The Fifth Sunday after Trinity
Lesson from Ambrose of Milan
GRANT, O Lord, we beseech thee, that the course of this world may be so peaceably ordered by thy governance, that thy Church may joyfully serve thee in all godly quietness; through Jesus Christ our Lord. Amen.
Sacramentary of Leo and Gregory. They faced Goths, Huns and Vandals
Ecclesiastes ii. 1, Psalm 21, 23 | 26, 27 , 1 St. Peter iii. 8 & St. Luke v. 1
Fear not; from henceforth thou shalt catch men
Ecclesiastes ii. 1
I said in mine heart, Go to now, I will prove thee with mirth, therefore enjoy pleasure: and, behold, this also is vanity. I said of laughter, It is mad: and of mirth, What doeth it? I sought in mine heart to give myself unto wine, yet acquainting mine heart with wisdom; and to lay hold on folly, till I might see what was that good for the sons of men, which they should do under the heaven all the days of their life. I made me great works; I builded me houses; I planted me vineyards: I made me gardens and orchards, and I planted trees in them of all kind of fruits: I made me pools of water, to water therewith the wood that bringeth forth trees: I got me servants and maidens, and had servants born in my house; also I had great possessions of great and small cattle above all that were in Jerusalem before me: I gathered me also silver and gold, and the peculiar treasure of kings and of the provinces: I gat me men singers and women singers, and the delights of the sons of men, as musical instruments, and that of all sorts. So I was great, and increased more than all that were before me in Jerusalem: also my wisdom remained with me. And whatsoever mine eyes desired I kept not from them, I withheld not my heart from any joy; for my heart rejoiced in all my labour: and this was my portion of all my labour. Then I looked on all the works that my hands had wrought, and on the labour that I had laboured to do: and, behold, all was vanity and vexation of spirit, and there was no profit under the sun. And I turned myself to behold wisdom, and madness, and folly: for what can the man do that cometh after the king? even that which hath been already done. Then I saw that wisdom excelleth folly, as far as light excelleth darkness. The wise man's eyes are in his head; but the fool walketh in darkness: and I myself perceived also that one event happeneth to them all. Then said I in my heart, As it happeneth to the fool, so it happeneth even to me; and why was I then more wise? Then I said in my heart, that this also is vanity. For there is no remembrance of the wise more than of the fool for ever; seeing that which now is in the days to come shall all be forgotten. And how dieth the wise man? as the fool. Therefore I hated life; because the work that is wrought under the sun is grievous unto me: for all is vanity and vexation of spirit. Yea, I hated all my labour which I had taken under the sun: because I should leave it unto the man that shall be after me. And who knoweth whether he shall be a wise man or a fool? yet shall he have rule over all my labour wherein I have laboured, and wherein I have shewed myself wise under the sun. This is also vanity. Therefore I went about to cause my heart to despair of all the labour which I took under the sun. For there is a man whose labour is in wisdom, and in knowledge, and in equity; yet to a man that hath not laboured therein shall he leave it for his portion. This also is vanity and a great evil. For what hath man of all his labour, and of the vexation of his heart, wherein he hath laboured under the sun? For all his days are sorrows, and his travail grief; yea, his heart taketh not rest in the night. This is also vanity.
Psalm 21, 23 | 26, 27
1 St. Peter iii. 8.BE ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous: not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing. For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile: let him eschew evil, and do good; let him seek peace, and ensue it. For the eyes of the Lord are over the righteous, and his ears are open unto their prayers: but the face of the Lord is against them that do evil. And who is he that will harm you, if ye be followers of that which is good? But and if ye suffer for righteousness' sake, happy are ye: and be not afraid of their terror, neither be troubled; but sanctify the Lord God in your hearts.
