Imagine Him, then, before thou speakest of Him ; that thou mayest imagine Him,
approach
Him.
Augustine - Exposition on the Psalms - v4
Every day
they suffered from the obstinate people, every day they suffered from the ungodly livers and were compelled to livo
among those whose lives they daily censured. This was
their punishment. He unto whom small hath not advanced far for the ungodliness of others tormenteth thee
in proportion as thou hast departed far from thine own.
For when thou art become wheat, that is, good blade from
good seed, son of the kingdom, when thou hast begun to
yield fruit, then tares will appear unto thee for when the Mat. 13,
blade was sprung up, and brought forth fruit, then appeared26-^9' the tares also. When the tares have begun to appear, thou
wilt see thyself among the wicked. Thou mayest wish
to separate thyself from the wicked, and to separate all
the wicked from the Church; our Lord's injunction will answer thee, Let both grow together unto the harvest, lest while ye gather up the tares, ye root up also the wheat with them. According to our Lord's words, will be needful to spare the tares according to the condition of servant, will be needful to live among the tares thou canst not separate them, thou must endure them. See what wounds thou sufferest in heart, when with thy body whole thou livest among the wicked. Whoever of you shall advance far will prove this, whoever of you have already advanced far have proved it. These things
therefore must be endured and perhaps this pertaineth unto
it: That servant which knoweth His Lord's will, and doth Luke12,
? not worthily, shall be beaten with many stripes. In many47,48'
But what said of Aaron He also died an old man his
sons succeeded him in the priesthood his son afterwards Numb.
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460 How St. Paul was chastened for his perfection.
Psalm cases the more the will of God becometh known to us, the -more doth our guilt become known to us; and the more He
becometh known unto us, the more do we weep and groan. For we see how just what God demandeth of us is : and in what an imperfect state we lie; and what is said, happeneth
Eccles. in us; He that increaseth knowledge, increaseth sorrow.
' 18'
Lo, let love abound in thee, thou wilt grieve more for the sinner. The more love there be in thee, the more will he whom thou bearest with torment thee : he will not torment thee with anger against him, but with grief for him.
1 3. Consider what the Apostle Paul suffered : consider who he was, and what he suffered : Besides those things, he saith, which are without, (for he had spoken of many things which he suffered, and he now beginneth to speak of things within, besides those things which were without, which he suffered from the evil persecutors of Christ,) that which cometh upon me daily, the care of all the Churches. Con sider how like a father's, how like a mother's care, was his ; see how he was beaten, that all his affections might be punished; we will mention those affections of his, which
2Cor. ll, God punished. Who isIweak, he saith, and Who is offended, and
I
am not weak
? burn not? The greater his love, the greater were his wounds from the sins of others. He
indeed had received a thorn in the flesh, the messenger of Satan, to buffet him. Behold in what way God was for giving unto him, punishing all his affections. What are the affections, in which God thus punished him ? He
2Cor. l2,hath declared them himself: Lest, saith he, / should be
^~ 9'
exalted above measure through the abundance of the re velations, there was given lo me a thorn in the flesh, the messenger of Satan, to buffet me. He was so far perfect, that even yet there was ground for fear, lest he should be exalted above measure: for God would not apply a cure where was no wound. And he prayed that it might be taken away ; in his sickness heIprayed that the cure might be removed: For this thing
the Lord thrice, he saith, that it might depart from me. That is, the thorn of the/flesh by which he was buffeted, perhaps some bodily
besought the Lord thrice, he saith : and He said unto me, My grace is sufficientfor thee : for My strength is made
pain :
besought
God is good in smiting. What is His Holy Hill ? 461
perfect in weakness. I know whom I heal : let not him that Ver. is sick give Me counsel. Like a biting plaister, it stingeth ------ thee, but it healeth thee. He asketh the physician to take
away the plaister, and he taketh it not away, unless when
that upon which he hath laid it shall be healed. Strength 2 Cor. is made perfect in weakness. Therefore, brethren, let not 12' 9. any of us who are advanced in Christ imagine that we shall
be without the scourge ; since, advance as far as we may,
He knoweth our sins ; oftentimes too He sheweth them unto us, and even we see our sins. And when we have begun to live among such men, so that men no longer see in us matter for blame ; yet He Who knoweth all things blameth us still, and punisheth all our affections, because He is forgiving unto us. For were He not to punish us, but to forsake us, we are lost. Thou wast forgiving to them, O God, and punishedst
all their own affections.
14. Ver. 9. O magnify the Lord our God! Again we
magnify Him. He Who is merciful even when He striketh,
how is He to be praised, how is He to be magnified ? Canst thou shew this unto thy son, and cannot God ? For
thou art not good when thou dost caress thy son, and evil when thou strikest him. Both when thou dost caress him
thou art a father, and when thou strikest him, thou art his father : thou dost caress him, that he may not faint ; thou 6trikest him, that he may not perish. O magnify the Lord
our God, and worship Him upon His holy hill: for the Lord our God is holy. As he said above, 0 magnify the ver. 6. Lord our God, and fall down before His footstool : now we
have understood what it is to worship His footstool : thus
also but now after he had magnified the Lord our God, that
no man might magnify Him apart from His hill, he hath
also praised His hill. kWhat is His hill? We read elsewhere concerning this hill, that a stone was cut from the hill without hands, and shattered all the kingdoms of the earth, and the
stone itself increased. This is the vision of Daniel which I
am relating. This stone which was cut from the hill without
hands increased, and became, he saith, a great mountain, and Dan. 2,
filled the whole face of the earth. Let us worship on that34. 36- great mountain, if we desire to be heard. Heretics do not Dona- worship on that mountain, because it hath filled the whole
462 The stone hewn without hands. Kingdoms of devils broken.
Psalm earth : they have stuck fast on part of and have lost the - whole. If they acknowledge the Catholic Church, they will worship on this hill with us. For we already see how that stone that was cut from the mountain without hands hath
increased, and how great tracts of earth hath prevailed over, and unto what nations hath extended. What the mountain whence the stone was hewn without hands The Jewish kingdom, in the first place since they worshipped one God. Thence was hewn the stone, our Lord Jesus
Ps. lis, Christ. He Himself styled, the stone which the builders Acts rejeciec[ . the same hath become the head of the corner. This stone hewn without hands from the hill, broke all the kingdoms of the earth we see all the kingdoms of the
world shattered by that stone. What were the kingdoms of the earth The kingdoms of idols, and kingdoms of devils, were broken. Saturn reigned among many men where
his kingdom Mercury reigned over many men where
his kingdom It broken those over whom he reigned, have been reduced into the kingdom of Christ. How great was the kingdom of Ccelestis' at Carthage! where now her kingdom? That stone, that was hewn without hands from the hill, hath broken all the kingdoms of the earth. What meaneth, hewn from the hill without hands? Born of the Jewish nation without work of man. For all who are born, are born of the work of marriage He Who was born
of a virgin, was born without hands for by hands signified the work of man where human hands never reached, where there was no conjugal embrace, yet there was conception. That stone then was born of the mountain without hands: increased, and by its increase broke all the kingdoms of the earth. It hath become great moun tain, and hath filled the whole face of the earth. This the Catholic Church, in whose communion rejoice that ye are. But they who are not in her communion, since they worship and praise God apart from this same mountain, are not heard unto eternal life; although they may be heard unto certain temporal things. Let them not flatter them selves, because God heareth them in some things for He heareth Pagans also in some things. Do not the Pagans
See on Psalm 63. vol. iii. p. 219. note s.
