Letters78 Letter LXXVIII. To Suger, abbot of s. Denis. (A.D. 1127)
Letter LXXVIII. To Suger, abbot of s. Denis. (A.D. 1127)
He praises Suger, who had unexpectedly renounced the pride and luxury of the world to give himself to the modest habits of the religious life. He blames severely the clerk who devotes himself rather to the service of princes than that of God.
1. A piece of good news has reached our district; it cannot fail to do great good to whomsoever it shall have come. For who that fear God, hearing what great things He has done for your soul, do not rejoice and wonder at the great and sudden change wrought by the Right Hand of the Most High. Everywhere your courage is praised in the Lord; the gentle hear of it and are glad, and even those who do not know you, but have only heard of you, what you were and what you are now, wonder and glorify God in you. But what adds still more to their admiration and joy is that you have been able to make your brethren partake of the counsel of salvation poured upon you from above, and so to fulfil what we read, Let him that heareth say. Come (Rev. xxii. 17), and that What I tell you in darkness that speak ye in light, and what ye hear in the ear that preach ye upon the house tops (S. Matt. x. 27). So a soldier intrepid in war, or rather a general full of bravery and devotedness, when he sees almost all his soldiers turned to flight and falling everywhere under the hostile blades, although he may see that he would be able to escape alone, yet he prefers to die with those, without whom he would think it shame to live. He holds firm on the field of battle and combats bravely; he ranges, sword in hand, along the ranks, through the bloody blades which seek him; he terrifies his adversaries and reanimates his followers with all his powers of voice and gesture. Wherever the enemy press on more boldly and there is danger of his friends giving ground, there he is present; the enemy who strikes he opposes, the friend who sinks exhausted he succours; and he is the more prepared to die for each one, that he despairs to save them all. But while he makes heroic efforts to hinder and to stop the pursuers who press upon his followers, he raises as best he can those who are fallen and recalls those who have taken flight. Nor is it rare that his splendid valour procures a safety as welcome as unhoped for, throws into confusion the hostile ranks, forces them to fly from those whom they were pursuing, and overcomes those who bore themselves almost as victors, so that they who a little before were struggling for life are now rejoicing in victory.
2. But why do I compare an event so profoundly religious to things secular, as if examples were wanting to us from religion itself? Was not Moses quite certain of what God had promised him, that if, indeed, the people over whom he ruled should have perished, he himself should not only not perish with them, but should be besides the chief of a great nation? Nevertheless, with what affection, with what zeal, with what bowels of piety did he strive to save his people from the wrath of God? And, finally, interposing himself on behalf of the offenders, he cries: If Thou wilt forgive their sin—; and if not, blot me, I pray Thee, out of Thy book which Thou hast written (Exod. xxxii. 32). What a devoted advocate! who, because he does not seek his own interests, easily obtains everything which he seeks. What a benign chief, who, binding together his people with bonds of charity as the head is united with the members, will either save them with himself or else encounter the same danger as they! Jeremiah, also bound inseparably to his people, but by the bond of compassion, not by sympathy for their revolt, quitted voluntarily his native soil and his own liberty to embrace in preference the common lot of exile and slavery. He was free to remain in his own country had he chosen, while others must remove, but he preferred to be carried away captive with his people, to whom he knew that he could render service even in captivity. Paul, animated beyond doubt by the same spirit, desired that he might be anathema even from Christ Himself for his brethren (Romans ix. 3). He experienced in his own heart how true is that saying, Love is as strong as death, jealousy is cruel as the grave (Cant. viii. 6). Do you see of whose great examples you have shown yourself an imitator? But I add one more whom I had almost passed over, that of the holy king David, who, perceiving and lamenting the slaughter of his people, wished to devote himself for them, and desired that the Divine vengeance should be transferred to himself and to his father's house (2 Sam. xxiv. 17).
3. But who made you aspire to this degree of perfection? I confess that though I earnestly desired to hear such things of you, I never hoped to see it come to pass. Who would have believed that you would reach, so to speak, by one sudden bound, the practice of the highest virtues, and approach the most exalted merit? Thus we learn not to measure by the narrow proportions of our faith and hope the infinite pity of God, which does what It will and works upon whom It will, lightening the burden which It imposes upon us, and hastening the work of our salvation. What then? the zeal of good people blamed your errors at least, if not those of your brethren: it was against your excesses more than theirs that they were moved with indignation; and if your brothers in religion groaned in secret, it was less against your entire community than against you; it was only against you that they brought their accusation. You corrected your faults, and their criticisms had no longer an object; your conversion at once stilled the tumult of accusation. The one and only thing with which we were scandalized was the luxury, the pride, the pomp, which followed you everywhere. At length you laid down your pride, you put off your splendid dress, and the universal indignation ceased at once. Thus you had at the same time satisfied those who complained of you, and even merited our praises. For what in human doings is deserving of praise, if this is not considered most worthy of admiration and approval? It is true that a change so sudden and so complete is not the work of man, but of God. If in heaven the conversion of one sinner arouses great joy, what gladness will the conversion of an entire community cause, and of such a community as yours?
