Sermons on the Song of Songs33 Sermon XXXIII
Sermon XXXIII
Google becomes well the Spouse of the Lord to be: beautiful, prudent, and chaste. Therefore the petition, which I have placed last, has reference to place: she seeks that He, whom her soul loves, will tell her where He feedeth, where He makes His flock to rest at noon.
2. And first remark with what beauty she distinguishes the love of the Spirit from that of the flesh, when, wishing to express her beloved more by her very affection than by His Name, she does not say simply, 'Him whom I love/ but, O Thou whom my soul loveth, indicating thereby that her affection is of the soul. Next, consider with attention what it is she finds so desirable in the place where He pastures His flock. Nor let it escape you that she speaks of the midday hour, and inquires especially respecting the place in which He who feeds His flock also reposes, which is a sign of great security. For I suppose that this word * reposes' was added because in that land it is not necessary at all to be on foot and wakeful in order to keep the flock in safety; since even when the shepherd is inactive and reclining under the trees, his flock go to and fro upon the meadows as they please. Happy the region where the sheep go in and out at pleasure, and none make them afraid. Who will grant unto me to behold you, and myself with you, feeding upon the mountains with the ninety and nine, which, as we read in the Gospel (Matt, xviii. 12), the Shepherd of all had left there, while He deigned to go to seek that one which had strayed and was lost? He, without doubt, reposes securely when He is beside His sheep, who did not hesitate to depart and go far from them, knowing that He left them in safety. Rightly does the Bride seek and sigh for that spot which is one both of pasturage and of peace, of repose and of security, of joy, of admiration—yea, of wonderment But, alas! how unhappy am I to be so far distant from it, to salute it only from afar! The mention only of it makes me break into tears, excites my heart to affection, and my tongue to use the words of those who said: By the rivers of Babylon there we sat down, yea, we wept, when we remembered Zion (Ps. cxxxvii. 1). Our desire is to cry out with the Bride and with the Psalmist: Praise Thy God, O Siony for He hath strengthened the bars of thy gates; He hath blessed thy children within thee. He maketh peace in thy borders, and filleth thee with the finest of the wheat (Ps. cxlvii. 13, 14). Who would not wish to be fed from thence for peace, and for fatness, and for satiety? No fear is there, nor distaste, nor deficiency. Paradise is a safe dwelliiu-place, the Word a sweet nourishment, eternity abundance without limit.
3. I have the Word also here below, but in the Flesh; the Truth also is set before me for nourishment, but in the Sacrament. An Angel is rendered fat with the finest of the wheat, and filled with the pure grain; but it behoves me to be content during this life with the Sacrament, as with a husk; with the flesh, as with bran; with the letter, as with chaff; with faith, as with a veil [upon the truth]. And such things as these bring death in the tasting (Rom. viii. 6-13), unless they be seasoned in some degree with the firstfruits of the Spirit.
4. Let us hasten, then, my children, let us hasten to reach a safer dwelling-place, a sweeter pasturage, a richer and more fruitful field. Let us hasten to attain a land where we may dwell without fear, have abundance that cannot be exhausted, and can be enjoyed without distaste. Thou, O Lord of Sabaoth, who judgest all things in an awful calm, Thou dost also support all things with justice and in security. Thou art at once the Lord of armies and the Shepherd of the sheep. Therefore Thou dost both pasture Thy sheep and, kt the same time, remain in a Sabbath rest; but not here. Therefore it was that Thou didst remain quiescent when Thou sawest from heaven one of Thy sheep (I speak of Stephen) beset with wolves upon the earth (Acts vii. 55). And, therefore, I entreat, tell me where Thou feedest, where Thou makest Thy flock to rest at noon; for that noonday is the whole day, a day which knows no evening. And, therefore, that day in Thy courts is better than a thousand (Ps. lxxxiv. 10), because it knows no set of sun. It has had perhaps a morning, namely, when the dayspring from on high hath visited us, through the tender mercy of our God, to give light to them that sit in darkness (Luke i. 78, 79). Then in truth we have received Thy mercy O God, in the midst of Thy Temple (Ps. xlvii. 10, Douay); when [the Lord rose from the midst of the shadow of death, and the morning light broke upon us, and in the morning we beheld the glory of the Lord. How many kings and prophets have desired to see it, and have not seen it? Wherefore? Because it was still the night, and that the morning, so long awaited, and to which mercy was promised, had not yet come. Wherefore, also, one thus prayed: Cause me to hear Thy tovingkindness in the morning, for in Thee is my trust (Ps. cxliii. 8).
5. For that day was heralded by an aurora lasting from the moment 6. All the Life of Christ upon the earth was, then, as it were, an aurora, or dawning, and even that somewhat indistinct, until, after His Death and Resurrection, He caused the dawning to disappear in the clearer light of His Presence, as it were, the sun full risen; then the rooming broke, and the night was swallowed up in victory. Thus we read in the Gospel: Very early in the morning, the first day of the week, they came unto the sepulchre at the rising of the sun (Mark xvi. 2). Was it not the morning when the Sun was risen? But that morning drew from the Resurrection of Christ a new beauty, a purer and more steadfast light than was its wont, since even though we have known Him after the Flesh, yet now henceforth know we Him no more (2 Cor. v. 16). And the Psalmist writes: The Lord hath girded Himself He is clothed with beauty and strength (Ps. xcii. 1, Douay); because He hath thrown off from Him as a cloud the infirmities of the flesh, and hath put on Him the robe of His glory. Just so is it with the sun: when he is risen above the horizon, and pours forth his rays upon the earth, he begins to increase by degrees in brightness to the sight and in warmth to the feeling. But though he increase ever so much in strength and in heat, though he multiply his rays in number and power, throughout the whole course of this mortal life of ours (for He shall be with us even unto the end of the world—Matt, xxviii. 20), yet He shall not attain unto His midday light, nor be beheld here below in that fulness of glory in which He shall hereafter reveal Him- 1 St. Bernard understands *adhuc modicum lumen in vobis as 'a little light is still with you.—Ed.
