The Second Sunday after
Trinity
LORD, make us to have a perpetual fear and love of thy holy name: for thou never failest to help and govern them whom thou doest bring up in thy stedfast love. Grant this, for the sake of Jesus Christ our Lord. Amen
Collect source: Sacrementary of Gelasius, Bishop of Rome [ca 494AD]. The orginal Latin has a play upon words that is lost in translation
Genesis VI.5, Psalms12, 13 | 10, 11 ; 1 St. John iii. 13 & St. Luke xiv. 16
Genesis VI. 5
And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. And it repented the LORD that he had made man on the earth, and it grieved him at his heart. And the LORD said, I will destroy man whom I have created from the face of the earth; both man, and beast, and the creeping thing, and the fowls of the air; for it repenteth me that I have made them. But Noah found grace in the eyes of the LORD. These are the generations of Noah: Noah was a just man and perfect in his generations, and Noah walked with God. And Noah begat three sons, Shem, Ham, and Japheth. The earth also was corrupt before God, and the earth was filled with violence. And God looked upon the earth, and, behold, it was corrupt; for all flesh had corrupted his way upon the earth. And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth. Make thee an ark of gopher wood; rooms shalt thou make in the ark, and shalt pitch it within and without with pitch. And this is the fashion which thou shalt make it of: The length of the ark shall be three hundred cubits, the breadth of it fifty cubits, and the height of it thirty cubits. A window shalt thou make to the ark, and in a cubit shalt thou finish it above; and the door of the ark shalt thou set in the side thereof; with lower, second, and third stories shalt thou make it. And, behold, I, even I, do bring a flood of waters upon the earth, to destroy all flesh, wherein is the breath of life, from under heaven; and every thing that is in the earth shall die. But with thee will I establish my covenant; and thou shalt come into the ark, thou, and thy sons, and thy wife, and thy sons' wives with thee.
1 St. John iii. 13
MARVEL not, my brethren, if the world hate you. We know that we have passed from death unto life, because we love the brethren. He that loveth not his brother abideth in death. Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him. Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren. But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? My little children, let us not love in word, neither in tongue; but in deed and in truth. And hereby we know that we are of the truth, and shall assure our hearts before him. For if our heart condemn us, God is greater than our heart, and knoweth all things. Beloved, if our heart condemn us not, then have we confidence toward God. And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight. And this is his commandment, That we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment. And he that keepeth his commandments dwelleth in him, and he in him. And hereby we know that he abideth in us, by the Spirit which he hath given us.St. Luke xiv. 16.
A CERTAIN man made a great supper, and bade many: and sent his servant at supper time to say to them that were bidden, Come; for all things are now ready. And they all with one consent began to make excuse. The first said unto him, I have bought a piece of ground, and I must needs go and see it: I pray thee have me excused. And another said, I have bought five yoke of oxen, and I go to prove them: I pray thee have me excused. And another said, I have married a wife, and therefore I cannot come. So that servant came, and shewed his lord these things. Then the master of the house being angry said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind. And the servant said, Lord, it is done as thou hast commanded, and yet there is room. And the lord said unto the servant, Go out into the highways and hedges, and compel them to come in, that my house may be filled. For I say unto you, that none of those men which were bidden shall taste of my supper.HOMILY
Augustine
Homily V.
1 John III. 9–18
“Whosoever is born of God doth not commit sin; for his seed
remaineth in him: and he cannot sin, because he is born of God. In
this the children of God are manifest, and the children of the
devil: whosoever is not righteous is not of God, neither he that
loveth not his brother. For this is the message that ye heard from
the beginning, that we should love one another. Not as Cain, who
was of the wicked one, and slew his brother. And wherefore slew he
him? Because his own works were evil, and his brother’s
righteous. Marvel not, my brethren, if the world hate us. We know
that we have passed from death unto life, because we love the
brethren. He that loveth not abideth in death. Whosoever hateth his
brother is a murderer: and ye know that no murderer hath eternal
life abiding in him. In this we know love, that He laid down His
life for us: and we ought to lay down our lives for the brethren.
But whoso hath this world’s good, and seeth his brother have
need, and shutteth up his bowels of compassion from him, how can
the love of God dwell in him? My little children, let us not love
only in word and in tongue; but in deed and in truth.”
