Sermon for the Feast of St. Martin: November Iith

“O Lord, if I am still necessary to Thy people, I refuse not to labour : let Thy will be done.’’—Life of St. Martin.

I SUPPOSE it is incumbent on me to preach a sermon to this assembly, particularly as it includes so many prelates whom I rejoice to see present, and who have come hither from afar. It would indeed be much more in accordance with my wishes to hear them discourse ; but since they desire or rather require that I should be the speaker, I must obey their command instead of profiting by their instruction. Yet truly, I have a powerful sermon in the example of their uncommon humility through which—though so far above me in holiness of life, in dignity of rank, and in the possession of wisdom—they have nevertheless condescended to come here, not only for the purpose of paying us a visit, but also from the wish to be edified by my words. This is a most efficacious manner of teaching and a lesson “ worthy of all acceptation ”’ (x Tim. i. 15). For “ not in word nor in tongue, but in deed and in truth” (x John iii. 18) they exhort us to be imitators of them as they also are of Christ Tit 2

(x Cor. iv. 16), and to learn from them what they have learned of Him: “ to be meek and humble of heart ” (Matt. xi. 29). It was thus that Mary came to Elizabeth, the Virgin to a married woman, the Queen to the handmaid, the Mother of the Judge to the mother of the Precursor, the Mother of God to the mother of a poor servant. It was thus, too, that Jesus approached John, approached him to be baptised at his hands, for so it became Him “ to fulfil all justice ” (Matt. iii. 15). Accordingly, Reverend Fathers, you have done nothing unworthy of your dignity in coming hither to-day and in showing yourselves more willing to hear than to speak (James i. 19) even amongst those who rather need to be instructed by you. As for me, although I am not able to fulfil all justice, I shall take care to fulfil at least a part thereof by endeavouring to satisfy your desires: for I am not ignorant that it is a part of justice for the inferior to obey his superiors.

But what shall I take for my subject? “He that is of the earth, of the earth he is and of the earth he speaketh ” (John iii. 31), said that ‘‘ voice of one crying in the wilderness ” (John i. 23). Let me therefore speak of the earth, because of the earth I am and because I live upon the earth. Hear, then, “ all ye earth-born and ye sons of men ” (Ps. xlviii. 3) : it is to you I am going to speak and of you. On the earth we are born, on the earth we sojourn, on the earth we die, returning thither whence we have been taken. Through a narrow gate we have come into this earthly scene, and here we abide where naught but death is certain. For the whole race of Adam is obliged to “ bear the judgment ” (Gal. v. 10) which his disobedience merited. His posterity has greatly “ increased and multiplied and filled the earth” (Gen. i. 28). Nevertheless, whether they will or no, and however much they may resist, all men have still to endure the penalty imposed upon their first father. ‘‘ Earth thou art,” said the Lord to Adam, “and into the earth thou shalt go” (Gen. iii. 19).* A heavy doom, indeed, yet tempered with marvellous mercy. It sounds very severe, considered in itself ; but it is recognised to be full of clemency the moment we remember the sin that provoked it. For God might have said to the transgressor with equal justice, “ Earth thou art and from this moment under the earth thou shalt go.” Yes, even then the Lord would be just “and exceedingly to bepraised” (Ps. xcv. 4). He, I say, would be equally worthy of our praise, but we should no longer be worthy to praise Him. Even then it might be said with truth, “ Thou art just, O Lord, and Thy judgment is right ” (Ps. cviii. 137) : although we should not have the power to say it. “ For hell shall not confess to Thee, neither shall death praise Thee” (Is. xxxviii. 18). “But we that live bless the Lord, from this time now and for ever ” (Ps. cxiii. 18). Therefore, O Lord, Thou hast spared Thy creature. Thou hast spared “the glory of Thy name” (Ps, lxxviii. 9, 10). Thou hast not suffered him that was going down from Jerusalem to descend even as far as Jericho (Luke x. 30). But left as I am only half alive in the way, I can do no more than half praise Thee. But where I shall be made wholly alive, there my whole being shall break out in praise of Thee, and -A “ my bones shail say : Lord, who is like to Thee ? ”

“Terra es et in terram ibis,’ ’ which corresponds to the te “un ei, kal els yiv dmedevon.” The Vulgate has: “ Pulvis es et in pulverem reverteris ” (“ Dust thou art and into dust thou shalt return ’’).—(Translator.)

