Sermon for the Feast of the Nativity of the Blessed Virgin Mary: (september 8.)

“ My Beloved to me and I to Him Who feedeth among the lilies till the day break and the shadows retire.’’—Cant. ii. 16, 17.

Heaven rejoices to-day in the presence of the Virgin Mother and her memory is revered upon earth. So it is, my brethren, because to the blessed above belongs the actual possession of all good, whilst we have to be content with the memorials thereof; their portion is the fulness of bliss, ours but a taste of the first-fruits ; they exult in the vision of the glory of Sod we in His name. hee: name, O Lord, is for ever,’ sings the Psalmist, “ Thy memorial, O Lord, from generation to generation”? (Ps. cxxxiv. 13). Mark the expression, “‘from generation to generation.” This evidently applies not to the holy angels but to men. Do you wish to know for certain that we have here on earth only the name and the memorial of God and that His presence is exhibited above? “Thus, therefore, shall you pray,” said Christ, “ Our Father Who art in heaven, hallowed be Thy name ” (Matt. vi. 9). This is in truth the “ prayer of faith,” (James. v. 15), the opening words of which remind us of our adoption as the children of God and admonish us that the earth is but the place of our pilgrimage ; so that “‘ knowing that while we are in the body we are absent from the Lord” (2 Cor. v. 6), we may begin to “ groan within ourselves, waiting for the adoption of the sons of God” (Rom. viii. 23), waiting for the presence of the Father. It s with the same significance, therefore, the Psalmist says, speaking even of Christ, “A spirit before our face is Christ the Lord; under His shadow we shall live among the Gentiles” (Jer. Lam. iv. 20, juxta LXX). “ Among the gentiles,” yes, but not among the blessed angels: for there we shall live no longer under His shadow, but in the full splendour of His divine glory. “Tn the splendours of the saints, from the womb before the day-star I begot Thee” (Ps. cix. 3): but these, as you know, are the words of the Heavenly Father addressed to His only begotten Son.

It was under the shadow, not in the splendour, that the same Son was brought forth by His Mother, yet under no other shadow than that wherewith the Most High Himself overshadowed her (Luke i. 35). Rightly, therefore, does the Church sing—not the Church of the saints triumphant, which is above, amid the splendours of the saints, but that which is as yet in banishment here below—“ I sat down under His shadow Whom I desired, and His fruit was sweet to my palate” (Cant. ii. 3). She had requested of the Bridegroom that He would show her the meridian brightness wherein He feedeth (Cant. i. 6), but her petition was refused, and instead of the fulness of light she obtained only the shadow: instead of the satiety she longed for she was given a foretaste. Notice how she does not say,“ I sat down under His shadow which I desired,” but, “ under His shadow Whom I desired.” For it was not the shadow she had so eagerly asked for, but the meridian splendour, the perfect light of the Perfect

FEAST OF THE NATIVITY OF B.V.M. -283

Light. “‘ And His fruit,” she adds, “ was sweet to my palate,” that is, “ to my taste.” “ How long wilt Thou not spare me, nor suffer me to swallow down my spittle?’’ (Job vii. 19). How long must I be satisfied with what Thou offerest in the words, ‘‘ Taste and see that the Lord is sweet” (Ps. xxxiii 9)? Thy ‘fruit, nevertheless, is sweet to the palate and delightful to the taste, so that even for this much the Spouse had good reason to break forth into the voice of thanksgiving and praise (Is. li. 3).

But when shall it be said to us, “ Eat, O friends, and drink, and be inebriated, my dearly beloved ” (Cant. v. 1)? “Let the just feast,” sings the Psalmist, but above “in the sight of God” (Ps. Ixvii. 4), and not here below under the shadow. And the same Prophet says of himself, “ I shall be satisfied when Thy glory shall appear” (Ps. xvi. 15). The Lord Jesus also thus addressed His apostles: “ You are they who have continued with Me in My temptations ; and I dispose to you, as My Father hath disposed to Me, a kingdom, that you may eat and drink at My table.’ But where, O Lord? “In My kingdom” (Luke xxii. 28-30). Truly “ blessed is he that shall eat bread in the kingdom of God” (Luke xiv. 15). “ Hallowed,” therefore, “ be Thy name” by which “Thou, O Lord, art among us” even now whilst we abide upon earth, “ dwelling by faith in our hearts ” (Ephes. iii. 17), for even now “ Thy name is called ‘upon by us” (Jer. xiv. 9). And may “ Thy kingdom come ” (Matt. vi. 10). Yea, let that kingdom “ which is perfect” come, and let “ that which is in part be done away”’ (1 Cor. xiii. ro). “ Now,” says the Apostle, “you have your fruit unto sanctification, and the end life everlasting ” (Rom. vi. 22). Life everlasting! A never-failing fountain which irrigates the whole extent of the paradise of God! And not merely does it irrigate: it floods, that “ fountain of gardens, the well of living waters which run with a strong stream from Libanus”‘ (Cant. iv. 15); it is the river the stream whereof “ maketh the city of God joyful” (Ps. xlv. 5).

Now what is this fountain of life if it be not Christ the Lord? ‘‘ When Christ shall appear Who is your life,” says the Apostle, “then you also shall appear with Him in glory” (Col. iii. 4). Truly He Who is the fulness of all good emptied Himself (Phil. ii. 7) in order to be “ made unto us justice and sanctification and redemption ” (x Cor. i. 30), although not yet appearing as our life, our glory, or our beatitude. For the “‘ Fountain is conveyed abroad” in a stream even to us; Its waters flow “in the streets,” although “ the stranger partake not of them ”? (Prov. v. 16, 17). This stream from the heavenly source descends to us through an Aqueduct ; it does not indeed exhibit all the fulness of the Fountain, but it serves to moisten our dry and withered hearts with some few drops of the waters of grace, giving more to one, less to another. The Aqueduct itself is always full, so that all may receive of its fulness (John i. 16), yet not the fulness itself.