1. Hear intently, I do beseech you, because it is no small matter
that we have to cope withal: and I doubt not, because ye were
intent upon it yesterday, that ye have with even greater intentness
of purpose come together to-day. For it is no slight question, how
he saith in this Epistle, “Whosoever is born of God, sinneth
not,” and how in the same Epistle he hath said above,
“If we say that we have no sin, we deceive ourselves, and the
truth is not in us.” What shall the man do, who is pressed by
both sayings out of the same Epistle? If he shall confess himself a
sinner, he fears lest it be said to him, Then art thou not born of
God; because it is written, “Whosoever is born of God,
sinneth not.” But if he shall say that he is just and that he
hath no sin, he receives on the other side a blow from the same
Epistle, “If we say that we have no sin, we deceive
ourselves, and the truth is not in us.” Placed then as he is
in the midst, what he can say and what confess, or what profess, he
cannot find. To profess himself to be without sin, is full of
peril; and not only full of peril, but also full of error:
“We deceive ourselves,” saith he, “and the truth
is not in us, if we say that we have no sin.” But oh that
thou hadst none, and saidst this! for then wouldest thou say truly,
and in uttering the truth wouldest have not so much as a vestige of
wrong to be afraid of. But, that thou doest ill if thou say so, is
because it is a lie that thou sayest. “The truth,”
saith he, “is not in us, if we say that we have no
sin.” He saith not, “Have not had;” lest haply
it should seem to be spoken of the past life. For the man here hath
had sins: but from the time that he was born of God, he has begun
not to have sins. If it were so, there would be no question to
embarrass us. For we should say, We have been sinners, but now we
are justified: we have had sin, but now we have none. He saith not
this: but what saith he? “If we say that we have no sin, we
deceive ourselves, and the truth is not in us.” And then
after a while he says on the other hand, “Whosoever is born
of God sinneth not.” Was John himself not born of God? If
John was not born of God, John, of whom ye have heard that he lay
in the Lord’s bosom; does any man dare engage for himself
that in him has taken place that regeneration which it was not
granted to that man to have, to whom it was granted to lie in the
bosom of the Lord? The man whom the Lord loved more than the rest,
him alone had He not begotten of the Spirit?
2. Mark now these words. As yet, I am urging it upon you, what
straits we are put to that by putting your minds on the stretch,
that is, by your praying for us and for yourselves, God may make
enlargement, and give us an outlet: lest some man find in His word
an occasion of his own perdition, that word which was preached and
put in writing only for healing and salvation. “Every
man,” saith he, “that doeth sin, doeth also
iniquity.” Lest haply thou make a distinction, “Sin is
iniquity.” Lest thou say, A sinner I am, but not a doer of
iniquity, “Sin is iniquity. And ye know that to this end was
He manifested, that He should take away sin; and there is no sin in
Him.” And what doth it profit us, that He came without sin?
“Every one that sinneth not, abideth in Him: and every one
that sinneth, hath not seen Him, neither known Him. Little
children, let no man seduce you. He that doeth righteousness is
righteous, even as He is righteous.” This we have already
said, that the word “as” is wont to be used of a
certain resemblance, not of equality. “He that doeth sin is
of the devil, because the devil sinneth from the beginning.”
This too we have already said, that the devil created no man, nor
begat any, but his imitators are, as it were, born of him.
“To this end was the Son of God manifested, that He should
undo the works of the devil.” Consequently, to undo (or
loose) sins, He that hath no sin. And then follows: “Every
one that is born of God doth not commit sin; for his seed remaineth
in him: and he cannot sin, because he is born of God:” he has
drawn the cord tight!—Belike, it is in regard of some one sin
that he hath said, “Doth not sin,” not in regard of all
sin: that in this that he saith, “Whoso is born of God, doth
not sin,” thou mayest understand some one particular sin,
which that man who is born of God cannot commit: and such is that
sin that, if one commit it, it confirms the rest. What is this sin?
To do contrary to the commandment. What is the commandment?
“A new commandment give I unto you, that ye love one
another.” Mark well! This commandment of Christ is called,
“love.” By this love sins are loosed. If this love be
not kept, the not holding it is at once a grievous sin, and the
root of all sins.
