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Writings of Leo the Great. Letters and Sermons
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The Letters and Sermons of Leo the Great, Bishop of Rome
Translated, with Introduction, Notes, and Indices,
by the Rev. Charles Lett Feltoe, M.A.,
Late Fellow of Clare College, Cambridge.
Published in 1886 by Philip Schaff, New York: Christian Literature Publishing Co.
Sermons.
Sermon I.
Preached on his Birthday [645] , or day of Ordination.
Having been elected in absence [646] he returns thanks for the kindness and earnestly demands the prayers of his church.
"Let my mouth speak the praise of the Lord [647] ," and my breath and spirit, my flesh and tongue bless His holy Name. For it is a sign, not of a modest, but an ungrateful mind, to keep silence on the kindnesses of God: and it is very meet to begin our duty as consecrated pontiff with the sacrifices of the Lord's praise [648] . Because "in our humility" the Lord "has been mindful of us [649] " and has blessed us: because "He alone has done great wonders for me [650] ," so that your holy affection for me reckoned me present, though my long journey had forced me to be absent. Therefore I give and always shall give thanks to our God for all the things with which He has recompensed me. Your favourable opinion also I acknowledge publicly, paying you the thanks I owe, and thus showing that I understand how much respect, love and fidelity your affectionate zeal could expend on me who long with a shepherd's anxiety for the safety of your souls, who have passed so conscientious a judgment on me, with absolutely no deserts of mine to guide you. I entreat you, therefore, by the mercies of the Lord, aid with your prayers him whom you have sought out by your solicitations that both the Spirit of grace may abide in me and that your judgment may not change. May He who inspired you with such unanimity of purpose, vouchsafe to us all in common the blessing of peace: so that all the days of my life being ready for the service of Almighty God, and for my duties towards you, I may with confidence entreat the Lord: "Holy Father, keep in Thy name those whom Thou hast given me [651] :" and while you ever go on unto salvation, may "my soul magnify the Lord [652] ," and in the retribution of the judgment to come may the account of my priesthood so be rendered to the just Judge [653] that through your good deeds you may be my joy and my crown, who by your good will have given an earnest testimony to me in this present life.
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[645] Natalis seems to have been applied to the day or anniversary of a Bishop's consecration as well as to the festivals of Martyrs in the Calendar. Cf. Serm. IV. chap. 4, illi ergo hunc servitutis nostræ natalitium diem ascribamus. One reason for the shortness of this sermon, which used to be joined with Sermon II. (a few necessary alterations in the text of the latter being made) is, I think, rightly given by the Ballerinii: "perhaps" they say, "the unusual length of the ceremonies that day did not allow of a longer sermon." [646] Viz. on his mission of reconciling �tius and Albinus the Roman generals in Gaul: see Introduction. [647] Ps. cxliv. 21. [648] Especially of course in the Holy Eucharist. [649] Ps. cxxxv. 23, 24. [650] Ps. cxxxv. 23, 24. [651] 1 John xvii. 11. [652] S. Luke i. 46. [653] The words of S. Paul to the Thessalonians (1 Thess. ii. 19) are clearly in his mind.
Sermon II.
On his Birthday, II.: Delivered on the Anniversary [654] of his Consecration.
I. The Lord raises up the weak and gives him grace according to his need.
The Divine condescension has made this an honourable day for me, for it has shown by raising [655] my humbleness to the highest rank, that He despised not any of His own. And hence, although one must be diffident of merit, yet it is one's bounden duty to rejoice over the gift, since He who is the Imposer of the burden [656] is Himself [657] the Aider in its execution: and lest the weak recipient should fall beneath the greatness of the grace, He who conferred the dignity will also give the power. As the day therefore returns in due course on which the Lord purposed that I should begin my episcopal office, there is true cause for me to rejoice to the glory of God, Who that I might love Him much, has forgiven me much, and that I might make His Grace wonderful, has conferred His gifts upon me in whom He found no recommendations of merit. And by this His work what does the Lord suggest and commend to our hearts but that no one should presume upon his own righteousness nor distrust God's mercy which shines out more pre-eminently then, when the sinner is made holy and the downcast lifted up. For the measure of heavenly gifts does not rest upon the quality of our deeds, nor in this world, in which "all life is temptation [658] ," is each one rewarded according to his deserving, for if the Lord were to take count of a man's iniquities, no one could stand before His judgment.
II. The mighty assemblage of prelates testifies to men's loyal acceptance of Peter in Peter's unworthy successor.
Therefore, dearly-beloved, "magnify the Lord with me and let us exalt His name together [659] ," that the whole reason of to-day's concourse may be referred to the praise of Him Who brought it to pass. For so far as my own feelings are concerned, I confess that I rejoice most over the devotion of you all; and when I look upon this splendid assemblage of my venerable brother-priests [660] I feel that, where so many saints are gathered, the very angels are amongst us. Nor do I doubt that we are to-day visited by a more abundant outpouring of the Divine Presence, when so many fair tabernacles of God, so many excellent members of the Body of Christ are in one place and shine with one light. Nor yet I feel sure, is the fostering condescension and true love of the most blessed Apostle Peter absent from this congregation: he has not deserted your devotion, in whose honour you are met together. And so he too rejoices over your good feeling and welcomes your respect for the Lord's own institution as shown towards the partners of His honour, commending the well ordered love of the whole Church, which ever finds Peter in Peter's See, and from affection for so great a shepherd grows not lukewarm even over so inferior a successor as myself. In order therefore, dearly beloved, that this loyalty which you unanimously display towards my humbleness may obtain the fruit of its zeal, on bended knee entreat the merciful goodness of our God that in our days He will drive out those who assail us, strengthen faith, increase love, increase peace and deign to render me His poor slave, whom to show the riches of His grace He has willed to stand at the helm of the Church, sufficient for so great a work and useful in building you up, and to this end to lengthen our time for service that the years He may grant us may be used to His glory through Christ our Lord. Amen.
[654] This sermon, which in the older editions used to be joined in one with the first, was separated by the Ballerinii and assigned to the (1st?) anniversary of his pontifical consecration. Quesnel, who did not go so far as to separate the two parts, saw that there were certain expressions in the first portion which did not suit the common title given to the whole in anniversario die assumptionis eius, proposed to alter it to in octava consecrationis eius (on the octave, &c.). I have adhered to the Ball.'s division, though I am not entirely convinced by their arguments. [655] Provexit unwillingly altered by the Ball. from provehit, against all the mss., to suit their view. [656] Oneris, others honoris (advancement). [657] Ipse est, others (including Quesnel) ipse mihi fiet (future). [658] Job. vii. 1 (LXX.). [659] Ps. xxxiv. 3. [660] The Ball. quote from several more or less contemporary authorities to prove that this concourse is more likely to have been on the anniversary than on the day of consecration itself and they say that such a celebration of the octave as Quesnel suggests is unknown to all antiquity.
Sermon III.
On His Birthday, III: Delivered on the Anniversary of his Elevation to the Pontificate.
I. The honour of being raised to the episcopate must be referred solely to the Divine Head of the Church.
As often as God's mercy deigns to bring round the day of His gifts to us, there is, dearly-beloved, just and reasonable cause for rejoicing, if only our appointment to the office be referred to the praise of Him who gave it. For though this recognition of God may well be found in all His priests, yet I take it to be peculiarly binding on me, who, regarding my own utter insignificance and the greatness of the office undertaken, ought myself also to utter that exclamation of the Prophet, "Lord, I heard Thy speech and was afraid: I considered Thy works and was dismayed [661] ." For what is so unwonted and so dismaying as labour to the frail, exaltation to the humble, dignity to the undeserving? And yet we do not despair nor lose heart, because we put our trust not in ourselves but in Him who works in us. And hence also we have sung with harmonious voice the psalm of David, dearly beloved, not in our own praise, but to the glory of Christ the Lord. For it is He of whom it is prophetically written, "Thou art a priest for ever after the order of Melchizedeck [662] ," that is, not after the order of Aaron, whose priesthood descending along his own line of offspring was a temporal ministry, and ceased with the law of the Old Testament, but after the order of Melchizedeck, in whom was prefigured the eternal High Priest. And no reference is made to his parentage because in him it is understood that He was portrayed, whose generation cannot be declared. And finally, now that the mystery of this Divine priesthood has descended to human agency, it runs not by the line of birth, nor is that which flesh and blood created, chosen, but without regard to the privilege of paternity and succession by inheritance, those men are received by the Church as its rulers whom the Holy Ghost prepares: so that in the people of God's adoption, the whole body of which is priestly and royal, it is not the prerogative of earthly origin which obtains the unction [663] , but the condescension of Divine grace which creates the bishop.
II. From Christ and through S. Peter the priesthood is handed on in perpetuity.
Although, therefore, dearly beloved, we be found both weak and slothful in fulfilling the duties of our office, because, whatever devoted and vigorous action we desire to do, we are hindered by the frailty of our very condition; yet having the unceasing propitiation of the Almighty and perpetual Priest, who being like us and yet equal with the Father, brought down His Godhead even to things human, and raised His Manhood even to things Divine, we worthily and piously rejoice over His dispensation, whereby, though He has delegated the care of His sheep to many shepherds, yet He has not Himself abandoned the guardianship of His beloved flock. And from His overruling and eternal protection we have received the support of the Apostles' aid also, which assuredly does not cease from its operation: and the strength of the foundation, on which the whole superstructure of the Church is reared, is not weakened [664] by the weight of the temple that rests upon it. For the solidity of that faith which was praised in the chief of the Apostles is perpetual: and as that remains which Peter believed in Christ, so that remains which Christ instituted in Peter. For when, as has been read in the Gospel lesson [665] , the Lord had asked the disciples whom they believed Him to be amid the various opinions that were held, and the blessed Peter had replied, saying, "Thou art the Christ, the Son of the living God," the Lord says, "Blessed art thou, Simon Bar-Jona, because flesh and flood hath not revealed it to thee, but My Father, which is in heaven. And I say to thee, that thou art Peter, and upon this rock will I build My church, and the gates of Hades shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven. And whatsoever thou shalt bind on earth, shall be bound in heaven; and whatsoever thou shalt loose on earth, shall be loosed also in heaven [666] ."
III. S. Peter's work is still carried out by his successors.
The dispensation of Truth therefore abides, and the blessed Peter persevering in the strength of the Rock, which he has received, has not abandoned the helm of the Church, which he undertook. For he was ordained before the rest in such a way that from his being called the Rock, from his being pronounced the Foundation, from his being constituted the Doorkeeper of the kingdom of heaven, from his being set as the Umpire to bind and to loose, whose judgments shall retain their validity in heaven, from all these mystical titles we might know the nature of his association with Christ. And still to-day he more fully and effectually performs what is entrusted to him, and carries out every part of his duty and charge in Him and with Him, through Whom he has been glorified. And so if anything is rightly done and rightly decreed by us, if anything is won from the mercy of God by our daily supplications, it is of his work and merits whose power lives and whose authority prevails in his See. For this, dearly-beloved, was gained by that confession, which, inspired in the Apostle's heart by God the Father, transcended all the uncertainty of human opinions, and was endued with the firmness of a rock, which no assaults could shake. For throughout the Church Peter daily says, "Thou art the Christ, the Son of the living God," and every tongue which confesses the Lord, accepts the instruction his voice conveys. This Faith conquers the devil, and breaks the bonds of his prisoners. It uproots us from this earth and plants us in heaven, and the gates of Hades cannot prevail against it. For with such solidity is it endued by God that the depravity of heretics cannot mar it nor the unbelief of the heathen overcome it.
IV. This festival then is in S. Peter's honour, and the progress of his flock redounds to his glory.
And so, dearly beloved, with reasonable obedience we celebrate to-day's festival by such methods, that in my humble person he may be recognized and honoured, in whom abides the care of all the shepherds, together with the charge of the sheep commended to him, and whose dignity is not abated even in so unworthy an heir. And hence the presence of my venerable brothers and fellow-priests, so much desired and valued by me, will be the more sacred and precious, if they will transfer the chief honour of this service in which they have deigned to take part to him whom they know to be not only the patron of this see, but also the primate of all bishops. When therefore we utter our exhortations in your ears, holy brethren, believe that he is speaking whose representative we are: because it is his warning that we give, nothing else but his teaching that we preach, beseeching you to "gird up the loins of your mind [667] ," and lead a chaste and sober life in the fear of God, and not to let your mind forget his supremacy and consent to the lusts of the flesh. Short and fleeting are the joys of this world's pleasures which endeavour to turn aside from the path of life those who are called to eternity. The faithful and religious spirit, therefore, must desire the things which are heavenly, and being eager for the Divine promises, lift itself to the love of the incorruptible Good and the hope of the true Light. But be sure, dearly-beloved, that your labour, whereby you resist vices and fight against carnal desires, is pleasing and precious in God's sight, and in God's mercy will profit not only yourselves but me also, because the zealous pastor makes his boast of the progress of the Lord's flock. "For ye are my crown and joy [668] ," as the Apostle says; if your faith, which from the beginning of the Gospel has been preached in all the world has continued in love and holiness. For though the whole Church, which is in all the world, ought to abound in all virtues, yet you especially, above all people, it becomes to excel in deeds of piety, because founded as you are on the very citadel of the Apostolic Rock, not only has our Lord Jesus Christ redeemed you in common with all men, but the blessed Apostle Peter has instructed you far beyond all men. Through the same Christ our Lord.
[661] Hab. iii. 2 (LXX.). [662] Ps. cx. 4. [663] Quesnel is no doubt correct in taking this literally as alluding to the anointing of bishops at consecration: cf. Serm. IV. chap. 1. Sancti Spiritus unctio consecrat sacerdotes, and lower down he speaks of the effusum benedictionis unguentum: so also in Serm. LIX. chap. 7, sacratior est unctio sacerdotum. [664] We read lassescit with Hurter, instead of the unintelligible lacessitof the mss. [665] By the evangelica lectio is meant the Gospel for the day, just as, for instance, in Sermon XXXIII. chap. 1, &c. [666] S. Matt. xvi. 16-19. [667] 1 Pet. i. 13. [668] 1 Thess. ii. 20.
Sermon IX.
Upon the Collections [669] , IV.
I. The devil's wickedness in leading men astray is now counteracted by the work of redemption in restoring them to the truth.
God's mercy and justice, dearly-beloved, has in loving-kindness disclosed to us through our Lord Jesus Christ's teaching, the manner of His retributions, as they have been ordained from the foundation of the world, that accepting the significance of facts we might take what we believe will happen, to have, as it were, already come to pass. For our Redeemer and Saviour knew what great errors the devil's deceit had dispersed throughout the world and by how many superstitions he had subjected the chief part of mankind to himself. But that the creature formed in God's image might not any longer through ignorance of the Truth be driven on to the precipice of perpetual death, He inserted in the Gospel-pages the nature of His judgment that it might recover every man from the snares of the crafty foe; for now all would know what rewards the good might hope for and what punishments the evil must fear. For the instigator and author of sin in order first to fall through pride and then to injure us through envy, because "he stood not in the Truth [670] " put all his strength in lying and produced every kind of deceit from this poisoned source of his cunning, that he might cut off man's devout hopes from that happiness which he had lost by his own uplifting, and drag them into partnership with his condemnation, to whose reconciliation he himself could not attain. Whoever therefore among men has wronged God by his wickednesses, has been led astray by his guile, and depraved by his villainy. For he easily drives into all evil doings those whom he has deceived in the matter of religion. But knowing that God is denied not only by words but also by deeds, many whom he could not rob of their faith, he has robbed of their love, and by choking the ground of their heart with the weeds of avarice, has spoiled them of the fruit of good works, when he could not spoil them of the confession of their lips.
