Sidenote: Gal. iii. 24.
Sidenote: Num. xv. 35.
1. YOU have heard, my son, the lesson of to-day in the Apostle, that
_the Law was our schoolmaster in Christ_, that we might be justified by
faith. And by this one text I believe that those questions are resolved,
which are wont to perplex many. For there are those who say, ‘Since God
gave the Law to Moses, what is the reason that there are many things
in the Law which now seem abrogated by the Gospel?’ And how can the
Author of the two Testaments be one and the same, when that which was
permitted in the Law, when the Gospel came, was permitted no longer? as
for instance there is a circumcision of the body, which was even then
only given for a sign, that the verity of spiritual circumcision might
be preserved, yet why was it even given as a sign? Why was there such
diversity, that then it was esteemed piety to be circumcised, but now
it is judged to be impiety? Again it was ordered by the Law that the
Sabbath day ought to be a holiday, so that if any one carried a bundle
of sticks, he became guilty of death; but now we perceive that the same
day is devoted to bearing burthens and to transacting business without
any punishment. And there are many precepts of the Law which at the
present time would seem to have ceased.
Sidenote: Ezek. xx. 25.
Sidenote: S. Matt. v. 17.
2. Let us consider then what is the cause of this; for it was not
without a purpose that the Apostle said, _the Law was our schoolmaster
in Christ_[290]. To whom does a schoolmaster belong, to one of riper
years or to a youth? Doubtless to a youth or boy, that is, to one of
infirm age. For a pædagogus, as the word is rendered in the Latin,
is the teacher of a boy; and he cannot apply perfect precepts to an
imperfect age, because it cannot bear them. Again, the God of the Law
says by the Prophet, _I gave them also statutes that were not good_,
that is, not perfect. But the same God has preserved more perfect
things for the Gospel, as He says, _I am not come to destroy, but to
fulfil the Law_.
Sidenote: Exod. xxxiv. 9.
3. What then was the cause of this difference, but human diversity?
He knew the Jews to be a stiff-necked people, prone to fall, base,
inclined to unbelief, that heard with the ear but understood not, that
saw with their eyes but perceived not, fickle with the instability of
infancy, and heedless of commands; and therefore He applied the Law, as
a Schoolmaster, to the unstable temper and impious mind of the people,
and moderating the very precepts of the Law, He chose that one thing
should be read, another understood; that thus the foolish man might
at least keep what he was reading, and depart not from the prescript
of the letter; while the wise should understand the sentiments of the
Divine mind, which the letter did not alter; that the unwise man might
keep the command of the Law, the prudent might observe the mystery. The
Law therefore has the severity of the sword, as the schoolmaster holds
the rod, that at any rate by the denunciation of punishment it may
keep in awe the weakness of the imperfect people; but the Gospel has
indulgence whereby sins are forgiven.
Sidenote: 2 Cor. iii. 6.
Sidenote: S. Matt. v. 30.
4. Rightly therefore does Paul say that _the letter killeth but the
spirit giveth life_. For the letter circumcises a small portion of the
body; the understanding spirit keeps the circumcision of the whole soul
and body; that the superfluous parts being cut off, (for nothing is so
superfluous as the vices of avarice, the sins of lust, which nature had
not, but sin caused,) chastity might be observed, and frugality loved.
The sign therefore is bodily circumcision, but the truth is spiritual
circumcision, the one cuts off the member, the other cuts off sin.
Nature has created nothing imperfect in man, nor has she commanded it
to be taken away as if it were superfluous, but that they who cut off
a part of their body might perceive that sins were much more to be cut
off, and those members which led to offences were to be retrenched,
even though they were joined together by a certain unity of body, as
it is written, _If thy right hand offend thee, cut it off, and cast it
from thee, for it is profitable for thee that one of thy members should
perish, and not that thy whole body should be cast into hell_. To
the Jews then, as to children, are enjoined not complete precepts but
partial ones, and, seeing that they were unable to keep the whole of
their bodies clean, they were commanded to keep clean, as it were, one
portion of it.
Sidenote: Exod. xxxi. 13.