3. Mark well, brethren; we have brought forward somewhat in which,
to them that have good understanding, the question is solved. But
do we only walk in the way with them that run more swiftly? Those
that walk more slowly must not be left behind. Let us turn the
matter every way, in such words as we can, in order that it may be
brought within reach of all. For I suppose, brethren, that every
man is concerned for his own soul, who does not come to Church
without cause, who does not seek temporal things in the Church, who
does not come here to transact secular business; but comes here in
order that he may lay hold upon some eternal thing, promised unto
him, whereunto he may attain: he must needs consider how he shall
walk in the way, lest he be left behind, lest he go back, lest he
go astray, lest by halting he do not attain. Whoever therefore is
in earnest, let him be slow, let him be swift, yet let him not
leave the way. This then I have said, that 489in saying,
“Whosoever is born of God sinneth not,” it is probable
he meant it of some particular sin: for else it will be contrary to
that place: “If we say that we have no sin, we deceive
ourselves, and the truth is not in us.” In this way then the
question may be solved. There is a certain sin, which he that is
born of God cannot commit; a sin, which not being committed, other
sins are loosed, and being committed, other sins are confirmed.
What is this sin? To do contrary to the commandment of Christ,
contrary to the New Testament. What is the new commandment?
“A new commandment give I unto you, that ye love one
another.” Whoso doeth contrary to charity and contrary to
brotherly love, let him not dare to glory and say that he is born
of God: but whoso is in brotherly love, there are certain sins
which he cannot commit, and this above all, that he should hate his
brother. And how fares it with him concerning his other sins, of
which it is said, “If we say that we have no sin, we deceive
ourselves, and the truth is not in us?” Let him hear that
which shall set his mind at rest from another place of Scripture;
“Charity covereth a multitude of sins.”
4. Charity therefore we commend; charity this Epistle commendeth.
The Lord, after His resurrection, what question put He to Peter,
but, “Lovest thou me?” And it was not enough to ask it
once; a second time also He put none other question, a third time
also none other. Although when it came to the third time, Peter, as
one who knew not what was the drift of this, was grieved because it
seemed as if the Lord did not believe him; nevertheless both a
first time and a second, and a third He put this question. Thrice
fear denied, thrice love confessed. Behold Peter loveth the Lord.
What is he to do for the Lord? For think not that he in the Psalm
did not feel himself at a loss what to do: “What shall I
render unto the Lord for all the benefits He hath done unto
me?” He that said this in the Psalm, marked what great things
had been done for him by God; and sought what he should render to
God, and could find nothing. For whatever thou wouldest render,
from Him didst thou receive it to render. And what did he find to
offer in return? That which, as we said, my brethren, he had
received from Him, that only found he to offer in return. “I
will receive the cup of salvation, and will call upon the name of
the Lord.” For who had given him the cup of salvation, but He
to whom he wished to offer in return? Now to receive the cup of
salvation, and call upon the name of the Lord, is to be filled with
charity; and so filled, that not only thou shalt not hate thy
brother, but shall be prepared to die for thy brother. This is
perfect charity, that thou be prepared to die for thy brother. This
the Lord exhibited in Himself, who died for all, praying for them
by whom He was crucified, and saying, “Father, forgive them,
for they know not what they do.” But if He alone hath done
this, He was not a Master, if He had no disciples. Disciples who
came after Him have done this. Men were stoning Stephen, and he
knelt down and said, “Lord, lay not this sin to their
charge.” He loved them that were killing him; since for them
also he was dying. Hear also the Apostle Paul: “And I
myself,” saith he, “will be spent for your
souls.” For he was among those for whom Stephen, when by
their hands he was dying, besought forgiveness. This then is
perfect charity. If any man shall have so great charity that he is
prepared even to die for his brethren, in that man is perfect
charity. But as soon as it is born, is it already quite perfect?
That it may be made perfect, it is born; when born, it is
nourished; when nourished, it is strengthened; when strengthened,
it is perfected; when it has come to perfection, what saith it?
“To me to live is Christ, and to die is gain. I wished to be
dissolved, and to be with Christ; which is far better: nevertheless
to abide in the flesh is needful for you.” For their sakes he
was willing to live, for whose sakes he was prepared to die.
