The World's Great Sermons Volume I Part 3

I. Ye know, holy brethren, full well as we do, that our Lord and Savior Jesus Christ is the physician of our eternal health; and that to this end we task the weakness of our natures, that our weakness might not last forever. For He a.s.sumed a mortal body, wherein to kill death. And, "though He was crucified through weakness," as the apostle saith, yet He "liveth by the power of G.o.d." They are the words, too, of the same apostle: "He dieth no more, death hath no more dominion over Him." These things, I say, are well known to your faith. And there is also this which follows from them, that we should know that all the miracles which He did on the body avail to our instruction, that we may from them perceive that which is not to pa.s.s away, nor to have any end. He restored to the blind those eyes which death was sure some time to close; He raised Lazarus to life who was to die again. And whatever He did for the health of bodies, He did it not to this end that they should be forever; whereas, at the last, He will give eternal health even to the body itself. But because those things which were not seen were not believed; by means of those temporal things which were seen, He built up faith in those things which were not seen.

II. Let no one then, brethren, say that our Lord Jesus Christ doeth not those things now, and on this account prefer the former to the present ages of the Church. In a certain place, indeed, the same Lord prefers those who do not see and yet believe to them who see and therefore believe. For even at that time so irresolute was the infirmity of His disciples that they thought that He whom they saw to have risen again must be handled, in order that they might believe. It was not enough for their eyes that they had seen Him, unless their hands also were applied to His limbs, and the scars of His recent wounds were touched: that this disciple, who was in doubt, might cry suddenly when he had touched and recognized the scars, "My Lord and my G.o.d." The scars manifested Him who had healed all wounds in others. Could not the Lord have risen again without scars? Yes, but He knew the wounds which were in the hearts of His disciples, and to heal them He had preserved the scars on His own body. And what said the Lord to him who now confest and said, "My lord, and my G.o.d?" "Because thou hast seen," He said, "thou hast believed; blessed are they who have not seen, and yet have believed." Of whom spake He, brethren, but of us? Not that He spoke only of us, but of those also who shall come after us. For a little while when He had departed from the sight of men, that faith might be established in their hearts, whosoever believed, believed tho they saw Him not, and great has been the merit of their faith; for the procuring of which faith they brought only the movement of a pious heart, and not the touching of their hands.

III. These things, then, the Lord did to invite us to the faith. This faith reigneth now in the Church, which is spread throughout the whole world. And now, He worketh greater cures, on account of which He disdained not then to exhibit those lesser ones. For as the soul is better than the body, so is the saving health of the soul better than the health of the body. The blind body doth not now open its eyes by a miracle of the Lord, but the blinded heart openeth its eyes to the word of the Lord. The mortal corpse doth not now rise again, but the soul doth rise again which lay dead in a living body. The deaf ears of the body are not now opened; but how many have the ears of their heart closed, which yet fly open at the penetrating word of G.o.d, so that they believe who did not believe, and they live well who did live evilly, and they obey who did not obey; and we say, "such a man is become a believer," and we wonder when we hear of them whom once we had known as hardened. Why, then, dost thou marvel at one who now believes, who is living innocently, and serving G.o.d, but because thou dost behold him seeing, whom thou hadst known to be blind; dost behold him living whom thou hast known to be dead; dost behold him hearing whom thou hadst known to be deaf? For consider that there are those who are dead in another than the ordinary sense, of whom the Lord spoke to a certain man who delayed to follow the Lord, because he wished to bury his father; "Let the dead," said He, "bury their dead." Surely these dead buriers are not dead in body; for if this were so, they could not bury dead bodies. Yet doth He call them dead; where but in the soul within? For as we may often see in a household, itself sound and well, the master of the same house lying dead; so in a sound body do many carry a dead soul within; and these the apostle arouses thus, "Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light." It is the same who giveth sight to the blind that awakeneth the dead. For it is with His voice that the cry is made by the apostle to the dead. "Awake thou that sleepest." And the blind will be enlightened with light, when he shall have risen again. And how many deaf men did the Lord see before His eyes, when He said, "He that hath ears to hear let him hear." For who was standing before Him without his bodily ears? What other ears, then, did He seek for, but those of the inner man?

