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 ' John xiii. 23.
"^ Solvat. [Gr. P\.v(Tr\=sohiat, meaning destroy in classical Latin; so here in Auth. V. and in Rev.V.— J. H. M.]
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 3 I John iii. g. / 4 [" Cannot sin," &c. — Augustin maintains that the one sin which the Christian cannot commit is violation of chanty; he cannot do otherwise than love, and do acts that flow from love, if he be a Christian. No doubt this indicates a great truth, for love expresses the inner essence of the believer's life and character. But the strong language of the apostle is not met by this partial statement.
Better acknowledge the apparent contradiction between " does not commit sin," "cannot sin," and " if we say, we have no sin, we deceive ourselves." The apostle does not solve the problem. Meyer, who discards many explanations of the first two phrases, —as, sinning knowingly and wilfully, committing mortal sins and many others specified by him, thinks that the solution lies in the fact simply that the apostle desires to emphasize the contra.st between born of God and a sinner. He does not show how emphasizing a contrast explains a contradiction (which he discovers in the passage). Jonathan Edwards and Ezek. Hopkins, following many others with whom Westcott coincides, judge that the alleged impossibility of sinning relates to total character, or prevailing habit; the Christian may be surprised, overtaken, beguiled by sin, but fights against sin, does not consent to sin with his whole heart; " he does not wish sin." It has been added that as to his nature— renewed; as to the new life— life from the Spirit of God, — his divine sonship and sin are irreconcilable contraries. In part, these suggestions and definitions may meet the difficulty which the apostle, doubtless wishing to present a high ideal of the life of one born from above, leaves for practical solution by those who have passed from death unto life. — J. H. M.]
5 John.xiii. 34.
Homily V.]
in saying, " Wliosoever 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 tiiird He put this question. Thrice fear denied, thrice love confessed. Behold Peter loveth the Lord. AVhat 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?" s He that saitl this in the Psalm, marked what great things had l^een done for him I)y God; and sought what lie 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? IMiat which, as we said, my brethren, he had i;cceived 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 1 [Translator here follows Eras.; I5i-ncd. (MiKiic) omits '_' of Christ, contrary to the; New Testament," and omits "new" in next sentence. — J. H. M.] • 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 shalt 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 Steplien, when by their hands he was dying, besought forgiveness. This then is perfect charity. If any man shall have so great charity tiiat 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 ma}^ 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 llcsh. 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. Zacchaius entertained Him as his guest: he was saved from his disease by entertaining the Physician. l''roiu what disease? The disease of avarice. I'or he was very rich, and the chief of tlic jniblicans. Mark the man made wliole from the disease of avarice: " The half of my goods I give to the poor; and if I have taken any thing from 3. 4- ".-Vets vii. 59.
[Homily V.
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: "3 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 s'neep: " 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 knovveth not whither he goeth, because the darkness hath blinded his eyes. "7 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 ^hnst; 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 I Luke xix. 8.
4 Ascensuro, — Ben.
5 Sacramenia.
6 I Cor. xiii. 2.
9 I Cor. iv. 15.
7 I John ii. II. 10 I John iii. 10.
8 ijohn iii. 9.
" Rom. xiii. 8, 10.
Homily V.]
*' 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 sufificeth 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 lo'.-e 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 Diind 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 I)rother and envied his good works; because he would not imitate, he would kill. And hence it » Matt. xiii. 46. I John iii. 12.
» Citnt specie. 5 I Cor. xiii. 4.
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 tvorks 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 jxassed 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 wliat follows: " Every one that hateth his brother, is a murderer.'''" How now? if any inaile light of haling his brother, will he also in his heart make light of murder? He tloes not stir his hands to kill a man; yet he is already held Or. u/jo?, Viil);. vos. 9 I John iii. 14.
[Hum 1 1 A- V.
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 whicli 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." 3 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?"5 Lo, whence charity begins withal!^ If thou art not yet equal to 6 {^Loyc.■ beneficetice. — Augustin throughout these homilies amply vindicates his own declaration that the epistle on which he is commenting relates largely to charity; and his glowing words not only exhibit love as one star in the constellation of Christian graces, but as a deep and joyous principle and centre of life, "a well of water" within, from which refreshing streams of beneficence will spontaneously gush forth.
He controverts those in his day who taught that it was enough to have the truth, to possess right opinions, and that such need not be forward in sacrificing aught for the truth's sake, or to help their brethren. And in kindly reproof of such indolent and ignorant self seeking, he points the earnest believer to whom comes the lofty utterance of the apostle, lay down life, if need be, for thy brother, and who shrinks from such a test, to a lower evidence the dying for thy brother, be thou even now equal to the giving of thy means to tny 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 of the Christ-Iike mind, within the reach of all, and from which all may go up higher—" help thy brother in his necessity, relieve his wants; if not ready to do this for the brother before your eyes, how can you pretend love to the unseen Father and Friend?"
