Sermon LVII. On Watching for the Divine Visitation and the Signs by which it is Known

"Behold my Beloved speaketh to me."

"Behold my Beloved speaketh to me." Observe here, my brethren, the progress of grace. Notice the order of the divine condescension. Mark also the devotion and vigilance of the Spouse, how her watchful eye discovered the Bridegroom's coming, and with what diligence she has studied all His actions. He comes. He hastens. He draweth nigh, He is present. He looks. He speaks, and nothing of all eludes her zeal or escapes her attention. The Bridegroom comes in the angels, He hastens in the patriarchs. He draws nigh in the prophets, He is present in the flesh. He looks in His miracles, He speaks in His apostles. Or thus: He comes in His love and in His purpose to show mercy, He hastens in His zeal to accomplish our redemption. He draws nigh in His voluntary humiliaj tions, He is present to His contemporaries, He looks I forward upon the future generations, He speaks in His I instructions and exhortations concerning the kingdom of God. Such therefore is the Bridegroom's coming. He brings with Him the blessings and the riches of! salvation. All that belongs to Him overflows with delights, abounds with consoling and salutary mys-teries. Now because the Spouse loves, therefore she is vigilant and circumspect. And blessed the soul "whom the Lord shall find watching." He will not "skip over" her, nor pass her by. Rather He will stand and speak to her. He will speak to her in the language of love, for He will speak to her as a bridegroom is wont to speak to his bride. Hence, such a soul can say, "Behold my Beloved speaketh to me." Rightly does she call Him her Beloved, since He has come, not to reproach her for her faults, but to assure her of His affection.

The Spouse, my brethren, is not one of those whom the Lord justly reproves for that they "know how to discern the face of the sky, and yet cannot know the signs" of His coming. For she is so sagacious, so prudent, and so faithfully vigilant, that she observes His approach whilst He is yet afar off, notices that He leaps in His haste, and marks most particularly how He skips over the proud in order to come by humility to her who is humble. And when He stood outside and tried to conceal Himself behind the wall, she discovered His presence. She even became aware that He was looking at her through the windows and lattices. And now as a reward for so much devotion and loving watchfulness, she is permitted to hear His voice. For had He looked at her without speaking, she would have been troubled rather than consoled, not knowing whether the silent regard expressed love or indignation. Thus, He once looked at Peter whilst speaking not a word, and the Apostle wept, haply because the Bridegroom had gazed upon him in silence. The Spouse, on the contrary, has not only been allowed to feel the glance of His Eye, but has merited also to hear the sound of His voice; and therefore far from weeping, she exults in an excess of gladness, and joyously exclaims,. "Behold my Beloveth speaketh to me." You see. my brethren, that the look of the Lord, whilst in itself it remains always the same, has not always the same efficacy. Its influence varies in conformity with the varying merits of those upon whom it is bent, inspiring some with fear, imparting to others consolation and peace. Thus, "He looketh upon the earth and maketh it tremble." On the other hand, He looked on Mary and filled her with His grace. "He hath regarded the humility of His handmaid," she says, and for this reason "behold from henceforth all generations shall call me blessed." This is not the language of sorrow or of terror, but the language of joy. It is in the same manner that He has looked upon the Spouse here. Therefore she does not tremble like the earth; neither does she weep as Peter wept, because she does not, as he did, "savour the things that are of men"; but her soul is full of gladness, inasmuch as the words of the Bridegroom declare with what affection He has regarded her.

Only listen, my brethren, to the salutation which He addresses to her, and you will understand how little of anger there is in it and how much of love. "Arise," so he calls to her, "Arise, make haste. My love. My dove. My beautiful one, and come." Happy the soul which deserves to hear herself greeted in this way! Do you suppose, my brethren, that we shall find amongst ourselves one who is so vigilant, so observant of the time of his visitation, so diligent in watching for the Bridegroom's coming, and in noting its every circumstance, that "when He cometh and knocketh he may open to Him immediately"? What is said here is indeed to be understood of the universal Church, yet not in such a sense as that each of the

II. K faithful (who, taken collectively, constitute the Church) may not claim a participation in the plenitude bestowed upon her. For in this respect we are all equally called, without distinction as without exception, "that we may possess the blessings by inheritance" Hence a certain holy man made bold to say to the Lord, "I have acquired Thy testimonies for ever by inheritance, because they are the joy of my heart." He is speaking no doubt, of the inheritance which was to him the evidence as it was the consequence of his being the son of the Father Who is in heaven. For "if a son, an heir also, an heir indeed of God, and a joint heir with Christ." And surely that is a precious possession which he boasts of having acquired by inheritance, namely, the testimonies of the Lord. Would to God that I were found worthy to receive even one testimony from the Lord! But it is not over one, but over many such testimonies that the Psalmist exults. Thus he says again, "I have been delighted in the way of Thy testimonies, as in all riches." And in truth, what are the riches of salvation, what the infusion of spiritual joy, what that real yet cautious tranquillity which the just enjoy, but so many testimonies of the Lord? ** For not he who commendeth himself is approved," says the Apostle, "but he whom God commendeth."