St. Luke v. 1.IT came to pass, that, as the people pressed upon him to hear the word of God, he stood by the lake of Gennesaret, and saw two ships standing by the lake: but the fishermen were gone out of them, and were washing their nets. And he entered into one of the ships, which was Simon's, and prayed him that he would thrust out a little from the land. And he sat down, and taught the people out of the ship. Now when he had left speaking, he said unto Simon, Launch out into the deep, and let down your nets for a draught. And Simon answering said unto him, Master, we have toiled all the night, and have taken nothing: nevertheless at thy word I will let down the net. And when they had this done, they inclosed a great multitude of fishes: and their net brake. And they beckoned unto their partners, which were in the other ship, that they should come and help them. And they came, and filled both the ships, so that they began to sink. When Simon Peter saw it, he fell down at Jesus' knees, saying, Depart from me; for I am a sinful man, O Lord. For he was astonished, and all that were with him, at the draught of the fishes which they had taken: and so was also James, and John, the sons of Zebedee, which were partners with Simon. And Jesus said unto Simon, Fear not; from henceforth thou shalt catch men. And when they had brought their ships to land, they forsook all, and followed him.
Scripture from 1928 Book of Common Prayer
The Collects of Thomas Cranmer
Other homilies Ambrose from his book on the Duties of Clergy
Augustine on Psalm 21 | 26
(an excerpt on Matthew - a parallel account of the calling of Peter and Andrew)
"And walking by the sea of Galilee, He saw two brethren, Simon that was surnamed Peter, and Andrew his brother, casting a net into the sea; for they were fishers. And He saith unto them, Come ye after me, and I will make you fishers of men. And they left their nets, and followed Him." And yet John saith that they were called in another manner. Whence it is evident that this was a second call; and from many things one may perceive this. For there it is said, that they came to Him when "John was not yet cast into prison;" but here, after he was in confinement. And there Andrew calls Peter, but here Jesus calls both. And John saith, Jesus seeing Simon coming, saith, "Thou an Simon, the Son of Jona, thou shalt be called Cephas, which is by interpretation, a stone." But Matthew saith that he was already called by that name; for his words are, "Seeing Simon that was called Peter" And from the place whence they were called, and from many other things, one may perceive this; and from their ready obedience, and abandonment of all. For now they were well instructed beforehand. Thus, in the other case, Andrew is seen coming into His house, and hearing many things; but here, having heard one bare word, they followed immediately. Since nether was it unnatural for them to follow Him at the beginning, and then leave Him again and return anew to their own craft, when they saw both John thrown into prison, and Himself departing. Accordingly you see that He finds them actually fishing. But He neither forbad them at the first when minded to withdraw, nor having withdrawn themselves, did He let them go altogether; but He gave way when they started aside from Him, and comes again to win them back; which kind of thing is the great point in fishing.
But mark both their faith, and their obedience. For though they were in the midst of their work (and ye know how greedy a thing fishing is), when they heard His command. they delayed not, they procrastinated not, they said not, "let us return home, and converse with our kinsfolk," but "they forsook all and followed," even as Elisha did to Elijah" Because such is the obedience which Christ seeks of us, as that we delay not even a moment of time, though something absolutely most needful should vehemently press on us. Wherefore also when some other had come unto Him, and was asking leave to bury his own father, not even this did He permit him to do: to signify that before all we ought to esteem the following of Himself.
But if thou should say, "the promise is very great;" even for this do I most admire them, for that when they had not as yet seen any sign, they believed in so great a reach of promise, and accounted all but second to that attendance. And this, because they believed that by what words they were caught, by the same they would be able to catch others also.
To these, then, such was His promise: but to James and John He sixth no such thing. For the obedience of those that had gone before had by this time paved the way for these. And besides they had also heard many things before concerning Him.
