Sermons on the Song of Songs

Let us here examine carefully the words spoken by the Bridegroom concerning those cunning little foxes which destroy the vineyard. They are called little, not because they are little in malice, but on account of their subtlety and craft. For this species of animal is noted for its natural slyness, and is always very ready to do harm in secret. By reason of such characteristics the fox appears to me to typify admirably certain extremely subtle vices, which conceal themselves under the fair show of virtues. What these vices are I have already been some time explaining, and have presented you with a few examples to illustrate my teaching. It is their peculiarity that they can do us no hurt unless they succeed in imposing on us by a pious exterior and so leading us to mistake them for virtues. But in reality they are always either the vain thoughts of man’s mind, or the inspirations of evil angels, those angels of Satan who transform themselves into angels of light, “preparing their arrows in the quiver”—that is, in secret—“to shoot in the dark the upright of heart.” Hence it appears to me that the reason why they are described as little is this, that whereas all the other vices betray themselves by their grossness so that they are easily recognised, these because of their subtlety are very difficult to detect and consequently very difficult to guard against, except for such alone as are perfect and experienced and have the eyes of their hearts enlightened for distinguishing between good and evil, and especially for the discerning of spirits. For persons so privileged can say like St. Paul that they are not ignorant of Satan’s devices and counsels. And consider if this be not the reason why the Bridegroom commands His Spouse not to exterminate, or to drive away, or to kill the little foxes, but rather to catch them: because, namely, these spiritual and crafty animals require to be observed and examined with all diligence and caution, and so caught in their cunning, according to what is written, “I will catch the wise in their own craftiness.” Therefore, whenever a deceit is discovered or a fraud detected, or a lie exposed, we may then say with perfect truth that the little fox, which was destroying the vines, has been caught. It is in the same sense we speak of a man being caught in his words. So you may read in the Gospel that “the Pharisees going, consulted among themselves how to catch Him (Jesus) in His speech.”

It is in this way, then, that the Bridegroom would have us catch the little foxes that destroy the vines, namely, by detecting them, by exposing them, by confounding them. For it is the characteristic of such subtle vices that they lose their power for harming the moment they are discovered, so that for them to be exposed is to be vanquished. Who but a madman would knowingly and deliberately put his foot in a trap which he has detected? Therefore you have done all that is necessary with regard to these little foxes when you have caught them, that is, when you have unmasked and exposed them, because they are unable to live in the light. The same is not the case with the other vices, which come upon us without any disguise, openly wound us, make us their witting captives, overpower our resistance, in a word, employ against us not fraud but force. Hence in dealing with them what we need is not so much careful observation, since they attack us openly like savage beasts, but rather a firm defence. It is only in the instance of those little foxes, those mighty dissemblers, whose capacity for mischief depends on concealment, that nothing more remains to be done once they have been caught in their craftiness and dragged forth into the light. For they live in dens. Here, then, is the reason why the Bridegroom commands that they be caught and calls them little foxes. Or perhaps He uses the word “little” to intimate that we ought to keep careful watch and take hold of our passions as soon as they appear and are still young and weak; lest, if permitted to grow, their power for evil should also increase, as well as the difficulty of catching them.

But if we interpret the Bridegroom’s words allegorically, taking the vines to mean churches and the foxes heresies, or rather heretics, then the sense will be that heretics are to be caught, not driven away. They are to be caught, I say, but with no other force than the force of arguments wherewith their errors are refuted. For themselves, let them, if it is possible, be reconciled to the Church, let them be brought back to the true faith. Such is the desire of Him “Who will have all men to be saved and to come to the knowledge of the truth.” Such also is the wish of the Bridegroom, as He signifies in this place where He does not simply say, “Catch the foxes,” but “catch us the foxes.” Therefore He wants these foxes to be won over to Himself and His Spouse, the Catholic Church, and expresses this desire by saying, “Catch us the foxes.” Consequently, whenever an experienced and learned member of the Church undertakes to dispute with a heretic, he is bound to make it his aim, not merely to convict his opponent of error, but also to convert him to truth. For he should bear in mind the words of St. James, “He who causeth a sinner to be converted from the error of his way, shall save his soul from death and shall cover a multitude of sins.” But should the heretic be unwilling to return, and, after being once and a second time admonished, remains still obdurate in his error, then according to the Apostle’s injunction he must be avoided, as one entirely corrupted. Thenceforth it will be better, at least in my opinion, to drive away such a fox, or even to put him under restraint, than to permit him to go on destroying the vines.

It must not, however, be supposed that he has accomplished nothing who has conquered and confounded the heretic, clearly and unmistakably distinguished truth from its counterfeit, exposed by plain and unanswerable arguments the wickedness of wicked doctrines, and “brought into captivity every understanding” “that exalteth itself against the knowledge of God.” For by doing so much he has really caught the fox, although the heretic has not been brought to salvation. And he has even caught the fox for the Bridegroom and the Bride, although not in the sense in which we have been speaking. For even though the heretic refuses to raise himself from the mire, the Church by his defeat has been confirmed in the faith. And surely the Bridegroom takes delight in the prosperity of His Spouse, “for the joy of the Lord is our strength.” Besides, He makes it plain how He reckons our advantage as His own, by so graciously associating Himself with us in the command whereby He orders that the foxes be caught not for Him alone, but for Him and for us. “Catch us the little foxes,” He says. Take notice, my brethren, how He deliberately uses the pronoun “us.” What language could be more sociable and condescending? Does it not seem to you that He is speaking here as a father of a family who has nothing proper to himself, but regards all his possessions as common to his wife, and his children, and his household? Yet He Who speaks is God, although He speaks now not as God but as our Bridegroom.