Sermons on the Song of Songs

HAT, then, is intended by that number seven? For I suppose that none among us is so undiscerning as to suppose that the seven times which the child yawned was a number fortuitously reached, and without meaning. Nor do I think the fact is without signification that the prophet Elisha stretched himself upon the dead body of the child, setting mouth upon its mouth, eyes upon its eyes, and hands upon its hands (2 Kings xxxiv. 34). The Holy Spirit has willed all these circumstances to take place thus, and thus to be recorded, for the instruction without doubt of those spirits whom the treacherous companionship of their body of corruption has led astray, and whom the wisdom of this world, which is foolishness, has taught to be without understanding. For the corruptible body presseth down the soul; and the earthly tabernacle weigheth down the mind, that museth upon many things (Wisd. ix 15). Let no one, then, wonder or take it ill, if I seem to be minutely curious in searching into such things as these, which are, if I may say so, the treasure-houses of the Holy Spirit; since I know that to do thus is truly to live, and that in such things is the life of my spirit. Yet I say to those who outstrip me by the quickness of their apprehension, and in every sermon are anxious to arrive at the end, almost before they have heard the beginning, that I have a duty towards those of slower minds as well, and that, indeed, it is much greater towards them than towards others; nor is it nearly as much my object and my care to explain words as it is to touch and to influence hearts. It is my duty (so to speak) to draw water, and to give it to others to

drink; and this duty is not discharged by rushing through subjects in great haste, but rather by treating them with leisurely care, and making them frequently the occasion for exhortation. It is true that the discussion of these mysteries (sacrammtorum) has detained us longer than I could have supposed. I thought, I must confess, that one sermon would suffice for all of those subjects, that we should quickly traverse that forest, sombre and shady with allegories, and arrive, in a journey of perhaps one day, at the open plain of the moral meanings of our subject; but it has proved otherwise. We have been occupied in their consideration two days already, and we have still some distance to go. The eye of an observer at a distance traverses in a moment the tops of great masses of verdure, and marks the mountain peaks; but it cannot pierce into the vast depths of the low-lying valleys, or penetrate the obscure coverts of the thickets. How could I foresee, for instance, that when treating of the calling of the Genciles and the rejection of the Jews, the miracle of Elisha would present itself of a sudden to my mind? But now, since we have fallen upon that incident, let us linger upon it for a little while, and we will return afterwards to the subject we have left; and, in fact, this, as well as the other, has in it food for souls. Does it not happen to hunters also and their hounds often to leave the quarry they had started, and to follow another, which they rouse unexpectedly?

2. It is a fact which gives me no little confidence to reflect upon, that this great Prophet, mighty in word and deed, has deigned to descend from the height of heaven, and to visit me, who am but dust and ashes; to have pity upon me in my state of death, to bend down to me as I lay prostrate, to be narrowed and made equal to my littleness, to share the light of His eyes with me in my darkness, to unloose the dumbness of my mouth with a kiss from His own, to strengthen my weak hands by the touch of His own in their strength. I meditate upon these benefits with sweetness unspeakable; my heart is filled with joy, my soul receives new vigour, and all that is within me; and my bones render praise to God. This He has once done for all the world; this each of us feels to be in process of doing daily in us; so that to his heart is given the light of intelligence, to his mouth the word of edification, to his hands the work of righteousness. It is He who gives us the power to think good and faithful thoughts, to express them usefully, to carry them out efficaciously in our life. In this is a threefold cable not easily broken, to draw souls out of the prison of the devil, and to draw them after one's self into the kingdom of heaven: it consists of three things; to think rightly, to speak worthily, to conform also our life to that which we speak. He has touched my eyes with His own, thus adorning the forehead, as it were, of my inner man with two bright luminaries, faith and intelligence. With His Mouth He has touched mine, and has pressed upon one who was dead the sign of peace, since, when we were still sinners and dead to righteousness, He has reconciled us to

God. He has, I say, with His sacred Mouth touched mine, thereby breathing a second time upon my face the breath of Life, and that life more holy than at first. For in the first place He created me to be a living soul; but in the second, reformed me to be a quickening spirit (i Cor. xv. 45). His Hands upon mine He placed, affording me an example of good works, a model of obedience. Or, at least, He has set His Hands to great and noble deeds, that He might teach my hands to war, and my fingers to fight.