(Ps. xxxiv. 10). It is in truth on account of this that “ when Thou wast angry Thou didst remember mercy ” (Hab. iii. 2), not condemning man to the place of perdition, but only “ humbling him in the place of affliction ” (Ps. xliii. 20). What reason, O man, hast thou for complaint ? Why dost thou murmur against thy sentence as if it were too severe? Thou that hast been fashioned from the earth art destined to live upon the earth, so that thy home shall be the element from which thou wast originally compacted.

“Yes,” thou wilt answer, “ but I should be better satisfied to hear it said to me: ‘ Spirit thou art and to the home of spirits thou shalt go.’ For I am not only earth but spirit also: my soul is a spirit. Neither can there beany doubt that the soul is the more excellent part of my being. I have heard from the Apostle that ‘ the Lord is a Spirit’ (2 Cor. iii. 17), and from the Lord Himself that ‘ God is a Spirit’ (John iv. 24). Yea, He is declared to be not only a Spirit but ‘ the Father of spirits’ (Heb. xii. 9). Wherefore, then, am I held fast by the earth, the mother of all flesh, because I am flesh in part, whereas ‘the Father of spirits’ does not receive me at all, although I am likewise in part spirit? Ah, yes, I understand the reason: it is not the flesh as such that holds me down, but rather ‘the flesh of sin’ (Rom. viii. 3) For just as the sinful spirits occupy the windy space between heaven and earth, whence they are called “ the powers of this air” (Ephes. ii. 2): so do our sins separate us from God (Wisdom i. 3), separate our created spirits from the Creator and “ Father of spirits.” The earthly body has drawn down to its own native region the spiritual soul, and, lo! it there prevails over and

`~ oppresses the exile. For the flesh is become as “ a talent of lead,” but for no other reason save that iniquity is seated upon it (Zach. v. 7, 8). “The body is a load upon the soul” indeed, but only after it has been “ corrupted ”?” (Wisdom ix. 15). Now the Apostle testifies that it is corrupted, nay, rather that it is “ dead, because of sin ” (Rom. viii. 10). Therefore, although it is true that man is a kind of heaven,* and has unquestionably a relation of similitude to the celestial spirits, both in his substance and in his form—in his substance because it is spiritual, in his form because it is rational : nevertheless, these two heavenly properties of his being are not now sufficient to lift him so high as that he may deserve to hear the welcome words : “ Because a heaven thou art, to heaven shalt thou go.” It is in vain that he prides himself on the faculty of free will, wherewith his soul is endowed, for he is “‘ captivated in the law of sin that is in his members ” (Rom. vii. 23). We might perhaps suppose, and reasonably enough, that the one cord of double strand would prevail over the other cord, also of double strand : that if the earth claimed man on the twofold title, as it were, of being his origin and dwelling-place, heaven would have a greater right to admit him as a celestial creature because of the twofold resemblance aforesaid, in substance, namely, and in form, which he bears to the heavenly spirits. But now, by the accession of sin the lower cord which drags him down to earth, has been triplicated. Consequently it cannot easily be broken (Eccles. iv. 12) unless to the other cora also grace is added as a third strand. But when grace has been added, then, beyond a doubt, the cord of iniquity by which we are drawn, yea, rather, which we draw with us, is readily dissolved. For grace mediates between God and our souls, not as a wall of separation, but as a bridge of union, making good the rupture caused by sin.

As for me, therefore, I will go to the mountain of grace and to the hills of mercies, the treasures whereof, as I hear, are all laid up in Christ. I will go to Him Who is “ full of grace and truth ” (John i. 14), if perchance I may receive something of His fulness (ibid. 16), or rather in the hope that I may be received into that fulness, and so, together with His other members, may increase “ unto the measure of the age of the fulness of Christ ’’ (Ephes. iv. 13). For “ no man hath ascended into heaven but He That descended from heaven” (John iii. 13). Oh, He is indeed a most faithful and benevolent Mediator Who, so far from dividing, “ hath made both one, breaking down the middle wall of partition” (Ephes. ii. 14), “‘ forgiving us all offences, blotting out the handwriting of the decree that was against us, which was contrary to us ; and He hath taken the same out of the way, fastening it to the cross; and despoiling the principalities and powers, He hath exposed them confidently in open show, triumphing over them in Himself” (Col. ii. 13-15), and making “ peace through the Blood of His cross both as to the things on earth and the things that are in heaven ” (Col. i. 20). It was, in fact, on account of this salvation which He had designed to work “in the midst of the earth ” (Ps. lxxiii. 12) that He did not immediately thrust man down beneath the earth, as his disobedience deserved, but set him upon the earth. For we have more cause for hope than for despair whilst as yet we live on the earth and can look up to heaven and receive the “ best and perfect gifts from above, coming down from the Father of lights ” (James i. 17), from “ the Father of spirits,” from “ the Father of mercies ” (2 Cor. i. 3). Indeed it may be said that the reason why the Lord made man upright, as well in body as in soul (Eccles. vii. 30) and turned his face towards the sky—whereas all other animals have their eyes bent downwards upon the earth, was this: in order that having his gaze lifted constantly to the stars, he might long to mount thither, where he beheld so blissful and enduring a mansion.

