No More Learning

Exp. n. thou shunnest one death, which thou canst put off, but canst
Serm. *. not put away, thou fallest into two, so as that thou diest first in soul, and afterwards in body. Whence is this, but from holding to vanity? Because the passing day is sweet to
js_ 40 6-- 8-
thee, because the flying seasons, of which thou retainest nothing and art moreover thyself retained, are sweet to thee. Thou hatest them that hold to vanity uselessly. But I, who
do not hold to vanity, have trusted in the Lord. Thou trustest in money, thou holdest by vanity: thou trustest in honour and in some eminence of human power, thou holdest to vanity : thou trustest in some powerful friend, thou hold est to vanity. When thou trustest in all these things, either thou diest and leavest them here ; or in thy lifetime they all perish, and thou failest in thy trust. Of this vanity Isaiah maketh mention, when he saith, All flesh is grass, and all the glory thereof is as the flower ofgrass: the grass wither- eth, and the flower thereoffalleth; but the word of the Lord abidethfor ever. But I am not as they who trust in vanity, and do hold to vanity; but have trusted in the Lord, Who is
not vanity. / will be glad, and in
13. Ver. 7. rejoice Thy mercy,
not in mine own righteousness. For Thou hast regarded my humiliation, Thou hast saved my soul from necessities, and hast not shut me up into the hands of the enemy. What are the necessities, from which we wish our soul to be saved? Who can number them ? Who duly amplify them ? Who fitly set them forth, to be shunned and avoided ? First it is a hard necessity in the human race, not to know another's heart, to think ill frequently of a faithful friend, to think well frequently of a faithless friend. O hard necessity ! And what canst thou do to look into hearts? what eye apply, O weak and lamentable mortality ? What canst thou do to see to-day thy brother's heart? Thou hast nothing thou canst do. There is another greater necessity,
thou seest not even thine. own, how it will be to-morrow. What shall I now say of the necessities of mortality itself? Death is inevitable, and no man wishes it. No man wishes what is inevitable. No man wishes that, which will be, whether he will or no. Hard necessity, not to wish that
Death a hardship. Hard conflict with evil. 249 which cannot be shunned! For if it were possible, we should Ver. a.
-
be unwilling doubtless to die; and should wish to be made
as Angels, but by some transformation, not by death: as the Apostle saith, We have a building of God, a house not made 2 Cor. 5, with hands, eternal in the heavens. For in this we groan, desiring to be clothed upon with our house which is from heaven, ifso be that we be found clothed and not naked.
For we who are in this habitation do groan, being burdened: wherein we would not be unclothed, but clothed upon, that mortality may be swallowed up of life. We wish to attain
unto the kingdom of God, but we do not wish it through
death: and yet necessity saith unto thee, This way shalt
thou come. Dost thou hesitate, O man, to come this way,
when God hath come this way to thee? What again are the necessities in conquering most inveterate lusts, and evil
habits the growth of years ? To conquer habit, you know,
is a hard battle. Thou seest how evil are thy deeds, how
detestable, how unhappy; and yet thou doest the same:
thou didst so yesterday, thou wilt do so to-day. If they are
thus displeasing to thee, whilst I am speaking, how do they displease thee, when thou thinkest on them ? And yet thou
wilt do the same. By what art thou hurried along? who
drags thee captive ? Is it that law in thy members warring againIst the law of thy mind? Cry out then, Wretched man Rom. 7, that
am, who shall deliver me the body this death? from of
Tlie grace of God through Jesus Christ our LordI: and so that
is fulfilled in thee, which we just now said, But
have trusted
I will be glad, and rejoice in Tliy mercy ;
in the Lord :
Thou hast regarded my humiliation, Thou hast saved my soul from necessities. For how hath thy soul been saved from necessities, but because thy humiliation hath been re garded ? Unless thou wert first humbled, He would not hear thee, Who should deliver thee from neceIssities. He was
humbled, who being ignorant of God's Righteousness, and Rom. 1 0,
wishing to establish their own, have not submitted themselves3"
to the Righteousness of God.