7. For here, too, Thou dost feed Thy flock, but not to the full; nor is it permitted to Thee to repose, but it is needful to stand and watch over them because of terrors of the night. Alas! [here the light is not clear, nor the nourishment full, nor the dwelling safe; therefore tell me where Thou feedest, where Thou makest Thy flock to rest at noon. Blessed dost Thou call me when I hunger and thirst after righteousness (Matt. v. 6). What is this in comparison with the happiness of those who are satisfied with the goodness of Thy House (Ps. lxv. 4), who eat and rejoice in the sight of God, yea, who exceedingly rejoice? (Ps. Ixviii. 3) But, and if I suffer anything for righteousness' sake, Thou sayest again that I am none the less blessed (1 Pet. iii. 14). And it is certain that to have nourishment where you apprehend suffering is to experience enjoyment, but not security. To have nourishment and suffering together, what is that but a grievous joy? All things that I possess here fall short of being perfect; many are beyond my prayer, nor is any safe. When wilt Thou fill me with joy with Thy Countenance? (Ps. xv 11, Douay) Thy Face, Lord, will I seek (Ps. xxvii. 8). Thy Countenance is a noonday to me. Tell me where Thou feedest, where Thou makest Thy flock to rest at noon. I know sufficiently where thou feedest without resting; tell me where Thou doest both the one and the other. I am not ignorant where at other times Thou doest this, but I would know where Thou doest this at noon. For during the time of my mortal life, and in the place of my pilgrimage, I have been accustomed to he spiritually fed, and to feed others, with nourishment from Thee, in the Law, in the Prophets, in the Psalms. Thou dost feed us also THOSE THINGS WHICH A DEVOUT SOUL OUGHT TO SEEK 2\g in the pastures of the Gospels, and with the Apostles I have rested. Often, also, I have sought, and have been able to find, spiritual nourishment for me and mine in the actions, the words, and the writings of the Saints. Still more frequently (because it was very close at hand to me) I have eaten the bread of sorrow, and drunk of the wine of regret; my tears have been my meat day a?id night, while they daily say unto me, Where is now thy God f (Ps. xlii. 3.) I have, indeed, been nourished from Thy Table: for Thou hast prepared a Table before me against them that trouble me (Ps. xxiii. 5), and from it, I repeat, I receive somewhat by the gift of Thy mercy, which imparts comfort and consolation, as often as my soul is sorrowful and disquieted within me. Those pastures I know, and following Thee, my Shepherd, have often sought them; but tell me, I entreat, those which I know not.
8. There are, however, other shepherds who call themselves companions of Thine, but are not so; and these have their flocks, and their fields of pasture filled with deadly things; to these they lead their followers, but not with Thee, nor by Thy bidding; these I have not entered, nor drawn near to them. These are they who say: Lo! here is Christ, or lo I He is there (Mark xiii. 21), promising pastures fertile with wisdom and knowledge; and the promise is believed, so that many hearers flock together to them; and these they make twofold more the children of hell than themselves (Matt, xxiii. 15). Why is this, except that there is not there the clear and noonday light, so that the pure truth should become known to them; and thus they easily accept falsehood on account of a resemblance to the truth, from which, in the dim light, it is not easily distinguished, and especially also because stolen waters are sweet, and bread eaten in secret is pleasant (Prov. ix. 17). And for this reason I entreat that Thou wouldest tell me where Thou feedest, where Thou makest Thy flock to rest at noon, that is to say, in the clear light, that I may not be seduced, and begin to wander after the crowds of those who follow these [so-called "companions of Thine" 1 who are themselves but unsteady wanderers, having no certitude or steady grasp of true doctrine, who are ever learning, and never able to come to the knowledge of the truth (2 Tim. iii. 7). This the Bride [that is, the Church declares on account of the varying and vain dogmas of philosophers and heretics.
9. It seems to me that we ought to desire this noonday of Christ, not only on this account, but also on account of the wiles of invisible powers, of seducing spirits who hold themselves in ambush, and make ready their arrows within the quiver, that they may secretly shoot at those who are of a right heart, so that in clear light we may be able to discover the stratagems of the devil, and easily to discern, with the help of our good angel, that angel of Satan, who is able to 1 The preacher was not improbably referring to some special heretical sect, who called themselves * Companions of Christ.* But it is not possible now, apparently, to verify the reference.—Ed.