IV. Again, what eyes did He look for when He spake to those who saw indeed, but who saw only with the eyes of the flesh? For when Philip said to Him, "Lord, show us the Father and it sufficeth us": he understood, indeed, that if the Father were shown him, it might well suffice him; when He that was equal to the Father had sufficed not? And why did He not suffice? Because He was not seen. And why was He not seen? Because the eye whereby He might be seen was not yet whole. For this, namely, that the Lord was seen in the flesh with the outward eyes, not only the disciples who honored Him saw, but also the Jews who crucified Him. He, then, who wished to be seen in another way, sought for other eyes. And, therefore, it was that to him who said, "Show us the Father, and it sufficeth us," He answered, "Have I been so long time with you, and yet hast thou not known Me, Philip? He who hath seen Me hath seen the Father also." And that He might in the meanwhile heal the eyes of faith, He has first of all given him instructions regarding faith, that so he might attain to sight. And lest Philip should think that he was to conceive of G.o.d under the same form in which he then saw the Lord Jesus Christ in the body, he immediately subjoined, "Believest thou not that I am in the Father, and the Father in me?" He had already said, "He who hath seen me hath seen the Father also." But Philip's eye was not yet sound enough to see the Father, nor, consequently, to see the Son, who is Himself coequal with the Father. And so Jesus Christ took in hand to cure, and with the medicine and salve of faith to strengthen the eyes of his mind, which as yet were weak and unable to behold so great a light, and He said, "Believest thou not that I am in the Father, and the Father in Me?" Let not him, then, who can not yet see what the Lord will one day show him, seek first to see what he is to believe; but let him first believe that the eye by which he is to see may be healed. For it was only the form of the servant which was exhibited to the eyes of servants; because if "He who thought it not robbery to be equal with G.o.d" could have been now seen as equal with G.o.d by those whom He wished to be healed, He would not have needed to empty Himself and to take the form of a servant. But because there was no way whereby G.o.d could be seen, but whereby man could be seen there was; therefore, He who was G.o.d was made man, that that which was seen might heal that whereby He was not seen. For He saith Himself in another place, "Blessed are the pure in heart, for they shall see G.o.d." Philip might, of course, have answered and said, Lord, do I see Thee? Is the Father such as I see Thee to be? Forasmuch as Thou hast said, "He who hath seen Me hath seen the Father also?" But before Philip answered thus, or perhaps before he so much as thought it, when the Lord had said, "He who hath seen Me hath seen the Father also," He immediately added, "Believest thou not that I am in the Father, and the Father in me?" For with that eye he could not yet see either the Father, or the Son who is equal with the Father; but that his eye might be healed for seeing, he was anointed unto believing. So, then, before thou seest what thou canst not now see, believe what as yet thou seest not. "Walk by faith," that thou mayest attain to sight. Sight will not gladden him in his home whom faith consoleth not by the way. For, so says the apostle, "As long as we are in the body we are absent from the Lord." And he subjoins immediately why we are still "absent or in pilgrimage," tho we have now believed; "For we walk by faith," he says; "not by sight."

V. Our whole business, then, brethren, in this life is to heal this eye of the heart whereby G.o.d may be seen. To this end are celebrated the Holy Mysteries; to this end is preached the Word of G.o.d; to this end are the moral exhortations of the Church, those, that is, that relate to the corrections of manners, to the amendment of carnal l.u.s.ts, to the renouncing the world, not in word only, but in a change of life: to this end is directed the whole aim of the Divine and Holy Scriptures, that that inner man may be purged of that which hinders us from the sight of G.o.d. For as the eye which is formed to see this temporal light, a light tho heavenly yet corporeal, and manifest, not to men only, but even to the meanest animals (for this the eye is formed to this light); if anything be thrown or falls into it, whereby it is disordered, is shut out from this light; and tho it encompa.s.ses the eye with its presence, yet the eye turns itself away from, and is absent from it; and tho its disordered condition is not only rendered absent from the light which is present, but the light to see which it was formed is even painful to it, so the eye of the heart too, when it is disordered and wounded, turns away from the light of righteousness, and dares not and can not contemplate it.

VI. And what is it that disorders the eye of the heart? Evil desire, covetousness, injustice, worldly concupiscence; these disorder, close, blind the eye of the heart. And yet, when the eye of the body is out of order, how is the physician sought out, what an absence of all delay to open and cleanse it, that they may be healed whereby this outward light is seen! There is running to and fro, no one is still, no one loiters, if even the smallest straw fall into the eye. And G.o.d, it must be allowed, made the sun which we desire to see with sound eyes. Much brighter, a.s.suredly, is He who made it; nor is the light with which the eye of the mind is concerned of this kind at all. That light is eternal wisdom. G.o.d made thee, O man, after His own image. Would He give thee wherewithal to see the sun which He made, and not give thee wherewithal to see Him who made thee, when He made thee after His own image? He hath given thee this also; both hath He given thee. But much thou dost love these outward eyes, and despisest much that interior eye; it thou dost carry about bruised and wounded. Yea, it would be a punishment to, if thy Maker should wish to manifest Himself unto thee, it would be a punishment to thine eye, before that it is cured and healed. For so Adam in Paradise sinned, and hid himself from the face of G.o.d. As long, then, as he had the sound heart of a pure conscience, he rejoiced at the presence of G.o.d; when that eye was wounded by sin, he began to dread the divine light, he fled back into the darkness, and the thick covert of trees, flying from the truth, and anxious for the shade.

VII. Therefore, my brethren, since we too are born of him, and as the apostle says, "In Adam all die"; for we were all at first two persons; if we were loath to obey the physician, that we might not be sick; let us obey Him now, that we may be delivered from sickness. The Physician gave us precepts, when we were whole; He gave us precepts that we might not need a physician. "They that are whole," He saith, "need not a physician, but they that are sick." When whole, we despised these precepts, and by experience have felt how to our own destruction we despised His precepts. Now we are sick, we are in distress, we are on the bed of weakness; yet let us not despair. For because we could not come to the Physician, He hath vouchsafed to come Himself to us. Tho despised by man when he was whole, He did not despise him when he was stricken. He did not leave off to give other precepts to the weak, who would not keep the first precepts, that he might not be weak; as tho He would say, "a.s.suredly thou hast by experience felt that I spoke the truth when I said, Touch not this. Be healed then now, at length, and recover the life thou hast lost. Lo, I am bearing thine infirmity; drink then the bitter cup. For thou hast of thine own self made those my so sweet precepts, which were given to thee when whole, so toilsome. They were despised, and so thy distress began; cured thou canst not be, except thou drink the bitter cup, the cup of temptations, wherein this life abounds, the cup of tribulation, anguish, and suffering. Drink then," He says, "drink, that thou mayest live." And that the sick man may not make answer, "I can not, I can not bear it, I will not drink"; the Physician, all whole tho He be, drinketh first, that the sick man may not hesitate to drink. For what bitterness is there in this cup which He hath not drunk? If it be contumely, He heard it first when He drove out the devils. "He hath a devil, and by Beelzebub He casteth out devils." Whereupon, in order to comfort the sick, He saith, "If they have called the Master of the house Beelzebub, how much more shall they call them of His household?" If pains are this bitter cup, He was bound, and scourged, and crucified. If death be this bitter cup, He died also.

