things as are already prepared for our use and expressed in a
CHAP. XI.] A SECOND SOURCE OF TEDIOUSNESS. 289 as he expresses himself also in another place to this effect
" For whether we be beside ourselves, it is to God ; or whether we be sober, it is for your cause. For the love of Christ constraineth us, because we thus judge that He died for all."
And how, indeed, should one be ready to be spent for their souls,^ if he should fnid it irksome to him to bend himself to their ears ? For this reason, therefore, He became a little child in the midst of us, (and) like a nurse cherishing her children.^ For is it a pleasure to lisp shortened and broken words, unless love invites us ? And yet men desire to have infants to whom they have to do that kind of service ; and it is a sweeter thing to a mother to put small morsels of masticated food into her little son's mouth, than to eat up and devour larger pieces herself In like manner, accordingly, let not the thought of the hen * recede from your heart, who covers her tender brood with her drooping feathers, and with broken voice calls her chirping young ones to her, while they that turn away from her fostering wings in their pride become a prey to birds. For if intelligence brings delights in its purest recesses, it should also be a delight to us to have an intelligent understanding of the manner in which charity, the more complaisantly it descends to the lowest objects, finds its way back, with all the greater vigour to those that are most secret, along the course of a good conscience which witnesses that it has sought nothing from those to whom it has descended except their everlasting salvation.
Chap, xi.— 0/ the remedy for the second source of weariness.
16. If, however, it is rather our desire to read or hear such things as are already prepared for our use and expressed in a superior style, and if the consequence is that we feel it irksome to put together, at the time and with an uncertain issue, the terms of discourse on our own side, then, provided only that our mind does not wander off from the truth of the facts themselves, it is an easy matter for the hearer, if he is offended by anything in our language, to come to see in that very circumstance how little value sliould be set, supposing the
Cf. 1 Thess. ii. 7. * lUius (jaUinc(;,—m reference to Matt, xxiii. 37. CATECH. T
290 ON CATECHISING. [CIIAP. XI.
subject itself to be rightly understood, upon the mere fact that there may have been some imperfection or some inaccuracy in the literal expressions, which were employed indeed simply with the view of securing a correct apprehension of the subjectmatter. But if the bent of human infirmity has wandered off from the truth of the facts themselves,—although in the catechetical instruction of the unlearned, where we have to keep by the most beaten track, that cannot occur very readily, —still, lest haply it should turn out that our hearer finds cause ot offence even in this direction, we ought not to deem this to have come upon us in any other way than as the issue of God's own wish to put us to the test with respect to our readiness to receive correction in calmness of mind, so as not to rush headlong, in the course of a still greater error, into the defence of our error. But if, again, no one has told us of it, and if the thing has altogether escaped our own notice, as well as the observation of our hearers, then there is nothing to grieve over, provided only the same thing does not occur a second time. For the most part, however, when we recall what we have said, we ourselves discover something to find fault with, and are ignorant of tlie manner in which it was received when it was uttered ; and so when charity is fervent within us, we are the more vexed if the thing, while really false, has been received with unquestioning acceptance. This being the case, then, whenever an opportunity occurs, as we have been finding fault with ourselves in silence, we ought in like manner to see to it that those persons be also set right un tlie subject in a considerate method, who have fallen into some sort of error, not by the words of God, but plainly by those used by us. If, on the other hand, there are any who, blinded by insensate spite, rejoice that we have committed a mistake, whisperers as they are, and slanderers, and " hateful to God,"^ sucli characters should afford us matter for the exercise of patience witli pity, inasmuch as also the " patience of God luadeth them to repentance." * For what is more detestable, and wluit more likely to " treasure up wrath in the day of wratli and revelation of the righteous judgment of God,"^ than to rt^oice, after the evil likeness and pattern of the devil, in the
Cf. liom. i. 30. ' Rom. ii. 4. ^ Rom. ii. 6.
CHAP. XI.] REMEDIES FOR WEARINESS. 291 evil of another ? At times, too, even when all is correctly and truly spoken, either something which has not been understood, or something which, as being opposed to the idea and wont of an old error, seems harsh in its very novelty, offends and disturbs the hearer. But if this becomes apparent, and if the person shows himself capable of being set right, he should be set right without any delay by the use of abundance of authorities and reasons. On the other hand, if the offence is tacit and hidden, the medicine of God is the effective remedy for it. And if, again, the person starts back and declines to be cured, we should comfort ourselves with that example of our
Lord, who, when men were offended at His word, and shrank from it as a hard saying, addressed Himself at the same time to those who had remained, in these terms, " Will ye also go away ? " ^ For it ought to be retained as a thoroughly
" fixed and immovable" position in our heart, that Jerusalem which is in captivity is set free from the Babylon of this world when the times have run their course, and that none belonging to her shall perish: for whoever may perish was not of her. " For the foundation of God standeth sure, having this seal. The Lord knoweth them that are His ; and, let every one that nameth the name of Christ depart from iniquity." ^ If we ponder these things, and call upon the Lord to come into our heart, we shall be less apprehensive of the uncertain issues of our discourse, consequent on the uncertain feelings of our hearers ; and the very endurance of vexations in the cause of a work of mercy will also be something pleasant to us, if we seek not our own glory in the same. For then is a work truly good, when the aim of the doer gets its impetus from charity,^ and, as if returning to its own place, rests again in charity. Moreover, the reading which delights us, or any listening to an eloquence superior to our own, the effect of which is to make us inclined to set a greater value upon it than upon the discourse which we ourselves have to deliver, and so to lead us to speak with a reluctant or tedious utterance, will come upon us in a happier spirit, and will be found to be more enjoyable after Libour.
Then, too, with a stronger confidence shall we pray to God to
1 John vi. G7. ^ 2 Tiin. ii. 19. ^ .^ earitate jaculatur.
202 ON CATECHISING. [CHAP. XII.
speak to us as we wish, if we cheerfully submit to let Him speak by us as we are able. Thus is it brought about that all things come togetlier for good to them that love God.*
Chap, xir. Of the remedy for the third source of weariness.
1 7. Once more, however, we often feel it very wearisome to go over repeatedly matters which are thoroughly familiar, and adapted (rather) to children. If this is tlie case with us, then we should endeavour to meet them with a brother's, a father's, and a mother's love ; and, if we are once united with them thus in heart, to us no less than to them will these things seem new. For so great is the power of a sympathetic disposition of mind, that, as they are affected while we are speaking, and we are affected while they are learning, we have our dwelling in each other ; and thus, at one and the same time, they as it were in us speak what they hear, and we in them learn after a certain fashion what we teach. Is it not a common occurrence with us, that when we show to persons, who have never seen them, certain spacious and beautiful tracts, either in cities or in fields, which we liave been in the habit of passing by Avithout any sense of pleasure, simply because we have become so accustomed to the sight of them, we find our own enjoyment renewed in their enjoyment of the novelty of the scene ? And this is so much the more our experience in proportion to the intimacy of our friendship with them because, just as we are in them in virtue of the bond of love, in the same degree do things become new to us which previously were old. But if we ourselves have made any considerable progress in the contemplative study of things, it is not our wisli that those whom we love should simply be gratified and astonished as they gaze upon the works ot men's hands ; but it becomes our wish to lift them to (the contcml)lation of) the very skill ^ or wisdom of their author, and from this to (see them) rise to the admiration and praise of the all-creating God, with whom ^ is the most fruitful end of love. How much more, then, ought we to be delighted
' Concnrrant in 1)onum. Rom. viii. 23.
' Some editions read arcem = stronghold, instead of artem.
Or = wherein : ub'i.