Sermons on the Song of Songs69 Sermon LXIX. All that lifts itself up against the knowledge and service of God is to be abased. In what way the father and the Word come into a soul that loves, and take vf their abode in it ; and of the close relation that I> thus entered into between God and the soul
Sermon LXIX. All that lifts itself up against the knowledge and service of God is to be abased. In what way the father and the Word come into a soul that loves, and take vf their abode in it ; and of the close relation that I> thus entered into between God and the soul
' My Beloved is Mine, and I am His.'—Cant. ii. 16.
In the preceding sermon these words were said to be an utterance of the Church universal, occasioned by the promises made to her by God, as well for the life which now is as for thai which is to come. The question proposed is whether a single soul can appropriate to itself, in a certain manner, those promises which 2. For the causes which we have enumerated above give confidence to a holy and believing multitude, but there are two principal ones which give it to a holy soul separately. In the first place, the I)ivinity of the Bridegroom, being by nature wholly simple, is able to regard many persons as one, and one person as if many, without being divided by their diversity in the one case, or restricted by the singularity in the other; it is neither agitated by cares, nor troubled by disquietudes. Thus, though it be wholly occupied by one object, it is not absorbed by that object; nor, if occupied by many, is it spread over them. Secondly, which it is as sweet as it is remarkable to have experience of, so great is the condescension of the Word, so great is the benevolence of the Father and of the Word towards the soul well affected and well regulated (which is indeed the gift of the Father and the work of the Son) that they deign to honour it with their presence, and in such a measure that they not only come to it, but make their abode with it (John xiv. 23). For it is not enough that they come to it, unless they also bestow upon it their fulness. What is it for the Word to come to the soul? It is to instruct it in 3. But both one and the other of these eminences was cast down; but more gently in the case of man, according to the just judgment of Him who doeth all things in weight and in measure. For it was in fierce anger that the Angels were punished, or, rather, were condemned; but it was only a milder degree of displeasure that was felt by man. For in the midst of His wrath God remembered mercy. Wherefore the children of men are called to this day 'children of wrath/ but not 'of fierce anger.' If I were not born in the former state, I should not need a New Birth through Baptism; but if I were born in the latter state, either a New Birth would be unattainable to me or would profit me nothing if attained. Would you behold a child of fierce anger? If you have seen 'Satan as lightning fall from heaven,' that is to say, precipitated thence by the vehemence of the fierce anger of God, then you have learned what that anger is. Then He is not mindful of His mercy, for in His wrath He will indeed remember mercy; but it is not so when His fierce wrath burns as fire. Woe to the children of unbelief to those, I mean, who, being descendants of Adam, have been born children of wrath, and have changed that wrath into fierce anger against themselves by 4. Therefore the devil has been judged in the fierce anger of God, because his iniquity was found hateful; while that of man has been judged but in anger, and in anger is corrected. Thus every kind of exaltation is repressed, as is also that which makes proud and leads to a headlong fall; for the Father is animated by zeal on behalf of the Son. For in both the one case and the other there is an injury to the Son, or rather there is [either a usurpation of power against the Might of God, which is Himself, or a presumption of knowledge against the Wisdom of God, which also is no other than God Himself. O Lord, who is like unto Thee; who, except the Brightness of Thy Essential Being, the express Image of Thy Person? He alone is in Thy Likeness; He alone being Son of the Most High, and Himself Most High, thought it not robbery to be equal unto Thee (Phil. ii. 6). How can He be otherwise than equal to Thee, since Thou and He are one? His seat is on Thy Right Hand, not under Thy Feet. How can anyone be found so daring and so rash as to attempt to usurp the place of Thy Only Begotten Son? Let him be cast down. He sets a seat for himself on high; let the noxious chair of evil be overturned. Who is it that teacheth man knowledge? Is it not Thou, O Key of David, who openest and shuttest to whom Thou wilt? How, then, could the attempt be made without the Key to enter, or rather to gain access by violence to the treasures of wisdom and knowledge? For he who entereth not by the door, the same is a thief and a robber (John x. i). Peter, then, will enter, who has received the keys; nor will he enter alone, for he shall admit me if he will; and if he will, shall shut out some other person, according to the knowledge and the power which has been conferred upon him.