3. And the child^ it is said, yawned seven times. It would have Ijeen enough to manifest the glory of the miracle had the child yawned but once; but the multiplicity, and the number itself being so noble, warn us of a mystery. If you consider that corpse as the type of the whole human race, which was spiritually dead, you will see that the universal Church, from the time of its receiving life from the Prophet stretched upon it, yawned, so to speak, seven times; for it has been the custom of the Church to sing praises to God seven times a day. And if you yourself consider, you will perceive that you are living a spiritual life, and fulfilling this mystical number, if you hold in subjection your five organs of sense to a twofold charity, and, according to the Apostle's precept, make your members the instruments of righteousness unto sanctification, as you formerly yielded them as instruments of unrighteousness unto sin (Rom. vi. 13); or if you use those five senses for the salvation of your neighbours, and make up the number of seven by adding these two things — viz., the praising God for His mercy, and for His justice.

4. Seven other yawnings I have to consider, which are seven experiences, without which a soul cannot be assured that it has truly regained life. Four of these have reference to the feeling of penitence for sin; three to the outward sound of confession of it If you are living, if you have a voice and spiritual consciousness, you recognise the same in yourself. That is to say, you know that you have entirely recovered spiritual sensibility if you feel your conscience keenly grieved by a fourfold penitence; namely, a twofold shame, and a twofold fear. With the threefold confession, of which we will speak afterwards, the number seven is made up, and these are an unfailing proof of life regained. Does not the holy prophet Jeremiah also observe this number in his Lamentations? And do you also, in that which you make for yourself, observe the form which the Prophet has prescribed, think of God as your Creator, your Benefactor, your Father, your Lord. You are a criminal before Him in regard to each of these His characters; be, then, penitent as you think of each. To the first and the last of these let your fear respond; to the second and third your shame. A father, just because he is a father, is, indeed, not the object of fear, because it is the nature of a father always to pity and to spare. Even when he punishes, it is with a rod that he strikes, not with a heavy staff, and Himself heals the wounds which he has made. It is a father's voice which says: / will strike^ and I will heal (Deut. xxxii. 39). You have, then, no cause for extreme terror of God your Father; since though He sometimes strikes that He may bring about correction in you, He never strikes to avenge Himself. But when I consider that I have offended that heavenly Father, there is good reason for my feeling shame, though there be none for fear. He has begotten me of His own will by the Word of Truth, not urged by the spur of any necessity. Then, also, He did not spare His only begotten Son for me, who was thus begotten. Thus He, indeed, treated me with all the affection of a Father; but I have not behaved in turn with the obedience of a son. With what assurance, I ask, can a son so evil venture to raise even his eyes towards the Countenance of a Father so good? I am ashamed to have done actions so little worthy of my parentage; I am ashamed to have degenerated from a Father so exalted. O my eyes, do ye cause streams of tears to flow; let my face be covered with shame and confusion, and let shadow fall upon it. May my life be worn away in grief, and my years in mourning. Shame upon me! What profit have I of those things of which I am now ashamed? If I have sown unto the flesh, from the flesh I shall reap only corruption (Gal. vi. 8); if to the world, both it and the lust thereof passes away (1 John ii. 17). Yet I, unhappy and devoid of reason, have not blushed to prefer such perishing and vain advantages as these, which are almost nothing, and of which the end is death, to the love and to the honour which I owe to the Eternal Father! Well may I be covered with confusion to hear these words: If I be a Father^ where is Mine honour 7 (Mai. i. 6).

5. But even if He were not a Father, has He not overwhelmed me with benefits? Without speaking of innumerable other blessings, He brings forward against me, as witnesses of my ingratitude, the sustaining of this my mortal body, the use of a lengthened time in this world, and, above all,.the Blood of His dear Son, which cries out against me from the ground. My ingratitude puts me to shame, and to complete my confusion, I stand convicted also of having rendered evil for good, and hatred for love. It is true that, from a Benefactor, as from a Father, I have nothing to fear; for He is truly beneficent, giving to all men liberally, and upbraiding not (James i. 5) [for what He has given]. He does not upbraid us for His gifts, because they are truly gifts; nor does He sell His benefits, but bestows them. And, lastly, His gifts are without repentance. But the more benign and liberal I am obliged to think Him, the more unworthy I must consider myself to be. Blush with shame, O my soul, and be dissolved with grief; since, although it is according to the goodness of God to give without reproaching me or reclaiming what He has given, yet it is a disgrace to me to show myself ungrateful, and unmindful of these gifts. Alas! what shall I, even now, and thus late, render unto the Lord for all the benefits which He hath done unto me?