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Exposition a shower from God. Literal kelps spiritual. 463
cry unto God, and it raineth ? Wherefore ? Because He Ver. maketh His sun to rise over the good and the bad, and ------ sendeth rain upon the just and the unjust. Boast not Mat. 6, therefore, Pagan, that when thou criest unto God, God45- sendeth rain, for He sendeth rain upon the just and the unjust. He hath heard thee in temporal things: He heareth thee not in things eternal, unless thou hast wor shipped in His holy hill. Worship Him upon His holy
hill : for the Lord our God is holy.
15. Let this suffice you, beloved, concerning the Psalm;
as far as the Lord hath granted, we have spoken. And whatever we speak in the name of God, since it is God Who speaketh in us, is the shower of God : consider what sort of earth ye are. For when rain cometh upon the earth, if it be good soil, it produceth good fruit; if it be bad soil, it beareth thorns : yet the rain is sweet, both over the fruits, and over the thorns. He who when he hath heard these words hath become worse, and produced thorns from the rain, let him expect the fire, let him not accuse the rain : but he who hath become better, and hath produced fruits from a good soil, let him expect the barn, and praise the rain. But what are the clouds, or what is the rain, but the mercy of God, Who doth all things concerning those whom He loveth, and unto whom He hath granted that He may be loved by them.
PSALM C.
A Sermon to the People, in which he speaketh remarkably concerning enduring evil men in the Church, or in a Monastery.
1. Ye heard the Psalm, brethren, while it was being chaunted : it is short, and not obscure : as if I had given you an assurance, that ye should not fear fatigue. Let us however consider more attentively, and with as much care as freedom, what the literal expressions mean ; that, so far as the Lord deign to allow, they may be spiritually understood. The voice of God, from whatever instrument it sound, is yet the voice of God ; for nothing, save His voice, pleaseth His ears; for we also, when we speak, please Him when He is
Himself speaking from us.
464 Blessing of ' understanding jubilance' to be sought.
Psalm 2. The title of this Psalm is, a Psalm of confession. The ------ verses are few, but big with great subjects ; may the seed bring forth within your hearts, the barn be prepared for the Lord's harvest. This Psalm giveth this exhortation
Luke u' 47
to us, that we jubilate unto the Lord. Nor doth as were, exhort one particular corner of the earth, or one habitation or congregation of men but since aware that hath sown blessings on every side, on every side doth exact jubilance.
3. Ver. Jubilate, therefore, unto the Lord, all ye lands. Doth all the earth at this moment hear my voice And yet the whole earth hath heard this voice. All the earth already jubilant in the Lord and what not as yet jubilant, will be so. For blessing, extending on every side, when the Church was commencing to spread from Jerusalem through- out all nations, every where overturneth ungodliness, and every where buildeth up piety: the good are mingled with the wicked throughout all lands. Every land full of the discontented murmurs of the wicked, and of the jubilance of the good. What then to jubilate For the title of the present Psalm especially maketh us give good heed to
this word, for entitled, A Psalm of confession. What meaneth, to jubilate with confession the sentiment thus expressed in another Psalm Blessed is the people that understandeth jubilance. Surely that which being under stood maketh blessed something great. May therefore the Lord our God, Who maketh men blessed, grant me to under stand what to say, and grant you to understand what ye
Ps. 89, hear Blessed the people, that understandeth jubilance.
16'
Let us therefore run unto this blessing, let us understand
jubilance, let us not pour forth without understanding.
>>aV not Of what use to be jubilant and obey1 this Psalm, when
ohey.
saith, Jubilate unto the Lord, all ye lands, and not to understand what jubilance is, so that our voice only may be jubilant, our heart not so? For the understanding the
utterance of the heart? .
4. am about to say what ye know. One who jubilates,
uttereth not words, but certain sound of joy without words for the expression of mind poured forth in joy,
See S. Greg, on Joh Oxf. Tr. vol. ? 3.
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To 'jubilate is to rejoice beyond words. 465
expressing, as far as it is able, the affection, but not com- ver. passing the feeling. A man rejoicing in his own exultation, --'--- after certain words which cannot' be uttered or understood,1 many bursteth forth into sounds of exultation without words, so? ^-ich that it seemeth that he indeed doth rejoice with his voice can. ' itself, but as if filled with excessive joy cannot express in
words the subject of that joy. You observe this in those even who sing licentiously. For our jubilance will not be
such as theirs is; for we ought to be jubilant in justification, while they are jubilant in iniquity ; we therefore shall do it in confession, they in confusion. Yet that ye may under stand what I say, call to mind what ye well know; those who are engaged at work in the fields are most given to jubilate; reapers, or vintagers, or those who gather any of the fruits of the earth, delighted with the abundant produce, and rejoicing in the very richness and exuberance of the soil, sing in exultation ; and among the songs which they utter in words, they put in certain cries without words in the exultation of a rejoicing mind ; and this is what is meant by jubilating. If
perhaps any one fail to recognise this, because he hath not heeded let him heed in future. And hope he may not find any to remark in, lest God find some whom He will overthrow. But nevertheless, since thorns cease not to grow, let us observe in those, who wrongly rejoice, jubilating to be censured, and let us offer unto God jubilance that may be crowned.
5. When then are we jubilant? When we praise that which cannot be uttered. For we observe the whole creation, the earth and the sea, and all things that therein are we observe that each have their sources and causes, the power of pro duction, the order of birth, the limit of duration, the end
in decease, that successive ages run on without any con
fusion, that the stars roll, as seemeth, from the East to
the West, and complete the courses of the years: we see
how the months are measured, how the hours extend and
in all these things certain invisible element, know not
what, but some principle* of unity, which termed spirit ors'vesti- soul, present in all living things, urging them to the pursuit f'^e'e. ' of pleasure and the avoidance of pain, and the preservation
of their own safety that man also hath somewhat in common VOL. iv. H
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466 He that would speak of God must strive to see Him.
Psalm with the Angels of God ; not with cattle, such as life, hearing, - C' sight, and so forth ; but somewhat which can understand God, which peculiarly doth belong to the mind, which can distinguish justice and injustice, as the eye discerneth white from black. In all this consideration of creation, which
Matt. B'
I have run over as I could, let the soul ask itself : Who created all these things ? Who made them ? Who made among them thyself ? What are these things which thou art considering ? What art thou thyself who art considering them? Who is He Who made them to be considered, and thee to consider ? Who is He? Say Who He is ? That thou mayest say Who He is, think of Him. For thou canst imagine somewhat that thou canst not perhaps express ; but by no means canst thou express what thou canst not imagine.
