Sermon XIII. Glory Belongs to God Alone
"Thy name is as oil poured out."
As the ocean, my brethren, is the source of all rivers and fountains, so is our Lord Jesus Christ the WeilSpring of all virtue and knowledge. For who but the "King of Glory" can be the "Lord of Virtues"? And, according to the Canticle of Anna, the same Lord is "the God of knowledge." Purity of body, diligent use of the affections (industria cordis), rectitude of will — all flow from this Divine Fountain. Yet not such graces only. Every intellectual endowment, every gift of eloquence, every pleasing disposition, must also be ascribed to the same Source. Thence is derived every word of wisdom and all knowledge, from Him, namely, "in Whom all the treasures of wisdom and knowledge are hidden." What, I ask, are chaste thoughts, just judgments, holy desires, but so many rivulets from that Divine Spring? Now, if the currents of natural water are ceaselessly pouring themselves back again into the sea through secret and subterranean channels, in order to return once more to us with unwearied service, for the satisfaction of our sight and supply of our necessities; why should not the spiritual streams, also, revert to their Source without interruption or diminution, so that they may revisit and irrigate anew the plains of our souls? Therefore, let the rivers of grace flow back to the Fountain-Head, n4
that they may again descend upon us. Let the heavenly tide re-seek its Origin that the earth may be watered with a more generous inundation. Do you ask how this is to be done? The Apostle tells you when he says, "In all things giving thanks." Whatever wisdom, whatever virtue you believe yourselves to possess, attribute it all to Christ, Who is the Wisdom and the Knowledge of God.
' But,"you will say," who would be so foolish as to presume to do otherwise? "No one, indeed. Even the Pharisee gives thanks. Nevertheless, his thanksgiving" hath no praise from God."If I remember aright what is said in the Gospel, Irs expression of gratitude did not make him more pleasing. Why? Because whatever devotion sounded from his lips, it was not sufficient to excuse the swelling of his heart in the eyes of Him Who" knoweth the high afar off."O Pharisee, remember that" God is not mocked."Thinkest thou that thou hast anything" which thou hast not received "?" Nothing,"thou confessest," and therefore I give thanks to the Giver."But, if so, then it is in view of no antecedent merit on thy part that thou hast received those graces of which thou art boasting. Assuming that thou dost admit this also, it is consequently, in the first place, the height of senseless arrogance in thee to despise the Publican, who for this reason alone has not so much as thou, because he has not gratuitously received so much. Secondly, consider well lest thou be not returning His gifts to God, whole and entire, but by fraudulently appropriating something to thyself of His honour and glory, mayst justly lay thyself open to the charge of theft, and theft against God. Wert thou openly to attribute to thyself some credit for those things whereof thou art boasting, as if they were not only in thee, but from thee, I should rather believe thee to be in error than to have the will to commit an act of injustice, and consequently I should attempt to correct thy mistake. Now, however, by returning thanks, thou dost show that thou art ascribing nothing to thyself, but dost prudently acknowledge all thy merits to be the gifts of God. Hence, in contemning others, thou betrayest thyself and showest thyself"to have spoken with a double heart,"with one heart lending thy lips to a lie, and with the other usurping the glory of truth. For thou couldst not have judged the Publican to be worthy of contempt in comparison with thyself, without esteeming thyself to be worthy of honour in comparison with him. But what wilt thou reply to the Apostle, who prescribes and enjoins that"to God alone be honour and glory "? How canst thou answer the angels who distinguished and explained what God is pleased to reserve to Himself and what He condescends to share with mortals? 11 Glory to God in the highest," sang they, "and on earth peace to men of good will." You see, my brethren, how the Pharisee gives thanks, honouring God indeed, but only with his lips, whilst he honours himself by the sentiments of his heart. Thus you may hear words of thanks from the mouths of many, but more out of custom or convention than from affection or conviction; so much so, that the most abandoned criminals are wont to give thanks to God for having succeeded well and prosperously, as they imagine, in the accomplishment of their perverse purposes. Listen, for instance, to the thief, when he has brought his wicked machinations to a successful issue, and possessed himself at last of some long-coveted booty. In his heart he exults with joy and exclaims, "Thanks be to God! I have not watched in vain; I have not lost my nocturnal labour." Does not the murderer similarly rejoice and return thanks that he has prevailed over a rival or avenged himself on an enemy? And the profligate, also, joyously gives praise to God for that he has at last attained the means of gratifying his evil passion.
