Part 3
The sixth qualification. A good virgin never wastes her time by any neglect or carelessness; but, her heart filled with longing and devotion, she meditates on the Sufferings of her beloved Lord Jesus, and His Five Wounds; she knows of nothing better that she can do; for nothing can be more useful to her than to spend her time in meditation on the Life and Sufferings of our Lord, for Whom she has forsaken all things. It is the nature of all good virgins to spend the whole of their lives in work, both outwardly and inwardly, for the glory of God; to pray for the salvation of all men; and to offer themselves up for the infirmities of the common people, both the evil and the good. If the virgin of Christ be left to herself, all love and devotion to God being withdrawn from her; if thus, bare, poor and miserable, she still serves God; then God is honoured by her, and has peculiar delight in her.
The seventh qualification. She must look to God, and think only of Him in all her occupations; and she must be indifferent to all outward things; and she must do what is right, as though she did nothing, while she looks upon all real afflictions as though they did not concern her. Such an
handmaid of the Lord desires to suffer shame and scorn from all men, to the glory of God, and desires neither power nor honour. She cannot exempt herself from anything, for the Holy Ghost directs her. At times such people are obliged to take precedence of others; but then they do it with great courtesy and great humility, and carry out what Christ said: "Let the greatest among you become as one who serves."
The eighth qualification. This virgin of Christ must fight against all earthly transitory things, honour and desires. As soon as these desires begin to lose their strength in her heart, she will be attacked by spiritual pride; that is by self-satisfaction, and the desire for temporal honour, which can really be driven out by none other but by God. For, however holy a man may be, he will have to fight to the end, and chiefly against spiritual pride. Although in these truly humble virgins neither pride nor covetousness, nor hatred can find a resting-place, yet they are nevertheless much tempted at times by idleness, appetite and unholy thoughts, which arise from their nature, and are the temptations of the flesh, which have not as yet been overcome; and this temptation is very useful to them. For, because these lovers of God care for nothing but suffering, shame, and all that is painful, both outwardly and inwardly, for the sake of the love of Christ, and seek only visions of God and inner delight, finding in that more joy and satisfaction than in all the eternal consolation that all created things could give them, therefore no temptation can be hurtful to them. Neither will any impulse to sin from lower motives affect them, for their will and their desire is that they may always have something to suffer, and that in true humility they may be found well-pleasing to God, Who loves them. That we may thus preserve this state of virginity, may God help us. Amen.
SERMON IX; On The Annunciation of our Lady
How we must commune with God and commit ourselves to Him; that we may conceive God and bear Him in our spirits, souls, and bodies, after the example of the blessed Mother of God.
"Hail, full of grace, the Lord is with you, blessed are you among women."
This festival is one of great dignity, and shows the eternal fervent love whereby the God of Gods and Lord of Lords, the Son of God had compassion on us poor sinful and accursed brands of hell. When He was in His Divine Glory, He "thought it not robbery," as St Paul says, "to be equal with God; but emptied Himself, taking the form of a servant, being made in the likeness of men, and in habit found as a man, He humbled Himself, becoming obedient to death, even to the death of the Cross." None can speak enough of this love, nor praise God, nor thank Him enough for it; for it is beyond the understanding of men and of Angels that our Lord, our God and Supreme Judge, should become our Father, our Brother, and our Husband. He has taken our guilt and condemnation upon Himself, and has redeemed us by His bitter Death, and has made us the children of everlasting life, and has brought us back to our first glory. Yea, and beyond, for we have become like the Angels; and we now posses more righteousness and are nearer akin to God than the Archangels.
O, the goodness of God! Who can so withstand this great love, that he does not love and praise You with all his powers? This work of our redemption makes You dear to us above all things. It is a work which has no like; humility unbounded, grace undeserved, a gift without return. This work claims our love, draws our wills gently, and unites our desires firmly and justly to You. But what can we give to You, dear Lord Jesus, in return for all the great goodness that you have shown to us? In return for my destruction of the soul you gave me by creation, you have given it back to me by redemption; so that I am doubly indebted to You, to give it wholly again to You. But what can I return to You, dear Lord Jesus, for that you have given Your Soul for mine? For, if I could give my soul again to You a thousand times, how should I thereby be any the more like my Lord, Who gave Himself even to death for me?
Dear children, this great love can never be repaid by us; but we must do our best, and give to Him again, on our own account, all that we are, all that we have, and all that we can do; like His dear Mother, the blessed Virgin, who did this most faithfully and most perfectly. I will tell you something about this in a figure, that you also may become the mothers of our Lord in spirit, and that you may commit yourselves to God, that he may be conceived and born in your souls.