5. And what are these keys? They signify the power of opening and shutting, and of distinguishing between those who should be admitted and those who should be excluded. These treasures are not in the serpent, but in Christ. And therefore the serpent was not able 1 This is also the teaching of St. Augustine, who writes that ' children who die without baptism shall be in a state of condemnation which is the mildest of all.'—De Peccaiorum Mentis > c. 16; also in Contra Julianum, Bk. v., c. 12; also Fulgentius de Veritate Prtedestinationis, Bk. i., c 14; and De Incaniatione, c 3a 6. It is now needful to return to the zeal of mercy, that is, the zeal which is not inflamed against us, but is sent forth towards us; for the flame of zeal is, as we have already said, that of judgment, and has given us sufficient cause for fear in the examples which have been adduced of those so terribly punished. It is for that reason that I shall retire to a place of refuge from the face of the fierce anger of the Lord, namely, to that zeal of kindness which burns with sweet and efficacious expiation. Does not charity atone for sins? It does, and with power. I have read that it covers the multitude of sim (1 Peter iv. 8). But I ask: Is it not suitable also and sufficient to cast down and humble every exaltation of the eyes and of the heart? Assuredly, for it vaunteth not itself, and is not puffed up. If, then, the Lord Jesus deigns to come to me, or rather in me, not in the zeal of His fierce anger, nor even in wrath, but in love and in a spirit of gentle kindness, striving with me with a godly jealousy: since what is there that is so emphatically of God as charity? For that is indeed God. If, I say, He comes thus, then I know by that sign that He is not alone, but that with Him has come His Father also. For what is so Fatherly as this? And it is for this very reason that He is called, not only the Father of the Word, but also the Father of mercies (2 Cor. i. 3), because to Him it belongeth always to have pity and to spare. If I have ever felt that He has opened my understanding that I might understand the Scriptures (Luke xxiv. 45), either that might be able to pour forth in preaching, as it were, from my inmost heart the wisdom which is from above, or that a deeper insight into Divine mysteries might be given me through an influx of light from heaven, or that the heavens themselves seemed to be spread over my soul and to let fall upon it the fruitful showers of meditation, then at such times it is not doubtful to me that the Bridegroom is present with me. For these rich gifts come to us from the Word, and of His fulness do we all receive these precious things. If, again, I am per- 7. What a close and intimate relation this grace produces between the Divine Word and the soul, and what confidence follows from that intimacy, you may well imagine. I believe that a soul in such a condition may say without fear: My Beloved is mine; inasmuch as it is conscious that it loves God with a true and even a vehement affection, and therefore concludes that it is beloved in no less a degree by Him; and by the singular devotion, the care, the labour, the diligence, the earnestness wherewith it is animated in the incessant and ardent effort to find means to please God, which it readily, and without question, recognises in itself, it recalls the Lord's promise: With what measure ye mete, it shall be measured to you again (Matt vii. 2). It is true that the Bride is prudent, and prefers to take for her part a deep thankfulness for grace bestowed, because she knows that her Beloved has prevented her in the bestowal of affection. It is for that she sets His Name first: My Beloved is mine, and am His, From the attributes, then, which belong to God, she justly and confidently infers that by Him whom she loves, she is herself beloved. This is, in fact, the case. The love of God for the soul produces the love of the soul for God; the direction of the Divine thought upon a soul causes that soul to direct itself towards God, and His care and solicitude for it produces a similar care and solicitude in it towards Him. For, I know not by what affinity of nature it takes place, that when a soul has once attained to behold, with unveiled face, the glory of the Lord, it is speedily, as if by a necessary law, conformed to it, and transformed into the same image. God will then appear towards you, such as you shall have appeared towards Him. With an upright man (says the Psalmist) He will show Himself upright; with the pure He will show Himself pure (Ps. xviii. 25, 26). Why not, then, also loving with one who loves Him, attentive with the attentive, careful with the careful, and at leisure with the leisurely?
8. Lastly, He says: love them that love Me; and those that seek Me early shall find Me (Prov. viii. 17). You see how He assures you, not only of His love, if you love Him, but also of the care and thought which He employs on your behalf, if He feels that you are careful in that which relates to Him. Are you keeping vigil? He will keep vigil too. Though you arise in the night itself, before the beginning of the morning watches, though you hasten as much as you are able It is time that I should bring this sermon to an end. I will add only one thing, which seems marvellous, but is true, and is specially addressed to those spiritually minded who are among you: that a soul which beholds God beholds Him no otherwise than as if it alone were beheld by Him. It is, then, in this confidence that it declares that He gives attention to it, and that it gives attention to Him, and that it beholds nothing else but itself and Him. How good art Thou, O Lord, to the soul that seeks Thee! Thou comest to it; Thou dost embrace it; Thou showest Thyself to be its Bridegroom, its Spouse; Thou who art its Lord, yea, who art above all, God blessed for ever. Amen.
