Sermons on the Song of Songs

But those heavenly spirits called the Cherubim, if they really enjoy the privileges indicated by their name, cannot, as I think receive anything either from or through the inferior choir of Thrones. For to them it is given to drink their fill at the very fountain. The Lord Jesus Himself vouchsafes to introduce them directly into the plenitude of truth, and communicates to them most generously the “treasures of wisdom and knowledge” concealed in Himself. Neither do the Thrones impart any illumination to the Seraphim. These are so completely drawn into and absorbed in the furnace of God’s love, so inflamed with the fire of divine charity, that they seem to be but one spirit with God; just as ignited gas (aer) receives from the flames which kindle it not only their intense heat, but even their colour, and appears to be not so much on fire, as to be fire itself. Therefore, of the two last-mentioned choirs, the former find their chief delight in admiration of the knowledge of God, “of which there is no number,” the latter in contemplating His charity which “never falleth away.” Hence, they derive their respective names from that particular grace which seems to be in each order the characteristic and distinguishing endowment. For Cherub signifies “fulness of knowledge,” whereas Seraph means “enkindling” or “inflamed.” Therefore, the Angels love God on account of the perfect equity of His judgments; the Archangels, on account of the supreme wisdom of His counsels; the Virtues, by reason of His infinite graciousness, which is exhibited in the display of wonders, calculated to bring unbelievers to the faith; the Powers, because of that exercise of His divinely-just omnipotence, whereby He defends and protects the good from the cruelty of the malignant; the Principalities, on account of that eternal and primeval efficacy by which He communicates being and the principle of being to every creature, superior or inferior, spiritual or corporeal, “reaching from end to end mightily”; the Dominations, because of the imperturbable tranquillity of His will, wherewith He rules the universe in the might of His arm, and the more mightily in proportion to that native gentleness and unruffled calm by which He “disposeth all things sweetly”; the Thrones, for the benevolence of His illuminating wisdom, extending itself to all without envy, and for the unction of His grace which “teacheth of all things”; the Cherubim, because “The Lord is a God of all knowledge,” Who, knowing what is necessary for the salvation of each, distributes His gifts as He judges expedient, and with prudence and providence, amongst those who rightly pray for them; finally, the Seraphim love Him, because He is charity and “hateth none of the things that He hath made,” willing “all men to be saved and to come to the knowledge of truth.”

Thus all the angelic choirs love according to their several capacities. But the “young maidens,” with less understanding, have also less capacity, and are altogether unable to attain to things so high, for they are but “little ones in Christ,” requiring to be fed with milk and oil. Hence it is on the breasts of the Spouse that they must find the motives of their love. The Spouse possesses the oil poured out, the perfume of which arouses in the hearts of the “young maidens” a desire to “taste and see how sweet the Lord is.” And seeing them inflamed with love, she turns to her Beloved, and says, “Thy name is as oil poured out, therefore, young maidens have loved Thee exceedingly What is it, my brethren, to love exceedingly? It is to love greatly, passionately, ardently. On perhaps in the spiritual sense of the words, the Holy Ghost conveys an indirect reproof to some amongst you who are beginners in the religious life, censuring that indiscreet zeal, or rather that “exceedingly” obstinate imprudence of theirs, which I have so often in vain endeavoured to repress. To such I say, you are unwilling to be content with the common life. You are not satisfied with the regular fasts, with the solemn vigils, with the ordinary observance of discipline, with the clothes and food I provide for you. You prefer what is private to what is common. Why do you thus resume charge of yourselves after having once and for all committed that responsibility to me? For, lo! you have again taken as your superior, in place of me, that self-will, which, as your consciences bear witness, has betrayed you into so many offences against God. By it you are taught not to spare nature, not to listen to reason, not to follow the counsel or the example of the seniors, not to submit to my authority. Are you not aware that “obedience is better than sacrifice”? Have you not read in your Rule that whatever is done without the sanction and consent of the spiritual father shall be attributed to vainglory and shall merit no reward? Have you not read in the Gospel the example of obedience set by the Boy Jesus for the imitation of all other youths who aspire after holiness? For when He had remained behind in Jerusalem, and declared that it was necessary for Him to be about His Father’s business, yet, as His parents would not consent to His staying longer, He did not disdain to follow them to Nazareth, the Master obeying His disciples, God obeying man, the Word, the Wisdom of the Father obeying a poor artisan and his consort! Nor is this all. The inspired narrative goes on to say, “And He was subject to them.”

How long will you be wise in your own conceits? God commits and subjects Himself to mortals, and will you still walk in your own ways? You did indeed receive a good spirit, but you have made an ill use of the gift. I am now afraid lest that good spirit should depart from you and one that is wicked succeed, who will strive to deceive you with the outward appearance of virtue, so that having begun in the Spirit you may end in the flesh. Do you not know that the angel of darkness frequently “transformeth himself into an angel of light”? God is Wisdom and wills us to love Him, not alone sweetly, but wisely as well. Hence the Apostle speaks of “your reasonable service.” Believe me, if you neglect the knowledge of truth, the spirit of error will have no trouble in misdirecting your zeal. For that cunning enemy can find no more efficacious means of expelling the love of God from your hearts than by causing you to walk in it without caution or reason. Wherefore, I am thinking of proposing to you certain canons of conduct which those who love God may find it worth their while to put in practice. But as to-day’s sermon has reached its limits, on the morrow, if God continues to give me life and leisure for preaching, I will attempt to set them forth for your consideration. Then, when our bodies are refreshed by the repose of the night, and (what is more important) our minds duly reinvigorated by the tonic of prayer, we shall come again together for the discourse on divine love, through the favour of Our Lord Jesus Christ, to Whom everlasting honour and glory. Amen.