offered in the synagogue he was acknowledged the true Messiah. In many cities-e. g., Samaria, Adrianople, Saloniki, Constantinoplemaidens and youths are said to have proclaimed him the promised Deliverer in the Hebrew tongue, of which they knew not a word. In Persia the excitement was so great that the Jews neglected their husbandry, and refused to pay any more tribute. His partisans at length demanded that he should pass over to Constantinople to confront the Sultan. He could not choose but comply. He was received with acclamations by the Jews. The Grand Vizier despatched a company of Janissaries to seize him; but their commander was overawed by the majesty of his presence, and the soldiers returned without molesting him. A second company was ordered on the same errand, but with a like result. He soon surrendered of his own accord, however, and was placed in honourable custody in the castle of Sestos, to which friends, deputations, and embassies had free access. At length he was ushered into the presence of the Sultan, before whom he quailed, and was unable to answer a word. This proposal was made him, that the Sultan should shoot three poisoned arrows at him; if he proved invulnerable, his claims should be publicly acknowledged; if he declined the ordeal he should either die or embrace Mohammedanism. Sabbathai did not hesitate long, but seizing a turban from a page, and placing it upon his own head, uttered the irrevocable words, "I am a Mussulman." One would imagine that this would be a death-blow to his party; but it survived even this shock. He found both traditional and Scriptural authority for his change of faith, Moses "dwelt among the Ethiopians," and Isaiah prophesied, "he was numbered with the transgressors." He maintained his double character with success for some time, reckoning among his friends both Hebrews and Turks. He preached constantly in the synagogue, and not a few were the converts he made to the religion of Mohammed. The Rabbins, exasperated beyond endurance, at length prevailed upon the Sultan to have him closely imprisoned. He died of colic in a castle near Belgrade in 1676, aged fifty-one. His followers announced that he had been translated to heaven like Enoch, and Sabbathaism, instead of dying out, spread on all sides; in fact, the sect exists to this day. J. D. D. A HOMILY BY ST. BERNARD: GLORY AND PRAISE EVER TO BE ASCRIBED TO GOD FOR ALL HIS GIFTS BESTOWED ON US. 1. THE source of all fountains and streams is the sea, of all power and knowledge is the Lord Jesus Christ. For who is the Lord of all powers, but He who is the King of Glory? Moreover, according to Hannah's song, it is the same Lord who is a God of knowledge.† Purity of body, activity of mind, rectitude of will, flow from this fountain. * Psalm xxiv. 10. The word in the Vulgate for "hosts" is virtutum, which Bernard uses in the first sentence. † 1 Samuel ii. 3. Not only so, but whoever excels in ability, whoever shines in eloquence, whoever is blameless in life, it is from this source. Hence learning, hence wisdom in discourse. For in Him are hid all the treasures of wisdom and knowledge.* What? Pure thoughts, just decisions, holy desires, are they not streams of this fountain ? But if streams of water by secret and subterranean channels make for the ocean again unceasingly, in order afresh to issue thence to our sight and use with constant and untiring service, why should not spiritual streams also return without fail or intermission to their source, so as without ceasing to water the fields of mind? Let rivers of thanks return to Him from whom they spring, that they may again flow forth. Let the heavenly torrent turn back to its source, that it may descend on the earth in greater copiousness. How? thou askest. The Apostle says how, giving thanks for all things. Whatever of wisdom, whatever of power thou believest thyself to have, ascribe to the power of God, and to Christ the wisdom of God. 2. "And who," thou sayest, "is so insane as to derive it from else. where ?" No one at all; so that even the Pharisee gives thanks, though his righteousness is not commended by God. For his thanksgiving (if you remember what the Gospel says §) renders him not more acceptable. Why? Because no sound of devotion in the mouth is enough to excuse pride of heart before Him who knows the thoughts afar off. O Pharisee, God is not mocked. Supposest thou, thou hast aught which thou hast not received?" "Nothing," thou sayest, "and therefore I give thanks to the bountiful Giver." If nothing at all, then no merit in thee made thee worthy to receive what thou boastest of. If, too, thou acknowledge thus, in the first place, without reason thou gloriest over the Publican, who simply has not what thou hast, because he received not as thou. In the next place, take care lest thou shouldst not entirely give back to God His gifts, and transferring some of His glory and honour to thyself, be justly convicted of fraud, even fraud against God. For if perchance thou hadst assumed to thyself aught of what thou boastest about, I might have thought thee rather mistaken than desirous to defraud. But now, by giving thanks, thou provest that thou rightly knowest that thou owest nothing to thyself, but that thy merits are God's gifts. Truly, in scorning others thou betrayest thyself, thou speakest what is in thy heart and with the heart, on one side lending thy tongue to falsehood, on the other usurping the glory of truth. But what answerest thou to the Apostle commanding and saying, To the only God be honour and glory! ** What to the angel distinguishing and teaching what it pleases God to reserve to Himself, and what He vouchsafes to man to possess? Glory, he says, to God in the highest, and on the earth peace to men of goodwill. Seest thou that the Pharisee, when he gives thanks, with his lips honours God, but in the thoughts of his heart himself? Thus we may * Col. ii. 3. § Luke xviii. 