14. Ver. 8. And Thou hast not shut me up into the hands
of the enemy. Not thy neighbour, not thy partner, not him
am, who shall deliver me from the body of this death ? They were not
humbled, who said, Wretched man that
for
II.
as we ought to pray for. We have another enemy, the devil, the old serpent. We all at death, if we die well, are delivered out of his hands. For whoever die ill, in their iniquities, are shut up into his hands, that they should be condemned with him at the end. The Lord our God then delivereth us from the hand of our enemy ; for he wishes to catch us by our lusts. Now our lusts, when they are strong, and when we serve them, are called necessities. But when God delivereth our soul from our necessities, what shall there be which the enemy can lay hold of in us, that we should be shut up into his hands ?
15. Thou hast set myfeet in a large room. But yet, the way is narrow: it is narrow to the toiling, broad to the loving. The same way which is narrow, is made broad. In a large room, saith he, Thou hast set my feet, that my feet straitened for room should not knock against each other, and by such knocking throw me down. What then doth he mean by saying, Thou hast set my feet in a large room ? Thou hast plainly made righteousness easy to me, which once was difficult to me : this Thou hast set my feet in a large room.
16. Ver. 9. Have mercy on me, Lord, for am troubled; mine eye hath been disordered anger, my soul, and my belly. For my life hath failed in pain, and my years in groanings. Let this suffice you, dearly beloved: with the help of the Lord, we will perhaps fulfil our engage ment, that this Psalm ended, we may proceed on our way*.
PSALM XXXI.
SERMON II.
Let our attention turn again to the rest of the Psalm,
and let us recognise ourselves in the words of the Prophet. For we look into ourselves in the time of tribulation, we
We may see from this that the strange place, not in the Church of
250 Our Ghostly Enemy. The narrow way large to love.
Psalm with whom thou hast been on service, and injured him, or it
XXXI ?
Srrm. " may be *n thine own city hast done wrong to : for these are such
first and the two following discourses on Ps. 30. (31. ) were delivered in a
Hippo. Ben.
>>
if
1.
O by
I
is,
The one Body of Christ not all in one state. 251
shall rejoice in the time of retribution. I set forth to you, Ver. dearly beloved, when I was expounding the first part of this ----- Psalm, that it is Christ Who speaketh; and I did not omit
to say how that Christ is to be taken. Wholly, with the
Head and the Body. I established this also by testimonies of Scripture, as it appeared to me, adequate enough and clear; so that it could not in any wise be doubted that Christ is Head and Body, Bridegroom and Bride, the Son of God and the Church, the Son of God made Son of Man for our sakes, that He might make the sons of men sons of God ; and so there might be two in one flesh in a great mystery, who are recognised in the Prophets as two in one voice. The thanksgiving of the Psalmist himself hath been expressed above in the words, Thou hast regarded my humiliation, Thou hast saved my soul from necessities, and hast not shut me up into the hands qf the enemy; Thou hast set my feet in a large room. It is the thanksgiving of Man delivered from tribulation, of Christ's members delivered from affliction and snarIes. And again he saith,
Have mercy on me, O Lord, for
lation of course there is straitness: how then, Thou hast
set my feet in a large room? If he be still troubled, how
are his feet in a large room? Is it haply so that there is one voice, because there is indeed one Body ; but in some of the members thereof largeness is felt, in others straitness, that
is, some feel the easiness of righteousness, others are dis tressed in tribulation ? For if the condition of different members was not different, the Apostle would not say, If\ Cor. one member suffer, all the members suffer with it; and j/"12. 26.
one member be honoured, all the members rejoice with it. Some Churches, for instance, have peace, some are in tribu lation ; in such as have peace the feet are in a large room ; such as are in tribulation suffer straitness ; but both the tribulation of the latter saddens the former, and the peace of the former comforts the latter. For the Body is in such wise one, that there is no schism; now nothing maketh schism but dissension. But charity produceth closeness, closeness embraceth unity, unity preserveth charity, charity attaineth to glory. Let her say then in the person of some members, (ver. 9. ) Have mercy on me, O Lord, for
am troubled. In tribu
252 Trouble arising from evil men in the Church.
Psalm /am troubled; mine eye hath been disturbed by anger, my gBRM J soul, and my belly.