You have already divined, dearest brethren, unless I mistake, to whom I allude under the image of an Aqueduct which, receiving the fulness of the Fountain from the Father’s heart, has transmitted the same to us; if not as it is in itself, at least in so far as we could contain it. Yea, for you know to whom it was said, “ Hail, full of grace” (Luke ii. 28). But shall we not wonder how such and so great a Conduit could have been formed, the top of which—like the ladder which Jacob saw in vision (Gen. xxviii. 12)—was to reach to heaven, nay, to be lifted higher than the heavens, and to touch that Living Fountain of “ the waters that are above the heavens ” (Ps. cxlviii. 4) ? Even Solomon wondered at this, and, as if despairing of the possibility, cried out, ‘‘ who shall find a valiant woman’”’ (Prov. xxxi. 10)? In fact the reason why the streams of heavenly grace did not begin to flow down upon the human race for so long a time was this: that the precious Conduit whereof I speak did not as yet mediate between God and man. Nor shall we be surprised that it was awaited for so many ages if we but remember how many years the just man was employed in building an ark ‘‘ wherein a few, that is eight souls, were saved by water” (1 Peter iii. 20), and that only for a very short time.

But how did this Conduit of ours, this “ valiant Woman,” attain to the loftiness of the Fountain? How indeed, save by the ardour of her desires, by the fervour of her devotion, by the purity of her prayer ? For it is written, ‘‘ The prayer of a just man pierceth the clouds’’ (Ecclus. xxxv. 21). And who is just if not Mary, from whom the very Sun of justice has arisen upon us? How, then, did she reach up even to the inaccessible Majesty but by knocking, by asking, by seeking? (Matt. vii. 7). Yea, and she found what she was seeking, since to her it was said, “ Thou hast found grace with God” (Luke i. 30). What? She was already “full of grace’’ and has she found yet more grace? Oh, she indeed deserved to find what she sought who was not satisfied with her own plenitude nor content with her own abundance, but, according to that which is written, “ They that drink Me shall yet thirst” (Ecclus. xxiv. 29)—solicited a superabundance that might suffice for the salvation of all. Hence the Archangel reassured her, saying, ““ The Holy Ghost shall come upon thee ” (ibid. 35) and shall infuse into thy heart the precious balsam of His grace with such overflowing prodigality that it shall stream out on every side. So in truth it is, my brethren, such has been our own experience. For now at last are our “faces made cheerful with oil” (Ps. ciii. 15). Now we have begun to exclaim, “ Thy name is as oil poured out” (Cant. i. 2) and “ Thy memorial, O Lord, from generation to generation.” Neither has this overflow been in vain: the oil poured out has not been wasted, since therefore even ‘“‘ young maidens,” that is, souls young in virtue, have learned to love the Bridegroom “ exceedingly” (Cant. i. 2), and the precious ointment, running down from the Head, has been communicated not alone to the beard, but even to the skirts of the garment (Ps. cxxxii. 2).

Behold, O man, the counsel of God; acknowledge the counsel of His wisdom, the counsel of His love. Designing to irrigate the floor with the dew of heaven, the Lord first poured down upon the fleece all the precious liquid (Judges vi. 37): designing to redeem the human race He placed the whole ransom in the hands of Mary. Wherefore this? Possibly in order that Mother Eve might be excused by her Daughter, and that the complaint of the man against the woman might be hushed for evermore. Never again, O Adam, never again shalt thou say to God, “ The woman whom Thou gavest me to be my companion gave me of the

_ forbidden fruit” (Gen. iii. 12); but rather let thy words be henceforth: “The woman whom Thou gavest me fed me with the fruit of benediction.” Here indeed we have a counsel full of love. But perchance we have not yet seen it all, perchance something remains still to be discovered. That which I have told you is true undoubtedly, yet—unless I am deceived—it is not enough to satisfy your desires. You have enjoyed the sweetness of the milk: perhaps if we labour the subject a little more we shall succeed in extracting therefrom the fatness of the butter.

Let us, therefore, look more deeply into this matter, and let us see with what sentiments of tender devotion the Lord would have us honour Mary, in whom He has placed the plenitude of all good; so that if there is anything of hope in us, if anything of grace, if anything of salvation, we may feel assured it has overflowed unto us from her who “went up from the desert flowing with delights ”?” (Cant. viii. 5). Oh, truly may we call her a garden of delights, which the Divine “ South Wind ” not merely “ comes and blows upon ” (Cant. iv. 16), but comes down into and blows through, causing its aromatical spices, that is, the precious gifts of heavenly grace, to flow out and to be diffused abroad on every side. Remove from the heavens the material sun which enlightens the world, / and what becomes of the day ? Remove Mary, remove this Star of the sea, of life’s “‘ great and spacious sea ” (Ps. ciii. 25), and what is left us but a cloud of involving gloom, and “ the shadow of death” (Job x. 22), . and a darkness exceeding dense ?*

aad

Therefore, my dearest brethren, with every fibre, every feeling of our hearts, with all the affections of our minds, and with all the ardour of our souls, let us honour Mary, because such is the will of God, Who would have us to obtain everything through the hands of Mary. Such, I say, is the will of God, but intending our advantage. For exercising a provident care for us, her poor children, in all things and through all things, the Virgin Mother calms our trembling fear, enlivens our faith, strengthens our hope, drives away our distrust, raises up our pusillanimity. Thou wast afraid, O man, to approach the Father; thou wast terrified at the mere sound of His voice, and soughtest to conceal thyself amongst the foliage (Gen. iii. 8). Therefore He gave thee Jesus as thy Mediator. What shall not such a Son be able to obtain for thee from such a Father? Doubtless He shall be “heard for His reverence” (Heb. v. 7): for “the Father loveth the Son ” (John iii. 35). Surely thou art not afraid of approaching Him also? “He is thy Brother and thy flesh” (Gen. xxxvii. 27), “ tempted in all things like as thou art, but without sin ” (Heb. iv. 15), “ that He might become merciful ” (Heb, ii. 17). Him Mary has given thee for thy Brother. But perhaps thou standest in awe of the Divine Majesty of Jesus? For although He has become man He has not ceased to be God. Perhaps thou desirest to have an advocate even with Him? If so, have recourse to Mary. In Mary human nature is found entirely pure, not alone pure from all defilement, but pure also from composition with another nature. Nor do I deem it doubtful that she likewise shall be heard for her reverence. Assuredly the Son will listen to the Mother and the

