Sermon XLIX. On Discretion as Necessary for Well-ordered Charity

"The King¹ brought me into the cellar of wine. He set charity in order in me."

** The King brought me into the cellar of wine, He set charity in order in me."The literal signification of this verse, my brethren, may be presented as follows. On the departure of the Bridegroom, after gratifying the wishes of His Bride, by holding with her a very sweet and familiar colloquy, the latter returns to her companions, the young maidens; but so filled is she and inflamed with charity from the presence and conversation of her Beloved, that she resembles one who is intoxicated with wine. The young maidens, astonished at the change they behold in her, anxiously inquire the cause. Her reply is that it is nothing surprising if she, who has been" brought into the cellar of wine,"should show some signs of intoxication. Such appears to be the direct and obvious meaning. If we now consider her words according to their mystical signification, the Spouse acknowledges that she is inebriated, not however with wine, but with holy love, unless indeed love may be regarded as wine." The King,"she says, ** brought me into the cellar of wine." Observe that whenever the Bridegroom is present and the Spouse addresses her speech to Him, she calls Him by such names as "my Bridegroom," or "my Beloved," or "Thou Whom my soul loveth"; whereas, when speaking of Him to the young maidens, in His absence she gives Him the title of "King." What does this signify? It signifies, in my judgment, that, although the Bridegroom and Bride may with perfect propriety address each other by such familiar and affectionate names as love inspires, the young maidens, on the contrary, as stiU requiring discipline, must have their frowardness restrained by the august titles proper to majesty.

"The King brought me into the cellar of wine." I will not pause now to explain what is meant by the "cellar of wine," for, as I remember, the matter has been sufficiently discussed already. But if we regard these words as spoken by the Church, at the time when the disciples, filled with the Holy Ghost, were accused by the populace of being drunk from wine, then Peter must be considered the "friend of the Bridegroom," for it was he who, "standing up in the midst," replied in behalf of the Spouse, saying, "These are not drunk as you suppose." And here I would have you notice, my brethren, how he did not absolutely deny that they were drunk, but only that they were drunk in the sense the people supposed. For they were m fact intoxicated, though not with wine, but with the Holy Spirit. So, as if bearing witness that he and his fellow-disciples had been brought "into the cellar of we," Peter again spoke in the name of all, "But this IS that which was spoken of by the Prophet Joel: And it shall come to pass in the last days, saith the Lord, I will pour out of My Spirit upon all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions and your old men shall dream dreams." Nor do I suppose you would think me extravagant were I to regard as a "cellar of we the house where the disciples were gathered together when "suddenly there came a sound from heaven, as of a mighty wind coming, and it filled the whole house where they were sitting," and verified the prophecy of Joel. And was not each one of the assembly, coming forth from that house, and "inebriated with the plenty" thereof, having "drunk of the torrent of its pleasures"— was not every one of them able to say with truth, "The King brought me into the cellar of wine"?

And thou, my brother, if recollected in spirit and with a mind sober and free from distracting thoughts, thou shouldst enter alone the house of prayer, and standing before God at one of the altars, shouldst touch the very gate of heaven with the hand of holy desire, and lifted up by the ardour of thy devotion to the choirs of glorified saints (for the prayer of the just man shall pierce the clouds) shouldst in their presence bemoan with tears of misery the afflictions and sorrows that oppress thee, and with frequent sighs and "unspeakable groanings" shouldst confess thy necessities and implore compassion-if, I say, thou shouldst act m this wise, I have too much confidence m the word of Him Who said, "Ask and you shall receive," to believe that thou Shalt go out empty-handed, provided only that thou dost persevere in knocking. And when thou art restored to us, fuU of devotion and charity, if m fervour of spirit thou art unable to conceal the grace bestowed on thee, but freely and without envy dost shan it with all, if after having been so highly favoured, tho makest thyself not alone pleasing, but even admirable in the eyes of thy brethren, then canst thou truly declare with the Spouse, "The King brought me into the cellar of wine." Nevertheless, thou shouldst be careful to glory not in thyself, but in the Lord. I would not say that every gift, even though belonging to the spiritual order, is brought forth from the "ceUar of wine"; for there are different cellars and storerooms in the palace of the Bridegroom, wherein are hoarded up all His multiform treasures and graces, "according to the riches of His glory," and of which I remember to have treated at length in an earlier sermon. "Are not these things stored up with Me," saith the Lord, "and sealed in My treasures?" Therefore, according to the diversity of the storerooms are the distinctions of graces, and the Spirit manifests Himself to each soul in the way most conducive to her profit. But although "to one is given the word of wisdom, to another the word of knowledge, to another prophecy, to another the grace of healing, to another diverse kinds of tongues, to another interpretation of speeches," and other similar gifts to others; nevertheless, the reception of such favours does not entitle any soul to say that she has been brought into the cellar of wine. For these gifts are taken out of the other cellars or repositories.