4. That spot so noble by its antiquity and the royal favour, was made to serve the convenience of worldly business, and to be a meeting-place for the royal troops. They used to render to Csesar the things which were Caesar's promptly and fully; but not with equal fidelity did they render the things of God to God. I speak what I have heard, not what I have seen: the very cloister itself of your monastery was frequently, they say, crowded with soldiers, occupied with the transaction of business, resounding with noise and quarrels, and sometimes accessible even to women. How, in the midst of all that, could place be found for thoughts of heaven, for the service of God, for the interests of the spiritual life? But now there is leisure for God's service, for practising self-restraint and obedience, for attention to sacred reading. Consider that silence and constant quiet from all stir of secular things disposes the soul to meditation on things above. And the laborious exercise of the religious life and the rigour of abstinence are lightened by the sweetness of psalms and hymns. Penitence for the past renders lighter the austerity of the new manner of life. He who in the present gathers the fruits of a good conscience, feels in himself a desire for future good works, which shall not be frustrated, and a well-founded hope. The fear of the judgment to come gives way to the pious exercise of brotherly charity, for love casteth out fear (i S. John iv. 18). The variety of holy services drives far away weariness and sourness of temper, and I repeat these things to the praise and glory of God, who is the Author of all; yet not without praise to yourself as being His co-worker in all things. He was able, indeed to do them without you, but He has preferred to have you for the sharer of His works, that He might have you for the sharer of His glory also. The Saviour once reproached certain persons because they made the house of prayer a den of thieves (S. Matt. xxi. 13). He will doubtless then have in commendation the man who has accomplished the task of freeing His holy place from the dogs, of rescuing His pearl from the swine; by whose ardour and zeal the workshop of Vulcan is restored to holy studies, or rather the house of God is restored to Him from being a synagogue of Satan to be that which it was before.
5. If I recall the remembrance of past evils it is not in order to cast confusion or reproach on anyone, but from the comparison with the old state of things to make the beauty of the new appear more sharply and strikingly; because there is nothing which makes the present good shine forth more clearly than a comparison with the evils which preceded it. As we recognize similar things from similar, so things which are unlike either please or displease more when compared with their opposites. Place that which is black beside that which is white, and the juxtaposition of the two colours makes each appear more marked. So, if beautiful things are put beside ugly, the former are rendered more beautiful, the ugliness of the latter is more apparent. That there may be no occasion of offence or confusion, I am content to repeat with the Apostle: Such, indeed, ye were, but ye are washed, ye are sanctified (1 Cor. vi. 11). Now, the house of God ceases to open to people of the world, there is no access to sacred precincts for the curious; no gossip about trifling things with the idle; the chatter of boys and girls is no longer heard. The holy place is open and accessible only to the children of Christ, of whom it is said: Behold I and the children whom the Lord hath given me (Isaiah viii. 18). It is reserved for the praises of God and the performance of sacred vows with due care and reverence. How gladly do the martyrs, of whom so great a number ennoble that place, listen to the loud songs of these children, to whom they in turn reply no less with a voice of charity: Praise, Oye servants of the Lord, praise the name of the Lord (Ps. cxiii. i), and again, Sing praises to our God, sing praises, sing praises to our King, sing praises (Ps. xlvii. 6).
6. When your breasts are beaten with penitent hands, and your pavements worn with your knees, your altars heaped with vows and devout prayers, your cheeks furrowed with tears; when groans and sighs resound on all sides and the sacred roofs echo with spiritual songs instead of worldly pleadings, there is nothing which the citizens of heaven more love to look upon, nothing is more agreeable to the eyes of the Heavenly King. For is not this what is said: The sacrifice of praise shall honour me (Ps. 1. 23)? O, if anyone had his eyes opened, as were those of the prophet's servant at his prayer! He would doubtless see (2 Kings vi. 17) The princes go before, joined with the minstrels in the midst of the players on timbrels (Ps.
Ixvii. 26, VULG.). We should see, I say, with what care and ardour they assist at the chants, and at the prayers how they unite themselves with those who meditate, they watch over those who repose, they preside over those who order and care tor all. The powers of heaven fully recognize their fellow-citizens; they earnestly rejoice, comfort, instruct, protect, and provide for all those who take the heritage of salvation, at all times. How happy I esteem myself while I am still in this world to hear of these things, although I am absent and do not see them! But your felicity, my brethren, to whom it is given to bear part in them, far surpasses mine, and blessed above all is he whom the Author of all good has deigned to make the chief worker of so good a work; it is you, my dear friend, whom with justice I congratulate for this, that you have brought about all which I so greatly admire.