H.
before he seemed to rejoice in his deliverance, through a certain righteousness poured in upon him bountifully by the gift of God, and room thereby made for his feet in the expanse of charity. Whence then is this trouble also,
Mat. 24, unless peradventure from that which the Lord saith, Because
12,
iniquity shall abound, the love of many shall wax cold? For when at first the fewness of the saints had been set forth, by the casting as it were of the net, the Church was
2. We ask, whence comes this trouble, since a little
and countless numbers were taken, of whom it Ps. 40 9. had been foretold, / declared, and spake, they were mul
tiplied out of number. Who were even to overload the ships, and break the nets, as it was recorded in that first fishing before the Lord's Passion. Out of these multitudes then are those numbers swelled, by whom the Churches through out Easter are so crammed, that the confined space of the walls cannot contain the crowds of them. Now how should he not be troubled for this multitude, when he seeth those very same filling the theatres and amphitheatres, who a
little before filled the Churches? those very same in their iniquities, who were a little before in the praises of God ? those very same blaspheming God, who were answering Amen unto God? Let him abide, let him endure, let him not fail, even in the abounding multitude of the wicked, because neither does the grain of corn fail in the multitude of the chaff, until that after the time of fanning he be sent into the barn, and there be in the company of the saints, and suffer nothing from the clouds of dust. Let him then endure to the end, because the Lord too, when He had said, Because iniquity shall abound, the love of many shall wax cold, lest through this, that abundance of iniquity is fore- announced, our feet should slip and stumble, immediately added for the encouragement and consolation and con-
Mat54 firmation of the faithful, saying, He that shall persevere unto I3' the end, the same shall be saved.
3. Give heed accordingly to the Psalmist, situated, as it appears to me, in this trouble. When as being in trouble he ought as it were to grieve, (for trouble hath a suitable
multiplied,
Fear and lawful anger at the prevalence of evil. 253 partner in grief,) he declares that he is angrIy in trouble, and Ver.
-- mine eye hath been disordered by anger. If thou art in
:--
saith, Have mercy on me, 0 Lord, for
am in trouble,
trouble, why art thou angry? He is angry for others'
sins. Who would not be angry, seeing men confessing
God with their mouths, and in their lives denying Him ?
Who would not be angry, seeing men renouncing the world
in word, and not in deed ? Who would not be angry, seeing brethren plotting against brethren, not keeping good faith with
the kiss, which they imprint in the Sacraments of God?
And who can enumerate all the things, at which the Body of Christ is angry, which liveth interiorily by the Spirit of Christ, which groaneth as the grain among the chaff? For
they scarcely appear who thus groan, who are thus angry ;
as the grain scarcely appears, when the floor is being threshed. He who knows not how many ears have been gathered in, thinks the whole chaff; and out of this which
is all thought to be chaff, a large heap will be cleansed.
Among these then, who do not appear and who groan, he is angry, who saith in another place, The zeal of Tliine house p>. 69,9. hath eaten me up. He saith too in another place, when he
seeth many doing evil, Weariness possessed me, at sinIners Ps. 119,
He saith again in another place, wasted away.
forsaking Thy law. I the senseless, and
saw
^'iss
4. But for this anger, there is cause for fear, lest it be so
great, as to be turned into hatred. For anger is not yet hatred. For thou art angry with thy son, thou dost not hate
the child; thou art keeping his inheritance for him, who is sensible of thine anger ; and therefore thou art angry, lest he
lose what thou mayest have kept for him, should he turn
out ill", by depraved habits. Anger then is not yet hatred:
we do not yet hate them, with whom we are angry; but
if this anger abide and be not quickly plucked out, it increases and becomes hatred. Therefore that new born
anger be plucked out, and turn not into hatred, Scripture
thus teacheth us, saying, Let not the sun go down upon your Eph. 4, tcrath. Now thou dost sometimes meet with a brother26. cherishing hatred, and he reproves one who is angry : there
is hatred in him, and he blames anger in another ; he hath
* Ben. read ' male vivens,' but add that all Mm. hare ' male evadens,' and >o ours.