5. And that ye may know that it is this perfect charity which that
man violates not, and against which that man sins not, who is born
of God; this is what the Lord saith to Peter; “Peter lovest
thou me?” And he answers, “I love.” He saith not,
If thou love me, shew kindness to me. For when the Lord was in
mortal flesh, He hungered, He thirsted: at that time when He
hungered and thirsted, He was taken in as a guest; those who had
the means, ministered unto Him of their substance, as we read in
the Gospel. Zacchæus entertained Him as his guest: he was
saved from his disease by entertaining the Physician. From what
disease? The disease of avarice. For he was very rich, and the
chief of the publicans. Mark the man made whole from the disease of
avarice: “The half of my goods I give to the poor; and if I
have taken any thing from any man, I will restore him
fourfold.” That he kept the other half, was not to enjoy it,
but to pay his debts. Well, he at that time entertained the
Physician as his guest, because there was infirmity of the flesh in
the Lord, to which men might show this kindness; and this, because
it was His will to grant this very thing to them that did Him kind
service; for the benefit was to them that did the service, not to
Him. For, could He to whom angels ministered require these
men’s kindness? Not even His servant Elias, to whom He sent
bread and flesh by the ravens upon a certain occasion had need of
this; and yet that a religious widow might be blessed, the servant
of God is sent, and he whom God in secret did feed, is fed by the
widow. But still, although by the means of these servants of God,
those who consider their need get good to themselves, in respect of
that reward most manifestly set forth by the Lord in the Gospel:
“He that receiveth a righteous man in the name of a righteous
man shall receive a righteous man’s reward: and he that
receiveth a prophet in the name of a prophet shall receive a
prophet’s reward: and whosoever shall give to drink unto one
of these little ones a cup of cold water only in the name of a
disciple, verily I say unto you, He shall in no wise lose his
reward:” although, then, they that do this, do it to their
own good: yet neither could this kind office be done to Him when
about to ascend into Heaven. What could Peter, who loved Him,
render unto Him? Hear what. “Feed my sheep:” i.e. do
for the brethren, that which I have done for thee. I redeemed all
with my blood: hesitate not to die for confession of the truth,
that the rest may imitate you.
6. But this, as we have said, brethren, is perfect charity. He
that is born of God hath it. Mark, my beloved, see what I say.
Behold, a man has received the Sacrament of that birth, being
baptized; he hath the Sacrament, and a great Sacrament, divine,
holy, ineffable. Consider what a Sacrament! To make him a new man
by remission of all sins! Nevertheless, let him look well to the
heart, whether that be thoroughly done there, which is done in the
body; let him see whether he have charity, and then say, I am born
of God. If however he have it not, he has indeed the
soldier’s mark upon him, but he roams as a deserter. Let him
have charity; otherwise let him not say that he is born of God. But
he says, I have the Sacrament. Hear the Apostle: “If I know
all mysteries, and have all faith, so that I can remove mountains,
and have not charity, I am nothing.”
7. This, if ye remember, we gave you to understand in beginning to
read this Epistle, that nothing in it is so commended as charity.
Even if it seems to speak of various other things, to this it makes
its way back, and whatever it says, it will needs bring all to bear
upon charity. Let us see whether it does so here. Mark:
“Whosoever is born of God doth not commit sin.” We ask,
what sin? because if thou understand all sin, it will be contrary
to that place, “If we say that we have no sin, we deceive
ourselves, and the truth is not in us.” Then let him say what
sin; let him teach us; lest haply I may have rashly said that the
sin here is the violation of charity, because he said above,
“He that hateth his brother is in darkness, and walketh in
darkness, and knoweth not whither he goeth, because the darkness
hath blinded his eyes.” But perhaps he has said something in
what comes afterwards, and has mentioned charity by name? See that
this circuit of words hath this end, hath this issue.
“Whosoever is born of God, sinneth not, because His seed
remaineth in him.” The “seed” of God, i.e. the
word of God: whence the apostle saith, “I have begotten you
through the Gospel. And he cannot sin, because he is born of
God.” Let him tell us this, let us see in what we cannot sin.
“In this are manifested the children of God and the children
of the devil. Whosoever is not righteous is not of God, neither he
that loveth not his brother.” Aye, now indeed it is manifest
of what he speaks: “Neither he that loveth not his
brother.” Therefore, love alone puts the difference between
the children of God and the children of the devil. Let them all
sign themselves with the sign of the cross of Christ; let them all
respond, Amen; let all sing Alleluia; let all be baptized, let all
come to church, let all build the walls of churches: there is no
discerning of the children of God from the children of the devil,
but only by charity. They that have charity are born of God: they
that have it not, are not born of God. A mighty token, a mighty
distinction! Have what thou wilt; if this alone thou have not, it
profiteth thee nothing: other things if thou have not, have this,
and thou hast fulfilled the law. “For he that loveth another
hath fulfilled the law,” saith the apostle: and,
“Charity is the fulfilling of the law.” I take this to
be the pearl which the merchant man in the Gospel is described to
have been seeking, who “found one pearl, and sold all that he
had, and bought it.” This is the pearl of price, Charity,
without which whatever thou mayest have, profiteth thee nothing:
which if alone thou have, it sufficeth thee. Now, with faith thou
seest, then with actual beholding thou shalt see. For if we love
when we see not, how shall we embrace it when we see! But wherein
must we exercise ourselves? In brotherly love. Thou mayest say to
me, I have not seen God: canst thou say to me, I have not seen man?
