3. Peradventure some of you may say, "And how can a bad man speak what is good, when it is written, in the words of the Lord Himself, A good man out of the good treasure of his heart bringeth forth good things, and an evil man out of the evil treasure of his heart bringeth forth evil things. Ye hypocrites, how can ye being evil speak good things?'" [2529] In the one place He says, "How can ye being evil speak good things?" in the other He says, "What they say, do, but do ye not after their works. For they say, and do not." If "they say and do not," they are evil; if they are evil, they cannot "speak good things;" how then are we to do what we hear from them, when we cannot hear from them what is good? Now take heed, Holy and Beloved, [2530] how this question may be solved. Whatever an evil man brings forth from himself, is evil; whatever an evil man brings forth out of his own heart, is evil; for there is the evil treasure. But whatever a good man brings forth out of his heart, is good; for there is the good treasure. Whence then did those evil men bring forth good things? "Because they sat in Moses' seat." [2531] Had He not first said, "They sit in Moses' seat;" He would never have enjoined that evil men should be heard. For what they brought forth out of the evil treasure of their own heart, was one thing; another what they gave utterance to out of the seat of Moses, the criers so to say of the judge. What the crier says, will never be attributed to him if he speak in the presence of the judge. What the crier says in his own house is one thing, what the crier says as hearing it from the judge is another. For whether he will or no, the crier must proclaim the sentence [2532] of punishment even of his own friend. And so whether he will or no, must he proclaim the sentence of the acquittal even of his own enemy. Suppose him to speak from his heart; he acquits his friend, and punishes his enemy. Suppose him to speak from the judge's chair; he punishes his friend, and acquits his enemy. So with the Scribes; suppose them to speak out of their own heart; thou wilt hear, "Let us eat and drink, for to-morrow we shall die." [2533] Suppose them to speak from Moses' seat; thou wilt hear, "Thou shalt not kill, Thou shalt not commit adultery, Thou shall not steal, Thou shall not bear false witness. Honour thy father and mother; thou shall love thy neighbour as thyself." [2534] Do then this which the official seat [2535] proclaims by the mouth of the Scribes; not that which their heart utters. For so embracing both judgments of the Lord, thou wilt not be obedient in the one, and guilty of disobedience in the other; but wilt understand that both agree together, and wilt regard both that as true, "that a good man out of the good treasure of his heart bringeth forth good things, and an evil man out of the evil treasure bringeth forth evil things;" and that other also, that those Scribes did not speak good things out of the evil treasure of their heart, but that they were able to speak good things out of the treasure of Moses' seat.
4. So then those words of the Lord will not disturb you, when He says, "Every tree is known by his own fruit. Do men gather grapes of thorns, and figs of thistles?" [2536] The Scribes and Pharisees of the Jews therefore were thorns and thistles, and notwithstanding, "what they say do, but do ye not after their works." So then the grape is gathered from thorns, and the fig from thistles, as He has given thee to understand according to the method I have just laid down. For so sometimes in the vineyard's thorny hedge, the vines get entangled, and clusters of grapes hang from the brambles. Thou hadst no sooner heard the name of thorns, than thou wert on the point of disregarding the grape. But seek for the root of the thorns, and thou wilt see where to find it. Follow too the root of the hanging cluster, and thou wilt see where to find it. So understand that the one refers to the Pharisee's heart, the other to Moses' seat.
5. But why were they such as they were? "Because," says St. Paul, "the vail is upon their heart. And they do not see that the old things are passed away, and all things are become new." [2537] Hence it is that they were such, and all others who even now are like them. Why are they old things? Because they have been a long while published. Why new? Because they relate to the kingdom of God. How the vail then is taken away, the Apostle himself tells us. "But when thou shalt turn to the Lord, the vail shall be taken away." [2538] So then the Jew who does not turn to the Lord, does not carry on his mind's eye to the end. Just as at that time the children of Israel in this figure did not carry on the gaze of their eyes "to the end," [2539] that is, to the face of Moses. For the shining face of Moses contained a figure of the truth; the vail was interposed because the children of Israel could not yet behold the glory of his countenance. "Which figure is done away." [2540] For so said the Apostle; "which is done away." Why done away? Because when the emperor comes, the images of him are taken away. The image is looked upon, when the emperor is not present; but where he is, whose image it is, there the image is removed. There were then images borne before Him, before that our Emperor the Lord Jesus Christ came. When the images were taken away, the glory of the Emperor's presence is seen. Therefore, "When any one turneth to the Lord, the vail is taken away." For the voice of Moses sounded through the vail, but the face of Moses was not seen. And so now the voice of Christ sounds to the Jews by the voice of the old Scriptures: they hear their voice, but they see not the face of Him that speaketh. Would they then that the vail should be taken away? "Let them turn to the Lord." For then the old things are not taken away, but laid up in a treasury, that the Scribe may henceforth be "instructed in the kingdom of God, bringing forth out of his treasure" not "new things" only, nor "old things" only. For if he bring forth "new things" only or "old things" only; he is not "a scribe instructed in the kingdom of God, bringing forth out of his treasure things new and old." If he say and do them not; he brings forth from the official seat, not from the treasure of his heart. And (we speak the truth, Holy Brethren) what things are brought out of the old, are illustrated by the new. Therefore do "we turn to the Lord, that the vail may be taken away."
[2524] Matt. xiii. 52.
[2525] Officiis.