5. They were also commanded to keep the holiday of the Sabbath one
day in the week, so as to be subjected to no burthen, and I would that
being thus released from earthly works they had escaped, carrying with
them to that perpetual sabbath of future ages the burthen of heavy
crimes. But as God knew how prone to fall the people were, He enjoined
a part upon the weaker by the observance of one day, He reserved
the fulness for the stronger: the Synagogue observes the day, the
Church immortality. In the Law therefore is a part, in the Gospel is
perfection.
Sidenote: Num. xv. 33.
Sidenote: S. John viii. 11.
Sidenote: 1 Cor. iii. 12, 13.
6. The people of the Jews are forbidden to carry sticks, that is, such
things as are consumed by fire. He keeps in the shade, who flies from
the sun. But to you the Sun of Righteousness suffers not the shade to
be an hindrance, but pouring forth the full light of His grace says to
you, _Go, and sin no more_. The follower of that eternal Sun says to
you, _Now if any man build upon this foundation gold, silver, precious
stones, wood, hay, stubble; every man’s work shall be made manifest,
for the day shall declare it, because it shall be revealed by fire; and
the fire shall try every man’s work of what sort it is_. Wherefore let
us build upon Christ, for Christ is our foundation, that which may not
be burnt but purified. Gold is purified by fire, and so is silver.
Sidenote: Ps. xii. 6.
7. You hear me speak of gold and silver, you think it to be the
material substance, you desire to gather it, but you are losing your
labour. This gold and silver brings burthen but no fruit. The toil of
him who seeks it turns to the profit of his heir. This gold is burned
like wood, not preserved; this silver will bring detriment not profit
to your life in that day. Another kind of gold and silver is required
of you, that is, a good meaning, a word fitly spoken, of which God says
that He gives vessels of gold and silver. These are the gifts of God.
_The words of the Lord are pure words; even as the silver which from
the earth is tried and purified seven times in the fire._ The grace of
your understanding, the beauty of chaste discourse is required of you;
the brightness of faith not the tinkling of silver. The one remains,
the other perishes; the one has reward, and we carry it away with us,
the other, which we leave behind, brings loss.
Sidenote: 1 Cor. iii. 14, 15.
8. If any rich man thinks that the gold and silver which he has hoarded
and stored up can avail him for life, let him know that he carries an
empty burthen, which the fire of judgment will consume. Leave here your
burthens, ye rich men, that your burthen may not add fuel to the fire
which is to come. If you will bestow some of these goods, your burthen
will be diminished, and what remains will be no burthen. Lay not up
wealth, O miser; lest you should become in mere name only a Christian,
in work a Jew, perceiving that your burthens are a punishment to you.
For it has been said to you, not in the shade but in the sun, _If any
man’s work abide, he shall receive a reward, if any man’s work shall be
burned, he shall suffer loss_.
Sidenote: Isa. xxxii. 20.
Sidenote: Deut. xxv. 4.
Sidenote: S. Luke xix. 33.
9. And therefore, as a perfect man, taught in the Law, confirmed in the
Gospel, receive the faith of both Testaments. For _Blessed is he that
sows beside all waters, that sends forth thither the feet of the ox
and the ass_, as we read to-day, that is, who sows upon the people who
follow the doctrine of both Testaments; this is that ox of the plough,
carrying the yoke of the Law, of which the Law says, _Thou shalt not
muzzle the ox, when he treadeth out the corn_; that ox which has the
horns of the Divine Scriptures. But the foal of the ass the Lord rides
upon, in the Gospel, representing the people of the Gentiles.
10. But I think that since the word of God is rich in meanings, we
ought also to understand that the ox has horns full of terror, the bull
is fierce, the ass mild, and that this is fitly applied to our present
purpose, for happy is he who observes both severity and mildness;
that so by the one discipline may be maintained, while by the other
innocence may be cherished; for too great severity is wont by means of
terror to tempt to falsehood. God prefers being loved to being feared;
for the Lord exacts love, the servant fear, for terror cannot be
perpetual in man, for it is written as we read to-day _Behold, in your
fear, they whom ye feared, shall fear_.
Farewell, my son; love me, for I too love you.