1. Dilectus meus mihi, et ego illi. Hanc vocem universali Ecclesiae sermo superior assignavit, propter factas sibi a Deo promissiones vitae ejus, quae nunc est, pariter et futurae, de anima proposita quaestio est; quia non potest sibi arrogare una, quod universitas audeat, nec aliquo modo ad se trahere illam. Si non licet, referamus proinde oportet ita ad Ecclesiam, ut nullatenus ad personam; nec modo hanc, sed et reliquas voces similes huic, loquentes grandia, verbi gratia: Exspectans exspectavi Dominum, et intendit mihi; et si quas alias sermo superior perstrinxit. Quod si quis licere putat, ego non abnuo; sed interest, cui: non enim cuicunque. Prorsus habet Ecclesia Dei spirituales suos, qui non modo fideliter, sed et fiducialiter agant in eo, cum Deo quasi cum amico loquentes, testimonium illis perhibente conscientia gloriae ejus. Quinam illi sint, id quidem penes Deum; tu vero audi, qualem te esse oporteat, si talis vis esse. Quod tamen dixerim, non quasi expertus, sed quasi experiri cupiens. Da mihi animam nihil amantem praeter Deum, et quod propter Deum amandum est; cui vivere Christus non tantum sit, sed et diu jam fuerit; cui studii et otii sit providere Dominum in conspectu suo semper; cui sollicite ambulare cum Domino Deo suo, non dico magna, sed una voluntas sit et facultas non desit: da, inquam, talem animam, et ego non nego dignam sponsi cura, majestatis respectu, dominantis favore, sollicitudine gubernantis: et si voluerit gloriari, non erit insipiens; tantum ut qui gloriatur, in Domino glorietur. Ita in quo multi audent, audet et unus, sed alia ratione.
2. Nempe sanctam multitudinem causae supradictae fidentem faciunt, sanctam animam duplex quaedam ratio. Primo quidem quod habeat in natura simplicissima sponsi divinitas quasi unum respicere multos, et quasi multos unum. Nec ad multitudinem multus erit, nec ad paucitatem rarus; nec ad diversitatem divisus, nec restrictus ad unum; nec anxius ad curas, nec perturbatus seu turbulentus ad sollicitudines. Sic sane uni intentus, ut non detentus; sic pluribus, ut non distentus. Deinde, quod ut probare suavissimum, ita rarissimum probasse est; tanta est dignatio Verbi, tanta benevolentia Patris Verbi erga bene affectam et bene compositam animam (quod quidem ipsum Patris munus, et Verbi opus est), ut quam sua tali benedictione praevenerint et praeparaverint sibi, sua quoque dignentur praesentia, et ita, ut non modo ad eam veniant, sed etiam mansionem apud eam faciant. Non enim sufficit exhiberi, nisi et copiam sui praebeant. Quid est venire ad animam Verbum? Erudire in sapientia. Quid est Patrem venire? Afficere ad amorem sapientiae, ut dicere possit, quia amatrix facta sum formae illius. Patris diligere est: et ideo Patris adventus ex infusa dilectione probatur. Quid faceret eruditio absque dilectione? Inflaret. Quid, absque eruditione dilectio? Erraret. Denique errabant, de quibus dicebatur: Testimonium illis perhibeo quod zelum Dei habent, sed non secundum scientiam (Rom. X, 2). Non decet sponsam Verbi esse stultam: porro elatam Pater non sustinet. Pater enim diligit Filium, et omnem altitudinem extollentem se adversus scientiam Verbi, semper in promptu habet dejicere atque destruere, sive immittendo zelum, sive intendendo: quorum alterum misericordiae, alterum judicii est. Utinam in me omnem extollentiam comprimat, imo dejiciat, et ad nihilum redigat, non accensus furor, sed infusus amor! Utinam discam non superbire, sed unctione potius, quam ultione magistra! Domine, ne in furore tuo arguas me, sicut angelum extollentem se in coelo: neque in ira tua corripias me, sicut hominem in paradiso. Ambo iniquitatem meditati sunt, altitudinem affectantes; ille, potentiae; iste, scientiae. Denique credidit insipiens mulier pollicenti, sed seducenti: Eritis sicut dii, scientes bonum et malum. Jam sese ante seduxerat, cui persuaserat similem fore Altissimo? Nam qui se putat aliquid esse, cum nihil sit, ipse se seducit.