[2526] Luke xi. 52.
[2527] Matt. xxiii. 3.
[2528] Rom. ii. 21, etc.
[2529] Matt. xii. 35, 34.
[2530] Sanctitas Vestra.
[2531] Matt. xxiii. 2.
[2532] Vocem.
[2533] Isa. xxii. 13.
[2534] Exod. xx. 12, etc.
[2535] Cathedra.
[2536] Luke vi. 44; Matt. vii. 16.
[2537] 2 Cor. iii. 15, v. 17.
[2538] 2 Cor. iii. 16.
[2539] 2 Cor. iii. 13. eis to telos.
[2540] tou katargoumenou. Quod evacuatur.
Sermon XXV.
[LXXV. Ben.]
On the words of the Gospel, Matt. xiv. 24, "But the boat was now in the midst of the sea, distressed by the waves."
1. The lesson of the Gospel which we have just heard is a lesson of humility to us all, that we may see and know where we are, and whither we must tend and hasten. For that ship which carries the disciples, which was tossed in the waves by a contrary wind, is not without its meaning. Nor without a meaning [2541] did the Lord after He had left the multitudes, go up into a mountain to pray alone; and then coming to His disciples found them in danger, walking on the sea, and getting up into the ship strengthened them, and appeased the waves. But what marvel if He can appease all things who created all? Nevertheless after He was come up into the ship, they who were being borne in her, came saying, "Of a truth Thou art the Son of God." [2542] But before this plain discovery of Himself [2543] they were troubled, saying, "It is a phantom." [2544] But He coming up into the ship took away the fluctuation of mind from their hearts, when they were now more endangered in their souls by doubting, than before in their bodies by the waves.
2. Yet in all this that the Lord did, He instructs us as to the nature of our life here. In this world there is not a man who is not a stranger; though all do not desire to return to their own country. Now by this very journey we are exposed to waves and tempests; but we must needs be at least in the ship. For if there be perils in the ship, without the ship there is certain destruction. For whatever strength of arm he may have who swims in the open sea, yet in time he is carried away and sunk, mastered by the greatness of its waves. Need then there is that we be in the ship, that is, that we be carried in the wood, that we may be able to cross this sea. Now this Wood in which our weakness is carried is the Cross of the Lord, by which we are signed, and delivered from the dangerous tempests [2545] of this world. We are exposed to the violence of the waves; but He who helpeth us is God.
3. For in that when the Lord had left the multitudes, "He went up alone into a mountain to pray;" [2546] that mountain signifies the height of heaven. For having left the multitudes, the Lord after His Resurrection ascended Alone into heaven, and "there," as the Apostle says, "He maketh intercession for us." [2547] There is some meaning then in His "leaving the multitudes, and going up into a mountain to pray Alone." For He Alone is as yet the First-begotten from the dead, after the resurrection of His Body, unto the right hand of the Father, the High Priest and Advocate of our prayers. The Head of the Church is above, that the rest of the members may follow at the end. If then "He maketh intercession for us," above the height of all creatures, as it were on the mountain top, "He prayeth Alone."
4. Meanwhile the ship which carries the disciples, that is, the Church, is tossed and shaken by the tempests of temptation; and the contrary wind, that is, the devil her adversary, rests not, and strives to hinder her from arriving at rest. But greater is "He who maketh intercession for us." For in this our tossing to and fro in which we toil, He giveth us confidence in coming to us, and strengthening us; only let us not in our trouble throw ourselves out of the ship, and cast ourselves into the sea. For though the ship be in trouble, still it is the ship. She alone carrieth the disciples, and receiveth Christ. There is danger, it is true, in the sea; but without her there is instant perishing. Keep thyself therefore in the ship, and pray to God. For when all counsels fail, when even the rudder is unserviceable, and the very spreading of the sails is rather dangerous than useful, when all human help and strength is gone, there remains only for the sailors the earnest cry of entreaty, and pouring out of prayer to God. He then who grants to sailors to reach the haven, shall He so forsake His own Church, as not to bring it on to rest?
5. Yet, Brethren, this exceeding trouble is not in this ship, save only in the absence of the Lord. What! can he who is in the Church, have his Lord absent from him? When has he his Lord absent from him? When he is overcome by any lust. For as we find it said in a certain place in a figure, [2548] "Let not the sun go down upon your wrath: neither give place to the devil:" [2549] and this is understood not of this visible sun which holds as it were the zenith of glory among the rest of the visible creation, and which can be seen equally by us and by the beasts; but of that Light which none but the pure hearts of the faithful see; as it is written, "That was the true Light, which lighteneth every man that cometh into the world." [2550] For this light of the visible sun "lighteneth" even the minutest and smallest animals. Righteousness then and wisdom is that true light, which the mind ceases to see, when it is overcome by the disordering of anger as by a cloud; and then, as it were, the sun goes down upon a man's wrath. So also in this ship, when Christ is absent, every one is shaken by his own storms, and iniquities, and evil desires. For, for example, the law tells thee, "Thou shall not bear false witness." If thou observe the truth of witness, thou hast light in the soul; but if overcome by the desire of filthy lucre, thou hast determined in thy mind to speak false witness, thou wilt at once begin through Christ's absence to be troubled by the tempest, thou wilt be tossed to and fro by the waves of thy covetousness, thou wilt be endangered by the violent storm of thy lusts, and as it were through Christ's absence be well nigh sunk.