7. You are wearied, perhaps, with my praises, but you ought not to be so; they are far different from the flatteries of those who call evil good and good evil (Isaiah v. 20), and so please a person to lead him into error. Sweet but perilous is the praise when the wicked is praised in the desire of his heart, and the unjust is blessed (Ps. ix. 3, VULG.). The warmth of my praises comes from charity, and does not once pass, as I believe, the limits of truth. He is safely praised, who is praised in the Lord, that is, in the truth. 1 have not called evil good, but have pointed out as evil what was evil. But if I boldly raise my voice against that which is evil, ought I to be silent in presence of good, and not give my testimony to it? That would be to show myself an envious critic, not a corrector; and to prefer to mangle rather than to mend, if I am silent as to good and raise my voice only about evil. The just reproves in mercy, the wicked flatters in impiety; the one that he may cure, the other in order to hide that which needs to be cured. Do not be afraid that those among us who in the fear of the Lord praise you will pour upon your head that ointment of the sinner with which they were wont to anoint you. I praise you because you are doing right.
But I do not flatter you; I only accomplish in your case, by the gift of God, those words of the Psalmist: Those who fear Thee shall see me and shall rejoice, because I have hoped in Thy word (Ps. cxix. 74); and again: Many shall show forth his wisdom (Ecclus. xxxix. 10). It is, then, your wisdom which more praised than blamed the former folly.
8. I would that you should take pleasure in the praises of such as fear just as much to flatter vice as to depreciate virtue. That is the true praise, which, as it is wont to extol nothing but what is good, so it knows not how to caress what is evil. All other is pretended praise, but really blame, which Scripture refers to: The sons of men are vain; they are deceitful upon the weights, so that they deceive even more than vanity (Ps. Ixii. 10). Such are altogether to be avoided according to the counsel of the wise man: My son, if sinners entice thee consent thou not (Prov. i. 10), since their milk and their oil, though they be sweet, are poisonous and deadly. Their words, he says (that is, those of flatterers), are softer than oil, and yet are they very swords (Ps. Iv. 21). The righteous has oil, too, but of mercy, of sanctification, of spiritual joy. He has wine, which he pours into the wounds of the haughty soul. But for the soul of him that mourns, and for him of contrite heart, he has the oil of mercy, with which he is wont to soften its sorrow. Where he corrects, he pours in wine; when he soothes, oil; but wine without bitterness, and oil without guile. Thus, not every praise is flattery, nor every blame mixed with rancour. Blessed is he who can say: Let the righteous smite me in mercy, and reprove me: but let not the oil of the sinner break my head (Ps. cxli. 5), which when you have put far from you, you have shown yourself worthy of the oil and wine of the saints.
9. Let the children of Babylon seek for themselves pleasant mothers, but pitiless, who will feed them with poisoned milk, and soothe them with caresses which will make them fit for everlasting flames; but those of the Church, fed at the breasts of her wisdom, having tasted the sweetness of a better milk, already begin to grow up in it unto salvation, and being fully satiated with it they cry: Thy fulness is better than wine, Thy fragrance than the sweetest ointments (Cant. i. 1,). This to their mother. But, then, having tasted and known how sweet the Lord is, how truly the best of fathers, they say to Him: How great is Thy goodness, O Lord, which Thou hast laid up for them that fear Thee (Ps. xxxi. 19). Now my whole desire is accomplished. Formerly when I saw with regret with what avidity you sucked in from the lips of flatterers their mortal poison, the seed of sin, I used, with grief, to desire better things for you, saying: Who shall give thee to me, my brother, who sucked the breasts of my mother (Cant. viii. i)? Far from thee henceforth be those men with caresses and dishonest praises, who bless you before your face and expose you at the same time to the reproach and derision of all men, whose applause in your presence is the world's by-word, or rather makes you a by-word to the world. If they murmur even now, say to them: If I yet pleased you, I should not be the servant of Christ (Gal. i. 10). Those whom we please in evil things we cannot please in good things, unless they are themselves changed, and begin to hate what we were, and so at length to love what we are.
10. In our time two new and detestable abuses have arisen in the Church, of which one (permit me to say it) was no stranger to you when you lived in forgetfulness of the duties of your profession; but this, thanks to God, has been amended to His glory, to your everlasting gain, to our joy and an example to all. God is able to bring about that we may soon be consoled for the second of these evils, the odious novelty of which I do not dare to speak of in public, and yet am afraid to pass over in silence. My grief urges my tongue to speak, but fear restrains the words; fear only lest I may offend someone if I speak openly of what troubles me, since truth sometimes makes enemies. But for enmity of this kind thus incurred I hear the truth consoling me. It is needful, he says, that offences should come.
