Part III (5 of 7)

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. 14).  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. 7).  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 in 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, if any 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.)  Differently 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 puff them 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 to them 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 (1 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 (2 Cor. 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 waters 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. 5).  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 how 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 withholding 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, 11).  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 strengthened 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 with power 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 adolescence.  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 Idumæans, 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. 7).  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. 44).  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. 18).  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 was a 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.

How the married and the single are to be admonished.

Chapter XXVII. How the married and the single are to be admonished

(Admonition 28.)  Differently to be admonished are those who are bound in wedlock and those who are free from the ties of wedlock.  For those who are bound in wedlock are to be admonished that, while they take thought for each other’s good, they study, both of them, so to please their consorts as not to displease their Maker; that they so conduct the things that are of this world as still not to omit desiring the things that are of God; that they so rejoice in present good as still, with earnest solicitude, to fear eternal evil; that they so sorrow for temporal evils as still to fix their hope with entire comfort on everlasting good; to the end that, while they know what they are engaged in to be transitory, but what they desire to be permanent, neither the evils of the world may break their heart while it is strengthened by the hope of heavenly good, nor the good things of the present life deceive them, while they are saddened by the apprehended evils of the judgment to come.  Wherefore the mind of married Christians is both weak and stedfast, in that it cannot fully despise all temporal things, and yet can join itself in desire to eternal things.  Although it lies low meanwhile in the delights of the flesh, let it grow strong in the refreshment of supernal hope:  and, if it has the things that are of the world for the service of its journey, let it hope for the things that are of God for the fruit of its journey’s end:  nor let it devote itself entirely to what it is engaged in now, lest it fall utterly from what it ought stedfastly to hope for.  Which thing Paul well expresses briefly, saying, They that have wives as though they had none, and they that weep as though they wept not, and they that rejoice as though they rejoiced not (1 Cor. vii. 29, 30).  For he has a wife as though he had none who so enjoys carnal consolation through her as still never to be turned by love of her to evil deeds from the rectitude of a better aim.  He has a wife as though he had none who, seeing all things to be transitory, endures of necessity the care of the flesh, but looks forward with longing to the eternal joys of the spirit.  Moreover, to weep as though we wept not is so to lament outward adversities as still to know how to rejoice in the consolation of eternal hope.  And again, to rejoice as though we rejoiced not is so to take heart from things below as still never to cease from fear concerning the things above.  In the same place also a little afterwards he aptly adds, For the fashion of this world passeth away (v. 31); as if he had said plainly, Love not the world abidingly, since the world which ye love cannot itself abide.  In vain ye fix your affections on it as though it were continuing, while that which ye love itself is fleeting.  Husbands and wives are to be admonished, that those things wherein they sometimes displease one another they bear with mutual patience, and by mutual exhortations remedy.  For it is written, Bear ye one another’s burdens, and so ye shall fulfil the law of Christ (Galat. vi. 2).  For the law of Christ is Charity; since it has from Him bountifully bestowed on us its good things, and has patiently borne our evil things.  We, therefore, then fulfil by imitation the law of Christ, when we both kindly bestow our good things, and piously endure the evil things of our friends.  They are also to be admonished to give heed, each of them, not so much to what they have to bear from the other as to what the other has to bear from them.  For, if one considers what is borne from one’s self, one bears more lightly what one endures from another.