For is it not a fact that whenever with faith and piety we turn our gaze to the firmament, the very sight of that incomparably luminous region inflames our hearts with the most ardent love and the most eager desire of heaven? The stars of heaven have nothing in common with the clods of earth. Wide is the difference between the splendour of the sun and the dullness of this clayey mass. Nevertheless, here, too, we may perhaps find many things which appear to be beautiful in their own order: yet earthly beauty is always found allied to ugliness, as gold in the mire, gems in a dunghill, lilies among thorns (Cant. ii. 2). But as for thee, O my heavenly home, “ thou art all fair and there is not a spot in thee” (Cant. iv. 7). “ Thou art all fair’’ in thine outward show, “ besides that which lieth hid within ” (ibid. 3). And what is that? It consists of the blessed angelic spirits and the souls of the saints who have already been found worthy to enter “into the place of the wonderful tabernacle, even to the house of God ”? (Ps. xli. 5). For just as there are heavenly bodies and earthly bodies, but the glory of the former far exceeds the glory of the latter: so too are there heavenly spirits and earthly spirits, with a proportionate difference between the glories appertaining to either kind. Angels, Archangels, Virtues, Principalities, Powers, Dominations, Thrones, Cherubim and Seraphim: these are the names of the celestial choirs, and I know them well enough. But perhaps that is the sum of my knowledge regarding those blissful creatures. For how could a mere inhabitant of earth understand anything beyond the names of the citizens of heaven, a carnally-minded man of beings spiritual and divine ? However, although I am entirely ignorant as to the hidden meaning of these grand appellatives, I feel absolutely certain of this much: that there must be realities great and wonderful sealed and signified by names so majestic.* Not without reason, assuredly, is the holy city called heaven (coelum) since hidden (celatum) within it are mysteries so sublime. They are hidden, I say, yet not altogether withdrawn from the vision of faith. For here upon earth we are allowed to behold the exterior beauty of heaven, to which, however, we are not granted access; and with regard to the internal glory of its mysteries also, although not permitted to comprehend, we are nevertheless privileged to hear something concerning them. We can see the homeland, but can only salute it from afar ; we enjoy not yet the taste but only the fragrance of its delights. It was not, therefore, without a wise purpose that “ the only-begotten Son Who is in the bosom of the * For the holy Doctor’s interpretation of these names, cf.

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Father” (John i. 18) revealed to our faith, in this “region of the shadow of death”’ (Is. ix. 2) which we inhabit, the glory of the heavenly spirits, whilst He has made manifest even to our senses the glory of the heavenly bodies. “ Hearken, O daughter, and see,” He says to the faithful soul (Ps. xliv. x). The command is obeyed: but what is its purpose? Listen: “Incline thine ear,’ He continues, “ and forget thy people and thy father’s house ” (ibid.). He desires us to put away our stubborn disobedience, to learn to be submissive, to “ embrace discipline ” (Ps. ii. 12). He also desires us to “ forget the things that are behind ” (Phil. iii. 13), to despise the things that are beneath, to renounce the ways of the world and our own domestic vices, to “ seek the things that are above ” (Col. iii. I), to “ mind the things that are above ” (ibid. 2), and to “ stretch ourselves forth to those that are before” (Phil. iii. 13). He further desires His noble creature to love and long after the exceeding beauty of His house (Ps. xxv. 8), to the end that she may be “ transformed into the same image, from glory to glory as by the Spirit of the Lord ” (2 Cor. iii. 18), and that thus “ the King also may desire her beauty ” (Ps. xliv. 12) as being now entirely spiritual.