10. How often, for example, has it suggested to anticipate the watches [of the night in order to turn to derision some sleeper at the Offices of the brethren? How often to prolong fasts in order to render an individual powerless, and therefore useless, in Divine service? How often, envying those who were making good progress in communities, has it suggested to them, under the pretence of attaining greater perfection, to seek the solitude [of an hermitage? And those unhappy ones have learned at length the truth of that maxim which they had read to no purpose: Woe to him that is alone when he falleth,for he hath not another to lijt him up (Eccles. iv. 10). How often has it urged a man to greater manual labour than he has strength to perform, and thus exhausting his powers has rendered him incapable of discharging his regular duties? How often urged one to immoderate bodily exercise—which, according to the Apostle, profiteth little (1 Tim. iv. 8)—and so withdrawn him from practices of piety? Lastly, have not some of you experienced—I say it to their shame—how at first they could not be restrained, with such ardour they were filled, and then after a time fell back into such a degree of remissness that, in the phrase of the Apostle, having begun in the Spirit, they were made perfect by the flesh (Gal. iii. 3), and have made a shameful alliance with the body after having entered upon an unrelenting conflict with it? You see such persons—shame it is to say—demanding importunately things which are superfluous after having obstinately refused those which were necessary. Although know not whether those who remain stiffly determined in their own will, making abstinences which are unwise and indiscreet, and gravely troubling by their marked singularity those to whom they ought to conform their conduct, as they dwell with them in one house; I know not, I say, whether they are abiding by the rule of piety: they seem to me to have by thus acting, departed far from it. Let those 11. But here I fear, lest in condemning those who push their fasts beyond measure, I may seem to give licence to the gluttonous, and that they may hear to their peril what is spoken for a remedy to the others. Wherefore let both the one class and the other listen. There are four kinds of temptations, and they are thus described by the Psalmist: His Truth shall be thy shield and buckler. Thou shall not be afraid for the terror by night; nor for the arrow that flieth by day; for the pestilence that walketh in darkness; nor for the destruction that wasteth at noonday (Ps. xci. 4-6). And do ye all attend also, for I hope that you may all find profit in these words. All among us who have been converted to the Lord feel in ourselves the truth of what the Holy Scripture says: My son, if thou come to serve the Lord, prepare thy soul for temptation, set thy heart aright, and constantly endure (Ecclus. ii. 1). Therefore, according to the order of common experience, it is fear which first disturbs and troubles us at the beginning of our conversion; and that fear is caused by the frightful image which we form to ourselves of the extremely strict life we are about to embrace, and of the austerity of an unwonted discipline. And this is called 'the terror by night/ either because * night' in Scripture means usually ' adversities,' or because the recompense, on account of which we are preparing to endure adversities, is not yet revealed, but hidden from us as in a shroud of gloom. For if that day should shine in whose light we should discern equally both the trials and the recompenses, the desire of the recompense which would be clearly visible to us would render the fear of any trials whatever as nothing in comparison with the desire to obtain it. For the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us (Rom. viii. 18). But now, since these things are concealed from our eyes and all is night around us, we suffer from the terrors of the night, and are a prey to fears of those evils which are present to us in place of the good things to come which are not visible. Those, then, who are newcomers ought to watch and pray against this first temptation, lest, being suddenly overcome by weakness of the spirit and by the difficulty of the moment, they fall back (which may God forbid!) from the good work they had begun.
12. But after having overcome that temptation, let us arm ourselves moreover against the praises of men who find occasion for praise in the laudable life we lead; for otherwise we shall be exposed 13. The last temptation is the destruction that wasteth at noonday, which usually besets those who are perfect—namely, those brave and lofty souls who have overcome other temptations, whether pleasures, flatteries, or honours. For what remains to the tempter, or what means has he left to attack souls like these? He approaches, then, in disguise, since he dares not do so openly, and attempts to overthrow, by a false pretence of good, the man whom he has found by experience to hold in horror that which is openly evil. For those who are able to say with the Apostle: We are not ignorant of his devices (2 Cor. ii. 11), the more advanced they are in virtue, the more careful are they to guard against this snare. Thus it was that Mary was troubled at the angelic salutation (Luke i. 29), suspecting (if do not mistake) some snare of the enemy; and Joshua does not receive the angel as a friend before he knew that he was really a friend. In fact, he inquires whether the angel were for them or for their adversaries (Josh. v. 13-15), as one who had had experience of the cunning devices of the demon of the noonday. The Apostles also, when they were once toiling in rowing, the wind being contrary, and the boat labouring in the sea, seeing the Lord walking on the sea, thought He was a phantom, and cried out for fear. Does not that show clearly that they suspected a delusion of the demon of the noon? For you remember that the Scripture says that in the fourth watch of the night Jesus went unto them, walking on the sea (Matt. xiv. 24-27). Let, then, this fourth temptation, which is the last to be tried, be feared by us: and the higher anyone seems to have attained, the more careful and watchful let him learn to be against the attacks of the demon of noonday. But the true Noonday, the Lord Jesus, manifested Himself to the disciples in that He said. // is I: be not afraid; and their unfounded suspicion was at once dispelled. May God grant that as often as the cloaked falsehood endeavours to creep upon us, the true 1 VindUans, but read vettdicans.—Ed.
14. If the length of this discourse does not weary you, I will now try to assign these four temptations, in their order, to the Body of Christ, which is the Church. And I will endeavour to do this as briefly as possible. Consider the Primitive Church. Was it not at first pervaded in an extraordinary degree with the terror that walketh by night! For it was then, as it were, a night, when everyone who slew the saints thought that he was thus doing God service. But after that temptation was overcome, and that tempest stilled, she became glonous and illustrious, and, according to the promise made to her, was speedily placed in a position of worldly distinction. Then the enemy, vexed to have been frustrated, turned cunningly from the nightly terror' to the * arrow that flieth by day,' and with it wounded certain members of the Church. Vain and ambitious men rose up, greedy of reputation, and desired to make for themselves a name; and, going forth from the Church, their mother, they long afflicted her with various and perverse teachings. But this evil plague also was vanquished by the wisdom of the saints, as the former had been by the patience of the martyrs.
