Sermons on the Song of Songs

ALL THAT LIFTS ITSELF UP AGAINST THE KNOWLEDGE AND SERVICE OF GOD IS TO BE ABASED. IN WHAT WAY THE FATHER AND THE WORD COME INTO A SOUL THAT LOVES, AND TAKE VF THEIR ABODE IN IT; AND OF THE CLOSE RELATION THAT I> THUS ENTERED INTO BETWEEN GOD AND THE SOUL.

IN the preceding sermon these words were said to be an utter ance of the Church universal, occasioned by the promises made to her by God, as well for the life which now is as for thai which is to come. The question proposed is whether a single soul can appropriate to itself, in a certain manner, those promises which

are made to the whole community of souls. If it may not do so, then it behoves us to refer these words to the Church in such a way that they may not apply to the individual; and not these only, but all utterances of a similar kind in which great truths are expressed; as, for example, / waited patiently for the Lord, and He inclined unto me (Ps. xl. i), and any others touched upon in the former sermon. If, on the contrary, anyone thinks that the individual soul is permitted to claim these promises, I do not contest that opinion; but it is needful to ascertain to whom that claim is permitted, for it is manifestly not open to all indiscriminately to do so. The Church of God has, without doubt, her spiritual men who serve God within her pale, not only faithfully, but also with confidence, who speak with God as with a friend, and whose conscience renders to them an approving testimony. But who are these? That is known only to God. Do you, nevertheless, hear what manner of men you ought to be if you wish to be of that number. Though I say this, I do so not as having had experience of this, but as one who desires to have it. Give me a soul which loves God, and Him only, and which deserves to be loved for His sake, to which to live is Christ, and not only so, but with which this has long been the case; which, whether in action or in repose, has God always before its eyes, and desires, with anxious care, to walk with Him at all times, to be of one mind with Him, and which is enabled so to be; give me, I say, a soul like this, and I do not deny that it is worthy of the care of the Bridegroom, of the regard of His Majesty, of the favour of the Sovereign, of the attention of the Ruler of all the earth, and if it desires to glorify itself it can do so without folly, provided it is mindful that 4 whosoever glorieth, let him glory in the Lord.' In this manner one individual soul may venture to appropriate that which belongs only to many, but for a distinct reason.

2. For the causes which we have enumerated above give confidence to a holy and believing multitude, but there are two principal ones which give it to a holy soul separately. In the first place, the I)ivinity of the Bridegroom, being by nature wholly simple, is able to regard many persons as one, and one person as if many, without being divided by their diversity in the one case, or restricted by the singularity in the other; it is neither agitated by cares, nor troubled by disquietudes. Thus, though it be wholly occupied by one object, it is not absorbed by that object; nor, if occupied by many, is it spread over them. Secondly, which it is as sweet as it is remarkable to have experience of, so great is the condescension of the Word, so great is the benevolence of the Father and of the Word towards the soul well affected and well regulated (which is indeed the gift of the Father and the work of the Son) that they deign to honour it with their presence, and in such a measure that they not only come to it, but make their abode with it (John xiv. 23). For it is not enough that they come to it, unless they also bestow upon it their fulness. What is it for the Word to come to the soul? It is to instruct it in wisdom. And what for the Father to come? It is to touch it with the love of wisdom, so that it may be able to say: I was a lover of her beauty (Wisd. viii. 2). To love is of the Father, and therefore the coming of the Father is declared by the infusion of love. What would be the effect of knowledge without love? It would produce pride. And what of love without knowledge? It would be the cause of error. In fact, they were in error of whom St. Paul said: / bear them record that they have a zeal of God, but not according to knowledge (Rom. x. 2). It is not becoming for the Bride of the Word to be ignorant, and, on the other hand, the Father does not suffer her to be proud. For the Father loves the Son, and is always swift to cast down and destroy that which exalts itself against the knowledge of the Word, whether by moderating or by sharpening zeal, whereof the one is the effect of mercy, the other of justice. May He cast down, or, rather, destroy and reduce to nothingness, every rising of pride in me; and may He do this not by the fire of His anger, but by the gentie flowing of His love! May I be enabled to learn not to indulge in pride, yet to learn this not by the lessons of vengeance, but by the unction of grace! O Lord, rebuke me not in Thine anger, as [Thou didst rebuke] the Angel who exalted himself in Heaven, neither chasten me in Thy hot displeasure (Ps. vi. 1) as Thou didst man who offended in Paradise. Both of these meditated iniquity in seeking to exalt themselves, the one by power, the other by knowledge. For the woman foolishly believed the voice of the tempter when he promised: Ye shall be as gods, knowing good and evil (Gen. iii. 5). He had at an earlier period seduced himself, when he had persuaded himself that he should become like unto the Most High. For he who thinks himself to be something when he is nothing deceives himself (Gal. vi. 3).