Love thy brother. For if thou love thy brother whom thou seest, at
the same time thou shalt see God also; because thou shalt see
Charity itself, and within dwelleth God.
8. “Whosoever is not righteous is not of God, neither he
that loveth not his brother.” “For this is the
message:” mark how he confirms it: “For this is the
message which we heard from the beginning, that we should love one
another.” He has made it manifest to us that it is of this he
speaks; whoso acts against this commandment, is in that accursed
sin, into which those fall who are not born of God. “Not as
Cain, who was of that wicked one, and slew his brother. And
wherefore slew he him? Because his own works were evil, and his
brother’s righteous.” Therefore, where envy is,
brotherly love cannot be. Mark, my beloved. He that envieth, loveth
not. The sin of the devil is in that man; because the devil through
envy cast man down. For he fell, and envied him that stood. He did
not wish to cast man down that he himself might stand, but only
that he might not fall alone. Hold fast in your mind from this that
he has subjoined, that envy cannot exist in charity. Thou hast it
openly, when charity was praised, “Charity envieth
not.” There was no charity in Cain; and had there been no
charity in Abel, God would not have accepted his sacrifice. For
when they had both offered, the one of the fruits of the earth, the
other of the offspring of the flock; what think ye, brethren, that
God slighted the fruits of the earth, and loved the offspring of
the flock? God had not regard to the hands, but saw in the heart:
and whom He saw offer with charity, to his sacrifice He had
respect; whom He saw offer with envy, from his sacrifice He turned
away His eyes. By the good works, then, of Abel, he means only
charity: by the evil works of Cain he means only his hatred of his
brother. It was not enough that he hated his brother and envied his
good works; because he would not imitate, he would kill. And hence
it appeared that he was a child of the devil, and hence also that
the other was God’s righteous one. Hence then are men
discerned, my brethren. Let no man mark the tongue, but the deeds
and the heart. If any do not good for his brethren, he shews what
he has in him. By temptations are men proved.
9. “Marvel not, brethren, if the world hate us.” Must
one often be telling you what “the world” means? Not
the heaven, not the earth, nor these visible works which God made;
but lovers of the world. By often saying these things, to some I am
burdensome: but I am so far from saying it without a cause, that
some may be questioned whether I said it, and they cannot answer.
Let then, even by thrusting it upon them, something stick fast in
the hearts of them that hear. What is “the world”? The
world, when put in a bad sense, is, lovers of the world: the world,
when the word is used in praise, is heaven and earth, and the works
of God that are in them; whence it is said, “And the world
was made by Him.” Also, the world is the fullness of the
earth, as John himself hath said, “Not only for our sins is
He the propitiator, but (for the sins) of the whole world:”
he means, “of the world,” of all the faithful scattered
throughout the whole earth. But the world in a bad sense, is,
lovers of the world. They that love the world, cannot love their
brother. 10. “If the world hate us: we know”—What
do we know?—“that we have passed from death unto
life”—How do we know? “Because we love the
brethren.” Let none ask man: let each return to his own
heart: if he find there brotherly love, let him set his mind at
rest, because he is “passed from death unto life.”
Already he is on the right hand: let him not regard that at present
his glory is hidden: when the Lord shall come, then shall he appear
in glory. For he has life in him, but as yet in winter; the root is
alive, but the branches, so to say, are dry: within is the
substance that has the life in it, within are the leaves of trees,
within are the fruits: but they wait for the summer. Well then,
“we know that we have passed from death unto life, because we
love the brethren. He that loveth not, abideth in death.”
Lest ye should think it a light matter, brethren, to hate, or, not
to love, hear what follows: “Every one that hateth his
brother, is a murderer.” How now, if any made light of hating
his brother, will he also in his heart make light of murder? He
does not stir his hands to kill a man; yet he is already held by
God a murderer; the other lives, and yet this man is already judged
as his slayer! “Every one that hateth his brother is a
murderer: and ye know that no murderer hath eternal life abiding in
him.”