6. Let me, if I am not affected, as I ought, with shame and regret, at least be open to feelings of fear, and let the fear come to the help of the regret; let it be aroused, that it may arouse me. Put aside for a moment the tender names of Benefactor and Father, and turn to other Names more austere; for He of whom we read as the Father of mercies; and the God of all consolation (2 Cor. i. 3), we read of also as the Lord God, to whom vengeance belongeth (Ps. xciv. 1); as God the Judge righteous and powerful (Vs. vii. 12); as terrible in His doin°s toward the children of men (Ps. lxvi. 5); as a jealous God (Exod. xx. 5). It is for you that He is Father and Benefactor, for Himself He is Creator and Lord; for, as Scripture declares, He hath made all things for Himself (Prbv. xvi. 4). He, then, who defends and preserves with so much care that which is yours, will He not ever be jealous, think you, for Himself? will He not require the honour due to His sovereignty? Because of this it is that the wicked hath provoked God; for he hath said in his heart, He will not require it (Ps. ix. 13, Vulg.). And what is it to say in his heart, He will not require it, except to be without fear of His requiring it? But He will require it, and that to the last farthing; He will require it, and will abundantly recompense the proud doer (Ps. xxxi. 23). He will require service from him whom He hath redeemed; He will expect honour and glory from His creature.

7. Let it be granted that as Father He will pass over offences, and as Benefactor forgive, yet not as Creator and as Lord; and He who will spare a son will not spare an evil servant, the work of His Hands. Consider what a fearful and terrible thing it is to have despised Him who is your Creator, and the Creator of all things — to have offended the Lord of glory! It is the prerogative of Majesty, of Lordship, to be feared, and especially of this Lord and of this Majesty; for if the laws of man punish with the supreme penalty one who shall be guilty of high treason against the royal majesty, though it be that of a man, what shall be the end of those who despise the Omnipotence of God? If He do but touch the mountains, they shall smoke (Ps. cxliv. 5); and shall a mere petty mass of vile dust that a puff of wind may scatter in a moment, not to be brought together again, dare to arouse the anger of a Being of Majesty so awful? He, He is to be feared, who, after He hath killed the body, hath power even to cast into hell (Lukexii. 5). Hell it is I fear; the Face of my Judge, before whom the angels veil their faces in fear — at this I fear and tremble. At the mere thought of the anger of the Almighty, of the beholding of His Face in wrath, of the crash of a perishing world, of the roar of the elemental fires bursting forth, of the tumultuous conflict of the powers of nature, of the voice of the Archangel, of the awful word of the Judge's doom — at the mere thought of these I tremble and shake. Terrible to me is the mere idea of the teeth of the monster of hell, of the lions roaring for their prey, of the abyss which contains and which hides them. I shudder at the gnawing of the never-dying worm, at the ever-burning lake of fire, at the smoke, the sulphur, the livid clouds, the whirlwinds of flame, and, lastly, at the outer darkness which broods over all. Who shall make my head to be a river, mine eyes a fountain of tears (Jer. ix. 1), so that by my weeping day and night I might anticipate and so avoid the weeping and gnashing of teeth, the hard fetters upon hands and feet, the weighty and cramping chains, which strangle, which burn to the bone, and yet are never consumed? Alas, my mother! why hast thou borne me to be a son of sorrow, a child of wrath, reserved for fiery indignation and everlasting lamentings? Why didst thou nurse upon thy knees, why didst thou nourish from thy breast, one born but to be consumed, to become food for the everlasting fire?

8. He who is affected deeply with these thoughts has, without doubt, recovered spiritual sensibility — that twofold fear, accompanied by that twofold shame, constitute, as it were, the four yawnings of the child raised up. The three which remain refer to the voice of confession [of sin], and of him [who makes use of this] it cannot be said that he has neither voice nor feeling, provided that his confession comes from a humble, simple, and faithful heart. Confess humbly, purely, and faithfully, therefore, whatever gives you remorse of conscience, and you have fulfilled your duty in this respect. There are those who boast themselves in doing evil, and delight in the worst crimes (Prov. ii. 14), of whom the Prophet speaks when he says: They declare their sin as Sodom (Is. iii. 9). But I put these out of the question at present — they are people of the world; and what have we to do with them who are without?