Imagine Him, then, before thou speakest of Him ; that thou mayest imagine Him, approach Him. For whatever thou dost wish to see clearly, in order that thou mayest be able to speak of thou dost approach in order to gaze upon that thou mayest not be deceived by seeing afar off. But as those bodies are seen by the eyes, so He by the mind, by the heart He recognised and seen. And where
the heart by which He may be seen Blessed, He saith, are the pure in heart for they shall see God. hear, believe, as far as can understand, that God seen by
the heart, and that He can only be seen by the pure heart; Prov. but hear another passage of Scripture Who shall boast
20' 9.
that he hath his heart clean, or who shall boast that he pure from sin have observed the whole creation, as far as could have observed the bodily creation in heaven
and on earth, and the spiritual in myself who am speaking, who animate my limbs, who exert voice, who move the tongue, who pronounce words, and distinguish seusations. And when can comprehend myself in myself? How then can comprehend what above myself? Yet the sight of God promised to the human heart, and certain operation of purifying the heart enjoined this the counsel of Scripture. Provide the means of seeing what thou lovest, before thou try to see it. For unto whom not sweet to hear of God and His Name, except to the ungodly, who far
P". 73, removed, separated from Him For lo, saith he, they that make
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Likeness to God is the way to draw near to Him. 4(57
themselves farfrom Thee shall perish : Thou hast destroyed Ver. every one that commilteth fornication against Thee. But what ---- --- is said unto us ? Because they are afar off, and therefore in darkness, with eyes so wounded in the darkness, that they not
only do not long for, but even dread, the light; what is said unto
us, when found afar off? Come unto Him, and be lightened? Ps. 34,6. But that thou mayest approach and be lightened, thy dark
ness must offend thee ; condemn what thou art, that thou mayest deserve to be what thou art not. Thou art ungodly,
thou oughtest to be righteous : thou will never understand righteousness, if iniquity still please thee. Crush it in thy heart, and purify that ; drive it from thy heart, wherein He Whom thou wishest to see wills to dwell. The human soul,
then, cometh near as it may, the inner man is regenerated to
the image of God, since he was created in the image of God ;
he had become far from God in proportion as he had become
unlike God. For we do not approach or recede from God
by intervals of space ; when thou hast become unlike, thou
hast receded far: when thou hast become like, thou hast approached very close. See in what manner the Lord wisheth us to approach, first by making us like, that we may
Be ye, He saith, like your Father Which is i/iMatt. 6, heaven ; for He maketh His sun to rise on the evil and on *5"
the good, and sendeth rain on the just and on the unjust.
Learn to love thine enemy, if thou dost wish to guard against
thine enemy. But in - proportion as charily increaseth in
thee, creating and restoring thee unto the likeness of God, it extendeth unto thine enemies; that thou mayest be like Him,
Who maketh His sun to rise, not only upon the good, but upon the good and upon the evil ; and sendeth rain not only on the just, but on the just and on the unjust. The uearer thou approachest unto His likeness, the more thou dost advance in charity, and the more thou beginuest to perceive God. And whom dost thou perceive ? One who cometh unto thee, or unto whom thou retumest? For He never
departed from thee : God departeth from thee when thou departest from God. All things iire present to the blind as to the seeing: a blind man and one who hath sight, standing on one spot, are each surrounded by the same forms of things; but one is present to them, the other absent; of two men Hh2
approach.
468 When we know God, we know we cannot express Him.
Psalm who are standing in one place, the one is present, the other ------ absent: not because the things themselves approach the one
1 eon-
and recede from the other, but on account of the difference of their own eyes. He who is called blind, because that is extinguished there which is wont to adapt' itself to the light which clothes all things, is in vain preseut to things which
rarif6'
he doth not see; indeed he is more rightly styled absent
than present ; for where his perception is not, he is rightly called absent; for not to be present in sense, is to be absent. Thus also God is every where present, every where whole.
YVisd. 8, His wisdom reacheth from one land to another mightily, and sweetly doth it order all things. But what God the Father
this His Word and His Wisdom is, Light of Light, God of God. What, then, dost thou wish to see What thou dost wish to see not far from thee. The Apostle indeed saith
Acts 17, that He not far from each of us For in Him we live, and
28.
move, and have our being. How great misery then, to be far from Him Who every where?
6. Be therefore like Him in piety, and earnest in medita- Rom. l,tion: for the invisible things of Him are clearly seen, being understood by the things that are made; look upon the
things that are made, admire them, seek their author. If thou art unlike, thou wilt turn back like, thou wilt re
joice. And when, being like Him, thou shalt have begun to approach Him, and to feel God, the more love increaseth in thee, since God love, thou wilt perceive somewhat which thou wast trying to say, and yet couldest not say. Before thou didst feel God, thou didst think that thou couldest express God thou beginnest to feel Ilinl, and then feelest that what thou dost feel thou canst not express. But when thou hast herein found that what thou dost feel cannot be expressed, wilt thou be mute, wilt thou not praise God? Wilt thou then be silent in the praises of God, and wilt thou not offer up thanksgivings unto Him Who hath willed to make Himself known unto thee Thou didst prais* Him when thou wast seeking, wilt thou be silent when thou hast
found Uiru By no means; thou wilt not be ungrateful. Honour due to Him, reverence due to Him, great praise
due to Him. Consider thyself, see what thou art: earth and ashes look who hath deserved to see, and What
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We 'jubilate' to signify all we can. 46'J
consider who thou art, What to see, a man to see God! I Ver. recognise not the man's deserving, but the mercy of God. ----
Praise therefore Him Who hath mercy. How, sayest thou,
shall I praise Him? I cannot now unfold that little which
I can discern in part through a glass, darkly : Hear therefore 1 Cor. the Psalm, Jubilate unto the Lord, all the earth. Thou 13' 12' hast understood the jubilance of the whole earth, if thou
dost jubilate unto the Lord. Jubilate unto the Lord; dis
sipate not thy jubilating among several different objects. Lastly, all other things may be described in some way ; He
alone, Who spoke, and all things were made, cannot be Ps. 33, spoken of. For He spake, and we were made : but we 9- cannot speak of Him. His Word, by Whom we were uttered,
is His Son : He was made weak, that He might be spoken
by us, however weak. Word for word we cannot litter : but for the Word we can utter jubilation. Jubilate unto the
Lord, all ye lands.
