Sermons on the Song of Songs

My meaning is this. Do you not suppose that Lucifer, who arose in the morning, and with impatient ambition mounted on high—do you not think that he also, before he was cast down into eternal darkness, envied the human race the oil poured out upon it, and in anger began to murmur, saying within himself, “To what purpose is this waste?” I do not claim that this is from the Spirit. But I do assert that it is not contradicted by the Spirit. Hence, as to its truth or falsity, I am simply ignorant. However, what I say is not impossible, and there is no reason why it should seem incredible, namely, that a spiritual creature, full of wisdom, and of surpassing beauty, might have foreknown that men were to be created and advanced to equal glory with himself. But if he did foreknow this, it was doubtless because he read it in the Word of God. Then, in his malice, he waxed envious, and designed to have as his subjects those whom he scorned to recognise as his equals. “They are weaker than I,” he said to himself; “they are of an inferior nature. It is not fitting, therefore, that they should be my fellow-citizens, my compeers in glory.” Perchance, that proud ascent of his, and that sitting down in the manner of a master, manifested his wicked design. “I will ascend into heaven,” he said, “I will sit in the mountain of the covenant, in the sides of the north.” Thus he hoped to become like to the Most High; so that, just as the Lord God, seated above the Cherubim, governed the whole angelic creation, he himself, in the same way, throned on high, would rule the race of man. But God forbid that he should have his wish! “He hath devised iniquity on his bed.” But let his “iniquity lie to itself.” As for us, we will recognise no judge but our Maker. Not the devil, but the Lord “shall judge the world,” and “He is our God for ever and ever, He shall rule us for evermore.”

Therefore, my brethren, that proud spirit “conceived sorrow,” that is, envious rancour, in heaven, and in paradise, where he seduced our first parents, he “brought forth iniquity,” the daughter of malice, the mother of death and of misery. And pride is the mother of all. For, although it was “by the envy of the devil that death came into the world,” nevertheless it is written that “pride is the beginning of all sin.” But “what hath pride profiteth” Lucifer? Nothing at all, for in spite of his malicious designs, “Thou, O Lord, art among us, and Thy name is called upon us.” Hence Thy “purchased people,” hence “the Church of the redeemed” exclaims, “‘Thy name is as oil poured out.’ Even when, by sin, I deserve to be cast forth, Thou dost pour this oil of mercy and pardon after me and over me, because ‘when Thou art angry Thou wilt remember mercy.’” Nevertheless, Satan has obtained an empire over the sons of pride, being made prince of “this darkness,” to the end that even pride itself should subserve the interests of the kingdom of humility. And thus, whilst his one temporal principality of darkness remains to him, such as it is, he is constantly helping to establish multitudes of the humble on exalted and eternal thrones. Surely a happy dispensation, that the proud oppressor of the humble should be thus unwittingly fashioning everlasting crowns for them, attacking all and conquered by all. For always and everywhere the Lord shall judge His people, “He shall save the children of the poor, and He shall humble the oppressor.” Yes, in all places and at all times, He will defend His own, repel their enemies, “and will not leave the rod of sinners upon the lot of the just, that the just may not stretch forth their hands to iniquity.” And the time will come when He shall at last, and completely, “destroy the bow and break the arms, and the shield He shall burn with fire.” Thou, O most miserable one! hast fixed thy seat in the north, in the region of clouds and cold; and, lo! “the needy” are lifted up “from the dust,” and “the poor from the dung-hill,” “that they may sit with princes and hold the throne of glory,” and that thou mayst grieve the more at beholding the fulfilment of the prophecy, “the poor and the needy shall praise Thy name.”

Thanks to Thee, Father of the fatherless, and Defender of the orphans, “a curdled mountain, a fat mountain” has imparted to us its heat. “The heavens dropped (dew) at the presence of the God of Sinai.” Oil has been poured out. Thy name has been spread abroad—the name which the enemy enviously begrudged to us, as he did us to it. That name, I say, has been spread abroad, extending even to the hearts and lips of little ones. For “out of the mouth of infants and sucklings “it has “perfected praise.” Then, “the sinner shall see and shall be angry.” But as his anger is implacable, so shall the fire be inextinguishable “which is prepared for the devil and his angels.” “The zeal of the Lord of hosts will perform this.” How Thou lovest me, O my God, my Love! how Thou lovest me! Everywhere Thou art mindful of me! Everywhere Thou are zealous for my salvation, not alone against the pride of men, but even against the pride of exalted angelic spirits! Both in heaven and on earth “Thou, O Lord, dost judge them that wrong me, dost overthrow them that fight against me.” Everywhere Thou art my defence! Everywhere Thou art my support! Everywhere Thou dost appear at my right hand! For these things “in my life I will praise the Lord; I will sing to my God as long as I shall be.” These are His works of power, these are “His wonders which He hath wrought.” That is the first and the greatest of His judgments, which the Virgin Mary, the confidante of His secrets, revealed to me, when she said, “He hath put down the mighty from their seat, and hath exalted the humble; He hath filled the hungry with good things, and the rich He hath sent empty away.” “The second” of His judgments “is like unto this,” and you have already heard it, viz., “that they who see not may see, and that they who see may become blind.” In these two judgments let the poor man console himself, and let him sing, “I remembered, O Lord, Thy judgments of old, and I was comforted.”

But we must now return to ourselves and examine our ways. And that we may do this sincerely, let us invoke the Spirit of truth. Let us recall Him out of the deep into which He has led us, that He may deign to guide us back again to ourselves, because without Him we can do nothing. Nor ought we to fear lest He should refuse to condescend to us. Rather we shall provoke His indignation by attempting anything whatever without His concurrence. For He is not “a spirit that goeth and returneth not,” but He leads us forth and back again “from glory to glory” as being “the Spirit of the Lord,” sometimes ravishing us unto His own divine light, sometimes tempering His influence upon us, and only “illuminating our darkness,” so that, whether raised above ourselves, or left with ourselves, we may always be in light, always walk as “the sons of light.” We have now, at length, come forth from the dim forest of allegories. It remains to seek out the moral meanings of our text. Our faith has been confirmed, let our conduct exhibit a corresponding improvement. Our minds have been instructed, let our morals show the result. “Understanding is good for all that do it,” for those, namely, who direct their actions and their thoughts to the glory of Our Lord Jesus Christ, Who is over all things, God blessed for ever. Amen.