But thou mayest say to me: “ How does that which I see of the celestial bodies or that which I hear of the celestial spirits admonish me to incline my ear and to obey? For as to its enkindling in my soul a desire of heaven, that is manifest enough.” For answer I bid thee consider how the whole glorious multitude of heavenly bodies are constantly obedient to the Divine Will and in all their continual motions never transgress the limits of time or the bounds of

Io ST. BERNARD’S SERMONS space appointed them. Remember also that the glorious angelic spirits are said to be “ all ministering spirits ” (Heb. i. 14) and sent to exercise—I will not say a ministry unworthy of their rank, but a ministry of exceeding condescension. And, nevertheless, thou canst nowhere find in Scripture that any of them at any time either disobeyed Him Who sent them or manifested even the slightest indignation against those to whose service they have been sent and who are so much beneath them. Here, if thou considerest the matter well, thou hast models for thine obedience, and models which ought to be valued the more in proportion to the dignity of the beings in which they are presented. But I know what answer will bemurmured against this by “ the imagination and thought of man’s heart” which are always “ prone to evil” (Gen. viii. 21). “ What is the good,” it will be said to me, “ of proposing for my imitation the obedience of the heavenly bodies ? For they are endowed neither with the power of feeling nor with the faculty of free choice ; and with regard to their motion, it seems to becaused by external impulse rather than by any active force in themselves. As for the holy angels, there is just as little use in proposing to me the example of their obedience. The angels, it is true, have feeling, yet they are capable of feeling naught but spiritual delight. They are obedient, I grant, to their Creator, but they find the greatest ease and pleasure in submitting their own will to His. Why, then, should they not obey, who ‘ always see the face of the Father’ (Matt. xviii. 10), wherein consists perfect beatitude, eternal glory, supreme delight ? ” Therefore, O Lord, we truly required and Thou hast given us examples, in the patriarchs and prophets, of men who were obedient to Thy commands, voluntarily obedient, obedient at the sacrifice of self-will. Thus— to pass over the rest, for it would take too long to make mention of all—we have the example of Abraham who at the command of the Lord went out from his native country (Gen. xii.), cast forth his handmaid and her son (Gen. xxi.), and was ready to immolate his most tenderly loved child, Isaac. Shall even the malice of man be able to derogate from the perfection of such obedience ? Perhaps it will be said that “ God at sundry times and in divers manners” (Heb. i. 1) appeared to him, was entertained and feasted by him (Gen. xviii.), encouraged him by His words, directed him by His counsels, blessed him with children, glorified him with victories, endowed him with wealth ? And what wilt thou have to say when I adduce the example of Christ, “‘ become obedient unto death, even to the death of the cross”’ (Phil. ii. 8) to His heavenly Father? “Much every way” (Rom. iii. 2), thou repliest. ‘‘ For how shall I presume to emulate the obedience of Christ, the Only-Begotten of the Father, the Power of God and the Wisdom of God? ‘ He was offered because it was His own will’ (Is. liii. 7) ; He suffered when He willed and as much as He willed to suffer: for He is not only true Man, but also true God. Neither will it be of any avail to remind me of the obedience of the holy apostles. For it is certain that, according to the promise given through Isaias (Is, xxx. 20, 21), with their own eyes they saw their Teacher, and with their own ears they heard His voice admonishing them. Hence one of them, in his Epistle, _ could express himself thuswise : ‘ That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life’ (1 John i. 1). What wonder is it that they left all things for Christ’s sake ? What wonder that they were willing to follow everywhere the Divine Majesty visibly present to them? For my part, there is nothing I should not be ready to do for God, were the same privilege accorded me. But alas! ‘ He hath not done in like manner to every nation’ (Ps. cxlvii. 9) ; none before the apostles has He so favoured, nor any one since. For as of old ‘ many prophets and kings desired to see the things that they—the apostles—saw, and did not see them’ (Luke x. 24), so now ‘ the days have come when we desire to see one day of the Son of man’ (Luke xvii. 22) and do not deserve to see it.”

Opportunely, therefore, does the example of St. Martin here present itself, so that sinners may be deprived of every excuse. For Martin was a man like ourselves in all things, passible as we are and with the same human sensibility (James v. 17) ; he lived long after the times of patriarchal and prophetic visions; he was a mere man, possessing nothing of the Divine Nature, but believing, like us, in the God Whom he did not see (John xx. 29). And to-day, full of the fruits of obedience, “rich in virtue” (Ecclus. xliv. 6), he quitted this lower world and mounted to heaven, leaving behind him on earth that which he had from the earth, but rendering back his soul to “ the Father of spirits,’ Whom he had served so faithfully “in the spirit of adoption ” (Rom. viii. 15). His body was not a celestial body, neither was his soul a celestial spirit. He was a rational animal, yea, a mortal rational animal,* earth-sprung, a son of man. On the earth he was born, on the earth he was nurtured, on the earth he was tried and proved, and it was on the earth also that he was consummated. Not even can he becalled a patriarch, no, nor one of the prophets, since He Who is Truth Itself has said in the Gospel, “ All the prophets and the law prophesied until John ” (Matt. xi. 13). Much less was he the Christ Himself, although Christ was truly present in him, not otherwise, however, than by faith (Ephes. iii. 17).