How is it, my brethren, that we are strangers even still to these divine attestations and commendations? How is it that we have not yet come in to our spiritual patrimony? We have as little recollection of being ever so commended in anything by the Lord, and of receiving from His Lips any testimony in our favour, as if He never "of His own will hath begotten us by the word of truth." What do we know of that experience whereof the Apostle says, "The Spirit Himself giveth testimony to our spirit that we are the sons of God"? How can we be the sons of God if we do not enjoy the inheritance? But this very poverty of ours convicts us, beyond a doubt, of negligence and sloth. For if any amongst us were perfectly and entkely, according to the counsel of the Wise Man, to * ' give his heart to resort early to the Lord That made him, and to pray in the sight of the Most High,"and should also endeavour with all diligence to" prepare the way of the Lord, to make straight the paths of our God,"so that he could say with the Psalmist," My eyes are ever towards the Lord,"and, *' I set the Lord always in my sight" — would not such a one, think you, deserve to "receive a blessing from the Lord, and mercy from God his Saviour"? He that watches so shall in truth have many visitations from the Bridegroom. Nor shall he ever fail to observe the time of his visitation, no matter how secret and stealthy may be the advent of this shy Lover, Who visits us in the Spirit. With a vigilant soul and a sober mind, he shall perceive the Beloved whilst He is yet afar off; and then he shall discover all that the Spouse, as I have explained, so attentively and sagaciously noted in the approach of her Bridegroom. For He Himself has promised that they that in the morning early watch for me shall find Me." Such a one, I say, shall be able to observe when the Beloved is hastening in the eagerness of desire; he shall know at once when He is drawing nigh, and when He is actually present; he shall feel His Eye regarding him, shining in upon him like a sunbeam, through the windows or the lattices of the wall, and the consciousness shall make him glad; and finally, he shall hear Him uttering words of exultation and of tender affection, and saying to his soul, "Arise, make haste, My love, My dove, My beautiful one, and come."

"Who is wise and will understand these things," so as to be able to distinguish rightly between them, to define them exactly, and to explain them in a way that others can comprehend? You, my brethren, are perhaps expecting me to do this; but for my part, I should prefer to hear about such matters from one who is acquainted with them by experience and use. Yet a person so privileged would rather through modesty conceal in silence what he has received in silence, and would judge it safer to keep his secret to himself, like the Prophet. Therefore, since I am bound by my office as superior to instruct you, and not to keep back what I know, I will tell you all that I have been able to learn concerning these things both from my own experience and from the experience of others. I will touch upon nothing which many of you are not competent to ascertain for themselves with facility, leaving the loftier truths to such as can reach them. Whenever, then, I am admonished, whether interiorly by the [ Spirit or exteriorly by a human being, of the necessity [ of guarding justice and preserving equity, this salutary ' warning is certainly for me a herald of the Bridegroom's speedy advent, and a kind of preparation for the worthy reception of the heavenly Visitor. The Prophet assures me of this when he says, "Justice shall walk before Him," and again, when he says to God, "Justice and judgment are the preparation of Thy seat." And the same hope gladdens me, whenever I hear a discourse on humility, or on patience, or on fraternal charity, or on the obedience and submission due to superiors; but more especially when I listen to something concerning the pursuit of peace and sanctity, or the acquiring of purity of heart. For it is written, "Holiness becometh Thy house, O Lord," and, "His place is in peace," and "Blessed are the clean of heart for they shall see God." As often therefore as anything relating to these, or indeed to any of the other virtues, is suggested to my thoughts, that will be for me, as I have already remarked, an intimation that the Lord of virtues is coming to visit my soul.

But if "the just man shall correct me in mercy, and. shall reprove me," then also I may look for the divine visitation, because this charitable zeal and benevolence of the good "make a way for Him who ascendeth over the setting." Happy setting, when at the reproof of a just man a soul is lifted up and her sins sink down,y and over their setting the Lord "ascendeth," trampling them under His Feet to prevent their ever rising again. Not to be despised, therefore, is a good man's reproof which thus destroys sin, brings healing to the heart, and prepares the way of the Lord to the soul. Nor should we ever hear with indifference any discourse, no matter of what kind, provided it edifies unto piety, or unto virtue, or imto moral perfection. For "there is the way by which is shown the salvation of God." But if the word of the Lord should sound sweet and consoling, so that instead of producing weariness it is listened to now with delight, I am to infer from this that the Bridegroom not only is coming, but is coming in haste, because coming with ardent desire. For it is His desire of me that awakens my desire of Him; and when I feel an eagerness to hear His words, this is an indication that He is hastening to visit my soul. We have not been beforehand with Him in charity, but He hath "first loved us." Again, if I should he^ an inflamed discourse, and should feel my conscience kindling, whilst I listen, at the thought of my sins, I ought, then, to call to mind Him of Whom the Psalmist says, "A fire shall go before Him," and be persuaded that He is nigh. For "the Lord is nigh unto them that are of a contrite heart."

