Sermons on the Song of Songs

Joseph knew that his Egyptian master had entrusted to his care both his house and all his goods. But he also was well aware that there was one exception, namely, his mistress; and so he would not consent to her solicitations. “Behold,” he said to the temptress, “my master hath delivered all things to me, neither is there anything which is not given into my power, or that he hath not delivered to me, but thee who art his wife.” For he was not ignorant that “the glory of the man is the woman,” and he considered that he would be making a return of basest ingratitude should he tarnish the glory of one who had rendered himself so glorious. Being wise with the wisdom of God, he reflected that husbands are extremely jealous of their wives, as of their own honour, and are never willing to entrust them to the care of any other than themselves. Hence, he would not presume to stretch forth his hand to what was not permitted him. What then? Shall men be so sensitively jealous of their own glory, and shall they yet dare to defraud God of His, as if He were not also jealous? But hear what He Himself says, “I will not give My glory to another.” What, then, O Lord, what wilt Thou give us? “Peace,” He answers, “I leave with you, My peace I give unto you.” It is enough for me. Thankfully do I receive what Thou, O Lord, leavest to me, and I leave to Thee what Thou reservest to Thyself. This division is pleasing to me. It is also, I doubt not, for my best interests. Glory I renounce altogether, lest, perchance, whilst I usurp what is not conceded, I justly forfeit even that which has been bestowed. Peace I want, peace I desire, and nothing more. He that is not satisfied with peace, is not satisfied with Thee. For Thou art “our Peace Who hath made both one.” This is necessary for me, this is sufficient for me, to be reconciled to Thee and to be reconciled to myself. For since “Thou hast made me opposite to Thee, I am become burdensome to myself.” I will be cautious henceforth neither to appear ungrateful for the gift of peace bestowed, nor a sacrilegious usurper of Thy divine glory. To Thee, O Lord, to Thee, let Thy glory remain inviolate. As for me, I shall be well content, if I can but preserve that peace which Thou hast given me.

When peace was restored to Israel by the overthrow of Goliath, the people all participated in the joy, but David alone was glorified. Josue, Jephte, Gedeon, Samson, even Judith, though a woman, all in their day gloriously triumphed over their enemies. But, whereas the whole nation joyfully participated in the peace which they won, none was associated with them in glory. Judas Machabeus, also, distinguished himself by his numerous victories. Yet, when, by fighting bravely, he repeatedly brought peace to his exulting people, did he ever share his glory with anyone? “And then,” we read, “there was great—not glory but—joy amongst the people.” Wherein has the Creator of all fallen short of these, that He also should not enjoy a singular, incommunicable glory? Alone He created all things, alone He triumphed over His enemies, alone He redeemed the captives, and shall He be otherwise than alone in His glory? “And My own arm,” He says, “hath saved for Me.” Again, “I have trodden the wine-press alone, and of the gentiles there is not a man with Me.” What share, then, can I have in the victory, since I have had none in the combat? It is, therefore, the height of impudence in me to arrogate to myself either glory without victory, or victory without a fight. But, ye mountains, “receive peace for the people,” receive for yourselves also peace, not glory: this you must reserve to Him Who alone has both sustained the conflict and achieved the victory. So, I pray, so let it be. “Glory to God in the highest, and on earth peace to men of good will.” But he is evidently not a man of good, but of evil will, who, not content with peace, “with a haughty eye and an insatiable heart,” is impatiently covetous of the glory of God, and so loses peace without compensating for its loss by the acquisition of glory. Who would believe the wall should it boast of having begotten the sunbeam which it receives through the window? Who would credit the clouds did they claim the rain as their offspring? To me it is clear enough that, although imperceptible to bodily sense, there must be some source other than the aqueducts for the currents of water, some other source for the words of wisdom besides the lips and teeth.

Whatever I behold in persons of sanctity, deserving of commendation or admiration, on examining it by the clear light of truth, I discover that there is One Who is really praiseworthy and wonderful, and another who appears so; and I “praise God in His saints,” whether in Eliseus or in the great Elias, both resuscitators of the dead. They indeed exhibit to our view things strange and marvellous, yet not by their own power, but as ministers of Another. It is God, dwelling in them, “Who doth the works.” Invisible and inaccessible in Himself, He is manifest and “wonderful in His saints.” He is alone wonderful “Who alone doth wonderful things.” The beautiful writing or drawing is no merit of the pen’s, neither can the tongue nor the lips glory in the good word that proceeds from them. But it is time that a prophet also should speak. “Shall the axe boast itself,” asks Isaias, “against him that cutteth with it? or shall the saw exalt itself against him by whom it is drawn? As if a rod should lift itself up against him that lifteth it up, and a staff exalt itself which is but wood, so against the Lord is everyone that glorieth, if he glory not in the Lord.” “If I must glory,” St. Paul teaches me whereof I must glory and wherein. “This,” he says, “is our glory, the testimony of our conscience.” Securely shall I glory if, conscience being my witness, I arrogate to myself none of the Creator’s glory. Securely indeed, because thus I shall glory not against, but in the Lord. Such glorying is not only not forbidden us, but it is even strongly commended in the words, “You receive glory one from another, and the glory which is from God alone you do not seek.” And truly the grace to glory in God alone can come from God alone. Nor is this an insignificant glory, being as true as it is from Truth, and so rare, in truth, that only the small number of the perfect perfectly glory in it. Therefore, let the “vain sons of men,” “let the lying sons of men” go and “by vanity deceive together.” As for him who wisely glories, he will prove his work and examine it diligently by the light of truth. So shall he have glory in himself, not in the mouth of another. I should be a fool to lock up my glory in the coffer of men’s lips so that I should have to beg it of them whenever I wanted it. For as it depends on their will whether to approve or to censure me, so my glory or disgrace would be equally in their power. But I keep my glory under my own care. I myself with more fidelity shall guard it for myself. Nay, not even to myself do I entrust it. I rather deposit it with Him, Who “is able to keep that which I have committed unto Him against that day,” careful to preserve, faithful to restore. “Then shall every man have (secure) praise from God,” every man, that is, who has despised human praise. For changed to confusion shall be the glory of those who relish only the things of earth, according to the testimony of David, “God hath scattered the bones of them that please men: they have been confounded because God hath despised them.”