II. God's just judgment against sin is denounced that we may avoid it by deeds of mercy and love.
On account therefore, dearly-beloved, of these crafty designs of our ancient foe, the unspeakable goodness of Christ has wished us to know, what was to be decreed about all mankind in the day of retribution, that, while in this life healing remedies are legitimately offered, while restoration is not denied to the contrite, and those who have been long barren can at length be fruitful, the verdict on which justice has determined may be fore-stalled and the picture of God's coming to judge the world never depart from the mind's eye. For the Lord will come in His glorious Majesty, as He Himself has foretold, and there will be with Him an innumerable host of angel-legions radiant in their splendour. Before the throne of His power will all the nations of the world be gathered; and all the men that in all ages and on all the face of the earth have been born, shall stand in the Judge's sight. Then shall be separated the just from the unjust, the guiltless from the guilty; and when the sons of piety, their works of mercy reviewed, have received the Kingdom prepared for them, the unjust shall be upbraided for their utter barrenness, and those on the left having naught in common with those on the right, shall by the condemnation of the Almighty Judge be cast into the fire prepared for the torture of the devil and his angels, with him to share the punishment, whose will they choose to do. Who then would not tremble at this doom of eternal torment? Who would not dread evils which are never to be ended? But since this severity is only denounced in order that we may seek for mercy, we too in this present life must show such open-handed mercy that after perilous neglect returning to works of piety it may be possible for us to be set free from this doom. For this is the purpose of the Judge's might and of the Saviour's graciousness, that the unrighteous may forsake his ways and the sinner give up his wicked habits. Let those who wish Christ to spare them, have mercy on the poor; let them give freely to feed the wretched, who desire to attain to the society of the blessed. Let no man consider his fellow vile, nor despise in any one that nature which the Creator of the world made His own. For who that labours can deny that Christ claims that labour as done unto Himself? Your fellow-slave is helped thereby, but it is the Lord who will repay. The feeding of the needy is the purchase money of the heavenly kingdom and the free dispenser of things temporal is made the heir of things eternal. But how has such small expenditure deserved to be valued so highly except because our works are weighed in the balance of love, and when a man loves what God loves, he is deservedly raised into His kingdom, whose attribute of love has in part become his?
III. We minister to Christ Himself in the person of his poor.
To this pious duty of good works, therefore dearly beloved, the day of Apostolic institution [671] invites us, on which the first collection of our holy offerings has been prudently and profitably ordained by the Fathers; in order that, because at this season formerly the Gentiles used superstitiously to serve demons, we might celebrate the most holy offering of our alms in protest against the unholy victims of the wicked. And because this has been most profitable to the growth of the Church, it has been resolved to make it perpetual. We exhort you, therefore, holy brethren throughout the churches of your several regions [672] on Wednesday next [673] to contribute of your goods, according to your means and willingness, to purposes of charity, that ye may be able to win that blessedness in which he shall rejoice without end, who "considereth the needy and poor [674] ." And if we are to "consider" him, dearly beloved, we must use loving care and watchfulness, in order that we may find him whom modesty conceals and shamefastness keeps back. For there are those who blush openly to ask for what they want and prefer to suffer privation without speaking rather than to be put to shame by a public appeal. These are they whom we ought to "consider" and relieve from their hidden straits in order that they may the more rejoice from the very fact that their modesty as well as poverty has been consulted. And rightly in the needy and poor do we recognize the person of Jesus Christ our Lord Himself, "Who though He was rich," as says the blessed Apostle, "became poor, that He might enrich us by His poverty [675] ." And that His presence might never seem to be wanting to us, He so effected the mystic union of His humility and His glory that while we adore Him as King and Lord in the Majesty of the Father, we might also feed Him in His poor, for which we shall be set free in an evil day from perpetual damnation, and for our considerate care of the poor shall be joined with the whole company of heaven.
IV. To complete their acceptance by God, they must not neglect to lay all information against the Manichees who are in the city.
But in order that your devotion, dearly beloved, may in all things be pleasing to God, we exhort you also to show due zeal in informing your presbyters of Manichees where ever they be hidden [676] . For it is naught but piety to disclose the hiding-places of the wicked, and in them to overthrow the devil whom they serve. For against them, dearly beloved, it becomes indeed the whole world and the whole Church everywhere to put on the armour of Faith: but your devotion ought to be foremost in this work, who in your progenitors learnt the Gospel of the Cross of Christ from the very mouth of the most blessed Apostles Peter and Paul. Men must not be allowed to lie hid who do not believe that the law given through Moses, in which God is shown to be the Creator of the Universe, ought to be received: who speak against the Prophets and the Holy Ghost, dare in their damnable profanity to reject the Psalms of David which are sung through the universal Church with all reverence, deny the birth of the Lord Christ, according to the flesh, say that His Passion and Resurrection was fictitious, not true, and deprive the baptism of regeneration of all its power as a means of grace. Nothing with them is holy, nothing entire, nothing true. They are to be shunned, lest they harm any one: they are to be given up, lest they should settle in any part of our city. Yours, dearly beloved, will be the gain before the Lord's judgment-seat of what we bid, of what we ask. For it is but right that the triumph of this deed also should be joined to the oblation of our alms, the Lord Jesus Christ in all things aiding us, Who lives and reigns for ever and ever. Amen.
[669] The Ballerinii in an excellent note have shown that the series of six Sermons de Collectis were delivered in connexion with the annual Collections then in vogue at Rome for the sick and poor of the seven city regions. These collections seem to have been continued for several consecutive days (cf. Serm. VI. primus collectarum dies, and Serm. X. chap. 4), and probably began on the 6th of July (the octave of SS. Peter and Paul), the day on which in pagan times the Ludi Apollinares had also begun: this date being designedly chosen, as Leo himself says (Serm. VIII.), ad destruendas antiqui hostis insidias in die quo impii sub idolorum suorum nomine diabolo serviebant: cf. what he says also in the first and third chapter of this Sermon (IX.). [670] S. John viii. 44. [671] Dies apostolicæ institutionis: this was, as note 6 explains, the octave of SS. Peter and Paul, but how far Leo actually attributes its institution to the Apostles themselves, is a little doubtful. In the next clause here he speaks of the Collection as a patribus ordinata (so too in Serm. VII. dies saluberime a sanctis patribus institutus, and Serm. XI. chap. 2: cf. Serm. X. chap. 1, auctoritatem patrum); whereas in Sermon VIII. the day is said to be apostolicis traditionibus institutis, and in Serm. XI. chap. 1, apostolicis didicimus institutis, and strongest of all the opening words of Serm. X. chap. 1, apostolicæ traditionis instituta servantes ut diem quem illi ab impiorum consuetudine purgatum misericordiæ operibus consecrarunt celebremus. Patres however often includes apostoli, e.g. Serm. LXXIII. chap. 1, gratias agamus....sanctorum patrum necessariæ tarditati, where patrum = apostoli aliique discipuli. The fact is, as Bright points out upon a similar matter (the origin of Lent), Leo "would be prone to make that claim for any institute of his own church (see Bingham xxi. 1, 8.)" (n. 103.). On Serm. LXXIX. 1 the Ball. appropriately quote a dictum of S. Augustine's that what the universal Church had always held is correctly credited with the authority of the Apostles. [672] Regionum, viz. the seven regions into which Rome was then divided: see n. 6, above. [673] The Ball. wish to alter this to Thursday (against mss.) to suit their calculations, by which as the detection of Manichæism at Rome, mentioned in chap. iv., occurred after the 6th of July, 443, this sermon must have been delivered in 444. [674] Ps. xli. 1. [675] 2 Cor. viii. 9. [676] Cf. Lett. VII. and VIII.
Sermon X.
On the Collections, V.
I. Our goods are given us not as our own possessions but for use in God's service.
Observing the institutions of the Apostles' tradition, dearly beloved, we exhort you, as watchful shepherds, to celebrate with the devotion of religious practice that day which they [677] purged from wicked superstitions and consecrated to deeds of mercy, thus showing that the authority of the Fathers still lives among us, and that we obediently abide by their teaching. Inasmuch as the sacred usefulness of such a practice affects not only time past but also our own age, so that what aided them in the destruction of vanities, might contribute with us to the increase of virtues. And what so suitable to faith, what so much in harmony with godliness as to assist the poverty of the needy, to undertake the care of the weak, to succour the needs of the brethren, and to remember one's own condition in the toils of others [678] . In which work He only who knows what He has given to each, discerns aright how much a man can and how much he cannot do. For not only are spiritual riches and heavenly gifts received from God, but earthly and material possessions also proceed from His bounty, that He may be justified in requiring an account of those things which He has not so much put in our possession as committed to our stewardship. God's gifts, therefore, we must use properly and wisely, lest the material for good work should become an occasion of sin. For wealth, after its kind and regarded as a means, is good and is of the greatest advantage to human society, when it is in the hands of the benevolent and open-handed, and when the luxurious man does not squander nor the miser hoard it; for whether ill-stored or unwisely spent it is equally lost.
II. The liberal use of riches is worse than vain, if it be for selfish ends alone.
And, however praiseworthy it be to flee from intemperance, and to avoid the waste of base pleasures, and though many in their magnificence disdain to conceal their wealth, and in the abundance of their goods think scorn of mean and sordid parsimony, yet such men's liberality is not happy, nor their thriftiness to be commended, if their riches are of benefit to themselves alone; if no poor folks are helped by their goods, no sick persons nourished; if out of the abundance of their great possessions the captive gets not ransom, nor the stranger comfort, nor the exile relief. Rich men of this kind are needier than all the needy. For they lose those returns which they might have for ever, and while they gloat over the brief and not always free enjoyment of what they possess, they are not fed upon the bread of justice nor the sweets of mercy: outwardly splendid, they have no light within: of things temporal they have abundance, but utter lack of things eternal: for they inflict starvation on their own souls, and bring them to shame and nakedness by spending upon heavenly treasures none of these things which they put into their earthly storehouses.
III. The duty of mercy outweighs all other virtues.
But, perhaps there are some rich people, who, although they are not wont to help the Church's poor by bounteous gifts, yet keep other commands of God, and among their many meritorious acts of faith and uprightness think they will be pardoned for the lack of this one virtue. But this is so important that, though the rest exist without it, they can be of no avail. For although a man be full of faith, and chaste, and sober, and adorned with other still greater decorations, yet if he is not merciful, he cannot deserve mercy: for the Lord says, "blessed are the merciful, for God shall have mercy upon them [679] ." And when the Son of Man comes in His Majesty and is seated on His glorious throne, and all nations being gathered together, division is made between the good and the bad, for what shall they be praised who stand upon the fight except for works of benevolence and deeds of love which Jesus Christ shall reckon as done to Himself? For He who has made man's nature His own, has separated Himself in nothing from man's humility. And what objection shall be made to those on the left except for their neglect of love, their inhuman harshness, their refusal of mercy to the poor? as if those on the right had no other virtues those on the left no other faults. But at the great and final day of judgment large-hearted liberality and ungodly meanness will be counted of such importance as to outweigh all other virtues and all other shortcomings, so that for the one men shall gain entrance into the Kingdom, for the other they shall be sent into eternal fire.
IV. And its efficacy, as Scripture proves, is incalculable.
Let no one therefore, dearly beloved, flatter himself on any merits of a good life, if works of charity be wanting in him, and let him not trust in the purity of his body, if he be not cleansed by the purification of almsgiving. For "almsgiving wipes out sin [680] ," kills death, and extinguishes the punishment of perpetual fire. But he who has not been fruitful therein, shall have no indulgence from the great Recompenser, as Solomon says, "He that closeth his ears lest he should hear the weak, shall himself call upon the Lord, and there shall be none to hear him [681] ." And hence Tobias also, while instructing his son in the precepts of godliness, says, "Give alms of thy substance, and turn not thy face from any poor man: so shall it come to pass that the face of God shall not be turned from thee [682] ." This virtue makes all virtues profitable; for by its presence it gives life to that very faith, by which "the just lives [683] ," and which is said to be "dead without works [684] :" because as the reason for works consists in faith, so the strength of faith consists in works. "While we have time therefore," as the Apostle says, "let us do that which is good to all men, and especially to them that are of the household of faith [685] ." "But let us not be weary in doing good; for in His own time we shall reap [686] ." And so the present life is the time for sowing, and the day of retribution is the time of harvest, when every one shall reap the fruit of his seed according to the amount of his sowing. And no one shall be disappointed in the produce of that harvesting, because it is the heart's intentions rather than the sums expended that will be reckoned up. And little sums from little means shall produce as much as great sums from great means. And therefore, dearly beloved, let us carry out this Apostolic institution. And as the first collection will be next Sunday, let all prepare themselves to give willingly, that every one according to his ability may join in this most sacred offering. Your very alms and those who shall be aided by your gifts shall intercede for you, that you may be always ready for every good work in Christ Jesus our Lord, Who lives and reigns for ages without end. Amen.
[677] See Serm. IX. n. 6, and chap. iii. n. 8. [678] i.e. apparently to do as you would be done by. [679] S. Matt. v. 7. [680] Ecclus. iii. 30. The purifying power of almsgiving is a favourite thought with Leo: cf. for instance Serm. XII. chap. 4, and XVIII. chap. 3, where he says, castigatio corporis et instantia orationis tunc veram obtinent puritatem cum eleemosynarum sanctificatione nituntur. In several places he compares its cleansing effect to the waters of baptism: e.g. Serm. XX. chap. 3, in eleemosynis virtus quædam est instituta baptismatis, qui sicut aqua extinguit ignem, si eleemosyna peccatum--ut nemo diffidat regenerationis sibi nitorem etiam post multa peccata restitui, qui eleemosynarum studuerit purificatione mundari: and again in Serm. VII. he says, unusquisque--in usus atque alimoniam pauperum de vestris facultatibus conferatis scientes præter illud regenerationis lavacrum, in quo universorum ablutæ sunt maculæ peccatorum, hoc remedium infirmitati humanæ divinitus esse donatum ut si quod culparum in hac terrena habitatione contrahitur, eleemosynis deleatur. [681] Prov. xxi. 13. [682] Tob. iv. 7 (one of the offertory sentences it will be remembered in the English Prayer-book). [683] Habb. ii. 4. [684] James ii. 26. [685] Gal. ii. 10 and 9. [686] Gal. ii. 10 and 9.
Sermon XII.
On the Fast of The Tenth Month, I. [687]
I. Restoration to the Divine image in which we were made is only possible by our imitation of God's will.
If, dearly beloved, we comprehend faithfully and wisely the beginning of our creation, we shall find that man was made in God's image, to the end that he might imitate his Creator, and that our race attains its highest natural dignity, by the form of the Divine goodness being reflected in us, as in a mirror. And assuredly to this form the Saviour's grace is daily restoring us, so long as that which, in the first Adam fell, is raised up again in the second. And the cause of our restoration is naught else but the mercy of God, Whom we should not have loved, unless He had first loved us, and dispelled the darkness of our ignorance by the light of His truth. And the Lord foretelling this by the holy Isaiah says, "I will bring the blind into a way that they knew not, and will make them walk in paths which they were ignorant of. I will turn darkness into light for them, and the crooked into the straight. These words will I do for them, and not forsake them [688] ." And again he says, "I was found by them that sought Me not, and openly appeared to them that asked not for Me [689] ." And the Apostle John teaches us how this has been fulfilled, when he says, "We know that the Son of God is come, and has given us an understanding, that we may know Him that is true, and may be in Him that is true, even His Son [690] ," and again, "let us therefore love God, because He first loved us [691] ." Thus it is that God, by loving us, restores us to His image, and, in order that He may find in us the form of His goodness, He gives us that whereby we ourselves too may do the work that He does, kindling that is the lamps of our minds, and inflaming us with the fire of His love, that we may love not only Himself, but also whatever He loves. For if between men that is the lasting friendship which is based upon similarity of character notwithstanding that such identity of wills is often directed to wicked ends, how ought we to yearn and strive to differ in nothing from what is pleasing to God. Of which the prophet speaks, "for wrath is in His indignation, and life in His pleasure [692] ," because we shall not otherwise attain the dignity of the Divine Majesty, unless we imitate His will.