But if it were given to any one of us during prayer, in a spiritual ecstasy, to penetrate so far into the secret recesses of the Divinity that, when he comes back by and by, he is found to be all on the with the love of God, animated with a burning zeal for justice, and full n of fervour at every spiritual office or exercise, so that he can say in the words of the Psalmist, "My heart grew hot within me; and in my meditation a fire shall flame out," such a one might justly claim to have been admitted into the cellar of wine; since he is beginning already to eructate from the abundance of holy love and the good and wholesome repletion of the wine of gladness. There are two kinds of ecstasy experienced in divine contemplation. One of them belongs to the intellect, the other to the will.² One results from an excess of light, the other from an excess of love. Knowledge predominates in the one, charity in the other. Now it is evident that the affection of piety, and the love-enkindled heart, and the infusion of fervent devotion, and the spirit all inflamed with ardent zeal, can have no other source save the wine-cellar. Hence every soul to whom it is granted to rise from prayer replenished with graces of this kind, every such soul, I say, can confidently make her own the words of the Spouse, "The King brought me into the cellar of wine."

But the Spouse goes on, "He set in order charity in me." A most necessary thing. Zeal without knowledge is a thing insupportable. And the more ardent the zeal, the greater is the necessity that it be accompanied by discretion, to which it belongs to regulate charity. Zeal without knowledge, instead of being efficacious or useful, generally turns out to be extremely pernicious. Consequently, my brethren, according as our zeal grows hotter, our fervour more intense, and our charity fuller, it is necessary that the light of knowledge also should proportionately increase. For it is the function of knowledge to moderate zeal, to regulate fervour, and to set charity in order. The Spouse, therefore, lest she should be feared as excessive and insufferable, especially by the young maidens, on account of that impetuosity of spirit which she appears to have brought forth from the wine-cellar, makes haste to assure them that she has also received what is the effect of discretion, namely, the setting in order of charity. Indeed, it is discretion that sets all the virtues in order, from which order are derived both their limits and their loveliness, yea, even their stability. For it is written, "By Thy ordinance the day goeth on," where by "day" the Psalmist means virtue. Discretion, consequently, is not so much a distinct virtue as the governor and guide of every virtue, the regulator of the affections, and the teacher of morals.³ Take away this, and virtue becomes vice. Take this away, and the very affections implanted in us for the perfection of our nature, turning aside from their destiny, begin at once to work for the disturbance and the ruin of our nature. '* He set in order charity in me.'* This the Bridegroom did when, in the Church, "He gave some apostles, and some prophets, and other some evangelists, and other some pastors and doctors, for the perfecting of the saints." But all these ought to be bound together by the one same bond of charity, in i order that all may be gathered into the unity of the [Body of Christ. Now, charity cannot thus give order to other things unless it first be set in order itself. For if each one follows the impulse of his own will, according to the spirit which he has received, and applies himself to everything indifferently, making feeling his guide instead of the judgment of reason, the result must be that none is content with the department assigned him, but all functions are indiscriminately and simultaneously undertaken by all, so that in place of the unity of order, there is now nothing but confusion.

"He set in order charity in me." Would to God that my own little stock of charity were likewise set in order by Him Who gave it, the Lord Jesus! So should I keep faithful watch over all His interests, but in such a way that what I recognise as belonging most particularly to my duty and office, should have my first attention. Yet although this must engage me before everything else, there are many other matters which, whilst not concerning me personally in any especial way, ought nevertheless to appeal more strongly to my affections. For that which ought to be the first object of our solicitude need not always of necessity have the strongest claim to our love. Indeed, it is often the case that what should get precedence as regards our care and attention, is less conducive to our advancement, and must, therefore, be less attractive to our love. In other words, our reason must often give second place in esteem to what duty requires us to put first in solicitude. But that which obtains the preference from right reason, rightly ordered charity would have us embrace more affectionately. For example, am I not obliged, in virtue of my position, to have care of you all? Now, were I to devote myself to any other object with so much attention that I could no longer exercise properly the ofiice of superior, by discharging the duties appertaining thereto in as worthy and profitable a manner as my best endeavours can reach, I should most certainly offend against the claims of good order; even though I appeared to be actuated by a motive of charity. On the contrary, if I am faithful in giving my first attention, as I am bound to do, to the duties of my office, yet do not experience a greater joy at the greater progress in divine love which I observe another to be making, it is plain that my charity is in one part rightly ordered, wrongly in the other. But if I make that for which I am most specially responsible the object of my most special solicitude, and at the same time feel myself more strongly attracted to what appears to be possessed of more intrinsic nobility, then, without doubt, my charity shall be found perfectly regulated, and there shall be nothing to prevent me from saying, "He set in order charity in me."⁴