And I do not think that those words which follow, Woe to that man by whom the offence cometh (S. Matt, xviii. 7) concern me. For when vices are attacked and a scandal results thence, it is not he who makes the accusation who is to answer for the scandal, but he who renders it necessary. In short, I am neither more cautious in word nor circumspect in action than he who says, "It is better that a scandal should arise than the truth be compromised" (S. Greg. Magn. Horn. 7 in Ezech. near the beginning, and S. Aug. de Lib. Arbitr. et de Praedest. sanctor.). Although I know not what advantage it would be were I to hold my tongue about that which all the world proclaims with a loud voice, nor can I alone pretend to overlook the pest whose ill odour is in all nostrils, and not dare to guard my own nose from its ill effect.
ii. For whose heart is not indignant, and whose tongue does not murmur either openly or secretly to see a deacon equally serving God and Mammon, against the precept of places the world before the Church, is convicted of preferring human things to Divine, earthly to heavenly. Is it then more honourable to be called the King's Dapifer than Dean or Archdeacon? It may be to a layman, not to a cleric; to a soldier, not to a deacon.
12. It is a strange but blind ambition to delight more in the lowest things than in the highest, and that the man whose lines had fallen to him in pleasant places should re create himself upon a dunghill with eager desire, and count his precious lands as nothing worth. This man mingles the two orders and cunningly abuses each. Military pomps delight him, but not the risks and labours of warfare; the revenues of religion, but not its duties. Who does not see how great is the disgrace, as much to the State as to the Church? for just as it is no part of clerical duty to bear arms at the pay of the King, so it is no part of the royal duties to administer lay affairs by means of clerics. What king has ever put at the head of his army an unwarlike clerk instead of some brave soldier? What clerk, again, has ever thought it otherwise than unworthy of him to be bound to obey any lay person whatsoever? The very sign which he bears upon his head is rather the mark of royalty than of servitude; on the other hand, the throne finds a better support in the force of arms than in chanting of Psalms. Still, if the abasement of the one contributes to the greatness of the other, as is sometimes the case; if, for example, the humiliation of the King raised higher the dignity of the priest, or the abasement of the clerk added something to the royal honour; as it happens/ for instance, if a woman of noble rank marries a man of the people, she indeed loses in grade by him, but he gains by her; if, then, I say, either the King had advantage from the clerk, or the clerk from the King, it would be an evil only in part, and perhaps ought to be borne with; but, on the contrary, since there is no gain to either from the humiliation of the other, but there is loss to each; since neither does it become a cleric, as has been said, to be or to be called the server of the King; nor is it for the King's advantage to put the reins of government into any but strong and brave hands. Truly then it is strange that either power endures such a man as this; that the Church does not repulse the deacon-soldier, or the State the prince-ecclesiastic.
13. I had wished to inculcate these principles by still stronger and more detailed arguments, and perhaps ought to do so, did not the necessary limits of a letter oblige me to defer this for the present; and because, most of all, I fear to offend you, I have spared a man for whom, it is said, you had formerly a great regard. I would not that you should have a friend at the expense of the truth. But you have still a friendship for him; show yourself a true friend, and exert yourself to make him, too, a friend of the Truth. Then at length there will be a true friendship between you, if it is bound together by a common love of truth. And if he will not yield to you in this, hold fast what you have; join the tail to the head of the sacrifice. You have received by the grace of God a robe of many colours; take pains to make it reach even to the feet, for what will it profit you to have put your hand to the work if (which, God forbid) you do not attain finally to persevere? I end my letter by warning you to make a good ending of your good work.
1. Exiit sermo bonus in terram nostram, in bonum sine dubio bonis cooperaturus, ad quoscumque pervenerit. Enim vero audientes omnes qui timent Deum, quanta fecit animae tuae, gaudent et stupent super tanta et tam subita mutatione dexterae Excelsi. Ubique in Domino laudatur anima tua, audiunt mansueti et laetantur; et mirantur etiam qui te non noverunt, sed tantum audiunt qualis de quali factus es, atque in te Deum glorificant. Auget vero gaudium et miraculum pariter, quod salutis consilium, coelitus infusum tibi, protinus tuis refundere, atque ita implere sategisti quod legitur: Qui audit, dicat: Veni; et illud: Quod dico vobis in tenebris, dicite in lumine; et quod in aure auditis, praedicate super tecta. Sic strenuus in bello miles, imo sic pius ac fortis militum dux, ubi suos forte conspexerit in fugam versos, jamque hostili passim gladio trucidari, etsi se vel solum videat evadere posse, libet tamen mori magis cum illis, sine quibus vivere pudet. Proinde stat in praelio, fortiter dimicat, et inter cruentos gladios per medias acies hac illacque discurrens, voce et ense terret quantum valet adversarios, animat suos. Ubi acrius insistere hostem, sociisque gravius comperit imminere periculum, ibi adest. Occurrit ferienti, pereunti succurrit, eo quippe mori paratus pro singulis, quo desperatus de universis. At vero, dum paulisper retentare et retardare nititur insequentes, suos vero quos valet, erigit corruentes, revocat fugientes; fit plerumque ut in manu forti tam gratam quam inopinatam obtineat salutem suis, hostibus confusionem. Fugant tandem quos fugiebant, superant quos pene sustinebant victores; et qui prius periclitabantur de vita, postmodum exsultant de victoria.