15. At the present time, by the mercy of God, the Church is free from each of these evils; but evidently it is still contaminated by the pestilence that walketh in darkness. Woe to this generation [which is corrupted by the leaven of the Pharisees, which is hypocrisy! If, indeed, that ought to be called hypocrisy which is so prevailing that it cannot be hidden, and so devoid of shame that it does not try to hide. At the present day a contagious corruption is creeping through the whole body of the Church, the more desperate of cure as it is universal, and the more dangerous because so deeply seated. If an heretic arose to wage against her an open war, she would exclude him from her bounds, and he would dry up and wither away; or if one attacked her with violence, she would peradventure hide herself from him. But at the present time whom shall she exclude, or from whom shall she hide herself? All are her friends, and all her enemies; all are her intimates, and all her adversaries; all are of her own household, and none at peace with her; all are very nearly related to her, and yet all are seeking their own interests. They are Ministers of Christ, and they are serving Antichrist. They are advanced to honour upon the goods of the Lord, and to the Lord they render no honour at all. From this proceeds that meretricious splendour, that habit fit for a comedian, that magnificence almost royal which you see every day. Because of this you see gold upon the bits of their horses, upon their saddles, and even upon their spurs; yes, their spurs shine more brightly than their altars. Because of this you see fine tables loaded with splendid services of plate, chased goblets, and, also, with viands correspondingly costly; then follow merrymakings and drunkenness, 16. It was once predicted [of the Church], and now the time of its fulfilment draws near: Behold, in peace is my bitterness most bitter (Is. xxxviii. 17, Douay). It was bitter at first in the death of the martyrs; more bitter afterwards in the conflict with heretics; but most bitter of all now in the [evil lives of her members. She cannot drive them away, and she cannot flee from them, so strongly established are they, and so multiplied are they above measure. The plague of the Church is inward; it is incurable. It is that which makes its bitterness most bitter, even in the midst of peace. But in what a peace! Peace it is, and yet it is not peace. There is peace from heathens, and from heretics; but not from her own sons. At this time is heard the voice of her complaining: have nourished and brought forth children, and they have rebelled against me (Is. i. 2). They have rebelled; they have dishonoured me by their evil lives, by their shameful gains, by their shameful trafficking, by, in short, their many works which walk in darkness. There remains only one thing—that the demon of noonday should appear, to seduce those who remain still in Christ, and in the simplicity which is in Him. He has, without question, swallowed up the rivers of the learned, and the torrents of those who are powerful, and (as says the Scripture) he trusteth that he can draw up Jordan into his mouth (Job xl. 23)—that is to say, those simple and humble ones who are in the Church. For this is he who is Antichrist, who counterfeits not only the day, but also the noonday; who exalts himself above all that is called God or worshipped—whom the Lord Jesus shall consume with the Spirit of His Mouth, and destroy with the brightness of His Coming (2 Thess. ii. 4, 8); for He is the true and eternal Noonday: the Bridegroom, and Defender of the Church, Who is above all, God blessed for ever. Amen.
1. Indica mihi quem diligit anima mea, ubi pascas, ubi cubes in meridie. Et alius quidam: Indica, inquit, mihi cur me ita judices. Ubi non sane sententiam causatur, sed scrutatur causam, erudiri flagellis petens, non erui. Item alius precatur, dicens: Vias tuas, Domine, demonstra mihi, et semitas tuas edoce me. Quas dixerit vias vel semitas, manifestat alibi: Deduxit me, inquit, super semitas justitiae (Psal. XXII, 3). Ergo tria ista anima curiosa Dei non cessat inquirere; justitiam, et judicium, et locum habitationis gloriae sponsi: tanquam viam in qua ambulet, cautelam qua ambulet, et ad quam ambulet mansionem. De qua mansione sic habes in propheta: Unam petii, inquit, a Domino, hanc requiram, ut inhabilem in domo Domini omnibus diebus vitae meae; et iterum: Domine, dilexi decorem domus tuae, et locum habitationis gloriae tuae. Porro de reliquis duobus: Justitia et judicium, ait, praeparatio sedis tuae. Merito tria ista mens devota requirit, utpote sedem Dei, et sedis praeparationem. Et pulchre in sponsae praerogativam concurrunt pariter omnia ad consummationem virtutum, ut de forma justitiae sit formosa, de judiciorum notitia cauta, de desiderio praesentiae seu gloriae sponsi casta. Talem prorsus decet esse sponsam Domini, pulchram, eruditam et castam. Ergo petitio quam ultimam posui; istius est loci. Petit siquidem ab eo quem diligit anima sua, indicari sibi ubi pascat, et ubi cubet in meridie.
2. Et primo adverte quam eleganter amorem spiritus a carnis discernat affectu, dum dilectum exprimere magis ipsa affectione, quam nomine volens, non simpliciter: Quem diligo; sed: O, inquit, quem diligit anima mea, spiritualem designans dilectionem. Deinde quidnam eam in loco pascuae adeo delectet, diligenter attende. Sed nec illud praetereat te de hora meridiana, et quod is potissimum exploratur locus, in quo qui pascit, cubat simul: quod est magnae securitatis indicium. Arbitror enim ob hoc additum, Cubat, quod eo loci minime necesse sit stare, et vigilare super custodiam gregis, quando grex, etiam cubante pastore et pausante sub umbris, libere nihilominus discurrat in pascuis. Felix regio, in qua pro libitu oves ingrediuntur et egrediuntur, et non est qui exterreat. Quis mihi tribuat videre vos, meque pariter in montibus pasci una cum illis nonaginta novem quae illic relictae leguntur, cum pastor earum dignanter ad unam descendit quae erraverat? Secure procul dubio cubat prope, qui et longe recedere minime dubitavit, sciens quia in tuto eas relinqueret. Merito sponsa illo suspirat, merito inhiat loco pascuae simul et pacis, sed quietis, sed securitatis, sed exsultationis, sed admirationis, sed stuporis. Nam et me miserum, heu! longe agentem et de longe salutantem, en ipsa ejus recordatio ad lacrymas provocat, plane juxta affectionem et vocem dicentium: Super flumina Babylonis illic sedimus et flevimus, dum recordaremur tui, Sion. Libet exclamare et me cum sponsa pariter et cum Propheta: Lauda Deum tuum, Sion; quoniam confortavit seras portarum tuarum, benedixit filiis tuis in te. Qui posuit fines tuos pacem, et adipe frumenti satiat te. Quis non illic vehementer cupiat pasci et propter pacem, et propter adipem, et propter satietatem? Nihil ibi formidatur, nihil fastiditur, nihil deficit. Tuta habitatio paradisus, dulce pabulum Verbum, opulentia multa nimis aeternitas.
