Sermons on the Song of Songs

WHAT IS MEANT BY THE ABIDING OF THE FAITHFUL SOUL IN THE CLEFTS OF THE ROCK, AND WHAT IN THE SECRET PLACES OF THE STAIRS. THAT IT IS NEEDFUL RATHER TO SEARCH WHAT IS THE WILL OF GOD THAN TO SEARCH INTO HIS MAJESTY, AND THAT PURITY OF INTENTION IS NECESSARY TO THE PREACHING OF THE TRUTH.

' My dove that art in the clefts of the rock, in the secret places of the stairs." — Cant. ii. 14.

IT is not only in the clefts of the rock that the dove finds a safe refuge; it is also in the secret places of the stairs. If, then, we take 'the stairs* as signifying, not a mere heaped-up pile of stones, but the assemblage of the Saints, may we not perhaps take the secret places or hollows in it to refer to the places left, as it were, empty in it by those Angels who, because of their pride, fell from Heaven, since those places are to be filled by men, even as ruins are built up with new and living stones? Wherefore the Apostle Peter says: To whom coming, as unto a living stone, ye also as lively stones, are built up a spiritual house (1 Pet. ii. 4, 5). Nor do I think that it will be far from the fact if we understand by it the guardianship of Angels, as in some sort acting as a wall (maceria) around the Lord's vineyard, which is the Church of the predestinate, since St. Paul says: Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation? (Heb. i. 14). And the Psalmist: The Angel of the Lord campeth about them that fear Him, and delivereth them (Ps. xxxiv. 7). And if that be adopted, the sense will be that two things console the Church in the time and place of her pilgrimage — one referring to the past, the memory of the Passion of Christ; the other to the future, the thought and confident assurance of being received into the blessedness of the Saints. She looks forward and backward, and beholds each of these two with an earnest longing which never fails; each of them seems to her immeasurably sweet, and each provides her with refuge and consolation against her griefs and afflictions which she endures from evil men. The consolation is complete, since the Church knows not only what she has to look for, but also from whom she has to look for it. Her expectation is full of joy; nor is it doubtful, for it is founded on the Death of Christ. Why should she tremble at the greatness of the recompense, when she considers the value {dignitatem) of the price paid for it? What happiness she experiences in reflecting upon those clefts through which flowed that most sacred Blood, which was the price of her salvation! With what joy she traverses the hollows, the retreats, the mansions, which are so many, and so diverse, in the House of the Father, and in which He will place His children according to the diversity of their merits! And because she is not, for the present, able to enter into the heavenly home in reality, she enters it in the only manner which is possible to her, in spirit and by continual remembrance of it. But the time will come when she shall fill up those waste places; shall dwell in those hollows in body as well as in spirit; when she shall make light with the presence of the vast numbers of her children those heavenly habitations which their former denizens have left void; and then in the heavenly wall there shall appear no more empty hollows, but all shall rejoice in completeness and perfection.

2. Or, if you prefer the interpretation, let us say that by studious and pious souls these hollows are not found, but made. In what manner, do you ask? By the force of their thoughts and their desires. For that spiritual wall yields to the pious desire of the soul, just as soft stone yields to the edge of the mason's chisel; it yields to pure contemplation, to frequent prayer. For the prayer of the humble pierceth the clouds (Ecclus. xxxv. 17). Not, indeed, that it cleaves the spacious heights of this material atmosphere, as a bird cleaves them in its flight and by the beating of its wings; or that it pierces, as by the thrust of a sword, to the height of the dense firmament But there are heavens which are holy, living, reasonable, which declare the glory of God; and these bend themselves, with a willing and gracious acquiescence, to our prayers: these allow themselves to be reached by our devout affections; these receive us into their bosom as often as we knock at the door of them with a pure and worthy intention. For to him that knocketh it shall be opened. It will, then, be allowed to each of us, even during this period of our mortality, to hollow out for himself caves of refuge, in whatsoever part he will, of this heavenly wall; even now to visit the Patriarchs and to salute the Prophets; even now to mingle with the glorious company of the Apostles and the noble army of Martyrs. It will be permitted to each, according as the fervour of his devotion shall bear up his soul as upon wings, to traverse in gladness and joy the dwelling place and the mansions of the blessed Virtues, from the least Angels to the loftiest Cherubin and Seraphin. And if he shall pause and knock