If infirmity shrink with horror from any particular kind of death, none was at that time more ignominious than the death of the cross. For it was not in vain, that the apostle, when setting forth His obedience, added, "He became obedient unto death, even the death of the cross."

VIII. But because He designed to honor His faithful ones at the end of the world, He hath first honored the cross in this world; in such wise that the princes of the earth who believe in Him have prohibited any criminal from being crucified; and that cross which the Jewish persecutors with great mockery prepared for the Lord, even kings, His servants, at this day, bear with great confidence on their foreheads.

Only the shameful nature of the death which our Lord vouchsafed to undergo for us is not now so apparent, Who, as the apostle says, "Was made a curse for us." And when, as He hung, the blindness of the Jews mocked Him, surely He could have come down from the cross, who, if He had not so willed, had not been on the cross; but it was a greater thing to rise from the grave than to come down from the cross. Our Lord, then, in doing these divine and in suffering these human things, instructs us by His bodily miracles and bodily patience, that we may believe and be made whole to behold those things invisible which the eye of the body hath no knowledge of. With this intent, then, He cured those blind men of whom the account has just now been read in the Gospel. And consider what instruction He has by this cure conveyed to the man who is sick within.

IX. Consider the issue of the thing, and the order of the circ.u.mstances.

Those two blind men sitting by the wayside cried out, as the Lord pa.s.sed by, that He would have mercy upon them. But they were restrained from crying out by the mult.i.tude which was with the Lord. Now do not suppose that this circ.u.mstance is left without a mysterious meaning. But they overcame the crowd who kept them back by the great perseverance of their cry, that their voice might reach the Lord's ears; as tho he had not already antic.i.p.ated their thoughts. So then the two blind men cried out that they might be heard by the Lord, and could not be restrained by the mult.i.tude. The Lord "was pa.s.sing by," and they cried out. The Lord "stood still," and they were healed. "For the Lord Jesus stood still, and called them, and said, What wilt ye that I shall do unto you? They say unto Him, That our eyes may be opened." The Lord did according to their faith, He recovered their eyes. If we have now understood by the sick, the deaf, the dead, the sick, and deaf, and dead within; let us look out in this place also for the blind within. The eyes of the heart are closed; Jesus pa.s.seth by that we may cry out. What is meant by "Jesus pa.s.seth by?" Jesus is doing things which last but for a time.

What is meant by "Jesus pa.s.seth by?" Jesus doth things which pa.s.s by.

Mark and see how many things of His have pa.s.sed by. He was born of the Virgin Mary; is He being born always? As an infant He was suckled; is He suckled always? He ran through the successive ages of life until man's full estate; doth He grow in body always? Boyhood succeeded to infancy, to boyhood youth, to youth man's full stature in several pa.s.sing successions. Even the very miracles which He did are pa.s.sed by; they are read and believed. For because these miracles are written that so they might be read, they pa.s.sed by when they were being done. In a word, not to dwell long on this, He was crucified; is He hanging on the cross always? He was buried, He rose again, He ascended into heaven, now He dieth no more, death hath no more dominion over Him. And His divinity abideth ever, yea, the immortality of His body now shall never fail. But nevertheless all those things which were wrought by Him in time have pa.s.sed by; and they are written to be read, and they are preached to be believed. In all these things, then, Jesus pa.s.seth by.

X. And what are the two blind men by the wayside but the two people to cure whom Jesus came? Let us show these two people in the Holy Scriptures. It is written in the Gospel, "Other sheep I have which are not of this fold; them also must I bring, that there may be one fold and one Shepherd." Who then are the two people? One the people of the Jews, and the other of the Gentiles. "I am not sent," He saith, "but unto the lost sheep of the house of Israel." To whom did He say this? To the disciples; when that woman of Canaan, who confest herself to be a dog, cried out that she might be found worthy of the crumbs from the Master's table. And because she was found worthy, now were the two people to whom He had come made manifest, the Jewish people, to wit, of whom He said, "I am not sent but unto the lost sheep of the house of Israel"; and the people of the Gentiles, whose type this woman exhibited, whom He had first rejected, saying, "It is not meet to cast the children's bread to the dogs"; and to whom, when she said, "Truth, Lord, yet the dogs eat of the crumbs which fall from their master's table," He answered, "O woman, great is thy faith; be it unto thee even as thou wilt." For of this people also was that centurion of whom the same Lord saith, "Verily I say unto you, I have not found so great faith, no, not in Israel,"

because he had said, "I am not worthy that Thou shouldst come under my roof, but speak the word only, and my servant shall be healed." So then the Lord even before His pa.s.sion and glorification pointed out two people, the one to whom He had come because of the promises to the Fathers, and the other whom for His mercy's sake He did not reject; that it might be fulfilled which had been promised to Abraham, "In thy seed shall all the nations be blessed."

XI. Attend, now, dearly beloved. The Lord was pa.s.sing by, and the blind men cried out. What is this "pa.s.sing by?" As we have already said, He was doing works which pa.s.sed by. Now upon these pa.s.sing works is our faith built up. For we believe on the Son of G.o.d, not only in that He is the Word of G.o.d, by whom all things were made; for if He had always continued in the form of G.o.d, equal with G.o.d, and had not emptied Himself in taking the form of a servant, the blind men would not even have perceived Him, that they might be able to cry out. But when he wrought pa.s.sing works, that is, when He humbled Himself, having become obedient unto death, even the death of the cross, the two blind men cried out, Have mercy on us, thou Son of David. For this very thing that He, David's Lord and Creator, willed also to be David's son, He wrought in time, He wrought pa.s.sing by.