2. Sed quid nos tam religiosum, tam forte factum saecularibus comparamus, quasi exempla nobis de ipsa desint de religione? An non liquido certus erat Deo pollicente Moyses, si quidem perisset populus cui praeerat, se non solum pariter periturum non esse, sed insuper et missum iri in gentem magnam? Et tamen quo affectu, quo studio, quibus pietatis visceribus irritantibus subvenit, obviat irascenti? Denique et se objiciens pro delinquentibus ait: Si dimittis, dimitte; sin autem, dele me de libro tuo quem scripsisti. Fidelis advocatus, qui, quoniam non quaerit quae sua sunt, facile obtinet omne quod quaerit. Plane benignus, qui tanquam caput unitum membris, genti suae firma charitate cohaerens, aut illam salvabit secum, aut non potest nisi idem cum illis subire periculum. Jeremias quoque vinctus et ipse inseparabiliter suis, sed affectu compassionis, non contentionis assensu, prae communi exsilio et servitute contempsit natale solum ac propriam libertatem. Quippe cui caeteris migrantibus libere manere in patria liberum fuit; sed maluit captivus adduci cum populo, cui se fore et in ipsa captivitate noverat necessarium. Paulus eodem procul dubio spiritu optans anathema esse ab ipso etiam Christo pro fratribus, proprio experitur affectu quam vera sit illa sententia: Fortis est ut mors dilectio, dura sicut infernus aemulatio. Videtis quorum vos imitatores probaveritis? Sed addo adhuc (quem pene praetermiseram) et sanctum David, qui, cernens dolensque populi stragem, angelo percutienti festinus occurrit, et in se potius domumque patris sui divinam transferri flagitat ultionem.
3. Quis hanc tibi perfectionem proponebat? Ego tanta fateor audire de te, etsi desiderabam, non tamen sperabam. Quis nempe te crederet saltu, ut ita dicam, repentino summa occupare virtutum, sublimia meritorum attingere? Sed absit ut pro nostrae fidei speive angustiis immensa Dei pietas aestimetur, qui quod vult, in quo vult operatur, accelerans opus, et allevans onus! Quid enim? tua certe, non et tuorum errata, sanctorum carpebat zelus; tuis, non ipsorum excessibus succensebant, solamque in personam tuam, non etiam in abbatiam fraternum susurrium immurmurabat. Solum denique te in causam vocaverant. Tu te corrigeres, et nil residuum quod pateret calumniae. Te, inquam, mutato, mox omnis tumultus concideret, quiesceret strepitus. Solumque ac totum erat quod nos movebat, tuus ille scilicet habitus et apparatus cum procederes, quod paulo insolentior appareret. Denique deponeres fastum, habitumque mutares, et facile omnium quiescere poterat indignatio. Caeterum tu et fecisti satis causantibus, et adjecisti quod merito collaudemus. Quid enim jam in humanis operibus jure laudabitur, si hoc summa admiratione et laude dignissimum non habetur? Quanquam non humanum, sed divinum profecto sit opus, tantorum simul et tam repentina immutatio. In coelestibus magnum suscitat gaudium unius peccatoris conversio; quid totius congregationis? quid et istius?
4. Locus quippe ab antiquo nobilis, et regiae dignitatis exstiterat; palatii causis regumque exercitibus deservire solebat. Sine cunctatione et fraude, sua Caesari reddebantur; sed non etiam Deo quae Dei sunt persolvebantur aeque fideliter. Quod audivimus, non quod vidimus, loquimur: claustrum ipsum monasterii frequenter, ut alunt, stipari militibus, urgeri negotiis, jurgiis personare, patere interdum et feminis. Quid inter haec coeleste, quid divinum, quid spirituale poterat cogitari? Nunc vero vacatur inibi Deo, studetur continentiae, disciplinae invigilatur, lectionibus sanctis intenditur. Juge quippe silentium, et ab omni strepitu saecularium perpetua quies cogit coelestia meditari. Porro continentiae labor et rigor disciplinae psalmorum hymnorumque dulcedine revelantur. Pudor de praeteritis novae conversationis temperat austeritatem. Is autem qui in praesenti per patientiam capitur bonae conscientiae fructus, futurorum quoque bonorum operatur desiderium, quod non frustrabitur, et spem, quae non confundit. Venturi timor judicii pio cedit fraternae charitatis exercitio; charitas quippe foras mittit timorem. Taedium et acediam procul pellit sanctarum varietas observationum. Et haec reteximus ad laudem et gloriam Dei, tanquam omnium auctoris; non tamen sine vestra, tanquam ipsius coadjutoris in omnibus. Potuit quidem ea ipse agere sine vobis; sed maluit vos operum habere consortem, ut haberet et gloriae. Increpabat Salvator quosdam, quod orationis domum speluncam latronum facerent. Habebit ergo sine dubio commendatum, qui e regione operam dedit vindicare sanctum a canibus, a porcis margaritam; cujus studio et industria Vulcani officina studiis videtur mancipata coelestibus, imo sua Deo habitatio reddita; et, in id potius quod ante fuit, ex synagoga Satanae restituta.