Now, learn, how the blessed Virgin was prepared when she should conceive the Son of God, though her holiness cannot be perfectly comprehended even by the understanding of Angels. According to the meaning of the letters of her name, Mary, she was raised up in the three highest powers of her soul to God, she became one spirit with God, and she was taught by Him; for she resigned herself as a fitting instrument to His dear Will, in fervent love for His glory. She was poor in spirit, and always bore herself in God with deep humility and self-annihilation; for she had no desires, no will, and was as passive, as though she were uncreated. And thus an entrance was made for God into her spirit, soul and body. She was pure in spirit, for she never clung with delight to the gifts of God, and did not use them for her own pleasure. She was pure in soul, for she never delighted in any creature, but her soul was adorned with all virtues. She was pure in heart and body, for she was never moved to sin; and thus she was like the bright and shining Angels. Although she was the most beautiful of all women, yet none could look upon her with evil desires, because of her angelic purity. She was fervent in spirit, for her sweet ecstasy and longing so moved the Divine Godhead that the fervent love of the Holy Trinity welled forth and was poured out upon her. She was fervent in soul, for all the powers of her soul were always lifted up in the praise of God. She was fervent in heart, for her heart was opened to the Lord, and it penetrated with fervent longings the incomprehensible depths of the Godhead; for she found there what she most loved; and, by her inner sweetness, she was well-pleasing to the Almighty, clinging to the Eternal Goodness by her love to fill her with all things and to give her power over all that he had; for she lived not to herself but to Him alone, Who is the Life of all living. From first to last all that she did was done in God, and was full of a pure and godlike intention; for she was at all times united with God, and never turned away for an instant from His Presence. Therefore the likeness of no creature was ever found in her or had access to her; for, with the Angels, she looked on all things simply in God; and found God alone at all times in the depths and very being of her soul, in the innermost parts of her spirit. Therefore she did not go forth with all her powers to seek for greatness and variety, but at all times she abode simply outside herself in God and God in her. Most perfectly and with all her powers she meditated
on the Source from Which she came. Poor, pure, fervent and divine, she was more like a heavenly creature than an earthly one; in spirit she was the Heaven of God; in her soul the Paradise of God; in her body the Palace of God; and she was filled with the Divine Brightness, so that she needed no mediator with God.
Now, you shall know, further, that God desired to be conceived and born of this Holy Virgin in three ways; that is in her spirit, soul and body. She would not have been so blessed by the birth of the body only, as St Augustine says, and as our Lord also implies in the Gospel, when He answered: "Blessed are they who hear the Word of God and keep it." Therefore she first conceived and bare God in her spirit; for by her purity she was well-pleasing to God; by her lowliness she made a place for God; and by her love she constrained God, so that He took up His abode in the depths of her spirit, in calm and absolute freedom and silence. God united Himself with her spirit, and spoke to her His secret Word, and bare His only Son in her spirit with unspeakable love and joy. This is the Eternal Birth in Mary; and the darkness of night in her spirit, where the understanding is darkened. Where the uncreated light arises, no created light can abide; for night is turned into day; that is, the created light of the soul is transformed into the Light of Eternity. Thus Mary yielded up her spirit to the uncreated Being of the Godhead, and her soul sank down in deep humility.
Thereby she drew down the sweet stream and light of Eternal Wisdom into her soul; and the Father begat His only Son in her soul, and fashioned her anew in Himself. The Father required of her that she should consent thereto that His only Son should take His Human Nature upon Himself in her, and should be born of her in body, by the working of the Holy Ghost. She was afraid in true humility, and answered Him in spirit with fear: "I am not worthy, for I would gladly be the handmaid of such a mother." But God willed that she herself should be the Mother; then she sank down in utter self-abasement, and it was made known to her that she had been chosen thereto; God required this of her and not anything else. Then the Holy Trinity shone upon her with a supernatural light and transparent clearness, and with a ray or dart of Divine Love she was transfixed in the inmost parts, so that she humbly and lovingly
consented to be the Mother of God.
At the same instant the angel Gabriel stood by her and found her exalted in spirit. He greeted her reverently, saying: "Hail, full of grace, the Lord is with you." She was troubled by this lofty greeting, because of her deep humility, and also because she was entirely absorbed in God. Then, when she spake: "Behold the handmaid of the Lord," the Holy Ghost took of the purest blood of her virgin heart, that had been set alight by the powerful flame of love, and created therewith a pure and perfect little Body, with all its members, and a pure and holy Soul, and united them together. This, the Person of the Son of God, who is the Eternal Word, and the Brightness of the Glory of the Father, took to Himself and united it with Himself in Unity of Persons, and out of true love and mercy for our salvation. Thus, "the Word was made flesh and dwelt among us."
This is the third birth that took place in the virgin body of Mary, without hurt to her virginal purity; and thus she became the Daughter of the Father; the Mother of the Son; the Bride of the Holy Ghost; the Queen of Heaven; the Mistress of the world and of all creatures; the Mother of all men who desire her help; the Temple of God, wherein God has rested as a Bridegroom in His chamber in great bliss; for the Virgin's body was as a garden full of sweet-smelling herbs and of all kinds of virtues and graces. With these virtues she caused the Heaven of the Holy Trinity to flow with honey for us poor sinners. She has brought forth the Sun of Righteousness, she has chased away the curse of Eve, and bruised the head of the wicked serpent. This second Eve, with her Child, has restored all that the first Eve had lost and destroyed; she has, besides, brought much more grace and wealth. This is the noble Star which arose out of Jacob, which was prophesied in a Book of Moses, whose light shall lighten the whole world. "Therefore," says Bernard, "in all your need, fix your eyes on this Star, call on Mary, and then you will not despair, follow Mary and you can not go astray. She will hold you up, by the power of her Child, so that you will not fall; she will protect you, so that you will not despond; she will lead you to her Child, so that you may overcome." She has the power, indeed; for the Almighty God is her Child; she is indeed willing to do this, for she is merciful. For who can doubt that a child would honour his mother, or that she overflows with love, in whom God
Himself has dwelt.