7. Serve the Lord with gladuess. All servitude is full of
bitterness : all who are bound to a lot of servitude both are slaves, and discontented. Fear not the servitude of that Lord : there will be no groaning there, no discontent, no indignation ; no one seeketh to be sold to another master, since it is a sweet service, because we are all redeemed. Great happiness, brethren, it is, to be a slave in that great house, although in bonds. Fear not, bouud slave, confess unto the Lord : ascribe thy bonds to thine own deservings ; confess
in thy chains, if thou art desirous they be changed into ornaments. It was not said in vain, nor without being heard above, " O let the sorrowful sighing of the fettered ones Ps. 79, come before Tliee. " Serve the Lord with gladness. The service of the Lord is free : a service of freedom, where not compulsion, but love serveth. For, brethren, he saith, ye Gal. 6,
have been called unto liberty: only use not liberty for an i3' occasion to the flesh, but by love in the Spirit serve one another. Let love make thee a slave, since Truth maketh
thee free. If, said our Lord, ye continue in My Word, then John 8,
are ye My disciples indeed; and ye shall know the truth,31' 32- and the truth shall make you free. At the same time thou
art slave, and free; slave, because thou art created such;
Psalm
470 Joy of the Church as yet imperfect through evil members.
free, because thou art loved by God, by Whom thou wast created : yea, free indeed, because thou lovest Him by Whom thou wast made. Serve not wilh discontent; for thy murmurs do not tend to release thee from serving, but to make thee a wicked servant. Thou art a slave of the Lord, thou art a freedman of the Lord : seek not so to be
emancipated thee.
as to depart from the house of Him Who frees
8. Serve the Lord uilh gladness. That gladness will be 1 Cor. full and perfect, when this corruptible shall have put on 16' 54' incorruption, and this mortal shall have put on immortality :
then will gladness be complete, then will be that perfect jubilance, then praise without ceasing, then love without offence, then enjoyment without fear, then life without death. What is there here? is there no joy? If no joy, there is no jubilance : how then, Jubilate in the Lord, all ye lands? Even here there is clearly joy : we have a taste here
of the hope of a future life, with which we are to be satisfied
there. Dut it is needful that the corn bear much amid the Matt. 3, tares : the true wheat is amongst the chaff, the lily is among Soog of thorns. For what is said of the Church ? As the lily among Sol. 2,2. thorns, so is my love among the daughters. It is not said,
among strangers, but, among the daughters. O Lord, how dost Thou console, how dost Thou comfort, how dost Thou terrify ? What is it that thou sayest ? As the lily among what thorns? so is my beloved among what daughters? What dost thou call thorns? the daughters themselves? He answereth ; They are thorns, on account of their own con duct; daughters, on account of My sacraments. Would that our groans were among the groans of strangers : those groans would be less. This is a cause for deeper groans : For it is not aIn open enemy that halh done me this dishonour : for
could have borne it. Neither was it mine
that did magnify himself against me: for then peradtenture Iwould have hid myselffrom him. These are the words of a Psalm : he who knoweth our letters, followeth them : let him who knoweth them not, learn, that he may follow them.
Ps. 66,. Neither was it mine adversary, thaIt did magnify himself 12-- 14' against me; for then peradrenture would have hid myself
then
adversary,
They who now forbear once needed forbearance. 471
from him. But it was even thou, my companion, my guide, Ver. my own familiar friend. We took sweet food* together. ----- What sweet food do they take with us, who are not to be
with us for ever? what sweet food, but this, Taste, and Ps. 34,8. see how sweet the Lord is? Amongst these we must needs
groan.
9. But where can the Christian live apart, that he may
not groan among false brethren ? Whither is he to go ? What is he to do ? Is he to seek solitudes ? Stumbling- blocks follow him. Is he who is well advanced, to separate himself, that he may have to suffer no man ? What if no one should choose to endure this very man, before he lived well ? If therefore, because he liveth well, he will not endure any
man, by the very fact of his refusal he is convicted of not living well. Attend, beloved : Forbearing one another, saith Ephes.
the Apostle, in love; endeavouring to keep the unity of the ' Spirit in the bond of peace. " Forbearing one another;" hast thou nothing for another to forbear in thee? I am surprised if it be not so; but suppose it be not thus; for that reason thou art the stronger to forbear others, in proportion as thou hast no longer what others must forbear in thee. Thou art not forborne, forbear others. 1 cannot, thou sayest. Thou hast what others must forbear in thee. Forbearing one another in love. Thou forsakest human affairs, and separatest thyself, so that no one seeth thee; whom wilt thou profit? Wouldest thou have advanced so far, had no one profited thee ? Because thou seemest to have had quick feet in passing over, wilt thou cut off the
I exhort all men, the voice of God exhorteth all men : Forbearing one another in love.
10. I will live apart, saith some one ; with a few good men; with them I shall be doing well. For to do good to no man is wicked and cruel. My Lord taught me not this ; for He condemned not the slave who pilfered what he received, but the slave who put it not out at trade. Let the punishment of the pilferer be inferred from that of the slothful servant. Thou wicked and slothful servant, saith
the Lord in condemnation : he saith not, Thou hast pilfered my money: he saith not, I gave thee money: and thou hast ? See vol. i. p. 363, where he explains this of the Holy Eucharist.
bridge ?
472 We cannot escape contact with some evil.
Psalm not restored to me whole what I gave thee ; because it hath
--'--- not increased, because thou hast not put it out at interest, Mat. 26, for that reason, he sailh, will I punish thee. God is covetous 14-- 3 ' of our salvation. I will, therefore, saith he, live separate
with a few good men : why should I live in common with crowds? Well: those very few good men, from what crowds have they been strained out? Ifhowever these few are all good: it is, nevertheless, a good and praiseworthy design in man, to be with such as have chosen a quiet life ; distant from the bustle of the people, from noisy crowds, from the great waves of life, ihey are as if in harbour. Is there therefore here that joy? that jubilant gladness which is promised? Not as yet; but still groans, still the anxiety of temptations. For even the harbour hath an entrance somewhere or other; if it
had not, no ship could enter it; it must therefore be open on some side : but at times on this open side the wind rusheth in; and where there are no rocks, ships dashed together shatter one another. Where then is security, if not even in harbour? And yet it must be confessed, it is true, that persons in harbour are in their degree much better off than when afloat on the main. Let them love one another, as ships in harbour, let them be bound together happily ; let them not dash against one another : let absolute equality be preserved there, constancy in love; and when perchance the wind rusheth in from the open side, let there be careful pilotting there.
1 1. Now what will one who perchance presideth over such places, nay, who serveth his brethren, in what are called monasteries, tell me ? I will be cautious : I will admit no wicked man. How wilt thou admit no evil one ? I will not allow any wicked man, any wicked brother, to enter ; with a few good men my lot will be a happy one. How dost thon recognise the person whom perhaps it is thy wish to exclude? That he may be known to be wicked, he must be tested within ; how then dost thou shut out one about to enter, who must be proved afterwards, and cannot be proved, unless he hath entered? Wilt thou repel all the wicked? Thou sayest so, and thou knowest how to inspect them. Do all come unto thee with their hearts bare? Those who are about to enter, do not know themselves; how much less dost thou know
A Monastery will sometimes admit bad inmates. 473
them? For many have promised themselves that they were Ver.
about to fulfil that holy life, which has all things in common, ---- , . Acts 4,
where no man calleth any thmg his own, who have one soul 32. and one heart in God : they have been put into the furnace, and have cracked. How then knowest thou him who is unknown even to himself? Wilt thou shut out wicked brethren from the company of the good ? Whoever thou art who speakest thus, exclude, if thou canst, all evil thoughts
from thy heart: let not even an evil suggestion enter into thy heart. " I consent not," thou sayest, yet it entered, so as to suggest to thee. For we all wish to have our hearts fortified, that no evil
suggestion may enter. But who knoweth, whence it entereth ? Even every day we fight in our own heart; one man within his own heart is at strife
with a crowd.
they suffered from the obstinate people, every day they suffered from the ungodly livers and were compelled to livo
among those whose lives they daily censured. This was
their punishment. He unto whom small hath not advanced far for the ungodliness of others tormenteth thee
in proportion as thou hast departed far from thine own.