5. Sane non ad confusionem cujuspiam sive im properium praeterita mala reteximus, sed ut, ex comparatione veterum, novitatis decus gravius venustiusque appareat, quia tunc recentia jucundius bona clarescunt, cum fuerint malis comparata prioribus. Similia ex similibus innotescunt, sed ex contrariis contraria aut placent amplius, aut displicent. Junge nigra candidis, et mutua collatione in proprio quoque colore distinctius enitescunt. Sic foeda admota pulchris, pulchriora reddunt, magis foeda redduntur. Ne qua tamen offensionis vel confusionis subrepat occasio, replicamus et nos vobis illud Apostoli: Et hoc quidem fuistis, sed abluti estis, sed sanctificati estis. Jam nullus saecularibus in domum Dei patet aditus, nullus ad sancta curiosis accessus. Nulla jam cum otiosis confabulatio permiscetur, solitus puerorum aut puellarum strepitus non auditur. Solis pueris Christi, de quibus dicitur, Ecce ego et pueri mei mecum, locus sanctus pervius et expositus, divinis tantum laudibus ac sacris solvendis votis, debita sollicitudine et reverentia custoditur. Quam laeta martyres aure, quorum permaxima locum ipsum turba nobilitat, horum clamores puerorum strepitusque percipiunt! quibus et vicissim non minori utique suae affectionis clamore respondent: Laudate, pueri, Dominum; laudate nomen Domini; et rursum, Psallite Deo nostro, psallite; psallite regi nostro, psallite.
6. Dum manibus pectora, genubus pavimenta tunduntur, votis et devotis precibus altaria cumulantur, sordent genae lacrymis, gemitibus atque suspiriis mugiunt diversoria, et pro forensibus causis, canticis spiritualibus sacra tecta resultant, nil supernis civibus magis spectare libet, nil Regi summo jucundius exibetur. Quid enim aliud est quod ait: Sacrificium laudis honorificabit me? O si quis haberet oculos apertos, quos orando propheta puero revelavit! videret procul dubio quemadmodum praeveniunt principes conjuncti psallentibus, in medio juvencularum tympanistriarum. Videret, inquam, qua cura quove tripudio intersunt cantantibus, adsunt orantibus, insunt meditantibus, supersunt quiescentibus, ordinantibus et procurantibus praesunt. Agnoscunt nimirum supernae postestates concives suos, et pro his qui haereditatem capiunt salutis, sollicite congaudent, confortant, instruunt, protegunt, providentque omnibus omnes in omnibus. Felicem ego me dixerim qui adhuc vivam, ista etsi non videre, quoniam absens sum, certe vel audire. Caeterum vos, fratres, longe feliciores, quibus ea datum est et actitare. Porro super omnes benedictus, quem tanti primatu boni totius auctor boni dignatus est; de qua merito praerogativa tibi praecipue, charissime, congratulamur, per quem utique totum est quod miramur.
7. Gravaris forsitan laudibus nostris: sed non oportet. Nil quippe simile habet quod loquimur, illorum blanditiis qui dicunt bonum malum, et malum bonum, atque ita quemcumque beatificant, in errorem inducunt. Blanda, sed periculosa laus, cum laudatur peccator in desideriis animae suae, et iniquus benedicitur. Noster qualiscumque favor de charitate procedit, et veritatis limitem, prout sapimus, non excedit. Securus gloriatur qui in Domino gloriatur, hoc est in veritate. Nos non malum bonum, sed malum diximus quod malum erat. Verum si malis audacter, cum vidimus, oblatravimus, nunc, cum ad bona ventum est, silere debemus, et non magis testimonium perhibere bono? Alioquin corrosores fuisse convicimur, non correctores, et mordere quam emendare maluimus, si bonis obmutescimus, qui in tantum reclamavimus malis. Justus corripit in misericordia, peccator adulatur in impietate: ille, ut curet; iste, ut occultet quod erat curandum. Nihil tibi apud eos qui timentes Dominum glorificant, suspicandum est de oleo peccatoris, quo tuum quondam caput impinguare solebant. Laudamus te, quoniam tu facis unde non nos sane adulamur; sed in te Dei munere adimpletur quod psallis: Qui timent te, videbunt me, et laetabuntur, quia in verbo tuo supersperavi; et item: Collaudabunt multi sapientiam ejus. En tuam quam plures praedicant sapientiam, sed qui priorem detestati sunt insipientiam.