3. But both one and the other of these eminences was cast down; but more gently in the case of man, according to the just judgment of Him who doeth all things in weight and in measure. For it was in fierce anger that the Angels were punished, or, rather, were condemned; but it was only a milder degree of displeasure that was felt by man. For in the midst of His wrath God remembered mercy. Wherefore the children of men are called to this day 'children of wrath/ but not 'of fierce anger.' If I were not born in the former state, I should not need a New Birth through Baptism; but if I were born in the latter state, either a New Birth would be unattainable to me or would profit me nothing if attained. Would you behold a child of fierce anger? If you have seen 'Satan as lightning fall from heaven,' that is to say, precipitated thence by the vehemence of the fierce anger of God, then you have learned what that anger is. Then He is not mindful of His mercy, for in His wrath He will indeed remember mercy; but it is not so when His fierce wrath burns as fire. Woe to the children of unbelief! to those, I mean, who, being descendants of Adam, have been born children of wrath, and have changed that wrath into fierce anger against themselves by their diabolic obstinacy; the rod into a club, yea, rather into the hammer of destruction. For they treasure up unto themselves wrath against the day of wrath (Rom. ii. 5). Wrath treasured up, what is it but fierce anger? They have committed the sin of the devil, and are stricken with the same judgment as he. Woe also, though in a less terrible degree, to those who, having been born children of wrath, have not awaited the obtaining of the New Birth by grace. For having died in the same state in which they were born, children of wrath they shall remain. I say 'of wrath/ not 'of fierce anger,' because it is most piously believed, and the hopes and sympathies of humanity lead us to expect, that their penalties are of a far milder kind, since the infection of nature in them comes wholly from others.1

4. Therefore the devil has been judged in the fierce anger of God, because his iniquity was found hateful; while that of man has been judged but in anger, and in anger is corrected. Thus every kind of exaltation is repressed, as is also that which makes proud and leads to a headlong fall; for the Father is animated by zeal on behalf of the Son. For in both the one case and the other there is an injury to the Son, or rather there is [either] a usurpation of power against the Might of God, which is Himself, or a presumption of knowledge against the Wisdom of God, which also is no other than God Himself. O Lord, who is like unto Thee; who, except the Brightness of Thy Essential Being, the express Image of Thy Person? He alone is in Thy Likeness; He alone being Son of the Most High, and Himself Most High, thought it not robbery to be equal unto Thee (Phil. ii. 6). How can He be otherwise than equal to Thee, since Thou and He are one? His seat is on Thy Right Hand, not under Thy Feet. How can anyone be found so daring and so rash as to attempt to usurp the place of Thy Only Begotten Son? Let him be cast down. He sets a seat for himself on high; let the noxious chair of evil be overturned. Who is it that teacheth man knowledge? Is it not Thou, O Key of David, who openest and shuttest to whom Thou wilt? How, then, could the attempt be made without the Key to enter, or rather to gain access by violence to the treasures of wisdom and knowledge? For he who entereth not by the door, the same is a thief and a robber (John x. i). Peter, then, will enter, who has received the keys; nor will he enter alone, for he shall admit me if he will; and if he will, shall shut out some other person, according to the knowledge and the power which has been conferred upon him.

5. And what are these keys? They signify the power of opening and shutting, and of distinguishing between those who should be admitted and those who should be excluded. These treasures are not in the serpent, but in Christ. And therefore the serpent was not able to bestow the knowledge which he did not possess, but He who did possess it bestowed it. Nor could he have a power which he had not received, but he had it who had received it. Jesus Christ bestowed it (Matt. xvi. 19); Peter received it He was not rendered proud by his knowledge, nor is he therefore to be cast down from the power he has received. Wherefore? Because he in neither of these ways exalted himself against the knowledge of God, who laid claim to none of these powers beyond the knowledge of God, as did he who flattered himself in his own sight until his iniquity was found to be hateful (Ps. xxxvi. 2). How, indeed, should he have desired anything beyond the knowledge of God, who described himself as an Apostle of Jesus Christ, according to the foreknowledge of God the Father? (1 Peter i. 1, 2). And these things were said in respect of the zeal of God directed against the evil-doers, whether angel or man (for in both he finds perverseness), insomuch that He has destroyed in His wrath and fierce anger everything that exalts itself against the knowledge of God.