perseveringly at the door of those to whom he is most strongly drawn, according to the impulse of the Spirit, who quickeneth whom He will, it shall be speedily opened to him; and making, as it were, a cave of refuge in the mountains, or rather in those holy souls, who willingly incline themselves to him in benignant kindness, he shall repose among them for a little while. Of every soul that acts thus, both the countenance and the voice are always acceptable to God: the countenance because of its purity; the voice because of the praises it renders to Him (Ps. 1. 23). And, in truth, the offering of thanks is fair in His sight; wherefore, also, to such an one it is said: Let Me see thy countenance; let Me hear thy voice. The voice is adoration in the mind that is occupied in contemplation; the voice is giving of thanks. God takes great delight in such hollows as these, from which sounds forth the voice of thanksgiving to Him, the voice of adoration and praise.

3. Happy is the soul whose study it has been frequently to hollow out for itself caves of refuge on this wall, and still more happy if its refuge be in the rock. For it is open to us to hew and hollow out our refuge even in the Rock; but for this is required a sharper edge, as it were, of purity, a stronger force of will and pious intention, and, furthermore, more prevailing merits of sanctity.1 And who can be thought qualified in these respects? Surely he who said: In the beginning was the Word, and the Word was with God, and the Word was God: the same was in t/ie beginning with God (John i. 1, 2). Does it not seem to you that this man is one who has plunged, and, as it were, whelmed himself in the abysses of the Word as in the depths of a sea, and who, from the recesses of the Heart of Jesus, has brought forth the very marrow of the deepest and most sacred Wisdom? What shall I say of him who was wont to speak wisdom among them who were perfect, even the hidden wisdom, which none of the princes of this world knew (1 Cor. ii. 6-8)? Did not that pious searcher, borne onward by a holy and religious, but penetrating, curiosity, pass through the first and the second heaven, and enter even into the third heaven in search of that wisdom? And he has not been silent about it to us, but has set it forth faithfully in such faithful words as he could command. For he heard unspeakable words, which it is not lawful for a man to utter (2 Cor. xii. 4), that is to say, not to man; and of these he would discourse to God only. Imagine, then, that God is consoling Paul, whose charity causes him to regret that he cannot make known this wisdom to his fellow-men, and saying to him: * Why are you troubled because men are not capable of hearing and understanding the thoughts you have conceived? Let Me hear thy voice 1 — that is to say, * If it is not permitted to you to reveal to mortal ears the thoughts you have in your mind, yet be consoled, inasmuch as your voice is acceptable and welcome to the Divine ears.' Do you see how that holy soul at one time is sober because of its charity towards us, and at another beside itself to God, and in the power of its purity (2 Cor. v. 13)? See also with regard to holy David whether he was not himself that man of whom, as if of another, he speaks with God: The thought of man shall give praise to Thee, and the rest of the thought make festival in Thine honour (Ps. lxxvi. 11). All, then, that the Prophet was able to make publicly known, by his word or his example, of his prophetic consciousness, that he used to render public praise to God, and thanksgivings among the people of the Lord; while that which remained he reserved for himself and for God, and together they made festival with joy and gladness. This, then, is what he wished to make known to us by the verse quoted: that is to say, whatever of the mystery of wisdom he was able to arrive at by eager and attentive meditation, he partly shared with the people, according to his ability, by the careful preaching which he devoted to their salvation; and the remainder, which the people were not capable of comprehending, he employed in praises and thanksgivings to God. You see that nothing is lost of holy contemplation, since that which cannot be expended to the edification of the peoples is put to good use for the praise of God, and is acceptable and agreeable to Him.

4. That being the case, it is clear that there are two kinds of contemplation: one, upon the state, the happiness, and the glory of the heavenly City, with which either in action or in repose a multitude of its citizens are occupied; the other, upon the majesty, the eternity, and the Divinity, of the King Himself. The one may be said to have relation to the wall, the other to the rock. But the more difficult it is to hollow out this wall, the sweeter and more satisfying is the result attained when it is done. Do not fear that with which the Scripture threatens those who are searchers into Majesty (Prov. xxv. 27). Only bring to that search an eye which is pure and simple, then you shall not be overwhelmed with glory, but shall be admitted [to behold it] — that is, unless you seek not the glory of God, but your own. Whosoever does this is indeed overwhelmed, but by [the looking for] his own glory, not that of God; for in pursuit of that your heart is, as it were, weighed down with desire of vainglory, and is unable to lift itself up to the glory of God. But if that is driven out of our soul we may then securely search1 the Rock in which are hidden all the treasures of wisdom and knowledge (Col. ii. 3). If you are still doubtful, hear what the Rock Himself says: They that work in Me shall not do amiss (Ecclus. xxiv. 22). Oh, that I had wings like a do7>ef for then would 1 fly away, and be at rest (Ps. Iv. 6). There the gentle and simple soul finds rest, where the fraudful, the arrogant, the covetous of vainglory, is overwhelmed. The Church is as a dove, and therefore finds rest. The Church is as a dove, because it is innocent and mournful. As a dove, I say, because it receives with meekness the ingrafted word And it rests in the Word, that is, in the rock; for the Rock is the Word. The Church, then, abides in 1 Scrutemur. Another reading is fodiamus.