9. It happens to us, nevertheless, sometimes to hear men even who have professed the religious life, and wear its garb, recall their past bad actions, and boast of them most impudently — as, for example, of the bravery they have shown in duels, or the cleverness in a dispute of words, of of similar things, which the vanity, indeed, of the world estimates highly, but which are hurtful, pernicious, and even dangerous to the salvation of the soul. This is an indication of a worldly mind, and the habit of humility which such persons wear is not a proof of the renewing of their mind in holiness, but a screen which hides their former temper still persisted in. Some recall such things as if they grieved over and repented of them; but as they still glory inwardly in them, they do not efface the fault of them, but merely deceive their own selves, for God is not mocked (Gal. vi. 7). They have not put off the old man, but merely covered it with the new. The old leaven is not acknowledged nor abandoned by such a confession as that; but is, on the contrary, established the more, according to the saying of the Psalmist: My bones grczv old: whilst I cried out all the day long (Ps. xxxi. 3). I am ashamed to recall the extreme effrontery of others who have not scrupled to recount with pride things for which they ought to weep, as that, even after they received the sacred habit, they cunningly overthrew someone, or over-reached some brother in a matter of business, or that they took revenge on one who had done them injury by word or deed— that is, they boldly rendered evil for evil, and railing for railing.

10. There is a kind of confession so much the more perilous, as it conceals vanity in a manner more subtle. I mean that in which we do not hesitate to reveal discreditable and shameful faults; not because we are really humble, but that we maybe thought to be so. Now, to seek praise for humility is the reverse of humility, not the virtue itself. The man who is truly humble wishes to be held in slight esteem, not to be proclaimed and praised as being humble. He rejoices to be contemned, and is proud only on this one point — that he despises praises. What can be more perverse and unworthy conduct than to make confession, which is the guardian of humility, contribute to the satisfaction of pride, and so wish to appear the better for the very reason that he seems to appear worse? Oh, prodigy of boasting, to have no other means of being thought a saint than to be thought the wickedest of sinners! But such a confession, having only the appearance, not the reality, of humility, not only does not deserve forgiveness, but even calls down anger. What did it profit Saul that, when chidden by Samuel, he confessed that he had sinned ( i Sam. xv. 30)? No doubt that confession was itself criminal which did not blot out the crime confessed. Whenever did the Master of humility, whose natural desire assuredly is to give grace unto the humble, despise a really humble confession? It would assuredly be a thing impossible that He should not be reconciled if the humility which the words express be manifested also in the heart. This is why I have said that confession of sin should be humble.

11. It must also be made with simplicity. Let not a soul (if it be guilty) delight in making excuse for its intention (under the pretext, perhaps, that it is not known to men), nor to pare down and diminish a grave fault, nor to ascribe it to the advice of another person, since no one is obliged to act against his own will. The first of these is not a confession, but a defence; nor does it appease, but rather provokes, the wrath of God. The second is a mark of ingratitude; for the less a fault is regarded as being, the more is the glory diminished of him who forgives it. To this must be added that a benefit will be accorded so much less willingly, as it is known that he who receives it will be less thankful for it, as supposing it to be less necessary to him. That person renders himself unworthy of pardon who depreciates the value of the grace he hopes to receive, and this is what everyone does who endeavours to make light of his offence in the words which he uses [to confess it]. As for the third, the example of the first man may serve to dissuade us from it (Gen. iii. 2); for though he did not deny his fault, yet he did not obtain pardon for it; and this, doubtless, was because he mixed up with it the fault of his wife. It is a form of excuse to inculpate another when you are yourself accused. Holy David teaches us that the desire to make excuses for yourself, when censured, is not only useless, but exceedingly harmful; for he calls to make excuses for sins ' evil words 9 (Ps. cxl. 4, Vulg. and Douay), and entreats God not to incline His heart to them. Assuredly he was very right; for a person sins against his own soul who excuses himself, repelling thereby from him the remedy of leniency, and with his own lips preventing the entrance of life. What perverseness can be greater than to take arms against his own salvation, and to transfix himself with his own tongue as with a sword? He that is evil to himself, to whom will he be good (Ecclus. xiv. 5)?

12. Finally, confession must be made in faith — that is to say, it must be filled with hope, free from distrust of obtaining pardon of our offences, or of fear lest by making it you should be rather condemning yourself than justifying. Judas, who betrayed our Lord, and Cain, who slew his brother, confessed their crime, but each despaired of God's mercy. The one said: / have sinned, in that I have betrayed the innocent Blood (Matt, xxvii. 4); the other: My iniquity is greater than that J may deserve pardon (Gen. iv. 13, Vulg.). Their confession was truthful; but because it was made without faith, it profited them nothing. These three conditions of confession of sin, then, joined to the four formerly named of penitence for it, make up the number seven.

