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TOPIC: Post-Nicene Fathers Vol 12 (Other Topics in this Collection)
SUBJECT: 32.02.06 Part III The Ruler Part C
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For he gives his bread and wine to sin-nets who gives assistance to the wicked for that they are wicked. For which cause also some of the rich of this world nourish players with profuse bounties, while the poor of Christ are tormented with hunger. He, however, who gives his bread to one that is indigent, though he be a sinner, not because he is a sinner, but because he is a man, does not in truth nourish a sinner, but a poor righteous man, because what he loves in him is not his sin, but his nature. Those who already distribute compassion- ately what they possess are to be admonished also that they study to keep careful guard, lest, when they redeem by alms the sins they have committed, they commit others which will still require redemption; lest they suppose the righteousness of God to be saleable, thinking that if they take care to give money for their sins, they can sin with impunity. For, The soul is more than meat, and the body than raiment (Matth. vi. 25; Luke xii. 23). He, therefore, who bestows meat or raiment on the poor, and yet is polluted by iniquity of soul or body, has offered the lesser thing to righteousness, and the greater thing to sin; for he has given his possessions to God, and himself to the devil.
But, on the other hand, those who still would fain seize what belongs to others are to be admonished to give anxious heed to what the Lord says when He comes to judgment. For He says, I was an hungered, and ye gave Me no meat: I was thirsty, and ye gave Me no drink: I was a stranger, and ye took Me not in: naked, and ye clothed Me not; sick, and in prison, and ye visited Me not (Matth. xxv. 42, 43). And these he previously addresses saying, Depart from Me, ye cursed, into eternal fire, which is prepared for the devil and his angels (Ibid. 41). Lo, they are in no wise told that they have committed robberies or any other acts of violence, and yet they are given over to the eternal fires of Gehenna. Hence, then, it is to be gathered with how great damnation those will be visited who seize what is not their own, if those who have indiscreetly kept their own are smitten with so great punishment. Let them consider in what guilt the seizing of goods must bind them, if not parting with them subjects to such a penalty. Let them consider what injustice inflicted must deserve, if kindness not bestowed is worthy of so great a chastisement.
When they are intent on seizing what is not their own, let them hear what is written, Woe to him that increaseth that which is not his! How long doth he heap up against himself thick clay (Hab. ii. 6)? For, indeed, for a covetous man to heap up against him thick clay is to pile up earthly gains into a load of sin. When they desire to enlarge greatly the spaces of their habitation, let them hear what is written, Woe unto you that join house to house and lay field to field, even till there be no place left. What, will ye dwell alone in the midst of the earth (Isai. v. 8)? As if to say plainly, How far do ye stretch yourselves, ye that cannot bear to have comrades in a common world? Those that are joined to you ye keep down, and ever find some against whom ye may have power to stretch yourselves. When they are intent on increasing money, let them hear what is written, The covetous man is not filled with money; and he that loveth riches shall not reap fruit thereof (Eccles. v. 9). For indeed he would reap fruit of them, were he minded, not loving them, to disperse them well. But whoso in his affection for them retains them, shall surely leave them behind him here without fruit. When they burn to be filled at once with all manner of wealth, let them hear what is written, He that maketh haste to be rich shall not be innocent (Prov. xxviii. 20): for certainly he who goes about to increase wealth is negligent in avoiding sin; and, being caught after the manner of birds, while looking greedily at the bait of earthly things, he is not aware in what a noose of sin he is being strangled, When they desire any gains of the present world, and are ignorant of the losses they will suffer in the world to come, let them hear what is written, An inheritance to which haste is made in the beginning in the last end shall lack blessing (Prov. xx. 21). For indeed we derive our beginning from this life, that we may come in the end to the lot of blessing. They, therefore, that make haste to an inheritance in the beginning cut off from themselves the lot of blessing in the end; since, while they crave to be increased in goods here through the iniquity of avarice, they become disinherited there of their eternal patrimony. When they either solicit very much, or succeed in obtaining all that they have solicited, let them hear what is written. What is a man profited, if he should gain the whole world, but lose his own soul (Matth. xvi. 26)? As if the Truth said plainly, What is a man profited, though he gather together all that is outside himself, if this very thing only which is himself he damns? But for the most part the covetousness of spoilers is the sooner corrected, if it be shewn by the words of such as admonish them how fleeting is the present life; if mention be made of those who have long endeavoured to grow rich in this world, and yet have been unable to remain long among their acquired riches; from whom hasty death has taken away suddenly and all at once whatever, neither all at once nor suddenly, they have gathered together; who have not only left here what they had seized, but have carried with them to the judgment arraignments for seizure. Let them, therefore, be told of examples of such as these, whom they would, doubtless, even themselves, in words condemn; so that, when after their words they come back to their own heart, they may blush at any rate to imitate those whom they judge.
Chapter XXI.how Those are to Be Admonished Who Desire Not the Things of Others, But Keep Their Own; And Those Who Give of Their Own, Yet Seize on Those of Others
(Admonition 22.) Differently to be admonished are those who neither desire what belongs to others nor bestow what is their own, and those who give of what they have, and yet desist not from seizing on what belongs to others. Those who neither desire what belongs to others nor bestow what is their own are to be admonished to consider carefully that the earth out of which they are taken is common to all men, and therefore brings forth nourishment for all in common. Vainly, then, do those suppose themselves innocent, who claim to their own private use the common gift of God; those who, in not imparting what they have received, walk in the midst of the slaughter of their neighbours; since they almost daily slay so many persons as there are dying poor whose subsidies they keep close in their own possession. For, when we administer necessaries of any kind to the indigent, we do not bestow our own, but render them what is theirs; we rather pay a debt of justice than accomplish works of mercy. Whence also the Truth himself, when speaking of the caution required in shelving mercy, says, Take heed that ye do not your justice before men (Matth. vi. 1). The Psalmist also, in agreement with this sentence, says, He hath dispersed, he hath given ta the poor, his justice endureth for ever (Ps. cxii. 9).
