Sermons on the Song of Songs

' 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 [since I am on earth] to be content during this life wiAi 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. Assuredly, I can find only death in the pottage, unless it be rendered sweet with the meal of the Prophet (2 Kings iv. 41). Indeed, without the Spirit even the Sacrament is received only to condemnation; the flesh profiteth nothing (John vi. 63); the letter killeth (2 Cor. iii. 6); and faith itself is dead. But it is the Spirit that quickeneth these [means of grace], that I may live in them. But with whatever abundance of the Spirit those things may be enriched, it is not possible to find the same sweetness in the husk of the Sacrament, and in the fatness of the wheat; in faith as in vision; in remembrance as in presence; in time as in eternity; in the reflection in a mirror as in the countenance itself that is reflected; in the form of a servant as in the Image of God.'

on the title of the book: * the song of songs, which is

O you, brethren, it is needful to speak of other truths than to those persons who are of the world; or, at least, to speak of them in a different manner. To them, if a preacher wishes to observe the order of teaching which the Apostle has prescribed (i Cor. iii. 2), milk, not meat, is to be given. He himself teaches us, by his own example, to offer more solid nourishment to such as are spiritual, as when he says: * We speak, not in the words which mans wisdom teacheth, but which the Holy Ghost teacheth, comparing spiritual things with spiritual. ' And also: ' We speak wisdom among them that are perfect' (1 Cor. ii. 13, 6), such as I trust that you, my brethren, are; unless it is in vain that you have been long occupied in the study of heavenly things, in meditating upon the law of God day and night, and in training yourselves to arrive at a knowledge of the truth. Prepare, therefore, to be nourished, not with milk, but with bread. There is bread in [these words of] Solomon, and that white and delicate; I mean in this book which is called ' The Song of Songs.' Let us set it before us, and break it according to our need.

2. As for the Book of Ecclesiastes, you are, if I do not mistake, sufficiently well instructed by the grace of God to recognise and despise the vanity of the world, which is treated of therein. And what as to the Proverbs? Is not your life and conduct sufficiently formed and ruled on the teaching which they contain? Wherefore, having tasted of both of these, which you have accepted nevertheless as [it were loaves] offered from the chest of a friend, draw near and taste of this third loaf also, and see if it be not still better.1

There are, then, two evils, which are the chief, if not the only ones which war against the soul, namely, the vain love of the world, and the excessive love of self. The two former books prescribe the remedy for each of these diseases, the former, by cutting away, with the sharp blade of discipline, whatever is corrupt in the character and superfluous in the desires of the flesh; the latter, by wisely penetrating with the light of reason the deceitful glamour of this world's vanity, and distinguishing it accurately from that which is real and solid. Finally, Solomon prefers the fear of God and the keeping of His commandments to the pursuit of human knowledge and of worldly desires. And rightly so. For the first of these is the beginning of true wisdom, and the second its consummation; if, that is to say, true and perfect wisdom consists only in departing from evil and doing good; and if, also, no one is able perfectly to depart from evil without the fear of God, as no one is able to do good without the keeping of His commandments.

3. These two evils having then been put to flight by the reading of those two books, it is possible to approach fitly in order to listen to that sacred and sublime discourse, which being, as it were, the fruit of both [the previous books], is not to be listened to except by ears and hearts which are chastened and wise. For otherwise, unless the flesh has been mastered by discipline, and subjected to the spirit; unless the burdensome pomp of the world has been despised and cast away as insupportable, the heart is impure and unworthy to peruse the sacred Song. Just as the pure light is poured, vainly and to no purpose, upon blind eyes, or upon eyes that are closed, so 'the natural man receiveth not the things of the Spirit of God* (1 Cor. ii. 14). For the holy spirit of discipline will flee from the deceitful (Wisd. i. 5), that is, from one who leads an unregulated life. Never will He, who is the Spirit of Truth (John xiv. 17), have part or lot with the vain things of this world. What alliance can there be between the wisdom which is from above, and the wisdom of this world, which is foolishness with God (1 Cor. iii. 19), or the wisdom of the flesh, which is positively hostile to Him (Rom. viii. 7)? But I think that the friend who comes to us from his journey2 will have no reason to murmur against us, when he shall have taken of this third loaf.

