Sermons on the Song of Songs12 Sermon XII. Of the perfume of piety, which is the most excellent of all ; and of the respect which those under authority ought to have for those set over them
Sermon XII. Of the perfume of piety, which is the most excellent of all ; and of the respect which those under authority ought to have for those set over them
I remember that I spoke to you of two perfumes: the one, of penitence, which comprehends many sins; the other, of devotion, which contains many benefits—both of them salutary, but not both agreeable. The first has a stinging power which makes itself felt, because the bitter remembrance of sins moves the soul to compunction, and causes pain, whereas the power of the other is soothing; it gives consolation and relieves spiritual distress by bringing into view the goodness of God. But there is a perfume which far excels both of these; I have called it the perfume of piety, because it is that which results from the necessities of the poor, the cares of the oppressed, the disquiets of the sorrowful, the faults of sinners, and finally, from all the misfortunes of those who are unhappy, even though they be our enemies. Those materials seem to be despicable, but the perfume which is distilled from them surpasses all other sweet odours. It is a perfume which cures, because blessed are the merciful for they shall obtain mercy (Matt. v. 7). Many miseries, therefore, collected together, and regarded with an eye of compassionate goodness, are the materials from which is composed the best of all perfumes, worthy of the bosom of the Bride, and agreeable to the senses of the Bridegroom. Happy is the soul which has had the care to anoint and to enrich itself with these perfumes, pouring upon them the oil of mercy, and heating them with the fire of charity. Who, think you, is that happy man who has pity and lendeth (Ps. cxii. 5), but he that is wont to compassionate others, who is quick to help them, judging it better to give than to receive; to whom it is easy to forgive, hard to be angry, a'nd almost impossible to take revenge; and who in all things regards the interests of his neighbours even as his own? O happy soul, whosoever thou art, who art of such a disposition, so imbued with the dew of mercy, so endued with charitable affections, so rendering thyself all things to all men, so regarding thyself as but a broken vessel, that thou mayest be at the service of others, and assist them in their need, whensoever and wheresoever it may be; and who, finally, art dead to thyself, that thou mayst live to the benefit of all O happy soul, thou plainly possessest this third and best of perfumes, and from thy hands have dropped all its sweetness. In the worst of times it shall not dry up, nor shall the fire of persecution exhaust it; God shall be ever mindful of every sacrifice thou hast made, and shall render perfect thy burnt-offering.
2. There are men in the city of the Lord who are rich in virtues; are there any among them who possess this perfume? The first who THE PERFUME OF PIETY occurs to me, and who is met everywhere in the way of goodness, is Paul—that vessel of election, yea, in truth a vessel of odour and sweetness, filled with every kind of fragrant powder. For he was to God a sweet savour of Christ in every place (2 Cor. ii. 14). Assuredly that generous heart, which took so great care of all the Churches, scattered far and wide fragrance of surpassing sweetness. See of what nature those were which he has amassed for himself. die daily, he says, through your glory (1 Cor. xv. 31, Vulg.); and again, Who is weak, and I am twtweak? who is offended, and I burn not f (2 Cor. xi. 29). And in many such passages, which are well known to you, that good man shows how he abounded in preparing these precious perfumes. It was fitly thus, that the bosom which nourished the members of Christ should be redolent of the rarest and most precious perfumes, for Paul was assuredly a mother to them, travailing in birth as it were, once and again, until Christ were formed in them (Gal. iv. 19), and the members reformed in the likeness of their Head.
3. Let me tell you also of another, who was rich in this respect, who possessed materials carefully chosen for the compounding of precious balms. What does he himself say? The stranger did not lodge in the street, but I opened my doors to the traveller (Job. xxxi. 32). And again: I was eyes to the blind, and feet was I to the lame. I was a father to the poor.... I brake the jaws of the wicked, and plucked the spoil out of his teeth (xxix. 15-17). If I have withheld the poor from their desire, or have caused the eyes of the widow to fail; Or have eaten my morsel myself alone, and the fatherless hath not eaten thereof; If I have seen any perish for want of clothing; If his loins have not blessed me, and if he were not warmed with the fleece of my sheep (xxxi. 16-20). With what a sweet odour must that good man have blessed the earth by these works of charity! Each of such actions is a separate perfume, and with these he had stored his conscience, so as to counteract the exhalations of his noisome flesh by the sweet odour exhaled from his soul.