II. We must love both God and our neighbour, and "our neighbour" must be interpreted in its widest sense.
And so, when the Lord says, "Thou shalt love the Lord thy God, from all thy heart and from all thy mind: and thou shalt love thy neighbour as thyself [693] ," let the faithful soul put on the unfading love of its Author and Ruler, and subject itself also entirely to His will in Whose works and judgments true justice and tender-hearted compassion never fail. For although a man be wearied out with labours and many misfortunes, there is good reason for him to endure all in the knowledge that adversity will either prove him good or make him better. But this godly love cannot be perfect unless a man love his neighbour also. Under which name must be included not only those who are connected with us by friendship or neighbourhood, but absolutely all men, with whom we have a common nature, whether they be foes or allies, slaves or free. For the One Maker fashioned us, the One Creator breathed life into us; we all enjoy the same sky and air, the same days and nights, and, though some be good, others bad, some righteous, others unrighteous, yet God is bountiful to all, kind to all, as Paul and Barnabas said to the Lycaonians concerning God's Providence, "who in generations gone by suffered all the nations to walk in their own ways. And yet He left Himself not without witness, doing them good, giving rain from heaven and fruitful seasons, and filling our hearts with food and gladness [694] ." But the wide extent of Christian grace has given us yet greater reasons for loving our neighbour, which, reaching to all parts of the whole world, looks down on [695] no one, and teaches that no one is to be neglected. And full rightly does He command us to love our enemies, and to pray to Him for our persecutors, who, daily grafting shoots of the wild olive from among all nations upon the holy branches of His own olive, makes men reconciled instead of enemies, adopted sons instead of strangers, just instead of ungodly, "that every knee may bow of things in heaven, of things on earth, and of things under the earth, and every tongue confess that the Lord Jesus Christ is in the glory of God the Father [696] ."
III. We must be thankful, and show our thankfulness for what we have received, whether much or little.
Accordingly, as God wishes us to be good, because He is good, none of His judgments ought to displease us. For not to give Him thanks in all things, what else is it but to blame Him in some degree. Man's folly too often dares to murmur against his Creator, not only in time of want, but also in time of plenty, so that, when something is not supplied, he complains, and when certain things are in abundance he is ungrateful. The lord of rich harvests thought scorn of his well-filled garners, and groaned over his abundant grape-gathering: he did not give thanks for the size of the crop, but complained of its poorness [697] . And if the ground has been less prolific than its wont in the seed it has reared, and the vines and the olives have failed in their supply of fruit, the year is accused, the elements blamed, neither the air nor the sky is spared, whereas nothing better befits and reassures the faithful and godly disciples of Truth than the persistent and unwearied lifting of praise to God, as says the Apostle, "Rejoice alway, pray without ceasing: in all things give thanks. For this is the will of God in Christ Jesus in all things for you [698] ." But how shall we be partakers of this devotion, unless vicissitudes of fortune train our minds in constancy, so that the love directed towards God may not be puffed up in prosperity nor faint in adversity. Let that which pleases God, please us too. Let us rejoice in whatever measure of gifts He gives. Let him who has used great possessions well, use small ones also well. Plenty and scarcity may be equally for our good, and even in spiritual progress we shall not be cast down at the smallness of the results, if our minds become not dry and barren. Let that spring from the soil of our heart, which the earth gave not. To him that fails not in good will, means to give are ever supplied. Therefore, dearly beloved, in all works of godliness let us use what each year gives us, and let not seasons of difficulty hinder our Christian benevolence. The Lord knows how to replenish the widow's vessels, which her pious deed of hospitality has emptied: He knows how to turn water into wine: He knows how to satisfy 5,000 hungry persons with a few loaves. And He who is fed in His poor, can multiply when He takes what He increased when He gave.
IV. Prayer, fasting and almsgiving are the three comprehensive duties of a Christian.
But there are three things which most belong to religious actions, namely prayer, fasting, and almsgiving, in the exercising of which while every time is accepted, yet that ought to be more zealously observed, which we have received as hallowed by tradition from the apostles: even as this tenth month brings round again to us the opportunity when according to the ancient practice we may give more diligent heed to those three things of which I have spoken. For by prayer we seek to propitiate God, by fasting we extinguish the lusts of the flesh, by alms we redeem our sins: and at the same time God's image is throughout renewed in us, if we are always ready to praise Him, unfailingly intent on our purification and unceasingly active in cherishing our neighbour. This threefold round of duty, dearly beloved, brings all other virtues into action: it attains to God's image and likeness and unites us inseparably with the Holy Spirit. Because in prayer faith remains stedfast, in fastings life remains innocent, in almsgiving the mind remains kind. On Wednesday and Friday therefore let us fast: and on Saturday let us keep vigil with the most blessed Apostle Peter, who will deign to aid our supplications and fast and alms with his own prayers through our Lord Jesus Christ, who with the Father and the Holy Ghost lives and reigns for ever and ever. Amen.
[687] That is the December or, as we should now call it, the Advent Embertide. Cf. Serm. XIX. chap. 2, where the four seasons, as arranged in Leo's day, are clearly set forth. [688] Is. xlii. 16, and lxv. 1. [689] Is. xlii. 16, and lxv. 1. [690] 1 John v. 20, and iv. 19 ( the latter loosely). [691] 1 John v. 20, and iv. 19 ( the latter loosely). [692] Ps. xxx. 5 (LXX.). [693] S. Matt. xxii. 37, 39. [694] Acts xiv. 16, 17. For gladness (lætitia) others read righteousness (iustitia). [695] Despectat: others desperat (despairs of). [696] Phil. ii. 10, 11. [697] Viz. in S. Luke xii. 16-20. [698] 1 Thess. v. 16.
Sermon XVI.
On the Fast of the Tenth Month.
I. The prosperous must show forth their thankfulness to God, by liberality to the poor and needy.
The transcendent power of God's grace, dearly beloved, is indeed daily effecting in Christian hearts the transference of our every desire from earthly to heavenly things. But this present life also is passed through the Creator's aid and sustained by His providence, because He who promises things eternal is also the Supplier of things temporal. As therefore we ought to give God thanks for the hope of future happiness towards which we run by faith, because He raises us up to a perception of the happiness in store for us, so for those things also which we receive in the course of every year, God should be honoured and praised, who having from the beginning given fertility to the earth and laid down laws of bearing fruit for every germ and seed, will never forsake his own decrees but will as Creator ever continue His kind administration of the things that He has made. Whatever therefore the cornfields, the vineyards and the olive groves have borne for man's purposes, all this God in His bounteous goodness has produced: for under the varying condition of the elements He has mercifully aided the uncertain toils of the husbandmen so that wind, and rain, cold and heat, day and night might serve our needs. For men's methods would not have sufficed to give effect to their works, had not God given the increase to their wonted plantings and waterings. And hence it is but godly and just that we too should help others with that which the Heavenly Father has mercifully bestowed on us. For there are full many, who have no fields, no vineyards, no olive-groves, whose wants we must provide out of the store which God has given, that they too with us may bless God for the richness of the earth and rejoice at its possessors having received things which they have shared also with the poor and the stranger. That garner is blessed and most worthy that all fruits should increase manifold in it, from which the hunger of the needy and the weak is satisfied from which the wants of the stranger are relieved, from which the desire of the sick is gratified. For these men God has in His justice permitted to be afflicted with divers troubles, that He might both crown the wretched for their patience and the merciful for their loving-kindness.
II. Almsgiving and fasting are the most essential aids to prayer.
And while all seasons are opportune for this duty, beloved, yet this present season is specially suitable and appropriate, at which our holy fathers, being Divinely inspired, sanctioned the Fast of the tenth month, that when all the ingathering of the crops was complete, we might dedicate to God our reasonable service of abstinence, and each might remember so to use his abundance as to be more abstinent in himself and more open-handed towards the poor. For forgiveness of sins is most efficaciously prayed for with almsgiving and fasting, and supplications that are winged by such aids mount swiftly to God's ears: since as it is written, "the merciful man doeth good to his own soul [699] ," and nothing is so much a man's own as that which he spends on his neighbour. For that part of his material possessions with which he ministers to the needy, is transformed into eternal riches, and such wealth is begotten of this bountifulness as can never be diminished or in any way destroyed, for "blessed are the merciful, for God shall have mercy on them [700] ," and He Himself shall be their chief Reward, who is the Model of His own command.
III. Christians' pious activity has so enraged Satan that he has multiplied heresies to wreak them harm.
But at all these acts of godliness, dearly-beloved, which commend us more and more to God, there is no doubt that our enemy, who is so eager and so skilled in harming us, is aroused with keener stings of hatred, that under a false profession of the Christian name he may corrupt those whom he is not allowed to attack with open and bloody persecutions, and for this work he has heretics in his service whom he has led astray from the catholic Faith, subjected to himself, and forced under divers errors to serve in his camp. And as for the deception of primitive man he used the services of a serpent, so to mislead the minds of the upright he has armed these men's tongues with the poison of his falsehoods. But these treacherous designs, dearly beloved, with a shepherd's care, and so far as the Lord vouchsafes His aid, we will defeat. And taking heed lest any of the holy flock should perish, we admonish you with fatherly warnings to keep aloof from the "lying lips" and the "deceitful tongue" from which the prophet asks that his soul should be delivered [701] ; because "their words," as says the blessed Apostle, "do creep as doth a gangrene [702] ." They creep in humbly, they arrest softly, they bind gently, they slay secretly. For they "come," as the Saviour foretold, "in sheeps' clothing, but inwardly they are ravening wolves [703] ;" because they could not deceive the true and simple sheep, unless they covered their bestial rage with the name of Christ. But in them all he is at work who, though he is really the enemy of enlightenment, "transforms himself into an angel of light [704] ." His is the craft which inspires Basilides; his the ingenuity which worked in Marcion; he is the leader under whom Sabellius acted; he the author of Photinus' headlong fall, his the authority and his the spirit which Arius and Eunomius served: in fine under his command and authority the whole herd of such wild beasts has separated from the unity of the Church and severed connexion with the Truth.
IV. Of all heresies Manicheism is the worst and foullest.
But while he retains this ever-varying supremacy over all the heresies, yet he has built his citadel upon the madness of the Manichees, and found in them the most spacious court in which to strut and boast himself: for there he possesses not one form of misbelief only, but a general compound of all errors and ungodlinesses. For all that is idolatrous in the heathen, all that is blind in carnal Jews, all that is unlawful in the secrets of the magic art, all finally that is profane and blasphemous in all the heresies is gathered together with all manner of filth in these men as if in a cesspool [705] . And hence it is too long a matter to describe all their ungodlinesses: for the number of the charges against them exceeds my supply of words. It will be sufficient to indicate a few instances, that you may, from what you hear, conjecture what from modesty we omit. In the matter of their rites, however, which are as indecent morally as they are religiously, we cannot keep silence about that which the Lord has been pleased to reveal to our inquiries, lest any one should think we have trusted in this thing to vague rumours and uncertain opinions. And so with bishops and presbyters sitting beside me, and Christian nobles assembled in the same place, we ordered their elect men and women to be brought before us. And when they had made many disclosures concerning their perverse tenets and their mode of conducting festivals, they revealed this story of utter depravity also, which I blush to describe but which has been so carefully investigated that no grounds for doubt are left for the incredulous or for cavillers. For there were present all the persons by which the unutterable crime had been perpetrated, to wit a girl at most ten years old, and two women who had nursed her and prepared her for this outrage. There was also present the stripling who had outraged her, and the bishop, who had arranged their horrible crime. All these made one and the same confession, and a tale of such foul orgies [706] was disclosed as our ears could scarcely bear. And lest by plainer speaking we offend chaste ears, the account of the proceedings shall suffice, in which it is most fully shown that in that sect no modesty, no sense of honour, no chastity whatever is found: for their law is falsehood, their religion the devil, their sacrifice immorality.
V. Every one should abjure such men, and give all the information they possess about them to the authorities.
And so, dearly beloved, renounce all friendship with these men who are utterly abominable and pestilential, and whom disturbances in other districts have brought in great numbers to the city [707] : and you women especially refrain from acquaintance and intercourse with such men, lest while your ears are charmed unawares by their fabulous stories, you fall into the devil's noose, who, knowing that he seduced the first man by the woman's mouth, and drove all men from the bliss of paradise through feminine credulity, still lies in watch for your sex with more confident craft that he may rob both of their faith and of their modesty those whom he has been able to ensnare by the servants of his falseness. This, too, dearly beloved, I entreat and admonish you loyally to inform us [708] , if any of you know where they dwell, where they teach, whose houses they frequent, and in whose company they take rest: because it is of little avail to any one that through the Holy Ghost's protection he is not caught by them himself, if he takes no action when he knows that others are being caught. Against common enemies for the common safety all alike should exercise the same vigilance lest from one member's wound other members also be injured, and they that think such men should not be given up, in Christ's judgment be found guilty for their silence even though they are not contaminated by their approval.
VI. Zeal in rooting out heresy will make other pious duties more acceptable.
Display then a holy zeal of religious vigilance, and let all the faithful rise in one body against these savage enemies of their souls. For the merciful God has delivered a certain portion of our noxious foes into our hands in order that by revelation of the danger the utmost caution might be aroused. Let not what has been done suffice, but let us persevere in searching them out: and by God's aid the result will be not only the continuance in safety of those who still stand, but also the recovery from error of many who have been deceived by the devil's seduction. And the prayers, and alms, and fasts that you offer to the merciful God shall be the holier for this very devotion, when this deed of faith also is added to all your other godly duties. On Wednesday and Friday, therefore, let us fast, and on Saturday let us keep vigil in the presence of the most blessed Apostle Peter; who, as we experience and know, watches unceasingly like a shepherd over the sheep entrusted to him by the Lord, and who will prevail in his entreaties that the Church of God, which was founded by his preaching, may be free from all error, through Christ our Lord. Amen.
[699] Prov. xi. 17. [700] S. Matt. v. 7. [701] Ps. cxx. 2. [702] 2 Tim. ii. 17. [703] S. Matt. vii. 15. [704] 2 Cor. xi. 14. [705] Strong as this language undoubtedly is, it is perhaps almost justifiable, if the story which he proceeds to indicate is not only true but characteristic of the sect. [706] Exsecramentum, cf. Serm. LXXV. chap 7, ad illa non sacra sed exsecramenta perveniunt, quæ propter communem verecundiam non sunt nostro sermone promenda. [707] The Ball. quote Aug. (Conf. v. chap. 10) to show that Rome had long ago been infested with Manichees. They identify the disturbances Leo here speaks of with Genseric's invasion of Africa and occupation of Carthage in 438. [708] For a like injunction, cf. Serm. X., chap. 4, where the presbyters are to be told.
Sermon XVII.
On the Fast of the Tenth Month, VI.
I. The duty of fasting is based on both the Old and New Testaments, and is closely connected with the duties of prayer and almsgiving.