As the apostle's reprehension of errorists in his day is applicable in refutation of many false opinions rife in our times, so his and Augustin's fervent commendation of the surpassing excellence of love, and the absolute need, for the believer, of uniformly and constantly manifesting it in act and life, can never be superfluous, can never grow old.
Indifferentism as to doctrine, and careless coldness with respect to the sufferings of others, against both of which St. John lifts up his voice, if not peculiar to our day and nation, are yet deplorable evils among us, demanding energetic and practical protests from those who love the truth and love man.— J, H. M.]
Homily VI.]
memory, and to that which is yet to be said, until the epistle be finished, will come with earnestness, and with earnestness hear tlie same. But open ye your heart for the good seed: root out the thorns, that that which we are sowing in you be not choiced, 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 HOMILY VI.
"And herein we know that we are of the truth, and assure our hearts before Him. For if our heart think ill of us, God is greater than our heart, and knoweth all things. Beloved, if our heart think not ill of us, then have we confidence toward God. And whatsoever we ask, we shall receive of Him, because we keep His commandments, and do in His sight those things that please Him. 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 shall dwell in Him, and He in him. And herein we know that He abideth in us, by the Holy Spirit which He hath given us. Dearly beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into this world. In this is known the Spirit of God: every spirit that confesseth that Jesus Christ is come in the flesh is of God: and every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is the antichrist, of whom ye have heard that he should come; and even now already is he in this world."
I. If ye remember, brethren, yesterday we closed our sermon at this sentence,' which without doubt behooved and does behoove to abide in your heart, seeing it was the last ye heard. " My little children, let us not love only in word and in tongue; but in deed and in truth." Then he goes on: "And herein we know that we are of the truth, and assure our hearts before Him.*' - " For if our heart ^ think ill of us, God is greater than our heart, and knoweth all things." He had said," Let us not love only in word and in tongue, but in work and in truth:" we are asked, In what work, or in what truth, is he known that loveth God, or loveth his brother? Above he had said up to what point charity is perfected: what the Lord saith in the Gospel, "Greater love than this hath no man, tiiat one lay down his life for his friends," ■• this same had the apostle also said: "As He laid down His life for us, we ought also to lay down our lives for the brethren." 5 This is the perfection of charity, and greater can not at all be found. But because it is not perfect in;ill, and that man ought not to despair in whom it is not perfect, if that be already born which may be perfected: and of course if born, it must be nourished, and by certain nourishments of its own must be brought unto its proper perfection: therefore, we have asked concerning the commencement of charity, where it begins, and there have straightway found: " But whoso hath this world's goods, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of the Father in him?"* Here then hath this charity, my brethren, its beginning: to give of one's superfluities to him that hath need to him that is in any distress; of one's temi)oral abundance to deliver his brother from temporal tribulation. Here is the first rise of charity. This, being thus begun, if thou siialt nourish with the word of God and hope of the life to come, tliou wilt come at last unto that perfection, that thou shalt be ready to lay down tliy life for thy brethren.
2. But, because many such things are done by men who seek other objects, and who love not the brethren; let us come back to the tes- ^ 1 John iii. 17.
[Homily VI.
timony of conscience. How do we prove that many such things are done by men who love not the brethren? How many in heresies and schisms call themselves martyrs! They seem to themselves to lay down their, lives for their brethren. If for the brethren they laid down their lives, they would not separate themselves from the whole brotherhood. Again, how many there are who for the sake of vainglory bestow much, give much, and seek therein but the praise of men and popular glory, which is full of windiness, and possesses no stability! Seeing, then, there are such, where shall be the proof of brotherly charity? Seeing he wished it to be proved, and hath said by way of admonition, " My little children, let us not love only in word and in tongue; but in deed and in truth;" we ask, in what work, in what truth? Can there be a more manifest work than to give to the poor? Many do this of vainglory, not of love. Can there be a greater u'ork than to die for tlie brethren? This also, many would fain be thought to do, who do it of vainglory to get a name, not from bowels of love. It remains, that that man loves his brother, who before God, where God alone seeth, assures his own heart, and questions his heart whether he does this indeed for love of the brethren; and his witness is that eye which penetrates the heart, where man cannot look. Therefore Paul the Apostle, because he was ready to die for the brethren, and said, "I will myself be spent for your souls,"' yet,