11. ** 1 Timothy i. 17. The Vulgate reading, and one well supported. tt Luke ii, 14, ibid. hear thanksgiving sound in the mouth of many, rather from custom than with understanding or feeling, and this to such an extent that the vilest men will thank God about their crimes and evil deeds, because it is granted them, as they think, to accomplish their perverse plans well and with success. Thou wilt hear, for instance, a thief, when he brings back his basket of plunder, openly rejoicing and saying, "Thank God, I have not watched for nothing; I have not lost my night's work." So one who has slain a man, does he not boast and return thanks, because he has beaten his rival, or taken revenge on his enemy? And not less the adulterer dances and praises God that at length he has obtained his long-cherished wish. 3. Therefore all thanksgiving is not acceptable to God, but only that which proceeds from modest and sincere simplicity of heart. Modest, I say, because of those who glory even in their evil deeds and give God thanks: as if God, like them, were glad when they did ill and rejoiced in their vile acts. Let such an one listen, Thou thoughtest, wicked one, that I was like thee; I will reprove thee and set in order before thine eyes. But, I added, sincere, because of hypocrites, who indeed praise God for His gifts, but only in word, and keep back in their heart what they utter in their mouth; and because they practise guile in His sight their iniquity is found to be hateful. The former impiously attribute their own sins to God, the latter dishonestly God's gifts to themselves. And, in truth, the first evil is so foolish and so earthly, and in a sense.so bestial, that I need not warn you against it; but the other is the peculiar danger of consecrated and spiritual men. Truly it is a great and rare virtue while doing great things not to know thyself great, and for thy holiness to be evident to all and concealed only from thyself. To appear to others admirable, and to judge thyself mean,-this I hold to be more admirable than virtue itself. Thou art a faithful servant, indeed, if of all the glory of thy Lord, which, though not springing from thee, yet passes through thee, nothing shall be found cleaving to thy hands. Then, according to the prophet, thou castest out covetousness under false pretences, and shakest thy hands from holding bribes. Then, according to the Lord's command, thy light shines before men, that they may glorify not thee, but thy Father who is in heaven § Thou wilt also be a follower of Paul and the faithful preachers who preach not themselves,|| as, too, thou wilt seek not thine own things, but Jesus Christ's. Therefore, also, thou shalt hear it said, Well done, good and faithful servant, because thou hast been faithful over a few things, I will make thee ruler over many things.** 4. While Joseph knew that his Egyptian master's house and all his goods were committed to him, he was not ignorant that his mistress was excepted, and therefore refused to touch her. He says, There is nothing of all my master's goods which is not in my power, or which he has not delivered to me, excepting thee, because thou art his wife. He * Psalm 1. 21. § Matt. v. 16. + Psalm xxxvi. 2. **Matt. xxv. 21. Isai. xxxiii. 15, Vulgate. tt Gen. xxxix. 8, 9. knew a wife to be her husband's glory, and counted it unjust in return to dishonour him who had made himself honourable. The man, wise with God's wisdom, bore in mind that the husband was very jealous over his wife as over his glory; reserved her in his own care, and had not committed her to another; and did not presume to put his hand to what was not granted. What then? A man is jealous for his own glory, and dare he wish to rob God of His, as if He were not jealous? But hear who says, My glory will I not give to another. * What then wilt Thou give, O Lord, what wilt Thou give? Peace, He says, I give unto you; peace I leave with you. I am satisfied: thankfully I accept what Thou leavest, and leave what Thou retainest. So I choose, so I doubt not my interest lies. I renounce glory utterly, lest perhaps I should usurp what is not granted, and justly lose what is offered. Peace I want, peace I long for, and nothing more. Whom peace does not satisfy Thou dost not satisfy. For Thou art our peace, who hast made both one. This I need, this is enough, to be reconciled to Thee, to be reconciled to myself. For from the time Thou declaredst me an enemy to Thee, I was also a burden to myself. I am anxious to be neither ungrateful for the blessing of peace given, nor a sacrilegious invader of Thy glory. With Thee, O Lord, with Thee let Thy glory remain untouched: it is well with me, if I have peace. 