The teaching of the Law, dearly beloved, imparts great authority to the precepts of the Gospel, seeing that certain things are transferred from the old ordinances to the new, and by the very devotions of the Church it is shown that the Lord Jesus Christ "came not to destroy but to fulfil the Law [709] ." For since the cessation of the signs by which our Saviour's coming was announced, and the abolition of the types in the presence of the Very Truth, those things which our religion instituted, whether for the regulation of customs or for the simple worship of God, continue with us in the same form in which they were at the beginning, and what was in harmony with both Testaments has been modified by no change. Among these is also the solemn fast of the tenth month, which is now to be kept by us according to yearly custom, because it is altogether just and godly to give thanks to the Divine bounty for the crops which the earth has produced for the use of men under the guiding hand of supreme Providence. And to show that we do this with ready mind, we must exercise not only the self-restraint of fasting, but also diligence in almsgiving, that from the ground of our heart also may spring the germ of righteousness and the fruit of love, and that we may deserve God's mercy by showing mercy to His poor. For the supplication, which is supported by works of piety, is most efficacious in prevailing with God, since he who turns not his heart away from the poor soon turns himself to hear the Lord, as the Lord says: "be ye merciful as your Father also is merciful....release and ye shall be released [710] ." What is kinder than this justice? what more merciful than this retribution, where the judge's sentence rests in the power of him that is to be judged? "Give," he says, "and it shall be given to you [711] ." How soon do the misgivings of distrust and the puttings off of avarice fall to the ground, when humanity [712] may fearlessly spend what the Truth pledges Himself to repay.
II. He that lends to the Lord makes a better bargain than he that lends to man.
Be stedfast, Christian giver: give what you may receive, sow what you may reap, scatter what you may gather. Fear not to spend, sigh not over the doubtfulness of the gain. Your substance grows when it is wisely dispensed. Set your heart on the profits due to mercy, and traffic in eternal gains. Your Recompenser wishes you to be munificent, and He who gives that you may have, commands you to spend, saying, "Give, and it shall be given to you." You must thankfully embrace the conditions of this promise. For although you have nothing that you did not receive, yet you cannot fail to have what you give. He therefore that loves money, and wishes to multiply his wealth by immoderate profits, should rather practise this holy usury and grow rich by such money-lending, in order not to catch men hampered with difficulties, and by treacherous assistance entangle them in debts which they can never pay, but to be His creditor and His money-lender, who says, "Give, and it shall be given to you," and "with what measure ye measure, it shall be measured again to you [713] ." But he is unfaithful and unfair even to himself, who does not wish to have for ever what he esteems desirable. Let him amass what he may, let him hoard and store what he may, he will leave this world empty and needy, as David the prophet says, "for when he dieth he shall take nothing away, nor shall his glory descend with him [714] ." Whereas if he were considerate of his own soul, he would trust his good to Him, who is both the proper Surety [715] for the poor and the generous Repayer of loans. But unrighteous and shameless avarice, which promises to do some kind act but eludes it, trusts not God, whose promises never fail, and trusts man, who makes such hasty bargains; and while he reckons the present more certain than the future, often deservedly finds that his greed for unjust gain is the cause of by no means unjust loss.
III. Money-lending at high interest is in all respects iniquitous.
And hence, whatever result follow, the money-lender's trade is always bad, for it is sin either to lessen or increase the sum, in that if he lose what he lent he is wretched, and if he takes more than he lent he is more wretched still. The iniquity of money-lending must absolutely be abjured, and the gain which lacks all humanity must be shunned. A man's possessions are indeed multiplied by these unrighteous and sorry means, but the mind's wealth decays because usury of money is the death of the soul [716] . For what God thinks of such men the most holy Prophet David makes clear, for when he asks, "Lord, who shall dwell in thy tabernacle, or who shall rest upon thy holy hill [717] ?" he receives the Divine utterance in reply, from which he learns that that man attains to eternal rest who among other rules of holy living "hath not given his money upon usury [718] :" and thus he who gets deceitful gain from lending his money on usury is shown to be both an alien from God's tabernacle and an exile from His holy hill, and in seeking to enrich himself by other's losses, he deserves to be punished with eternal neediness.
IV. Let us avoid avarice, and share God's benefits with others.
And so, dearly beloved, do ye who with the whole heart have put your trust in the Lord's promises, flee from this unclean leprosy of avarice, and use God's gift piously and wisely. And since you rejoice in His bounty, take heed that you have those who may share in your joys. For many lack what you have in plenty, and some men's needs afford you opportunity for imitating the Divine goodness, so that through you the Divine benefits may be transferred to others also, and that by being wise stewards of your temporal goods, you may acquire eternal riches. On Wednesday and Friday next, therefore, let us fast, and on Saturday keep vigil with the most blessed Apostle Peter, by whose prayers we may in all things obtain the Divine protection through Christ our Lord. Amen.
[709] S. Matt. v. 17. [710] S. Luke vi. 36, 37, 38. [711] S. Luke vi. 36, 37, 38. [712] Humanitas: one ms. reads humilitas (man's humility), but humanitas occurs again in chap. iii. lucrum quod omni caret humanitate. [713] S. Luke vi. 38. [714] Ps. xlix. 17. [715] Fide iussor one of Leo's legal terms. [716] Foenus pecuniæ funus est animæ, the epigrammatic play on words will not escape notice. [717] Ps. xv. 1 and 5. [718] Ps. xv. 1 and 5.
Sermon XIX.
On the Fast of the Ten Month, VIII.
I. Self-restraint leads to higher enjoyments.
When the Saviour would instruct His disciples about the Advent of God's Kingdom and the end of the world's times, and teach His whole Church, in the person of the Apostles, He said, "Take heed lest haply your hearts be overcharged with surfeiting and drunkenness, and care of this life [719] ." And assuredly, dearly beloved, we acknowledge that this precept applies more especially to us, to whom undoubtedly the day denounced is near, even though hidden. For the advent of which it behoves every man to prepare himself, lest it find him given over to gluttony, or entangled in cares of this life. For by daily experience, beloved, it is proved that the mind's edge is blunted by over-indulgence of the flesh, and the heart's vigour is dulled by excess of food, so that the delights of eating are even opposed to the health of the body, unless reasonable moderation withstand the temptation and the consideration of future discomfort keep from the pleasure. For although the flesh desires nothing without the soul, and receives its sensations from the same source as it receives its motions also, yet it is the function of the same soul to deny certain things to the body which is subject to it, and by its inner judgment to restrain the outer parts from things unseasonable, in order that it may be the oftener free from bodily lusts, and have leisure for Divine wisdom in the palace of the mind, where, away from all the noise of earthly cares, it may in silence enjoy holy meditations and eternal delights. And, although this is difficult to maintain in this life, yet the attempt can frequently be renewed, in order that we may the oftener and longer be occupied with spiritual rather than fleshly cares; and by our spending ever greater portions of our time on higher cares, even our temporal actions may end in gaining the incorruptible riches.
II. The teaching of the four yearly fasts is that spiritual self-restraint is as necessary as corporeal.
This profitable observance, dearly beloved, is especially laid down for the fasts of the Church, which, in accordance with the Holy Spirit's teaching, are so distributed over the whole year that the law of abstinence may be kept before us at all times. Accordingly we keep the spring fast in Lent, the summer fast at Whitsuntide, the autumn fast in the seventh month, and the winter fast in this which is the tenth month, knowing that there is nothing unconnected with the Divine commands, and that all the elements serve the Word of God to our instruction, so that from the very hinges on which the world turns, as if by four gospels we learn unceasingly what to preach and what to do. For, when the prophet says, "The heavens declare the glory of God, and the firmament showeth His handiwork: day unto day uttereth speech, and night showeth knowledge [720] ," what is there by which the Truth does not speak to us? By day and by night His voices are heard, and the beauty of the things made by the workmanship of the One God ceases not to instil the teachings of Reason into our hearts' ears, so that "the invisible things of God may be perceived and seen through the things which are made," and men may serve the Creator of all, not His creatures [721] . Since therefore all vices are destroyed by self-restraint, and whatever avarice thirsts for, pride strives for, luxury lusts after, is overcome by the solid force of this virtue, who can fail to understand the aid which is given us by fastings? for therein we are bidden to restrain ourselves, not only in food, but also in all carnal desires. Otherwise it is lost labour to endure hunger and yet not put away wrong wishes; to afflict oneself by curtailing food, and yet not to flee from sinful thoughts. That is a carnal, not a spiritual fast, where the body only is stinted, and those things persisted in, which are more harmful than all delights. What profit is it to the soul to act outwardly as mistress and inwardly to be a captive and a slave, to issue orders to the limbs and to lose the right to her own liberty? That soul for the most part (and deservedly) meets with rebellion in her servant, which does not pay to God the service that is due. When the body therefore fasts from food, let the mind fast from vices, and pass judgment upon all earthly cares and desires according to the law of its King
III. Thus fasting in mind as well as body, and giving alms freely, we shall win God's highest favour.
Let us remember that we owe love first to God, secondly to our neighbour, and that all our affections must be so regulated as not to draw us away from the worship of God, or the benefiting our fellow slave. But how shall we worship God unless that which is pleasing to Him is also pleasing to us? For, if our will is His will, our weakness will receive strength from Him, from Whom the very will came; "for it is God," as the Apostle says, "who worketh in us both to will and to do for (His) good pleasure [722] ." And so a man will not be puffed up with pride, nor crushed with despair, if he uses the gifts which God gave to His glory, and withholds his inclinations from those things, which he knows will harm him. For in abstaining from malicious envy, from luxurious and dissolute living, from the perturbations of anger, from the lust after vengeance, he will be made pure and holy by true fasting, and will be fed upon the pleasures of incorruptible delights, and so he will know how, by the spiritual use of his earthly riches, to transform them into heavenly treasures, not by hoarding up for himself what he has received, but by gaining a hundred-fold on what he gives. And hence we warn you, beloved, in fatherly affection, to make this winter fast fruitful to yourselves by bounteous alms, rejoicing that by you the Lord feeds and clothes His poor, to whom assuredly He could have given the possessions which He has bestowed on you, had He not in His unspeakable mercy wished to justify them for their patient labour, and you for your works of love. Let us therefore fast on Wednesday and Friday, and on Saturday keep vigil with the most blessed Apostle Peter, and he will deign to assist with his own prayers our supplications and fastings and alms which our Lord Jesus Christ presents, Who with the Father and the Holy Ghost lives and reigns for ever and ever. Amen.
[719] S. Luke xxi. 34. [720] Ps. xix. 1, 2. [721] Cf. Rom. i. 20 and 25. [722] Phil. ii. 13.
Sermon XXI.
On the Feast of the Nativity, I.
I. All share in the joy of Christmas.
Our Saviour, dearly-beloved, was born today: let us be glad. For there is no proper place for sadness, when we keep the birthday of the Life, which destroys the fear of mortality and brings to us the joy of promised eternity. No one is kept from sharing in this happiness. There is for all one common measure of joy, because as our Lord the destroyer of sin and death finds none free from charge, so is He come to free us all. Let the saint exult in that he draws near to victory. Let the sinner be glad in that he is invited to pardon. Let the gentile take courage in that he is called to life. For the Son of God in the fulness of time which the inscrutable depth of the Divine counsel has determined, has taken on him the nature of man, thereby to reconcile it to its Author: in order that the inventor of death, the devil, might be conquered through that (nature) which he had conquered. And in this conflict undertaken for us, the fight was fought on great and wondrous principles of fairness; for the Almighty Lord enters the lists with His savage foe not in His own majesty but in our humility, opposing him with the same form and the same nature, which shares indeed our mortality, though it is free from all sin. Truly foreign to this nativity is that which we read of all others, "no one is clean from stain, not even the infant who has lived but one day upon earth [723] ." Nothing therefore of the lust of the flesh has passed into that peerless nativity, nothing of the law of sin has entered. A royal Virgin of the stem of David is chosen, to be impregnated with the sacred seed and to conceive the Divinely-human offspring in mind first and then in body. And lest in ignorance of the heavenly counsel she should tremble at so strange a result [724] , she learns from converse with the angel that what is to be wrought in her is of the Holy Ghost. Nor does she believe it loss of honour that she is soon to be the Mother of God [725] . For why should she be in despair over the novelty of such conception, to whom the power of the most High has promised to effect it. Her implicit faith is confirmed also by the attestation of a precursory miracle, and Elizabeth receives unexpected fertility: in order that there might be no doubt that He who had given conception to the barren, would give it even to a virgin.
II. The mystery of the Incarnation is a fitting theme for joy both to angels and to men.
Therefore the Word of God, Himself God, the Son of God who "in the beginning was with God," through whom "all things were made" and "without" whom "was nothing made [726] ," with the purpose of delivering man from eternal death, became man: so bending Himself to take on Him our humility without decrease in His own majesty, that remaining what He was and assuming what He was not, He might unite the true form of a slave to that form in which He is equal to God the Father, and join both natures together by such a compact that the lower should not be swallowed up in its exaltation nor the higher impaired by its new associate. [727] Without detriment therefore to the properties of either substance which then came together in one person, majesty took on humility, strength weakness, eternity mortality: and for the paying off of the debt, belonging to our condition, inviolable nature was united with possible nature, and true God and true man were combined to form one Lord, so that, as suited the needs of our case, one and the same Mediator between God and men, the Man Christ Jesus, could both die with the one and rise again with the other [728] .
Rightly therefore did the birth of our Salvation impart no corruption to the Virgin's purity, because the bearing of the Truth was the keeping of honour. Such then beloved was the nativity which became the Power of God and the Wisdom of God even Christ, whereby He might be one with us in manhood and surpass us in Godhead. For unless He were true God, He would not bring us a remedy, unless He were true Man, He would not give us an example. Therefore the exulting angel's song when the Lord was born is this, "Glory to God in the Highest," and their message, "peace on earth to men of good will [729] ." For they see that the heavenly Jerusalem is being built up out of all the nations of the world: and over that indescribable work of the Divine love how ought the humbleness of men to rejoice, when the joy of the lofty angels is so great?
III. Christians then must live worthily of Christ their Head.
Let us then, dearly beloved, give thanks to God the Father, through His Son, in the Holy Spirit [730] , Who "for His great mercy, wherewith He has loved us," has had pity on us: and "when we were dead in sins, has quickened us together in Christ [731] ," that we might be in Him a new creation and a new production. Let us put off then the old man with his deeds: and having obtained a share in the birth of Christ let us renounce the works of the flesh. Christian, acknowledge thy dignity, and becoming a partner in the Divine nature, refuse to return to the old baseness by degenerate conduct. Remember the Head and the Body of which thou art a member. Recollect that thou wert rescued from the power of darkness and brought out into God's light and kingdom. By the mystery of Baptism thou wert made the temple of the Holy Ghost: do not put such a denizen to flight from thee by base acts, and subject thyself once more to the devil's thraldom: because thy purchase money is the blood of Christ, because He shall judge thee in truth Who ransomed thee in mercy, who with the Father and the Holy Spirit reigns for ever and ever. Amen.
[723] Job xix. 4. [724] Effectus: the older editions read affatus (sc. the utterances of the angel). [725] Dei genetrix (theotokos): in opposing Eutyches, Leo is careful not to fall into Nestorianism. Bright's note 3 should be read on this passage, and esp. his quotation from Bp. Pearson (note 2 on Art. 3) absit ut quisquam S. Mariam Divinæ gratiæ privilegiis et speciali gloria fraudare conetur. [726] S. John i. 1-3. [727] "Without-other" repeated in almost the same words in Letter XXVIII. chap. 3. [728] "Without-other" repeated in almost the same words in Letter XXVIII. chap. 3. [729] S. Luke ii. 14. [730] Bingham observes (b. xiv. c. 2, s. 1), that Leo here uses, though in a catholic sense, that form of doxology which had become associated with Arianism. He could well afford to do as S. Athanasius had done, who ascribes glory to the Father "through the Son" at the conclusion of four treatises. Bright. [731] Eph. ii. 4, 5.
Sermon XXII.
On the Feast of the Nativity, II.