XII. Now what is it, brethren, to cry out unto Christ, but to correspond to the grace of Christ by good works? This I say, brethren, lest haply we cry aloud with our voices, and in our lives be dumb. Who is he that crieth out to Christ, that his inward blindness may be driven away by Christ as He is pa.s.sing by, that is, as He is dispensing to us those temporal sacraments, whereby we are instructed to receive the things which are eternal? Who is he that crieth out unto Christ? Whoso despiseth the world, crieth out unto Christ. Whoso despiseth the pleasures of the world, crieth out unto Christ. Whoso saith, not with his tongue but with his life, the world is crucified unto me, and I unto the world, crieth out unto Christ. Whoso disperseth abroad and giveth to the poor, that his righteousness may endure forever, crieth out unto Christ. For let him that hears, and is not deaf to the sound, sell that ye have, and give to the poor; provide yourselves bags which wax not old, a treasure in the heavens that faileth not; let him as he hears the sound as it were of Christ's footsteps pa.s.sing by cry out in response to this in his blindness; that is, let him do these things. Let his voice be in his actions. Let him begin to despise the world, to distribute to the poor his goods, to esteem as nothing worth what other men love, let him disregard injuries, not seek to be avenged, let him give his cheek to the smiter, let him pray for his enemies; if any one who have taken away his goods, let him not ask for them again; if he have taken anything from any man, let him restore fourfold.

XIII. When he shall begin to do all this, all his kinsmen, relations, and friends will be in commotion. They who love the world will oppose him. What madness this! You are too extreme! What! Are not other men Christians? This is folly, this is madness. And other such like things do the mult.i.tude; cry out to prevent the blind from crying out. The mult.i.tude rebuked them as they cried out; but did not overcome their cries. Let them who wish to be healed understand what they have to do.

Jesus is now also pa.s.sing by; let them who are by the wayside cry out.

These are they, who know G.o.d with their lips, but their heart is far from Him. These are by the wayside, to whom, as blinded in heart, Jesus gave His precepts. For when those pa.s.sing things which Jesus did are recounted, Jesus is always represented to us as pa.s.sing by. For even unto the end of the world there will not be wanting blind men sitting by the wayside. Need then there is that they who sit by the wayside should cry out. The mult.i.tude that was with the Lord would repress the crying of those who were seeking for recovery. Brethren, do you see my meaning?

For I know not how to speak, but still less do I know how to be silent.

I will speak then, and speak plainly. For I fear Jesus pa.s.sing by and Jesus standing still; and therefore I can not keep silence. Evil and unknown Christians hinder good Christians who are truly earnest and wish to do the commandments of G.o.d, which are written in the Gospel. This mult.i.tude which is with the Lord hinders those who are crying out, hinders those, that is, who are doing well, that they may not by perseverance be healed. But let them cry out, and not faint; let them not be led away as if by the authority of numbers; let them not imitate those who become Christians before them, who live evil lives themselves, and are jealous of the good deeds of others. Let them not say, "Let us live as these so many live." Why not rather as the Gospel ordains? Why dost thou wish to live according to the remonstrances of the mult.i.tude who would hinder them, and not after the steps of the Lord who pa.s.seth by? They will mock, and abuse, and call thee back; do thou cry out till thou reach the ears of Jesus. For they who shall persevere in doing such things as Christ hath enjoined, and regard not the mult.i.tude that hinder them, nor think much of their appearing to follow Christ, that is of their being called Christians; but who love the light which Christ is about to restore to them more than they fear the uproar of those who are hindering them; they shall on no account be separated from Him, and Jesus will stand still, and make them whole.

XIV. For how are our eyes made whole? That as by faith we perceive Christ pa.s.sing by in the temporal economy, so we may attain to the knowledge of Him as standing still in His unchangeable eternity. For there is the eye made whole when the knowledge of Christ's divinity is attained. Let your love apprehend this; attend ye to the great mystery which I am to speak of. All the things which were done by our Lord Jesus Christ, in time, graft faith in us. We believe on the Son of G.o.d, not on the word only, by whom all things were made; but on this very word, "made flesh that He might dwell among us"; who was born of the Virgin Mary; and the rest which the Faith contains, and which are represented to us that Christ might pa.s.s by, and that the blind, hearing His footsteps as He pa.s.seth by, might by their works cry out, by their life exemplifying the profession of their faith. But now in order that they who cry out may be made whole, Jesus standeth still. For he saw Jesus now standing still, who says, "Though we have known Christ after the flesh, yet now henceforth know we Him no more." For he saw Christ's divinity as far as in this life is possible. There is then in Christ the divinity, and the humanity. The divinity standeth still, the humanity pa.s.seth by. What means "the divinity standeth still?" It changeth not, is not shaken, doth not depart away. For He did not so come to us as to depart from the Father; nor did He so ascend as to change His place.

When He a.s.sumed flesh, it changed place; but G.o.d a.s.suming flesh, seeing He is not in place, doth not change His place. Let us then be touched by Christ standing still, and so our eyes be made whole. But whose eyes?

The eyes of those who cry out when He is pa.s.sing by; that is, who do good works through that faith which hath been dispersed in time, to instruct in our infancy.