But perhaps you will tell me that it is difficult to feel more satisfaction at the greater good of one's neighbour than at the lesser belonging to oneself. I answer that this very fact demonstrates the excellence of the grace given to the Spouse, and also how few are those who can affirm with her, "He set in order charity in me." "Why is the countenance of '⁵ some of you" fallen "at this word? The deep sighs you heave bear witness to the sadness of your souls and the heaviness of your hearts. For when" we measure ourselves by ourselves,"some of us realise, from the experience of our own imperfection, how rare a virtue it is not to envy the virtue of others, to say nothing about rejoicing at their progress in perfection, to say nothing of our delight growing greater according as we see them advancing beyond ourselves. But" a little light is yet among "* us, as many of us, I mean, as recognise this disposition to be their own. Let us ** walk whilst" we "have the light, that the darkness overtake us not." To walk is to advance. The Apostle was walking when he said, "I do not count myself to have apprehended. But (there is) one thing: forgetting the things that are behind, and stretching forth myself to those that are before, I press towards the mark." What does he mean by the words, "There is one thing"? He desires to inform us that there still remains to him one remedy, one hope, one consolation. What is that? He tells us himself: "forgetting the things that are behind, and stretching forth myself to those that are before, I press towards the mark." Admirable confidence! The great "Vessel of Election" whilst admitting that he has not yet attained perfection, claims nevertheless to be making progress thereto. As for me, who instead of walking in the light am stiU sitting down, there is danger that I shall be overtaken by the darkness of death. For who sits down but the man that has no desire to go forward? My brethren, be on your guard against such relaxation. Then to each of you may be applied what is written, "The just man, if he be prevented with death, shall be in rest." Then can you say to God, "Thy eyes did see my imperfection." And yet you may add, "And in Thy book all shall be written." All of whom? All who shall be found possessed with the desire of advancing. For the Psalmist goes on, ** Days shall be formed, and no one in them "— supply," shall perish."By" days "we are to understand here those persons who are making progress in virtue, and who, ** if prevented with death," shall have made up to them that wherein they may be found wanting. They "shall be formed and no one in them" shaU appear imperfect.

Now, some one may say to me, "How can / hope to advance who am envious of my brother's progress? "But I ask, dost thou suffer this against thy will? If so, there is only feeling, not consent. What troubles thee is a passion which time shall weaken, not an action deserving of reproof. Only be careful not to make friends with it, by "devising iniquity on thy bed." That is to say, do not consider how thou mayst foster the malady and feed the pestilence by persecuting the innocent, finding fault with his virtuous actions, thwarting, misrepresenting, or otherwise impeding his praiseworthy undertakings. Provided I am endeavouring to go forward, and am "stretching forth

II. myself to the things that are before"I shall suffer no harm from that whereof I can say, ** It is no more I that do it, but sin that dwelleth in me." "There is now, therefore, no condemnation to them that" yield not their "members to serve iniquity"; who preserve their tongues from detraction, and their other members and faculties from hurting or injuring the innocent in any way whatever; who are rather ashamed of the evil disposition they discover in themselves, and by prayer, by tears, and confession are striving to subdue their passions, grown strong by previous indulgence; and who, finally, have learned from their indifferent or ill success in this matter to be more gentle towards their brethren and more humble in themselves. What right-minded judge shall condemn the man who has learned from his Lord to be "meek and humble of heart"? No, it is impossible that he should be out of the way of salvation, who proves himself an imitator of the Saviour, the Bridegroom of the Church, Jesus Christ Our Lord, Who is over all things, God blessed for ever. Amen.

Footnotes

1. "Intrcduxit me Rex." The word Rex belongs to the original Hebrew text, although it is omitted from the Greek and the Latin versions. Cf. a Lapide, Comment, in Cant., tom. vii. p. 432. — (Translator.) ↩

2. "These two ecstasies of the will and understanding are not so closely united as that one may not exist without the other. For as the knowledge which the pagan philosophers attained of their Creator was much greater than their love for Him, the charity of the perfect Christian is, on the contrary, greater than his knowledge. Whence it follows that the excess of knowledge which produces the ecstasy of the understanding is not always followed by the excess of love from which springs the ecstasy of the will; just as the excess of love is not always accompanied by that of knowledge. The ecstasy of admiration (or knowledge) when alone, does not serve to render us better" (St. Francis de Sales, Love of God, Bk. VII. c. v. p. 286). See also St. Thomas, Sum. Theol., II. ii. q. clxxv. a. 11; and St. John of the Cross, Obscure Night, Bk. II. c. xiii. —(Translator.) ↩

3. "Est ergo discretio non tam virtus quam quaedam moderatrix et auriga virtutum, ordinatrixque affectuum, et morum doctrix." Compare with Cassian's: "Omnium virtutum generatrix, custos, moderatrixque discretio est." Denis the Carthusian is plainly borrowing from St. Bernard where he says,. "In omni actu virtuoso, moderatrix, doctrix, et velut auriga esse debet discretio. In his sermon, De domo spirit., the Saint defines discretion as the virtue by which we distinguish real from counterfeit virtues: "virtus qua veras a palliatis atque simulatis virtutibus discernimus."—(Translator.) ↩

4. The gist of these remarks is that rightly ordered charity, whilst proportioning its esteem to intrinsic worth, regulates its solicitude by the rule of duty: we should love that most which is most deserving of love, but our first care should be given to the functions of our office. — (Translator.) ↩

5. This is how St. Bernard understands John xii. 35,"Adhuc modicum lumen in vobis est."But the Greek is plain, *' €TL fxiKpov xpovop TO (f)S)s €v vfxtv €(TTLv.^' (Yet a little while, the light is among you.) — (Translator.) J ↩