Father will listen to the Son. My little children, behold the sinner’s ladder, behold the main source of my confidence, the principal ground of my hope. What? Can the Son refuse aught to His own Mother or be refused aught by His Father? Can the Son deny a hearing to her or be denied a hearing by Him? Both suppositions are plainly impossible. “Thou hast found grace with God,” said the Archangel to Mary. Happy Virgin! Yes, dearest brethren, Mary shall always find grace with God, and grace alone is what we have need of. Prudent Virgin! she does not ask either wisdom, as did Solomon (3 Kings iii. 9), or riches, or honours, or power, but only grace. For it is by grace alone we shall be saved. Wherefore then should we desire anything else ? My brethren, let us seek grace and let us seek it through Mary. Through Mary, I say, because she always finds what she seeks and can never suffer a disappointment. Yes, let us seek grace, but “ grace with God,” for with men “ grace is deceitful’”’ (Prov. Xxx. 31). Others may seek after merit, but let it be our endeavour to find grace. Why should it not be so? Is it not grace that has brought us hither ? Undoubtedly, it is “ the mercy of the Lord that we are not consumed” (Jer. Lam. iii. 22). For what are we? What but so many sinners, so many perjurers, murderers, robbers: what but “the refuse of this world and the offscouring of all?” (x Cor. iv. 13).*

III 20

Look into your own consciences, my brethren, and see that “ where sin abounded grace hath abounded more” (Rom. v. 20). Mary did not presume on her merit but solicited grace. Indeed she depended so much upon grace and was so far from being “ high-minded” (Rom. xi. 20) that the Angel’s salutation alarmed her. ‘‘ She was troubled at his saying and thought with herself what manner of salutation this should be” (Luke i. 29). For she considered herself unworthy of this angelic greeting, and we may fancy her asking herself in the words of Elizabeth, “‘ Whence is this to me that the Angel of my Lord should come to me?” (ibid. 43). But “fear not, Mary” (ibid. 30), and be not surprised at the coming of the Angel, for One greater than even Gabriel has come to thee. Wonder not at the presence of the Angel of the Lord, for the Lord of the Angel is also with thee. And, after all, what wonder is it that the Angel should show himself to thee who art already living an angelic life? What wonder is it that the Angel should visit one whose life is as heavenly as his own ? What wonder, I say, that the Angel should salute “ the fellow-citizens with the saints and the domestics of God” (Ephes. ii. 19)? For undoubtedly to live as a virgin is to lead an angelic life ; and they who neither marry nor are given in marriage “‘ shall be as the angels of God”’ (Matt. xxii. 30).

You perceive now, my brethren, that in this manner likewise our Aqueduct reached up to the Fountain of grace ; that it was not by her prayer alone that Mary

Augustine: “ There is no sin committed by any man which another would not also commit unless restrained by the grace of God ” (Hom, 23).—(Translator.)

penetrated the heavens, but also by her incorruption, . which, according to the Wise Man, “ bringeth near to God” (Wisdom vi. 20). For she certainly was a “virgin holy in body and in spirit’’ (1 Cor. vii. 34), who had a better right than any other mere mortal to say, “ Our conversation is in heaven ” (Phil. iii. 20). ‘Yes, “‘ holy in body and in spirit,” so that there might be no room for suspicion with regard to our Aqueduct. Exceedingly high though it is, it has preserved its integrity inviolate. This Virgin is in truth “a garden enclosed, a fountain sealed up” (Cant. iv. 12), the living temple of the Lord, the sanctuary of the Holy Spirit. No foolish virgin is Mary, for not alone is she possessed of oil, but she has all the fulness of the oil stored up in her vessel (Matt. xxv. 3). “ In her heart she hath disposed to ascend by steps” (Ps. lxxxiii. 6), mounting up not merely by her prayer, but also, as I have said, by the holiness of her conversation. Moreover, she “ went into the hill country with haste and saluted Elizabeth” and remained ministering to her “about three months” (Luke i. 39, 40, 50) ; so that the Mother could have said then what the Son shall say long after: ‘‘ Suffer it to be so now, for so it becometh us to fulfil all justice’ (Matt. iii. 15). Here indeed we behold her ascending the hill country, ascending the mystical mountains, for her “justice is as the mountains of God” (Ps. xxxv. 7). And so we have here the Virgin’s third mode of ascent, the third strand of the “ threefold cord” which “ is not easily broken”’ (Eccles. iv. 12). Charity burned brightly in her seeking after grace, virginity shone resplendent in the immaculate purity of her flesh, whilst humility appeared sublime in her ministrations to her cousin. I say, her humility appeared sublime : because if “he that humbleth himself shall be exalted’’ (Matt. xxiii. 12), what can there be more sublime than the humility of Mary? Elizabeth was surprised to see her coming and exclaimed, ‘“‘ Whence is this to me that the Mother of my Lord should come to me?” But let her be more surprised now when she learns that the Mother, like her Son, “‘ has come not to be ministered unto but to minister ” (Matt. xx. 28). Good reason therefore had the inspired singer, prophesying of Mary, to cry out in admiration, “ who is she that ascendeth * as the morning rising, fair as the moon, bright as the sun, terrible as an army set in array ? ” (Cant. vi. 9). She ascended indeed above the whole human race, she ascended even to the angelic choirs, yea, even these she left beneath her and soared high aloft above the whole celestial creation. For she must needs mount beyond the heavenly host in _ order to draw that living water which it is her destined office to pour down upon men.