But, my brother, in the same way, “ the Word is very nigh unto thee, in thy mouth and in thy heart ” (Deut. xxx. 14), “ yet so, if thou seek Him with all thy heart’’ (Deut. iv. 29): for, according to St. Paul’s interpretation, the Word to which Moses here alludes is none other than “ the Word of faith ” (Rom. x. 8). Hence, in another place also, the same Apostle writes, “ Jesus Christ yesterday, to-day, and the Same for ever © (Heb. xiii. 8). “ Yesterday,” means from the beginning of the world to the Lord’s ascension ; “‘ today”’ from the ascension to the consummation of the world,t and by “for ever” understand the whole endless duration following the general resurrection. To none of these ages is Christ wanting, neither is Jesus wanting to any: for each of them possesses the unction, to each of them belongs salvation.{ To the patriarchs and prophets Christ Jesus was revealed in vision, to the apostles in His Humanity, to Martin in f St. John speaks of the same period as “‘ the last hour ” (r John ii. 18).

f The Saint is alluding to the meaning of the names “ Jesus ”

and ‘Christ,’ of which the former signifies ‘“‘ Saviour” or “ Salvation,” and the latter “ Anointed.’’—(Translator.)

faith, whilst the angels contemplate Him now as He is, in His glory, in which way He has promised to show Himself to all the elect, not indeed “ to-day,” but in eternity. For “ yesterday ” had already gone by and this “ to-day’ of ours had already dawned when the apostles could say, “ and if we have known Christ according to the flesh, but now we know Him so no longer” (2 Cor. iv. 16). Nevertheless, it appears as if some of the Flesh of the Paschal Lamb has remained even until this morning of our day. However, that which has been left is now given to the fire, as the law enjoins (Exod. xi. 10), because, namely, although the same Flesh is still offered to us, It is no longer offered in a carnal but only in a spiritual manner (John vi. 64).

Therefore, my brethren, we have no cause to complain that either the visions granted to the fathers of the Old Testament, or the visible presence vouchsafed to the apostles has been withheld from our times. For if we consider the matter carefully we shall recognise that in reality neither of these graces is wanting to us. Have we not the true substance of the Lord’s Flesh present in the Sacrament of the altar? We have our revelations too, ‘‘ but in power and in the Holy Ghost ”’ (x Thess. i. 5), “so that nothing is wanting in any grace’ (I Cor. i. 7) to the season of grace, which is the present time. For “ eye hath not seen, nor ear heard, neither hath it entered into the heart of man what things God hath prepared for them that love Him. But to us God hath revealed them by His Spirit” (x Cor. ii. 9, 10). And wonder not, brethren, that He made carnal manifestations of Himself to those who were looking out for His coming in the flesh. As for us, we have need of a stronger grace and a nobler revelation in proportion as the good we expect is manifestly more excellent.

Accordingly, as already remarked, although our Martin was not the Christ, he nevertheless was not without Christ. He possessed Him, yet not as the angels who live in the presence of His Majesty, nor as the apostles possessed Him, whilst enjoying the sight of His Humanity, not even as the saints of old, to whom “He spoke in vision” (Ps. lxxxviii. 20), but in the manner in which He is now possessed by the Church, that is, in faith and in the Sacrament. Of St. John the Baptist it was said that “ he was not the Light (tux)”’ (John i. 8), but was “ a burning and a shining lamp (lucerna) ” (John v. 35). But were I to propose to you him as your model, you would tell me, no doubt, that he is the greatest of men, “a prophet and more than a prophet” (Matt. xi. 9), yea, even the angel of God the Father, as the Father Himself testifies, saying to the Son, ‘“ Behold I send My angel before Thy face who shall prepare Thy way before Thee” (Luke vii. 27, Mal. iii. r). Martin also was “a burning and a shining lamp.” And surely there is no reason why you should object to making him your model. Imitate him, therefore, but in what he appears imitable, not in that which appears marvellous in him. Thou art seated to-day at the table of a rich man:

therefore, ‘‘ consider diligently what is set before thy face” (Prov. xxiii. I). And be sure to distinguish between the meats and the dishes in which they are served; because thou art bidden to make thine own of the former, but not of the latter. The rich man I speak of is Martin, who is rich in merits, rich in miracles, rich in virtues, rich in signs. Therefore,