3. Habeo et ego Verbum, sed in carne; et mihi apponitur veritas, sed in sacramento. Angelus ex adipe frumenti saginatur, et nudo saturatur grano; me oportet interim quodam sacramenti cortice esse contentum, carnis furfure, litterae palea, velamine fidei. Et haec talia sunt quae gustata afferunt mortem, si non de primitiis spiritus quantulumcunque accipiant condimentum. Prorsus mors mihi in olla, nisi ex prophetae farina dulcoretur. Denique absque spiritu et sacramentum ad judicium sumitur, et caro non prodest quidquam, et littera occidit, et fides mortua est. Sed spiritus est qui vivificat, ut vivam in eis. At quantalibet sane abundantia spiritus pinguescant ista, non pari omnino jucunditate sumitur cortex sacramenti et adeps frumenti, fides et species, memoria et praesentia, aeternitas et tempus, vultus et speculum, imago Dei et forma servi. Nempe in omnibus his fides locuples mihi, intellectus pauper. Nunquid vero par sapor intellectui fideique, cum sit in meritum ista, ille in praemium? Vides ergo tantum distare inter pabula, quantum et inter loca; et sicut exaltantur coeli a terra, ita habitantes in eis, bonis potioribus abundare?
4. Festinemus proinde, filii, festinemus ad locum tutiorem, ad pastum suaviorem, ad uberiorem et fertiliorem agrum. Festinemus ut habitemus sine metu, abundemus sine defectu, epulemur sine fastidio. Tu enim, Domine sabaoth, qui cum tranquillitate judicas omnia, etiam cum securitate aeque omnia ibi pascis. Idem ipse et Dominus exercituum, et pastor ovium. Ergo et pascis, et cubas pariter, sed non hic. Denique stabas cum e coelo prospiceres unam ex tuis oviculis (Stephanum loquor) a lupis circumdari super terram. Et propterea, quaeso, indica mihi ubi pascas, ubi cubes in meridie; hoc est tota die: etenim illa meridies tota est dies, et ipsa nesciens vesperam. Et ideo melior dies illa in atriis tuis super millia, quia nescit occasum. At matutinum forsitan habuit, cum primum videlicet dies sanctificatus illuxit nobis, per viscera utique misericordiae Dei nostri, in quibus visitavit nos Oriens ex alto. Vere tunc suscepimus, Deus, misericordiam tuam in medio templi tui, cum in medio umbrae mortis exortus matutini lux orta est nobis, et mane vidimus gloriam Domini. Quanti reges et prophetae voluerunt videre, et non viderunt? Quare? nisi quia nox erat, et necdum venerat illud exspectatum mane, cui fuerat repromissa misericordia? Unde et orabat quis dicens: Auditam fac mihi mane misericordiam tuam, quia in te speravi.
5. Fuit namque quaedam hujus aurora diei, ex quo sol justitiae per archangelum Gabrielem nuntiatus est terris, et Virgo Deum in utero de Spiritu sancto concepit et peperit Virgo, ac deinceps, quoad in terris visus est, et cum hominibus conversatus est. Nam usque adeo per totum id temporis lux pusilla, et tanquam lux revera aurorae apparuit, ut diem esse interim apud homines pene universitas ignoraret. Denique si cognovissent, nunquam Dominum gloriae crucifixissent. Et utique ipsis paucis discipulis dicebatur: Adhuc modicum lumen in vobis est; eo quod aurora esset et initium, vel potius indicium diei, dum Sol adhuc absconderet radios suos, et minime eos spargeret super terram. Paulus quoque dicebat, quoniam nox praecessit, dies autem appropinquavit, significans esse tunc adhuc adeo modicum lumen, ut propinquasse, quam venisse diem dicere maluerit. Quando autem hoc dicebat? Profecto quando Sol reversus ab inferis, jam se ad alta coeli sustulerat. Quanto magis cum adhuc similitudo carnis peccati instar densae nubis operiret auroram, juxta omnes nimirum nostri corporis passiones, ita ut neque amara mors, nec crux probrosa defuerit? quanto magis, inquam, tunc exigua tenuisque admodum lux fuit, et quae de aurorae magis, quam de Solis prodire praesentia videretur?