XV. Now what thing more precious can we have than the eye made whole?

They rejoice who see this created light which s.h.i.+nes from heaven, or even that which is given out from a lamp. And how wretched do they seem who can not see this light? But wherefore do I speak, and talk of all these things, but to exhort you all to cry out, when Jesus pa.s.seth by. I hold up this light which perhaps ye do not see as an object of love to you, holy brethren. Believe, while as yet ye see it not; and cry out that ye may see. How great is thought to be the unhappiness of men who do not see this bodily light? Does any one become blind; immediately it is said: "G.o.d is angry with him, he has committed some wicked deed." So said Tobias's wife to her husband. He cried out because of the kid, lest it had come of theft; he did not like to hear the sound of any stolen thing in his house; and she, maintaining what she had done, reproached her husband; and when he said, "Restore it if it be stolen"; she answered insultingly, "Where are thy righteous deeds?" How great was her blindness who maintaineth the theft; and how clear a light he saw, who commanded the stolen thing to be restored! She rejoiced outwardly in the light of the sun; he inwardly in the light of righteousness. Which of them was in the better light?

XVI. It is to the love of this light that I would exhort you, beloved; that ye would cry out by your works, when the Lord pa.s.seth by; let the voice of faith sound out, that Jesus was standing still, that is, the unchangeable, abiding wisdom of G.o.d, and the majesty of the Word of G.o.d, by which all things were made, may open your eyes. The same Tobias, in giving advice to his son, instructed him to this, to cry out; that is, he instructed him to good works. He told him to give to the poor, charged him to give alms to the needy, and taught him, saying, "My son, alms suffereth not to come into darkness." The blind gave counsel for receiving and gaining sight. "Alms," saith he, "suffereth not to come into darkness." Had his son in astonishment answered him, "What then, father, hast thou not given alms, that thou speakest to me in blindness; art not thou in darkness, and yet thou dost say to me, Alms suffereth not to come into darkness?" But no, he knew well what the light was concerning which he gave his son instruction, he knew well what he saw in the inner man. The son held out his hand to his father, to enable him to dwell in heaven.

XVII. To be brief; that I may conclude this sermon, brethren, with a matter which touches me very nearly, and gives me much pain, see what crowds there are which rebuke the blind as they cry out. But let them not deter you. Whosoever among this crowd desire to be healed; for there are many Christians in name, and in works unG.o.dly; let them not deter you from good works. Cry out amid the crowds that are restraining you, and calling you back, and insulting you, whose lives are evil. For not only by their voices, but by evil works, do wicked Christians repress the good. A good Christian has no wish to attend the public shows. In this very thing, that he bridles his desire of going to the theater, he cries out after Christ, cries out to be healed. Others run together thither, but perhaps they are heathens or Jews? Ah! indeed, if Christians went not to the theaters, there would be so few people there that they would go away for very shame. So then Christians run thither also, bearing the Holy Name only to their condemnation. Cry out then by abstaining from going, by repressing in thy heart this worldly concupiscence; hold on with a strong and persevering cry unto the ears of the Savior, that Jesus may stand still and heal thee. Cry out amid the very crowds, despair not of reaching the ears of the Lord. For the blind man in the Gospel did not cry out in that quarter where no crowd was, that so they might be heard in that direction, where there was no impediment from persons hindering them. Amid the very crowds they cried out; and yet the Lord heard them. And so also do ye even amid sinners, and sensual men, amid the lovers of the vanities of the world, there cry out that the Lord may heal you. Go not to another quarter to cry out unto the Lord, go not to heretics and cry out unto Him there. Consider, brethren, how in that crowd which was hindering them from crying out, even there they who cried out were made whole.

WYCLIF

CHRIST'S REAL BODY NOT IN THE EUCHARIST

BIOGRAPHICAL NOTE

John Wyclif, eminent as scholar, preacher, and translator, was born in 1324 in Spresswel, near Richmond, Yorks.h.i.+re, England. Known as the "Morning Star of the Reformation" he was a vigorous and argumentative speaker, exemplifying his own definition of preaching as something which should be "apt, apparent, full of true feeling, fearless in rebuking sins, and so addrest to the heart as to enlighten the spirit and subdue the will." On these lines he organized a band of Bible preachers who worked largely among the common people.

Much of Wyclif's popularity was due to his clear and simple style. While not a great orator, he introduced a popular method of preaching that was widely copied. He died at Lutterworth in 1384. The Church considered him a heretic, for he taught the right of the individual to form his own opinions after personal study of the Scriptures. He was the first Englishman to translate the Bible systematically into his native Anglo-Saxon. In 1428, by order of Pope Martin V, his bones were exhumed and burned, and the ashes thrown into the river Swale.

WYCLIF 1324-1384

CHRIST'S REAL BODY NOT IN THE EUCHARIST

_This is my body_.--Matt. xxvi., 26.

