14. See, thou hast drawn the figure and lineaments of the members of God from a human body. And perhaps it has occurred to thee to think, that it is according to the body that we were made after the Image of God. I will admit this idea for a time to be considered, and canvassed, and examined, and by disputation to be thoroughly sifted. Now then, if it please thee, hear me; for I heard thee in what thou wast pleased to say. God sitteth in heaven, and meteth out the heaven with His palm. What! doth the same heaven become broad when it is God's seat, and narrow, when He meteth it out? Or is [1920] God when sitting, limited to the measure of His palm? If this be so, God did not make us after His likeness, for the palm of our hand is much narrower than that part of the body whereon we sit. But if He be as broad in His palm as in His sitting, He hath made our members quite unlike His. There is no resemblance here. Let the Christian then blush to set up such an idol in his heart as this. Wherefore take heaven for all saints. For the earth also is spoken of all who are in the earth, "Let all the earth worship Thee." [1921] If we may properly say with regard to those who dwell on the earth, "Let all the earth worship Thee," we may with the same propriety say also as to those who dwell in heaven, "Let all the heaven bear Thee." For even the Saints who dwell on earth, though in their body they tread the earth, in heart dwell in heaven. For it is not in vain that they are reminded to "lift up their hearts," [1922] and when they are so reminded, they answer, "that they lift them up:" nor in vain is it said, "If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affections on things above, not on things on the earth." [1923] In so far therefore as they have their conversation there, they do bear God, and they are heaven; because they are the seat of God; and when they declare the words of God, "The heavens declare the glory of God." [1924]
15. Return then with me to the face of the heart, and make it ready. That to which God speaketh is within. The ears, and eyes, and all the rest of the visible members, are either the dwelling place or the instrument of some thing within. It is the inner man where Christ doth dwell, now [1925] by faith, and hereafter He will dwell in it, by the presence of His Divinity, when we shall have known "what is the length, and breadth, and depth, and height; when we shall have known also the love of Christ that surpasseth knowledge, that we may be filled with all the fulness of God." [1926] Now then if thou wouldest enter into the meaning of these words, summon all thy powers [1927] to comprehend the breadth, and length, and height, and depth. Wander not in the imagination of the thoughts through the spaces of the world, and the yet comprehensible extent of this so vast a body. Look for what I am speaking of in thine own self. The "breadth" is in good works; the "length" is in long-suffering and perseverance in well-doing; the "height" is in the expectation of rewards above, for which height's sake thou art bidden "to lift up thy heart." Do well, and persevere in well-doing, because of God's reward. Esteem earthly things as nothing, lest, when this earth shall be smitten with any scourge of that wise One, thou say that thou hast worshipped God in vain, hast done good works in vain, hast persevered in good works in vain. For by doing good works thou hadst as it were the "breadth," by persevering in them thou hadst as it were the "length;" but by seeking earthly things thou hast not had the "height." Now observe the "depth;" it is the grace of God in the secret dispensation of His will. "For who hath known the mind of the Lord? or who hath been His counsellor?" [1928] and, "Thy judgments are as a great depth." [1929]
16. This conversation of well-doing, of perseverance in well-doing, of hoping for rewards above, of the secret dispensation of the grace of God, in wisdom not in foolishness, nor yet in finding fault, because one man is after this manner and another after that; for "there is no iniquity with God;" [1930] apply this, I say, if you think good, also to the Cross of thy Lord. For it was not without a meaning [1931] that He chose this kind of death, in whose power it was even either to die or not. Now if it was in His power to die or not, why was it not in His power also to die in this or the other manner! Not without a meaning then did He select the Cross, whereby to crucify thee to this world. For the "breadth" is the transverse beam in the cross where the hands are fastened, to signify good works. The "length" is in that part of the wood which reaches from this transverse beam to the ground. For there the body is crucified and in a manner stands, and this standing signifies perseverance. Now "the height" is in that part, which from the same transverse beam projects upward to the head, and hereby is signified the expectation of things above. And where is the "depth" but in that part which is fixed in the ground? For so is the dispensation of grace, hidden and in secret. It is not seen itself, but from thence is projected all that is seen. After this, when thou shalt have comprehended all these things, not in the mere understanding but in action also ("for a good understanding have all they that do hereafter)," [1932] then if thou canst, stretch out thyself to attain to the knowledge of the "love of Christ which passeth knowledge." When thou hast attained to it, thou "wilt be filled with all the fulness of God." Then will be fulfilled the "face to face." Now thou wilt be filled with all the fulness of God, not as if God should be full of thee, but so that thou shalt be full of God. Seek there, if thou canst, for any bodily face. Away with such trifles from the eye of the mind. Let the child cast away his playthings, and learn to handle more serious matters. And in many things we are but children; and when we were more so than we are, we were borne with by our betters. "Follow peace with all men, and holiness, without which no man shall see God." [1933] For by this is the heart purified; for that in it is that faith "which worketh by love." Hence, "Blessed are the pure in heart, for they shall see God."