But shouldst thou not only feel compunction at the word of the Lord, but be converted to Him with thy whole heart, so that thou canst say, "I have sworn and am determined to keep the judgments of Thy justice," thou mayst now be certain that the Bridegroom is even present to thee, especially if thou perceivest thy heart beginning to glow with the heat of His holy love. For not only is it said of Him in the Holy Scriptures that "A fire shall go before Him," but also that He is Himself a fire, "a consuming fire," as Moses called Him. There is a great difference between these two fires. That which precedes the Bridegroom's coming has heat indeed, but no charity. It warms without melting; it moves without advancing. It is sent on before with only the mission of arousing and preparing thee, and to remind thee at the same time of what thou art when left to thyself; in order that thou mayst afterwards with greater delight understand what thou hast become through the grace of God. But the fire which is God, although it consumes, yet does not afflict, burning sweetly, blissfully devastating. For it is truly a "desolating fire," which, however, so exercises its destructive energy against sin, that it acts on the soul as a healing unction. Therefore, in the virtue which adorns thee and in the charity which inflames thee, acknowledge the presence of the Bridegroom. For it is "the Right Hand of the Lord that hath wrought virtue" But "this change of the Right Hand of the Most High" only takes place in fervour of spirit and sincere charity; so that he who experiences it may say with the Prophet, "My heart grew hot within me, and in my meditation a fire shall flame out."

Furthermore, when every stain of sin and all the rust of evil habits have been burned out by this fire, and when the conscience is thoroughly cleansed and tranquillised, if thou dost now experience a sudden and unusual expansion of mind, with an infusion of heavenly light, which illumines thine intellect and gives it either an understanding of the Scriptures for the instruction of others, or a knowledge of secrets for thine own consolation, here, beyond doubt, is the Bridegroom's Eye looking in through thy window, "and bringing forth thy justice as the light, and they judgment as the noon-day." Thus shalt thou have fulfilled in thee the word of Isaias, "Then shall thy light rise up in darkness, and thy darkness shall be as the noon-day." But surely it is not by the open door but rather through the smaller apertures of windows and lattices, that this ray of dazzling brightness obtains admission, so long, at least, as the dilapidated wall of the flesh remains standing. Thou errest, my brother, if thou art hoping for anything better, no matter to what purity of heart thou mayst have attained, since the great contemplative, St. Paul himself, has affirmed, "We see now through a glass in a dark manner, but then face to face."¹

Now, after this glance of wonderful condescension and compassion, thou shalt hear the Bridegroom's voice sweetly and gently intimating the divine will. This voice is nothing else but the love of God in thy heart, which cannot remain idle,* and which is now soliciting and urging thee concerning what relates to the service of the Lord. For the Spouse has heard that voice bidding her to arise and make haste, doubtless to labour for the salvation of souls. It is the characteristic, my brethren, of true and pure contemplation that it not only inflames the soul with the fire of divine charity, but it also occasionally fills her with such zeal and desire to gain others to God who shall love Him as she loves Him herself, that she gladly interrupts her contemplative repose and devotes herself to the labour of preaching Afterwards, having satisfied this longing, at least to a certain extent, she returns to her solitude with all the more eagerness in proportion as she knows that her apostolic efforts have been fruitful. Then, when she has recruited her strength once more with the sweet food of prayer, she again issues forth with renewed zeal and energy to resume her work for souls.But during such alternations of labour and repose, the soul, as a rule, is very uneasy. She is agitated by fears and anxieties lest, whilst being drawn this way and that by the rival attractions, she should bend more than is right to one side or the other, and so deviate even by a hair's-breadth from the straight way of the divine will. Perhaps holy Job was experiencing something like this when he said, "If I lie down to sleep, I shall say, when shall I rise? And again I shall look for the evening." That is to say, "when enjoying leisure, I accuse myself of neglecting my external work; and when exteriorly occupied, I again accuse myself of having interrupted my prayer." You see the holy man, how anxiously he hesitates between the fruit of zealous action and the quiet of loving contemplation; and although ever occupied in what is good, yet ever also doing penance for imaginary shortcomings, and never ceasing to pray with tears that God would manifest to him His will. For in such perplexities the sole remedy, the sole refuge is prayer and repeated sighs to God, that He may vouchsafe to instruct us unceasingly as to what He would have us do, at what time, and in what measure. It seems to me that we have these three things, viz., preaching, supplication, and contemplation, designated and commended to us in the three titles given to the Spouse. For deservedly does the Bridegroom call her His love, since she labours so loyally and zealously to promote His interests, by preaching, by teaching, and by other ministrations. Deservedly, too, is she called His dove, because sighing, like a dove, and making supplication for her sins, she never ceases to conciliate for herself the divine compassion. And with equal justice she is named His V beautiful one, for always glorified with the longing after things supernal, she puts on, besides, the loveliness of heavenly contemplation, whenever she can obtain a vacant and opportune hour.