254 The eye disturbed by anger. The Church's eating.
Psalm a beam in his own eye, and reproveth a mote in his brother's Bkrm. eye. But that mote and shoot, if it be not quickly plucked *T. out, will become a beam. He doth not therefore say, Mine
eye hath been put out by anger, but disordered. For, if it
be put out, it is now hatred, not anger. And, see how that l John it is put out. Hence John saith, He that hateth his brother
2, 9'
eorum
is in darkness even until now. Before one then pass into darkness, the eye is disordered by anger ; but care must be taken that the anger turn not into hatred, and the eye be put out. Therefore he saith, Mine eye hath been disordered for anger, my soul and my belly, that is, my inward parts have been disturbed. He used belly for inward parts. For sometimes with the wicked, and perverse, with those who wander from the law, and live evilly, one may be angry, one may not cry out. When we are angry and may not cry out, our inward parts are disturbed. For so great sometimes is the perver sity that it cannot be corrected.
5. Ver. 10. For my life hath failed in pain, and my years 1 Thess. tre groanings. My life hath failed in pain, he saith. Now
we live, saith the Apostle, if ye standfast in the Lord. Whosoever are perfect through the Gospel and the grace of God, live not here but for others ; for their life in this world
dispell- is no more necessary for them. But, because their services
are necessary for others, there occurs in their case what the Phil. 1, same Apostle saith, Having a desire to depart, and be with Christ; for it is far best: nevertheless to abide in the flesh is needful for you. Now when a man sees that from his services, from his labours, from his preaching men make no
progress, his life is weakened by want. A truly miserable want and hunger, since those whom we gain to the Lord the
Church in a manner eateth. What is eateth ?
her body. For whatever we eat we pass into our body. This the Church doeth by the Saints. She hungereth after those she would gain, and those whom she has gained in any way she in a manner eateth.
Peter represented this Church, when a vessel was let down to him from heaven,
Acts 10, full of all manner of four-footed beasts, creeping things, and fowls of the air: by which kinds all the Gentiles are denoted. The Lord shewed the Church in figure beforehand, that she should devour all the Gentiles, and change them into her own body : and He said to Peter, Kill and eat. O Church,
Passeth into
Her groaning. The vine-branch, cut off, can only be burnt. 255
(that is, O Peter, for upon this rock I will build my Church,) Ver. kill and eat. First kill, and so eat. Kill what they are,
and make them what thou art. When then the Gospel is is. preached, and he who preaches it sees that men make no progress, how can he not cry out, For my life hath failed in pain, and my years in groanings? My strength hath been weakened by want, and my bones have been disturbed.
These years of ours, which we pass here, are in groanings.
Why? Because iniquity hath abounded, the love of many Mat. 24,
waxeth cold. In groanings, not in plain speeches. When
the Church seeth many going wrong, she stifles her groans
in her own breast, so as to say to God, My groaning is no* Fs. 38,9. hid from Thee. So it is said in another Psalm, but it is suitable here ; My groaning, though hidden from men, hath
not been hidden from Thee. My strength hath been weak
ened by want, and my bones have been disturbed. Of this
want we have spoken above. By bones are meant the strong
ones of the Church, who, though they be not disturbed by
the persecutions of aliens, are nevertheless disturbed by the iniquities of brethren.
have been made a reproach above all mine
have been made a reproach above all mine enemies. Who are the Church's enemies ? Heathens ? Jews? Bad Christians live worse than all. Would ye see
acquaintance.
how bad Christians live worse than all? Of such the prophet Ezek. Ezekiel saith that they are like useless vine-branches. Grant that the heathen are wood of the trees of the forest without the Church, still something can be made of as of carpenter's woods made wood fit for the carpenter. And
be as yet knotty, and crooked, and covered with bark, still may be trimmed, chipped, planed, and can come to some work for man's use. But of vine branches cut off carpenters can make nothing; the fire only awaits them. Mark, Brethren; seeing that the branch which abideth in the vine every where preferred to the wood the trees the forest, because the branch yieldeth fruit, and that wood doth not; yet, the wood of the trees of the forest be compared with the branch cut off from the vine, the wood
understood to be better, because of the carpenter can
'
6. Ver. II. I
enemies, and to Imy neighbours too much, and fear to mine
is
if
it
if
of
is
it it
of
it,
is
256 Bad Christians worse than Heathens, and a reproach.
Psalm make something, while the other none seeketh but to supply
me hearth. Giving heed therefore to the multitude of evil
/
above all mine enemies. Bad men, saith he, live worse in
Serm. II.