Now understand ye the words of our Savior Christ, as He spake them one after another--as Christ spake them. For He took bread and blest, and yet what blest He? The Scripture saith not that Christ took the bread and blest it, or that He blest the bread which He had taken. Therefore it seemeth more that He blest His disciples and apostles, whom He had ordained witnesses of His pa.s.sion; and in them He left His blest word, which is the bread of life, as it is written, "Not only in bread liveth man, but in every word that proceedeth out of the mouth of G.o.d." Also Christ saith, "I am the bread of life that came down from heaven." And Christ saith also in John, "The words that I have spoken to you are spirit and life." Therefore it seemeth more that He blest His disciples, and also His apostles, in whom the bread of life was left more than in material bread, for the material bread hath an end. As it is written in the Gospel of Matthew xv. that Christ said, "All things that a man eateth go down into the belly, and are sent down into the draught;" but the blessing of Christ kept His disciples and apostles, both bodily and [ghostly] spiritual. As it is written, that none of them perished but the son of perdition, that the Scriptures might be fulfilled, and often the Scripture saith that Jesus took bread and brake it, and gave it to his disciples, and said, "Take ye, eat ye, this is my body that shall be given for you." But He said not this bread is my body, or that bread should be given for the life of the world. For Christ saith, What and if ye shall see the Son of man ascend up where He was before? "It is the Spirit that quickeneth, the flesh profiteth nothing." Also Christ saith in the Gospel, "Verily, verily I say unto you except the wheat corn fall into the ground and die, it abideth alone, but if it die it bringeth forth much fruit"

Here men may see by the words of Christ that it behooved that He died in the flesh, and that in His death was made the fruit of everlasting life for all them that believe on Him, as it is written "For as by Adam they all die, even so by Christ shall all live, and every man in his own order; for as one clearness is in the sun, another in the moon, and a star in clearness is nothing in comparison to the sun; even so is the rising again of the dead for we are sown in corruption and shall rise again incorruptible, we are sown in infirmity, and shall rise again in strength; we are sown in natural bodies, and shall rise again spiritual bodies." Then if Christ shall change thus our deadly bodies by death, and G.o.d the Father spared not his own Son, as it is written, but that death should reign in him as in us, and that he should be translated into a spiritual body, as the first rising again of dead men; then how say the hypocrites that take on them to make our Lord's body? Make they the glorified body? Either make they again the spiritual body which is risen from death to life or make they the fleshy body as it was before he suffered death? And if they say also that they make the spiritual body of Christ, it may not be so, for what Christ said and did, He did as He was at supper before He suffered His pa.s.sion; as it is written that the spiritual body of Christ rose again from death to life. Also that He ascended up to heaven, and that He will abide there till He come to judge the quick and the dead. And if they say that they make Christ's body as it was before He had suffered His pa.s.sion, then must they needs grant that Christ is to die yet. For by all Holy Scriptures He was promised to die, and that He should give lords.h.i.+p of everlasting life.

Furthermore, if they say that Christ made His body of bread, I ask, With what words made He it? Not with these words, _Hoc est corpus meum_; that is to say in English, "This is my body," for they are the words of giving, and not of making, which He said after that He brake the bread; then parting it among His disciples and apostles. Therefore if Christ had made of that bread His body, [He] had made it in His blessing, or else in giving of thanks, and not in the words of giving; for if Christ had spoken of the material bread that He had in His hands when He said, _Hoc est corpus meum_, "This is my body," it was made before, or else the word had been a lie. For if I say, This is my hand, and if it be not a hand, then am I a liar; therefore seek carefully if ye can find two words of blessing, or of giving of thanks, wherewith Christ made his body and blood of the bread and wine. And that all the clerks of the earth know not, for if ye might find or know those words, then should ye wax great masters above Christ, and then ye might be givers of His substance, and as fathers and makers of Him, and that He should wors.h.i.+p you, as it is written, Thou shalt wors.h.i.+p thy father and mother. Of such as desire such wors.h.i.+p against G.o.d's law, speaketh St. Paul of the man of sin, that enhanceth himself as if he were G.o.d. And he is wors.h.i.+ped over all things as G.o.d, and showeth himself as he were G.o.d. Where our clergy are guilty in this, judge ye or they that know most, for they say that when ye have said, _Hoc est corpus meum_, that is to say, "This is my body;" which ye call the words of consecration, or else of making; and when they are said over the bread, ye say that there is left no bread, but it is the body of the Lord. So that in the bread there remaineth nothing but a heap of accidents, as witness ruggedness, roundness, savor, touching, and tasting, and such other accidents. Then, if thou sayest that the flesh and blood of Christ, that is to say, his manhood, is made more, or increased by so much as the ministration of bread and wine is, the which ye minister--if ye say it is so--then thou must needs consent that the thing which is not G.o.d today shall be G.o.d tomorrow; yea, and that the thing which is without spirit of life, but groweth in the field by kind, shall be G.o.d at another time. And we all ought to believe that He was without beginning, and without ending; and not made, for if the manhood of Christ were increased every day by so much as the bread and wine draweth to that ye minister, He should increase more in one day by cart-loads than He did in thirty-two years when He was here in earth.

And if thou makest the body of the Lord in those words, _Hoc est corpus meum_; that is to say, "This is my body"; and if thou mayest make the body of the Lord in those words, "This is my body," thou thyself must be the person of Christ, or else there is a false G.o.d; for if it be thy body as thou sayest, then it is the body of a false knave or of a drunken man, or of a thief, or of a lecherer, or full of other sins, and then there is an unclean body for any man to wors.h.i.+p for G.o.d! For even if Christ had made there His body of material bread in the said words, as I know they are not the words of making, what earthly man had power to do as He did? For in all Holy Scripture, from the beginning of Genesis to the end of the Apocalypse, there are no words written of the making of Christ's body; but there are written that Christ was the Son of the Father, and that He was conceived of the Holy Ghost, and that he took flesh and blood of the Virgin Mary, and that He was dead, and that He rose again from death on the third day, and that He ascended to heaven very G.o.d and man, and that we should believe in all Scriptures that are written of Him, and that He is to come to judge the quick and the dead, and that the same Christ Jesus, King and Savior, was at the beginning with the Father and the Holy Ghost, making all things of naught, both heaven and earth, and all things that are therein; working by word of His virtue, for He said, Be it done, and it was done, whose works never earthly man might comprehend, either make. And yet the words of the making of these things are written in the beginning of Genesis, even as G.o.d spake them; and if ye can not make the work that He made, and have the word by which He made it, how shall ye make Him that made the works? You have no words of authority or power left you on earth by which ye should do this, but ye have feigned this craft of your false errors, which some of you understand not; for it is prophesied, "They shall have eyes and see not, and ears and hear not; and shall see prophesies, and shall not understand, less they be converted; for I hide them from the hearts of those people; their hearts are greatly fatted."

