Sermons on the Song of Songs

But let me tell you what I have attained to, or rather what I believe myself to have attained to. And you must not regard as a boast this communication, which I make only for your good. There is in the home of the Bridegroom a certain place where, as Governor of the universe, He frames His decrees, and disposes His counsels, appointing to all creatures their laws, their weight, measure, and number. It is a lofty place and a secret, but very far from quiet. For although, as far as depends on Him, He “disposeth all things sweetly,” still He does really dispose. And He will not suffer the contemplative soul which, perchance, has found her way to this place, to rest there peacefully, but by causing her to scrutinise everything with admiration, He wearies and disquiets her in ways no less pleasant than marvellous. In a following verse, the Spouse beautifully expresses these two characteristics of such contemplation, viz., delight and restlessness, where she confesses that whilst she sleeps her heart watches. For she thus signifies that, although she enjoys rest in this sleep of a most blissful transport and tranquil admiration, she nevertheless endures fatigue in the watching of her unquiet curiosity and in her painful activity. Hence blessed Job said: “If I be down to sleep, I shall say, when shall I rise? And again I shall look for the evening.”

Do you not perceive, my brethren, from these words, that sometimes the holy soul wishes to decline such bitter-sweets, if I may use the expression, and again experiences a revival of appetite for the same sweet-bitters? For had that slumber of contemplation completely satisfied her, she never would have asked, “When shall I rise?” And, on the contrary, she never would have looked forward to the hour of restful prayer, viz., to the evening, were it entirely distasteful. No bedchamber of the King, therefore, can this place be, since the soul therein is not permitted to enjoy perfect repose.

There is another place, whence is kept an immutable watch over the reprobate rational creatures, by the just vengeance, as severe as it is secret, of the most righteous Judge, “terrible in His counsels over the sons of men.” Here the trembling soul beholds the Almighty, by a just but hidden judgment, refusing both to pardon the evil and to accept the good works of the wicked, and, moreover, hardening their hearts, lest perchance they should become contrite, enter into themselves, be converted, and He should heal them. And this not without a determinate and eternal decree, which is manifestly all the more frightening on account of its being unchangeably fixed from everlasting. Very terrifying, indeed, is that which we read in the Prophet Isaias, where God says, speaking to His angels, “Let us have pity on the wicked.” And then, to their trembling question, “Will he not therefore learn justice?” He answers, “No,” and He gives the reason: “In the land of the saints, he hath done wicked things, and he shall not see the glory of the Lord.” Be afraid, ye clerics, tremble, ye ministers of the Church, who in the lands of the saints, which you have gotten into your possession, are doing such “wicked things,” that, far from being content with the stipend which ought to satisfy you, you impiously and sacrilegiously keep for yourselves the superfluities that should go to the support of the indigent, shamelessly squandering the patrimony of the poor on the gratification of your own pride and luxury. Thus, you contract the guilt of a twofold iniquity, by robbing others of their property, and by abusing sacred things, which you make to subserve your vanity and wickedness.

Since, therefore, He Whose “judgments are a great deep” is here beheld showing mercy and compassion in time to such transgressors, but only to the end that He may not spare them in eternity, who would seek rest in this place? The vision is better calculated to inspire one with the terror of judgment than to suggest the security of a bedchamber. Terrible in truth is this place, and entirely incompatible with the quiet of repose. I shudder all over, whenever I enter it, repeating with trembling those terrifying words, “Man knoweth not whether he be worthy of love or hatred.” And what wonder that I, who am but a leaf blown about by the wind, a dry straw, should there shake with fear, where even that greatest of contemplatives, the royal Psalmist, acknowledges that his “feet were almost moved, his steps had well-nigh slipt”? And he adds, “Because I had a zeal on occasion of the wicked, seeing the prosperity of sinners.” Wherefore? Because “they are not in the labour of men; neither shall they be scourged like other men. Therefore, pride hath held them fast,” that they may not humble themselves unto penance, but be condemned for their pride with the proud demon and his angels. For they who “are not in the labour of men,” shall certainly be in the labour of demons. This the Judge declares in His sentence, “Depart from Me, ye cursed, into everlasting fire, which was prepared for the devil and his angels.” Nevertheless, even this is a place of God, surely “no other but the house of God and the gate of heaven.” For here the Lord is said to be feared, here “His name is holy and terrible,” and here assuredly “the fear of the Lord is the beginning of wisdom,” as it were, the vestibule of His glory.

Do not be surprised, my brethren, that I have ascribed the beginning of wisdom to this second place rather than to the first. For there do we indeed hear wisdom teaching of all things, as it were, in a lecture-hall; but here we actually receive wisdom. There our minds are instructed, here our wills are affected. By being so instructed we become learned; by being so affected we are made wise. As not all who are illumined by the light of the sun are also warmed by his heat, so wisdom enlightens many as to what they ought to do, without giving them at the same time the good will and disposition to do it. It is one thing to have knowledge of great riches, but quite another to have possession of the same; for it is the possession of wealth and not the knowledge thereof that makes a man wealthy. In like manner, there is the greatest difference between knowing God and fearing Him; nor are we made wise by the former, but only by the latter, which alone can influence our will. Surely, my brethren, you would not call him wise who is inflated with his science. And none but the most foolish would attribute wisdom to those who “when they knew God, have not glorified Him as God, nor given thanks.” I, for my part, agree with the Apostle where he manifestly pronounces “their heart” to be “foolish.” Justly is it said that “the fear of the Lord is the beginning of wisdom,” because it is only then the soul begins to relish God, when she is inspired with the fear of Him, not when she is instructed in the knowledge of Him. You fear the divine justice, you fear the divine power, and hence, inasmuch as fear gives savour, you will relish God as wise and just. Furthermore, relish makes a man wise, as knowledge makes him learned, and riches wealthy.