4. But who shall break it? The Master of the house is present; do ye recognise the Lord in the breaking of bread. What other is there who is capable of doing this? As for me, I am by no means so rash as to arrogate the task to myself. If you look to me, yet do so as looking for nothing from me. For I myself am one of those who await their meat from God; I entreat with you, for the food of my soul, the sustenance of my spirit Truly poor and needy as I am, I knock at the door of Him who openeth and no man shutteth (Rev. iii. 7), to obtain a knowledge of the deep mystery which lies hidden in this book. The eyes of all wait upon Thee, O Lord. Thy little children seek bread, and there is no one to break it for them. From Thy goodness we hope for that blessing. O most merciful One, break Thy bread to the hungering souls that are before Thee: by my hands, if Thou shalt see fit, but by the strength of Thy grace.

5. Make known to us, we entreat, by whom, and of whom this verse is said, and to whom it applies (Cant. i. 1). Why is it so abruptly spoken that it seems to plunge the hearer suddenly into the mid-action of a drama? The speaker breaks forth suddenly, as if someone had spoken before, and as if a second character in the dialogue were then introduced, whosoever it may be, who makes this impassioned request. Then again, why is this unusual manner of speech made use of? But assuredly the very novelty and abruptness of this manner of beginning is not otherwise than very pleasing. Thus is it with the Holy Scripture; it has an attractive countenance, which wins upon us at once, and carries us on to the reading of it, in such wise that, however laborious it may be to investigate the hidden mystery which it enfolds, that labour becomes pleasure, and however great the difficulty of the inquiry, it does not weary, inasmuch as the sweetness of the discourse recompenses and charms the inquirer. Who is there whom that commencing without commencement, that novel mode of speaking in a book so old, would not render attentive? From this it appears that this work is not due to human powers, but was thus composed by the wisdom of the Holy Spirit; so that, however difficult it might be to understand, the searching out of its meaning might be a delightful task.

6. But are we to pass over the title in silence? By no means. We ought not to neglect the least iota, remembering that our Lord gave command that the fragments should be gathered together, that nothing might be lost (John vi. 12). The title is thus worded: * Here begins the Song of Songs, which is Solomon's. ' Observe first that the name of Solomon, that is, the Peaceful,1 well becomes the beginning of this book, which commences by the sign of peace; and remark at the same time also that only the peaceful are invited to the consideration of this scripture, that is to say, those who have tranquil and peaceful souls, delivered from the agitation of evil passions, and the tumult of earthly cares.

7. Do not suppose either that it is without significance that the title of this scripture is not simply ' a song/ but ' the Song of Songs.' I have read many songs or canticles in Scripture, and I do not remember one on which such a title as this was set. Israel sang to the Lord a song of praise, because they had escaped both from the sword and the slavery of Pharaoh, because they had been at once wonderfully delivered, and avenged, as by a twofold miracle, at the Red Sea. But yet their song was not styled ' Song of Songs. ' The Scripture says, if I remember rightly, 'Then sang Moses and the children of Israel this song unto the Lord* (Exod. xv. 1). Deborah, too; Judith, and the mother of Samuel, each gave utterance to a song. Not a few of the Prophets also raised their voices in song; but we do not read that any of all these called his canticle 'the Song of Songs.' You will find, I believe, that each and all of these sang to celebrate some advantage conferred upon themselves or their people; for example, because they had gained a battle, escaped from some peril, obtained some wished-for benefit, or object of that kind. They uttered their songs, then, each for some object more or less private, that they might not be found ungrateful for the Divine benefits, as it is written: ' When Thou hast blessed him he will praise Thee ' (Ps. xlix. 18, Vulg.). But this King Solomon, who was endowed with admirable wisdom, exalted glory, overflowing wealth, and enjoyed profound peace, is known to have needed nothing, the attainment of which would have given him occasion to lift up his voice in this song of praise. There is no statement of Scripture anywhere which seems to suggest any such reason.