2 Peter The latter end with them is worse than the beginning : for 2,20. 21. ^ were better for them not to know the way of righte ousness, than, knowing it, to turn aside from the holy com
mandment delivered unto them. When he saith, It were better for them not to know the way of righteousness, did he not judge that enemies stationed without are better than evil livers within, by whom the Church is oppressed and
livers in the Church, he saith,
have been made a reproach
my Sacraments, than they who have never approached them. Why should we not speak out plainly in Latin, even when we explain the Psalm ? Even if we do not dare to speak at other times, at least leIt the obligation of exposition have the
liberty of rebuking.
have been made, saith he, a reproach above all mine enemies. Of such the Apostle Peter saith,
It had been better, saith he,
to know the way of righteousness, titan, knowing it, to turn
I have been made a reproach to my neighbours too much, that is, to those who were already drawing near to me that they might believe; that is; My neighbours have been too much frightened by the bad life of bad and false Christians. For how many do you think, my Brethren, wish to be Christians, but are offended by the evil conversation of Christians? These are the neighbours who were
weighed down ?
for
them not
aside from the holy commandment delivered unto
them. Finally, see to how shocking a tiling he compared them. lb. 22. if hath happened to them according to the true proverb, The dog hath turned to his vomit again. Seeing then that the Church is full of such as these, do not the few say truly h/ere, yea rather the Church herself by the voice of the few, have been made a reproach above all mine enemies, and to my neighbours too much, and fear to mine acquaintance ?
already drawing near, and we have seemed too great a reproach
unto tIhem.
have been made a /
fear to mine acquaintance. What
7.
is so much to be feared ?
to mine acquaintance. What is so much to be feared, as when a man sees many living evilly, and those of whom
have been he, made, saith
afear
Duty of believing well ofotliers in spite of scandals. 257
Ver. --
good was hoped found in many evil practices ? He fears lest all, whom he thought good, be such, and almost all the good come into evil suspicion. What a man ! How has he fallen ? How has he been found in that disgraceful business, in that wickedness, in that evil deed ? Think you all are not the same ? This is a fear to mine acquaintance, that even with those to whom we are known we very often come into suspicion. And unless, if thou art any thing, what thou art thyself console thee, thou dost not believe there is any other like thee. A good conscience, whatever it be, consoleth a man, so as that a man whose life is good may say to himself, " O thou, who art fearing now lest all be such, art thou such ? " Conscience makes answer, " I am not. " Then, if thou art not such, art thou alone ? Beware lest this pride be worse than that wickedness. Say not that thou art alone. For so Elias once for weariness of the multitude
of the ungodly said, They havIe killed Thy prophets, and^om. lit
digged down Thy altars ,? and
my life. But what saith the answer of God unto him ? /j*' 10.
have reserved to Myself seven thousand men, who have not bowed the knee before Baal. Therefore, Brethren, amid these offences, there is one remedy -- that thou think not badly of thy brother. Be thou in humility, what thou wouldest have him be, and thou wilt not think him to be what thou art not. But still he is made a fear even to his
acquaintance, even to those who have had proof of him.
8. They that did see me, fled without from me. It were pardonable, if they that did not see me, had fled without from me ; for even they that did see me, fled without from me.