4. Joseph, after he had drawn in his train the whole of Egypt through the sweet odour yielded by his good deeds, afforded the same fragrance even to those who had sold him into slavery. He did, indeed, reproach them with an angry countenance; but his tears burst forth from the fulness of his heart; nor were they signs of his wrath, but betrayed the strength of his emotion (Gen. xliii. 30, and xlv. 2). Samuel mourned for Saul, who sought to kill him (1 Sam. xv. 35, and xvl 2), and the unction of his kindliness coming from within him, and warmed in his breast by the fire of charity, found issue by his eyes. And it was because of the sweet odour which his reputation spread throughout all the land that the Scripture says of him, All Israel, from Dan even to Beersheba, knew that Samuel was established to be a prophet of the Lord (1 Sam. iii. 20). What 1 St. Bernard, it is well to say, quotes * dcspexi pratereutitem * (the ancient version), * I despised the passer-by/and varies from the Vulgate, which is rare with him, especially in a passage of some length.—Ed.
5. What again can be a proof of greater kindness of heart than the lament of David over the death of that man, who had always thirsted for his death (2 Sam. i. n), and that he bore with so much regret the death of him, whom he succeeded in the kingdom? How hard it was to console him for the death of a son, even though he was [in intention a parricide! (2 Sam. xix. 4). Assuredly a kindliness of heart so great was an infallible mark of an abundant measure of this best of perfumes; therefore, also, he addressed with confidence his prayer to God: Lord remember David and all his kindness of heart (Ps. cxxxii. 1, Vulg.). All these holy persons had then this best of perfumes, of which the fragrant odours are spread through all the Churches even at the present day. And not only they, but all those also who, during this life, have shown themselves benevolent and charitable, who have striven so to live humanely among men as not to keep for their own advantage, but to use for the common benefit of all, every grace which they possessed, regarding themselves as debtors, alike to enemies and to friends, to the wise and to the THE PERFUME OF PIETY unwise. As they were useful to all, humble in all circumstances, and before all things showed themselves to be dear to God and to men; so their fragrance is held in pious memory. As many, I repeat, of those who have gone before, who have been in character such as this, were of good report as of sweet perfume in their own days, and their sweetness remains at the present time. Thus also with you, my brother, whosoever you are, if you shall willingly share with us, who are your companions, the gift which you have received from on high; if you show yourself always helpful, sympathetic, kindly, tractable, humble, you, too, will have from all of us a similar testimony that you are fragrant with the richest perfumes. Everyone among you who not only patiently bears with the infirmities, whether of body or of mind, of his brethren, but also if it is permitted him, and if he has the ability to do it, to assist them by his services, to strengthen them by his exhortations, to train them by his wise counsels; and if discipline does not permit him to do this, at least he does not cease to assist them in their weakness by his earnest prayers; everyone, I say, who among you acts in this manner, exercises a precious influence among his brethren, sprinkles over them, so to speak, the costliest perfumes. Like sweet balm in the mouth, is such a brother as this in a community; he is pointed out with the finger as a wonder, and all say of him: This is a lover of the brethren, who prayeth much for the people, and for the Holy City.
6. But let us now turn to the Gospel, and look if there be anything in it having reference to these perfumes. [And we so find that Mary Magdalene, and Mary the mother of James, had bought sweet spices that they might come and anoint Jesus (Mark xvi. 1). Now, what were these perfumes so precious that they were purchased and brought to anoint the Body of Christ, so abundant also that they suffice to anoint it completely? For neither of the two former was either purchased or made for the service of the Lord, nor do we read that they were poured over His whole body. But suddenly a woman is brought before us, who kissed His feet; and in another place, either she, or another, having an alabaster box of ointment, brake it, and poured the ointment upon His Head (Luke vii. 38; John xii. 3; Mark xiv. 3). But in the instance we are considering, it is said, They bought sweet spices, that they might come and anoint Jesus. They bought, not ointments, but sweet spices; the ointment for embalming is not taken ready-made, it is newly compounded; and that to anoint, not a part only of the Lord's Body, as His Head, or His Feet, but in the phrase used by Scripture, 4 to anoint Jesus? that is to say, His entire Body.