And see how he doth with exact care intimate unto us their poverty also: in that He found them sewing up their nets. So exceeding great was their poverty, that they were mending what was worn out, not being able to buy others. And this too was for the time no small proof of virtue, their beating poverty with ease, their supporting themselves by honest labor, their being bound one to another by the power of love, their having their father with them, and attending upon them. 4. When therefore He had caught them, then He begins in their presence to work miracles, by His deeds confirming the words of John concerning Him. And He was continually frequenting their synagogues, even by this instructing them that He was not a sort of adversary of God and deceiver, but that He was come in accordance with the Father. And while frequenting them, He did not preach only, but also showed forth miracles. And this, because on every occasion, whensoever anything is done strange and surprising, and any polity is introduced, God is wont to work miracles as pledges of his power, which He affords to them that are to receive His laws. Thus, for instance, when He was about to make man, He created a whole world, and then gave him that law which he had in Paradise. And when He was to give laws to Noah, He showed forth anew great miracles, in that He reduced again the whole creation to its elements, that fearful sea to prevail for a full year; and in that, amid so great a tempest, He preserved that righteous man. And in the time of Abraham too He vouchsafed many signs; as his victory in the war, the plague upon Pharaoh, his deliverance from dangers. And when about to legislate for the Jews, He showed forth those marvellous and great prodigies, and then gave the law. Just so in this case also, being to introduce a certain high polity, and to tell them what they had never heard, by the display of the miracles He confirms what He saith.
Thus because the kingdom He was preach- ing appeared not, by the things that appear, He makes it, though invisible, manifest.
And mark the evangelist's care to avoid superfluity of words; how he tells us not of every one of them that are healed, but in a few words speeds over showers of miracles. For "they brought unto Him," saith he, "all that were sick with divers diseases, and torments, and those which were possessed with devils, and those which were lunatic, and those that had the palsy, and He healed them." But our inquiry is this; why it can have been that He demanded faith of none of them? For He said not, what we find Him saying after this, "Believe ye that I am able to do this?" because He had not as yet given proof of His power. And besides, the very act of approaching Him, and of bringing others to Him, exhibited no common faith. For they brought them even from far; whereas they would never have brought them, unless they had persuaded themselves of great things concerning Him.
Now then, let us too follow Him; for we also have many diseases of our soul, and these especially He would fain heal. Since with this intent He corrects that other sort, that He may banish these out of our soul.
5. Let us therefore come unto Him, and let us ask nothing pertaining to this life, but rather remission of sins. For indeed He gives it even now, if we be in earnest. Since as then "His fame went out into Syria," so now into the whole world. And they indeed ran together on hearing that He healed persons possessed: and thou, after having much more and greater experience of His power, dost thou not rouse thyself and run?
But whereas they left both country, and friends, and kinsfolk; endurest thou not so much as to leave thy house for the sake of drawing near, and obtaining far greater things? Or rather we do not require of thee so much as this, but leave thy evil habits only, and thou canst easily be made whole, remaining at home with thy friends.
But as it is, if we have any bodily ailment, we do and contrive everything to be rid of what pains us; but when our soul is indisposed, we delay, and draw back. For which cause neither from the other sort are we delivered: since the things that are indispensable are becoming to us secondary, and the secondary indispensable; and letting alone the fountain of our ills, we would fain cleanse out the streams.
For that our bodily ills are caused by the wickedness of the soul, is shown both by him that had the palsy thirty and eight years, and by him that was let down through the roof, and by Cain also before these; and from many other things likewise one may perceive this. Let us do away then with the well-spring of our evils, and all the channels of our diseases will be stayed. For the disease is not palsy only, but also our sin; and this more than that, by how much a soul is better than a body.
Let us therefore now also draw nigh unto Him; let us entreat Him that He would brace our paralyzed soul, and leaving all things that pertain to this life, let us take account of the things spiritual only. Or if thou cleave unto these also, yet think of them after the other. Neither must thou think lightly of it, because thou hast no pain in sinning; rather on this very account most of all do thou lament, that thou feelest not the anguish of thine offenses. For not because sin bites not, doth this come to pass, but because the offending soul is insensible. Regard with this view them that have a feeling of their own sins, how they wail more bitterly than such as are being cut, or burned; how many things they do, how many suffer, how greatly they mourn and lament, in order to be delivered from their evil conscience. They would not do any such thing, unless they were exceedingly pained in soul. The best thing then is, to avoid sin in the first instance: the next to it, is to feel that we sin, and thoroughly amend ourselves. But if we have not this, how shall we pray to God, and ask forgiveness of our sins, we who take no account of these matters? For when thou thyself who hast offended art unwilling to know so much as this very fact, that thou hast sinned; for what manner of offenses will thou entreat God for pardon? For what thou knowest not? And how wilt thou know the greatness of the benefit? Tell therefore thine offenses in particular, that thou mayest learn for what thou receivest forgiveness, that so thou mayest become grateful towards thy Benefactor.