”

“ consider diligently what is set before thy face,’ and discriminate between what is merely to be admired and that which may also be imitated. Or perhaps I had better say: consider diligently the food offered thee and the dishes wherein it is served, since in the Sacred Text I find immediately added, “ Because it behoveth thee to prepare the like ” (ibid., juxta LXX). St. Martin is said to have raised to life three dead persons, the same number as were resuscitated by Christ Himself. He gave sight to the blind, hearing to the deaf, speech to the dumb, the powers of walking to the crippled, and vigour to the paralysed. By the power of God he escaped from perils, he stopped the progress of a conflagration with the barrier of his own body, he crushed the huge mass of a sacrilegious machine by means of an equally huge column descending from the sky,* he cleansed a leper with a kiss, he cured a paralytic with oil, he vanquished the demons, he had visions of the holy angels, he foresaw the future.

Now why may I not regard these and all the other “highest great things which he hath done ” (Ps. lxx. Ig) as so many wonderful dishes on the table of this wealthy man, dishes of massive gold and glittering with jewels, precious alike for their material and for their workmanship ? Seek not to taste these magnificent objects ; be satisfied with admiring their splendour. Let our lamp shine in such marvels so that in his light we may see the Light (Ps. xxxv. 10) Which we have not as yet the power to gaze upon in Its purity and as It is in Itself. For Martin “is not the Light, | but to give testimony of the Light” (John i. 8), to the end that in the meantime, whilst thou art not able to contemplate His glory in all its unclouded splendour, God may appear to thee glorious in His saint. Do not suppose, however, that Martin’s lamps are merely trimmed and adorned but empty of oil. No foolish virgin is he: there is plenty of oil in his vessels (Matt. xxy.). His drinking-cups are filled with wine and his dishes contain an abundance of excellent food, spiritual delicacies ; so that the poor may have not only what to see and admire, but also wherewith to be nourished and filled—that the beauty of the dishes may make them praise the Lord, whilst the meats they hold may cause their hearts to live for ever and ever (Ps. xxi. 27). For how is it possible that ‘‘ the dead shall praise Thee, O Lord ” (Ps. cxiii. 17)? Consequently, in order that we may give God “ joyful and comely praise ” (Ps. cxlvi. I) in admiration of the grandeurs of His saint, we ought to live by imitating his virtues. On the other hand, if we would with eager appetite partake of the delicacies offered us at this feast, we must not omit to examine carefully the beauty of the dishes wherein they are served. Thus, in the affections of our souls we must keep passing to and fro between the splendour and the heat of our lamp, so that each of these qualities may commend the other and both may appear more pleasing from their mutual comparison. For if our Martin was admirable for his miraculous endowments, he was no less so for his humility of heart and poverty of spirit, as the effects of divine grace in him manifestly prove. For God would never have given His grace in such abundance except to a soul deeply grounded in humility (James iv. 6). II 3

However, I shall now put before you a few incidents from his life as testimonies to his virtue. The blessed Hilary well knew how poor he was in spirit when, after trying in vain to induce him to accept the order of diaconate—Martin loudly protesting his unworthiness of that dignity—he commanded him to be ordained exorcist. In this he seems to have used a certain kind of violence with the holy man, since he foresaw that Martin would by no means refuse the humbler office. He lived the life of the poor, meanly clad, with hair unkempt, and despicable in his appearance. This was in fact brought forward as a disqualification by some ill-disposed persons at his elevation to the episcopal dignity. Nevertheless, as we read in the story of his life, even after being made bishop he continued to live as before, changing nothing whatever in his exterior. In a word, he showed himself so truly poor in spirit that he deserved to becalled “the poor and humble Martin.” And with regard to his meekness, listen to what his biographer, Sulpitius, says: “ He exercised such patience under all kinds of injuries that, bishop though he was, he could be insulted with impunity by the least of his clerics. He never deprived anyone of his office because of injury done to himself, nor, so far as depended on him, was anyone ever for that reason excluded from his friendship.” Of this indeed we have conclusive evidence in the case of Brice, as you will all, I think, remember. For out of the whole number of his clergy he made choice of him to be his successor in the episcopal see, and forewarned him of the heavy trials which should befall him in the future. Finally, “ he sanctified him in his faith and meekness ” (Ecclus. xlv. 4), the same