[1881] Meruit.
[1882] This portion of St. Matthew is the gospel during the whole octave of All Saints, as in our own Church on All Saints' Day; the corresponding portion of St. Luke is read in the Comm. Plur. Mart.
[1883] Matt. v. 3.
[1884] Luke xiv. 11 and xviii. 14.
[1885] Matt. v. 5 (4, Vulgate).
[1886] Matt. v. 4 (5, Vulgate).
[1887] Peregrinari.
[1888] Matt. v. 6.
[1889] John iv. 13.
[1890] John vi. 41.
[1891] Ps. xxxvi. 9.
[1892] Matt. v. 7.
[1893] Matt. v. 8.
[1894] Eph. i. 18.
[1895] 2 Cor. v. 6, 7.
[1896] 1 Cor. xiii. 12.
[1897] Probably the Sermon xxiii., on Ps. lxxiii. 23, seu de visione Dei (Ben.).
[1898] Rom. i. 22, 23.
[1899] Wisd. i. 1.
[1900] Ps. xxvi. 8, Sept. (xxvii. English version).
[1901] 1 Cor. i. 24.
[1902] Wisd. i.
[1903] 1 Cor. iii. 17.
[1904] John iv. 24.
[1905] 1 Sam. v. 3.
[1906] Terra.
[1907] Terram.
[1908] Apta est.
[1909] Acts xv. 9.
[1910] Spiritali.
[1911] Jas. ii. 19.
[1912] Luke iv. 34; Matt. xvi. 16.
[1913] Acts xv. 9.
[1914] Gal. v. 6.
[1915] 2 Cor. xii. 2-4.
[1916] Isa. lxvi. 1.
[1917] Thronus.
[1918] Sedes.
[1919] Isa. xl. 12.
[1920] An ipse Deus tantus est in sedendo quantus in palmo.
[1921] Ps. lxv. 4, Sept. (lxvi. English version).
[1922] In the Communion Office.
[1923] Col. iii. 1, 2.
[1924] Ps. xix. 1.
[1925] Interim.
[1926] Eph. iii. 17, etc.
[1927] Si tibi intellectus hic non displicet advoca te comprehendere.
[1928] Rom. xi. 34.
[1929] Ps. xxxvi. 6.
[1930] 2 Chron. xix. 7; Rom. ix. 14.
[1931] Frustra.
[1932] Ps. cxi. 10.
[1933] Heb. xii. 14.
Sermon IV.
[LIV. Ben.]
On that which is written in the Gospel, Matt. v. 16, "Even so let your light shine before men, that they may see your good works, and glorify your Father Who is in Heaven:" and contrariwise, Chap. vi., "Take heed that ye do not your righteousness before men, to be seen of them."
