all thy members thou dost move so quickly. "Refrain thy tongue from evil." It is no labour to erect a building, and is it a labour to hold in the tongue? "Refrain thy tongue from evil." Speak no lie, speak no revilings, speak no slanders, speak no false witnesses, speak no blasphemies. "Refrain thy tongue from evil." See how angry thou art, if any one speaks evil of thee. As thou art angry with another, when he speaks evil of thee; so be thou angry with thyself, when thou speakest evil of another. "Let thy lips speak no guile." What is in thine heart within, be that spoken out. Let not thy breast conceal one thing, and thy tongue utter another. "Depart from evil, and do good." For how should I say, "Clothe the naked," to him who up to this time would strip him that is clothed? For he that oppresses his fellow-citizen, how can he take in the stranger? So then in proper order, first "depart from evil," and "do good;" first "gird up thy loins," and then "light the lamp." And when thou hast done this, wait in assured hope for "life and good days." "Seek peace, and ensue it;" and then with a good face wilt thou say unto the Lord, "I have done what Thou hast bidden, render me what Thou hast promised."

On the words of the Gospel, Luke xii. 56, 58, "Ye know how to interpret the face of the Earth and the Heaven," etc.; and of the words, "for as thou art going with thine adversary before the magistrate, on the way give diligence to be quit of him," etc.

1. We have heard the Gospel, and in it the Lord reproving those who knew how to discern the face of the sky, and know not how to discover the time of faith, the kingdom of heaven which is at hand. Now this He said to the Jews; but His words reach even unto us. Now the Lord Jesus Christ Himself began the preaching of His Gospel in this way; "Repent ye, for the kingdom of heaven is at hand."¹⁵ In like manner too John the Baptist and His forerunner began thus; "Repent ye, for the kingdom of heaven is at hand."¹⁶ And now the Lord rebuketh those who would not repent, when "the kingdom of heaven was at hand." "The kingdom of heaven," as He saith Himself, "will not come with observation."¹⁷ And again He saith, "The kingdom of heaven is within you."¹⁸ Let every one then wisely receive the admonitions of the Master,¹⁹ that he may not lose the season of the mercy of the Saviour, which is now being dealt out, as long as the human race is spared. For to this end is man spared, that he may be converted, and that he may not be to be condemned. God only knoweth when the end of the world shall come: nevertheless now is the time of faith. Whether the end of the world shall find any of us here, I know not; and perhaps it will not find us. Our time is very near to each one of us, seeing we are mortal. We walk in the midst of chances. If we were made of glass, we should have to fear chances less than we have. What is more fragile than a vessel of glass? And yet it is kept, and lasts for ages. For though the chances of a fall are feared for the vessel of glass, yet there is no fear of fever or old age for it. We then are more fragile and more infirm; because all the chances which are incessant in human things, we doubtless through our frailness are in daily dread of; and if these chances come not, yet time goes on; a man avoids this stroke, can he avoid his end? he avoids accidents which happen from without, can that which is born within be driven away? Again, now the entrails engender worms, now some other disease attacks on a sudden; lastly, let a man be spared ever so long, at last when old age comes, there is no way of putting off that.

2. Wherefore let us give ear to the Lord, let us do within ourselves what He hath enjoined. Let us see who that adversary is, of whom He hath put us in fear, saying, "If thou goest with thine adversary to the magistrate, give diligence in the way to be delivered from him; lest haply he deliver thee to the magistrate, and the magistrate to the officer, and thou be cast into prison, from whence thou shalt not come out, till thou payest the very last farthing."²⁰ Who is this "adversary"? If the devil; we have been delivered from him already. What a price was given for us that we might be redeemed from him! Of which the Apostle says, speaking of this our redemption, "Who hath delivered us from the power of darkness, and hath translated us into the kingdom of the Son of his love."²¹ We have been redeemed, we have renounced the devil; how shall we "give diligence to be delivered from him," that he make us not, as sinners, his captives again? But this is not the "adversary" of whom the Lord gives us warning. For in another place another Evangelist has so expressed it, that if we join both expressions together, and compare both expressions of the two Evangelists with each other, we shall soon understand who this adversary is. For see, what did Luke say here? "When thou goest with thine adversary to the magistrate, give diligence in the way to be delivered from him."²² But the other Evangelist has expressed this same thing thus: "Agree with thine adversary quickly, whiles thou art in the way with him." All the rest is alike: "Lest haply the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison."²³ Both Evangelists have explained this alike. One said, "Give diligence in the way to be delivered from him;" the other said, "Agree with him." For thou wilt not be able to "be delivered from him," unless thou "agree with him." Wouldest thou "be delivered from him? Agree with him." But what? is it the devil with whom the Christian ought to "agree"?