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Brice to whose lips his ear was close when to a visitor asking for the holy bishop the unworthy disciple made answer, ‘‘ If thou seekest that old dotard, there he is yonder, and as usual looking up at the sky like an idiot.” No wonder the man of God had the habit of looking up to heaven, since he despised the earth so utterly. For he knew what I have already told you, that it was for this he was made upright even in his bodily figure ; he knew it was beyond the sky he should look for his treasure ; he knew Christ is seated there at the Father’s right hand (Col. iii. 1) ; he knew he could never obtain the satisfaction of his desires until he had mounted thither. Therefore he was not in the least disturbed at being called a dotard on earth, because his conversation was in heaven (Phil. iii. 20) and because he had his eyes in his head, not “ in the ends of the earth” (Prov. xvii. 24) like the fool. And we cannot doubt that to heaven also used to ascend the tears which flowed from his eyes in such abundance : for he was accustomed to weep over the sins even of those who sought to injure him.

How much he “ hungered after justice’’ (Matt. v. 6) may beseen from his whole behaviour, but particularly from the zeal with which he pursued the worship of idols, destroying the pagan temples, casting down the images of false gods, and felling the sacred groves. In this war against idolatry he many times courageously exposed his life to peril in order to remove the occasion of so great asin. How generous was his charity towards the poor the Saviour Himself had experience, as He deigned to boast in presence of His holy angels, showing them the half mantle wherewith Martin had clothed

Him.* God grant that now when he has “ gone into the place of the wonderful tabernacle ” (Ps. xli. 5), he may there, before the Supreme Judge, exercise in our regard, miserable sinners as we are, that tender compassion through which he rescued of old those doomed to death and condemned to various torments, yea, and is said to have for their sakes prostrated himself at midnight before the door of an earthly judge! For how shall He refuse now to hear his prayers Who caused them to be listened to then? The purity of his conscience may be inferred from the fact that “ he was not confounded when he spoke to his enemy in the gate” (Ps. cxxvi. 5). For when about to die he thus addressed the demon: ‘‘ Miserable wretch, thou shalt find in me nothing that is thine: Abraham’s bosom is open to receive me.” The holy bishop was privileged to close his laborious life by acting as a peace-maker. Although well aware that his end was at hand, he visited certain clerics who were at variance, and having restored peace between them, slept himself in the peace of the Lord. With regard to the persecutions which he suffered for justice’ sake, it would take me too long to recount * Simplicius Severus, in his beautiful Life of St. Martin, gives the following account of this incident: One day, in the middle of a very severe winter, when Martin was still a soldier and not yet baptised, he met outside the city of Amiens a poor beggar, almost naked and trembling from cold, who solicited an alms. The holy youth, having already given away in charity all but his arms and the clothes he was wearing, cut his military cloak in two with his sword, and gave one half to the mendicant. This act of generosity exposed him to the ridicule of his comrades, but Martin did not mind. His reward was not long deferred. During the following night he saw in vision Jesus Christ Himself clothed in the half-mantle he had given the poor man ; he was asked to look at it closely and to say if he recognised it. Then he heard the Lord saying to a troop of angels who bore Him company: “ Martin, yet only a catechumen, has clothed Me with this garment.’’—(Translator.)

FOR THE FEAST OF ST. MARTIN ai them all: how he gave proof of the highest courage in the city of Worms, in the presence of Julian Augustus, whose threatenings seemed only to increase his constancy, and who finally caused him to be put in prison, with the intention of exposing him unarmed on the following day to the fury of the barbarians ; how, on another occasion, amidst the Alps, he appeared perfectly tranquil whilst the robber’s sword was being brandished over his head; how at Milan the Arian bishop Auxentius persecuted him savagely, loaded him with insults and injuries and at last expelled him from the city; how in another piace also where he had zealously denounced the perfidy of certain priests, he was subjected to the cruellest treatment, was even publicly beaten with rods, and then compelled to quit ; how, whilst engaged in pulling down a pagan temple, he was attacked by one of the idolaters, sword in hand, and presented his bare neck for the blow, but the heathen, having his weapon raised ready to strike, was suddenly flung on his back ; how at another time, when a man attempted to strike him with a plough-share, the iron flew from the assassin’s grip and vanished out of sight. We cannot doubt that by all these dangers to which he exposed himself for Christ’s sake he has merited multiplied crowns. For although his martyrdom was never consummated in effect, the devout intention of his will made him many times a martyr. “ Eat now, O friends, and drink, and be inebriated, my dearly beloved”’ (Cant. v. I); because “ man’s life is such and the life of your spirit in such things as these ” (Is. xxxviii. 16). For unless I mistake it is not those who raise the dead, who give sight to the blind, who heal the sick, who cleanse lepers, who cure paralytics, who command the demons, who foretell the future, who shine by their multiplied miracles : it is not such that are pronounced blessed by the Word of God, but rather they that are poor in spirit, they that are meek, they that mourn, they that hunger and thirst after justice, they that are merciful and clean of heart, the peace-makers, and they that suffer persecution for justice’ sake (Matt. v. 3-10).