13. When you have thus been touched with heartfelt sorrow for your sins, when you have thus confessed them, and you thenceforth feel good assurance that the gift of life has been conferred upon you, you will be no less assured, I think, that the Name of Jesus is not empty nor fruitless, since He has been able and willing to perform such great works in your soul; and that it was not in vain that He followed in person the staff which He had sent before. He has not come in vain, because He has not come empty.1 How, in fact, could He have been empty in Whom dwells the fulness of the Godhead? (Col. i. 19; ii. 9). For God giveth not the Spirit by measure unto Him (John iii. 34). So, also, He came in the fulness of time (Gal. iv. 4), as if to indicate that in every way He was full [of power]. Truly He was full, whom the Father hath anointed with the oil of gladness above His fellows (Ps. xlv. 7); whom He hath anointed and sent into the world full of grace and truth (John i. 14). He has anointed Him, that He may anoint others; and all those have been anointed by Him who have been found worthy to receive of His fulness. Therefore He saith: The Spirit of the Lord God is upon Ale, because the Lord hath anointed Me to preach good tidings unto the meek; He hath sent Me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of tJu prison to them that are bound; to proclaim the acceptable year of the Lord (Is. lxi. 1). He came, as you hear, to anoint with the oil of salvation our contritions, and to soothe our griefs; therefore it was that He came filled with a Divine anointing — He came meek and lowly in heart, and full of an infinite pity for all those who call upon Him for aid. He knew well that it was to people crippled and helpless that He was coming down from heaven, and He showed Himself in that capacity which their need required. And that wise and foreseeing Physician, because He had many maladies to cure, provided Himself beforehand with many remedies. He brought with Him the Spirit of wisdom and understanding, the Spirit of counsel and ghostly strength, the Spirit of knowledge and true godliness, and the Spirit of the fear of the Lord.

14. Do you see how many vials full of heavenly balms the

Celestial Physician has prepared for the healing of the wounds of that unhappy man who fell among thieves? Seven they are in number, seven suited, perhaps, to excite the seven yawnings of which we have spoken, for in each was the Spirit of life. From these He pours oil upon my wounds, and wine also, but in less quantity than the oil; for it was in accordance with my infirmities that mercy should be exalted above judgment, as oil rises in a vessel above wine. He brought, therefore, five vessels of oil, but of wine two only; for it is strength only and fear that are typified by wine; the remaining five signify oil, because of its softness and healing qualities. In the spirit of strength it was that, like a mighty man that shouteth by reason of wine (Ps. lxxviii. 65), He descended into hell, shattered the gates of brass, and brake asunder the bars of iron; that He bound the strong man, and delivered them who were subject to bondage. Nevertheless, He descended also in the spirit of fear; but it was to inspire fear, not to feel it.

15.. O Wisdom! with what healing skill dost Thou re-establish the health of my soul by this wine and this oil, mingling strength with sweetness, and sweetness with strength. Strong Thou art on my behalf, yet towards me Thou art sweet. From one end of the world to the other Thy Almighty power extendest, and Thou dost dispose all things with sweetness, driving far away my enemy, and sustaining me when weak. Heal me, O Lord, and my healing shall be complete; I will sing and give praises unto Thy Name, and say: Thy Name is as oil poured forth. Not as wine poured forth (for I do not desire that Thou shouldest enter into judgment with Thy servant), but as oil, because Thou crownest me with lovingkindness and tender mercies (Ps. ciii. 4). Yes, it is as oil, for oil rises above all other liquids with which it may be mixed, and thus is an apt type of that Name which is above every name. O Name, infinitely dear and sweet! O Name, glorious beyond all words; foreordained and fore-ennobled, and of supremest exaltation for all ages! This is truly the oil which maketh glad the face of man, which anoints the head of him that fasteth, so that he regardeth not the oil of the sinner. This is the new Name which the Mouth of the Lord hath named (Is. lxii. 2, Vulg.); which was so named of the Angel before He was conceived in the womb (Luke ii. 21), Not only the Jew, but whosoever shall call upon this Name.shall be delivered (Joel ii. 32), wheresoever it is poured forth, far and wide. This Name the Father has bestowed upon the Son, the Bridegroom of the Church, our Lord Jesus Christ, who is above all, God blessed for ever. Amen.