For when thou art become wheat, that is, good blade from
good seed, son of the kingdom, when thou hast begun to
yield fruit, then tares will appear unto thee for when the Mat. 13,
blade was sprung up, and brought forth fruit, then appeared26-^9' the tares also. When the tares have begun to appear, thou
wilt see thyself among the wicked. Thou mayest wish
to separate thyself from the wicked, and to separate all
the wicked from the Church; our Lord's injunction will answer thee, Let both grow together unto the harvest, lest while ye gather up the tares, ye root up also the wheat with them. According to our Lord's words, will be needful to spare the tares according to the condition of servant, will be needful to live among the tares thou canst not separate them, thou must endure them. See what wounds thou sufferest in heart, when with thy body whole thou livest among the wicked. Whoever of you shall advance far will prove this, whoever of you have already advanced far have proved it. These things
therefore must be endured and perhaps this pertaineth unto
it: That servant which knoweth His Lord's will, and doth Luke12,
? not worthily, shall be beaten with many stripes. In many47,48'
But what said of Aaron He also died an old man his
sons succeeded him in the priesthood his son afterwards Numb.
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460 How St. Paul was chastened for his perfection.
Psalm cases the more the will of God becometh known to us, the -more doth our guilt become known to us; and the more He
becometh known unto us, the more do we weep and groan. For we see how just what God demandeth of us is : and in what an imperfect state we lie; and what is said, happeneth
Eccles. in us; He that increaseth knowledge, increaseth sorrow.
' 18'
Lo, let love abound in thee, thou wilt grieve more for the sinner. The more love there be in thee, the more will he whom thou bearest with torment thee : he will not torment thee with anger against him, but with grief for him.
1 3. Consider what the Apostle Paul suffered : consider who he was, and what he suffered : Besides those things, he saith, which are without, (for he had spoken of many things which he suffered, and he now beginneth to speak of things within, besides those things which were without, which he suffered from the evil persecutors of Christ,) that which cometh upon me daily, the care of all the Churches. Con sider how like a father's, how like a mother's care, was his ; see how he was beaten, that all his affections might be punished; we will mention those affections of his, which
2Cor. ll, God punished. Who isIweak, he saith, and Who is offended, and
I
am not weak
? burn not? The greater his love, the greater were his wounds from the sins of others. He
indeed had received a thorn in the flesh, the messenger of Satan, to buffet him. Behold in what way God was for giving unto him, punishing all his affections. What are the affections, in which God thus punished him ? He
2Cor. l2,hath declared them himself: Lest, saith he, / should be
^~ 9'
exalted above measure through the abundance of the re velations, there was given lo me a thorn in the flesh, the messenger of Satan, to buffet me. He was so far perfect, that even yet there was ground for fear, lest he should be exalted above measure: for God would not apply a cure where was no wound. And he prayed that it might be taken away ; in his sickness heIprayed that the cure might be removed: For this thing
the Lord thrice, he saith, that it might depart from me. That is, the thorn of the/flesh by which he was buffeted, perhaps some bodily
besought the Lord thrice, he saith : and He said unto me, My grace is sufficientfor thee : for My strength is made
pain :
besought
God is good in smiting. What is His Holy Hill ? 461
perfect in weakness. I know whom I heal : let not him that Ver. is sick give Me counsel. Like a biting plaister, it stingeth ------ thee, but it healeth thee. He asketh the physician to take
away the plaister, and he taketh it not away, unless when
that upon which he hath laid it shall be healed. Strength 2 Cor. is made perfect in weakness. Therefore, brethren, let not 12' 9. any of us who are advanced in Christ imagine that we shall
be without the scourge ; since, advance as far as we may,
He knoweth our sins ; oftentimes too He sheweth them unto us, and even we see our sins. And when we have begun to live among such men, so that men no longer see in us matter for blame ; yet He Who knoweth all things blameth us still, and punisheth all our affections, because He is forgiving unto us. For were He not to punish us, but to forsake us, we are lost. Thou wast forgiving to them, O God, and punishedst
all their own affections.
14. Ver. 9. O magnify the Lord our God! Again we
magnify Him. He Who is merciful even when He striketh,
how is He to be praised, how is He to be magnified ? Canst thou shew this unto thy son, and cannot God ? For
thou art not good when thou dost caress thy son, and evil when thou strikest him. Both when thou dost caress him
thou art a father, and when thou strikest him, thou art his father : thou dost caress him, that he may not faint ; thou 6trikest him, that he may not perish. O magnify the Lord
our God, and worship Him upon His holy hill: for the Lord our God is holy. As he said above, 0 magnify the ver. 6. Lord our God, and fall down before His footstool : now we
have understood what it is to worship His footstool : thus
also but now after he had magnified the Lord our God, that
no man might magnify Him apart from His hill, he hath
also praised His hill. kWhat is His hill? We read elsewhere concerning this hill, that a stone was cut from the hill without hands, and shattered all the kingdoms of the earth, and the
stone itself increased. This is the vision of Daniel which I
am relating. This stone which was cut from the hill without
hands increased, and became, he saith, a great mountain, and Dan. 2,
filled the whole face of the earth. Let us worship on that34. 36- great mountain, if we desire to be heard. Heretics do not Dona- worship on that mountain, because it hath filled the whole
462 The stone hewn without hands. Kingdoms of devils broken.
Psalm earth : they have stuck fast on part of and have lost the - whole. If they acknowledge the Catholic Church, they will worship on this hill with us. For we already see how that stone that was cut from the mountain without hands hath
increased, and how great tracts of earth hath prevailed over, and unto what nations hath extended. What the mountain whence the stone was hewn without hands The Jewish kingdom, in the first place since they worshipped one God. Thence was hewn the stone, our Lord Jesus
Ps. lis, Christ. He Himself styled, the stone which the builders Acts rejeciec[ . the same hath become the head of the corner. This stone hewn without hands from the hill, broke all the kingdoms of the earth we see all the kingdoms of the
world shattered by that stone. What were the kingdoms of the earth The kingdoms of idols, and kingdoms of devils, were broken. Saturn reigned among many men where
his kingdom Mercury reigned over many men where
his kingdom It broken those over whom he reigned, have been reduced into the kingdom of Christ. How great was the kingdom of Ccelestis' at Carthage! where now her kingdom? That stone, that was hewn without hands from the hill, hath broken all the kingdoms of the earth. What meaneth, hewn from the hill without hands? Born of the Jewish nation without work of man. For all who are born, are born of the work of marriage He Who was born
of a virgin, was born without hands for by hands signified the work of man where human hands never reached, where there was no conjugal embrace, yet there was conception. That stone then was born of the mountain without hands: increased, and by its increase broke all the kingdoms of the earth. It hath become great moun tain, and hath filled the whole face of the earth. This the Catholic Church, in whose communion rejoice that ye are. But they who are not in her communion, since they worship and praise God apart from this same mountain, are not heard unto eternal life; although they may be heard unto certain temporal things. Let them not flatter them selves, because God heareth them in some things for He heareth Pagans also in some things. Do not the Pagans
See on Psalm 63. vol. iii. p. 219. note s.