It follows, my brethren, that not all thanksgiving is acceptable with God, but only that which proceeds from a chaste, sincere, and simple heart. I say a "chaste heart," to exclude those who glory in their evil deeds and for them return thanks. As if God, like themselves, could take pleasure in their wicked doings, and could exult in their abominations! He that is such a one shall hear addressed to him these words of reproach, "Thou thoughtest unjustly that I shall be like to thee, but I will reprove thee and set before thy face." I have said "from a sincere heart," on account of hypocrites, who appear indeed to attribute to God the merit of whatever good they possess, but glorify Him only with their lips, the heart withholding what the tongue concedes. And because "in His sight they do deceitfully," their "iniquity is found unto hatred." The one class impiously attribute to God their own crimes; the other fraudulently ascribe to themselves the gifts of God. So stupid, so ungodly, so brutish even is the former vice that there is no need for me to put you on your guard against it. The latter, however, is wont to beset the path of religious and spiritual persons, in particular. Of a surety, it is high virtue, and as rare as high, to be able to do great works without esteeming oneself great, and to conceal one's sanctity from oneself alone whilst manifesting it to all others. To my thinking, there is no virtue so admirable as that a man should appear wonderful in the eyes of others and contemptible in his own. Thou art truly a faithful servant, if thou sufferest not to cling to thine own hands any part of whatever glory may redound from thy works to thy Lord, which glory, although it does not proceed from thee, yet passes through thee. Then, according to the Prophet, thou wilt "cast away avarice by oppression, and shake thy hands free from all bribes." Then, as the Lord commands, thy light will "shine before men," unto the glory, not of thyself, but of thy "Father, Who is in heaven." And thou wilt be an imitator of St. Paul and of other faithful preachers who preach not themselves, but Jesus Christ, just as thou seekest "not the things that are thine but the things which are of Jesus Christ." Wherefore, thou, also, shalt be greeted with the consoling words, "Well done, thou good and faithful servant! because thou hast been faithful over a few things, I will place thee over many things."
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, lea vest 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 gloiy? "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 yourselves1 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 daV 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."
My brethren, knowing this, none of you should desire to be praised in this life, for you steal from God whatever of glory you appropriate to yourselves, without referring it to Him. What title, O filthy dust, what title canst thou pretend to glory? Is it sanctity of life? "But it is the Spirit That sanctifieth," not surely thine, but the Spirit of God. And even wert thou renowned for signs and wonders, still it is by the divine power these are wrought, although by thy agency. Or, perhaps, thou groundest thy claim on thy possession of popular favour, because, perhaps, thou utterest the "good word," and, perhaps, to some advantage? But it is Christ Who has given thee "a mouth and wisdom." For thy tongue — what is it but "the pen of a scrivener"? And such as it is, thou but holdest it on loan. It is a talent entrusted to thee and shall be demanded back with interest. If thou be found zealous in the discharge of duty, and faithful in handing over the profits, thou shalt receive the reward of thy labours. Otherwise, thy talent shall be taken from thee, and, nevertheless, the interest still exacted, and thou shalt be accounted "a wicked and slothful servant." Consequently, my brethren, let all the glory arising from the gifts of the manifold grace appearing in you, be referred to Him Who is the Author and Giver of all things praiseworthy. But let this be done not merely with the lips, as by hypocrites, nor solely from custom, as by worldlings, nor yet out of necessity, as beasts are compelled to carry their burdens, but as becomes saints, with trustful simplicity, with fervent devotion, with a happy, yet modest and reserved cheerfulness. Accordingly, whilst offering up "the sacrifice of praise," and "paying our vows" from day to day, let us be careful with all vigilance to unite attention with usage, affection with attention, joy with affection, reverence with joy, humility with reverence, and with humility liberty of spirit. So shall we sometimes find ourselves moving forward towards the goal with the easy steps of a purified mind, making excursions out of ourselves through the extraordinary intensity of our affections and spiritual raptures, experienced in transports of joy, in the light of God, in sweetness, in the Holy Ghost; and thus shall we prove ourselves to be included in the number of those whom the Prophet David addressed when he said, "They shall walk, O Lord, in the light of Thy Countenance, and in Thy name they shall rejoice all the day, and in Thy justice they shall be exalted."
Perchance it may here be said to me, "Thou dost well to admonish us, yet thy words should not be irrelevant to thy theme." But have patience a little. I have not lost sight of my subject. Have I not taken upon myself to expound the text, "Thy name is as oil poured out"? This is the task I have set myself, this the work I have undertaken.2 And it is for you to judge whether my remarks have been altogether beside the purpose or not. For my part, I will try to show you in a few words that I have not wandered far from my way. Do you not recollect that the last thing commended in connexion with the breasts of the Spouse was the delicious odour of their ointments? What, then, more seasonable than to remind the Spouse that she owes this fragrance to the bounty of her Beloved, lest she should be tempted to ascribe it to herself? And this, as you can see, has been the drift of all my apparently wandering remarks. "The sweet odour and the delights of my breasts," we may fancy the Spouse saying, "I attribute neither to my own efforts nor merits, but to Thy munificence, O my Beloved; all is due to the perfume of Thy name which is as oil poured out upon me." Thus is apparent the connexion of my present text with that of my last discourse, as also the relevancy of what I have been saying.
But the full exposition of this text, whence I took occasion to speak at such great length on the most detestable vice of ingratitude, must be reserved for another time and another sermon. For the present let it suffice to have reminded you that, if even the Spouse dares not appropriate to herself anything whatever of her virtues and graces, how much less should we presume to do so, who are but the "handmaidens "? Let us, therefore, my brethren, let us also exclaim, following the example of the Spouse, "Not to us, O Lord, not to us, but to Thy name give glory." And let us say this, not merely in words and with our tongues, ' but in deed and in truth." Otherwise, of us, too, it shall be said, what I fear exceedingly, "And they loved Him with their mouth, and with their tongue they lied unto Him. But their heart was not right with Him, nor were they counted faithful in His covenant." Let us, then, cry aloud, but as well in the depths of our hearts as with the lips of our mouths, let us ciy, I repeat, "Save us, O Lord, our God, and gather us from among the nations, that we may give thanks to Thy holy name — not to our own names — and may glory — not in our but — in Thy praise," for evermore. Amen.
Footnotes
Chapter 14 of 89