He, therefore, who desires to commune more and more with himself; and to find himself in his Source, in God, and to be conscious of God in his heart (which is conformed to God and inclines to Him, and cleaves to God, as a ray to the sun) he must copy the likeness and the bright mirror of our Lady, and comport himself as she did, both outwardly and inwardly; then he will become conscious in himself of great help from her, both in spirit and in nature. First, he must turn away from all transitory things, and gather up the powers of his mind, and commune with himself, and pass over out of self into God, Who is present within him, in the innermost parts of his spirit, wherein are the three highest powers of the soul, that there he may be united with and become one spirit with God; and there God will work in him. His memory will be made fruitful, his understanding will be transfigured, his will inflamed and inebriated with Divine Love. God Himself becomes the Food of his spirit, the Life of his soul, and the Preserver and Guardian of his body. Therefore at all times we ought to commune with the image or the ground of our souls, where the three powers of our souls are one with God, that we may be united with God, poor in spirit, soul and body, fervent, and communing with God with all our powers, so that we may begin and end all our works with a pure intention to the glory of God; for thus it was written of the blessed Mother of God. Thus we must remain empty, bare and dead to all around us, that all the powers of our souls may continue in the place appointed for them, and our wills, desires and intentions may be obedient to God in all things, that God may work with us according to His dear will. Then man will be lifted up in himself by God above all powers into the wilderness of the Godhead, his spirit will sink deep in the Divine Union, and his whole being will be saturated with the Divine Being, so that the Divine Birth will take place without let or hindrance in our spirits, in our souls, and also spiritually in our bodies, from the gifts which break forth and overflow from soul and spirit into the body.
That we may now and later, receive blessings through the intercession of the dear Mother of God, let us call on her with St Bernard, who says: "Through you must we find an entrance to your Son, O blessed finder of
grace, bearer of life, mother of holiness, that He may receive us through you, Who was given to us through you. Your purity must exonerate the guilt of our uncleanness in His sight, and your humility, so pleasing to God, must win pardon for our vanity, your overflowing love must cover the multitude of our sins. Your honourable fruitfulness gains for us the fruitfulness of they merits. O, elect Lady, our mediator and intercessor, commend us to your Son, intercede for us with your Son. Do you see to it, O blessed one, by the grace that you have found, the election that you have earned, and the mercy that you have borne, that He Who condescended through you to take our sicknesses and our misery upon Him, may also by His intercession enable us to participate in His glory and blessedness," Jesus Christ, Who with Father and the Holy Ghost is blessed for ever. Amen.
SERMON X; On the Nativity of John the Baptist the First Sermon
Of the spiritual Birth of Divine Grace in man from the ground of humility and the acknowledgement of his own frailty. How man may ever attain more and more to a Birth so full of Grace.
"John is his name."
To-day we read of and celebrate the birthday of Saint John the Baptist. The birthday of no other saint is kept in this way, only that of this holy Baptiser of God. The name of John means one in the state of grace. This must always precede the birth of grace.
I spoke yesterday of two kinds of affliction. The first is in our nature, and results from the first Fall of man; the second in an affliction of blindness. Man is prone to sin from the beginning; it is rooted in his nature. This affliction ought always to be repugnant to man; and he should turn away from it with all his might, because it is hateful to God. The second kind of affliction is the result of the first; it is pain and misery. When this kind of affliction falls upon man, it ought to be acceptable and pleasing to him, so that he may be able to follow the Example of our Lord, Who throughout His whole life always endured great and grievous sufferings.
Now God often allows the affliction of frailty to come upon men, that in their downfall they may learn to know themselves better, and to love and remain willingly in the way of blindness, in them. Children, it were good for them to resolve to remain in this way. Man must always learn to abase himself in this most blessed way of blindness, in disease, in doing nothing and in being nothing. Oh! he who would thus exercise himself in this way and understand it, disciplining himself only by despising unceasingly his own want of power; in this man, truly, would the grace of God be born. Man possesses nothing of himself; all comes from God only, without any intervention; all things both great and small come from Him; not from man himself; for he corrupts all that is good, both outwardly and inwardly; and, if there be anything good, it is none of his. Man must never forget this; he must look into his own nothingness and see how inclined he is to all that is evil, whenever nature is allowed her own way. He must be very diligent in learning to know himself; on what foundation he rests, his opinions, his love, his diligence; whether, perchance, ill weeds have grown up in his heart. The heart must be pure, only revealing itself to God; and it must have no thoughts but of Him. Also, you must examine your outer walk, your words and works, your customs and position, your clothes and your companions, from all sides. Wherever you find that something or other has gone wrong in your life, you must in sorrow bewail it to God, and acknowledge your guilt, and send up a sigh to God; and thus it is immediately condemned. This inner groaning from the depths of the heart is very useful and good. The Apostles did not experience it on account of their sins, but on account of all the evil that remained in man; and they exercised it unceasingly, because of the many ways by which they came to God. Thus, when a glimpse and taste of unity )with God) is made known to man, an inner groaning is born in him, which passes out through his outer senses. This is truly the altar which stands outside, before the Holy of Holies, where the goats and oxen are offered to God. Thus man also offers his flesh and blood to Jesus Christ. By this contemplation of his own frailty, man must humble himself, casting himself down at the Feet of God, that He may have mercy on him. He must hope that God will pass over his guilt; and thus John, that is grace, is born out of the ground of humility; for the lower we get the higher we shall be. St Bernard says: "All acts of discipline that are done
outwardly are in no wise to be compared to those which man does in the valley of humiliation." In this valley row meekness, goodness calmness and patience; and this is truly the right way. Those who do not walk in this way must assuredly go astray. And, however much they may do in outward discipline, it will not really help them at all; they will anger God much more than they will appease Him.