But consider also, my brethren, if we have not a type of this threefold occupation of the same soul, in the three persons who dwelt under the one roof, and who were all the dear and familiar friends of the Saviour. I am speaking of Martha, who ministered to Him; of Mary, who sat in repose at His Feet; and of Lazarus, who lay groaning, as it were, beneath the sepulchral slab, supplicating the grace of a resurrection.² These remarks have been suggested by the admirable sagacity and vigilance which the Spouse is represented as exercising, whilst she watches the ways for the appearance of her Bridegroom, so that she can tell exactly when and with what haste He is approaching; and is so keenly on the alert that by no suddenness of change can she be so surprised and taken unawares as not to know when He is far from her, when near, and when actually present. Thus has she deserved that He should not v/ merely condescend to look upon her with mercy, but should also deign to console her with words of tender affection, making her to "rejoice with joy because of the Bridegroom's voice."

But I have also affirmed— although it is a bold thing to say— that each and every soul amongst us, provided she watches like the Spouse, shall also, like the Spouse, be saluted as His love, consoled as His dove, and embraced as His beautiful one. And perfect shall be reputed every soul wherein the virtues represented by these three titles are found together in due order and degree; so that she knows how to weeps for herself, to rejoice in God, and at the same time has the wiU and the power to assist others in their necessities, pleasing to God, watchful over herself, helpful to her neighbours. Yet where shall we find one so perfect? However, if we have not all the three characters existing together in each of our souls, we seem at least to possess them singly in different sections of the community, and all in the whole. And God grant they may be long preserved amongst us! For have we not Martha, the beloved of the Bridegroom, in those who are employed in the faithful administration of exterior offices? Have we not Lazarus, His mourning dove, in our novices, who, but recently dead to their sins, are yet groaning with the pain of still smarting wounds and the terror of judgment; and who believe themselves to be "like the slain sleeping in the sepulchres, whom (no one) remembereth any more," until, at the bidding of Christ, the heavy tombstone of their oppressive fear shall at last be taken away, and they shall rise to a new life in the assured hope of pardon? And have we not also the contemplative Mary in the persons of those who, after many years of co-operation with the grace of God, have been able to attain to a higher and more blissful state, wherein, confident of their forgiveness and no longer brooding anxiously over the sad memory of their sins, they experience an unfailing delight in meditating continually upon the law of God, and even sometimes "beholding the glory of the Lord with open face, are transformed into the same image, from glory to glory, as by the Spirit of the Lord "? We shall examine in the next sermon why He Who a little before seemed to guard the repose of His Spouse, and forbade her to be disturbed, now exhorts her to arise and even to make haste. May He Himself be with us, to reveal to us the meaning of this mystery also, for He is the Bridegroom of the Church, Jesus Christ Our Lord, Who is over all things, God blessed for ever. Amen.³

Footnotes

1. It is the teaching of St. Thomas. Sum. Theol., II. ii. q. clxxv. a. iii. that both Moses and St. Paul were privileged whilst still in the flesh to contemplate the Divine Essence directly by the light of glory, which, however, they possessed as a transient act, not like the blessed as an abiding habit. The reason he assigns why these were so specially favoured is that the one was the first doctor of the Jews and the other the first doctor of the gentiles. He thus seems to insinuate that to none other has this privilege been accorded. St. Augustine also teaches {De vid. Deo ad Paul, c. 13) that the object of the vision granted to Moses and St. Paul was the very Divine Essence. There is, however, no contradiction between these doctors and St. Bernard, who is only telling his hearers that no one has any right to hope for such a grace. — (Translator.) ↩

2. The same figure is employed by St. Paul (Rom. viii. 22), where he says, "For we know that every creature groaneth and travaileth in pain even till now, and not only it, but ourselves also who have the first fruits of the Spirit even we ourselves groan within ourselves, waiting for the adoption ot the sons of God, the redemption (resurrection) of our body. — (Translator.) ↩

3. "Amor qui otiosus esse non potest." In St. Gregory we find, "Nunquam est Dei amor otiosus; operatur etenim magna si est: si vero operari renuit, non est," Horn. 30, sup. Evang. — (Translator.) ↩