For, having first mentioned bounty bestowed upon the poor, he would not call this mercy, but rather justice: for it is surely just that whosoever receive what is given by a common Lord should use it in common. Hence also Solomon says, Whoso is just will give and will not spare (Prov. xxi. 26). Theyare to be admonished also anxiously to take note how of the fig-tree that had no fruit therigorous husbandman complains that it even cumbers the ground.
For a fig-tree without fruit cumbers the ground, when the soul of the niggardly keeps unprofitably what might have benefited many. A fig-tree without fruit cumbers the ground, when the fool keeps barren under the shade of sloth a place which another might have cultivated under the sun of good works.
But these are wont sometimes to say, We use what has been granted us; we do not seek what belongs to others; and, if we do nothing worthy of the reward of mercy, we still commit no wrong. So they think, because in truth they close the ear of their heart to the words which are from heaven. For the rich man in the Gospel who was clothed in purple and fine linen, and feasted sumptuously every day, is not said to have seized what belonged to others, but to have used what was his own unfruitfully; and avenging hell received him after this life, not because he did anything unlawful but because by immoderate indulgence he gave up his whole self to what was lawful.
The niggardly are to be admonished to take notice that they do God, in the first place, this wrong; that to Him Who gives them all they render in return no sacrifice of mercy. For hence the Psalmist says. He will not give his propitiation to God, nor the price of the redemption of his soul (Psal. xlviii. 9hyperlink ). For to give the price of redemption is to return good deeds for preventing grace. Hence John cries aloud saying, Now the axe is laid unto the raft of the tree. Every tree which bringeth not forth good fruit shall be hewn dawn and cast into the fire (Luke iii. 9). Let those, therefore, who esteem themselves guiltless because they do not seize on what belongs to others look forward to the stroke of the axe that is nigh at hand, and lay aside the torpor of improvident security, lest, while they neglect to bear the fruit of good deeds, they be cut off from the present life utterly, as it were from the greenness of the root.
But, on the other hand, those who both give what they have and desist not from seizing on what belongs to others are to be admonished not to desire to appear exceeding munificent, and so be made worse from the outward show of good. For these, giving what is their own without discretion, not only, as we have said above, fall into the murmuring of impatience, but, when want urges them, are swept along even to avarice. What, then, is more wretched than the mind of those in whom avarice is born of bountifulness, and a crop of sins is sown as it were from virtue? First, then, they are to be admonished to learn how to keep what is theirs reasonably, and then in the end not to go about getting what is another's. For, if the root of the fault is not burnt out in the profusion itself, the thorn of avarice, exuberant through the branches, is never dried up. So then, cause for seizing is withdrawn, if the right of possession be first adjusted well. But then, further, let those who are admonished be told how to give mercifully what they have, when they have learnt not to confound the good of mercy by throwing into it the wickedness of robbery. For they violently exact what they mercifully bestow. For it is one thing to shew mercy on account of our sins; another thing to sin on account of shewing mercy; which can no longer indeed be called mercy, since it cannot grow into sweet fruit, being embittered by the poison of its pestiferous root. For hence it is that the Lord through the prophet rejects even sacrifices themselves, saying, I the Lord love judgment, and I hate robbery in a whole burnt offering (Isai. lxi. 8). Hence again He has said, The sacrifices of the ungodly are abominable, which are offered of wickedness (Prov. xxi. 28). Such persons also often withdraw from the indigent what they give to God.
But the Lord shews with what strong censure he disowns them, saying through a certain wise man, Whoso offereth a sacrifice of the substance of the poor doeth as one that killeth the son before the father's eyes (Ecclus. xxxiv. 20). For what can be more intolerable than the death of a son before his father's eyes? Wherefore it is shewn with what great wrath this kind of sacrifice is beheld, in that it is compared to the grief of a bereaved father. And yet for the most part people weigh well how much they give; but how much they seize they neglect to consider. They count, as it were, their wage, but refuse to consider their defaults. Let them hear therefore what is written, He that hath gathered wages hath put them into a bag with holes (Hagg. i. 6). For indeed money put into a bag with holes is seen when it is put in, but when it is lost it is not seen. Those, then, who have an eye to how much they bestow, but consider not how much they seize, put their wages into a bag with holes, because in truth they look to them when they gather them together in hope of being secure, but lose them without looking.
Chapter XXII. How Those that are at Variance and Those that are at Peace are to Be Admonished.