But now, my brethren, I must crave your pardon. For I have turned aside somewhat from the subject of obedience, of which virtue in particular it was my design to present you with examples from the history of St. Martin. And I have, moreover, detained you longer than usual. However, I think “ it is good for us to be here ” (Matt. xvii. 4) ; besides, we were to-day very slow in coming to Martin. “ O Lord,” exclaimed the holy bishop, as he lay dying, “if I am still necessary to Thy people, I refuse not to labour : let Thy will be done.” Oh, how truly perfect was his soul in sanctity! How inestimable his charity! How unparalleled his obedience! ‘‘ Thou hast fought a good fight, thou hast finished thy course, thou hast kept the faith. As to the rest, there is laid up for thee a crown of justice which the Lord, the just Judge, will deliver to thee on this day ” (2 Tim. iv. 7, 8) : and still dost thou say, “ I refuse not to labour ; let Thy will be done” ! Oh, surely now thou hast immolated thine Isaac! Thou hast slain, so far as it depends on thee, that only one of thine whom thou lovest with such tenderness ! Thou hast sacrificed to God with the devotion of piety the supreme joy and hope of thy heart, declaring thyself ready to return to danger, to resume the conflict, to submit again to labours, tribulations, and trials ; yea, willing to be excluded yet awhile from the happiness of heaven and from the long-coveted society of the blessed spirits above—to be brought back again to the sorrows of this mortal existence from the very portals of paradise, lastly—which is the hardest of all—to remain still “ exiled from the Lord ” (2 Cor. v. 6), should that be His good pleasure. There can be no doubt that he who shows himself eager to obey before the command is given merits more grace than another whose obedience is only manifested after the obligation has been imposed. Admirable in truth is your obedience, holy angels of God. But you will not be angry with me if I venture to express a doubt as to whether there could be found amongst you a single one who would be willing to be sent forth on a ministry in which it would be no longer possible to see the Father’s face. Noble and generous didst thou prove thyself, O blessed Peter, in that thou didst leave all things to follow Christ (Matt. xix. 27). Yet I hear thee exclaiming on the holy mount, where He was transfigured before thee and thy companions, “ Lord, it is good for us to be here. if Thou wilt, let us make here three tabernacles ” (Matt. xvii. 4). These are very unlike the words of Martin, “Lord, if I am still necessary to Thy people, I refuse not to labour.” Thy heart was ready, O Martin, thy heart was ready (Ps. cvii. 2) either “ to abide still in the flesh ” or “ to be dissolved and to bewith Christ ” (Phil. i.., 24).

Thou didst show wonderful confidence amid the terrors of approaching death, and gavest proof of high perfection in thy longing to see Christ, a longing that was ardent to an extraordinary degree: but the most admirable thing of all and in every sense was this, that thou who hadst no fear of death, yea, who wast consumed with so great a desire for the presence of thy Lord, nevertheless wast willing to live also and to endure still longer the weariness and the pain of hope deferred. My brethren, in what could he have shown himself disobedient who even in such straits had the virtue to cry out, ‘‘ Thy will be done”? Let this, therefore, be our portion in the feast of to-day. Let us “ consider diligently ” this example of perfect obedience set before us on the table of our poor—or rather, as I should now say, of our rich host, remembering that it is this and nothing else which shall be required of us, that it is this which we are obliged to prepare, so that each one of us may say with the Psalmist, “ I am ready and am not troubled, that I may keep Thy commandments” (Ps. cxviii. 60): not for once, not merely in part, but always and absolutely “ my heart is ready, O God, my heart is ready,” ready to rejoice or to suffer, without making the least resistance to whatsoever Thou shalt ordain. It may be that I feel a particular and very eager desire for repose : nevertheless I refuse not to labour, if such be Thy good pleasure. ‘“‘ As it shall be the will of God in heaven, so be it done” (x Mac. iii. 60). I long for rest, but “ I refuse not to labour: let Thy will be done.” Amen.

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