6. Erat ergo aurora, et ipsa subobscura satis, tota illa Christi videlicet conversatio super terram, usque dum occumbens et rursum exoriens, solaris suae praesentiae lumine clariori fugavit auroram, et mane facto absorpta est nox in victoria. Denique habes: Et valde mane una sabbatorum veniunt ad monumentum, orto jam sole. Annon mane fuit, quando ortus est Sol? Attulit autem novum de resurrectione decorem, et sereniorem solito lucem, quoniam etsi noveramus eum secundum carnem, sed nunc jam non novimus. Est scriptum in Propheta: Decorem induit, induit fortitudinem, et praecinxit se; quod carnis infirma, tanquam nubila quaedam excusserit, stolam gloriae induens. Sane extunc elevatus est Sol, et sensim demum diffundens suos radios super terram, coepit paulatim ubique clarior apparere, fervidiorque sentiri. Verum quantumlibet incalescat et invalescat, multiplicet et dilatet radios suos per omnes hujus nostrae mortalitatis curriculum (erit enim nobiscum usque ad consummationem saeculi; non tamen ad meridianum perveniet lumen, nec in illa sui plenitudine videbitur modo, in qua videndus est postea, ab his duntaxat, quos hac visione ipse dignabitur. O vero meridies, plenitudo fervoris et lucis, solis statio, umbrarum exterminatio, desiccatio paludum, fetorum depulsio! O perenne solstitium, quando jam non inclinabitur dies! o lumen meridianum, o vernalis temperies, o aestiva venustas, o autumnalis ubertas; et, ne quid videar praeteriise, o quies et feriatio hiemalis! Aut certe, si hoc magis probas, sola tunc hiems abiit et recessit. Hunc locum, inquit, tantae claritatis et pacis et plenitudinis indica mihi, ut quemadmodum Jacob adhuc in corpore manens vidit Dominum facie ad faciem, et salva facta est anima ejus; vel certe sicut Moyses vidit eum, non per figuras et aenigmata, seu per somnia, uti prophetae alii, sed modo plane praecellenti atque inexperto caeteris, sibi noto et Deo; vel sicut Isaias revelatis oculis cordis vidit eum super solium excelsum et elevatum; vel etiam quomodo Paulus raptus in paradisum audivit verba ineffabilia, et Dominum suum Jesum Christum vidit oculis suis; ita ego quoque te in lumine tuo et in decore tuo per mentis excessum merear contemplari pascentem uberius, quiescentem securius.
7. Nam et hic pascis, sed non in saturitate; nec cubare licet, sed stare et vigilare oportet propter timores nocturnos. Heu! nec clara lux, nec plena refectio, nec mansio tuta: et ideo indica mihi ubi pascas, ubi cubes in meridie. Beatam me dicis cum esurio et sitio justitiam. Quid hoc ad illorum felicitatem, qui repleti sunt in bonis domus tuae, qui epulantur et exsultant in conspectu Dei, et delectantur in laetitia? Sed et si quid patior propter justitiam, nihilominus beatam pronuntias. Et certe pasci ubi timeas pati, jucunditatem habet, sed non securitatem. Porro autem pasci et pati simul, nonne molesta jucunditas est? Omnia mihi hic cedunt citra perfectum, plura praeter votum, et tutum nihil. Quando adimplebis me laetitia cum vultu tuo? Vultum tuum, Domine, requiram. Vultus tuus meridies est. Indica mihi ubi pascas, ubi cubes in meridie. Scio satis ubi pascas non cubans; indica mihi ubi pascas et cubes. Non ignoro ubi aliis temporibus pascere soleas; sed scire velim ubi in meridie pascas. Nam in tempore quidem mortalitatis meae, et in loco peregrinationis meae consuevi sane sub tua custodia pasci, et pascere in lege, et prophetis, et psalmis de te; nec non in evangelicis pascuis, et apud apostolos similiter requievi; frequenter etiam de gestis sanctorum, et verbis, et scriptis eorum, victum mihi atque attinentibus mihi mendicavi ut potui; frequentius autem (quoniam is magis ad manum fuit) manducavi panem doloris, et vinum compunctionis bibi; et factae sunt mihi lacrymae meae panes die ac nocte, dum dicitur mihi quotidie: Ubi est Deus tuus? Nisi quod de mensa tua; siquidem parasti in conspectu meo mensam adversus eos qui tribulant me: de ipsa, inquam, tuae quidem beneficio miserationis, accipio, in quo utcunque respiro, quoties tristis est anima mea, et quoties conturbat me. Haec pascua novi et frequentavi te secuta pastorem; sed indica, quaeso, etiam quae non novi.
8. Sunt quidem et alii pastores, qui dicunt se esse sodales tuos, et non sunt, habentes greges suos, et fines suos pabulo mortis refertos, in quibus pascunt nec tecum, nec per te, quorum utique terminos non intravi, nec appropiavi eis. Ipsi sunt qui dicunt: Ecce hic est Christus, ecce illic est; promittentes sapientiae et scientiae pascua uberiora, et creditur eis, et confluunt ad eos multi, et faciunt eos filios gehennae duplo quam se. Cur hoc, nisi quia non est ibi meridies et perspicua lux, ut liquido veritas cognoscatur; facileque pro ea recipitur falsitas propter verisimilitudinem, quae non facile in obscuro a vero discernitur, praesertim quia aquae furtivae dulciores sunt, et panis absconditus suavior? Et propterea quaeso, ut indices mihi ubi pascas, ubi cubes in meridie, id est in manifesto, ne seducta incipiam vagari post greges sodalium tuorum, quemadmodum et ipsi vagi sunt, nulla stabiles certitudine veritatis, semper discentes, et nunquam ad scientiam veritatis pervenientes. Haec sponsa propter philosophorum et haereticorum varia et vana dogmata.
9. Mihi vero videtur non solum propter ea, sed et propter dolos invisibilium potestatum, sicut sunt seductorii spiritus, sedentes in insidiis, et parantes sagittas suas in pharetra, ut sagittent in obscuro rectos corde: propter hos, inquam, et maxime, videtur mihi illa meridies optanda etiam nobis, ut clara luce deprehendamus astutias diaboli, atque angelum Satanae illum, qui se transfigurat in angelum lucis, ab angelo nostro facillime discernamus. Non enim aliter nos custodire sufficimus ab incursu et daemonio meridiano (Psal. XC, 6), nisi in meridiano aeque lumine. Quod quidem daemonium idcirco meridianum dictum existimo, quia sunt aliqui de numero malignorum, qui cum merito tenebrosae obstinataeque voluntatis suae nox et nox perpetua sint, diem tamen se ad fallendum simulare noverunt, nec modo diem, sed et meridiem, sicut eorum princeps non contentus esse aequalis Deo, etiam adversatur, et extollitur supra id quod dicitur, aut quod colitur Deus. Itaque nisi cordi illius, quem forte aliquod istiusmodi daemonium meridianum tentandum acceperit, oriens ex alto illuxerit verus meridies, qui falsum convincat et prodat, non poterit omnino caveri, sed tentabit et supplantabit sine dubio sub specie boni, pro bono scilicet malum incauto et improvido persuadens. Et tunc meridies, id est major claritas, apparet, tentans, cum quasi boni majoris imaginem praefert.