7. Do you also [who hear me, whosoever you may be], who art putting on bowels of mercies, show yourself liberal and kindly, not to your relatives or connexions only, or to those who you think have helped you in the past, or, as you hope, may help you in the future; for this even the Gentiles do (Matt v. 46, 47); but, according to 1 2 Mace. xv. 14. The Vulgate adds letpopuli Israel' after 'fratru/rt.'—Ed. * Many MSS. omit purchased.
8. If I may make here a little digression, it has sometimes happened to me when, for my own good, I was sitting at the Feet of Jesus in great affliction, and offering to Him the sacrifice of a spirit troubled and afflicted at the remembrance of my sins; and I might, as in rare instances has been the case, stand up and rejoice in the remembrance of His mercies, I, too, have heard those that said: To what purpose is this waste? That is, they complained that I was spending life to my own profit alone, while, as they thought, I might make myself useful to many. And they, too, said: This might be sold for much, and given to the poor. But it would not be a profitable transaction for me, even though I should gain the whole world, to lose my own self and work my own destmction. And therefore I regarded such scoffs as realizing what Scripture says of dead flies, which corrupt the sweetness of perfumes (Eccles. x. i); and I be- THE PERFUME OF PIETY thought myself of that utterance of Divine wisdom: My people, they which lead thee cause thee to err (Is. iii. 12). But let those who accuse me, as if I were slothful, listen to the Lord replying for me, and making my excuse: Why trouble ye the woman? That is to say, you see only the surface of things, and judge according to what you see. This is not a man, as you suppose, who is able to set his hand to heavy tasks, but [one who is in his weakness a woman. Why do you attempt to lay upon him a yoke which I perceive that he is not able to bear? He hath done a good work upon Me. Let him remain in that which is good, as long as he has not strength to go on to that which is better. If ever, by progress in the spiritual life, from a woman he shall have become a man, and a perfect man, then he may take upon him the task of performing the work of perfection.
9. Brethren, let us revere Bishops, but let us have a dread of the labours in which it is the duty of their charge to engage. If we consider those labours, we shall not be desirous of the honours [which belong to them]. Let us recognise that our powers are unequal to these, and that the weak and delicate shoulders of women can have no call to support burdens which task men; we ought to honour, but not to seek to obtain them. Now, there would be a want of good manners in criticising the actions of those, the burden of whose labours we shun. What rashness is it of the woman who spins in the house to reproach her husband when returning from the field of battle! I say, then, that if one who dwells in the cloister remarks that [a prelate], whose daily duty lies among the people, conducts himself with less discretion and self-restraint than he should, for example, in speech, in his food, in length of slumber, in freedom of laughter, in indulging anger, or allowing himself liberty of judgment, let him not jump immediately to a conclusion, and that unfavourable, but let him remember that it is written: Better is the iniquity of a man than a woman who doeth good (Ecclus. xliv. 14), for you indeed do well in guarding yourself with vigilance; but he who is of assistance to many does even better,, and leads a more manly life. If such an one does not succeed in fulfilling this function without the commission of some faults, that is, without some want of uniform observance of rule in life and conversation, we must remember that charity covereth a multitude of sins (1 Pet. iv. 8). These warnings are given against a twofold temptation, by which men in religion are frequently assailed, that either they should be induced to seek for themselves by ambition the dignity of the Episcopate, or, by the instigation of the devil, rashly to condemn the actions of Bishops.