(Admonition 23.) Differently to be admonished are those that are at variance and those that are at peace. For those that are at variance are to be admonished to know most certainly that, in whatever virtues they may abound, they can by no means become spiritual if they neglect becoming united to their neighbours by concord. For it is written, But the fruit of the Spirit is love, joy, peace (Gal. v. 22). He then that has no care to keep peace refuses to bear the fruit of the Spirit. Hence Paul says, Whereas there is among you envying and strife, are ye not carnal (1 Cor iii. 3)? Hence again he says also, Follow peace with all men and holiness, without which no man shall see the Lord (Heb. xii. 14). Hence again he admonishes, saying, Endeavouring to keep the unity of the Spirit in the bond of peace: there is one body and one Spirit, even as ye are called in one hope of your calling (Eph. iv. 3, 4). The one hope of our calling, therefore, is never reached, if we run not to it with a mind at one with our neighbours. But it is often the case that some, by being proud of some gifts that they especially partake of, lose the greater gift of concord; as it may be if one who subdues the flesh more than others by bridling of his appetite should scorn to be in concord with those whom he surpasses in abstinence. But whoso separates abstinence from concord, let him consider the admonition of the Psalmist, Praise him with timbrel and chorus (Ps. cl. 4). For in the timbrel a dry and beaten skin resounds, but in the chorus voices are associated in concord. Whosoever then afflicts his body, but forsakes concord,praises God indeed with timbrel, but praises Him not with chorus. Often, however, when superior knowledge lifts up some, it disjoins them from the society of other men; and it is as though the more wise they are, the less wise are they as to the virtue of concord. Let these therefore hear what the Truth in person says, Have salt in yourselves, and have peace one with another (Mark ix. 50). For indeed salt without peace is not a gift of virtue, but an argument for condemnation. For the better any man is in wisdom, the worse is his delinquency, and he will deserve punishment inexcusably for this very reason, that, if he had been so minded, he might in his prudence have avoided sin. To such it is rightly said through James, But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth. This wisdom descendeth not from above, but is earthly, sensual, devilish. But the wisdom that is from above is first pure, then peaceable (James iii. 14, 15, 17). Pure, that is to say, because its ideas are chaste; and also peaceable, because it in no wise through elation disjoins itself from the society of neighbours. Those who are at variance are to be admonished to take note that they offer to God no sacrifice of good work so long as they are not in charity with their neighbours. For it is written, If thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee, leave there thy gift before the altar, and go thy way first to be reconciled to thy brother, and then thou shall come and offer they gift (Matth. v. 23, 24). Now by this precept we are led to consider how intolerable the guilt of men is shewn to be when their sacrifice is rejected. For, whereas all evils are washed away when followed by what is good, let us consider now great must be the evils of discord, seeing that, unless they are utterly extinguished, they allow no good to follow. Those who are at variance are to be admonished that, if they incline not their ears to heavenly commands, they should open the eyes of the mind to consider the ways of creatures of the lowest order; how that often birds of one and the same kind desert not one another in their social flight, and that brute beasts feed in herds together. Thus, if we observe wisely, irrational nature shews by agreeing together how great evil rational nature commits by disagreement; when the latter has lost by the exercise of reason what the former by natural instinct keeps. But, on the other hand, those that are at peace are to be admonished to take heed lest, while they love more than they need do the peace which they enjoy, they have no longing to reach that which is perpetual. For commonly tranquil circumstances more sorely try the bent of minds, so that, in proportion as the things which occupy them are not troublesome, the things which invite them come to appear less lovely, and the more present things delight, eternal things are the less sought after. Whence also the Truth speaking in person, when He would distinguish earthly from supernal peace, and provoke His disciples from that which now is to that which is to come, said, Peace I leave with you, My peace I give unto you (Joh. xiv. 27). That is, I leave a transitory, I give a lasting peace. If then the heart is fixed on that which is left, that which is to be given is never reached. Present peace, therefore, is to be held as something to be both loved and thought little of, lest, if it is loved immoderately, the mind of him that loves be taken in a fault. Whence also those who are at peace should be admonished lest, while too desirous of human peace, they fail entirely to reprove men's evil ways, and, in consenting to the froward, disjoin themselves from the peace of their Maker; lest, while they dread human quarrels without, they be smitten by breach of their inward covenant. For what is transitory peace but a certain footprint of peace eternal? What, then, can be more mad than to love footprints impressed on dust, but not to love him by whom they have been impressed? Hence David, when he would bind himself entirely to the covenants of inward peace, testifies that he held no agreement with the wicked, saying, Did not I hate them, O God, that hate thee, and waste away an accountof thine enemies? I hated them with perfect hatred, they became enemies to me (Ps. cxxxviii. 21, 22hyperlink ). For to hate God's enemies with perfect hatred is both to love what they were made, and to chide what they do, to be severe on the manners of the wicked, and to profit their life. It is therefore to be well weighed, when there is rest from chiding, how culpably peace is kept with the worst of men, if so great a prophet offered this as a sacrifice to God, that he excited the enmities of the wicked against himself for the Lord. Hence it is that the tribe of Levi, when they took their swords and passed through the midst of the camp because they would not spare the sinners who were to be smitten, are said to have consecrated their hands to God (Exod. xxxii. 