Now we will proceed with the Gospel. Here is a portion of it. Zacharias was the high priest. He and his wife were barren; and this was a great disgrace to him. Zacharias went into the Holy of Holies, and the people remained without, standing, while he executed the priestly function. Then the angel Gabriel stood by the altar and announced to him that a child should be born to him who should be called John, which means that he was given grace. Zacharias did not fully believe this; therefore he became dumb till all had been fulfilled.
The word Zacharias means "thinking of God," or "the remembrance of God." This godly man, that is a spiritual man, must be a priest, and must go into the Holy of Holies while the people remain without. Now, mark, what his nature is, what his office is, and whose priest he is. The office of the priest is to offer God's only-begotten Son to His heavenly Father for the people. Now I fear, and it is most probable, that all priests are not perfect; and, if some priests were to represent Christianity in their own persons, they would be more likely to hinder and lead others astray than to help them; and they would anger rather than appease God. But they execute their holy office in the person and in the place of the Holy Catholic Church; therefore they execute their office sacramentally; and in this way it can be done by men only. They, and no others, as clergy, may consecrate and bless the sacred Body of our Lord; inasmuch as they are priests in all that belongs to their office, that is to the sacrifice. In a spiritual sense it may be done as well by a woman as by a man. If a woman does it in this way, she enters into the Holy of Holies, and the common people remain without. She must enter in alone; she must collect her thoughts, and commune with her own heart; and she must leave all things pertaining to the senses without, and offer to the Heavenly Father, the Sacrifice of Love; namely, His dear Son, with all His Words, His Works, His Suffering and Holy Life, that she may obtain all
that she desires and all that is her intention. This she must do in deep devotion, including all men, all poor sinners, the good, and those who are imprisoned in the fires of purgatory; for by this means she will have great power.
Albertus Magnus writes that the custom of the high priest was as follows: "He went into the Holy of Holies, and took with Him the blood of a red heifer, and fire that was burning. When he entered in, he put the blood on all the golden vessels, and made a heap of the finest herbs, and lighted it; and a sweet smelling savour arose from it, like a mist; then God came and spoke with him."
This high priest is the inner man, who thus enters into his inmost soul, bearing with him the Sacred Blood of our Lord Jesus Christ, and the fire of devotion and love, and all the golden vessels which are marked with this Blood, even all those who have received the grace of God, and all those who shall yet receive it, and the poor souls who still wait in purgatory. All shall be comforted and uplifted by this priestly office. Children, you know not how sweet this is. This man shall also raise himself up thereby, even to the Heart of the Father, and His Fatherly Will; and in Him he shall do whatever pleases Him in time and eternity.
Some say: "If we commune with our hearts after this inward fashion, we shall allow the image of our Lord's Sufferings to escape us." No, children, you must look into your own hearts, the only place where grace can be born in truth; and there the Life and Sufferings of our Lord will gleam and shine in upon you, in sweet love and simplicity, in a single vision. It will seem as though all stood before you; not in its own many-sidedness, as I might see you all in one glance, but as though each one stood alone before me. This vision will be more useful to you, than standing for five months in thought, striving to understand. During this sacred priestly office, when the man has entered alone, and is standing in silence, with all his powers on the alert, Gabriel, the Angel of God, is standing by the altar, where the divine and holy office is to be performed. Gabriel means the divine power that will be given to this priest, that he may be able to do all things in our Lord. This priest makes a heap of herbs, and sets it alight; and a smoke arises from it, in which God speaks to him. This heap
represents a collection of holy virtues, such as humility, meekness, and many other virtues of that description; for the life of a man who has no virtues, and does not strive to get them, either in the lowest, the middle, or the highest grade, is all false and worthless. A fire is kindled in this collection by the flame of love; and a mist and darkness arise, in which your spirit will be caught away, perhaps for the space of half an "Ave Maria," and you will be robbed of your senses and of your reason. In this darkness God will speak to you in truth. For, when silence reigned over all things, and the night of darkness had run its course, these words were sent from above from the kingly Throne. Here a secret word was spoken, and the ears caught the sound thereof. Here was foretold the birth of him, who was to be great and at whose birth many should rejoice. He was to be born of Elizabeth; which means that there would be a divine fulfilment; for thus it had been prophesied, that this joyful birth should take place. But all this took place in the lowest powers. Now come those who are wise in their own eyes, and whose empty, bare, uncultured hearts are lighted only by the light of nature; for they have nothing but the light of nature, and what pertains to it; it is to them as God, and yet it is nothing but their nature. There is however, more delight in that than in all sensual delights; and when they act thus themselves, and are endowed with these qualities, they become the worst and the most harmful of men. They may be known by the following signs. They do not walk in the paths of virtue and the discipline which belongs to a holy life. They give no heed to the destruction of vice; for they love their own false poverty, which has never been tested by real love, either from within or from without; and they have long ago parted with its likeness. Then the Devil comes, and lures them with false sweetness and false light; and thus he leads them astray, that they may be lost eternally. He leads them into whatsoever he finds them most inclined to by nature: unchastity, or covetousness, or pride; and they speak of their inner experiences and the lights which the Devil holds before them, as though they were of God; and they will not allow themselves to be separated from what they have made their own. Thus, seeking those things to which they are inclined by nature, they fall into unholy license. These men must be shunned even more than the Enemy; for, as far as man can see, in their outward appearance they are so like righteous men, that it is hard to distinguish them. But the righteous differ from them by walking in the paths of
virtue - humility, fear, resignation and meekness. They are full of fear, and dare not allow themselves any liberty. They never trust in themselves; they are in much perplexity and difficulty, and long for the help of God. But those who think themselves to be free are bold, wilful, contentious and impatient; and any one who approaches them soon finds that they are in difficulties, full of bitterness, angry words, and pride, and will neither be despised nor disparaged. Oh! what marvellings and lamentations there will be over what now looks so beautiful, in another world, where they will not be able to turn either one way or the other, where they must burn for ever. I counsel you in all faithfulness to guard yourselves from this.