And this thing is done to you for the wickedness of your errors in unbelief; therefore be ye converted from the worst sin, as it is written, "When Moses was in the hill with G.o.d," the people made a calf and wors.h.i.+ped it as G.o.d. And G.o.d spake to Moses, "Go, for the people have done the worst sin to make and wors.h.i.+p alien G.o.ds."

But now I shall ask you a word; answer ye me, Whether is the body of the Lord made at once or at twice? Is it both the flesh and the blood in the host of the bread; or else is the flesh made at one time, and the blood made at another time; that is to say, the wine in the chalice? If thou wilt say it is full and wholly the manhood of Christ in the host of bread, both flesh and blood, skin, hair, and bones, then makest thou us to wors.h.i.+p a false G.o.d in the chalice, which is unconjured when ye wors.h.i.+p the bread; and if ye say the flesh is in the bread, and the blood in the wine, then thou must grant, if thy craft be true, as it is not indeed, that the manhood of Christ is parted, and that He is made at two times. For first thou takest the host of bread, or a piece of bread, and makest it as ye say, and the innocent people wors.h.i.+p it. And then thou takest to thee the chalice, and likewise marrest, makest, I would have said, the blood in it, and then they wors.h.i.+p it also, and if it be so as I am sure that the flesh and blood of Christ ascended, then are ye false harlots to G.o.d and to us; for when we shall be houselled ye bring to us the dry flesh, and let the blood be away; for ye give us after the bread, wine and water, and sometimes clean water unblest, or rather conjured, by the virtue of your craft; and yet ye say, under the host of bread is the full manhood of Christ. Then by your own confession must it needs be that we wors.h.i.+p a false G.o.d in the chalice, which is unconjured when we wors.h.i.+p the bread, and wors.h.i.+p the one as the other; but where find ye that ever Christ or any of His disciples taught any man to wors.h.i.+p this bread or wine?

Therefore, what shall we say of the apostles that were so much with Christ, and were called by the Holy Ghost; had they forgotten to set it in the creed when they made it, which is Christian men's belief? Or else we might say that they knew no such G.o.d, for they believe in no more G.o.ds but in Him that was at the beginning, and made of naught all things visible and invisible, which Lord took flesh and blood, being in the Virgin, the same G.o.d. But ye have many false ways, to beguile the innocent people with sleights of the fiend.

For ye say that in every host each piece is the whole manhood of Christ, or full substance of Him. For ye say as a man may take a gla.s.s, and break the gla.s.s into many pieces, and in every piece properly thou mayest see thy face, and yet thy face is not parted; so ye say the Lord's body is in each host or piece, and His body is not parted. And this is a full subtle question to beguile an innocent fool, but will ye take heed of this subtle question, how a man may take a gla.s.s and behold the very likeness of his own face, and yet it is not his face, but the likeness of his face; for if it were his very face, then he must needs have two faces, one on his body and another in the gla.s.s. And if the gla.s.s were broken in many places, so there should be many faces more by the gla.s.s than by the body, and each man shall make as many faces to them as they would; but as ye may see the mind or likeness of your face, which is not the very face; but the figure thereof, so the bread is the figure or mind of Christ's body in earth, and therefore Christ said, As oft as ye do this thing do it in mind of me.

Also ye say this, As a man may light many candles at one candle, and yet the light of that candle is never the more nor ever the less; so ye say that the manhood of Christ descendeth into each part of every host, and the manhood of Christ is never the more nor less. Where then becometh your ministrations? For if a man light many candles at one candle, as long as they burn there will be many candles lighted, and as well the last candle as the first; and so by this reason, if ye shall fetch your word at G.o.d, and make G.o.d, there must needs be many G.o.ds, and that is forbidden in the first commandment, Exod. xx. And as for making more, either making less, of Christ's manhood, it lieth not in your power to come there nigh, neither to touch it, for it is ascended into heaven in a spiritual body, which He suffered not Mary Magdalen to touch, when her sins were forgiven to her.

Therefore all the sacraments that are left here in earth are but minds of the body of Christ, for a sacrament is no more to say but a sign or mind of a thing pa.s.sed, or a thing to come; for when Jesus spake of the bread, and said to His disciples, As ye do this thing, do it in mind of me, it was set for a mind of good things pa.s.sed of Christ's body; but when the angel showed to John the sacraments of the woman and of the beast that bare her, it was set for a mind of evil things to come on the face of the earth, and great destroying of the people of G.o.d. And in the old law there were many figures or minds of things to come. For before Christ, circ.u.mcision was commanded by a law; and he that kept not the law was slain. And yet St. Paul saith, "And neither is it circ.u.mcision that is openly in the flesh, but he that is circ.u.mcised of heart in spirit, not the letter whose praising is not of men, but of G.o.d." Peter saith in the third chapter of his epistle, "And so baptism of like form maketh not us safe, but the putting away of the filthiness of the flesh, and the having of good conscience in G.o.d by the rising again of our Lord Jesus Christ from death, that we should be made heirs of everlasting life, He went up into heaven, and angels, and powers, and virtues, are made subjects to Him."