the clefts of the rock, through which she looks forth and beholds the glory of her Spouse; and yet she is not overwhelmed by that glory, because she does not arrogate it to herself. She is not overwhelmed by it, because it is not the Divine Majesty, but the Divine Will, into which it is her object to search. Sometimes, indeed, she ventures to contemplate that which belongs to His Majesty, yet not to scrutinize, but to adore. And if it is ever her lot to be transported into it by a sudden ecstasy, that is the Finger of God, who deigns thus to lift up man to Himself, not the temerity of man, presuming insolently to intrude into the deep things of God. For when the Apostle relates that he was caught up into Paradise, that he might excuse his venturing to glory (2 Cor. xii. 1, 2), what other mortal may presume by his own unaided efforts to introduce himself into the terrible sanctuary of this supreme Majesty, and to burst with eager gaze into the sight of its awful mysteries? I conclude that those who are here spoken of as searchers into the Divine Majesty are those who burst upon it of their own accord, not those to whom it is revealed in ecstasy. It is the former, therefore, that are overwhelmed by its glory.

5. A search into the Divine Majesty is, then, full of danger to be feared; but a search into the Divine Will [that we may obey it] is as safe as it is dutiful and pious. Why, indeed, should I not employ myself with all diligence in ascertaining what is the Will of Him to whom I owe obedience in all things? Glory and sweetness also come from the contemplation of His sweetness, from the beholding of the riches of His goodness and tender mercies. Then, indeed, we have beheld this glory, the glory as of the only begotten of the Father (John i. 14). That part of His glory which is here displayed is full of goodness, and truly paternal. That glory does not overwhelm me, though I bend all my powers to contemplate it; on the contrary, it impresses itself upon me. For when we with open face behold the glory of the Lord, we are changed into the same image from glory to glory, even as by the Spirit of the Lord (2 Cor. iii. 18). We are transformed in Him, when we are conformed to Him. God forbid that the conformity of man to the Divine likeness should be presumed to consist in the glory of His majesty, and not rather in a modest and complete obedience to His Will. This is my glory, if ever I shall be so happy as to hear it said of me: 'I have found a man after My own heart.' The Heart of the Bridegroom is the Heart of His Father, and of what character is that? Be ye therefore merciful. He says Himself, as your Father also is merciful (Luke vi. 36). It is this form and expression of countenance that He desires to see, when He says to the Church: Let Me see thy countenance: a form and expression of kindness and of piety. Such a countenance [the Church] lifts with all confidence towards the Rock, which it resembles. They looked unto Him, says the Psalmist, and were lightened, and their faces were not ashamed (Ps. xxxiv. 5). How, indeed, shall a humble soul be confounded by One who is humble, a holy soul by the God of holiness, a modest soul by Him who is modesty itself? The pure countenance of the Bride will no more be abhorrent to the purity of the Rock, than virtue is abhorrent to virtue, or light to light.. 6. But as the Church is not able as a whole to draw near at present to the piercing of the Rock, because it is not in the power of all who are in the Church to penetrate the sacred mysteries of the Will of God, or to apprehend by their own selves the deep things of His counsels, therefore the Bridegroom declares that she dwells not only in the clefts of the rock, but in the secret places of the wall. With respect, then, to those of her members who are perfect, who by the purity of their conscience and the quickness of their intelligence are emboldened and enabled to search and to penetrate the secrets of wisdom, the Church dwells in the clefts of the Rock. With respect to others, she dwells in the secret places of the wall; that is to say, those who either are not qualified to hollow out for themselves caves of refuge in the Rock, or do not presume to do so, should be content to contemplate in spirit the glory of the saints, and, as it were, to abide in the secret places of the wall. If there is anyone to whom not even this is possible, let the Church set before him Jesus Christ, and Him crucified, so that even he may abide, without any toil of his own, in the clefts of the Rock at the hollowing out of which he has not laboured. The Jews have laboured [to pierce them], and he, that he may be a believer, shall enter into the labours of the unbelievers. Nor let him fear to be repulsed, for he is called to enter in. Enter into the rock, says the Prophet, and hide thee in the dust, for fear of the Lord, and for the glory of His majesty (Is. ii. 10). To the soul that is feeble and undecided, such as is described in that verse in the Gospel in which one confesses of himself that he cannot dig, and to beg he is ashamed (Luke xvi. 3), a hollow is shown where he may hide in the earth until he gather strength and make spiritual progress, so that then even he may hollow out for himself clefts in the Rock, and with increased vigour and purity of mind may enter into the inner meanings of the Word.