Oh! dear children, turn your eyes inwardly, where this birth must really be born, which will cause great joy throughout Christendom. Now, you need no longer be anxious whether you are right or wrong. You have had the difference clearly placed before you, if you will consider whether you have chosen the right or the crooked path; whether you have taken it in the lowest, the middle, or the highest grade. When this birth takes place, there is such great joy of heart, that none can express it. May God preserve all, so that none may be led astray; and be drawn away and diverted. Our Lord says in the Book of Love: "I adjure you, by the roes and the harts of the fields, that you make not My beloved to awake till she please." Again, they must not question unwise teachers, who might prove so misleading, that some might be tempted away, and never return for forty or fifty years. These men must give heed to themselves; for this joy is so great that it wells up like wine fermenting in the barrel. It is better that it should burst forth, than that nature should be too weak, and blood should pour from nose and mouth. But this is still far removed from the highest grade, still remaining below in the senses.
But the Angel said that he who should be born, must "drink no wine nor strong drink;" which means that the man in whom this birth was to be born would be led by the upper way, in the highest grade; for he should be good, better and the very best. These men must not drink anything that can intoxicate, like those, of whom we have already spoken, who were intoxicated by pleasure, which was poured out for them, either in a real or imaginary way, either by sight or by use; but they are placed in
and led along a narrow way, which is also dark and dreary. There they find themselves unbearable oppressed, so that they cannot get out; and, whichever way they turn, they find fathomless misery, and all is desert, dark and dreary. They must face it, and in all their ways trust in the Lord, as long as it pleases Him; and, lastly, the Lord makes as though He knew nothing of their pain and torment; all seems unbearable need and great longing; but still they are resigned. This is a thorough cleansing, which corresponds to the highest reward; for other men there are corresponding rewards.
St Thomas says of this: "Great external works, however great they may be, inasmuch as they are works, have their own reward. But when the Spirit looks within, to the Spirit of God, from the ground of the heart, where man, empty and bare of all works, seeks God only, far above all thoughts, works and reason, it is truly a thorough conversion, which will ever met with a corresponding reward, and God will be with him." Another conversion may take place in an ordinary external way, whenever man turns to God, thinking wholly and entirely of Him, and of nothing else but of God for Himself and in Himself. But the first turning is in an inner, undefined, unknown presence, in an immaterial entrance of the created spirit into the uncreated Spirit of God. If a man could only once in his life thus turn to God, it would be well for him. Those men whose God is so powerful, and Who has been so faithful to them in all their distress, will be answered by God with Himself. He draws them so mysteriously to Himself and His own blessedness; their spirits are so lovingly attracted, while they are at the same time so filled and transfused with the Godhead, that they lose all their diversity in the Unity of the Godhead. These are they to whom God makes their work here on earth a delight; so that they have a real foretaste of what they will enjoy for ever. These are they on whom the Holy Christian Church rests; and, if they did not form part of Christianity, Christianity could no longer exist; for their mere existence, what they are, is infinitely worthier and more useful than all the doings of the world. These are they of whom our Lord has said: "He that touches you, touches the apple of My eye." Therefore, take heed that you do them no wrong. May God help us. Amen.
SERMON XI; On the Feast of the Nativity of St John the Baptist
The Second Sermon
How man must prepare himself and hold himself in readiness to bear witness to the true Divine Light which shines into his heart, in the lowest and highest powers, and on which depend his Salvation and Blessedness.
"This man came for a witness to give testimony of the light."
To-day the Church celebrates the Feast of St John the Baptist. To bless and to praise him only in words would be a little thing for us to do, because our Lord Himself has praised him worthily, and has said of him: "There has not risen among them that are born of woman a greater than John the Baptist." He also said of him: "But what went you out to see? a man clothed in soft garments? or did you go out into the desert to see a reed shaken with the wind?" No, he was none of these things. Jesus said of him: "He is a voice of one crying in the desert, Prepare you the way of the Lord, make straight his paths!" We sing of him that he was a burning lamp. St John the Evangelist, who is likened to a soaring eagle, wrote of him that "he bore witness to the light."