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Exposition a shower from God. Literal kelps spiritual. 463
cry unto God, and it raineth ? Wherefore ? Because He Ver. maketh His sun to rise over the good and the bad, and ------ sendeth rain upon the just and the unjust. Boast not Mat. 6, therefore, Pagan, that when thou criest unto God, God45- sendeth rain, for He sendeth rain upon the just and the unjust. He hath heard thee in temporal things: He heareth thee not in things eternal, unless thou hast wor shipped in His holy hill. Worship Him upon His holy
hill : for the Lord our God is holy.
15. Let this suffice you, beloved, concerning the Psalm;
as far as the Lord hath granted, we have spoken. And whatever we speak in the name of God, since it is God Who speaketh in us, is the shower of God : consider what sort of earth ye are. For when rain cometh upon the earth, if it be good soil, it produceth good fruit; if it be bad soil, it beareth thorns : yet the rain is sweet, both over the fruits, and over the thorns. He who when he hath heard these words hath become worse, and produced thorns from the rain, let him expect the fire, let him not accuse the rain : but he who hath become better, and hath produced fruits from a good soil, let him expect the barn, and praise the rain. But what are the clouds, or what is the rain, but the mercy of God, Who doth all things concerning those whom He loveth, and unto whom He hath granted that He may be loved by them.
PSALM C.
A Sermon to the People, in which he speaketh remarkably concerning enduring evil men in the Church, or in a Monastery.
1. Ye heard the Psalm, brethren, while it was being chaunted : it is short, and not obscure : as if I had given you an assurance, that ye should not fear fatigue. Let us however consider more attentively, and with as much care as freedom, what the literal expressions mean ; that, so far as the Lord deign to allow, they may be spiritually understood. The voice of God, from whatever instrument it sound, is yet the voice of God ; for nothing, save His voice, pleaseth His ears; for we also, when we speak, please Him when He is
Himself speaking from us.
464 Blessing of ' understanding jubilance' to be sought.
Psalm 2. The title of this Psalm is, a Psalm of confession. The ------ verses are few, but big with great subjects ; may the seed bring forth within your hearts, the barn be prepared for the Lord's harvest. This Psalm giveth this exhortation
Luke u' 47
to us, that we jubilate unto the Lord. Nor doth as were, exhort one particular corner of the earth, or one habitation or congregation of men but since aware that hath sown blessings on every side, on every side doth exact jubilance.
3. Ver. Jubilate, therefore, unto the Lord, all ye lands. Doth all the earth at this moment hear my voice And yet the whole earth hath heard this voice. All the earth already jubilant in the Lord and what not as yet jubilant, will be so. For blessing, extending on every side, when the Church was commencing to spread from Jerusalem through- out all nations, every where overturneth ungodliness, and every where buildeth up piety: the good are mingled with the wicked throughout all lands. Every land full of the discontented murmurs of the wicked, and of the jubilance of the good. What then to jubilate For the title of the present Psalm especially maketh us give good heed to
this word, for entitled, A Psalm of confession. What meaneth, to jubilate with confession the sentiment thus expressed in another Psalm Blessed is the people that understandeth jubilance. Surely that which being under stood maketh blessed something great. May therefore the Lord our God, Who maketh men blessed, grant me to under stand what to say, and grant you to understand what ye
Ps. 89, hear Blessed the people, that understandeth jubilance.
16'
Let us therefore run unto this blessing, let us understand
jubilance, let us not pour forth without understanding.
>>aV not Of what use to be jubilant and obey1 this Psalm, when
ohey.
saith, Jubilate unto the Lord, all ye lands, and not to understand what jubilance is, so that our voice only may be jubilant, our heart not so? For the understanding the
utterance of the heart? .
4. am about to say what ye know. One who jubilates,
uttereth not words, but certain sound of joy without words for the expression of mind poured forth in joy,
See S. Greg, on Joh Oxf. Tr. vol. ? 3.
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To 'jubilate is to rejoice beyond words. 465
expressing, as far as it is able, the affection, but not com- ver. passing the feeling. A man rejoicing in his own exultation, --'--- after certain words which cannot' be uttered or understood,1 many bursteth forth into sounds of exultation without words, so? ^-ich that it seemeth that he indeed doth rejoice with his voice can. ' itself, but as if filled with excessive joy cannot express in
words the subject of that joy. You observe this in those even who sing licentiously. For our jubilance will not be
such as theirs is; for we ought to be jubilant in justification, while they are jubilant in iniquity ; we therefore shall do it in confession, they in confusion. Yet that ye may under stand what I say, call to mind what ye well know; those who are engaged at work in the fields are most given to jubilate; reapers, or vintagers, or those who gather any of the fruits of the earth, delighted with the abundant produce, and rejoicing in the very richness and exuberance of the soil, sing in exultation ; and among the songs which they utter in words, they put in certain cries without words in the exultation of a rejoicing mind ; and this is what is meant by jubilating. If
perhaps any one fail to recognise this, because he hath not heeded let him heed in future. And hope he may not find any to remark in, lest God find some whom He will overthrow. But nevertheless, since thorns cease not to grow, let us observe in those, who wrongly rejoice, jubilating to be censured, and let us offer unto God jubilance that may be crowned.
5. When then are we jubilant? When we praise that which cannot be uttered. For we observe the whole creation, the earth and the sea, and all things that therein are we observe that each have their sources and causes, the power of pro duction, the order of birth, the limit of duration, the end
in decease, that successive ages run on without any con
fusion, that the stars roll, as seemeth, from the East to
the West, and complete the courses of the years: we see
how the months are measured, how the hours extend and
in all these things certain invisible element, know not
what, but some principle* of unity, which termed spirit ors'vesti- soul, present in all living things, urging them to the pursuit f'^e'e. ' of pleasure and the avoidance of pain, and the preservation
of their own safety that man also hath somewhat in common VOL. iv. H
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466 He that would speak of God must strive to see Him.
Psalm with the Angels of God ; not with cattle, such as life, hearing, - C' sight, and so forth ; but somewhat which can understand God, which peculiarly doth belong to the mind, which can distinguish justice and injustice, as the eye discerneth white from black. In all this consideration of creation, which
Matt. B'
I have run over as I could, let the soul ask itself : Who created all these things ? Who made them ? Who made among them thyself ? What are these things which thou art considering ? What art thou thyself who art considering them? Who is He Who made them to be considered, and thee to consider ? Who is He? Say Who He is ? That thou mayest say Who He is, think of Him. For thou canst imagine somewhat that thou canst not perhaps express ; but by no means canst thou express what thou canst not imagine.