10. But let us return to the perfumes of the Bride. Do you not see how vastly to be preferred to the others is that perfume of piety which alone must not, under any circumstances, be lost? So highly is it valued, indeed, that not even the gift of a cup of cold water is suffered to go unrewarded (Matt. x. 42). Nevertheless, that of contrition and penitence, which is composed of the remembrance of past sins, and is cast at the Lord's Feet, is good also; for a broken and 11. Let me give you now, in conclusion, a brief abstract of the whole subject: Whosoever in words is full of fervour and stimulating strength (inebriat and by benefits done to others gains a name of which the good report is fragrant, may claim the words: Thy breasts are better than wine and their fragrance than the choicest perfumes. But who is it whom these words truly describe? Who is there among us who possesses fully and perfectly even one of these two qualities in such a manner that he is not sometimes either unfruitful in his teaching or without earnestness in his actions? But there is one who, with good right and without hesitation, may be praised as possessing both. It is the Church which, though the number of her children be so great, is never wanting in teaching to arouse and to stimulate them, or in good deeds of which the fragrance excites their admiration; for that which is wanting in one, she finds in another [of her children], according to the measure of the gift of Christ, and of the good pleasure of the Holy Ghost dividing unto everyone severally as He will (Eph. iv. 7, and 1 Cor. xii. 11). The Church gives forth a fragrant odour of good report in those her children who make to themselves friends of the mammon of unrighteousness; and she gives forth teaching to arouse and to stimulate, in the ministers of the Word, who pour forth upon the earth the wine of spiritual joy, which, so to speak, inebriates it, and who bring forth fruit in patience. With safety and confidence she names herself Spouse, since her breasts are truly better than wine, and their fragrance than the choicest perfumes. And though none of us would presume so far as to venture to say that his soul was the Spouse of the Lord, yet, since we are members of the Church which justly glories in that name, and in the fact which the name signifies, we may claim, not unjustly, a participation in that glory; for that which the whole body of us possess, fully and entirely, each of us, as individuals, must surely have our part in. Thanks be THAT PRAISE AND GLORY IS ALWAYS TO BE RENDERED UNTO GOD, FOR ALL THE GOOD GIFTS WHICH WE RECEIVE OF HIM.
He sea is the source of fountains and rivers; the Lord Jesus I Christ is the source of every kind of virtue and knowledge. For who but He who is the King of glory is the Lord of every virtue? So He, too, according to the song of Hannah (1 Sam. ii. 3), is a God of knowledge. Continence in the body, diligence of heart, rectitude of will, flow from that Divine source. Nor is this all; for if anyone is of skilled and able intellect, or of striking and powerful speech, or of winning and saintly character, it is from hence that this ability comes. Whatever discourse is wise and full of knowledge has its origin from Him, for in Him are hia all the treasures of wisdom and knowledge (Col. ii. 3). What? are not pure purposes, just judgments, holy aspirations, one and all streams from that same source? If all waters seek incessantly to return to the sea, making their way thither sometimes by hidden and subterranean channels, so that they may go forth from it again in continual and untiring circuit, becoming visible once more to man and available for his service, why are not those spiritual streams rendered back constantly and without reserve to their legitimate source, that they may not cease to water the fields of our hearts? Let the rivers of divers graces return from whence they came, that they may flow forth anew. Let the heavenly shower rise again to its heavenly source, that it may be poured anew and still more plentifully upon the earth. In what manner, do you ask? In the manner prescribed by the Apostle St. Paul: In everything give thanks (1 Thess. v. 18). Whatever you think you have of wisdom and of virtue, attribute it to Him who is the Power of God and the Wisdom of God—that is, to Christ.