8. Volo te talium praeconiis delectari, qui tam timeant palpare vitia, quam detrectare virtutibus. Veri isti sunt laudatores, qui ita bona laudare soleant, ut lactare in malis non noverint. Sunt enim ficti laudatores, veri autem detractores, quos Scriptura commemorat, dicens: Vani filii hominum, mendaces filii hominum in stateris, ut decipiant ipsi de vanitate in idipsum. Hi plane sunt devitandi, juxta consilium Sapientis dicentis: Fili, si te lactaverint peccatores, ne acquiescas eis. Habent ergo et lac et oleum peccatores, suave quidem, sed venenosum, sed mortiferum. Molliti sunt, inquit, sermones ejus, hoc est adulatoris, super oleum, et ipsi sunt jacula. Habet oleum et justus; sed misericordiae, sed sanctificationis, sed laetitiae spiritualis. Habet etiam et vinum, quod animae insolentis infundat vulneribus. Siquidem dolentis, et quem corde viderit esse contrito, oleo misericordiae consuevit delinire tristitiam. Ubi corripit, vinum infundit; oleum, cum blanditur: et quidem vinum absque odio, oleum sine dolo. Proinde non omnis laus adulatio, sicut nec omnis reprehensio de animi rancore descendit. Beatus qui dicere potest: Corripiet me justus in misericordia, et increpabit me; oleum autem peccatoris non impinguet caput meum; quod ubi longe fecisti a te, dignum te probasti oleo et lacte sanctorum.
9. Quaerant sibi jam in parvulis Babylonis dulces, sed truces matres, quibus lac mortis emulgeant, quos blandis mulceant favoribus ac flammis nutriant sempiternis. Nam Ecclesiae alumnus ex uberibus sapientiae, lactis melioris expertus dulcedinem, jam in eo coepit crescere in salutem; jam et ex eo satiatus eructat, dicens: Meliora sunt ubera tua vino, fragrantia unguentis optimis. Et hoc ad matrem. Verum item gustato, ac probato quam suavis est Dominus, ut vere patrem dulcissimum, ait ad ipsum: Quam magna multitudo dulcedinis tuae, Domine, quam abscondisti timentibus te!. Impletum est profecto desiderium nostrum. Olim enim, cum dolens cernerem tanta te aviditate de labiis adulantium, mortis escam, peccati sugere fomitem, optans tibi et gemens, intra me aiebam: Quis mihi det te fratrem meum sugentem ubera matris meae?. Sint procul a te jam blandi ac fraudulenti lactatores, qui, cum in faciem te benedicerent, probris omnium atque ludibriis exponebant et eorum praesens Euge orbis tibi fabulam pariebat, imo te fabulam orbi. Si mussitant etiam nunc, dicito illis: Si adhuc vobis placerem, Christi servus non essem. Quibus in malis placuimus, aeque et in bonis placere non possumus; nisi forte, mutati, prius incipiant et ipsi odisse quod fuimus, et sic demum quod sumus diligere.
10. Duae nostris temporibus ortae sunt in Ecclesia novae et exsecrandae praesumptiones, quarum una (ut pace tua commemorem) tua est illa pristinae conversationis insolentia. Sed haec auctore Deo emendata est, ipsi ad gloriam, tibi ad coronam, ad gaudium nobis, omnibus ad exemplum. Potest etiam facere Deus ut citius et super altera consolemur. Quam sane odiosam admodum novitatem et vereor proferre in medium, et praetermittere gravor. Urget quippe linguam in verba dolor, sed timor ligat. Timor duntaxat ne quem offendam, si palam fecero quod me movet, quoniam veritas nonnunquam odium parit. Verumtatem de hujusmodi odio, ipsam, quae parit illud, ita me audio consolantem: Necesse est, ait, ut veniant scandala. Nec me, ut aestimo, tangit omnino quod sequitur: Vae autem homini illi per quem scandalum venit. Cum enim carpuntur vitia et inde scandalum oritur, ipse sibi scandali causa est qui fecit quod argui debeat, non ille qui arguit. Denique nec cautior sum in verbo, nec circumspectior in sensu, illo qui ait: « Melius est ut scandalum oriatur, quam veritas relinquatur. » Quanquam nescio quid prosit si quod mundus clamat ego tacuero, omniumque passim naribus injecto fetore solus dissimulo pestem, nec audeo nasum contra pessimum putorem propria munire manu.