“ How shall this be done,” she inquired of the Angel, “because I know not man?” (Luke i. 34). Oh, in truth she was “ holy in body and in spirit,” since, as her words imply, she was then a virgin inviolate wich the purpose of always preserving her virginity intact. But the Angel in answer said to her, “The Holy Ghost shall come upon thee and the power of the Most High shall overshadow thee” (ibid. 35). Which may be paraphrased thus: ‘‘ Do not ask me, O Virgin, how the divine purpose shall be accomplished ; ‘It is high and I cannot reach it’ (Ps. cxxxviii. 6). ‘the Holy Ghost, not any created spirit, ‘ shall come upon thee, and,’ not I, but ‘the power of the Most High shall overshadow thee.’ ” Be not content, O holy Virgin, to take thy stand even amongst the blessed angels ; ‘for the thirsting earth hopes to receive through thy hands a more excellent draught than it could ever expect from angelic ministrations. When thou hast passed a little beyond them, thou shalt find Him Whom thy soul loveth (Cant. iii. 4). I say “a little beyond them,” not as forgetting that the Lord is exalted infinitely above His angelic creatures, but to signify the fact that between Him and them is found no intermediary. Ascend, therefore, O Virgin, above the Virtues and the Dominations, above the Cherubim also and the Seraphim ; ascend to the very presence of Him of Whom they sing with mighty voice from choir to choir, “ Holy, holy, hoiy is the Lord God of hosts ” (Is. vi. 3). “ And therefore also the Holy Which shall be born of thee shall becalled the Son of God”’ (Luke i. 35). The Fountain of wisdom is the Word of the Father Who dwelleth on high. This Divine Word will become man, O Virgin, through thy co-operation, so that He Who can say, “ I am in the Father and the Father is in Me” (John xiv. 10) may be able to say also, “ From God I have proceeded and come” (John viii. 42). “In the beginning was the Word” (John i. 1). Even then Wisdom’s Well was full, but as yet only unto Itself. Hence the Evangelist immediately adds, “and the Word was with God” (ibid.), dwelling doubtless in “‘light inaccessible” (x Tim. vi. 16). The Lord, too, even in the beginning, was “ thinking towards us thoughts of peace and not of affliction” (Jer xxix. 11). But, O Lord, these thoughts of Thine are hidden in Thy mind and we know not what sentiments Thou entertainest towards us. “For who hath known the mind of the Lord? Or who hath been His counsellor ? ”? (Rom. xi. 34). Therefore did Thy thoughts of peace materialise at last in works of peace: therefore was the Word made flesh and dwelleth among us (John i. 14) even now. Yes, He dwelleth ‘‘even now by faith in our hearts.” (Ephes. iii. 17), He dwelleth in our memory, He dwelleth in our thought ; He even descends so far as to dwell in our imagination.

Before the incarnation, how could man conceive any image at all of his Maker, unless perchance he represented Him in his heart under the image of an idol ? For God was then unimaginable and inaccessible. He was altogether beyond the reach of sight and sensible conception. But now He would be better known, He would make Himself an object as well to our eyes as to our intellects. How so, do you ask ? By showing Himself to us lying in the manger, reposing on His Virgin Mother’s lap, preaching on the mountain, passing the night in prayer, suspended on the cross, pallid in death, “ free among the dead” (Ps. Ixxxvii. 6), ruling over hell, rising on the third day, exhibiting to His apostles the places of the nails as the memorials of His triumph, and lastly mounting up to the highest heavens in the sight of a multitude of the faithful. Now, which of these wonders cannot be made the subject of solid, loving, and sanctifying meditation? And whichsoever of them I reflect upon, I am thinking of my God, and I know that in them all He is my God. Dearest brethren,

I have called it wisdom to “ meditate on these things ” (xı Tim. iv. 15), and I have judged it prudence to “eructate the memory of the abundant sweetness” (Ps. cxliv. 7) which in these beautiful berries the priestly Rod (Num. xvii.) has produced: which Mary, gathered on high and poured down abundantly upon us. On high, I say, she gathered this honey and above the sphere of the holy angels, for she received the Word from the Father’s very heart, according to that which is written, ‘‘ Day to Day uttereth the Word” (Ps. xviii. 3). Now the Father undoubtedly can becalled by the name Day, since His Salvation, that is, Jesus the Son of God, is designated “ Day from Day ” (Ps. xcv. 2). Perhaps the name of Day can be given to the Virgin also? Most certainly ; sheisinfact a most beautiful Day, a Day of dazzling light “ that cometh forth as the morning rising, fair as the moon, bright as the sun.” Consider, therefore, how Mary was exalted as high as the holy angels by the fulness of her grace, and even higher than the angels by the coming down of the Holy Spirit upon her. There is charity in the angels ; they have purity also and humility : which of these virtues did not shine forth resplendent in Mary? But this point has been already discussed and established as well as was possible tome. Let me now endeavour to show how she surpasses the angels. I ask then : “ To which of the angels hath it been said at any ume i (Heb. i. 5), ‘‘ The Holy Ghost shall come upon thee and the power of the Most High shall overshadow thee. And therefore also the Holy That shall be born of thee shall becalled the Son of God?” “Truth is sprung out of the earth” (Ps. lxxxiv. 12), not from the angelic creation; and “ nowhere doth

He take hold of the angels, but of the seed of Abrahom He taketh hold” (Heb. ii. 16). It is high honour for the angels to be the ministers of the Lord; but something far more sublime has Mary merited—to be the Lords Mother. Her divine maternity, therefore, is the Virgin’s supereminent glory, and by this singular prerogative she is “made so much better than the angels as she hath obtained a more excellent name than they”? (Heb. i. 4), the name, that is, of Mother of God. This is the grace found by her who was already full of grace: that to her fervent charity, her unspotted virginity and her devout humility shoold be united the privilege of conceiving her Lord without human co-operation and bringing Him forth without pain. But there is something still more: not only did she conceive as a virgin and bring forth without experiencing the ordinary pains of parturition, but the Holy That was born of her is called and is in truth the San of God.