7. And if we understand as referring to this hiding-place hollowed in the earth that passage in which it is said, They have dug My Hands and Feet (Ps. xxii. 17, Douay), it cannot be doubtful that the wounded soul which shall abide in it shall speedily recover health. For what is so efficacious to the healing of the wounds of conscience, as to the purifying of the intention of the soul, as assiduous meditation upon the Wounds of Christ? But until it is perfectly purified and healed I do not see how the words can be applied to it which are here spoken, Let Me see thy countenance, let Me hear thy voice. For how can the soul which is bidden to hide itself venture to show its countenance or lift up its voice? Hide thyself it is said, in the dust. Wherefore? Because the countenance is not fair, nor worthy to be seen. Nor shall it be worthy to be seen as long as it is not capable of seeing. But when, by the sojourn made in the dust, it has made such progress in the healing of the inward eye that it is able to contemplate the glory of God with open face, then at length the soul shall recount with confidence what it has seen, and shall be, both in voice and countenance, pleasing to the Lord. The countenance which is able to view fixedly the glory of God is necessarily able to please. For that it would not be able to do if it were not itself clear and pure, and transformed into the image of the glory which it contemplates. Otherwise it would recoil from that glory on account of mere unlikeness to it, as if stricken by a brilliance new and unbearable. Therefore, when a soul shall be pure and therefore able to behold unshrinkingly the pure truth, then it is that the Bridegroom will desire to behold its countenance and to hear its voice.

8. For how greatly He is pleased by the preaching of the truth when it is done with a pure intention is shown by the words which are added: For sweet is thy voice. And that the voice would not be pleasing to Him if the countenance were displeasing may be inferred from the remainder of the sentence: And thy countenance is comely. What is the beauty of the inward countenance except purity? The soul may please Him in very many respects without the voice of preaching; but without a pure intention it can please Him in none. To the impure Truth does not show itself, nor does Wisdom entrust itself to them. How, then, should they be able to speak of that which they have not seen? We speak that we do know, saith the Scripture, and testify that we have seen (John iii. n). But you go and dare to give testimony about that which you have not seen, and to speak of that which you know not. Do you ask who it is that I say has not a pure intention? He who seeks for the praises of men; he. who makes a traffic of the Gospel; he who preaches the Gospel as a means of livelihood; to whom gain is godliness; and who does not seek for spiritual fruit provided he obtains a gift. Such as these are wanting in pure intention; and though their mixture of motive hinders their beholding the truth, it does not hinder their discoursing of it as if they did behold it. Why do you act so hastily? Why do you not wait for light? Why do you presume to undertake the work of light before the light is with you? It is in vain that you rise before the light dawns upon you. The light, that is a pure intention, that is charity, which seeketh not her own (i Cor. xiii. 5). I^et this come first, that you speak not unadvisedly with your tongue, as one who setteth his foot at a venture. The truth is not discerned by the eye that is proud, but is clear to him that is upright and sincere. There is no truth which hides itself from the pure in heart, or that may not be uttered by him who is so. But unto the ivicked God saith, What hast thou to do to declare My statutes, or that thou shouldest take My covenant in thy mouth (Ps. 1. 16)? Many there are who, neglecting a pure intention, have tried to speak before they have seen the truth; and have either fallen into grave error, knowing neither what they say nor of what they affirm, or have incurred derision and contempt, inasmuch as they have taken upon them to teach others, while they have not » themselves been taught. Let us pray Him who is the Bridegroom of the Church, Jesus Christ our Lord, to preserve us always from this twofold evil. He is above all, God blessed for ever. Amen.