Sermons on the Song of Songs

Such a soul, my brethren, which has thus attained to the degree of holiness of life, now ventures to aspire to the spiritual nuptials of the Word. And why should she not, since by her resemblance to the Beloved she recognises herself to be qualified and ripe for union with Him? Nor, as His Bride, shall she fear the Majesty of Him with Whom she is in a manner associated by their mutual likeness, to Whose friendship she is admitted by the merit of her love, and to Whom the marriage-vow unites her in wedlock. This is the marriage-vow: “I have sworn and am determined to keep the judgments of Thy justice.” It was their fidelity to this engagement the apostles wished to signify when they said by the mouth of St. Peter, “Behold we have left all things and have followed Thee.” Similar are the words of St. Paul, which, although spoken with reference to carnal marriage, may be also understood of the spiritual union of Christ with His Church. The Apostle says, “For this cause shall a man leave his father and mother, and shall cleave to his wife, and they shall be two in one flesh.” And in the psalm we hear the Bride of the Word singing with exultation, “But it is good for me to adhere to my God, and to put my hope in the Lord God.” Therefore, my brethren, whenever you see a soul which, renouncing every other interest, cleaves to the Word with all her desires, lives by the Word, rules herself by the Word, conceives by His grace and inspiration the fruit of good works which she brings forth unto Him, so that she can say with the Apostle, “For to me to live is Christ and to die is gain”; regard such a soul as a true Bride, united in wedlock to the Word. And “the Heart of her Husband trusteth in her,” because she has given Him proof of her fidelity in that she has despised all things else for His sake, and “counts them but as dung that she may gain Christ.” Such a soul did the Saviour recognise in him of whom He said, “This man is to Me a vessel of election.” And surely that soul of St. Paul’s was as tender a mother to her spiritual offspring as she was a faithful wife to her Husband: which may be inferred from his words, “My little children, of whom I am in labour again until Christ be formed in you.”

But consider that in the state of spiritual marriage there are two modes of parturition, and consequently two kinds of offspring, distinct from each other, yet not opposed. For the mystical mothers bring forth souls by preaching, and interior lights by contemplation. In this second mode of parturition, the soul is sometimes rapt in ecstasy, and withdrawn from the bodily senses, and so completely absorbed in admiration of the Word that she loses even consciousness of self. This happens when, under the attraction of the Word’s ineffable sweetness, she in a manner steals herself from herself, or rather is ravished away and escapes from herself, in order that she may enjoy the Word. But not in the same manner is the spiritual mother affected when she is occupied in bringing forth the fruit of souls to the Word, as when she is thus enjoying His caresses. It is purely out of solicitude for her neighbour and his necessities that she devotes herself to the former employment; to the latter she is invited by the sweetness of the Word. As a mother she rejoices in her offspring; but greater are the delights she experiences as a Bride in the arms of her Bridegroom. Dear to her heart are her children, the precious pledges of conjugal love; but she finds more pleasure in the embraces of her Husband. It is good for her to be helping many to salvation; but it is something far sweeter to be transported out of herself and united with the Word. But when does this happen? And how long does it last? It is an intercourse of love most delightful to experience, but it is as rare as it is delightful, and as short-lived as rare. This is what was placed last amongst the soul’s motives for seeking the Word, in the list which I gave at the beginning of this sermon, where I said that she seeks Him in order to feel the delight which is found in His caresses.

Perhaps there are some of you who would now like an explanation of what it is to enjoy the Word in this way? If so, I can only counsel them to seek out one who has had the experience and to present their request to him. But even though I also had been privileged sometimes to enjoy that favour, do you suppose it would be possible for me to describe the ineffable? Hear how the Apostle speaks of such an experience, “whether we be transported in mind, it is to God; or whether we be sober, it is for you.” As if he should say, “I have one kind of intercourse with God alone and by His sole will, and I have another kind of intercourse in which you may participate. The former may be enjoyed indeed, but cannot be expressed in human language; in the latter I condescend so far to you as to speak in words which you can comprehend.” O whosoever thou art that wouldst learn what it is to enjoy the Word, get ready, not thine ear, but thy heart. For no tongue, but grace alone is capable of teaching thee this. It is “hidden from the wise and the prudent” and “revealed to little ones.” Great therefore, my brethren, truly great and sublime is the virtue of humility which can merit what cannot be taught, which is worthy of receiving what cannot be learned, which deserves to conceive of the Word and by the Word what no words can express. And wherefore? Not because these things are really due to the humble soul, but because such is the good pleasure of the Father of the Word, her Bridegroom, Jesus Christ Our Lord, Who is overall things, God blessed for ever. Amen.