I. The mystery of the Incarnation demands our joy.
Let us be glad in the Lord, dearly-beloved, and rejoice with spiritual joy that there has dawned for us the day of ever-new redemption, of ancient preparation [732] , of eternal bliss. For as the year rolls round, there recurs for us the commemoration [733] of our salvation, which promised from the beginning, accomplished in the fulness of time will endure for ever; on which we are bound with hearts up-lifted [734] to adore the divine mystery: so that what is the effect of God's great gift may be celebrated by the Church's great rejoicings. For God the almighty and merciful, Whose nature as goodness, Whose will is power, Whose work is mercy: as soon as the devil's malignity killed us by the poison of his hatred, foretold at the very beginning of the world the remedy His piety had prepared for the restoration of us mortals: proclaiming to the serpent that the seed of the woman should come to crush the lifting of his baneful head by its power, signifying no doubt that Christ would come in the flesh, God and man, Who born of a Virgin should by His uncorrupt birth condemn the despoiler of the human stock. [735]Thus in the whole and perfect nature of true man was true God born, complete in what was His own, complete in what was ours. And "ours" we call what the Creator formed in us from the beginning and what He undertook to repair. For what the deceiver brought in and the deceived admitted had no trace in the Saviour. Nor because He partook of man's weaknesses, did He therefore share our faults. He took the form of a slave without stain of sin, increasing the human and not diminishing the Divine: because that "emptying of Himself" whereby the Invisible made Himself visible and Creator and Lord of all things as He was, wished to be mortal, was the condescension of Pity not the failing of Power [736] .
II. The new character of the birth of Christ explained.
Therefore, when the time came, dearly beloved, which had been fore-ordained for men's redemption [737] , there enters these lower parts of the world, the Son of God, descending from His heavenly throne and yet not quitting His Father's glory, begotten in a new order, by a new nativity. In a new order, because being invisible in His own nature He became visible in ours, and He whom nothing could contain, was content to be contained: abiding before all time He began to be in time: the Lord of all things, He obscured His immeasurable majesty and took on Him the form of a servant: being God, that cannot suffer, He did not disdain to be man that can, and immortal as He is, to subject Himself to the laws of death [738] . And by a new nativity He was begotten, conceived by a Virgin, born of a Virgin, without paternal desire, without injury to the mother's chastity: because such a birth as knew no taint of human flesh, became One who was to be the Saviour of men, while it possessed in itself the nature of human substance. For when God was born in the flesh, God Himself was the Father, as the archangel witnessed to the Blessed Virgin Mary: "because the Holy Spirit shall come upon thee, and the power of the most High shall overshadow thee: and therefore, that which shall be born of thee shall be called holy, the Son of God [739] ." The origin is different but the nature like: not by intercourse with man but by the power of God was it brought about: for a Virgin conceived, a Virgin bare, and a Virgin she remained. Consider here not the condition of her that bare but the will of Him that was born; for He was born Man as He willed and was able. If you inquire into the truth of His nature, you must acknowledge the matter to be human: if you search for the mode of His birth, you must confess the power to be of God. For the Lord Jesus Christ came to do away with not to endure our pollutions: not to succumb to our faults but to heal them [740] . He came that He might cure every weakness of our corruptness and all the sores of our defiled souls: for which reason it behoved Him to be born by a new order, who brought to men's bodies the new gift of unsullied purity. For the uncorrupt nature of Him that was born had to guard the primal virginity of the Mother, and the infused power of the Divine Spirit had to preserve in spotlessness and holiness that sanctuary which He had chosen for Himself: that Spirit (I say) who had determined to raise the fallen, to restore the broken, and by overcoming the allurements of the flesh to bestow on us in abundant measure the power of chastity: in order that the virginity which in others cannot be retained in child-bearing, might be attained by them at their second birth.
III. Justice required that Satan should be vanquished by God made man.
And, dearly beloved, this very fact that Christ chose to be born of a Virgin does it not appear to be part of the deepest design? I mean, that the devil should not be aware that Salvation had been born for the human race, and through the obscurity of that spiritual conception, when he saw Him no different to others, should believe Him born in no different way to others. For when he observed that His nature was like that of all others, he thought that He had the same origin as all had: and did not understand that He was free from the bonds of transgression because he did not find Him a stranger to the weakness of mortality. For though the true [741] mercy of God had infinitely many schemes to hand for the restoration of mankind, it chose that particular design which put in force for destroying the devil's work, not the efficacy of might but the dictates of justice. For the pride of the ancient foe not undeservedly made good its despotic rights over all men, and with no unwarrantable supremacy tyrannized over those who had been of their own accord lured away from God's commands to be the slaves of his will. And so there would be no justice in his losing the immemorial slavery of the human race, were he not conquered by that which he had subjugated. And to this end, without male seed Christ was conceived of a Virgin, who was fecundated not by human intercourse but by the Holy Spirit. And whereas in all mothers conception does not take place without stain of sin, this one received purification from the Source of her conception. For no taint of sin penetrated, where no intercourse occurred. Her unsullied virginity knew no lust when it ministered the substance. The Lord took from His mother our nature, not our fault [742] . The slave's form is created without the slave's estate, because the New Man is so commingled with the old, as both to assume the reality of our race and to remove its ancient flaw.
IV. The Incarnation deceived the Devil and caused him to break the bond under which he held men.
When, therefore, the merciful and almighty Saviour so arranged the commencement of His human course as to hide the power of His Godhead which was inseparable from His manhood under the veil of our weakness, the crafty foe was taken off his guard and he thought that the nativity of the Child, Who was born for the salvation of mankind, was as much subject to himself as all others are at their birth. For he saw Him crying and weeping, he saw Him wrapped in swaddling clothes, subjected to circumcision, offering the sacrifice which the law required. And then he perceived in Him the usual growth of boyhood, and could have had no doubt of His reaching man's estate by natural steps. Meanwhile, he inflicted insults, multiplied injuries, made use of curses, affronts, blasphemies, abuse, in a word, poured upon Him all the force of his fury and exhausted all the varieties of trial: and knowing how he had poisoned man's nature, had no conception that He had no share in the first transgression Whose mortality he had ascertained by so many proofs. The unscrupulous thief and greedy robber persisted in assaulting Him Who had nothing of His own, and in carrying out the general sentence on original sin, went beyond the bond on which he rested [743] , and required the punishment of iniquity from Him in Whom he found no fault. And thus the malevolent terms of the deadly compact are annulled, and through the injustice of an overcharge the whole debt is cancelled. The strong one is bound by his own chains, and every device of the evil one recoils on his own head. When the prince of the world is bound, all that he held in captivity is released [744] . Our nature cleansed from its old contagion regains its honourable estate, death is destroyed by death, nativity is restored by nativity: since at one and the same time redemption does away with slavery, regeneration changes our origin, and faith justifies the sinner.
V. The Christian is exhorted to share in the blessings of the Incarnation.
Whoever then thou art that devoutly and faithfully boastest of the Christian name, estimate this atonement at its right worth. For to thee who wast a castaway, banished from the realms of paradise, dying of thy weary exile, reduced to dust and ashes, without further hope of living, by the Incarnation of the Word was given the power to return from afar to thy Maker, to recognize thy parentage, to become free after slavery, to be promoted from being an outcast to sonship: so that, thou who wast born of corruptible flesh, mayest be reborn by the Spirit of God, and obtain through grace what thou hadst not by nature, and, if thou acknowledge thyself the son of God by the spirit of adoption, dare to call God Father. Freed from the accusings of a bad conscience, aspire to the kingdom of heaven, do God's will supported by the Divine help, imitate the angels upon earth, feed on the strength of immortal sustenance, fight fearlessly on the side of piety against hostile temptations, and if thou keep thy allegiance [745] in the heavenly warfare, doubt not that thou wilt be crowned for thy victory in the triumphant camp of the Eternal King, when the resurrection that is prepared for the faithful has raised thee to participate in the heavenly Kingdom.
VI. The festival has nothing to do with sun-worship, as some maintain.
Having therefore so confident a hope, dearly beloved, abide firm in the Faith in which you are built: lest that same tempter whose tyranny over you Christ has already destroyed, win you back again with any of his wiles, and mar even the joys of the present festival by his deceitful art, misleading simpler souls with the pestilential notion of some to whom this our solemn feast day seems to derive its honour, not so much from the nativity of Christ as, according to them, from the rising of the new sun [746] . Such men's hearts are wrapped in total darkness, and have no growing perception of the true Light: for they are still drawn away by the foolish errors of heathendom, and because they cannot lift the eyes of their mind above that which their carnal sight beholds, they pay divine honour to the luminaries that minister to the world. Let not Christian souls entertain any such wicked superstition and portentous lie. Beyond all measure are things temporal removed from the Eternal, things corporeal from the Incorporeal, things governed from the Governor. For though they possess a wondrous beauty, yet they have no Godhead to be worshipped. That power then, that wisdom, that majesty is to be adored which created the universe out of nothing, and framed by His almighty methods the substance of the earth and sky into what forms and dimensions He willed. Sun, moon, and stars may be most useful to us, most fair to look upon; but only if we render thanks to their Maker for them and worship God who made them, not the creation which does Him service. Then praise God, dearly beloved, in all His works and judgments. Cherish an undoubting belief in the Virgin's pure conception. Honour the sacred and Divine mystery of man's restoration with holy and sincere service. Embrace Christ born in our flesh, that you may deserve to see Him also as the God of glory reigning in His majesty, who with the Father and the Holy Spirit remains in the unity of the Godhead for ever and ever. Amen.
[732] Præparationis (viz. the day to which prophecies and types were leading up): another reading is reparationis (restoration), which is less apposite. [733] Sacramentum. [734] Erectis sursum cordibus, the phrase reminds us of the Eucharistic V. sursum corda R. habemus ad Dominum. [735] From "Thus" to the end of the chapter is repeated in Lett. XXVIII. (Tome), chap. 3. [736] From "Thus" to the end of the chapter is repeated in Lett. XXVIII. (Tome), chap. 3. [737] From "there enters" to "death" is repeated in Lett. XXVIII. (Tome), chap 4. [738] From "there enters" to "death" is repeated in Lett. XXVIII. (Tome), chap 4. [739] S. Luke i. 35. [740] For the impeccability of Christ involved in this statement, cf. Serm. LXIV. chap. 2, and Lett. XXVIII. (Tome) chap. 3, and especially Bright's note 15 (to Sermon XXIII. chap. 2). [741] Verax, literally truth speaking, and so genuine, sincere, &c. [742] This sentence is found also in Lett. XXVIII. (Tome), chap. 3; but here instead of de matre Domini, natura there is a variant reading, de matre, hominis natura. [743] Dum vitiatæ originis præiudicium generale persequitur, chirographum quo nitebatur excedit. Cf. Col. ii. 14, and Lett. CXXIV. 7. [744] Captivitatis vasa rapiuntur: the passage in the writer's mind is S. Luke xi. 21, 22, q.v. [745] Si cælestis militiæ sacramenta servaveris: here we have a return to the earlier classical meaning of sacramentum. [746] Such an idea is no doubt to be referred to the Manichæans.
Sermon XXIII.
On the Feast of the Nativity, III.
I. The truths of the Incarnation never suffer from being repeated.
The things which are connected with the mystery [747] of to-day's solemn feast are well known to you, dearly-beloved, and have frequently been heard: but as yonder visible light affords pleasure to eyes that are unimpaired, so to sound hearts does the Saviour's nativity give eternal joy; and we must not keep silent about it, though we cannot treat of it as we ought. For we believe that what Isaiah says, "who shall declare his generation [748] ?" applies not only to that mystery, whereby the Son of God is co-eternal with the Father, but also to this birth whereby "the Word became flesh." And so God, the Son of God, equal and of the same nature from the Father and with the Father, Creator and Lord of the Universe, Who is completely present everywhere, and completely exceeds all things, in the due course of time, which runs by His own disposal, chose for Himself this day on which to be born of the blessed virgin Mary for the salvation of the world, without loss of the mother's honour. For her virginity was violated neither at the conception nor at the birth: "that it might be fulfilled," as the Evangelist says, "which was spoken by the Lord through Isaiah the prophet, saying, behold the virgin shall conceive in the womb, and shall bear a son, and they shall call his name Emmanuel, which is interpreted, God with us [749] ." For this wondrous child-bearing of the holy Virgin produced in her offspring one person which was truly human and truly Divine [750] , because neither substance so retained their properties that there could be any division of persons in them; nor was the creature taken into partnership with its Creator in such a way that the One was the in-dweller, and the other the dwelling; but so that the one nature was blended [751] with the other. And although the nature which is taken is one, and that which takes is another, yet these two diverse natures come together into such close union that it is one and the same Son who says both that, as true Man, "He is less than the Father," and that, as true God, "He is equal with the Father."
II. The Arians could not comprehend the union of God and man.
This union, dearly beloved, whereby the Creator is joined to the creature, Arian blindness could not see with the eyes of intelligence, but, not believing that the Only-begotten of God was of the same glory and substance with the Father, spoke of the Son's Godhead as inferior, drawing its arguments from those words which are to be referred to the "form of a slave," in respect of which, in order to show that it belongs to no other or different person in Himself, the same Son of God with the same form, says, "The Father is greater than I [752] ," just as He says with the same form, "I and my Father are one [753] ." For in "the form of a slave," which He took at the end of the ages for our restoration, He is inferior to the Father: but in the form of God, in which He was before the ages, He is equal to the Father. In His human humiliation He was "made of a woman, made under the Law [754] :" in His Divine majesty He abides the Word of God, "through whom all things were made [755] ." [756] Accordingly, He Who in the form of God made man, in the form of a slave was made man. For both natures retain their own proper character without loss: and as the form of God did not do away with the form of a slave, so the form of a slave did not impair the form of God [757] . And so the mystery of power united to weakness, in respect of the same human nature, allows the Son to be called inferior to the Father: but the Godhead, which is One in the Trinity of the Father, Son, and Holy Ghost, excludes all notion of inequality. For the eternity of the Trinity has nothing temporal, nothing dissimilar in nature: Its will is one, Its substance identical, Its power equal, and yet there are not three Gods, but one God [758] ; because it is a true and inseparable unity, where there can be no diversity [759] . Thus in the whole and perfect nature of true man was true God born, complete in what was His own, complete in what was ours. And by "ours" we mean what the Creator formed in us from the beginning, and what He undertook to repair. For what the deceiver brought in, and man deceived committed, had no trace in the Saviour; nor because He partook of man's weaknesses, did He therefore share our faults. He took the form of a slave without stain of sin, increasing the human and not diminishing the divine: for that "emptying of Himself," whereby the Invisible made Himself visible, was the bending down of pity, not the failing of power.
III. The Incarnation was necessary to the taking away of sin.
In order therefore that we might be called to eternal bliss from our original bond and from earthly errors, He came down Himself to us to Whom we could not ascend, because, although there was in many the love of truth, yet the variety of our shifting opinions was deceived by the craft of misleading demons, and man's ignorance was dragged into diverse and conflicting notions by a falsely-called science. But to remove this mockery, whereby men's minds were taken captive to serve the arrogant devil, the teaching of the Law was not sufficient, nor could our nature be restored merely by the Prophets' exhortations; but the reality of redemption had to be added to moral injunctions, and our fundamentally corrupt origin had to be re-born afresh. A Victim had to be offered for our atonement Who should be both a partner of our race and free from our contamination, so that this design of God whereby it pleased Him to take away the sin of the world in the Nativity and Passion of Jesus Christ, might reach to all generations [760] : and that we should not be disturbed but rather strengthened by these mysteries, which vary with the character of the times, since the Faith, whereby we live, has at no time suffered variation.