For the rest, most dearly beloved, let us strive with all diligence, that the Word Who came forth unto us from the mouth of the Father and through the Virgin’s womb shall not return to Him void (Is. lv. 11), but through the same holy Virgin let us render Him back “grace for grace” (John i. 16). Let us “eructate the memory of the abundance of His sweetness’’ (Ps. cxliv. 7) until it shall be given us to enjoy His presence, and let the rivers of grace return to their origin so that they may flow down upon us again in greater abundance (Eccles i. 7). For unless they revert to their fountain-head they shall be dried up ; if we are found unfaithful in that which is little we shall not deserve to receive that which is greater (Matt. xxv. 21). Little, doubtless, is the remembrance of God when compared to the delight of His presence, little in comparison with the object of our desires, although very great in comparison with our merits; it is far less than what we long for but far more than ‘we deserve. Wisely, therefore, does the Spouse in the Canticle return no little thanks even for this little. For after saying to the Bridegroom, ‘“‘Shew me, O Thou Whom my soul loveth, where Thou feedest, where Thou liest in the mid-day” (Cant. i. 6), and receiving but a comparatively slight consolation instead of the immense boon she had solicited ; a taste of “the evening sacrifice’’ (Ps. cxl. 2) in lieu of the mid-day feast: far from murmuring and losing heart (as is commonly the case) she rather expresses her gratitude and shows herself in all things more fervent than ever. For well she knows that if she gives Him proof of fidelity under the shadow of remembrance she shall infallibly attain to the meridian light of His presence. Therefore “‘ you that are mindful of the Lord, hold not your peace and give Him no silence ”’ (Is. lxii. 6, 7). As for those who enjoy not the memory but the presence of the Lord: they do not need to be exhorted; and the words addressed to them by another Prophet: “ Praise the Lord, O Jerusalem ; praise thy God, O Sion ” (Ps. cxlvii. 1) : belong rather to congratulation than to exhortation. But such as ' still “‘ walk by faith’? (2 Cor. v. 7) do require to be admonished not to “hold their peace” or to “ give Him—their God—silence.”’ For He, “the Lord God, will speak, He will speak peace unto His people, and unto His saints, and unto them that are converted to the heart ” (Ps. Ixxxiv. 9). Yea, as “ with the holy Thou wilt be holy, O Lord, and with the innocent man Thou wilt be innocent”? (Ps. xvii. 26): so wilt Thou listen to him that listens to Thee and wilt speak to him that speaks to Thee. For, my brethren, if you “hold your peace” you thereby “‘ give Him silence.” But hold your peace from what? From the divine praises. Attend to the Prophet: ‘‘ Hold not your peace and give Him no silence till He establish and till He put the praise of Jerusalem * upon the earth.” “* Joyful and decorous praise” (Ps. cxlvi. D is the praise of Jerusalem. Unless, forsooth, we are to suppose that the angelic citizens of Jerusalem delight in mutual compliments and, as men, deceive one another with foolish flattery (Ps. Ixi. 10).

Almighty Father, may “Thy will be done on earth as it is in heaven ” (Matt. vi. 10), so that “ the praise of Jerusalem’’ may be established upon the earth. What is the case with us now? The blessed angels in the holy city above seek not glory from their brother-angels, whereas men here below desire to bepraised by their fellow-men! What intolerable perversity ! But let it belong only to such as “ have not the knowledge of God ” (x Cor. xv. 34), to them that “ have forgotten the Lord their God” (x Kings xii. 9). As for “ you that are mindful of the Lord, hold not your peace,” desist not from His praise until it has been established and made perfect on the earth. There is, indeed, a silence that cannot be blamed, nay, that rather merits commendation : just as there is speech also that is not good. Otherwise the Prophet would not have said, “ It is good to wait with silence for the salvation of God ” (Jer. Lam. iii. 26). It is laudable to restrain the tongue from boasting, from blasphemy, from murmuring and detraction. There is one that murmurs in his heart on account of the oppressiveness of his toil and “the burden of the day and the heats” (Matt. xx. 12) and finds fault with his superiors who “watch as being to render an account of his soul” (Heb. xiii. 17). Such murmuring is a loud clamour in the ears of God; but this clamour of an obdurate soul is more certain than any silence to hush the voice of the Word, which it suffers not to be heard. There is another who, through “ pusillanimity of spirit” (Ps. liv. 9) fails in hope : such failure is the most wicked word of blasphemy which “ shall not be forgiven neither in this world nor in the world to come ” (Matt. xii. 32). There is yet another who loves to “ walk in great matters and in wonderful things above him” (Ps. cxxx. I), saying to himself, “ Our mighty hand hath done all these things ” (Deut. xxxii. 27), “‘ thinking himself to be something whereas he is nothing ” (Gal. vi. 3). What can He Who “speaketh peace unto His people ” (Ps. Ixxxiv. 9) have to say to such a one? For this soul has no need of Him: “I am rich,” she says, “and made wealthy and have need of nothing” (Apoc. iii. 17). Now Truth Itself has said, “ Woe to you that are rich, for you have your consolation ” (Luke vi. 24); and also, “ Blessed are they that mourn, for they shall be comforted ” (Matt. v. 5). Therefore let us have peace within our souls from the censorious tongue, from the blasphemous tongue, and from the boastful tongue, because “it is good to wait with this threefold silence for the salvation of God.” Yes, for then one can say, “ Speak, Lord, for Thy servant heareth”’ (x Kings iii. 10). The three tongues just mentioned speak not to but against the Lord. Hence Moses could say to the malcontents, ‘“ Your murmuring is not against us but against the Lord”’ (Exod. xvi. 8).

But, dearest brethren, although you must be silent from murmuring, from diffidence, and from boasting, be sure not to hold your peace altogether “‘ and give Him no silence.” Instead of boasting, speak to the Lord in self-accusation, that you may obtain forgiveness for the past. Instead of murmuring, speak to Him in thanksgiving, that you may receive more abundant grace in the present. And instead of losing heart, speak to Him in prayer, that you may obtain the gift of glory in the future. Confess, I say, your offences in the past, return thanks for present benefits, and then pray with all earnestness for the gifts of the future, so that He may not keep silent with regard to the forgiveness of your sins, the infusion of grace, and the promise of eternal glory in the life to come. “Hold not your peace and give Him no silence.” Speak to Him so that He in turn may speak to you and each of you may be able to say with the Spouse in the Canticle, “ My Beloved to me and I to Him” (Cant. ii. 16). A sweet voice this and a pleasant word. It certainly is not the voice of a murmurer, it is rather the voice of a turtle-dove. Ask me no longer, ‘‘ how shall we sing the songs of the Lord in a strange land ?” (Ps. cxxxvi. 4). For that land has ceased to be reputed strange whereof the Bridegroom Himself says, “The voice of the turtle is heard in our land” (Cant. ii. 12). The Bride had heard Him say, “Catch us the little foxes that destroy the vines” (ibid. 15); and perhaps it was this that caused her to break out into the cry of exultation : ‘‘ My Beloved tome and I to Him.” This voice is in truth the voice of a turtle, which, being singularly chaste in its habits, perseveres in fidelity to its mate, whether living or dead : just as “ neither death nor life ” can separate His Spouse from the love of Christ (Rom. viii. 38). And see whether anything has been able to alienate this beloved Bridegroom from the Bride so dear to His Heart and cause Him to abandon her even when she sinned and forsook Him. A great gathering of clouds strove to intercept the light of heaven—for our iniquities made a division between us and our God (Is. lix. 2)—but the Sun of justice put forth His ardent influence and melted them all. For when wouldst thou, O religious soul, have come back to Him had He not remained constant in His love of thee, had He not cried after thee, ‘‘ Return, return, O Sulamitess : return, return that We may behold thee” (Cant. vi. 12)? Therefore, do thou likewise continue faithful to Him, so faithful that no affliction or labours shall evermore have power to frighten thee away.