Imagine Him, then, before thou speakest of Him ; that thou mayest imagine Him, approach Him. For whatever thou dost wish to see clearly, in order that thou mayest be able to speak of thou dost approach in order to gaze upon that thou mayest not be deceived by seeing afar off. But as those bodies are seen by the eyes, so He by the mind, by the heart He recognised and seen. And where
the heart by which He may be seen Blessed, He saith, are the pure in heart for they shall see God. hear, believe, as far as can understand, that God seen by
the heart, and that He can only be seen by the pure heart; Prov. but hear another passage of Scripture Who shall boast
20' 9.
that he hath his heart clean, or who shall boast that he pure from sin have observed the whole creation, as far as could have observed the bodily creation in heaven
and on earth, and the spiritual in myself who am speaking, who animate my limbs, who exert voice, who move the tongue, who pronounce words, and distinguish seusations. And when can comprehend myself in myself? How then can comprehend what above myself? Yet the sight of God promised to the human heart, and certain operation of purifying the heart enjoined this the counsel of Scripture. Provide the means of seeing what thou lovest, before thou try to see it. For unto whom not sweet to hear of God and His Name, except to the ungodly, who far
P". 73, removed, separated from Him For lo, saith he, they that make
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Likeness to God is the way to draw near to Him. 4(57
themselves farfrom Thee shall perish : Thou hast destroyed Ver. every one that commilteth fornication against Thee. But what ---- --- is said unto us ? Because they are afar off, and therefore in darkness, with eyes so wounded in the darkness, that they not
only do not long for, but even dread, the light; what is said unto
us, when found afar off? Come unto Him, and be lightened? Ps. 34,6. But that thou mayest approach and be lightened, thy dark
ness must offend thee ; condemn what thou art, that thou mayest deserve to be what thou art not. Thou art ungodly,
thou oughtest to be righteous : thou will never understand righteousness, if iniquity still please thee. Crush it in thy heart, and purify that ; drive it from thy heart, wherein He Whom thou wishest to see wills to dwell. The human soul,
then, cometh near as it may, the inner man is regenerated to
the image of God, since he was created in the image of God ;
he had become far from God in proportion as he had become
unlike God. For we do not approach or recede from God
by intervals of space ; when thou hast become unlike, thou
hast receded far: when thou hast become like, thou hast approached very close. See in what manner the Lord wisheth us to approach, first by making us like, that we may
Be ye, He saith, like your Father Which is i/iMatt. 6, heaven ; for He maketh His sun to rise on the evil and on *5"
the good, and sendeth rain on the just and on the unjust.
Learn to love thine enemy, if thou dost wish to guard against
thine enemy. But in - proportion as charily increaseth in
thee, creating and restoring thee unto the likeness of God, it extendeth unto thine enemies; that thou mayest be like Him,
Who maketh His sun to rise, not only upon the good, but upon the good and upon the evil ; and sendeth rain not only on the just, but on the just and on the unjust. The uearer thou approachest unto His likeness, the more thou dost advance in charity, and the more thou beginuest to perceive God. And whom dost thou perceive ? One who cometh unto thee, or unto whom thou retumest? For He never
departed from thee : God departeth from thee when thou departest from God. All things iire present to the blind as to the seeing: a blind man and one who hath sight, standing on one spot, are each surrounded by the same forms of things; but one is present to them, the other absent; of two men Hh2
approach.
468 When we know God, we know we cannot express Him.
Psalm who are standing in one place, the one is present, the other ------ absent: not because the things themselves approach the one
1 eon-
and recede from the other, but on account of the difference of their own eyes. He who is called blind, because that is extinguished there which is wont to adapt' itself to the light which clothes all things, is in vain preseut to things which
rarif6'
he doth not see; indeed he is more rightly styled absent
than present ; for where his perception is not, he is rightly called absent; for not to be present in sense, is to be absent. Thus also God is every where present, every where whole.
YVisd. 8, His wisdom reacheth from one land to another mightily, and sweetly doth it order all things. But what God the Father
this His Word and His Wisdom is, Light of Light, God of God. What, then, dost thou wish to see What thou dost wish to see not far from thee. The Apostle indeed saith
Acts 17, that He not far from each of us For in Him we live, and
28.
move, and have our being. How great misery then, to be far from Him Who every where?
6. Be therefore like Him in piety, and earnest in medita- Rom. l,tion: for the invisible things of Him are clearly seen, being understood by the things that are made; look upon the
things that are made, admire them, seek their author. If thou art unlike, thou wilt turn back like, thou wilt re
joice. And when, being like Him, thou shalt have begun to approach Him, and to feel God, the more love increaseth in thee, since God love, thou wilt perceive somewhat which thou wast trying to say, and yet couldest not say. Before thou didst feel God, thou didst think that thou couldest express God thou beginnest to feel Ilinl, and then feelest that what thou dost feel thou canst not express. But when thou hast herein found that what thou dost feel cannot be expressed, wilt thou be mute, wilt thou not praise God? Wilt thou then be silent in the praises of God, and wilt thou not offer up thanksgivings unto Him Who hath willed to make Himself known unto thee Thou didst prais* Him when thou wast seeking, wilt thou be silent when thou hast
found Uiru By no means; thou wilt not be ungrateful. Honour due to Him, reverence due to Him, great praise
due to Him. Consider thyself, see what thou art: earth and ashes look who hath deserved to see, and What
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We 'jubilate' to signify all we can. 46'J
consider who thou art, What to see, a man to see God! I Ver. recognise not the man's deserving, but the mercy of God. ----
Praise therefore Him Who hath mercy. How, sayest thou,
shall I praise Him? I cannot now unfold that little which
I can discern in part through a glass, darkly : Hear therefore 1 Cor. the Psalm, Jubilate unto the Lord, all the earth. Thou 13' 12' hast understood the jubilance of the whole earth, if thou
dost jubilate unto the Lord. Jubilate unto the Lord; dis
sipate not thy jubilating among several different objects. Lastly, all other things may be described in some way ; He
alone, Who spoke, and all things were made, cannot be Ps. 33, spoken of. For He spake, and we were made : but we 9- cannot speak of Him. His Word, by Whom we were uttered,
is His Son : He was made weak, that He might be spoken
by us, however weak. Word for word we cannot litter : but for the Word we can utter jubilation. Jubilate unto the
Lord, all ye lands.