2. Who is so actuated by folly, you say, as to presume to think otherwise? No one, truly; even the Pharisee returned thanks to God (Luke xviii. n). Nevertheless, he had not praise from God for righteousness; and that thanksgiving of his, if you remember well the Gospel, did not render him more acceptable to God. Wherefore? Because an outward show in word of devotion does not suffice to excuse the pride of heart in the man before Him who from afar off
1. Duo me unguenta vobis tradidisse recordor. unum contritionis, delicta multa complectens; alterum devotionis, multa continens beneficia: ambo salubria, sed non ambo suavia. Primum siquidem pungitivum sentitur, quia movet ad compunctionem amara recordatio peccatorum et dolorem facit, cum sequens mitigatorium sit, divinae bonitatis intuitu consolationem dante, et sedante dolorem. Sed est unguentum, quod ambobus longe antecellit: et hoc appellaverini pietatis, eo quod fiat de necessitatibus pauperum, de anxietatibus oppressorum, de perturbationibus tristium, de culpis delinquentium, et postremo de omnibus quorumlibet miserorum aerumnis, etiamsi fuerint inimici. Despicabiles videntur species istae; sed est super omnia aromata unguentum, quod ex eis conficitur. Sanativum est: beati enim misericordes, quoniam ipsi misericordiam consequentur. Igitur multae miseriae collectae atque oculo pietatis inspectae, ipsae sunt species, ex quibus unguenta optima componuntur sponsae digna uberibus, sponsi sensibus grata. Felix mens, quae talium collectione aromatum sese ditare et impinguare curavit, infundens ea oleo misericordiae, et ardore decoquens charitatis. Quis, putas, est jucundus homo qui miseretur et commodat, pronus compati, subvenire promptus, dare quam accipere beatius judicans: ignoscere facilis, irasci difficilis, ulcisci penitus non acquiescens, et per omnia proximorum aeque ut proprias respiciens necessitates? O quaecunque es anima sic affecta, sic imbuta rore misericordiae, sic affluens pietatis visceribus, sic te omnibus omnia faciens, sic facta ipsa tibi tanquam vas perditum, ut caeteris praesto ubique semper occurras atque succurras; sic denique mortua tibi, ut vivas omnibus: tu plane tertium optimumque unguentum felix possides, et manus tuae distillaverunt totius suavitatis liquorem. Non exsiccabitur in tempore malo, nec fervor persecutionis ebibet illum: sed semper Deus memor erit omnis sacrificii tui, et holocaustum tuum pingue fiet.
2. Sunt viri divitiarum in civitate Domini virtutum: quaero an apud aliquos haec unguenta inveniantur. Et primus occurrit, sicut ubique solet, mihi Paulus vas electionis, revera vas aromaticum, vas odoriferum, et refertum omni pulvere pigmentario. Christi enim erat bonus odor Deo in omni loco. Multae profecto suavitatis fragrantiam longe lateque spargebat pectus illud, quod sic affecerat sollicitudo omnium Ecclesiarum. Vide enim quales species et qualia aromata coacervaverat sibi. Quotidie, inquit, morior per vestram gloriam; et rursum: Quis infirmatur, et ego non infirmor? quis scandalizatur, et ego non uror?. Et multis talibus, quae vobis bene nota sunt, abundabat dives iste in componendis unguentis optimis. Decebat namque primis et purissimis aromatibus redolere ubera, quae Christi membra lactarent, quorum Paulus mater erat pro certo, parturiens semel et iterum, donec Christus formaretur in eis, ac membra capiti suo reformarentur.
3. Audi et de alio divite quomodo ad manum habebat electas species, de quibus optima unguenta conficeret. Foris, inquit, non mansit peregrinus. Ostium meum viatori patuit; item: Oculus fui caeco, et pes claudo. Pater eram pauperum, conterebam molas iniqui, et de dentibus illius auferebam praedam. Si negabam, quod volebant, pauperibus, et oculos viduae exspectare feci. Si comedi buccellam meam solus, et non comedit pupillus ex ea. Si despexi praetereuntem, eo quod non haberet indumentum, et absque operimento pauperem. Si non benedixerunt mihi latera ejus, et de velleribus ovium mearum calefactus est. Quanto, putamus, vir iste odore terram resperserat in his operibus? Singula opera singula erant aromata. His propriam repleverat conscientiam, ut fetorem putidae carnis internae suavitatis exhalatione sibi temperaret.