IV. The blessings of the Incarnation stretch backwards as well as reach forward.
Accordingly let those men cease their complaints who with disloyal murmurs speak against the dispensations of God, and babble about the lateness of the Lord's Nativity as if that, which was fulfilled in the last age of the world, had no bearing upon the times that are past. For the Incarnation of the Word did but contribute to the doing of that which was done [761] : and the mystery of man's salvation was never in the remotest age at a standstill. What the apostles foretold, that the prophets announced: nor was that fulfilled too late which has always been believed. But the Wisdom and Goodness of God made us more receptive of His call by thus delaying the work which brought salvation: so that what through so many ages had been foretold by many signs, many utterances, and many mysteries, might not be doubtful in these days of the Gospel: and that the Saviour's nativity, which was to exceed all wonders and all the measure of human knowledge, might engender in us a Faith so much the firmer, as the foretelling of it had been ancient and oft-repeated. And so it was no new counsel, no tardy pity whereby God took thought for men: but from the constitution of the world He ordained one and the same Cause of Salvation for all. For the grace of God, by which the whole body of the saints is ever justified, was augmented, not begun, when Christ was born: and this mystery of God's great love, wherewith the whole world is now filled, was so effectively presignified that those who believed that promise obtained no less than they, who were the actual recipients.
V. The coming of Christ in our flesh corresponds with our becoming members of His body.
Wherefore since the loving-kindness is manifest, dearly beloved, wherewith all the riches of Divine goodness are showered on us, whose call to eternal life has been assisted not only by the profitable examples of those who went before, but also by the visible and bodily appearing of the Truth Itself, we are bound to keep the day of the Lord's Nativity with no slothful nor carnal joy. And we shall each keep it worthily and thoroughly, if we remember of what Body we are members, and to what a Head we are joined, lest any one as an ill-fitting joint cohere not with the rest of the sacred building. Consider, dearly beloved and by the illumination of the Holy Spirit thoughtfully bear in mind Who it was that received us into Himself, and that we have received in us: since, as the Lord Jesus became our flesh by being born, so we also became His body by being re-born. Therefore are we both members of Christ, and the temple of the Holy Ghost: and for this reason the blessed Apostle says, "Glorify and carry God in your body [762] :" for while suggesting to us the standard of His own gentleness and humility, He fills us with that power whereby He redeemed us, as the Lord Himself promises: "come unto Me all ye who labour and are heavy-laden, and I will refresh you. Take My yoke upon you and learn of Me, for I am meek and lowly of heart, and ye shall find rest to your souls. [763] " Let us then take the yoke, that is not heavy nor irksome, of the Truth that rules us, and let us imitate His humility, to Whose glory we wish to be conformed: He Himself helping us and leading us to His promises, Who, according to His great mercy, is powerful to blot out our sins, and to perfect His gifts in us, Jesus Christ our Lord, Who lives and reigns for ever and ever. Amen.
[747] Sacramentum (as usual). I would venture to urge that Bright is hardly justified in interpreting this as "sacred observance" here, unless I have misunderstood his note 8. Surely Leo means, the facts and details and consequences arising from the mystery of the Incarnation are well known to you. This agrees better with the context and is in accordance with his common use of the word. [748] Isaiah liii. 8. [749] S. Matt. i. 22, 23. [750] Vere humanum vereque aivinam unam edidit prole personam. [751] Misceretur: Quesnel truly remarks that the fathers "securius locuti sunt nondum litigantibus Eutychianis post cuius hæresis ortum cautim--locutus est Leo." That no "fusion" of the natures is really implied Bright (note 11) clearly shows. [752] S. John xiv. 28. [753] Ib. x. 30. [754] Gal. iv. 4. [755] S. John. i. 3. [756] From "accordingly" to "form of God" occurs again in Lett. XXVIII. (Tome) chap. 3. [757] From "accordingly" to "form of God" occurs again in Lett. XXVIII. (Tome) chap. 3. [758] Several times in this chapter and elsewhere in Leo the language reminds us forcibly of the Quicunque "which," says Bright (note 14), "whatever be its date, was clearly compiled by some one accustomed to the theological terminology of the Latin church of the fifth century." [759] From here to end of chapter occurs again in Lett. XXVIII. (Tome) chap. 3. [760] From what he goes on to say in the next chapter, is clear that Leo meant that both past and future generations of mankind shared in the benefits of the Incarnation: cf. Bright's note 16. [761] Hoc contulit faciendum quod factum, i.e. the Incarnation was but a part (though an essential part) in the Divine scheme of redemption, and, as he goes on to show, could not have occurred sooner than it did occur: for it would have marred the sequence of the whole design: cf. Bright's note 17: also S. John viii. 56. [762] 1 Cor. vi. 20. Glorificate et portate deum in corpore vestro, quoted again in this form in Sermon LIII. 3. Observe (1) that , "et portate" is doubtless a very old `Western' gloss" Bright, note 18), and (2) that the words "and in your spirit which are God's" (A.V.) find no place in the Latin Versions, and are now omitted in R.V. [763] S. Matt. xi. 28.
Sermon XXIV.
On the Feast of the Nativity, IV.
I. The Incarnation fulfils all its types and promises.
The Divine goodness, dearly beloved, has indeed always taken thought for mankind in divers manners, and in many portions, and of His mercy has imparted many gifts of His providence to the ages of old; but in these last times has exceeded all the abundance of His usual kindness, when in Christ the very Mercy has descended to sinners, the very Truth to those that are astray, the very Life to those that are dead: so that Word, which is co-eternal and co-equal with the Father, might take our humble nature into union with His Godhead, and, being born God of God, might also be born Man of man. This was indeed promised from the foundation of the world, and had always been prophesied by many intimations of facts and words [764] : but how small a portion of mankind would these types and fore-shadowed mysteries have saved, had not the coming of Christ fulfilled those long and secret promises: and had not that which then benefited but a few believers in the prospect, now benefited myriads of the faithful in its accomplishment. Now no longer then are we led to believe by signs and types, but being confirmed by the gospel story we worship that which we believe to have been done; the prophetic lore [765] assisting our knowledge, so that we have no manner of doubt about that which we know to have been predicted by such sure oracles. For hence it is that the Lord says to Abraham: "In thy seed shall all nations be blessed [766] :" hence David, in the spirit of prophecy, sings, saying: "The Lord swore truth to David, and He shall not frustrate it: of the fruit of thy loins will I set upon thy seat [767] ;" hence the Lord again says through Isaiah: "behold a virgin shall conceive in her womb, and shall bear a Son, and His Name shall be called Emmanuel, which is interpreted, God with us [768] ," and again, "a rod shall come forth from the root of Jesse, and a flower shall arise from his root [769] ." In which rod, no doubt the blessed Virgin Mary is predicted, who sprung from the stock of Jesse and David and fecundated by the Holy Ghost, brought forth a new flower of human flesh, becoming a virgin-mother.
II. The Incarnation was the only effective remedy to the fall.
Let the righteous then rejoice in the Lord, and let the hearts of believers turn to God's praise, and the sons of men confess His wondrous acts; since in this work of God especially our humble estate realizes how highly its Maker values it: in that, after His great gift to mankind in making us after His image, He contributed far more largely to our restoration when the Lord Himself took on Him "the form of a slave." For though all that the Creator expends upon His creature is part of one and the same Fatherly love, yet it is less wonderful than man should advance to divine things than that God should descend to humanity. But unless the Almighty God did deign to do this, no kind of righteousness, no form of wisdom could rescue any one from the devil's bondage and from the depths of eternal death. For the condemnation that passes with sin from one upon all would remain, and our nature, corroded by its deadly wound, would discover no remedy, because it could not alter its state in its own strength. For the first man received the substance of flesh from the earth, and was quickened with a rational spirit by the in-breathing of his Creator [770] , so that living after the image and likeness of his Maker, he might preserve the form of God's goodness and righteousness as in a bright mirror. And, if he had perseveringly maintained this high dignity of his nature by observing the Law that was given him, his uncorrupt mind would have raised the character even of his earthly body to heavenly glory. But because in unhappy rashness he trusted the envious deceiver, and agreeing to his presumptuous counsels, preferred to forestall rather than to win the increase of honour that was in store for him, not only did that one man, but in him all that came after him also hear the verdict: "earth thou art, and unto earth shalt thou go [771] ;" "as in the earthy," therefore, "such are they also that are earthy [772] ," and no one is immortal, because no one is heavenly.
III. We all become partakers in the Birth of Christ, by the re-birth of baptism.
And so to undo this chain of sin and death, the Almighty Son of God, that fills all things and contains all things, altogether equal to the Father and co-eternal in one essence from Him and with Him, took on Him man's nature, and the Creator and Lord of all things deigned to be a mortal: choosing for His mother one whom He had made, one who, without loss of her maiden honour, supplied so much of bodily substance, that without the pollution of human seed the New Man might be possessed of purity and truth. In Christ, therefore, born of the Virgin's womb, the nature does not differ from ours, because His nativity is wonderful. For He Who is true God, is also true man: and there is no lie in either nature. "The Word became flesh" by exaltation of the flesh, not by failure of the Godhead: which so tempered its power and goodness as to exalt our nature by taking it, and not to lose His own by imparting it. In this nativity of Christ, according to the prophecy of David, "truth sprang out of the earth, and righteousness looked down from heaven [773] ." In this nativity also, Isaiah's saying is fulfilled, "let the earth produce and bring forth salvation, and let righteousness spring up together [774] ." For the earth of human flesh, which in the first transgressor, was cursed, in this Offspring of the Blessed Virgin only produced a seed that was blessed and free from the fault of its stock. And each one is a partaker of this spiritual origin in regeneration; and to every one when he is re-born, the water of baptism is like the Virgin's womb; for the same Holy Spirit fills the font, Who filled the Virgin, that the sin, which that sacred conception overthrew, may be taken away by this mystical washing.
IV. The Manichæans, by rejecting the Incarnation, have fallen into terrible iniquities.
In this mystery, dear beloved, the mad error of the Manichæans has no part, nor have they any partnership in the regeneration of Christ, who say that He was corporeally born of the Virgin Mary: so that, as they do not believe in His real nativity, they do not accept His real passion either; and, not acknowledging Him really buried, they reject His genuine resurrection. For, having entered on the perilous path of their abominable dogma, where all is dark and slippery, they rush into the abyss of death over the precipice of falsehood, and find no sure ground on which to rest; because, besides all their other diabolical enormities, on the very chief feast of Christ's worship, as their latest confession has made manifest [775] , they revel in bodily as well as mental pollution, losing their own modesty as well as the purity of their Faith; so that they are found to be as filthy in their rites as they are blasphemers in their doctrines.
V. Other heresies contain some portion of truth, but the Manichæans contain none whatever.
Other heresies, dearly beloved, although they are all rightly to be condemned in their variety, yet have each in some part of them that which is true. Arius, in laying down that the Son of God is less than the Father and a creature, and in thinking that the Holy Spirit was like all else made by the same (Father), has lost himself in great blasphemy; but he has not denied the eternal and unchangeable Godhead in the essence of the Father, though he could not see it in the Unity of the Trinity. Macedonius was devoid of the light of the Truth when he did not receive the Godhead of the Holy Spirit, but he did acknowledge one power and the same nature in the Father and the Son. Sabellius was plunged into inextricable error by holding the unity of substance to be inseparable in the Father, Son and Holy Spirit, but granted to a singleness of nature what he should have attributed to an equality of nature [776] , and because he could not understand a true Trinity, he believed in one and the same person under a threefold appellation. Photinus, misled by his mental blindness, acknowledged in Christ true man of our substance, but did not believe Him born God of God before all ages, and so losing the entirety of the Faith, believed the Son of God to have taken on Him the true nature of human flesh in such a way as to assert that there was no soul in it, because the Godhead Itself took its place [777] . Thus, if all the errors which the catholic Faith has anathematized are recanted, something is found in one after another which can be separated from its damnable setting. But in the detestable dogma of the Manicheans there is absolutely nothing which can be adjudged tolerable in any degree.
VI. Christians must cling to the one Faith and not be led astray.
But you, dearly beloved, whom I address in no less earnest terms than those of the blessed Apostle Peter, "a chosen race, a royal priesthood, a holy nation, a people for God's own possession [778] ," built upon the impregnable rock, Christ, and joined to the Lord our Saviour by His true assumption of our flesh, remain firm in that Faith, which you have professed before many witnesses, and in which you were reborn through water and the Holy Ghost, and received the anointing of salvation, and the seal of eternal life [779] . But "if any one preach to you any thing beside that which you have learnt, let him be anathema [780] :" refuse to put wicked fables before the clearest truth, and what you may happen to read or hear contrary to the rule of the catholic and Apostolic creed, judge it altogether deadly and diabolical. Be not carried away by their deceitful keepings of sham and pretended fasts which tend not to the cleansing, but to the destroying of men's souls. They put on indeed a cloke of piety and chastity, but under this deceit they conceal the filthiness of their acts, and from the recesses of their ungodly heart hurl shafts to wound the simple; that, as the prophet says, "they may shoot in darkness at the upright in heart [781] ." A mighty bulwark is a sound faith, a true faith, to which nothing has to be added or taken away: because unless it is one, it is no faith, as the Apostle says, "one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in us all [782] ." Cling to this unity, dearly beloved, with minds unshaken, and in it "follow after" all "holiness [783] ," in it carry out the Lord's commands, because "without faith it is impossible to please God [784] ," and without it nothing is holy, nothing is pure, nothing alive: "for the just lives by faith [785] ," and he who by the devil's deception loses it, is dead though living, because as righteousness is gained by faith, so too by a true faith is eternal life gained, as says our Lord and Saviour. And this is life eternal, that they may know Thee, the only true God, and Jesus Christ, whom Thou hast sent [786] . May He make you to advance and persevere to the end, Who lives and reigns with the Father and the Holy Spirit, for ever and ever. Amen.
[764] Cf. Serm. XXIII., chap. 4. [765] Instrumentis (lit. materials, stock-in-trade). [766] Gen. xxii. 18. [767] Ps. xxxi. 14. [768] Is. vii. 14. [769] Is. xi. 1; in the interpretation that follows there is apparently play on the rod (virga) and the virgin (virgo). [770] Cf. 1 Cor. xv. 45, and Gen. ii. 7. [771] Gen. iii. 19. [772] 1 Cor. xv. 48. [773] Ps. lxxxiv. 12. [774] Is. xlv. 8. [775] See Introd. p. vi., and for details of their iniquity, Serm. XVI. chaps. 4 and 5: the words proxima confessione fix the date of this sermon probably in 444 or 445. [776] Quod æqualitati tribuere deberet, singularitati dedit, cf. Lett. XV. chap. 2, where the Priscillianists' notion (of a singularis unitas in tribus vocabulis sed non in tribus accipienda personis), is said to be taken from Sabellianism. [777] Cf. Ruff. de Symb. chap. 39, and Schaff, Ch. Hist., in loco, where the relation of Photinus to Marcellus is explained. [778] 1 Pet. ii. 9. [779] Chrisma (charisma, gift. Quesnel), salutis et signaculum vitæ æternæ, the anointing and the sign of the cross are, as is well known, two of the oldest baptismal ceremonies; see Bingham, Antiq, Bk. xi. chap. 9. [780] Gal. i. 9. [781] Ps. xi. 2. [782] Eph. iv. 5, 6. [783] Heb. xii. 14. [784] Ib. xi. 6. [785] Habbakuk ii. 4. [786] S. John xvii. 3.
Sermon XXVI.
On the Feast of the Nativity, VI.