27, seq.). Hence Phinehas, spurning the favour of his fellow-countrymen when they sinned, smote those who came together with the Midianites, and in his wrath appeased the wrath of God (Num. xxv. 9). Hence in person the Truth says, Think not that I am came to send peace an earth:I came not to send peace, but a sword (Matth. x. 34). For, when we are unwarily joined in friendship with the wicked, we are bound in their sins. Whence Jehoshaphat, who is extolled by so many praises of his previous life, is rebuked for his friendship with King Ahab as though nigh unto destruction, when it is said to him through the prophet, Thou givest help to the ungodly, and art joined in friendship with them that hate the Lord; and therefore thou didst deserve indeed the wrath of the Lord: nevertheless there are good works found in thee, in that thou hast taken away the graves out of the land of Judah (2 Chron. xix. 2, 3). For our life is already at variance with Him who is supremely righteous by the very fact of agreement in the friendships of the froward. Those who are at peace are to be admonished not to be afraid of disturbing their temporal peace, ifthey break forth into words of rebuke. And again they are to be admonished to keep inwardly with undiminished love the same peace which in their external relations they disturb by their reproving voice. Both which things David declares that he had prudently observed, saying, With them that hate peace I was peaceable; when I spake unto them, they fought against me without a cause (Ps. cxix. 7hyperlink ). Lo, when he spoke, he was fought against; and yet, when fought against, he was peaceable, because he neither ceased to reprove those that were mad against him, nor forgot to love those who were reproved. Hence also Paul says, If it be possible, as much as lieth in you, have peace with all men (Rom. xii. 18). For, being about to exhort his disciples to have peace with all, he said first, If it be possible, and added, As much as lieth in you. For indeed it was difficult for them, if they rebuked evil deeds, to be able to have peace with all. But, when temporal peace is disturbed in the hearts of bad men through our rebuke, it is necessary that it should be kept inviolate in our own heart. Rightly, therefore, says he, As much as lieth in you. It is indeed as though he said, Since peace stands in the consent of two parties, if it is driven out by those who are reproved, let it nevertheless be retained undiminished in the mind of you who reprove. Whence the same apostle again admonishes his disciples, saying, If any man obey not our word, note that man by this epistle; and have no company with him, that he may be confounded (2 Thess. iii. 14). And straightway he added, Yet count him not as an enemy, but reprove him as a brother (Ibid. 15). As if to say, Break ye outward peace with him, but guard in your heart's core internal peace concerning him; that your discord with him may so smite the mind of the sinner that peace depart not from your hearts even though denied to him.
Chapter XXIII. How Sowers of Strifes and Peacemakers are to Be Admonished.
(Admonition 24.) Differently to be admonished are sowers of strifes and peacemakers. For sowers of strifes are to be admonished to perceive whose followers they are. For of the apostate angel it is written, when tares had been sown among the good crop, An enemy hath done this (Matth. xiii. 28). Of a member of him also it is said through Solomon, An apostate person, an unprofitable man, walketh with a perverse mouth, he winketh with his eyes, he beateth with his foot, he speaketh with his finger, with froward heart he deviseth mischief continually, he soweth strifes (Prov. vi. 12-14). Lo, him whom he would speak of as a sower of strifes he first named an apostate; since, unless after the manner of the proud angel he first fell away inwardly by the alienation of his mind from the face of his Maker, he would not afterwards come to sow strifes outwardly. He is rightly described too as winking with his eyes, speaking with his finger, beating with his foot. For it is inward watch that keeps the members outwardly in orderly control. He, then, who has lost stability of mind falls off outwardly into inconstancy of movement, and by his exterior mobility shews that he is stayed on no root within. Let sowers of strifes hear what is written, Blessed are the peacemakers, far they shall be called the children of God (Matth. v. 9). And on the other hand let them gather that, if they who make peace are called the children of God, without doubt those who confound it are the children of Satan. Moreover, all who are separated by discord from the greenness of loving-kindness are dried up: and, though they bring forth in their actions fruits of well-doing, yet there are in truth no fruits, because they spring not from the unity of charity. Hence, therefore, let sowers of strifes consider how manifoldly they sin; in that, while they perpetrate one iniquity, they eradicate at the same time all virtues from human hearts. For in one evil they work innumerable evils, since, in sowing discord, they extinguish charity, which is in truth the mother of all virtues. But, since nothing is more precious with God than the virtue of loving-kindness, nothing is more acceptable to the devil than the extinction of charity. Whosoever, then, by sowing of strifes destroy the loving-kindness of neighbours, serve God's enemy as his familiar friend; because by taking away from them this, by the loss of which he fell, they have cut off from them the road whereby to rise.
But, on the other hand, the peacemakers are to be admonished that they detract not from the efficacy of so great an undertaking through not knowing between whom they ought to establish peace. For, as there is much harm if unity be wanting to the good, so there is exceeding harm if it be not wanting to the bad. If, then, the iniquity of the perverse is united in peace, assuredly there is an accession of strength to their evil doings, since the more they agree among themselves in wickedness, by so much the more stoutly do they dash themselves against the good to afflict them. For hence it is that against the preachers of that vessel of damnation, to wit, Antichrist, is it said by the divine voice to the blessed Job, The members of his flesh stick close to each other (Job xli. 14hyperlink ). Hence, under the figure of scales, it is said of his satellites, One is joined to another, and not even a breathing-hole cometh between them (xli. 7hyperlink ). For, indeed, his followers, from being divided by no opposition of discord among themselves. are by so much the more strongly banded together in the slaughter of the good. He then who associates the iniquitous together in peace supplies strength to iniquity, since they worse press down the good, whom they persecute unanimously. Whence the excellent preacher, being overtaken by violent persecution from Pharisees and Sadducees, endeavoured to divide among themselves those whom he saw to be violently united against himself, when he cried out, saying, Men, brethren, I am a Pharisee, the son of Pharisees; of the hope and resurrection of the dead I am called in question (Acts xxiii. 6). And, whereas the Sadducees denied the hope and resurrection of the dead, which the Pharisees ill accordance with the precepts of Holy Writ believed, a dissension was caused in the unanimity of the persecutors; and Paul escaped unhurt from the divided crowd, which before, when united, had savagely assailed him. Those, therefore, who are occupied with the desire of making peace, are to be admonished that they ought first to infuse a love of internal peace into the minds of the froward, to the end that external peace may afterwards avail to do them good; so that, while their heart is hanging on cognition of the former, they be by no means hurried into wickedness from perception of the latter; and, while they see before them that which is supernal, they in no way turn that which is earthly to serve to their own detriment. But, ifany perverse persons are such that they could not harm the good, even though they lusted to do so, between them, indeed, earthly peace ought to be established, even before they have risen to the knowledge of supernal peace; even so that they, whom the wickedness of their impiety exasperates against the loving-kindness of God, may at any rate be softened out of love of their neighbour, and, as it were from a neighbouring position, may pass to a better one, and so rise to what is as yet far from them, the peace of their Maker.