1. It is wont to perplex many persons, Dearly beloved, that our Lord Jesus Christ in His Evangelical Sermon, after He had first said, "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven;" [1934] said afterwards, "Take heed that ye do not your righteousness [1935] before men to be seen of them." [1936] For so the mind of him who is weak in understanding is disturbed, is desirous to obey both precepts, and distracted by diverse, and contradictory commandments. For a man can as little obey but one master, if he give contradictory orders, as he can serve two masters, [1937] which the Saviour Himself hath testified in the same Sermon to be impossible. What then must the mind that is in this hesitation do, when it thinks that it cannot, and yet is afraid not to obey? For if he set his good works in the light to be seen of men, that he may fulfil the command, "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven;" he will think himself involved in guilt because he has done contrary to the other precept which says, "Take heed that ye do not your righteousness before men to be seen of them." And again, if fearing and avoiding this, he conceal his good works, he will think that he is not obeying Him who commands, saying, "Let your light shine before men, that they may see your good works."
2. But he who is of a right understanding, fulfils both, and will obey in both the Universal Lord of all, who would not condemn the slothful servant, if he commanded those things which could by no means be done. For give ear to "Paul, the servant of Jesus Christ, called to be an Apostle, separated unto the Gospel of God," [1938] both doing and teaching both duties. See how his "light shineth before men, that they may see his good works. We commend ourselves," saith he, "to every man's conscience in the sight of God." [1939] And again, "For we provide things honest, not only in the sight of God, but also in the sight of men." [1940] And again, "Please all men in all things, even as I please all men in all things." [1941] See, on the other hand, how he takes heed, that he "do not his righteousness before men to be seen of them. Let every man," saith he, "prove his own work, and then shall he have glorying in himself, and not in another." [1942] And again, "For our glorying is this, the testimony of our conscience." [1943] And that, than which nothing is plainer, "If," saith he, "I yet pleased men, I should not be the servant of Christ." [1944] But lest any of those who are perplexed about the precepts of our Lord Himself as contradictory, should much more raise a question against His Apostle and say, How sayest thou, "Please all men in all things, even as I also please all men in all things:" and yet also sayest, "If I yet pleased men; I should not be the servant of Christ"? May the Lord Himself be with us, who spake also in His servant and Apostle, and open to us His will, and give us the means of obeying it.
3. The very words of the Gospel carry with them their own explanation; nor do they shut the mouths of those who hunger, seeing they feed the hearts of them that knock. The intention of a man's heart, its direction and its aim, is what is to be regarded. For if he who wishes his good works to be seen of men, sets before men his own glory and advantage, and seeks for this in the sight of men, he does not fulfil either of those precepts which the Lord has given as touching this matter; because He has at once looked to "doing his righteousness before men to be seen of them;" and his light has not so shined before men that they should see his good works, and glorify His Father which is in heaven. It was himself he wished to be glorified, not God; he sought his own advantage, and loved not the Lord's will. Of such the Apostle says, "For all seek their own, not the things which are Jesus Christ's." [1945] Accordingly, the sentence was not finished at the words, "Let your light so shine before men, that they may see your good works;" but there was immediately subjoined why this was to be done; "that they may glorify your Father which is in heaven;" that when a man who does good works is seen of men, he may have only the intention of the good work in his own conscience, but may have no intention of being known, save for the praise of God, for their advantage-sake to whom he is thus made known; for to them this advantage comes, that God who has given this power to man begins to be well-pleasing to them; and so they do not despair, but that the same power might be vouchsafed to themselves also if they would. And so He did not conclude the other precept, "Take heed that ye do not your righteousness before men," otherwise than in the words, "to be seen of them;" nor did He add in this case, "that they may glorify your Father which is in heaven," but rather, "otherwise ye have no reward of your Father which is in heaven." For by this He shows us, that they who are such, as He will not have His faithful ones to be, seek a reward in this very thing, that they are seen of men--that it is in this they place their good--in this that they delight the vanity of their heart--in this is their emptiness, and inflation, their swelling, and wasting away. For why was it not sufficient to say, "Take heed that ye do not your righteousness before men," but that he added, "that ye may be seen of them," except because there are some who do their "righteousness before men;" not that they may be seen of them, but that the works themselves may be seen; and the Father which is in heaven, who hath vouchsafed to endow with these gifts the ungodly whom He had justified, may be glorified?