I. Christmas morning is the most appropriate time for thoughts on the Nativity.
On all days and at all times, dearly beloved, does the birth of our Lord and Saviour from the Virgin-mother occur to the thoughts of the faithful, who meditate on divine things, that the mind may be aroused to the acknowledgment of its Maker, and whether it be occupied in the groans of supplication, or in the shouting of praise, or in the offering of sacrifice, may employ its spiritual insight on nothing more frequently and more trustingly than on the fact that God the Son of God, begotten of the co-eternal Father, was also born by a human birth. But this Nativity which is to be adored in heaven and on earth is suggested to us by no day more than this when, with the early light still shedding its rays on nature [787] , there is borne in upon our senses the brightness of this wondrous mystery. For the angel Gabriel's converse with the astonished Mary and her conception by the Holy Ghost as wondrously promised as believed, seem to recur not only to the memory but to the very eyes. For to-day the Maker of the world was born of a Virgin's womb, and He, who made all natures, became Son of her, whom He created. To-day the Word of God appeared clothed in flesh, and That which had never been visible to human eyes began to be tangible to our hands as well. Today the shepherds learnt from angels' voices that the Saviour was born in the substance of our flesh and soul; and to-day the form of the Gospel message was pre-arranged by the leaders of the Lord's flocks [788] , so that we too may say with the army of the heavenly host: "Glory in the highest to God, and on earth peace to men of good will."
II. Christians are essentially participators in the nativity of Christ.
Although, therefore, that infancy, which the majesty of God's Son did not disdain, reached mature manhood by the growth of years and, when the triumph of His passion and resurrection was completed, all the actions of humility which were undertaken for us ceased, yet to-day's festival renews for us the holy childhood of Jesus born of the Virgin Mary: and in adoring the birth of our Saviour, we find we are celebrating the commencement of our own life. For the birth of Christ is the source of life for Christian folk, and the birthday of the Head is the birthday of the body. Although every individual that is called has his own order, and all the sons of the Church are separated from one another by intervals of time, yet as the entire body of the faithful being born in the font of baptism is crucified with Christ in His passion, raised again in His resurrection, and placed at the Father's right hand in His ascension, so with Him are they born in this nativity. For any believer in whatever part of the world that is re-born in Christ, quits the old paths of his original nature [789] and passes into a new man by being re-born; and no longer is he reckoned of his earthly father's stock but among the seed of the Saviour, Who became the Son of man in order that we might have the power to be the sons of God. For unless He came down to us in this humiliation, no one would reach His presence by any merits of his own. Let not earthly wisdom shroud in darkness the hearts of the called on this point, and let not the frailty of earthly thoughts raise itself against the loftiness of God's grace, for it will soon return to the lowest dust. At the end of the ages is fulfilled that which was ordained from all eternity: and in the presence of realities, when signs and types have ceased, the Law and prophecy have become Truth: and so Abraham is found the father of all nations, and the promised blessing is given to the world in his seed: nor are they only Israelites whom blood and flesh [790] begot, but the whole body of the adopted enter into possession of the heritage prepared for the sons of Faith. Be not disturbed by the cavils of silly questionings, and let not the effects of the Divine word be dissipated by human calculation; we with Abraham believe in God and "waver not through unbelief [791] " but "know most assuredly that what the Lord promised, He is able to perform."
III. Peace with God is His best gift to man.
The Saviour then, dearly beloved, is born not of fleshly seed but of the Holy Spirit, in such wise that the condemnation of the first transgression did not touch Him. And hence the very greatness of the boon conferred demands of us reverence worthy of its splendour. For, as the blessed Apostle teaches, "we have received not the spirit of this world but the Spirit which is of God, that we may know the things which are given us by God [792] :" and that Spirit can in no other way be rightly worshipped, except by offering Him that which we received from Him. But in the treasures of the Lord's bounty what can we find so suitable to the honour of the present feast as the peace, which at the Lord's nativity was first proclaimed by the angel-choir? For that it is which brings forth the sons of God, the nurse of love and the mother of unity: the rest of the blessed and our eternal home; whose proper work and special office it is to join to God those whom it removes from the world. Whence the Apostle incites us to this good end, in saying, "being justified therefore by faith let us have peace towards God [793] ." In which brief sentence are summed up nearly all the commandments; for where true peace is, there can be no lack of virtue. But what is it, dearly beloved, to have peace towards God, except to wish what He bids, and not to wish what He forbids? For if human friendships seek out equality of soul and similarity of desires, and difference of habits can never attain to full harmony, how will he be partaker of divine peace, who is pleased with what displeases God and desires to get delight from what he knows to be offensive to God? That is not the spirit of the sons of God; such wisdom is not acceptable to the noble family of the adopted. That chosen and royal race must live up to the dignity of its regeneration, must love what the Father loves, and in nought disagree with its Maker, lest the Lord should again say: "I have begotten and raised up sons, but they have scorned Me: the ox knoweth his owner and the ass his master's crib: but Israel hath not known Me and My people hath not acknowledged Me [794] ."
IV. We must be worthy of our calling as sons and friends of God.
The mystery of this boon is great, dearly beloved, and this gift exceeds all gifts that God should call man son, and man should name God Father: for by these terms we perceive and learn the love which reached so great a height. For if in natural progeny and earthly families those who are born of noble parents are lowered by the faults of evil intercourse, and unworthy offspring are put to shame by the very brilliance of their ancestry; to what end will they come who through love of the world do not fear to be outcast from the family of Christ? But if it gains the praise of men that the father's glory should shine again in their descendants, how much more glorious is it for those who are born of God to regain the brightness of their Maker's likeness and display in themselves Him Who begat them, as saith the Lord: "Let your light so shine before men that they may see your good works and glorify your Father which is in heaven [795] ?" We know indeed, as the Apostle John says that "the whole world lieth in the evil one [796] ," and that by the stratagems of the Devil and his angels numberless attempts are made either to frighten man in his struggle upwards by adversity or to spoil him by prosperity, but "greater is He that is in us, than he that is against us [797] ," and they who have peace with God and are always saying to the Father with their whole hearts "thy will be done [798] " can be overcome in no battles, can be hurt by no assaults. For accusing ourselves in our confessions and refusing the spirit's consent to our fleshly lusts, we stir up against us the enmity of him who is the author of sin, but secure a peace with God that nothing can destroy, by accepting His gracious service, in order that we may not only surrender ourselves in obedience to our King but also be united to Him by our free-will. For if we are like-minded, if we wish what He wishes, and disapprove what He disapproves, He will finish all our wars for us, He Who gave the will, will also give the power: so that we may be fellow-workers in His works, and with the exultation of Faith may utter that prophetic song: "the Lord is my light and my salvation: whom shall I fear? the Lord is the defender of my life: of whom shall I be afraid [799] ?"
V. The birth of Christ is the birth of peace to the Church.
They then who "are born not of blood nor of the will of the flesh nor of the will of man but of God [800] ," must offer to the Father the unanimity of peace-loving sons, and all the members of adoption must meet in the First-begotten of the new creation, Who came to do not His own Will but His that sent Him; inasmuch as the Father in His gracious favour has adopted as His heirs not those that are discordant nor those that are unlike Him, but those that are in feeling and affection one. They that are re-modelled after one pattern must have a spirit like the model. The birthday of the Lord is the birthday of peace: for thus says the Apostle, "He is our peace, who made both one [801] ;" since whether we be Jew or Gentile, "through Him we have access in one Spirit to the Father [802] ." And it was this in particular that He taught His disciples before the day of His passion which He had of His own free-will fore-ordained, saying, "My peace I give unto you, My peace I leave for you [803] ;" and lest under the general term the character of His peace should escape notice, He added, "not as the world give I unto you [804] ." The world, He says, has its friendships, and brings many that are apart into loving harmony. There are also minds which are equal in vices., and similarity of desires produces equality of affection. And if any are perchance to be found who are not pleased with what is mean and dishonourable, and who exclude from the terms of their connexion unlawful compacts, yet even such if they be either Jews, heretics or heathens [805] , belong not to God's friendship but to this world's peace. But the peace of the spiritual and of catholics coming down from above and leading upwards refuses to hold communion with the lovers of the world, resists all obstacles and flies from pernicious pleasures to true joys, as the Lord says: "Where thy treasure is, there will thy heart be also [806] :" that is, if what you love is below you will descend to the lowest depth: if what you love is above, you will reach the topmost height: thither may the Spirit of peace lead and bring us, whose wishes and feeling are at one, and who are of one mind in faith and hope and in charity: since "as many as are led by the Spirit of God these are sons of God [807] " Who reigneth with the Son and Holy Spirit for ever and ever. Amen.
[787] Nova etiam in elementis luce radiante, the phrase seems to point to an early service as the time of delivering this sermon (possibly the missa in gallicantu). [788] Apud Dominicorum præsules gregum hodie evangelizandi forma præcondita est. This clause has been taken to be an allusion to the reciting of the angelic hymn Gloria in Excelsis, at the Holy Eucharist, but as Bright (note 20, all of which should be read) says, "the words do not necessarily mean more than that the original Angelic hymn (S. Luke ii. 14) was recited in the Christmas Day Service." [789] Interciso originalis tramite vetustatis. [790] Sanguis et caro: it is noticeable that the same order is observed in Heb. ii. 14. [791] Rom. iv. 20, 21. [792] 1 Cor. ii. 12. [793] Rom. v. 1. [794] Is. i. 2, 3. [795] S. Matt. v. 16. [796] 1 John v. 19. [797] Cf. 1 John iv. 4, and 2 Kings vi. 16. [798] S. Matt. vi. 10. [799] Ps. xxvii. 1. [800] S. John i. 13. [801] Eph. ii. 14, 18. [802] Eph. ii. 14, 18. [803] S. John xiv. 27. [804] Ib. [805] Pagani (lit. villagers or rustics): the later meaning arose from the fact that idolatry and superstition tend to linger longer in out-of-the-way rural districts, than in the more civilized towns: cf. "heath" and "heathen." See Bright's note 24, and the references quoted by him. Hooker, v. 80. 2 ; Trench, "on Study of Words," p. 69, &c. [806] S. Matt. vi. 21. [807] Rom. viii. 14.
Sermon XXVII.
On the Feast of the Nativity, VII.
I. It is equally dangerous to deny the Godhead or the Manhood in Christ.
He is a true and devout worshipper, dearly-beloved, of to-day's festival who thinks nothing that is either false about the Lord's Incarnation or unworthy about His Godhead. For it is an equally dangerous evil to deny in Him the reality of our nature and the equality with the Father in glory. When, therefore, we attempt to understand the mystery of Christ's nativity, wherein He was born of the Virgin-mother, let all the clouds of earthly reasonings be driven far away and the smoke of worldly wisdom be purged from the eyes of illuminated faith: for the authority on which we trust is divine, the teaching which we follow is divine. Inasmuch as whether it be the testimony of the Law, or the oracles of the prophets, or the trumpet of the gospel to which we apply our inward ear, that is true which the blessed John full of the Holy Spirit uttered with his voice of thunder [808] : "in the beginning was the Word: and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made through Him, and without Him was nothing made [809] ." And similarly is it true what the same preacher added: "the Word became flesh and dwelt in us: and we beheld His glory, the glory as of the only-begotten of the Father [810] ." Therefore in both natures it is the same Son of God taking what is ours and not losing what is His own; renewing man in His manhood, but enduring unchangeable in Himself. For the Godhead which is His in common with the Father underwent no loss of omnipotence, nor did the "form of a slave" do despite to the "form of God," because the supreme and eternal Essence, which lowered Itself for the salvation of mankind, transferred us into Its glory, but did not cease to be what It was. And hence when the Only-begotten of God confesses Himself less than the Father [811] , and yet calls Himself equal with Him [812] , He demonstrates the reality of both forms in Himself: so that the inequality proves the human nature, and the equality the Divine.
II. The Incarnation has changed all the possibilities of man's existence.
The bodily Nativity therefore of the Son of God took nothing from and added nothing to His Majesty because His unchangeable substance could be neither diminished nor increased. For that "the Word became flesh" does not signify that the nature of God was changed into flesh, but that the Word took the flesh into the unity of His Person: and therein undoubtedly the whole man was received, with which within the Virgin's womb fecundated by the Holy Spirit, whose virginity was destined never to be lost [813] , the Son of God was so inseparably united that He who was born without time of the Father's essence was Himself in time born of the Virgin's womb. For we could not otherwise be released from the chains of eternal death but by Him becoming humble in our nature, Who remained Almighty in His own. And so our Lord Jesus Christ, being at birth true man though He never ceased to be true God, made in Himself the beginning of a new creation, and in the "form" of His birth started the spiritual life of mankind afresh, that to abolish the taint of our birth according to the flesh there might be a possibility of regeneration without our sinful seed for those of whom it is said, "Who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God [814] ." What mind can grasp this mystery, what tongue can express this gracious act? Sinfulness returns to guiltlessness and the old nature becomes new; strangers receive adoption and outsiders enter upon an inheritance. The ungodly begin to be righteous, the miserly benevolent, the incontinent chaste, the earthly heavenly. And whence comes this change, save by the right hand of the Most High? For the Son of God came to "destroy the works of the devil [815] ," and has so united Himself with us and us with Him that the descent of God to man's estate became the exaltation of man to God's.
III. The Devil knows exactly what temptations to offer to each several person.
But in this mercifulness of God, dearly beloved, the greatness of which towards us we cannot explain, Christians must be extremely careful lest they be caught again in the devil's wiles and once more entangled in the errors which they have renounced. For the old enemy does not cease to "transform himself into an angel of light [816] ," and spread everywhere the snares of his deceptions, and make every effort to corrupt the faith of believers. He knows whom to ply with the zest of greed, whom to assail with the allurements of the belly, before whom to set the attractions of self-indulgence, in whom to instil the poison of jealousy: he knows whom to overwhelm with grief, whom to cheat with joy, whom to surprise with fear, whom to bewilder with wonderment: there is no one whose habits he does not sift, whose cares he does not winnow, whose affections he does not pry into: and wherever he sees a man most absorbed in occupation, there he seeks opportunity to injure him. Moreover he has many whom he has bound still more tightly because they are suited for his designs, that he may use their abilities and tongues to deceive others. Through them are guaranteed the healing of sicknesses, the prognosticating of future events, the appeasing of demons and the driving away of apparitions [817] . They also are to be added [818] who falsely allege that the entire condition of human life depends on the influences of the stars, and that that which is really either the divine will or ours rests with the unchangeable fates. And yet, in order to do still greater harm, they promise that they can be changed if supplication is made to those constellations which are adverse. And thus their ungodly fabrications destroy themselves; for if their predictions are not reliable, the fates are not to be feared: if they are, the stars are not to be venerated.
IV. The foolish practice of some who turn to the sun and bow to it is reprehensible.
From such a system of teaching proceeds also the ungodly practice of certain foolish folk who worship the sun as it rises at the beginning of daylight from elevated positions: even some Christians think it is so proper to do this that, before entering the blessed Apostle Peter's basilica, which is dedicated to the One Living and true God, when they have mounted the steps which lead to the raised platform [819] , they turn round and bow themselves towards the rising sun and with bent neck do homage to its brilliant orb. We are full of grief and vexation that this should happen, which is partly due to the fault of ignorance and partly to the spirit of heathenism: because although some of them do perhaps worship the Creator of that fair light rather than the Light itself, which is His creature, yet we must abstain even from the appearance of this observance: for if one who has abandoned the worship of gods, finds it in our own worship, will he not hark back again to this fragment of his old superstition, as if it were allowable, when he sees it to be common both to Christians and to infidels?