7. Serve the Lord with gladuess. All servitude is full of
bitterness : all who are bound to a lot of servitude both are slaves, and discontented. Fear not the servitude of that Lord : there will be no groaning there, no discontent, no indignation ; no one seeketh to be sold to another master, since it is a sweet service, because we are all redeemed. Great happiness, brethren, it is, to be a slave in that great house, although in bonds. Fear not, bouud slave, confess unto the Lord : ascribe thy bonds to thine own deservings ; confess
in thy chains, if thou art desirous they be changed into ornaments. It was not said in vain, nor without being heard above, " O let the sorrowful sighing of the fettered ones Ps. 79, come before Tliee. " Serve the Lord with gladness. The service of the Lord is free : a service of freedom, where not compulsion, but love serveth. For, brethren, he saith, ye Gal. 6,
have been called unto liberty: only use not liberty for an i3' occasion to the flesh, but by love in the Spirit serve one another. Let love make thee a slave, since Truth maketh
thee free. If, said our Lord, ye continue in My Word, then John 8,
are ye My disciples indeed; and ye shall know the truth,31' 32- and the truth shall make you free. At the same time thou
art slave, and free; slave, because thou art created such;
Psalm
470 Joy of the Church as yet imperfect through evil members.
free, because thou art loved by God, by Whom thou wast created : yea, free indeed, because thou lovest Him by Whom thou wast made. Serve not wilh discontent; for thy murmurs do not tend to release thee from serving, but to make thee a wicked servant. Thou art a slave of the Lord, thou art a freedman of the Lord : seek not so to be
emancipated thee.
as to depart from the house of Him Who frees
8. Serve the Lord uilh gladness. That gladness will be 1 Cor. full and perfect, when this corruptible shall have put on 16' 54' incorruption, and this mortal shall have put on immortality :
then will gladness be complete, then will be that perfect jubilance, then praise without ceasing, then love without offence, then enjoyment without fear, then life without death. What is there here? is there no joy? If no joy, there is no jubilance : how then, Jubilate in the Lord, all ye lands? Even here there is clearly joy : we have a taste here
of the hope of a future life, with which we are to be satisfied
there. Dut it is needful that the corn bear much amid the Matt. 3, tares : the true wheat is amongst the chaff, the lily is among Soog of thorns. For what is said of the Church ? As the lily among Sol. 2,2. thorns, so is my love among the daughters. It is not said,
among strangers, but, among the daughters. O Lord, how dost Thou console, how dost Thou comfort, how dost Thou terrify ? What is it that thou sayest ? As the lily among what thorns? so is my beloved among what daughters? What dost thou call thorns? the daughters themselves? He answereth ; They are thorns, on account of their own con duct; daughters, on account of My sacraments. Would that our groans were among the groans of strangers : those groans would be less. This is a cause for deeper groans : For it is not aIn open enemy that halh done me this dishonour : for
could have borne it. Neither was it mine
that did magnify himself against me: for then peradtenture Iwould have hid myselffrom him. These are the words of a Psalm : he who knoweth our letters, followeth them : let him who knoweth them not, learn, that he may follow them.
Ps. 66,. Neither was it mine adversary, thaIt did magnify himself 12-- 14' against me; for then peradrenture would have hid myself
then
adversary,
They who now forbear once needed forbearance. 471
from him. But it was even thou, my companion, my guide, Ver. my own familiar friend. We took sweet food* together. ----- What sweet food do they take with us, who are not to be
with us for ever? what sweet food, but this, Taste, and Ps. 34,8. see how sweet the Lord is? Amongst these we must needs
groan.
9. But where can the Christian live apart, that he may
not groan among false brethren ? Whither is he to go ? What is he to do ? Is he to seek solitudes ? Stumbling- blocks follow him. Is he who is well advanced, to separate himself, that he may have to suffer no man ? What if no one should choose to endure this very man, before he lived well ? If therefore, because he liveth well, he will not endure any
man, by the very fact of his refusal he is convicted of not living well. Attend, beloved : Forbearing one another, saith Ephes.
the Apostle, in love; endeavouring to keep the unity of the ' Spirit in the bond of peace. " Forbearing one another;" hast thou nothing for another to forbear in thee? I am surprised if it be not so; but suppose it be not thus; for that reason thou art the stronger to forbear others, in proportion as thou hast no longer what others must forbear in thee. Thou art not forborne, forbear others. 1 cannot, thou sayest. Thou hast what others must forbear in thee. Forbearing one another in love. Thou forsakest human affairs, and separatest thyself, so that no one seeth thee; whom wilt thou profit? Wouldest thou have advanced so far, had no one profited thee ? Because thou seemest to have had quick feet in passing over, wilt thou cut off the
I exhort all men, the voice of God exhorteth all men : Forbearing one another in love.
10. I will live apart, saith some one ; with a few good men; with them I shall be doing well. For to do good to no man is wicked and cruel. My Lord taught me not this ; for He condemned not the slave who pilfered what he received, but the slave who put it not out at trade. Let the punishment of the pilferer be inferred from that of the slothful servant. Thou wicked and slothful servant, saith
the Lord in condemnation : he saith not, Thou hast pilfered my money: he saith not, I gave thee money: and thou hast ? See vol. i. p. 363, where he explains this of the Holy Eucharist.
bridge ?
472 We cannot escape contact with some evil.
Psalm not restored to me whole what I gave thee ; because it hath
--'--- not increased, because thou hast not put it out at interest, Mat. 26, for that reason, he sailh, will I punish thee. God is covetous 14-- 3 ' of our salvation. I will, therefore, saith he, live separate
with a few good men : why should I live in common with crowds? Well: those very few good men, from what crowds have they been strained out? Ifhowever these few are all good: it is, nevertheless, a good and praiseworthy design in man, to be with such as have chosen a quiet life ; distant from the bustle of the people, from noisy crowds, from the great waves of life, ihey are as if in harbour. Is there therefore here that joy? that jubilant gladness which is promised? Not as yet; but still groans, still the anxiety of temptations. For even the harbour hath an entrance somewhere or other; if it
had not, no ship could enter it; it must therefore be open on some side : but at times on this open side the wind rusheth in; and where there are no rocks, ships dashed together shatter one another. Where then is security, if not even in harbour? And yet it must be confessed, it is true, that persons in harbour are in their degree much better off than when afloat on the main. Let them love one another, as ships in harbour, let them be bound together happily ; let them not dash against one another : let absolute equality be preserved there, constancy in love; and when perchance the wind rusheth in from the open side, let there be careful pilotting there.
1 1. Now what will one who perchance presideth over such places, nay, who serveth his brethren, in what are called monasteries, tell me ? I will be cautious : I will admit no wicked man. How wilt thou admit no evil one ? I will not allow any wicked man, any wicked brother, to enter ; with a few good men my lot will be a happy one. How dost thon recognise the person whom perhaps it is thy wish to exclude? That he may be known to be wicked, he must be tested within ; how then dost thou shut out one about to enter, who must be proved afterwards, and cannot be proved, unless he hath entered? Wilt thou repel all the wicked? Thou sayest so, and thou knowest how to inspect them. Do all come unto thee with their hearts bare? Those who are about to enter, do not know themselves; how much less dost thou know
A Monastery will sometimes admit bad inmates. 473
them? For many have promised themselves that they were Ver.
about to fulfil that holy life, which has all things in common, ---- , . Acts 4,
where no man calleth any thmg his own, who have one soul 32. and one heart in God : they have been put into the furnace, and have cracked. How then knowest thou him who is unknown even to himself? Wilt thou shut out wicked brethren from the company of the good ? Whoever thou art who speakest thus, exclude, if thou canst, all evil thoughts
from thy heart: let not even an evil suggestion enter into thy heart. " I consent not," thou sayest, yet it entered, so as to suggest to thee. For we all wish to have our hearts fortified, that no evil
suggestion may enter. But who knoweth, whence it entereth ? Even every day we fight in our own heart; one man within his own heart is at strife
with a crowd.