Dear children, how could we praise this exalted prince of Heaven better, or more worthily, than with these words, "that he was a witness to the true Light?" This true Divine Light shines into the very depths of man's heart; and when this Divine Light and witness comes to man and commends itself inwardly to him, he turns quite away from the pure ground. He ought verily to await it; but he does just the reverse, running first one way and then another, so that he cannot receive the true witness because of his shallowness. "He came to His own, and His own received him not." Such men are opposed to the true Divine Light. Their hearts are worldly; and, as the Baptist said to the hypocrites: "They are a generation of vipers." These men are opposed to all those who love the true Divine Light, and they give good cause for alarm, for they seem, as it were, scarcely to hang by a thread to light and faith.
Now, we must show here, how short-sighted and diseased nature is, and how of itself it can do nothing that is good. God has therefore given it
supernatural help and strength, even the light of grace, which lifts nature far up above itself, and supplies it with all it needs in this way. The uncreated Light of Glory shines above, even the Divine Light; and this Light is God Himself. Therefore, if we would truly know God, it must be by God and with God, in God and by God. As the prophet says: "Lord, in your light we shall see light," that is a supernatural light. The same Divine Light, "lightens every man who comes into the world," and shines on all men, both on the evil and on the good, as the bright sun shines on all creatures. It is their own fault if they are blind. For in the same way that a man in a dark room could get light, if he found a window open, by putting his head outside, so may men also come to this light, and bear witness to it.
Now, we must mark diligently how a man shall first bear himself towards this witness, so that he may truly receive it. He must flee and separate himself from all that is temporal and transitory; for the true witness is given both to the lowest and highest powers of the soul. The lowest power is that of passion and desire. Desire is the love of pleasure, which this witness must take away. This power must first separate itself from the lusts of the flesh, whatever they may be, in which the man finds satisfaction; either in human beings or clothing; in short, in whatever his senses find delight. God does not grudge man the necessaries of life; but this is verily a wilderness in which the voice of God cries; and it is called a life of seclusion. It is a separation from all the spiritual and natural pleasures, both outwardly and inwardly.
Second, this witness is given in the power of passion in the soul, that man may learn true steadfastness and strength; that he may become, if he has received this witness aright, immovable as a mountain of iron. As Christ testified of St John, man must not allow himself to be shaken to and fro like a reed; neither must he be like one who wears soft clothing; by which we may understand one who loves, desires and seeks his bodily ease. Now, many a man may be found who despises all this for the sake of God, but who is so like a bending reed that it is quite pitiful. Such a man is as much moved and disturbed by some absurd mockery, or by a hard word, as the reed is in the water. Now, dear friend, how can a word harm you, which can in nowise hurt your soul? But then comes the Evil One
and suggests first one thing and then another to you, till you are sore troubled; but all this ought not so to be, if otherwise you were firm in the faith. Later, this witness is given in the highest power of all, in the reason, the will and the love of man; for it is a prophet to the reason of man's soul; a prophet means one who sees far off. Reason, in fact, sees so far that it is a perfect marvel. If an enlightened man existed, who yet was not standing on this ground, who heard secret, divine things, his heart would bear him witness thereof, and it would speak to him within.
Now, Jesus Christ said that John was more than a prophet, even in that ground where reason cannot come. For there truly man sees light in light, in the inner light of the soul; for there the Divine Light may be seen and understood by the light of grace. First, in a hidden way. The powers of the soul cannot attain to this divine ground; and the great wastes to be found in this divine ground have neither image, nor form, nor condition; for they are neither here nor there. They are like a fathomless abyss, bottomless and floating in itself. Even as water ebbs and flows, up and down, now sinking into a hollow, so that it looks as if there was no water there, and then again, in a little while, rushing forth as though it would engulf everything, so does it come to pass in this Abyss. This, truly, is much more God's Dwelling-place than heaven or man. A man, who verily desires to enter in, will surely find God here, and himself simply in God, for God never separates Himself from this ground. God will be present with him, and he will find and enjoy eternity here. There is no past or present here; and no created light can reach to or shine into this divine ground; for only here is the Dwelling-place of God and His sanctuary. Now this Divine Abyss can be fathomed by no creatures; it can be filled by none, and it satisfies none; only God can fill it in His Infinity. For this abyss belongs only to the Divine Abyss, of which it is written: Abyssus abyssum incocat.
He who is truly conscious of this ground, which shone into the powers of his soul, and lighted and inclined its lowest and highest powers to turn to their pure Source and true Origin, must diligently examine himself, and remain alone, listening to the voice which cries in the wilderness of this ground.
This ground is so desert and bare, that no thought has ever entered there. None of all the thoughts of men, which, with the help of reason, have been devoted to meditation on the Holy Trinity, (and some men have occupied themselves much with these thoughts), have ever entered this ground. For it is so close, and yet so far off, and so far beyond all things, that it has neither time nor place. It is a simple and unchanging condition. A man, who really and truly enters, feels as though he had been here throughout eternity, and as though he were one therewith; whereas it is only for an instant, and the same glance is found and reveals itself in eternity. It shines forth; and God thus bears witness that man existed in God from all eternity, before his creation; that is, he was in God, and thus man was God in God. For St John says: "All things were made by Him," that means one life in Him. That which man was in himself when created, that he was eternally in God. As long as a man does not attain to the purity with which he came forth, when first created out of nothing, he will never truly come to God. For all inclinations, propensities, and selfesteem, all that can defile the ground in our own possession, must assuredly be cast out; and also, all that we have ever possessed with delight and our own consent in soul and body; all that we have ever received by knowledge or inclination, all, all must first be rooted out, so that we may be as we were when we first came forth from God. Because we do not act thus, we never return to the Source from which we sprang; neither is purity enough, unless our spirits are transformed by the Light of Grace. Now, if we willingly sought after this transformation, and communed with ourselves in our inmost hearts, ordering our conversation aright, at such a time our souls and spirits might well experience a bright glimpse of the highest transformation; although no one can come to God, nor know God, except in Uncreated Light, which is God Himself. The holy prophet says: Lord, "in Your light we shall see light." Therefore, if a holy man communes often in his inmost heart in secret, many a glimpse will be vouchsafed to him in his inmost heart; and what God is will be made much clearer and plainer to him, than the natural sun is to his bodily eyes.