11. “In this know we love:” he means, perfection of
love, that perfection which we have bidden you lay to heart:
“In this know we love, that He laid down His life for us: and
we ought to lay down our lives for the brethren.” Lo here,
whence that came: “Peter, lovest thou me? Feed My
sheep.” For, that ye may know that He would have His sheep to
be so fed by him, as that he should lay down his life for the
sheep, straightway said He this to him: “When thou wast
young, thou girdedst thyself, and walkedst whither thou wouldest:
but when thou shalt be old, thou shalt stretch forth thy hands, and
another shall gird thee, and carry thee whither thou wouldest not.
This spake He,” saith the evangelist, “signifying by
what death he should glorify God;” so that to whom He had
said, Feed my sheep,” the same He might teach to lay down his
life for His sheep.
12. Whence beginneth charity, brethren? Attend a little: to what
it is perfected, ye have heard; the very end of it, and the very
measure of it is what the Lord hath put before us in the Gospel:
“Greater love hath no man,” saith He, “than that
one lay down his life for his friends.” Its perfection,
therefore, He hath put before us in the Gospel, and here also it is
its perfection that is put before us: but ye ask yourselves, and
say to yourselves, When shall it be possible for us to have
“this” charity? Do not too soon despair of thyself.
Haply, it is born and is not yet perfect; nourish it, that it be
not choked. But thou wilt say to me, And by what am I to know it?
For to what it is perfected, we have heard; whence it begins, let
us hear. He goes on to say: “But whoso hath this
world’s good, and seeth his brother have hunger, and shutteth
up his bowels of compassion from him, how can the love of God dwell
in him?” Lo, whence charity begins withal! If thou art not
yet equal to the dying for thy brother, be thou even now equal to
the giving of thy means to thy brother. Even now let charity smite
thy bowels, that not of vainglory thou shouldest do it, but of the
innermost marrow of mercy; that thou consider him, now in want. For
if thy superfluities thou canst not give to thy brother, canst thou
lay down thy life for thy brother? There lies thy money in thy
bosom, which thieves may take from thee; and though thieves do not
take it, by dying thou wilt leave it, even if it leave not thee
while living: what wilt thou do with it? Thy brother hungers, he is
in necessity: belike he is in suspense, is distressed by his
creditor: he is thy brother, alike ye are bought, one is the price
paid for you, ye are both redeemed by the blood of Christ: see
whether thou have mercy, if thou have this world’s means.
Perchance thou sayest, “What concerns it me? Am I to give my
money, that he may not suffer trouble?” If this be the answer
thy heart makes to thee, the love of the Father abideth not in
thee. If the love of the Father abide not in thee, thou art not
born of God. How boastest thou to be a Christian? Thou hast the
name, and hast not the deeds. But if the work shall follow the
name, let any call thee pagan, show thou by deeds that thou art a
Christian. For if by deeds thou dost not show thyself a Christian,
all men may call thee a Christian yet; what doth the name profit
thee where the thing is not forthcoming? “But whoso hath this
world’s good, and seeth his brother have need, and shutteth
up his bowels of compassion from him, how can the love of God dwell
in him?” And then he goes on: “My little children, let
us not love in word, neither in tongue but in deed and in
truth.”
13. I suppose the thing is now made manifest to you my brethren:
this great and most concerning secret and mystery. What is the
force of charity, all Scripture doth set forth; but I know not
whether any where it be more largely set forth than in this
Epistle. We pray you and beseech you in the Lord, that both what ye
have heard ye will keep in memory, and to that which is yet to be
said, until the epistle be finished, will come with earnestness,
and with earnestness hear the same. But open ye your heart for the
good seed: root out the thorns, that that which we are sowing in
you be not choked, but rather that the harvest may grow, and that
the Husbandman may rejoice and make ready the barn for you as for
grain, not the fire as for the chaff.
Gelasius Sacramentary Latin Collect....
Sancti nominis tui, Domine, timorem pariter et amorem fac nos habere perpetuum; quia nunquam tus gubernatione destituis, quos in soliditate tuae dilectionis instituis. Per Dominum.
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This transaltion offered by Edward Goulburn in his work The Collects of the Day.
LORD, make us to have concurrently a perpetual fear and love of thy holy name: for thou never failest to pilot them whom thou doest bring up in thy stedfast love. Grant this, for the sake of Jesus Christ our Lord. Amen
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