4. Joseph postquam universam Aegyptum post se fecit currere in odore unguentorum suorum, etiam suis venditoribus eamdem demum fragrantiam propinavit. Et quidem increpatoria verba vultu proferebat irato; sed erumpebant lacrymae de pinguedine cordis, non irae indices, sed gratiae proditrices. Samuel lugebat Saul (I Reg. IV, 35), qui se quaerebat occidere, et ad ignem charitatis incalescente pectore liquefactus intus, pietatis adeps foras emanabat per oculos. Ob bonum denique quem circumquaque diffuderat suae opinionis odorem, refert de eo Scriptura, quia cognoverunt omnes a Dan usque Bersabee, quod fidelis Samuel propheta esset Domini. Quid de Moyse dicam? quanto adipe et pinguedine et ipse repleverat viscera sua? Nec domus illa exasperans, in qua pro tempore versabatur, potuit unquam in omni murmure et furore suo unctionem spiritus, qua semel imbutus fuerat, exterminare, quominus inter assiduas lites et quotidiana jurgia ipse in sua mansuetudine perduraret. Merito testatus est Spiritus sanctus de eo, quod esset mitissimus omnium hominum, qui morabantur super terram. Siquidem cum his qui oderant pacem, erat pacificus, in tantum ut populo ingrato et rebelli non modo non irasceretur, sed et irascentem Deum suo interventu leniret, sicut scriptum est: Dixit ut disperderet eos, si non Moyses electus ejus stetisset in confractione in conspectu ejus, ut averteret iram ejus ne disperderet eos. Denique: Si dimittas, ait, dimitte; sin autem, dele me de libro tuo quem scripsisti. O vere hominem unctum unctione misericordiae! Loquitur plane parentis affectu, quam nulla possit delectare felicitas, ex sortibus quos parturivit. Verbi gratia, si dives quispiam mulieri pauperculae dicat: Ingredere tu ad prandium meum, sed quem gestas infantulum relinque foris, quoniam plorat, et molestus est nobis: nunquid faciet? Nonne magis eliget jejunare, quam exposito pignore charo, sola prandere cum divite? Ita nec Moysi sedet solum se introduci in gaudium Domini sui, foris scilicet remanente populo; cui, licet inquieto et ingrato, vice pariter et affectione matris inhaeret. Dolent viscera, sed tolerabiliorem sibi judicat tortionem quam evulsionem.
5. Quid David mansuetius, qui illius mortem lugebat, qui suam semper sitierat? Quid benignius, ut ejus moleste ferret decessum, cui succedebat in regnum? Sed et de morte parricidae filii, quam difficile consolationem admisit? Magnam profecto optimae unctionis copiam praeferebat talis affectio: ideo et securus orabat, dicens: Memento, Domine, David, et omnis mansuetudinis ejus. Ergo hi omnes habuerunt unguenta optima, quibus hodieque per universas ecclesias suavissime redolent. Nec solum ipsi, sed et quicunque se in hac vita ita benevolos et beneficos praebuerunt, ita inter homines humane vivere studuerunt, quatenus omnem, quam visi sunt habuisse gratiam, non sibi tenerent, sed in commune deducerent, aestimantes se amicis pariter et inimicis, sapientibus et insipientibus debitores. Cumque fuissent utiles omnibus, humiles in omnibus, et prae omnibus exstiterunt dilecti Deo et hominibus; quorum fragrantia in benedictione est. Quotquot, inquam, tales praecesserunt, fragrarunt suis temporibus, fragrant et hodie unguentis optimis. Tu quoque si donum quod desuper accepisti, nobis contubernalibus tuis libenter impertiaris; si te exhibeas ubique inter nos officiosum, si affectuosum, si gratum, si tractabilem, si humilem, testimonium habebis ab omnibus, quod fragres et ipse unguentis optimis. Omnis in vobis, qui fraternas infirmitates, tam corporum quam animorum, non solum patienter supportat, sed insuper, si licet, et si valet, juvat obsequiis, confortat alloquiis, consiliis informat, si hoc non potest propter disciplinam, sollicitis saltem orationibus solatiari non cessat infirmo: omnis, inquam, qui talia operatur in vobis, bonum omnino spargit odorem inter fratres, et odorem de unguentis optimis. Balsamum in ore, hujuscemodi frater in congregatione; monstratur digito, et dicunt de eo omnes: Hic est fratrum amator et populi Israel; hic est qui multum orat pro populo, et universa sancta civitate.