My brother, thou must, like Jacob, wrestle with the Angel and not allow thyself to be overcome, because ‘the kingdom of heaven suffereth violence and the violent bear it away”? (Matt. xi. 12). ‘‘ My Beloved to me and I to Him’’—what is this but wrestling ? He has given proof of His love for thee ; let Him now have proof of thine. The Lord thy God puts thee to the trial in divers manners. Often He turns away His face and declines from His servant, but not in wrath (Ps. xxvi. 9). This belongs to thy probation ; it is no sign of reprobation. Thy Beloved has been patient with thee; do thou in thy turn be patient with Him: “ Do manfully and wait for the Lord” (ibid. 9). Thy sins were not able to conquer His patience. Therefore let not His chastisements conquer thine and so shalt thou obtain a blessing. But when ? At the dawn, when “ the day breaks and the shadows retire’’ (Cant. ii. 17), when He has “ established the praise of Jerusalem on the earth” ‘‘ Behold,” so we read, “ a man wrestled with him (Jacob) till morning ” (Gen. xxxii. 24). O Lord, ‘“‘cause me to hear Thy mercy in the morning, for in Thee have I hoped” (Ps. cxli. 8). I will not hold my peace nor will I give Thee any silence until the break of dawn. Would I might also say that I will give Thee no fast! For Thou dost condescend even so far as to feed, but only “among the lilies.” “ My Beloved to me,” says the Spouse, “and I to Him Who feedeth among the lilies ”’ (Cant. ii. 16). This fits in very well with what we find earlier in the same Canticle, where, if you remember, the first appearance of the flowers is said to synchronise with the first sound of the turtle’s voice (ibid. 12). Yet notice that the Spouse does not inform us what her Beloved feeds on, but only indicates the place of His feeding ; she tells us where He eats His food without explaining what the food is. Perhaps we are to suppose that He finds His refreshment not so much in the actual eating of the lilies as in being amongst them : that He loves to be surrounded with lilies, even though He does not make them His food. For lilies please us rather by their odour than by their taste and they are more capable of satisfying the eye than the appetite. *

The Beloved, therefore, “‘feedeth among the lilies till the day break,” and to the loveliness of the flowers there succeeds the richness of the fruits. For the present life is the season for flowers rather than for fruits, since we have to be satisfied with hope without possession ; and whilst “ we walk by faith and not by sight” (2 Cor. v. 7) our joy comes more from the expectation than from the actualfruition of good. Consider, I pray you, the fragility of these flowers, and recollect the Apostle’s admonition : ‘‘ We have this treasure in earthen vessels” (2 Cor. iv. 7). Oh, how many dangers do we not see threatening the flowers of virtue! How easily they can be punctured by the points of the thorns that surround them! Not without cause, therefore, does the Beloved sing : “As the lily among the thorns, so is My love among the daughters ” (Cant. ii. 2). Surely a “lily among the thorns” was the soul that said, ‘‘ With them that hated peace I was peaceful” (Ps. cxix. 7). But “ although the just man springeth forth as the lily” (Ps. xci. 13; Osee xiv. 6), not where there is but one lily will the Bridegroom deign to feed, for He takes no delight in singularity. Listen to what He says Himself, He Who makes His home among the lilies : ‘‘ Where there are two or three gathered together in My name, there am I in the midst of them ” (Matt. xviii. 20). Mark: ““in the midst.” Jesus always loves the middle place ; the Son of man, the ‘‘ Mediator of God and men” (rx Tim. ii. 5) shows a constant dislike for holes and corners.* ‘‘ My Beloved to me and I to Him Who feedeth among the lilies.” Dearest brethren, let us take care to have our souls adorned with lilies; let us hasten to root out the “‘ thorns and thistles’”’ (Gen. iii. 18) and to plant lilies in their place ; perchance then the Beloved will sometime show Himself so condescending as to come to feed even in us. Needless to say, He was wont to feed in Mary, and that the more abundantly in proportion to the multitude of lilies He found in her. What but a lily was the splendour of her virginity? What but lilies the glory of her humility and the supereminence of her charity ? Yet we also, my brethren, can possess lilies, although of a far inferior kind. But even amongst these the Bridegroom will not disdain to feed: if yet the cheerfulness of our devotion beautifies those acts of thanksgiving whereof I have already spoken, if purity of intention brightens our prayer, if our con-

, fession is rendered white, so to speak, by the grace of forgiveness ; according to that which is written: “ If your sins be as scarlet, they shall be made as white as snow, and if they bered as crimson they shall bewhite as wool ” (Is. i. 18).

.But, my brother, whatsoever thou hast a mind to offer to the Lord be sure to entrust it to Mary, so that thy gift shall return to the Giver of all grace through the same channel by which thou didst obtain it. God of course had the power, if He so pleased, to communicate His grace without the interposition of this Aqueduct. But he wanted to provide us with a needful intermediary. For perhaps “thy hands are full of blood ” (Is. i. 15) or dirtied with bribes: perhaps thou hast not like the Prophet “ shaken them free from all gifts ” (Is. xxxiii. 15). Consequently, unless thou wouldst have thy gift rejected, be careful to commit to Mary the little thou desirest to offer, that the Lord may receive it through her hands, so dear to Him and most “ worthy of all acceptation ” (1 Tim. i. 15). For Mary’s hands are the very whitest of lilies; and assuredly the Divine Lover of lilies will never complain of anything presented by His Mother’s hands that is not found among the lilies. Amen.