But thou, when it is a man whom thou hast provoked, entreatest friends, neighbors, and door-keepers, and spendest money, and consumest many days in visiting and petitioning, and though he that is provoked utterly reject thee once, twice, ten thousand times over, thou despondest not, but becoming more earnest thou makest the more entreaty; but when the God of all is provoked, we gape, and throw ourselves back, and live in luxury and in drunkenness, and do all things as usual. And when shall we be able to propitiate Him? and how shall we by this very thing fail to provoke Him so much the more? For not so much sinning, as signing without even pain, causes in Him indignation and wrath. Wherefore it were meet after all this to sink into the very earth, and not so much as to behold this sun, nor to breathe at all, for that having so platable a Master, we provoke Him first, and then have no remorse for provoking Him. And yet He assuredly, even when He is wroth, doeth not so as hating and turning away from us, but in order that in this way at least He may win us over to Himself. For if He continued after insult befriending thee, thou wouldest the more despise Him. Therefore in order that this may not be, He turns away for a little while, to have thee ever with Himself.
6. Let us now, I pray you, take courage at His love to man, and let us show forth an anxious repentance, before the day come on, which permits us not to profit thereby. For as yet all depends on us, but then He that judges hath alone control over the sentence. "Let us therefore come before His face with confession;" let us bewail, let us mourn For if we should be able to prevail upon the Judge before the appointed day to forgive us our sins, then we need not so much as enter into the court; as on the other hand, if this be not done, He will hear us publicly in the presence of the world, and we shall no longer have any hope of pardon. For no one of those who have not done away with their sins here, when he hath departed thither shall be able to escape his account for them; but as they who are taken out of these earthly prisons are brought in their chains to the place of judgment, even so all souls, when they have gone away hence bound with the manifold chains of their sins, are led to the awful judgment-seat. For in truth our present life is nothing better than a prison. But as when we have entered into that apartment, we see all bound with chains; so now if we withdraw ourselves from outward show, and enter into each man's life, into each man's soul, we shall see it bound with chains more grievous than iron: and this most especially if thou enter into the souls of them that are rich. For the more men have about them, so much the more are they bound. As therefore with regard to the prisoner, when thou seest him with irons on his back, on his hands, and often on his feet too, thou dost therefore most of all account him miserable; so also as to the rich man, when thou seest him encompassed with innumerable affairs, let him not be therefore rich, but rather for these very things wretched, in thine account. For together with these bonds, he hath a cruel jailor too, the wicked love of riches; which-suffers him not to pass out of this prison, but provides for him thousands of fetters, and guards, and doors, and bolts; and when he hath east him into the inner prison, persuades him even to feel pleasure in these bonds; that he may not find so much as any hope of deliverance from the evils which press on him.
And if in thought thou weft to lay open that man's soul, thou wouldest see it not bound only, but squalid, and filthy, and teeming with vermin. For no better than vermin are the pleasures of luxury, but even more abominable, and destroy the body more, together with the soul also; and upon the one and upon the other they bring ten thousand scourges of sickness.
On account then of all these things let us entreat the Redeemer of our souls, that He would both burst asunder our bands, and remove this our cruel jailor, and having set us free from the burden of those iron chains, He would make our spirits lighter than any wing. And as we entreat Him, so let us contribute our own part, earnestness, and consideration, and an excellent zeal. For thus we shall be able both in a short time to be freed from the evils which now oppress us, and to learn in what condition we were before, and to lay hold on the liberty which belongs to us; unto which God grant we may all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and power forever and ever. Amen.