Volume I, Treatise I, Chapter XVIII

Of Spiritual Exhortations, and What Ts Requisite to Derive Advantage from Them

Amoncst the many means religion furnishes us with for our better assistance and encouragement in our spiritual progress, a principal one is that of sermons, and spiritual exhortations. ° On the present occasion, therefore, I intend to shew how, and in what manner we ought to hear them, so as to derive advantage from them; and what I shall] say, relating to ourselves in particular, may also serve as a general instruction to all sorts of persons, and teach them how to profit by the hearing of sermons. The first disposition necessary for that end is, that we do not frequent sermons out of custom, nor merely because it is a part of a Christian’s duty to do so, but to hear them with a true and earnest desire of improving by them. Let us consider with what zeal the ancient fathers in the desert were wont to resort to these spiritual banquets, and what store of good provisions they carried back with them to their cells. With the like fervour we ought to go to those exhortations that are made for us, and then they cannot fail of doing as great good to our souls, as good meat does to our bodies, which nourishes and strengthens him that sits down to table with a good appetite. St. Chrysostom observes, that as hunger is a sign of the body’s being in good health, so a longing desire of being nourished with the word of God is a certain sign of a good and happy disposition of the soul. But if you do not thirst after the divine word, nor find any gust in it, it is a certain sign that you are sick; and that your soul is in a very dangerous condition; seeing it loathes that food, which is so proper for its nourishment. Besides, though it were only to hear the preacher speak of Almighty God, that alone should suffice to make us run joyfully to hear him: for, naturally a man is glad to hear another speak well of one he loves. So if you have a true love for God, you cannot but be overjoyed to hear the preacher speak well of him. For, as our blessed Saviour says, “‘ He who is of God, hears the word of God, and the reason why you desire not to hear it is, because you are not of God.” (John 8:47)

In the second place, if we intend to improve ourselves by the sermons we hear, we must not hear them.with a spirit of curiosity; as for example, to observe the good language, the graceful action and pronunciation, the novelty and turn of thought of the preacher, together with his manner of delivery. It is this for which, with great reason, we blame many seculars, and which is the cause of their profiting so little by sermons. But instead of minding such things as these, we must apply ourselves wholly to attend to the substance of the discourse.

t should you say of a sick man, that was going to be let ‘blood, who instead of letting the surgeon open his vein, should amuse himself in looking upon the lancet, and admiring its workmanship? Would you not persuade him to forbear that idle curiosity, and tell him that it is his business to be let blood; that what he was to mind now, was to have his vein opened; and the rest was little or nothing to the purpose. It is the same with those who, instead of attending to that which is most essential in a sermon, to that whence they could extract the so necessary nourishment of their souls, stop at the rind, and attend to nothing more than to the plan and division of the discourse, to the strength and beauty of the language—in a word, to that which is only an idle ornament and a vain artifice of eloquence. Such men as these may justly be compared to a sieve and a sarse which retain only the chaff and bran, and let all the grain and flour pass through them. Holy Scripture tells us, that when Esdras (2 Esdras 8) read the law of God to the people of Israel, all the people were so moved, that reflecting upon their past lives, they wept most bitterly, comparing their actions with the law of God, which ought to have been their rule, and which was delivered to them for that end. Insomuch that the Levites felt it extremely difficult to suppress their sighing. It is after this manner we ought to hear sermons, with a wholesome and profitable confusion for our faults; comparing our lives with the doctrine we hear preached; examining the difference there is between what we are, and what we ought to be; considering, in fine, how far we are from the perfection proposed to us to practise.-