V. The sun and moon were created for use, not for worship.
This objectionable practice must be given up therefore by the faithful, and the honour due to God alone must not be mixed up with those men's rites who serve their fellow-creatures. For the divine Scripture says: "Thou shalt worship the Lord thy God, and Him only shalt thou serve [820] ." And the blessed Job, "a man without complaint," as the Lord says, "and one that eschews every evil [821] ," said, "Have I seen the sun when it shone or the moon walking brightly, and my heart hath rejoiced in secret, and I have kissed my hand: what is my great iniquity and denial against the most High God [822] ?" But what is the sun or what is the moon but elements of visible creation and material light: one of which is of greater brightness and the other of lesser light? For as it is now day time and now night time, so the Creator has constituted divers kinds of luminaries, although even before they were made there had been days without the sun and nights without the moon [823] . But these were fashioned to serve in making man, that he who is an animal endowed with reason might be sure of the distinction of the months, the recurrence of the year, and the variety of the seasons, since through the unequal length of the various periods, and the clear indications given by the changes in its risings, the sun closes the year and the moon renews the months. For on the fourth day, as we read, God said: "Let there be lights in the firmament of the heaven, and let them shine upon the earth, and let them divide between day and night, and let them be for signs and for seasons, and for days and years, and let them be in the firmament of heaven that they may shine upon earth."
VI. Let us awake to the proper use of all our parts and facilities.
Awake, O man, and recognize the dignity of thy nature. Recollect thou wast made in the image of God, which although it was corrupted in Adam, was yet re-fashioned in Christ. Use visible creatures as they should be used, as thou usest earth, sea, sky, air, springs, and rivers: and whatever in them is fair and wondrous, ascribe to the praise and glory of the Maker. Be not subject to that light wherein birds and serpents, beasts and cattle, flies and worms delight. Confine the material light to your bodily senses, and with all your mental powers embrace that "true light which lighteth every man that cometh into this world [824] ," and of which the prophet says, "Come unto Him and be enlightened, and your faces shall not blush [825] ." For if we "are a temple of God, and the Spirit of God dwelleth in [826] " us, what every one of the faithful has in his own heart is more than what he wonders at in heaven. And so, dearly beloved, we do not bid or advise you to despise God's works or to think there is anything opposed to your Faith in what the good God has made good, but to use every kind of creature and the whole furniture of this world reasonably and moderately: for as the Apostle says, "the things which are seen are temporal: but the things which are not seen are eternal [827] ." Hence because we are born for the present and reborn for the future, let us not give ourselves up to temporal goods, but to eternal: and in order that we may behold our hope nearer, let us think on what the Divine Grace has bestowed on our nature on the very occasion when we celebrate the mystery of the Lord's birthday. Let us hear the Apostle, saying: "for ye are dead, and your life is hid with Christ in God. But when Christ, who is your life, shall appear, then shall ye also appear with Him in glory [828] :" who lives and reigns with the Father and the Holy Ghost for ever and ever. Amen.
[808] Intonuit, no doubt a reference to the name of Boanerges (sons of thunder) which he shared with his brother James (S. Mark iii. 17). [809] S. John i. 1-3, 14. [810] S. John i. 1-3, 14. [811] S. John xiv. 28, and x. 30. [812] S. John xiv. 28, and x. 30. [813] Et nunquam virginitate caritura, cf. Letter XXVIII. (Tome) chap. 2, beatam Mariam semper virginem: these two passages seem to me much stronger than others quoted by Bright, n. 9, to prove Leo's belief in the perpetual virginity of the blessed Mary. [814] S. John i. 13. [815] 1 John iii. 8. [816] 2 Cor. xi. 14. [817] Umbrarum. [818] CL Lett. XV. chaps. 12-14, where such opinions are put down to the Spanish Priscillianists, though doubtless Leo is thinking here rather of the Manichæans, from whom they derived so many of their false views. [819] Suggestum areæ superioris: the older reading was aræ: some of the mss. again read arcæ which is no doubt midway between the two. A learned dissertation on this passage by Ciampini quoted by Quesnel (Migne's Patrol. i. pp. 529-534), established the true reading: he says also that this was the staircase up which the faithful climbed on bended knee in approaching the Vatican basilica. S. Leo has alluded to this curious practice already in Serm. XXII. chap. 6, supra. It is perhaps hardly necessary to add that this superstition has little, if any, connexion with the Christian habit of turning to the East, which is probably rather to the Altar as the centre of worship; for at all events in Western Christendom churches do not by any means universally `orientate' (i.e. lie due east and west). [820] S. Matt. iv. 10. [821] Job i. 8. [822] Ib. xxxi. 26-28. [823] He is of course following the Mosaic order of creation, where the creation of the day and night is ascribed to the first day and that of the Sun and Moon to the fourth day (Gen. i. 5, 1-19). [824] S. John i. 9. [825] Ps. xxxiv. 5. [826] 1 Cor. iii. 16. [827] 2 Cor. iv. 18. [828] Col. iii. 3, 4.
Sermon XXVIII.
On the Festival of the Nativity, VIII.
I. The Incarnation an unceasing source of joy.
Though all the divine utterances exhort us, dearly beloved, to "rejoice in the Lord always [829] ," yet to-day we are no doubt incited to a full spiritual joy, when the mystery of the Lord's nativity is shining brightly upon us [830] , so that we may have recourse to that unutterable condescension of the Divine Mercy, whereby the Creator of men deigned to become man, and be found ourselves in His nature whom we worship in ours. For God the Son of God, the only-begotten of the eternal and not-begotten Father, remaining eternal "in the form of God," and unchangeably and without time [831] possessing the property of being no way different to the Father He received "the form of a slave" without loss of His own majesty, that He might advance us to His state and not lower Himself to ours. Hence both natures abiding in possession of their own properties such unity is the result of the union that whatever of Godhead is there is inseparable from the manhood: and whatever of manhood, is indivisible from the Godhead.
II. The Virgin's conception explained.
In celebrating therefore the birthday of our Lord and Saviour, dearly beloved, let us entertain pure thoughts of the blessed Virgin's child-bearing, so as to believe that at no moment of time was the power of the Word wanting to the flesh and soul which she conceived, and that the temple of Christ's body did not previously receive its form and soul that its Inhabitant might come and take possession but through Himself and in Himself was the beginning given to the New Man, so that in the one Son of God and Man there might be Godhead without a mother, and Manhood without a Father. For her virginity fecundated by the Holy Spirit at one and the same time brought forth without trace of corruption both the offspring and the Maker of her race. Hence also the same Lord, as the Evangelist relates, asked of the Jews whose son they had learnt Christ to be on the authority of the Scriptures, and when they replied that the tradition was He would come of David's seed, "How," saith He, "doth David in the Spirit call Him Lord, saying, the Lord said to my Lord: sit thou on My right hand till I place thy enemies as the footstool of thy feet [832] ?" And the Jews could not solve the question put, because they did not understand that in the one Christ both the stock of David and the Divine nature were there prophesied.
III. In redeeming man, justice as well as mercy had to be considered.
But the majesty of the Son of God in which He is equal with the Father in its garb of a slave's humility feared no diminution, required no augmentation: and the very effect of His mercy which He expended on the restitution of man, He was able to bring about solely by the power of His Godhead; so as to rescue the creature that was made in the image of God from the yoke of his cruel oppressor. But because the devil had not shown himself so violent in his attack on the first man as to bring him over to his side without the consent of His free will, man's voluntary sin and hostile desires had to be destroyed in such wise that the standard of justice should not stand in the way of the gift of Grace. And therefore in the general ruin of the entire human race there was but one remedy in the secret of the Divine plan which could succour the fallen, and that was that one of the sons of Adam should be born free and innocent of original transgression, to prevail for the rest both by His example and His merits. Still further, because this was not permitted by natural generation, and because there could be no offspring from our faulty stock without seed, of which the Scripture saith, "Who can make a clean thing conceived of an unclean seed? is it not Thou who art alone [833] ?" David's Lord was made David's Son, and from the fruit of the promised branch [834] sprang One without fault, the twofold nature joining together into one Person, that by one and the same conception and birth might spring our Lord Jesus Christ, in Whom was present both true Godhead for the performance of mighty works and true Manhood for the endurance of sufferings.
IV. All heresies proceed from failure to believe the twofold nature of Christ.
The catholic Faith then, dearly beloved, may scorn the errors of the heretics that bark against it, who, deceived by the vanity of worldly wisdom, have forsaken the Gospel of Truth, and being unable to understand the Incarnation of the Word, have constructed for themselves out of the source of enlightenment occasion of blindness. For after investigating almost all false believers' opinions, even those which presume to deny the Holy Spirit, we come to the conclusion that hardly any one has gone astray, unless he has refused to believe the reality of the two natures in Christ under the confession of one Person. For some have ascribed to the Lord only manhood [835] , others only Deity [836] . Some have said that, though there was in Him true Godhead, His flesh was unreal [837] . Others have acknowledged that He took true flesh but say that He had not the nature of God the Father; and by assigning to His Godhead what belonged to His human substance, have made for themselves a greater and a lesser God, although there can be in true Godhead no grades: seeing that whatever is less than God, is not God [838] . Others recognizing that there is no difference between Father and Son, because they could not understand unity of Godhead except in unity of Person, have maintained that the Father is the same as the Son [839] : so that to be born and nursed, to suffer and die, to be buried and rise again, belonged to the same Father who sustained throughout the Person of both Man and the Word. Certain have thought that our Lord Jesus Christ had a body not of our substance but assumed from higher and subtler elements [840] : whereas certain others have considered that in the flesh of Christ there was no human soul, but that the Godhead of the Word Itself fulfilled the part of soul [841] . But their unwise assertion passes into this form that, though they acknowledge the existence of a soul in the Lord, yet they say it was devoid of mind, because the Godhead of Itself was sufficient for all purposes of reason to the Man as well as to the God in Christ. Lastly the same people have dared to assert that a certain portion of the Word was turned into Flesh, so that in the manifold varieties of this one dogma, not only the nature of the flesh and of the soul but also the essence of the Word Itself is dissolved.
V. Nestorianism and Eutychianism are particularly to be avoided at the present time.
There are many other astounding falsehoods also which we must not weary your ears, beloved, with enumerating. But after all these various impieties, which are closely connected by the relationship that exists between one form of blasphemy and another, we call your devout attention to the avoiding of these two errors in particular: one of which, with Nestorius for its author, some time ago attempted to gain ground, but ineffectually; the other, which is equally damnable, has more recently sprung up with Eutyches as its propounder. The former dared to maintain that the blessed Virgin Mary was the mother of Christ's manhood only, so that in her conception and childbearing no union might be believed to have taken place of the Word and the Flesh: because the Son of God did not Himself become Son of Man, but of His mere condescension linked Himself with created man. This can in no wise be tolerated by catholic ears, which are so imbued with the gospel of Truth that they know of a surety there is no hope of salvation for mankind unless He were Himself the Son of the Virgin who was His mother's Creator. On the other hand this blasphemous propounder of more recent profanity has confessed the union of the two Natures in Christ, but has maintained that the effect of this very union is that of the two one remained while the substance of the other no longer existed, which of course could not have been brought to an end except by either destruction or separation [842] . But this is so opposed to sound faith that it cannot be entertained without loss of one's Christian name. For if the Incarnation of the Word is the uniting of the Divine and human natures, but by the very fact of their coming together that which was twofold became single, it was only the Godhead that was born of the Virgin's womb, and went through the deceptive appearance of receiving nourishment and bodily growth: and to pass over all the changes of the human state, it was only the Godhead that was crucified, dead, and buried: so that according to those who thus think, there is no reason to hope for the resurrection, and Christ is not "the first-begotten from the dead [843] ;" because He was not One who ought to have been raised again, if He had not been One who could be slain.
VI. The Deity and the Manhood were present in Christ from the very first.
Keep far from your hearts, dearly beloved, the poisonous lies of the devil's inspirations, and knowing that the eternal Godhead of the Son underwent no growth while with the Father, be wise and consider that to the same nature to which it was said in Adam, "Thou art earth, and unto earth shalt thou go [844] ," it is said in Christ, "sit Thou on My right hand [845] ." According to that Nature, whereby Christ is equal to the Father, the Only-begotten was never inferior to the sublimity of the Father; nor was the glory which He had with the Father a temporal possession; for He is on the very right hand of the Father, of which it is said in Exodus, "Thy right hand, O Lord, is glorified in power [846] ;" and in Isaiah, "Lord, who hath believed our report? and the arm of the Lord, to whom is it revealed [847] ?" The man, therefore, assumed into the Son of God, was in such wise received into the unity of Christ's Person from His very commencement in the body, that without the Godhead He was not conceived, without the Godhead He was not brought forth, without the Godhead He was not nursed. It was the same Person in the wondrous acts, and in the endurance of insults; through His human weakness crucified, dead and buried: through His Divine power, being raised the third day, He ascended to the heavens, sat down at the right hand of the Father, and in His nature as man received from the Father that which in His nature as God He Himself also gave [848] .
VII. The fulness of the Godhead is imparted to the Body (the Church) through the Head, (Christ).
Meditate, dearly beloved on these things with devout hearts, and be always mindful of the apostle's injunction, who admonishes all men, saying, "See lest any one deceive you through philosophy and vain deceit according to the tradition of men, and not according to Christ; for in Him dwelleth all the fulness of the Godhead bodily, and ye have been filled in Him [849] ." He said not "spiritually" but "bodily," that we may understand the substance of flesh to be real, where there is the dwelling in the body of the fulness of the Godhead: wherewith, of course, the whole Church is also filled, which, clinging to the Head, is the body of Christ; who liveth and reigneth with the Father and the Holy Ghost, God for ever and ever. Amen.
[829] Phil. iv. 4. [830] Nativitatis Dominicæ sacramento nobis clarius coruscante: cf. XXVI. chap. 1, note 1. I have no doubt that sacramentum here is almost equivalent to "the festival with its sacred observances" (cf. Bright's n. 8), but I have preferred to translate it as uniformly as possible by the same word "mystery." Cf. Sermon XXXI. chap. 1. [831] In contradiction of the Arian's position en pote hote ouk en: cf. Lett. XXVIII. (Tome), chap. 2, de æterno natus est coæternus: non posterior tempore. [832] S. Matt. xxii. 43, 44, quoted from Psalm cx. 1. [833] Job xiv. 4. [834] Germinis preferred to the older reading generis by the Ballerinii as agreeing better with Is. xl. 1 and Jer. xxiii. 5. [835] These were called `Psilanthropists' (upholders of the mere manhood): of whom Cerinthus (the opponent of S. John) was the earliest propounder. [836] These are heretics like Sabellius the founder of the Patripassian impiety. [837] These are `Docetists,' to whom Leo in Sermon LXV., chap. 4, compares the Eutychians isti phantasmatici Christiani. Simon Magus was the earliest exponent of this view. [838] These are Arians who, as Bright (n. 29) points out, in wishing to pacify the catholics by exalting the character of Christ without acknowledging His equality with the Father, fell into the error of setting up two Gods (an Uncreate and a Created). [839] This is the heresy alluded to in note 3 above. [840] Ab elementis superioribus et subtilioribus sumptum, cf. Serm. XXX. chap. 2, de sublimioris generis prodiisse materia. This is the modification of "Docetism" adopted by the Gnostic Valentinus (see Bright's note 31). [841] This is the view of Apollinaris. [842] It is doubtful whether Eutyches did ever actually say this, but it was the logical inference from his position: as Gore (p 57), says "Eutyches never formulated a heresy: he was no philosopher; but he refused to say that the human nature remained in Christ after the Incarnation. He shrank from calling Christ `of one substance' with us men: in some sort of way he left us to suppose that the human nature was absorbed into and lost in the Divinity." [843] Col. i. 18. [844] Gen. iii. 19. [845] Ps. cix. 1. [846] Exod. xvi. 6. [847] Is. liii. 1. [848] Cf. Lett. XXVIII. (Tome), chap. 6. [849] Col. ii. 8-10.
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