11. Cujus enim cor non indignatur, cujus vel clam lingua non submurmurat, diaconum contra Evangelium Deo et mammonae pariter ministrantem, sic quippe sublimatum honoribus ecclesiasticis ut nec episcopis inferior videatur, sic implicatum militaribus officiis ut praeferatur et ducibus? Rogo quid hoc est monstri, ut, cum et clericus et miles simul videri velit, neutrum sit? Par satis utrobique abusio, sive quod diaconus mensae regiae deputetur ministerio, sive quod Regis dapifer mysteriis altaris inserviat. Quis sane non miretur, imo et detestetur, unius esse personae et armatum armatam ducere militiam, et, alba stolaque indutum, in medio ecclesiae pronuntiare Evangelium; tuba indicere bellum militibus, et jussa episcopi populis intimare? Nisi forte (quod intolerabilius est) erubescit Evangelium, de quo Vas electionis admodum gloriatur; et confunditur videri clericus, magisque honorabile ducit putari se militem; curiam Ecclesiae praefert, Regis mensam altari Christi, et calici Domini calicem daemoniorum. Quod plane credibilius ex eo videtur, quia, cum honores non paucos, sed quantos nec canones nisi inviti patiuntur, teneat in Ecclesia, unius tamen, quem et in palatio assecutus est, magis, ut aiunt, gloriatur ex nomine, quam caeterorum quolibet appellari. Cumque sit archidiaconus, decanus, praepositusque in diversis Ecclesiis nihil horum tamen tam eum quam Regis delectat vocitari dapiferum. O nova et exosa perversitas! itane plus decet hominis quam Dei famulum nominari? ac terreni, quam coelestis Regis dici officialem, altioris ducitur dignitatis? Qui clero militiam, forum anteponit Ecclesiae; divinis profecto humana, coelestibus praeferre terrena convincitur. Ergo pulchrius est vocari dapiferum, quam decanum, quam archidiaconum? Est equidem, sed laico, non clerico; militi, non diacono.
12 Mira, sed caeca ambitio, magis imis quam summis delectari; et cui funes ceciderant in praeclaris, insatiabili desiderio amplexari stercora, et pro nihilo habere terram desiderabilem! Confundit penitus ordines, et utroque officio delicate satis abutitur, dum et hinc eum delectat pompa, non militia saecularis, et illinc quaestus, non cultus religionis. In quo quis facile non advertat quantum sit dedecoris, non minus utique regno quam sacerdotio? Ut enim clericalis constat non esse dignitatis regum stipendiis militare, sic nec regiae majestatis, rem fortium administrare per clericos. Denique quisnam regum suae unquam militiae clericum praefecit imbellem, et non magis quempiam fortissimum ex militibus? quis item clericorum aliquando aeque sibi non judicavit indignum, laicae cujuscumque personae mancipari obsequiis? Ipsum certe quod gestat in capite signum, plus regius decet fastus, quam famulatus; itemque regale fastigium magis armis, quam psalmis innititur. Sane si alteri forte (ut assolet) accessisset quod detrahitur alteri, quo vel regis videlicet humiliatio clericum amplius sublimasset, aut clerici certe dejectio regio contulisset honori (ut verbi gratia, si nobilis aliqua mulier viro nubat plebeio, illa quidem minuitur ex illo, sed ex illa crescit ille); si ita, inquam, vel rex ex clerico, vel clericus ex rege proficeret, malum, quod ex parte fuisset, utcumque forsitan tolerari debuerat. Nunc autem, cum utriuslibet diminutio neutrum provehat, sed suae potius alterutrum plurimum detrahant dignitatis, quando nec clericum decet regis, ut dictum est, esse vocarive dapiferum, et nihilominus regem, nisi in manu utique fortium, regni gubernacula possidere; mirum valde quomodo utraque potestas hoc patitur quod vel Ecclesia non abjicit diaconum militarem, vel curia clericum principem non contemnit.
13. Et acrius ista et multiplicius inculcare volueram, ac fortassis debueram, nisi epistolaris brevitas supersedendum indiceret; maximeque quia te offendere veritus sum, peperci homini, quippe quem tibi aiunt familiaribus jam olim amicitiis esse devinctum. Sed nollem te habere contra veritatem amicum. Si tamen persistis, verum te amicum proba, et da operam quomodo et ipse amicus sit veritatis. Tunc demum verae erunt amicitiae, si veritatis fuerint foederatae consortio. Quod si ille non acquieverit tibi, tene quod tenes, hostiaeque caudam junge capiti, ac tunicam, Dei gratia jam polymitam, cura facere et talarem; quoniam coepisse nil proderit, si (quod absit!) non perseverare contigerit. Et hic sit epistolae finis, ubi tu de fine boni commonitus es.