5. When Goliath was destroyed, the people rejoiced in the peace received; but David stood forth alone in glory. Joshua, Jephthah, Gideon, Samson, Judith also though a woman, in their days triumphed gloriously over the enemy; but of the rest who gladly enjoyed the peace no one shared with them in the glory. Judas Maccabæus, also, renowned for many victories, when he often by hard fighting brought peace to the exulting people,—did he ever share the glory with another? Then was there, he says, not glory, but very great joy among the people. § What less than all these has the Builder of all done, that He should not stand alone in glory? Alone He created all, alone He triumphed over the enemy, alone He set free the captives: and will He have a partner in the glory? Mine own arm, He says, brought salvation unto Me. Also, I have trodden the winepress alone, and of the people there was none with Me. | What then have I to do with the victory, if I was not in the battle? It were the greatest impudence for me to assume the glory without the victory, or the victory without the fight. But, ye mountains, bring peace to the people; ¶ bring peace to yourselves, not glory, reserving that for Him alone, who alone both fought and conquered. So, I pray, so let it be, Glory to God in the highest, and on earth peace to men of goodwill. But he is not of good but of evil will, who, not at all content with peace, with proud eye and insatiable heart sighs restlessly even for God's glory, neither therefore keeping peace, nor attaining glory. Who will believe a wall, if it say it produces the ray which it admits by a window? Or, who will not smile, if the clouds boast that they beget the showers? To me it is clear enough that streams of water spring not Isai. xlii. 8. † John xiv. 27. + Eph. ii. 14. Isai. lxiii. 3, 5. § 1 Macc. iv. 58. Psalm lxxii. 3. from the channels, nor wise words from the lips or teeth, although bodily sensation reaches no farther. 6. If then I observe things worthy of praise or admiration in saints, examining by the clear light of truth, I find that the one who appears praiseworthy and admirable, and the one who really is so, are different persons and I praise God in His saints, whether it be Elisha, or the famous Elijah, raisers of the dead. They indeed show us new and strange things not by their own authority, but as servants: but God that dwelleth in them, He doeth the works. Invisible and unapproachable in Himself, He may be seen and admired in His works, and is alone admirable who alone does wondrous works. No praise to the pen, the painting, or writing, is praiseworthy: no glory to the tongue or lips, if the discourse is good. It is time for a prophet to speak. He says, Shall the axe boast itself against him that heweth therewith? or shall the saw magnify itself against him that shaketh it? as if the rod should shake itself against them that lift it up, or as if the staff should lift up itself, as if it were no wood. So is every one who glories against the Lord, if he glory not in the Lord. If I must glory, Paul teaches me why and in what. He says, Our rejoicing is this, the testimony of our conscience. § I glory safely, if my conscience is witness that I assume none of the Creator's glory; safely indeed, because not against the Lord, but in the Lord. Such glorying is not only not forbidden, but is even commanded where it is said, Ye seek honour one of another, and not the honour which cometh from God only. Truly, to glory in God alone comes from God alone. Nor is this mean glory; because it is so true as about the truth, and in truth so rare that scarcely even few of the perfect perfectly glory in it. The vain sons of men, lying sons of men-let them go let them go, and deceive themselves from vanity to vanity. For a wise boaster will prove his work and carefully inspect it by the light of truth, and so he will have honour in himself, and not in another's mouth. I shall be foolish to entrust my glory to the basket of thy lips, and begin to beg of thee when I wish to have it. For does it depend on thee to approve or disapprove me, as thou pleasest? Nay, I will keep it with me; I shall preserve it more faithfully for myself. Nay, I entrust it not even to myself: I commit it rather to His charge, who is able to keep my deposit against that day;** watchful to guard, faithful to restore. Safe, then, will be every one's praise from God, to those, that is, who have despised human praise. For their glory shall be put to shame who seek earthly things, as David says, They who please men are put to shame, because God hath despised them. †† 7. Brethren, if you know these things, none of you will wish to be praised in this life: because whatever favour thou obtainest here, which thou referrest not to God, thou stealest from Him. For whence should glory come to thee, filthy dust, whence to thee? From sanctity of life? But it is the Spirit who sanctifies; I say the Spirit, not thine, but God's. Although thou shine with wonders and signs, they are done by * John xiv. 10. || John v. 44. † Isai. x. 15. See 2 Cor. x. 17. § 2 Cor. i. 12. **2 Tim. i. 12. tt Psalm liii. 5, Vulgate rendering. See Psalm lii, 6. |