6. Sed recurramus ad Evangelium, atque aliquid, quod forte spectet et ad haec unguenta, requiramus. Maria Magdalene, et Maria Jacobi et Salome, emerunt aromata, ut venientes ungerent Jesum. Quaenam ista unguenta, tam pretiosa ut Christi corpori parentur et comparentur, tam copiosa ut toti sufficiant? Neutrum quippe duorum praecedentium aut emptum, aut factum specialiter ad opus Domini, aut toto in corpore legitur fuisse diffusum. Sed desubito introducitur mulier, uno quidem in loco osculans pedes, et unguento ungens; in altero vero vel ipsa, vel altera, habens alabastrum unguenti, et illud mittens in caput. Caeterum nunc, emerunt, ait, aromata, ut venientes ungerent Jesum. Emunt non unguenta, sed aromata: et unctio in obsequium Domini non facta assumitur, sed nova conficitur; nec ad ungendam tantum aliquam corporis partem, verbi gratia pedes aut caput; sed sicut scriptum est: Ut venientes ungerent Jesum; quod est totius complexio, non partis distinctio.
7. Tu quoque si te induas viscera misericordiae, liberalem benignumque exhibeas, non tantum parentibus sive cognatis tuis, aut quos tibi vel benefactores tenes, vel benefacturos speras: nam et ethnici hoc faciunt; sed, juxta Pauli consilium, studeas operari bonum ad omnes, ita ut propter Deum nec inimico officium humanitatis corporale seu spirituale negandum, subtrahendumve existimes: constat te quoque abundare unguentis optimis, nec caput aut pedes Domini tantum, sed passim, quantum in te est, ungere suscepisse totum corpus, quod est Ecclesia. Et forte proinde ob hoc Dominus Jesus paratam sibi confectionem expendi noluit in suo corpore mortuo, ut servaret vivo. Vivit enim Ecclesia, quae manducat panem vivum, qui de coelo descendit. Ipsa est charius corpus Christi, quod ne mortem gustaret, morti illud alterum traditum fuisse nullus Christianus ignorat. Ipsam ungi, ipsam foveri desiderat, ipsius infirma membra cupit momentis accuratioribus relevari. Ipsi ergo pretiosa unguenta retinuit, cum anticipans horam, et accelerans gloriam, mulierum devotionem non elusit, sed instruxit. Renuit ungi, sed parcens, non spernens; non recusans obsequium, sed reservans proficuum. Proficuum dico, non hujus materialis atque corporalis unguenti, sed plane spiritualis, quod in isto designatum est. In isto ergo pepercit Magister pietatis unguentis optimis pietatis, quae membris suis indigentibus tam corporaliter quam spiritualiter omnino cuperet exhiberi. Denique paulo ante, cum in caput ejus, aut etiam in pedes funderetur unguentum, ipsumque satis pretiosum, nunquid prohibuit? Imo et obstitit prohibentibus. Nam et Simoni indignanti, quod se tangi a peccatrice permitteret, longam texuit reprehensionis parabolam; et aliis perditionem unguenti causantibus respondit, dicens: Quid molesti estis huic mulieri?
8. Nonnunquam ego, ut modicum faciam excessum, cum sederem mihi ad pedes Jesu moerens, et offerens sacrificium spiritus contribulati in recordatione peccatorum meorum; aut certe ad caput, si quando vel raro starem, et exsultarem in recordatione beneficiorum ejus, audivi dicentes: Ut quid perditio haec? Causantes videlicet quod soli viverem mihi, qui, ut putabant, multis prodesse possem. Et dicebant: Potuit enim venundari multo, et dari pauperibus. Sed non bonum mercatum mihi est, etiamsi universum mundum lucrer, me ipsum perdere, et detrimentum mei facere. Unde intelligens verba haec illas esse, quas Scriptura loquitur, muscas morituras, quae perdunt suavitatem unguenti, recordatus sum divinae illius sententiae: Popule meus, qui te beatificant, in errorem inducunt. Verum audiant excusantem Dominum, et respondentem pro me, qui me quasi de otio incusant: Quid, inquit, molesti estis huic mulieri? quod est: Vos videtis in facie, et ideo secundum faciem judicatis. Non est vir, ut putatis, qui possit mittere manum ad fortia, sed mulier. Quid tentatis ei imponere jugum, ad quod ego eum minus sufficientem intueor? Bonum opus operatur in me. Stet in bono, quandiu non convalescit ad melius. Si quando de muliere in virum, et virum perfectum profecerit, poterit et in opus perfectionis assumi.