8. It was, then, by inspiration from above that he sang the praises of Christ and His Church, the grace of holy love, and the mysteries of everduring marriage; and at the same time gave expression to the yearning aspirations of the holy soul. Thus he has composed a nuptial song or epithalamium, rejoicing in spirit, and in an ornamental and figurative style. Doubtless he veiled his face, as it were, after the example of Moses (Exod. iii. 6), which was perhaps not less resplendent [in the glory of its meaning] as also because in that day there were few, or none, who were capable of sustaining that glory if fully revealed. Therefore I conclude that this nuptial anthem is named ' Song of Songs ' for its surpassing excellence, just as He who is above all is for that reason called alone ' King of Kings and Lord of Lords' (1 Tim. vi. 15).

9. If you consult your own experience,1 after the victory which your faith has gained over the world, and at your coming forth from the abyss of misery and filthy bog, have not you also sung a new song unto the Lord, because He hath done wonderful things? Again, when He has set your feet upon a rock, and ordered your goings, I think that then also in like manner, in thankfulness for the renewal of your life, a new song was put into your lips, even a thankfulness unto our God. And when, after your repentance for sin, He has not only put away your offences, but has even promised you rewards also, has not that joy with which you were inspired by the hope of future blessings made you to 1 sing in the ways of the Lord, that great is the glory of the Lord 1? Again, when some one of you who had found some passage of Scripture to be hitherto obscure and impenetrable has gained a certain degree of light upon it, then, without doubt, in thankfulness for the nourishment of heavenly bread which he has received, he should delight the Divine ear with the voice of gladness and the sound of one that feasts. Finally, in the struggles and combats of every day, which are at no time wanting to those who live piously in Christ, whether it be with the flesh, the world, or the devil, so that the life of man upon the earth is a continual warfare, as you experience incessantly in your own selves, it is needful day by day to raise new songs of thanksgiving for the victories which you gain. As often as temptation is overcome, vicious inclination restrained, imminent danger escaped, a snare of the tempter discovered, or some ancient and inveterate fault of the soul healed perfectly and once for all, or as often as some special favour long desired and frequently besought from God is at length obtained from Him, ought we not so often, according to the prophet's saying, to make the voice of joy and praise resound, thanksgiving, and the voice of melody (Is. li. 3), and at each of His benefits let God be praised in His gifts? Otherwise, he shall be counted as ungrateful in the day of judgment who is not able to say unto God: Thy statutes have been my songs in the house of my pilgrimage (Ps. cxix. 54).

10. I imagine that you have yourselves already noticed that in the psalter we have psalms called not ' Songs of Songs,' but songs or psalms 'of degrees ' (Pss. cxx.-cxxxiv.) * because in the measure that you make progress in the spiritual life, according to the steps upward that each makes in his heart, he ought to render songs to the praise and glory of Him who is the inspirer of them all. I do not see how in any other manner that verse could be accomplished: The voice of rejoicing and salvation is in the dwellings of the righteous (Ps. cxviii. 15), or that beautiful and salutary exhortation of the Apostle: Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your hearts to the Lord (Eph. v. 19).

11. But there is a canticle which, by its excellence and incomparable sweetness, rightly surpasses those which I have mentioned and all others, if there be any, and this I may call ' the Song of Songs/ seeing that it is itself the fruit of all others. That canticle the anointing of grace alone teaches, and experience only makes the soul to be familiar with it. Those who have had experience of it know it well; let those who have not had that happiness earnestly desire, not to know it, but to experience it. It is not a cry from the mouth, but the gladness of the heart; not the sounding of the lips, but the impulse and emotion of joys within; not a concert of words, but of wills moving in harmony. It is not heard without, nor does it make a sound in public. Only she who sings, and He in whose honour it is sung, that is the Bridegroom and the Bride, hear the accents of that song. It is a nuptial song, which is expressive of the chaste and sweet emotions of souls, the entire conformity of character, the blending of affections in mutual charity.

12. But for the rest, this song is not to be sung or to be understood by a soul which is as yet a neophyte in the infancy of its virtue, and but newly turned from the world. It belongs to the advanced and instructed soul, which, by the progress in grace made by it through the power of God, has grown as far as to reach a perfect age, and, as it were, to have become marriageable (remember that I speak not of years, but of virtues), and fit for the nuptials with its heavenly spouse, such as will be more fully described in its place. But the hour is passing, at which both our poverty and the precept of our rule call us forth to the labour of our hands. To-morrow we will continue in the name of God what we had entered upon with respect to the opening verse, since the sermon of to-day has furnished the explication of the title.