Chapter XXIV. How the Rude in Sacred Learning, and Those Who are Learned But Not Humble, are to Be Admonished.
(Admonition 25.) DifferentIy to be admonished are those who do not understand aright the words of the sacred Law, and those who understand them indeed aright, but speak them not humbly. For those who understand not aright the words of sacred Law are to be admonished to consider that they turn for themselves a most wholesome drought of wine into a cup of poison, and with a medicinal knife inflict on themselves a mortal wound, when they destroy in themselves what was sound by that whereby they ought, to their health, to have cut away what was diseased. They are to be admonished to consider that Holy Scripture is set as a kind of lantern for us in the night of the present life, the words whereof when they understand not aright, from light they get darkness. But in truth a perverse bent of mind would not hurry them to understand it wrong, did not pride first puffthem up. For, while they think themselves wise beyond all others, they scorn to follow others to things better understood: and, in order to extort for themselves from the unskilful multitude a name for knowledge, they strive mightily both to upset the right views of others and to confirm their own perverse views. Hence it is well said by the prophet, They have ripped up the women with child of Gilead, that they might enlarge their border (Amos i. 13). For Gilead is by interpretation a heap of witness (Gen. xxxi. 47, 48). And, since the whole congregation of the Church together serves by its confession for a witness to the truth, not unfitly by Gilead is expressed the Church, which witnesses by the mouth of all the faithful whatever is true concerning God. Moreover, souls are called with child, when of divine love they conceive an understanding of the Word, so that, if they come to their full time, they may bring forth their conceived intelligence in the shewing forth of work. Further, to enlarge their border is to extend abroad the fame of their reputation. They have therefore ripped up the women with child of Gilead that they might enlarge their border, because heretics assuredly slay by their perverse preaching the souls of the faithful who had already conceived something of the understanding of the truth, and extend for themselves a name for knowledge. The hearts of little ones, already big with conception of the word, they cleave with the sword of error, and, as it were, make for themselves a reputation as teachers. When, therefore, we endeavour to instruct these not to think perversely, it is necessary that we first admonish them to shun vain glory. For, if the root of elation is cut off, the branches of wrong assertion are consequently dried up. They are also to be admonished to take heed, lest, by gendering errors and discords, they turn into a sacrifice to Satan the very same law of God which has been given for hindering sacrifices to Satan. Whence the Lord complains through the prophet, saying, I gave them corn, wine, and oil, and I multiplied tothem silver and gold, which they sacrificed to Baal (Hos. ii. 8). For indeed we receive corn from the Lord, when, in the more obscure sayings, the husk of the letter being drawn off, we perceive in the marrow of the Spirit the inward meaning of the Law. The Lord proffers us His wine, when He inebriates us with the lofty preaching of His Scripture. His oil also He gives us, when, by plainer precepts, He orders our life gently and smoothly. He multiplies silver, when He supplies to us eloquent utterances, full of the light of truth. With gold also He enriches us, when He irradiates our heart with an understanding of the supreme splendour. All which things heretics offer to Baal, because they pervert them in the hearts of their hearers by a corrupt understanding of them all. And of the corn of God, of His wine and oil, and likewise of His silver and gold, they offer a sacrifice to Satan, because they turn aside the words of peace to promote the error of discord. Wherefore they are to be admonished to consider that, when of their perverse mind they make discord out of the precepts of peace, they themselves, in the just judgment of God, die from the words of life.