9. Fratres, revereamur episcopos, sed vereamur labores eorum. Si labores pensamus, non affectamus honores. Agnoscamus impares vires nostras, nec delectet molles et femineos humeros virorum supponere sarcinis; nec observemus eos, sed honoremus. Inhumane nempe eorum redarguis opera, quorum onera refugis. Temerarie objurgat virum de praelio revertentem mulier nens in domo. Dico enim, si is qui de claustro est, eum qui versatur in populo, interdum minus districte minusve circumspecte sese agere deprehenderit, verbi gratia in verbo, in cibo, in somno, in risu, in ira, in judicio; non ad judicandum confestim prosiliat, sed meminerit scriptum: Melior est iniquitas viri, quam benefaciens mulier. Nam tu quidem in tui custodia vigilans bene facis; sed qui juvat multos, et melius facit, et virilius. Quod si implere non sufficit absque aliqua iniquitate, id est absque quadam inaequalitate vitae et conversationis suae, memento quia charitas operit multitudinem peccatorum. Haec dicta sint contra geminam tentationem, qua saepe viri religiosi episcoporum vel ambire gloriam, vel excessus temere judicare diabolicis instigationibus incitantur.
10. Sed redeamus ad unguenta sponsae. Videsne quam sit praeferendum caeteris istud pietatis unguentum, de quo solo permissum non est perditionem fieri? In tantum perditio de ipso non fit, ut nec aquae frigidae munus irremuneratum sinatur. Bonum tamen contritionis unguentum, quod de recordatione peccatorum conficitur, mittiturque in pedes Domini; quia cor contritum et humiliatum Deus non despiciet. Caeterum longe melius esse arbitror id quod dicitur devotionis, factum de recordatione beneficiorum Dei; quippe quod et capiti idoneum reputatur, ita ut perhibeat de ipso Deus: Sacrificium laudis honorificabit me. Porro utrumque vincit unctio pietatis, quae de respectu miserorum fit, et per universum Christi corpus diffunditur. Corpus dico, non illud crucifixum, sed quod illius acquisitum est passione. Optimum revera unguentum, in cujus comparatione caetera nec respicere se ostendit, qui ait: Misericordiam volo, et non sacrificium. Hanc ergo potissimum inter caeteras virtutes redolere puto ubera sponsae, quae sponsi per omnia gestit congruere voluntati. An non odore misericordiae Thabita etiam in morte fragrabat? Et ideo cito de morte convaluit, quia praevaluit odor vitae.
11. Sed audite verbum abbreviatum super praesenti capitulo. Quisquis et inebriat verbis, et fragrat beneficiis, sibi dictum putet: Quia meliora sunt ubera tua vino, fragrantia unguentis optimis. Et ad haec quis idoneus? Quis nostrum unum saltem horum integre perfecteque possideat, ut non videlicet interdum et in dicendo sterilior, et in operando tepidior sit? Sed est quae merito et non dubie hoc praeconio glorietur, Ecclesia utique, cui nunquam de universitate sua deest et unde inebriet, et unde fragret. Quod enim sibi deest in uno, habet in altero, secundum mensuram donationis Christi, ac moderationem Spiritus, dividentis singulis prout vult. Fragrat Ecclesia in his, qui sibi faciunt amicos de mammona iniquitatis; inebriat in ministris verbi, qui vino laetitiae spiritualis infundunt terram, et inebriant eam, et fructum referunt in patientia. Ipsa audacter secureque sese nominat sponsam, tanquam quae vere habet ubera meliora vino, et fragrantia unguentis optimis. Quod etsi nemo nostrum sibi arrogare praesumat, ut animam suam quis audeat sponsam Domini appellare; quoniam tamen de Ecclesia sumus, quae merito hoc nomine, et re nominis gloriatur; non immerito gloriae hujus participium usurpamus. Quod enim simul omnes plene integreque possidemus, hoc singuli sine contradictione participamus. Gratias tibi, Domine Jesu, qui nos charissimae Ecclesiae tuae aggregare dignatus es, non solum ut fideles essemus, sed ut etiam tibi vice sponsae in amplexus jucundos, castus, aeternosque copularemur, revelata et ipsi facie speculantes gloriam tuam, quae tibi communis pariter est cum Patre et Spiritu sancto in saecula saeculorum. Amen.