TII at

SERMON PREACHED BEFORE THE CISTERCIAN ABBOTS ASSEMBLED AT CITEAUX, THE MOTHER-HOUSE OF THE ORDER, FOR THE GENERAL CHAPTER.

ON THE THREE Ways TO HEAVEN FOLLOWED BY THE THREE CLASSES OF CHRISTIANS.

“ Charity from a pure heart, and a good conscience, and an unfeigned faith’ —ı Tim. i. 5.

Brethren, “ this great and wide-extended sea ” (Ps. ciii. 25)—by which the Psalmist obviously wished to designate ‘‘ the present wicked world ” (Gal. i. 4), full of bitterness and tumult—can becrossed by three classes of persons, “so that they may pass over delivered ” (Is. li. 10), each in its own particular way. The classes in question are represented and typified by Noe, Daniel, and Job. Of these, the first crosses in a ship, the second on a bridge, the third by wading through the shallows. Observe now in what manner these three individuals are types of the three orders of Christians. Noe, as you are aware, steered his ark over the waters of the deluge, so that it might not be submerged in the flood ; wherein manifestly he typified the rulers of the Church; Daniel, “a man of desires”? (Dan. ix. 23), distinguished for his fasting and chastity, represents the order of the continent and the penitent, who live to God alone; whilst Job, in holy wedlock, wisely dispensing the wealth of this

THREE WAYS TO HEAVEN 307 world, stands for the ordinary faithful who may hold > earthly goods in lawful possession. I purpose to speak to-day of the first and second orders, because there are present my venerable brother-abbots of the order of prelates, and likewise some simple religious belonging to the order of penitents: not that I think ‘we abbots ought to esteem ourselves as outside this latter order, unless perchance—which God forbid !— we allow our office to make us unmindful of our profession. As for the third order, that, namely, of married persons, it is not necessary to dwell at length upon it, as it does not particularly concern us. It consists of those who for the most part cross the wide sea of this world by fording, having beyond doubt a difficult and dangerous, yea, and a very long road to traverse, inasmuch as they can make no “ short-cuts.” The danger of this road is manifest from the fact that so many, to our sorrow, seem to perish in it, whilst only very few appear to complete the journey by that way without some mishap. For it is a very difficult matter, particularly in our own times, when malice so much abounds, to avoid the whirlpools of passion and the gulfs of deadly sin amidst the wild waves of the world’s restless ocean.

Those who belong to the order of the continent cross over, as I have said, on a bridge, which everyone recognises to be the shortest and easiest and also the safest mode of crossing. I shall omit eulogy, however, and confine myself to the more important business of pointing out the dangers that must be encountered even in this way; for such I judge to be by far the wiser course and the more profitable for you. Straight, no doubt, dearest brethren, is the way wherein you are walking, and far more secure than the way of those who are united in wedlock. Yet it is not entirely secure. There are three dangers to be feared in it: lest perhaps someone should be tempted to walk abreast with his brother,* or to look back, or at least to stand still if not to sit down in the middle of the bridge. Now, too narrow is that bridge and too “ strait the way that leadeth to life” (Matt. vii. 14) to allow of any of these actions. Therefore, against the first of these dangers let us pray, one and all, in the words of the Royal Prophet: “ Let not the foot of pride come to me for there the workers of iniquity are falen” (Ps. xxxv. 12, 13). With regard to him who, having put his hand to the plough, turns around to look back (Luke ix. 62), he certainly shall stumble and be swallowed down at once and the sea shall “cover his head” (Jonas ii. 6). There is next the case of him who wishes to stand, not by openly apostatising from the order, but by neglecting to make progress in monastic perfection. He, too, is inevitably destined to fall, “‘ being pushed and overturned ” (Ps. cxvii. 13) by those that come after. For the path of life is so very narrow that by standing still he becomes an obstacle in the way of such as desire to press on and to make progress. Hence it is that they are always reproving and upbraiding him, that they cannot have patience with his tepidity and sloth, that they endeavour to urge him onward with goads, so to speak, and pushes. The result is that such a religious finds himself obliged to one or other

THREE WAYS TO HEAVEN 309 of two things : either to advance or to give up altogether. Consequently one must never halt in this way; and it is much less expedient either to look back or to walk side by side with another. Rather ought we to run forward and to hasten on our way with all humility, lest otherwise we should perhaps fall far behind Him Who hath gone forth “ exulting as a giant to run His course” (Ps. xviii. 6), and Whom, if we are prudent, we shall “ set always in our sight ” (Ps. xv. 8), so that, drawn by the odour of His ointments, we may run after Him (Cant. i. 3) with greater ease and alacrity.

Nor have we any need to fear that the way over the bridge shall be found too narrow for such as desire torun therein. Our bridge is constructed of three kinds of materials, upon which we can lean with our whole weight, without any danger of our foot slipping. The materials are these : bodily mortification, poverty with regard to worldly goods, and humble obedience. For it is written, “ Through many tribulations we must enter into the kingdom of God ” (Acts xiv. 21); also, “ They that desire to become rich fall into temptation and into the snare of the devil” (x Tim. vi. 9) ; and he whom disobedience has banished from the presence of God must doubtless return to Him by the straight path of obedience.* But the materials must be properly compacted together. For bodily mortification cannot easily be kept up amidst riches, or practised with discretion without the restraint of obedience; poverty thou hast departed by the slothful way of disobedience.” — Preface to the Holy Rule of St, Benedict.

is of no value and has no merit in the sight of God when accompanied with sensual indulgence and attachment to self-will; whilst the obedience of him who abounds in riches and pleasures is neither stable nor anything very glorious.