But if they that did not see me, have fled without from me ; (and it must not be said, they fled without, for they were never within ; for if they had been within, they would have seen me ; that is, they would have recognised the Body of Christ, they would have recognised the members of Christ, they would have recognised the unity of Christ. ) This is more to be lamented, this is altogether unbearable, that many who saw me, fled without from me; that is, many, who had knowledge of what the Church was, went out, and made heresies and schisms against the Church. To-day, for instance, you find a man born in Donatus' party, he knows s
am alone, and they seek \ Kings left
258 Those who leave the Church sin against clear Prophecies.
Psalm not what the Church he holds to what he was born in; Exp. ii. you cannot tear him away from the usage which he has
Serm. sucked in with his nurse's milk. Give me man who '-- daily conversant with Scripture, who reads who preaches
Ps. 2,8. it. Is possible, ask, that he does not see there, Desire ofMe, and shall give thee the heathen for thine inherit ance, and the limits of the earth for thy possession Does
Ps. 22, he not see there, All the ends of the world shall remember
27
themselves and be turned unto the Lord and all the kindreds of the nations shall worship before Him If thou seest there the unity of the whole world, why dost thou without, so as not only thyself to suffer blindness, but also to create blindness for others They that did see me, that
who knew what the Church was, who saw in the Scriptures, fled without from me. For think ye, my Brethren, that all they who have made heresies in divers parts and places, have not known in the Scriptures of God that the Church hath not been foretold but as diffused throughout the whole globe say the truth, dearly beloved we are all at least Christians, or are all called Christians, and all sign ourselves
with the sign of Christ the prophets have spoken more ob scurely of Christ, than of the Church suppose because they saw in the spirit that men would make parties against the Church, and would not have so much strife concerning Christ, concerning the Church would stir up great con tentions. And hence that out of which greater contentions
were to arise was more plainly predicted and openly pro phesied of, that may avail for the conviction of those who have seen and fled without.
9. For example will mention one instance Abraham was our father not by reason of carnal propagation, but of the imitation of faith. Righteous and well-pleasing to God, by faith he begat son, Isaac, who had been promised to
him, of Sarah his wife being barren, in his old age this same son he was commanded to offer up to God, he doubted
not, nor disputed, nor argued about God's
thought that evil which The Best could enjoin. He led his son to be offered up, placed upon him the wood for the sacrifice, came to the spot, raised his right hand to strike him, lowered at His prohibition at Whose command he
command, nor
it
:
?
?
a
I
it
:
a
: I
;
;
is,
? II
it
it
?
is, fly
is
;
it,
1
Those of the Church are plain, those of Christ figurative. 259
had lifted it up ; he who had obeyed to strike the blow, Ver.
'
obeyed to spare ; every where obedient, never fearful ; but
that the sacrifice might be completed and they might not go
away without blood, a ram was found caught in a thicket by Gen. 22, his horns ; it was offered up, the sacrifice was accomplished. 13, Search what this means : it is a figure of Christ wrapped up
in a mystery '. Now that it may be seen, it is examined : that ' sacra- it may be seen, it is thoroughly discussed that what isme wrapped up may be unrolled. Isaac as the only beloved
son, having the type of the Son of God, carrying the wood
for himself, as Christ carried the cross. Finally, that very
ram signified Christ. For what is it to be caught by the
horns, but in a manner to be crucified ? This is a figure of Christ. Forthwith the Church was to be preached ; the
Head having been fore-announced, the Body was to be fore- announced too. The Spirit of God began, God began to
wish to preach the Church to Abraham, and took away all
figure. He was preaching Christ in figure, He preached the Church openly; for He saith to Abraham, Because thou hastGeo. Ti, obeyed My voice, and hast not spared thy beloved son, for
My sake, in blessing will bless thee, and in multiplying
will multiply thy seed as the stars of heaven and as the sand
of the sea, and in thy seed shall all the nations of the earth
be blessed. And almost every where Christ preached by
the prophets in some cover of mystery, the Church openly that they even might see her who were to rise against her, and this wickedness might be fulfilled in them which the Psalm foretold, They that did see me, fled without from me.
They went out from us, but they were not of us: this the1 John Apostle John said of them.