This pure ground was hidden from the heathen; therefore they despised all temporal and transitory things, and went in search of it. But afterwards the great masters, such as Proclus and Plato, arose, and they
gave a clear description of it, to those men who could not find it of themselves. Therefore St Augustine said that Plato had fully taught the holy Gospel, "in principio erat verbum," even to the words: "Fuit homo missus a Deo;" but this was in veiled words. These same heathen masters discerned also the Holy Trinity; and all this came from the inmost ground, for which they lived and waited. It is a great disgrace and shame, a miserable and pitiful thing, that we, poor blinded people, who are left, should go on through long years, even to death, like blind creatures, not knowing ourselves, nor what is concealed in us, knowing nothing about ourselves. Yet we are Christians, and are so called, and have great and exceeding help from the Grace of God, besides possessing the holy faith and the Blessed Sacrament, and many other great and divine helps. Now this is caused entirely by the great fickleness and superficiality, which pervert and trouble us. We are always anxious to occupy ourselves with outward things; our own efforts, our many prayers, readings, studies and so on, which are all of our own self-seeking, with which we occupy ourselves, and which keep us back, so that we cannot commune with ourselves, bare and empty in the inmost depths of our hearts. And yet, he who does not fill the noble vessel of his soul with fine balsam, will fill it with bad wine. Truly, if man would do this, it would be much pleasing to God, Who desires to receive from him his best and noblest works.
There is yet another witness in the highest powers, the power of love, which is in the will. Have we not this week sung of St John the Baptist: Lucerna lucens et arden, etc. "He was a burning and shining light." A lamp gives heat and light; you can feel the heat with your hand; and yet you can not see the fire, unless you look at it from above; and you see not the light, unless you see it through the shade. He who marked this meaning well, and was then conscious of the light and heat, would know that this is wounded love, which shall truly guide you into this ground. Therefore, when you come into this ground, you must wrestle and struggle with love, and set your bow upon the Most Highest.
But if you come into imprisoned love, into that secret, deep abyss, you must yield yourself in the depths of love entirely; you lost all power over yourself; for there you will find neither thought, nor exercise of power, nor the works of virtue. But, if you find there so much space, and you are
so bare that a thought comes to you, and you fall again into imprisoned love, then you must brace yourself at once, and raise yourself up, and wrestle vehemently with love; and desire, beseech and importune love. If you can not speak, think and long; and then speak as St Augustine spoke: "Lord, you command me to love You with all my heart, with all my soul, with all my strength and with all my mind; therefore, grant, O Lord, that I may love You above all things." If you feel so dull that you can not think thus, open your mouth and say so. Those men, who make no effort, but sit down, as though all were accomplished, never attain to this exalted love. After this comes the love which wells forth.
Fourthly comes stormy, raging love. Love has perished quite, and reason has taken its place. Man is never so reasonable as he now generally becomes; for stormy, raging love may be compared to a lamp; man becomes conscious of the heat of that love, for it causes a disturbance in all his powers. Man always longs for this love; and when he has it he does not know it himself; for it consumes the blood and marrow in his bones. Therefore, heed yourself diligently, that you may not destroy your natural powers with all your efforts. If love is to do her work, so that you can not withdraw yourself from her, you must follow her through all her storms, and in all her external works. Some men say they will guard themselves from all these storms, that they may not be disgraced; for such doings are not in keeping with their position. Therefore, when irrational love comes, all human work is swallowed up, and God comes and speaks to those men. This word is more useful than hundreds of thousands of words that could be spoken by any man. St Dionysius says: "When the external word has been uttered in the depths of the soul, and the ground has been so prepared and made ready, that it can receive the word in all its dignity and entirety, and can bring it forth, not only partially but completely, that ground becomes one with the word; and yet it retains its own essential being, even in that union." Our Lord Jesus Christ bore witness to this when He said: "That they all may be one, as You, Father, are in Me and I in You." As He also said to St Augustine: "you shall be changed into Me, and not I into you." Dear children, I tell you of a truth, that none can attain to this but by the path of love.
Now St John the Baptist said, that he was "a voice in the wilderness, to
prepare the way of the Lord;" that is, the path of virtue; that path is very plain. He said also: "Make straight His paths." Paths are often more even than ways. Therefore, whoever can really find the right path, which leads to the true ground of God, while at the same time he is conscious of his own ground, he must, before all things, remain alone, and diligently seek the footpath, which is very wild, dark, rough, unknown, distant and strange to him. For the man who diligently gives heed to all these things, no calamity or perplexity, either external or internal, is too great or too small; neither any infirmity which may befall him; for they will guide, allure and urge him on to the right ground.