There is a third point which will confirm still more and more the preceding one, and which being presupposed will also serve as an excellent precaution against the spirit of curiosity, and will dispose us better to derive advantage from what we hear. It is, and the whole world ought to believe it, that exhortations are not made to unfold to us any new extraordinary duties, but only to revive in us the memory of the more common and ordinary duties, and thereby to inspire us with more fervour to put them in practice. In effect, it is particularly upon this account that St. Ignatius (Part iii. Const. cap. i.) required so frequent exhortations amongst us; for in the third part of the Constitutions, after he had established the rules set down in the summary; “Let there be,” says he, “some one appointed, who every week or at least every fortnight, may remind us of these Rules, and other such like instructions; lest, through the weakness of our nature, we may forget them, and at last come to neglect and discontinue their practice.” Father Natalis takes a cursory notice of this, in his remarks upon the Constitutions; saying, that though the Constitutions speak only of eight or fifteen days,’ yet, the custom observed throughout the whole society is to make these exhortations regularly every week. And doubtless none could speak with more certainty on this point than he, who visited almost all the houses of the society, and knew perfectly well all their practices. Hence these exhortations being made on subjects already very well known to us, our facility in forgetting them is the reason why they cannot be too often set before our eyes. But suppose we remember them ever so well, yet it would be in vain that our memories should be faithful, if our wills also be not fervent; and therefore it is to warm and animate us, that the obligations we have contracted by our profession, and the end for which we came to religion, are so often repeated and inculcated to us. The opinion of St. Austin is very true, that ‘“‘ The understanding is quick and ready, but the, motion of the will is very slow:” wherefore we ought often to touch and treat upon the same matter, and in a manner rivet it in our minds, as St. Paul endeavoured when he wrote to the Philippians, saying, “Moreover, my brethren, rejoice in our Lord: it is no pain at all to me, but for you it is very necessary, that I often write and repeat the same thing to you.” (Philippians 2:1) The apostle having been wrapt to the third heaven, without doubt wanted not matter; he had new things enough, and very elevated too, to tell them of: yet for. all this, he believed himself obliged to repeat only these things, wherewith he had before entertained them; because he knew these were more necessary for them than the others. And this ought to be the particular object of him who makes exhortations or sermons. He ought not to think of what may make himself appear more eloquent, or more profound; for hereby he would rather preach himself, than preach to others. But he should consider what will be most useful to his audience, and propose only those things from which they may reap most profit. Thus they will not become weary of hearing those common things they already know; because they will presently perceive, that either they neglect to perform them or at least to not practise them with all possible perfection; and therefore it is always necessary they should be put in mind of them.

In the fourth place it will be of very great profit, that whatever is said in exhortations, be received by us as particularly said to ourselves, and not as a thing which regards others; and let us not act herein as worldly persons ordinarily do, when they hear asermon. A preacher addresses himself to them, for example, in this manner— You are like, says he, to those, whose employment it isto carve at great men’s tables, and help others, without taking any meat for themselves. When you hear me say this, you cry out; an excellent reflection indeed, and very proper for such a one! this is quite adapted to one of my aquaintance! if such a one were here, O how it would answer him!—and notwithstanding after all this carving for others, you keep nothing for yourself. In this banquet of the word of God, I would have all of you to be of the number of guests, and not of the carvers. ‘¢ All that a prudent man shall hear, that is good and profitable, he will practise,” says Ecclesiasticus, “and will apply it to himself; but a vain, ambitious man will not hear but with disgust, and will cast it behind his back.” (Ecclesiasticus 21:18) Let us then endeavour to be of thenumber of guests; of the number of those wise men, who so take to themselves what is said, as if it were spoken to them alone, and to noneelse. For perhaps that which seems to you to be very well applied to another, may be better applied to yourself, if you knew yourself better than you do; and if you were not like those, who can “Perceive a mote in their neighbour’s eye, yet see not a beam in their own.” (Mat. vii. 3.) But though in effect there should be nothing in what is said, which any way touches or concerns you at present, yet neglect not to hoard it up in your mind for the future; perhaps you willsoon come to stand in need of it, and by this means you can never fail always to take what is said as addressed to yourself only.

In the fifth place, the better to explain what we have said, it is fit that every one should presuppose, that oftentimes in exhortations the preacher reprehends certain faults not as though he actually believed them practised by any of his auditors; but only with a design to hinder the practice or the introduction of such imperfections for the future. The physic which by precaution is given to prevent diseases, is no Jess advantageous than that which is given to cure them. Wherefore in our exhortations, we ought to have regard to this, following the counsel of the Wise Man, “Before sickness comes, make use of remedies.” (Ecclesiasticus 18:20) And as we ordinarily strive to apply the remedy before the disease is formed, or comes to a crisis; 80 we exhort to virtue and perfection; we blame vice and remissness;

to the end that being advertised of the danger he is in, every one may the better stand upon his guard, and take care lest he fall. Moreover as to the preacher, he ought not note, or point out any one in particular: for this would be a great imprudence in him, because he would hereby reap less fruit, and give great occasion of scandal. Wherefore it would be very ill done to think, and still worse to express, that this was said for such a one, this for another; and it would be forming a very rash judgment ofthe preacher to think that he had anything so unreasonable in view. But though, both on the preacher’s and the auditor’s part, there ought to be a great circumspection in this matter, and that it is always very good that every one takes what is said as said to himself, yet I would not that any one should frame to himself, that the preacher had a design to point him out; for such a thought as this must never enter into our minds; but what I desire is, that laying our hands upon our hearts, we confront our life and actions with the doctrine he preaches, and say to ourselves, certainly what he says may very well be addressed to me; I have great need of this warning, it is God that has put this into his mouth for my good. In this manner we shall Jet nothing pass, from which we may not derive some fruit, either for our amendment, or our greater perfection. The gospel takes notice, that after the discourse our Saviour had had with the Samaritan, she said to all she met with, “Come and see a‘man who has told me all things that I have ever done.” (John 4:29) When the preacher speaks in this manner to his audience, and tells them what passes in their hearts, then be may securely judge that he effectually makes a good sermon, and that his exhortation becomes fruitful.

