The Ascent of Mount CarmelChapter XLIV. Of the second kind of distinct goods in which the will vainly rejoices

The second kind of distinct sweet goods in which the will vainly rejoices, is that which provokes or persuades us to serve God. This I have called provocative. In this class of goods are preachers who may be considered in two points of view: one, concerning themselves, the other, those who hear them. Both in preaching and in hearing, all require to be reminded that the joy of the will must be directed unto God.

2. As to the preacher, he must bear in mind—if he is to profit his hearers, and not to be puffed up with empty joy and presumption—that his function is more spiritual than vocal: for though it depends on audible words, its power and efficacy is not in the words, but in the spirit which utters them. However high the doctrine he preaches, however adorned his eloquence and sublime his style, the fruits of his sermons will in general be no better than his own spirit. For though it be true that the word of God is effectual in itself, as it is written, ‘He will give to His voice the voice of power,’* yet fire, which has the power of burning, will not burn without fuel.

3. Preaching depends for its effects on two proper conditions: one on the part of the preacher, the other on the part of the hearer: but in general the fruitfulness of preaching is according to the dispositions of the preacher. Hence the proverb, Such the master, such the disciple. When the seven sons of Sceva, a chief priest of the Jews, attempted to cast out devils like St. Paul, the evil spirit turned upon them in a fury, saying, ‘Jesus I know, and Paul I know, but who are you ?f and drove them out of the house naked and wounded. This befel them because of their improper dispositions, and not because Christ would not that they should not cast out devils; for when the apostles saw one who was not a disciple casting out devils in the name of Christ, and forbade him, He rebuked them, saying, ‘Do not forbid him: for there is no man that doth a miracle in My name, and can soon speak ill of Me.’{ But He is angry with those who teach His law and keep it not, and who not being spiritual themselves, preach spirituality to others. ‘Thou, therefore,’ saith He by the mouth of the Apostle, ‘that teachest another, teachest not thyself; thou that teachest that men should not steal, stealest.’§ and by the mouth of the Psalmist the Holy Ghost, ‘To the sinner God hath said, Why dost thou declare My justice, and take My covenant in thy mouth, seeing thou

© PePlevii. 34. t Acts xix. 15.
i /St. Mark ix. 38. § Rom. ii. 21.

hast hated discipline and cast My words behind thee :’² Here we learn that God will not give to them the spirit that will bring forth good fruit.

4. It is generally observed, so far as we can judge, that the better the life of the preacher, the greater the fruit, though his style may be homely, his eloquence scanty, and his teaching common, for warmth proceeds from the living spirit within. Another kind of preacher will produce scarcely any fruit at all, notwithstanding his fine style and his learning. For though it is true that a good style and action, profound learning, and correct expression have a greater effect when they accompany true spirituality; still when that is wanting, though the senses be charmed, and the understanding delighted, but little or no substantial warmth reaches to the will. In general the will remains dull, and weak as before in good works, though marvellous things have been marvellously told it, but which serve only to please the ear, like a concert of music or the sound of bells. But the spirit does not go beyond its limits, and the voice has no power to raise the dead from the grave. It matters very little if the music I hear is better than another, if it does not move me more than the other to act? Though men may be wonderful preachers, yet their sermons are soon forgotten, if they kindled no fire in the will.

5. This sensible delectation in sermons is not only almost fruitless, but also keeps back the hearer from true spirituality; for he goes no deeper into the matter than the outward circumstances of the sermon, and praises the preacher for this and that peculiarity, running after him for such reasons rather than for any edification he derives from him. St. Paul sets this. before us very clearly, saying: ‘And I, brethren, when I came to you, came not in loftiness of speech or of wisdom, declaring unto you the testimony of Christ

. my speech and my preaching was not in the persuasive words of human wisdom, but in showing of the Spirit and of power.’*

6. It was not the intention of the Apostle, neither is it mine, to find fault with a good style, correct diction, and eloquence. These things are valuable to a preacher, as they are in all kinds of affairs: for as a noble expression elevates and restores what is low and mean, so, on the other hand, a poor style debases and ruins even that which is noble.

* 1 Cor. ii. 1, 4