10. Quoties, verbi causa, suggessit anticipare vigilias, quo ad solemnia fratrum illuderet dormitanti? Quoties, produci jejunia, ut divinis obsequiis eo inutilem redderet, quo imbecillem? Quoties bene proficientibus in coenobiis invidens, obtentu quasi majoris puritatis eremum petere persuasit, et cognoverunt miseri tandem, quam verus sit sermo quem frustra legerant: Vae soli, quoniam si ceciderit, non habet sublevantem? Quoties ad opus manuum plus, quam opus fuerat, incitavit; et fractum viribus, caeteris regularibus exercitiis invalidum reddidit? Quam multis exercitationem corporis, quae juxta Apostolum ad modicum valet, non modicam persuasit, et pietate fraudavit? Denique ipsi experti estis, quomodo quidam, ad verecundiam illorum dico, qui ante inhiberi non poterant (ita in spiritu vehementi ad omnia ferebantur), post ad tantam ignaviam devenerunt, ut secundum illud Apostoli, cum spiritu coeperint, nunc carne consummentur: quam turpe iniere foedus cum suis corporibus, quibus crudele ante indixerant bellum. Videas, proh pudor! importune superflua quaeritare, qui prius necessaria obstinatissime recusabant. Quanquam si qui in sua forte invicti obstinatione perdurant, indiscretius abstinentes, et singularitate notabili conturbantes eos, cum quibus habitare debent unius moris in domo; haud scio sane an se existiment pietatem retinere, cum hujusmodi mihi videantur et longius abjecisse. Nam qui sapientes in oculis suis decreverunt apud se nec consilio acquiescere, nec praecepto, videant quid respondeant, non mihi, sed dicenti: Quoniam quasi peccatum ariolandi est repugnare, et quasi scelus idololatriae nolle acquiescere. Praemiserat autem quia melior est obedientia quam victima et auscultare magis quam offerre adipem arietum, id est abstinentiam contumacium. Unde Dominus per Prophetam: Nunquid manducabo, ait, carnes taurorum, aut sanguinem hircorum potabo? significans minime sibi accepta fore jejunia superborum vel immundorum.
11. Sed sane vereor, ne damnantes superstitiosos, videamur frena laxare gulosis; et audiant illi ad periculum sui, quod ad remedium his dicitur. Quamobrem audite, utraque pars, quatuor esse tentationum genera, et ipsa nobis ita prophetico sermone describi. Scuto, inquit, circumdabit te veritas ejus; non timebis a timore nocturno, a sagitta volante in die, a negotio perambulante in tenebris, ab incursu et daemonio meridiano. Attendite nihilominus et vos alii, quod omnibus spero profuturum. Illud omnes in nobis sentimus et sensimus qui conversi sumus ad Dominum, quod sancta Scriptura dicit: Fili, accedens ad servitutem Dei, sta in timore, et praepara animam tuam ad tentationem. Itaque primordia nostrae conversionis, juxta communis quidem experientiae rationem, primus exagitat timor, quem intrantibus statim horror vitae ingerit arctioris, et insuetae austeritas disciplinae. Atque is timor nocturnus dicitur, vel quia nox in Scripturis designare solet adversa, vel quoniam propter quod adversa pati aggredimur, id nondum revelatum est. Si enim dies ille luceret, in cujus lumine pariter et labores et praemia videremus; timor omnino quorumvis laborum nullus esset prae desiderio praemiorum. dum clara luce appareret quoniam non sunt condignae passiones hujus temporis ad futuram gloriam, quae revelabitur in nobis. Nunc vero quoniam abscondita sunt ab oculis nostris, et nox est interim in hac parte; tentamur nimirum a timore nocturno, et pro bonis quae non videmus, formidamus quae impraesentiarum sunt adversa tolerare. Vigilandum proinde et orandum primo intrantibus contra hanc primam tentationem, ne subito praeoccupati a pusillanimitate spiritus et tempestate, a bono coepto, quod absit! resiliant.
12. Superata autem hac tentatione, armemus nos nihilominus et adversus hominum laudes, quae de laudabili potissimum vita sumunt materiam. Alioquin patebimus vulneri a sagitta volante in die, quae est inanis gloria. Fama siquidem volat; et ideo in die, quia ex operibus lucis. Si haec exsufflatur tanquan inanis aura, restat ut solidius aliquid afferatur de divitiis et honoribus saeculi, si forte qui non curat laudes, appetat dignitates. Et vide, si non hic ordo tentandi servatus est in Domino nostro, cui post suggestum ad solam vanitatem praecipitium, ostensa sunt omnia regna mundi atque oblata. Tu ergo exemplo Domini et ista renue. Aliter necesse est circumveniri te a negotio perambulante in tenebris, quod est hypocrisis. Etenim ista de ambitione descendit, et in tenebris habitatio ejus: quippe abscondit quod est, et quod non est mentitur. Negotiatur autem omni tempore, formam retinens pietatis ad sese occultandum, virtutem autem ejus vindicans, et emens honores.