In the last place, we ought to be convinced that the word of God is the nourishment and sustenance of the soul; and therefore we should always endeavour, in every exhortation we hear, to carry something away with us, and conserve and lay Itup in our hearts, whence we may obtain more strength and force to begin anew. “The grain which is sown in good ground,” says our Saviour, “signifies those who hear the word of God with a heart well disposed; and retain the same, and make it bring forth good fruit in due season.” (Luke 8:15) St. Gregory explaining this passage says, that the body is ina very bad state of health, when the stomach cannot keep or retain any nourishment, but throws up whatever it takes. (Hom. 15.) In the same manner, the soul is in a dangerous state, when the heart retains not the word of God. The Royal Prophet knew this truth very well, when he said, “I have hid thy words in the bottom of my heart, to the end I may not sin against thee.” (Psalms 119:11) And in effect how often does it happen, that we are tempted, and are in danger of yielding to the temptation, and that then remembering only some passage of Scripture, or some holy maxim we heard in a sermon, we regain new strength, and derive from it very powerful assistance’ And we know that by three passages of Scripture, our Saviour overcame the three temptations, wherewith the enemy assaulted him.

By all that has been said, it is easy to comprehend, in how great an error these are, and what prejudice they do themselves, who go to sermons and exhortations for fashion’ sake; or suffer themselves to be overcome with sleep and distractions during the sermon. “The devil,” says our Saviour in the gospel, “comes and snatches the word of God out of their hearts, lest they should believe and be saved.” (Luke 8:12) And it is in this manner, that unhappily is verified in them the parable of the grain which was eaten by the birds as soon as it was sown. Perhaps one word which you lost when you were asleep or distracted, would have contributed very much to your spiritual advancement; and for that reason the devil, who nourishes a mortal envy and hatred against you, endeavours by all means possible to prevent this good seed from taking root in your heart. St. Austin says, “That the word of God is like a fish-hook which never takes, but when it is taken; and as the fish remains a prize to the hook, so we remain a prize to the word of God, when we take and receive it.” And for this reason the devil exerts all his powers to hinder us from receiving it, lest our heart should thereby be engaged, and we should never be able to get loose or free ourselves, Let us endeavour therefore to go to sermons and exhortations with so requisite a disposition as this is; and to hear the word of God in such sort, that it take root in our heart, and produce the fruit of justice. “Practise it,” says St. James, “and be not content to hear it only, thereby deceiving yourself; for he who hears the word of God, and practises it not, is like a man that considers his face in a glass: he views himself, and goes his way, and soon forgets what kind of man he was.” (James 1:22) “Those who hear the law,” says St. Paul, “are not just before God, but those who practise it shall be justified.” (Romans 2:13)

In a book called the Spiritual Meadow, composed by John Evirat, or, according to some, by St. Sophronius, patriarch of Jerusalem, which is quoted with great respect in the second Council of Nice, we read that a holy man called Eusebius sitting one day in the field with another anchoret, called Amianus, and this Amianus reading one of the books of the gospel, which the other explained, it happened that Eusebius cast his eyes upon the labourers who tilled the ground in an adjoining field, and at the same time this distraction hindered him from attending to what was read; so that Amianus lighting by chance upon a very hard passage, asked him its explanation. Eusebius, who had not attended, desired him to read it the second time; whereby Amianus came to know he had been distracted, and repeating it, told him it was no wonder he had-not heard the words of the gospel, since he had distracted himself by looking upon the workmen. Eusebius remained so confounded at this rebuke, that for the future he strictly prohibited his eyes from beholding either that plain or the stars of heaven any more; and presently rising up, he took a little by-path, and retired into a poor cell which he never afterwards quitted; living more than forty years in this strait prison, to which he had condemned himself. He confirmed this his resolution by such a kind of necessity, as might force him to keep it. ‘For he bound his reins with a girdle of iron, and put another of a great weight about his neck, and then joined these two together by a great chain, which he fastened to the earth; to the end he might always be constrained to remain in such a bent or bowing posture, that he could not go into the fields round about him, nor so much as look upon them, nor even lift up his eyes to heaven. This was the manner wherein this holy man chastised himself for one light inadvertency, for one single dissipation of mind, whilst the other read the word of God. Is not this sufficient to give us an extreme confusion, seeing the little concern we have for all those distractions, that daily happen to us on the like occasions?

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