10. Ver. 12. have been forgotten, as one dead from the heart. have been forgotten, have fallen into oblivion, they that saw me have forgotten me; they have forgotten me, and so forgotten me as were dead from their hearts.
have been forgotten, as one dead from the heart. have become as a lost vessel. What this, have become as a lost vessel He was toiling, and profiting none he saw that he was vessel, and profited none, and he saith that he as it were lost vessel.
11. Ver. 13. For have heard the rebuking of many s2
/
I aai
I
I I
I
/ :
is
I is
I i8[
is
if IIa
;
260 Indiscriminate censure.
Psalm dwelling by in a circle. Exp. II. blame me daily. How
Hope not to be placed in any man.
Many dwell by in my circle, and
many evil words do they speak Serm. against wicked Christians --evil words which reach to all Christians. For does he,"who speaks evil of, or blames,
Christians, does he say, See what bad Christians do? " No, but, " See what Christians do. " He makes no separa tion, does not discriminate. Yet they say this, who dwell by in a circle ; that is, who go round about and do not enter. Why go they round about and do not enter ? Because they love the wheel of time. They do not enter into truth, because they do not love eternity : devoted to things temporal, as it were fast bound to a wheel ; of whom it is
Ps. 83, said elsewhere, Make their princes as a wheel ; and again, Ps 12 8 The ungodly walk in a circle. Whilst they were assembling
themselves together against me, they conspired that they
What they have conspired that they That might consent to their wicked
might take my soul.
might take my soul
nesses. For
do not enter in, that they do not enter in they would more-
little matter for those that speak evil and
'al. 'caatover cast men out hence by their rebuking. If they have cast thee out of the Church, they have taken thy soul that have obtained thy consent, and thou wilt be in a circle,
man- not in rest'.
12. But amidst those reproaches, amidst those scandals,
amidst those evils, amidst these seductions, ungodlinesses without and perversenesses within, when was looking for righteous men and seeking whom to imitate, and there were none, what did do? what counsel did find? (Ver. 14. ) But have hoped in Thee, Lord. Nothing more healthful, nothing more secure. Thou wast wishing to imitate some one, thou didst find him not good. Away with this imitation. Thou didst seek another something or other displeased thee thou didst seek third, and he too did not please what, because this one and that one did not please, shalt thou
Jer. 17, too be lost Take away thy hope from man, for cursed be every
5'
one who putteth his hope in man. If thou look still to man, and seekest to imitate him and depend on him, thou dost wish still to be fed with milk, and thou wilt become breast-
>>mam- breda, as those children are called who suck longer than
threptusthey
ought. For to use milk, to wish food to be passed into
a
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a
;
O
;
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;
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;
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I
is,
Error ofresting on one man. The lotofyrace in God's hand. 26 1
one as it were through the flesh, --this is to live by man. Vek.
--
Get strength for the table, thence take nourishment from whence he took it or perchance did not take it. Perhaps thou hast to thy profit fallen in with a bad one whom thou thoughtest good, that so thou mightest find bitterness as it were in thy mother's milk, and so by that distaste be repelled, and attracted to stronger food. For nurses act thus to the breast-bred, place something bitter on the nipples of their breasts; by which infants being disgusted, refuse the breast, and crave after the table. Therefore let him say, But I
have have said, Thou art my God. Thou art my God. Let Donatus retire, Cajcilianus retire ;
hoped in Thee, O Lord ;
I
neither the one or the other is my God. I do not walk after man's name, 1 hold to the Name of Christ. Hear Paul him self saying, Was Paul crucified for you ? or were ye baptized
l Cor. 1.
I should be lost, if I were of Paul's party: how shall I not be lost, if I shall be of Donatus' party ? Yes, let them retire altogether, men's nameIs, men's
in the name of Paul Y
Icharges ; men's fictions. In Jhee, O Lord, have
hoped;
have said, Thou art my God. Not man, but Tfiou art any
my God. One man faileth, another advanceth; my God neither faileth, nor advanceth; nor hath the Perfect One any whither to advance, nor the Eternal any whither to fail. I said to the Lord, Tliou art my God.
18. Ver. 15. In Thy Hands are my lots. Not in hands of
men, but in Thy Hands. What are these lots ? How lots ?