But when these three materials have been duly tempered, consider, brethren, if you have not entirely escaped the three principal dangers of this far-spreading sea, namely, ‘“‘ the concupiscence of the flesh, the concupiscence of the eyes, and the pride of life” (x John ii. 16). Mind, I say, ‘‘ when duly tempered,” in order to put you upon your guard against every element of discontent in your mortification, of covetousness in your poverty, of self-will in your obedience. For those who murmured against Moses were slain by the fiery serpents (Num. xxi. 6), and “ they that desire to become rich fall into temptation and into the snare of the devil’’—observe, the Apostle does not say, “they that are rich,” but, “ they that desire to become rich.” But how are we anything better than earthly-minded men, if—which God forbid !—we covet the things of our poverty with not less but perhaps greater eagerness of desire than they do the wealth of this world ? What matters it whether that which is sought after be of greater or lesser value so long as the affection is equally corrupt? Indeed the cupidity of the worldling appears to be the more excusable, as having for its object goods of comparatively greater worth. Again, whosoever strives by open or secret means to induce the spiritual father to enjoin upon him that which most pleases himself, such a religious is labouring under a serious delusion if he fancies he is exercising the virtue of obedience. For manifestly,

THREE WAYS TO HEAVEN Zin it is not he who now obeys the superior, but it is rather the superior who obeys him.

But since the Saviour has said, ‘‘ In what measure you shall mete it shall be measured to you again” (Mark iv. 24), it is well for a man to offer these things with generosity, so that he may belong to the number of those to whom “ they shall give into their bosoms good measure and pressed down and shaken together and running over” (Luke vi. 38). It is sufficient for salvation to endure corporal afflictions with patience ; but it is generosity to welcome them gladly and with fervour of soul. It is enough not to seek superfluities, and not to murmur on account of even necessaries if perchance they be lacking ; but it is generosity to rejoice at their absence and to seek rather how another may have what is needful and oneself suffer want. Again, it is sufficient for salvation to accept what is enjoined, provided one does not endeavour by a show of discontent or any sort of simulation to change the superior’s will and so to bring him round to that which one is bent upon; but it is the part of generosity to avoid whatever is gratifying to self-love, so far, that is, as it can be done with a good conscience.

Now, with regard to superiors themselves, these are “they that go down to the sea in ships, doing their work in great waters” (Ps. cvi. 23). They are not confined to any one way, whether by ford or bridge, but are free to move in all directions, so that they may assist each of their subjects as they are bound to do, guide their steps across bridge-way and shallow, preserve order in the moving ranks, discover and guard against hidden dangers, arouse the lukewarm, and sustain the weak. Verily, “ they mount up to the heavens and they go down into the depths ” (ibid. 26), at one time treating of matters sublime and celestial, at another discussing things hellish and horrible. But, brethren, where can we find a ship strong enough to withstand the force of such mighty billows, and able to pass securely through dangers so great? Only in charity: “for love is strong as death, zeal is hard as hell,” because, as the Bridegroom goes on to say, “many waters cannot quench charity” (Cant. viii. 6, 7). Necessary, my brethren, indispensably necessary to all superiors, is this ship of charity, which like all other ships has three sides, conformably to the requirements of St. Paul: “ Charity is from a pure heart, and a good conscience, and an unfeigned faith ” (x Tim. i. 5). The superior, therefore, ought to have a pure heart, that is, a pure intention, in so far forth that he desires to make himself appear rather the servant than the lord of his subjects, never using his office as a means to advance his own personal interests or worldly honour, or for any other object whatever except the glory of God and the salvation of souls. But with purity of intention he must unite irreproachable conduct, so that “ being made a pattern of the flock from the heart ” (x Peter v. 3) he may like his Master “ begin to do and to teach ” (Acts i. 1) ; and according to the Rule of our holy father, St. Benedict (Holy Rule, ch. ii.), whatsoever things he declares to be contrary to the eternal interests of his monks, let him also teach by example that the same ought to be avoided: lest otherwise, when reproving a brother, it might perhaps be said to him, “ Physician, heal thyself ” (Luke iv. 23). The superior who gives occasion for such criticism as this calls down upon himself a

THREE WAYS TO HEAVEN 313 heavy sentence of damnation and exposes his religious © to utter ruin. It is not as holding myself irreprehensible in this matter that I speak to you thus. No, my brethren, but because to me and to you alike Truth cries aloud: “ It behoveth a prelate to be blameless ”’ (z Tim. iii. 1), so that he may be able, like his Lord, with a secure conscience to “‘ answer them that reproach him in any thing” (Ps. cxviii. 42): “which of you shall convince me of sin? ”’ (John viii. 46). I do not say that we can be absolutely without sin in this wretched life, but that the superior is bound to avoid with all possible care those faults which he reproves in his subjects.

For this reason he is obliged to be in his secret thought such as he shows himself in his outward conduct ; lest otherwise he should be found exteriorly humble and elated in heart, presuming on his own wisdom, virtue, and sanctity. That undoubtedly would be a “feigned faith,” when, namely, despite an external show of humility, one does not really put all his trust in the pure mercy of God. And observe how admirably in keeping with what he says about purity of intention, faith unfeigned, and a good conscience are those other words of the great Apostle: “ But to me it isa very small thing to be judged by you or by man’s day ; but neither do I judge my own self ; for I am not conscious to myself of anything, yet am I not hereby justified ; but He That judgeth me is the Lord (x Cor. iv. 3, 4). “ Neither do I judge my own self,” he says, “for I am not conscious to myself of anything, that is, of seeking in anything my own personal interests instead of what belongs to Jesus Christ (Phil. ii. 21). _ And to me it is a very small thing to be judged by you, because my conscience is good and my life irreproachable.”” Then he adds, “ but He That judgeth me is the Lord,” in order to teach us that in Him alone he has put all his trust, being “ humbled under the mighty hand of God ”? (x Peter v. 6). Consider this also: whether the triple interrogation of Peter by the Lord cannot reasonably be understood with reference to the same three essentials of true charity, so that the repeated question: “‘ Lovest thou Me? lovest thou Me? lovest thou Me?” (John xxi. 15-17) signifies the same as: lovest thou Me with a pure intention, and with a good conscience, and with faith unfeigned ? And surely not without good cause was he who was to be made a “ fisher of men ” (Matt. iv.

1g) interrogated thus as to whether he had charity in the constitution of his ship.