But, on the other hand, those who understand indeed aright the words of the Law, but speak them not humbly, are to be admonished that, in divine discourses, before they put them forth to others, they should examine themselves; lest, in following up the deeds of others, they leave themselves behind; and lest, while thinking rightly of all the rest of Holy Scripture, this only thing they attend not to, what is said in it against the proud. For he is indeed a poor and unskilful physician, who would fain heal another's disease while ignorant of that from which he himself is suffering. Those, then, who speak not the words of God humbly should certainly be admonished, that, when they apply medicines to the sick, they see to the poison of their own infection, lest in healing others they die themselves. They ought to be admonished to take heed, lest their manner of saying things be at variance with the excellence of what is said, and lest they preach one thing in their speaking and another in their outward bearing. Let them hear, therefore, what is written, If any man speak let him speak as the oracles of God (I Pet. iv. 11). If then the words they utter are not of the things that are their own, why are they puffed up on account of them as though they were their own? Let them hear what is written, As of God, in the sight of God, speak we in Christ (2Cor. ii. 17) For he speaks of God in the sight of God, who both understands that he has received the word of preaching from God, and also seeks through it to please God, not men. Let them hear what is written, Every one that is proud in heart is an abomination to the Lord (Prov. xvi. 5). For, surely, when in the Word of God he seeks his own glory, he invades the right of the giver; and he fears not at all to postpone to his own praise Him from whom he has received the very thing that is praised. Let them hear what is said to the preacher through Solomon, Drink water out of thine own cistern, and running waters of thine own well. Let thy fountains be dispersed abroad, and divide thy waters in the streets. Have them to thyself alone, and let not strangers be partakers with thee (Prov. v. 15-17). For indeed the preacher drinks out of his own cistern, when, returning to his own heart, he first listens himself to what he has to say. He drinks the running waters of his own well, if he is watered by his own word. And in the same place it is well added, Let thy fountains be dispersed abroad, and divide thy watery in the streets. For indeed it is right that he should himself drink first, and then flow upon others in preaching. For to disperse fountains abroad is to pour outwardly on others the power of preaching. Moreover, to divide waters in the streets is to dispense divine utterances among a great multitude of hearers according to the quality of each. And, because for the most part the desire of vain glory creeps in when the Word of God has free course unto the knowledge of many, after it has been said, Divide thy waters in the streets, it is rightly added, Have them to thyself alone, and let not strangers be partakers with thee. He here calls malignant spirits strangers, concerning whom it is said through the prophet in the words of one that is tempted, Strangers are risen up against me, and strong ones have sought after my soul (Ps. liii. 5hyperlink ). He says therefore, Both divide thy waters in the streets, and yet have them to thyself alone; as if he had said more plainly, It is necessary for thee so to serve outwardly in preaching as not to join thyself through elation to unclean spirits, lest in the ministry of the divine word thou admit thine enemies to be partakers with thee. Thus we divide our waters in the streets, and yet alone possess them, when we both pour out preaching outwardly far and wide, and yet in no wise court human praises through it.
Chapter XXV. How Those are to Be Admonished Who Decline the Office of Preaching Out of Too Great Humility, and Those Who Seize on It with Precipitate Haste.
(Admonition 26.) Differently to be admonished are those who, though able to preach worthily, are afraid by reason of excessive humility, and those whom imperfection or age forbids to preach, and yet precipitancy impells. For those who, though able to preach with profit, still shrink back through excessive humility are to be admonished to gather from consideration of a lesser matter bow faulty they are in a greater one. For, if they were to hide from their indigent neighbours money which they possessed themselves they would undoubtedly shew themselves to be promoters of their calamity. Let them perceive, then, in what guilt those are implicated who, in with-holding the word of preaching from their sinning brethren, hide away the remedies of life from dying souls. Whence also a certain wise man says well, Wisdom that is hid, and treasure that is unseen, what profit is in them both (Ecclus. xx. 32)? Were a famine wasting the people, and they themselves kept hidden corn, undoubtedly they would be the authors of death. Let them consider therefore with what punishment they must be visited who, when souls are perishing from famine of the word, supply not the bread of grace which they have themselves received. Whence also it is well said through Solomon, He that hideth corn shall be cursed among the people (Prov. xi. 26). For to hide corn is to retain with one's self the words of sacred preaching. And every one that does so is cursed among the people, because through his fault of silence only he is condemned in the punishment of the many whom he might have corrected. If persons by no means ignorant of the medicinal art were to see a sore that required lancing, and yet refused to lance it, certainly by their mere inactivity they would be guilty of a brother's death. Let them see, then, in how great guilt they are involved who, knowing the sores of souls, neglect to cure them by the lancing of words. Whence also it is well said through the prophet, Cursed is he who keepeth back his sword from blood (Jer. xlviii. 10). For to keep back the sword from blood is to hold back the word of preaching from the slaying of the carnal life. Of which sword it is said again, And my sword shall devour flesh (Deut. xxxii. 42).