3. Verum utraque altitudo dejecta est, sed in homine mitius, judicante ita illo qui omnia facit in pondere et mensura. Nam angelo in furore punito, imo damnato, homo iram tantum sensit, et non furorem. Nempe cum iratus fuit, misericordiae recordatus est. Propter hoc semen ejus filii irae, et non furoris, usque in hodiernum diem. Si non nascerer filius irae, non opus esset renasci; si furoris filius nascerer, aut non contigisset, aut non profuisset renasci. Vis videre furoris filium? Si vidisti Satanam tanquam fulgur cadentem de coelo, quod est in impetu furoris praecipitatum; et cognovisti de furore Dei, Denique non est recordatus misericordiae suae; quia cum iratus fuerit, misericordiae recordabitur, non cum jam usque ad furorem exarserit. Vae filiis diffidentiae! his quoque qui ex Adam sunt, qui nati irae filii, ipsi sibi iram in furorem, virgam in baculum, imo in malleum diabolica obstinatione convertunt. Denique thesaurizant sibi iram in die irae. Ira autem accumulata quid nisi furor? Peccaverunt peccatum diaboli, et diaboli sententia percelluntur. Vae etiam, quamvis mitius, quibusdam filiis irae, qui nati in ira, non exspectaverunt renasci in gratia! Nempe mortui in quo et nati, irae filii permanebunt. Irae dixerim, non furoris; quia ut piissime creditur, et humanissime gemitur, mitissimae sunt poenae totum quo addicti sunt aliunde trabentium.
4. Ergo in furore diabolus judicatus est, quia inventa est iniquitas ejus ad odium; hominis autem ad iram, et ideo in ira corripitur. Ita omnis altitudo contrita est, et quae inflat, et quae praecipitat, Patre nimirum zelante pro Filio. Utrobique siquidem injuria Filii est, et de usurpata potentia adversus virtutem Dei, quae ipse est; et de praesumpta scientia aliunde quam a sapientia Dei, quae nihilominus ipse est. Domine, quis similis tibi? Quis nisi splendor et figura substantiae tuae? quis, nisi imago tua? Solus in forma tua, solus non rapinam arbitratus est esse se aequalem tibi altissimus Altissimi Filius. Quomodo non aequalis? Etiam unum estis ipse et tu. Sedes illi a dextris tuis, non sub pedibus. Quo pacto audet quis pervadere locum Unigeniti tui? praecipitetur. Ponit sibi sedem in excelso; subvertatur cathedra pestilentiae. Item quis docet hominem scientiam? Nonne tu, o clavis David, aperiens cui vis, et cui vis claudens? Et quomodo sine clave ad thesauros sapientiae et scientiae introitus, imo irruptio tentabatur? Qui non intrat per ostium, ille fur est et latro. Petrus ergo intrabit, qui claves accepit. Non tamen solus: nam et me, si voluerit, introducet, aliumque excludet quem forte voluerit, in scientia et potestate sibi data desuper.
5. Et hae claves quae? Potestas aperiendi, et claudendi, atque inter excludendos et admittendos discretio. Et non in serpente thesauri, sed in Christo. Et ideo non potuit dare scientiam serpens, quam non habuit; sed qui habuit, dedit. Nec enim ipse potuit habere potestatem, quam non accepit; sed qui accepit, habuit. Dedit Christus, accepit Petrus, nec inflatus de scientia, nec praecipitandus de potentia. Quare? Quia in neutra extollit se adversus scientiam Dei, qui nihil horum praeter Dei scientiam affectavit, sicut ille qui dolose egit in conspectu ejus, ut inveniatur iniquitas ejus ad odium. Quomodo denique praeter scientiam Dei, qui se scribit apostolum Jesu Christi secundum praescientiam Dei Patris? Et haec dicta sint pro eo quod incidit de zelo Dei, quem intendit in praevaricantes angelum hominemque (nam in ambobus reperit pravitatem); qualiter videlicet in ira et in furore suo destruxerit omnem altitudinem, extollentem se adversus scientiam Dei.