3. Let us then seek out this "adversary," with whom we ought to "agree, lest he deliver us to the judge, and the judge to the officer;" let us seek him out, "and agree with him." If thou sin, the word of God is thine adversary.²⁴ For example, it is a delight to thee perchance to be drunken; it says to thee, "Do it not." It is a delight to thee to frequent the spectacles, and such triflings; it says to thee, "Do it not." It is a delight to thee to commit adultery; the word of God saith to thee, "Do it not." In what sins soever thou wouldest do thine own will, it saith to thee, "Do it not." It is the adversary of thy will, till it become the author of thy salvation. O how goodly, how useful an "adversary"! It does not seek our will, but our advantage. It is our "adversary," as long as we are our own adversaries. As long as thou art thine own enemy, thou hast the word of God thine enemy; be thine own friend, and thou art in agreement with it. "Thou shalt do no murder;" give ear, and thou hast "agreed" with it. "Thou shalt not steal;" give ear, and thou hast "agreed" with it. "Thou shalt not commit adultery;" give ear, and thou hast "agreed" with it. "Thou shalt not give false witness;" give ear, and thou hast "agreed" with it. "Thou shalt not covet thy neighbour's wife;" give ear, and thou hast agreed with it. "Thou shalt not covet thy neighbour's goods;"²⁵ give ear, and thou hast "agreed" with it. In all these things thou hast agreed with this "thine adversary," and what hast thou lost to thyself? Not only hast thou lost nothing; but thou hast even found thyself, who hadst been lost. "The way," is this life; if we shall "agree with the adversary," if we shall come to terms with him; when "the way" is ended, we shall not fear the "judge, the officer, the prison.

4. When is "the way" ended? It is not ended at the same hour to all. Each several man hath his hour when he shall end his "way." This life is called "the way;" when thou hast ended this life, thou hast ended "the way." We are going on, and the very living is advancing. Unless peradventure ye imagine that time advances, and we stand still! It cannot be. As time advances, we too advance; and years do not come to us, but rather go away. Greatly are men mistaken when they say, "This boy has little good sense yet, but years will come on him, and he will be wise." Consider what thou sayest. "Will come on him," thou hast said; "I will show that they go away," whereas thou sayest, "they come on." And hear how easily I prove it. Let us suppose that we have known the number of his years from his birth; for instance (that we may wish him well) he has to live fourscore years, he is to arrive at old age. Write down fourscore years. One year he has lived; how many hast thou in the total? how many hast thou down? Fourscore! Deduct one. He has lived ten; seventy remain. He has lived twenty; sixty remain. Yet surely, it will be said, they did come; what can this mean? Our years come that they may depart; they come, I say that they may go. For they do not come, that they may abide with us, but as they pass through us, they wear us out, and make us less and less strong. Such is "the way" into which we have come. What then have we to do with that "adversary," that is, with the word of God? "Agree with him." For thou knowest not when "the way" may be ended. When "the way" is ended, there remain "the judge," and "the officer," and "the prison." But if thou maintain a good will to "thine adversary," and "agree with him;" instead of a "judge," shalt thou find a father, instead of a cruel "officer," an Angel taking thee away into Abraham's bosom, instead of a "prison," paradise. How rapidly hast thou changed all things "in the way," because thou hast "agreed with thine adversary"!