Let these, therefore, when they keep to themselves the word of preaching, hear with terror the divine sentences against them, to the end that fear may expel fear from their hearts. Let them hear how he that would not lay out his talent lost it, with a sentence of condemnation added (Matth. xxv. 24, &c.). Let them hear how Paul believed himself to be pure from the blood of his neighbours in this, that he spared not their vices which required to be smitten, saying, I take you to record this day, that I am pure from the blood of all men: for l have not shunned to declare unto you all the counsel of God (Acts xx. 26, 27). Let them hear how John is admonished by the angelic voice, when it is said, Let him that heareth say, Come (Rev. xxii. 17); in order doubtless that he into whose heart the internal voice has found its way may by crying aloud draw others whither he himself is carried; lest, even though called, he should find the doors shut, if he approaches Him that calls him empty. Let them hear how Esaias, because he had held his peace in the ministry of the word when illuminated by supernal light, blamed himself with a loud cry of penitence, saying Woe unto me that I have held my peace (Isai. vi. 5). Let them hear how through Solomon the knowledge of preaching is promised to be multiplied to him who is not held back by the vice of torpor in that whereto he has already attained. For he says, The soul which blesseth shall be made fat; and he that inebriates shall be inebriated also himself (Prov. xi. 25). For he that blesses outwardly by preaching receives the fatness of inward enlargement; and, while he ceases not to inebriate the minds of his hearers with the wine of eloquence, he becomes increasingly inebriated with the drought of a multiplied gift. Let them hear how David offered this in the way of gift to God, that he did not hide the grace of preaching which he had received, saying, Lo I will not refrain my lips, O Lord, thou knowest: I have not hid thy righteousness within my heart: I have declared thy truth and thy salvation (Ps. xxxix. 10, 11hyperlink ). Let them hear what is said by the bridegroom in his colloquy with the bride; Thou that dwellest in the gardens, thy friends hearken: make me to hear thy voice (Cant. viii. 13). For the Church dwelleth in the gardens, in that she keeps in a state of inward greenness the cultivated nurseries of virtues. And that her friends hearken to her voice is, that all the elect desire the word of her preaching; which voice also the bridegroom desires to hear, because he pants for her preaching through the souls of his elect. Let them hear how Moses, when he saw that God was angry with His people, and commanded swords to be taken for executing vengeance, declared those to be on God's side who should smite the crimes of the offenders without delay, saying, If any man is the Lord's, let him join himself to me; put every man his sword upon his thigh; go in and out from gate to gate through the midst of the camp, and slay every man his brother and friend and neighbour (Exod. xxxii. 27). For to put sword upon thigh is to set earnestness in preaching before the pleasures of the flesh; so that, when any one is earnest to speak holy words, he must needs have a care to subdue illicit suggestions. But to go from gate to gate is to run to and fro with rebuke from vice to vice, even to every one by which death enters in unto the soul. And to pass through the midst of the camp is to live with such impartiality within the Church that one who reproves the sins of offenders turns aside to shew favour to none. Whence also it is rightly added, slay every man his brother and friend and neighbour. He in truth slays brother and friend and neighbour who, when he finds what is worthy of punishment, spares not even those whom he loves on the score of relationship from the sword of his rebuke. If, then, he is said to be God's who is stirred up by the zeal of divine love to smite vices, he surely denies himself to be God's who refuses to rebuke the life of the carnal to the utmost of his power.
But, on the other hand, those whom imperfection or age debars from the office of preaching, and yet precipitancy impells to it, are to be admonished lest, while rashly arrogating to themselves the burden of so great an office, they cut off from themselves the way of subsequent improvement; and, while seizing out of season what they are not equal to, they lose even what they might at some time in due season have fulfilled; and be shewn to have justly forfeited their knowledge because of their attempt to display it improperly. They are to be admonished to consider that young birds, if they try to fly before their wings are fully formed, are plunged low down from the place whence they fain would have risen on high. They are to be admonished to consider that, if on new buildings not yet compacted a weight of timbers be laid, there is built not a habitation, but a ruin. They are to be admonished to consider that, if women bring forth their conceived offspring before it is fully formed, they by no means fill houses, but tombs. For hence it is that the Truth Himself, Who could all at once have strenghted whom He would, in order to give an example to His followers that they should not presume to preach while imperfect, after He had fully instructed His disciples concerning the power of preaching, forthwith added, But tarry ye in the city until ye be endued withpower from on high (Luke xxiv. 49). For indeed we tarry together in the city, if we restrain ourselves within the enclosures of our souls from wandering abroad in speech; so that, when we are perfectly endued with divine power, we may then go out as it were from ourselves abroad, instructing others also. Hence through a certain wise man it is said, Young man, speak scarcely in thy cause; and if thou hast been twice asked, let thy answer have a beginning (Ecclus. xxxii. 10). Hence it is that the same our Redeemer, though in heaven the Creator, and even a teacher of angels in the manifestation of His power, would not become a master of men upon earth before His thirtieth year, in order, to wit, that He might infuse into the precipitate the force of a most wholesome fear, in that even He Himself, Who could not slip, did not preach the grace of a perfect life until He was of perfect age. For it is written, When he was twelve years old, the child Jesus tarried behind in Jerusalem (Luke ii. 42, 43). And a little afterwards it is further said of Him, when He was sought by His parents, They found him in the temple, sitting in the midst of the doctors, hearing them, and asking them questions (Ibid. v. 46). It is therefore to be weighed with vigilant consideration that, when Jesus at twelve years of age is spoken of as sitting in the midst of the doctors, He is found, not teaching, but asking questions. By which example it is plainly shewn that none who is weak should venture to teach, if that child was willing to be taught by asking questions, who by the power of His divinity supplied the word of knowledge to His teachers themselves. But, when it is said by Paul to his disciple, These things command and teach: let no man despise thy adolescence (1 Tim. iv. 11, 12), we must understand that in the language of Holy Writ youth is sometimes called adolescencehyperlink . Which thing is the sooner evident, if we adduce the words of Solomon, who says, Rejoice O young man in thy adolescence (Eccles. xi. 9). For unless he meant the same by both words, he would not call him a young man whom he was admonishing in his adolescence.
Chapter XXVI. How Those are to Be Admonished with Whom Everything Succeeds According to Their Wish, and Those with Whom Nothing Does.