And also the Scripture saith of John Baptist, that he preached in the wilderness and said, "A stronger than I shall come after me, and I am not worthy to kneel down and unlace His shoe;" and yet Christ said that he was more than a prophet. See also Isaiah xl., Matt. xi. How may ye then say that ye are worthy to make His body, and yet your works bear witness that ye are less than the prophets? for if ye were not, ye should not teach the people to wors.h.i.+p the sacraments or minds of Christ for Christ himself; which sacraments or figures are lawful as G.o.d taught them and left them unto us, as the sacrifices or minds of the old law were full good. As it is written, "They that kept them should live in them." And so the bread that Christ brake was left to us for mind of things pa.s.sed for the body of Christ, that we should believe He was a very man in kind as we are, but as G.o.d in power, and that His manhood was sustained by food as ours. For St. Paul saith He was very man, and in form he was found as man. And so we must believe that He was very G.o.d and very man together, and that He ascended up very G.o.d and very man to heaven, and that He shall be there till He come to doom the world. And we may not see him bodily, being in this life, as it is written, Peter i., for he saith, "Whom ye have not seen ye love, into whom ye now not seeing believe." And John saith in the first chapter of his Gospel, "No man saw G.o.d; none but the only begotten Son that is in the bosom of the Father, He hath told it out." And John saith in his first epistle, the third chapter, "Every man that sinneth seeth not him, neither knoweth him." By what reason then say ye that are sinners that ye make G.o.d?

truly this must needs be the worst sin, to say that ye make G.o.d, and it is the abomination of discomfort that is said in Daniel the prophet to be standing in the holy place; he that readeth let him understand.

Also Luke saith that Christ took the cup after that He had supped, and gave thanks and said, "This cup is the new testament in my blood that shall be shed unto the remission of sins for man." Now, what say ye; the cup which He said was the new testament in His blood, was it a material cup in which the wine was that He gave his disciples wine of, or was it His most blest body in which the blest blood was kept till it was shed out for the sins of them that should be made safe by His pa.s.sion? Needs must we say that He spake of His holy body, as He did when He called His pa.s.sion or suffering in body a cup, when He prayed to His father, before He went to His pa.s.sion, and said, "If it be possible that this cup pa.s.s from me, but if thou wilt that I drink it, thy will be done?" He spake not here of the material cup in which He had given His disciples drink; for it troubled not Him, but He prayed for His great sufferance and bitter death, the which He suffered for our sins and not for His own.

And if He spake of His holy body and pa.s.sion when He said, "This cup is the new testament in my blood," so He spake of His holy body when He said, "This is my body which shall be given for you," and not of the material bread which He had in His hand. Also in another place He called His pa.s.sion a cup, where the mother of Zebedee's sons came to Him, and asked of Him that her two sons, when He came to His kingdom, might sit one on His right, and one at His left side. And He answered and said, "Woman, thou wottest not what thou asketh; then He said to them, May ye drink of the cup that I shall drink? and they said, Yea, Lord. And He said, Ye shall drink of my cup, but to sit on my right hand or left hand it is not mine to give, but to the Father it is proper." But in that He said, Ye shall drink of my cup, He promised them to suffer tribulation of this world as He did, by the which they should enter into life everlasting, and to be both on his right hand. And thus ye may see that Christ spake not of the material cup, neither of himself, nor of his apostles, neither of material bread, neither of material wine. Therefore let every man wisely, with meek prayers, and great study, and also charity, read the words of G.o.d and holy Scriptures; but many of you are like the mother of Zebedee's sons to whom Christ said, "Thou knowest not what thou askest." So, many of you know not what ye ask, nor what you do; for if ye did, ye would not blaspheme G.o.d as ye do, to set an alien G.o.d instead of the living G.o.d. Also Christ saith, "I am a very vine; wherefore then wors.h.i.+p ye not the vine G.o.d, as ye do the bread? Wherein was Christ a very vine, or wherein was the bread Christ's body, in figurative speech, which is hidden to the understanding? Then if Christ became not a material or an earthly vine, neither did a material vine become His body. So neither the bread, material bread, was changed from its substance to the flesh and blood of Christ."

Have ye not read in John the second, when Christ came into the temple, they asked of Him what token He would show, that they might believe Him.

And He answered them, "Cast down this temple, and in three days I shall raise it again;" which words were fulfilled in His rising again from death; but when He said, "Undo this temple," in that that He said this, they were in error, for they understood it fleshly, and had supposed that He had spoken of the temple of Jerusalem, because He stood in it.

And therefore they accused Him at His pa.s.sion full falsely. For He spake of the temple of His blest body, which rose again in the third day. And right so Christ spake of His holy body when He said, "This is my body which shall be given for you," which was given to death, and to rising again to bliss, for all that shall be saved by him. But like as they accused him falsely of the temple of Jerusalem, so now a days they accuse falsely against Christ, and say that Christ spake of the bread that He brake among His apostles; for in that Christ said this, they are deceived, take it fleshly, and turn it to the material bread, as the Jews did to the temple; and on this false understanding they make abomination of discomfort, as is said by Daniel the prophet, and in Matthew xxiv., to be standing in the holy place; he that readeth let him understand.

Now, therefore, pray we heartily to G.o.d, that this evil may be made short for the chosen men, as He hath promised in His blest Gospel; and the large and broad way that leadeth to perdition may be stopt, and the straight and narrow way that leadeth to bliss may be made open by Holy Scriptures, that we may know which is the will of G.o.d, to serve Him in truth and holiness in the dread of G.o.d, that we may find by Him a way of bliss everlasting. So be it.