Sermons on the Song of Songs

“My Beloved to me, and I to Him, Who feedeth among the lilies.”

The present discourse begins, my brethren, at the point where we left off in the last. The Bridegroom, as I was saying, is a lily, yet not a “lily among thorns.” For He has no thorns “Who did no sin.” But He has pronounced His Spouse to be a “lily among thorns”; and if even she should affirm that she has no thorns, “she deceiveth herself, and the truth is not in her.” He also declares Himself to be a flower and a lily, but nowhere tells us that He is a “lily among thorns.” On the contrary, He says, “I am the Flower of the field, and the Lily of the valleys.” There is here no mention of thorns; because of all men He is the only one who is not obliged to exclaim with the Psalmist, “I am turned in my anguish whilst the thorn is fastened.” He therefore can never be without lilies Who must ever be without sin; for He is all white and always “beautiful above the sons of men.” Do thou, then, who hearest or readest what I am now saying make it thy care to grow lilies in the garden of thy soul if thou dost wish to have Him for thy Guest, Who abides only among the lilies. Let thy actions, thy aims, and thy desires proclaim themselves lilies by their spiritual whiteness and perfume. For morals, like material things, have their own colours and odours. And colour and odour are just as distinct from each other in spiritual as in material objects. Conscience is the faculty which judges of moral colours, moral odours are distinguished by fame. “You have made our savour to stink before Pharao and his servants,” said the “officers of the children of Israel” to Moses and Aaron, speaking of public opinion. Actions derive their colours from a twofold source, namely, the intention of the heart and the judgment of the conscience. Vices are coloured black, virtues white; but in order to determine which is which recourse must be had to the conscience. The word of the Lord concerning the single eye and the evil eye stands firm, because it draws a clear line of demarcation between the morally white and the morally black, and separates the light from the darkness. Therefore, whatever proceeds from a pure heart and a good conscience is to be accounted white and virtuous. If, further, it succeeds in coming into good report, it even deserves now to be called a lily, as lacking neither the colour nor the odour of a lily. For although fair fame can add nothing to the intrinsic value of virtue, it certainly enhances its brightness and beauty.

But if the intention of the mind be blemished, the same blemish shall be found in all that comes forth from it. For the branch cannot be healthy when the root is rotten. And therefore we ought not to regard as a lily whatsoever springs from a root so vitiated and inherits its corruption, whether it be action, or speech, or prayer, no matter how favourably opinion may judge of it. The lily’s perfume is there indeed, but not the lily’s colour. For how can that be called a lily which is discoloured with the stain of an impure intention? Fame has certainly no power to transform into virtue what is declared to be vice by the verdict of conscience. Virtue indeed can be content with the whiteness of a pure intention, even though the odour of fame should be lacking. But the perfume of good report will never be able to supply for the defect of colour in the intention. Nevertheless, the man of virtue will always make it his study, so far as depends on him, to “provide good things not only in the sight of God, but also in the sight of men,” so that he may be in truth a lily.

But God’s forgiveness is also a whiteness of the soul. Hence He says Himself, by His Prophet Isaias, “If your sins be as scarlet, they shall be made as white as snow; and if they be red as crimson, they shall be white as wool.” There is yet another spiritual whiteness, that, namely, which shines in the soul of the man, who shows mercy with cheerfulness. For if you observe him whom the Psalmist describes as an “acceptable man that sheweth mercy and lendeth,” does it not seem to you that the very joyousness of his heart has impressed what I may call the splendour of piety on the features of his face, yea, and on the work of his hands? Just as, on the contrary, when one renders a service with sadness and, as it were, by compulsion, there appears both on his action and on his countenance, not a bright, but a black colour. And therefore the Apostle tells us that “God loveth a cheerful giver.” Perhaps He also loves the man who gives with sadness? Certainly not, for the Lord, who “had respect to Abel” on account of the brightness of his good will, turned away His eyes from Cain, because “his countenance had fallen,” as the effect, no doubt, of gloominess and jealousy. Consider here, my brethren, how repulsive must be the colour of melancholy and sadness, since God is thus obliged to avert from it His Face. How the brightness of a cheerful heart enhances the value of a benefit is thus beautifully and elegantly expressed by the poet:—

“The kindly look in worth outweighs

Whatever gift the hand conveys.”

Nor is it only the “cheerful giver” whom “God loveth,” He also loveth him “that giveth with simplicity.” For simplicity is another species of spiritual whiteness. This can be proved from its contrary, because duplicity is a blemish. Indeed it would be more correct to call it a black stain. For in reality what difference is there between duplicity and deceit? Now of the deceitful man the Psalmist says, “In His sight he hath done deceitfully, that his iniquity may be found unto hatred.” And therefore, as the same Prophet declares, “Blessed is the man to whom the Lord hath not imputed sin, and in whose spirit there is no guile.” The Lord Himself, in a few words, comprehends very beautifully the two stains of deceit and sadness, when He says, “Be not as the hypocrites, sad.” The Bridegroom, consequently, as being the “Virtue of God” finds His delight in the virtues; and as being the “Lily of the valleys,” loves to feed among the lilies; and as being the “Brightness of eternal life,” seeks His pleasure in bright souls.