13. Postrema tentatio est daemonium meridianum, quod solea maxime insidiari perfectis, qui videlicet, tanquam viri virtutum, omnia superaverint; voluptates, favores, honores. Quid enim jam superest ei qui tentat, in quo possit pugnare palam adversus hujusmodi? Venit proinde occultus, qui manifestus non audet; et quem satis expertus est apertum omne horrere malum, falso bono supplantare molitur. Qui autem dicere possunt cum Apostolo: Non enim ignoramus astutias ejus; quo plus proficiunt, eo magis solliciti sunt cavere a laqueo isto. Hinc est quod Maria angelica salutatione turbatur, dolum, nisi fallor, suspicans; et Josue non prius amicum angelum suscipit, quam esse amicum noverit. Denique sciscitatur, suusne sit, an adversariorum, tanquam qui expertus sit daemonii meridiani versutias. Apostoli quoque aliquando cum laborarent in remigando, vento adversante et jactante naviculam, videntes Dominum ambulantem super mare, et putantes esse phantasma, ita ut clamarent prae timore, nonne apertam meridiani suspicionem daemonii praetenderunt? Et recordamini Scripturae dicentis, quia quarta vigilia noctis venit ad eos ambulans supra mare. Quarto igitur, id est supremo demum loco, haec tentatio formidetur, et quo se in summo stare quis viderit, eo sibi vigilantius ab incursu et daemonio meridiano cavendum intelligat. Porro discipulis verus se manifestavit meridies in eo quod audierunt: Ego sum, nolite timere; et falsi suspicio ab eis depulsa est. Utinam et nobis, quoties palliata falsitas molitur irrepere, emittat lucem suam et veritatem suam ad prodendam illam oriens ex alto verus meridies, et dividat lucem a tenebris, ut non notemur a propheta tanquam ponentes lucem tenebras, et tenebras lucem.
14. Adhuc, nisi taedio fuerit longitudo sermonis, has quatuor tentationes tentabo suo ordine assignare ipsi corpori Christi, quod est Ecclesia. Et ecce quam brevius possum percurro. Videte primitivam Ecclesiam, si non primo pervasa est acriter nimis a timore nocturno. Erat enim nox, quando omnis qui interficeret sanctos, arbitrabatur obsequium se praestare Deo. Hac autem tentatione devicta et sedata tempestate, inclyta facta est, et juxta promissionem ad se factam, in brevi posita in superbiam saeculorum. Et dolens inimicus quod frustratus esset, a timore nocturno convertit se callide ad sagittam volantem in die, et vulneravit in ea quosdam de Ecclesia. Et surrexerunt homines vani, cupidi gloriae, et voluerunt sibi facere nomen: et exeuntes de Ecclesia, diu eamdem matrem suam afflixerunt in diversis et perversis dogmatibus. Sed haec quoque pestis depulsa est in sapientia sanctorum, sicut et prima in patientia martyrum.
15. En tempora ista libera quidem Deo miserante ab utraque illa malitia; sed plane foeda a negotio perambulante in tenebris. Vae generationi huic a fermento Pharisaeorum, quod est hypocrisis! si tamen hypocrisis dici debet, quae jam latere prae abundantia non valet, et prae impudentia non quaerit. Serpit hodie putida tabes per omne corpus Ecclesiae, et quo latius, eo desperatius; eoque periculosius, quo interius. Nam si insurgeret apertus inimicus haereticus, mitteretur foras et aresceret; si violentus inimicus, absconderet se forsitan ab eo. Nunc vero quem ejiciet, aut a quo abscondet se? Omnes amici, et omnes inimici; omnes necessarii, et omnes adversarii; omnes domestici, et nulli pacifici; omnes proximi, et omnes quae sua sunt quaerunt. Ministri Christi sunt, et serviunt Antichristo. Honorati incedunt de bonis Domini, qui Domino honorem non deferunt. Inde is quem quotidie vides meretricius nitor, histrionicus habitus, regius apparatus. Inde aurum in frenis, in sellis et calcaribus, et plus calcaria quam altaria fulgent. Inde splendidae mensae et cibis, et scyphis; inde commessationes et ebrietates; inde cithara, et lyra, et tibia; inde redundantia torcularia, et promptuaria plena, eructantia ex hoc in illud. Inde dolia pigmentaria, inde referta marsupia. Pro hujusmodi volunt esse et sunt ecclesiarum praepositi, decani, archidiaconi, episcopi, archiepiscopi. Nec enim haec merito cedunt, sed negotio illi, quod perambulat in tenebris.
16. Olim praedictum est, et nunc tempus impletionis advenit: Ecce in pace amaritudo mea amarissima. Amara prius in nece martyrum, amarior post in conflictu haereticorum, amarissima nunc in moribus domesticorum. Non fugare, non fugere eos potest; ita invaluerunt, et multiplicati sunt super numerum. Intestina et insanabilis est plaga Ecclesiae; et ideo in pace amaritudo ejus amarissima. Sed in qua pace? Et pax est, et non est pax. Pax a paganis, et pax ab haereticis; sed non profecto a filiis. Vox plangentis in tempore isto: Filios enutrivi et exaltavi, ipsi autem spreverunt me. Spreverunt et maculaverunt me a turpi vita, a turpi quaestu, a turpi commercio, a negotio denique perambulante in tenebris. Superest ut jam de medio fiat daemonium meridianum ad seducendos si qui in Christo residui sunt, adhuc permanentes in simplicitate sua. Siquidem absorbuit fluvios sapientium, et torrentes potentium, et habet fiduciam ut Jordanis influat in os ejus, id est simplices et humiles qui sunt in Ecclesia. Ipse enim est Antichristus, qui se non solum diem, sed et meridiem mentietur, et extolletur supra id quod dicitur, aut quod colitur Deus: quem Dominus Jesus interficiet spiritu oris sui, et destruet illustratione adventus sui, utpote verus et aeternus Meridies, sponsus et advocatus Ecclesiae, qui est super omnia Deus benedictus in saecula. Amen.