(Admonition 27.) Differently to be admonished are those who prosper in what they desire in temporal matters, and those who covet indeed the things that are of this world, but yet are wearied with the labour of adversity. For those who prosper in what they desire in temporal matters are to be admonished, when all things answer to their wishes, lest, through fixing their heart on what is given, they neglect to seek the giver; lest they love their pilgrimage instead of their country; lest they turn the supplies for their journey into hindrances to their arrival at its end; lest, delighted with the light of the moon by night, they shrink from beholding the clearness of the sun. They are, therefore, to be admonished to regard whatever things they attain in this world as consolations in calamity, but not as the rewards of retribution; but, on the other hand, to lift their mind against the favours of the world, lest they succumb in the midst of them with entire delight of the heart. For whosoever in the judgment of his heart keeps not down the prosperity he enjoys by love of a better life, turns the favours of this transitory life into an occasion of everlasting death. For hence it is that under the figure of the Idumaeans, who allowed themselves to be vanquished by their own prosperity, those who rejoice in the successes of this world are rebuked, when it is said, They have given my land to themselves for an inheritance with joy, and with their whole heart and mind (Ezek. xxxvi. 5). In which words it is to be observed, that they are smitten with severe rebuke, not merely because they rejoice, but because they rejoice with their whole heart and mind. Hence Solomon says, The turning away of the simple shall slay them, and the prosperity of fools shall destroy them (Prov. i. 32). Hence Paul admonishes, saying, They that buy, as though they possessed not; and they that use this world, as though they used it not (1 Cor. vii. 30). So may the things that are supplied to us be of service to us outwardly to such extent only as not to turn our minds away from desire of supernal delight; and thus the things that afford us succour in our state of exile may not abate the mourning of our soul's pilgrimage; and we, who see ourselves to be wretched in our severance from the things that are eternal, may not rejoice as though we were happy in the things that are transitory. For hence it is that the Church says by the voice of the elect, His left hand is under my head, and his right hand shall embrace me (Cant. ii. 6). The left hand of God, to wit prosperity in the present life, she has put under her head, in that she presses it down in the intentness of her highest love. But the right hand of God embraces her, because in her entire devotion she is encompassed with His eternal blessedness. Hence again, it is said through Solomon, Length of days is in her right hand, but in her left hand riches and glory (Prov. iii. 16). In speaking, then, of riches and glory being placed in her left hand, he shewed after what manner they are to be esteemed. Hence the Psalmist says, Save me with thy right hand (Ps. cvii. 7hyperlink ). For he says not, with thy hand, but with thy right hand;' in order, that is, to indicate, in saying right hand, that it was eternal salvation that he sought. Hence again it is written, Thy right hand, O Lord, hath dashed in pieces the enemies (Exod. xv. 6). For the enemies of God, though they prosper in His left hand, are dashed to pieces with His right; since for the most part the present life elevates the bad, but the coming of eternal blessedness condemns them.
Those who prosper in this world are to be admonished to consider wisely how that prosperity in the present life is sometimes given to provoke people to a better life, but sometimes to condemn them more fully for ever. For hence it is that to the people of Israel the land of Canaan is promised, that they may be provoked at some time or other to hope for eternal things. For that rude nation would not have believed the promises of God afar off, had they not received also something nigh at hand from Him that promised. In order, therefore, that they may be the more surely strengthened unto faith in eternal things, they are drawn on, not only by hope to realities, but also by realities to hope. Which thing the Psalmist clearly testifies, saying, He gave them the lands of the heathen, and they took the labours of the peoples in possession, that they might keep his statutes and seek after his law (Ps. civ. 44hyperlink ). But, when the human mind follows not God in His bountiful gifts with an answer of good deeds, it is the more justly condemned from being accounted to have been kindly nurtured. For hence it is said again by the Psalmist, Thou castedst them down when they were lifted up (Ps. lxxii. 18hyperlink ). For in truth when the reprobate render not righteous deeds in return for divine gifts, when they here abandon themselves entirely and sink themselves in their abundant prosperity, then in that whereby they profit outwardly they fall from what is inmost. Hence it is that to the rich man tormented in hell it is said, Thou in thy lifetime receivedst thy good things (Luke xvi. 25), For on this account, though an evil man, he here received good things, that there he might receive evil things more fully, because here even by good things he had not been converted.
But, on the other hand, those who covet indeed the things that are of the world, but yet are wearied by the labour of adversity, are to be admonished to consider anxiously with how great favour the Creator and Disposer of all things watches over those whom He gives not up to their own desires. For a sick man whom the physician despairs of he allows to take whatever he longs for: but one of whom it is thought that he can be cured is prohibited from many things that he desires; and we withdraw money from boys, for whom at the same time, as our heirs, we reserve our whole patrimony. Let, then, those whom temporal adversity humiliates take joy from hope of an eternal inheritance, since Divine Providence would not curb them in order to educate them under the rule of discipline, unless it designed them to be saved for ever. Those, therefore, who in respect of the temporal things which they covet, are wearied with the labour of adversity are to be admonished to consider carefully how for the most part even the righteous, when temporal power exalts them, are caught by sin as in a snare. For, as in the former part of this volume we have already said, David, beloved of God, was more upright when in servitude than when he came to the kingdom (1 Sam. xxiv. 18). For, when he was a servant, in his love of righteousness he feared to smite his adversary when taken; but, when he wasa king, through the persuasion of lasciviousness, he put to death by a deceitful plan even a devoted soldier (2 Sam. xi. 17). Who then can without harm seek wealth, or power, or glory, if they proved harmful even to him who had them unsought? Who in the midst of these things shall be saved without the labour of a great contest, if he who had been prepared for them by the choice of God was disturbed among them by the intervention of sin? They are to be admonished to consider that Solomon, who after so great wisdom is described as having fallen even into idolatry, is not said to have had any adversity in this world before his fall; but the wisdom that had been granted him entirely left his heart, because not even the least discipline of tribulation had guarded it.