6. It is now needful to return to the zeal of mercy, that is, the zeal which is not inflamed against us, but is sent forth towards us; for the flame of zeal is, as we have already said, that of judgment, and has given us sufficient cause for fear in the examples which have been adduced of those so terribly punished. It is for that reason that I shall retire to a place of refuge from the face of the fierce anger of the Lord, namely, to that zeal of kindness which burns with sweet and efficacious expiation. Does not charity atone for sins? It does, and with power. I have read that it covers the multitude of sim (1 Peter iv. 8). But I ask: Is it not suitable also and sufficient to cast down and humble every exaltation of the eyes and of the heart? Assuredly, for it vaunteth not itself, and is not puffed up. If, then, the Lord Jesus deigns to come to me, or rather in me, not in the zeal of His fierce anger, nor even in wrath, but in love and in a spirit of gentle kindness, striving with me with a godly jealousy: since what is there that is so emphatically of God as charity? For that is indeed God. If, I say, He comes thus, then I know by that sign that He is not alone, but that with Him has come His Father also. For what is so Fatherly as this? And it is for this very reason that He is called, not only the Father of the Word, but also the Father of mercies (2 Cor. i. 3), because to Him it belongeth always to have pity and to spare. If I have ever felt that He has opened my understanding that I might understand the Scriptures (Luke xxiv. 45), either that 1 might be able to pour forth in preaching, as it were, from my inmost heart the wisdom which is from above, or that a deeper insight into Divine mysteries might be given me through an influx of light from heaven, or that the heavens themselves seemed to be spread over my soul and to let fall upon it the fruitful showers of meditation, then at such times it is not doubtful to me that the Bridegroom is present with me. For these rich gifts come to us from the Word, and of His fulness do we all receive these precious things. If, again, I am per- vaded by a feeling of devotion humble and devout, but zealous and inspiring, if love of the truth, penetrating to my inmost being, produces in me a scorn and hatred of vanity, so that neither the increase of knowledge renders me proud nor the frequency of [the Divine] visitations exalts me, then I straightway feel that this is the effect of Paternal tenderness, and I do not doubt that the Father is with me. But if I shall have continued to persevere, as far as in me is, in sentiments and actions worthy of so great a Divine condescension, and the grace of God which was in me was not in vain, then I am assured that the Father and the Word have taken up their abode in me; the One to nourish my soul, the Other to instruct it.

7. What a close and intimate relation this grace produces between the Divine Word and the soul, and what confidence follows from that intimacy, you may well imagine. I believe that a soul in such a condition may say without fear: My Beloved is mine; inasmuch as it is conscious that it loves God with a true and even a vehement affection, and therefore concludes that it is beloved in no less a degree by Him; and by the singular devotion, the care, the labour, the diligence, the earnestness wherewith it is animated in the incessant and ardent effort to find means to please God, which it readily, and without question, recognises in itself, it recalls the Lord's promise: With what measure ye mete, it shall be measured to you again (Matt vii. 2). It is true that the Bride is prudent, and prefers to take for her part a deep thankfulness for grace bestowed, because she knows that her Beloved has prevented her in the bestowal of affection. It is for that she sets His Name first: My Beloved is mine, and f am His, From the attributes, then, which belong to God, she justly and confidently infers that by Him whom she loves, she is herself beloved. This is, in fact, the case. The love of God for the soul produces the love of the soul for God; the direction of the Divine thought upon a soul causes that soul to direct itself towards God, and His care and solicitude for it produces a similar care and solicitude in it towards Him. For, I know not by what affinity of nature it takes place, that when a soul has once attained to behold, with unveiled face, the glory of the Lord, it is speedily, as if by a necessary law, conformed to it, and transformed into the same image. God will then appear towards you, such as you shall have appeared towards Him. With an upright man (says the Psalmist) He will show Himself upright; with the pure He will show Himself pure (Ps. xviii. 25, 26). Why not, then, also loving with one who loves Him, attentive with the attentive, careful with the careful, and at leisure with the leisurely?

8. Lastly, He says: / love them that love Me; and tfwse that seek Me early shall find Me (Prov. viii. 17). You see how He assures you, not only of His love, if you love Him, but also of the care and thought which He employs on your behalf, if He feels that you are careful in that which relates to Him. Are you keeping vigil? He will keep vigil too. Though you arise in the night itself, before the beginning of the morning watches, though you hasten as much as you are able to ' prevent the night watches/ you will find Him there; you will not anticipate Him. You will act rashly if, in such a matter as this, you attribute any precedence in time, or any greater degree, to yourself rather than to Him; for His love is greater than yours, and it is before yours. If a soul is deeply assured of these glorious truths, can you wonder that it takes pride and pleasure, even for the very reason that it is assured of them, in the thought that this Majesty which is so great gives attention to it alone, as if He had no care for the rest of His creatures; nay, seems to set all other cares aside, and to guard it with an undivided devotion?

It is time that I should bring this sermon to an end. I will add only one thing, which seems marvellous, but is true, and is specially addressed to those spiritually minded who are among you: that a soul which beholds God beholds Him no otherwise than as if it alone were beheld by Him. It is, then, in this confidence that it declares that He gives attention to it, and that it gives attention to Him, and that it beholds nothing else but itself and Him. How good art Thou, O Lord, to the soul that seeks Thee! Thou comest to it; Thou dost embrace it; Thou showest Thyself to be its Bridegroom, its Spouse; Thou who art its Lord, yea, who art above all, God blessed for ever.