6. Nunc jam recurrendum ad zelum misericordiae, id est qui non intenditur, sed qui immittitur; quoniam qui intenditur, ut jam diximus, judicii est, et satis nos terruit ex memoratis exemplis tam graviter punitorum. Propterea ibo ego mihi ad locum refugii a facie furoris Domini, ad illum utique pietatis zelum suaviter ardentem, efficaciter expiantem. Nunquid non expiat charitas? Et potenter. Legi quod operiat multitudinem peccatorum. Sed dico: Nunquid non idonea est seu sufficiens ad dejiciendam, humiliandamque omnem extollentiam oculorum et cordis? Et maxime: nam non extollitur, non inflatur. Si ergo Dominus Jesus dignetur venire ad me, vel potius in me, non in zelo furoris, et ne in ira quidem, sed in charitate et spiritu mansuetudinis, aemulans me Dei aemulatione: quid enim ita Dei, ut charitas? Nempe et Deus est: si, inquam, in ista venerit, in hoc cognoscam, quod non sit solus, sed venerit etiam Pater suus cum eo. Nam quid aeque paternum? Propter hoc nempe, non Pater Verbi tantum, sed et Pater misericordiarum est appellatus, quod innatum habeat misereri semper et parcere. Si sensero aperiri mihi sensum, ut intelligam Scripturas, aut sermonem sapientiae quasi ebullire ex intimis, aut infuso lumine desuper revelari mysteria, aut certe expandi mihi quasi quoddam largissimum coeli gremium; et uberiores desursum influere animo meditationum imbres; non ambigo sponsum adesse. Verbi siquidem hae copiae sunt, et de plenitudine ejus ista accipimus. Quod si se pariter infuderit humilis quaedam, sed pinguis intimae aspersionis devotio, ut amor agnitae veritatis necessarium quoddam odium vanitatis in me generet et contemptum, ne forte aut scientia inflet, aut frequentia visitationum extollat me: tunc prorsus paterne sentio agi mecum, et Patrem adesse non dubito. Si autem perseveravero huic dignationi dignis semper, quod in me est, affectibus et actibus respondere, et gratia Dei apud me vacua non fuerit: etiam mansionem apud me faciet tam Pater enutriens, quam Verbum erudiens.
7. Quanta putas ex hac mansione inter animam et Verbum familiaritatis gratia oriatur, quanta de familiaritate sequatur fiducia? Non est, ut opinor, quod jam talis anima dicere vereatur: Dilectus meus mihi; quae ex eo quod se diligere, et vehementer diligere sentit, etiam diligi nihilominus vehementer non ambigit, ac de sua singulari intentione sollicitudine, cura, opera diligentia, studioque, quo incessanter et ardenter invigilat, quemadmodum placeat Deo aeque haec omnia in ipso indubitanter agnoscit, recordans promissionis ejus: In qua mensura mensi fueritis, remetietur vobis; nisi quod redhibitionem gratiae prudens sponsa ad suam magis cauta est trahere partem, sciens se potius praeventam a dilecto. Inde est quod illius operam praefert: Dilectus, inquiens, meus mihi, et ego illi. Ergo ex propriis quae sunt penes Deum agnoscit; nec dubitat se amari quae amat. Ita est. Amor Dei amorem animae parit, et illius praecurrens intentio intentam animam facit, sollicitudoque sollicitam. Nescio enim qua vicinitate naturae, cum semel revelata facie gloriam Dei speculari anima poterit, mox illi se conformari necesse est, atque in eamdem imaginem transformari. Igitur qualem te paraveris Deo, talis oportet appareat tibi Deus. Cum sancto sanctus erit, et cum viro innocente innocens erit. Quidni aeque et cum amante amans, et cum vacante vacans, et cum intento intentus, et sollicitus cum sollicito?
8. Denique ait: Ego diligentes me diligo, et qui mane vigilaverint ad me, invenient me. Vides quomodo non solum de amore suo certum te reddat, si quidem tu ames illum: sed etiam de sua sollicitudine, quam pro te gerit, si te senserit sollicitum sui. Vigilas tu? vigilat et ipse. Consurge in nocte in principio vigiliarum tuarum, accelera quantumvis etiam ipsas anticipare vigilias; invenies eum, non praevenies. Temere in tali negotio vel prius aliquid tribuis tibi, vel plus; et magis amat, et ante. Si haec anima scit, imo quia scit, miraris quod illam majestatem, quasi caetera non curantem, soli sibi intendere glorietur, cui soli ipsa, postpositis curis omnibus, tota se devotione custodit? Sermo finem desiderat; sed unum dico spiritualibus qui in vobis sunt, mirum quidem, sed verum: animam Deum videntem haud secus videre, quam si sola videatur a Deo. Ea ergo fiducia dicit illum intendere sibi, seque illi, nihil praeter se et ipsum videns. Bonus es, Domine, animae quaerenti te! occurris, amplecteris, sponsum te exhibes, qui Dominus es, imo qui es super omnia Deus benedictus in saecula. Amen.