The paths must also be made straight from within; we must seek them diligently; our spirits in God and God in us; for the paths are dark and unknown. Many men go astray, running after external works and discipline. They act like one who, in going to Rome, ought to ascend; whereas, if the road diverged, the further he went, the further he would go astray. It is thus that these men act; for often, when they come back from external exercises, they have become old and ill, and their heads ache; and there is not enough of this love in their works, because of their passions.
Therefore, when a man finds himself in this storm of love, he must not think of his senses, or of humility, or of anything else, but only, whether in his works he has enough love. Man struggles also in love against coldness, indifference and harshness. Man should devote himself entirely to love, and render full allegiance, being poor and miserable in all that is not love. Herein must you have a steady ardent desire and full trust in God; and you must keep your heart pure for the Love of God; then you will find such great and noble things in the Love of God, that you will not be able to give utterance to them. Therefore, all men, whose faith and trust in God are not quite pure, will sink lower; love will be extinguished in their hearts, and their lives will be fruitless. I say to you, if you hadst all the marks you could possess here below, and this witness to the Love of God was wanting, all would be lost. Therefore the Evil One readily leaves all other virtues to man, as long as he does not posses the witness of true love. He will allow you to have deceitful love, so that you may imagine you have true love; but, if you could see into the depths of your heart, you
would soon find out how it stood with your love. Therefore, know, that all that is lacking in you, is nothing else but that you have not entered into the right ground; for, if you truly entered there, you would find the Grace of God, and it would exhort you unceasingly to lift up your minds above yourselves. This divine exhortation is constantly resisted by many men, and that so often, that they become unworthy of Divine Grace thereby; so that perhaps they will never become partakers of it; for they spoil it altogether with their lives which seem to them so good. Were they obedient to the glance of the Grace of God, they would be led thereby, and be brought into such Divine Union, that even in this life they would experience what they will enjoy everlastingly in the life to come. This has been the experience of many holy men, who have been led by God along this lofty way; and He still leads others by it, who open their hearts to Him. God grant that this also may be our experience. Amen.
SERMON XII; On the Feast of St Timothy, or the Memorial of St Peter
Of brotherly rebuke and admonition, how far it is advisable and seemly or not; and especially how Prelates and Governors ought to demean themselves towards their subjects.
"Reprove, entreat, rebuke, in all patience and doctrine."
This is the lesson which St Paul gives to his beloved disciple Timothy, whom he set to rule over men; and it equally behoves Father-confessors and all Magistrates to possess these two things, patience and doctrine. First, it is their office to rebuke all open sinners whom they may possibly bring to a better way, and especially those over whom they are set in authority, that they may reveal the truth to them; for this is needful, and in many places Scripture doth tell us how we ought to teach, entreat and rebuke those who are committed to our charge, each according to the office which he holds; as St Gregory has sufficiently shown and set forth in his book on "Pastoral Care;" wherefore we will refrain for the present from saying more on that point.
But we will rather turn to the second point, which is more spiritual; teaching a man to look within and judge himself; seeing that he who
desires to become a spiritual man must not be ever taking note of others, and above all of their sins, lest he fall into wrath and bitterness, and a judging spirit towards his neighbours. My children, this works such great mischief in a man's soul as it is miserable to think of; wherefore, as you love God, shun this evil temper, and turn your eyes full upon yourselves, and see if you cannot discover the same fault in yourselves, either in times past or now-a-days. And, if you find it, remember how that it is God's appointing that you shall now behold this sin in another, in order that you may be brought to acknowledge and repent of it; and amend your ways and pray for your brother, that God may grant him repentance and amendment according to His Divine Will. Thus a good heart draws amendment from the sins of others, and is guarded from all harsh judgment and wrath, and preserves an even temper; while an evil heart puts the worst interpretation on all that it sees, and turns it to its own hurt. Thus is a good man able to maintain inviolate a due love and loyalty towards his fellow-men.
Further, this generous love makes him hold others innocent in his heart; even when he sees infirmity or fault in his neighbour, he reflects that very likely all is not as it seems on the outside, but the act may have been done with a good intention; or else he things that God may have permitted it to take place for an admonition and lesson to himself; or again, as an opportunity for him to exercise self-control, and to learn to die to himself by the patient endurance of and forbearance towards the faults of his neighbours, even as God has often borne many wrongs from him and had patience with his sins. And this would often tend more to his neighbour's improvement than all the efforts he could make for it in the way of reproofs or chastisements, even if they were done in love, (though indeed we often imagine that our reproofs are given in love, when it is in truth far otherwise). For I tell you, dear child, if you could conquer yourself by long-suffering and gentleness and the pureness of your heart, you wouldst have vanquished all your enemies. It would be better for you than if you hadst won the hearts of all the world by your writings and wisdom, and hadst miserably destroyed your own soul by passing judgment on your neighbours; for the Lord says, "And why behold you the most that is in your brother's eye, but consider not the beam that is in your own eye?"
In thus speaking, I except those who are bound by their office in the Holy Christian Church to rebuke others. Let them wisely beware how they reprove, and for what causes, so that they rebuke none with an irritable demeanour, or with harsh and angry words, from which much trouble and toil do spring; for that they have no right to do; but it is permitted to them to reprove those who are under them for their own amendment. But, alas! it happens for the most part now-a-days that those who occupy the highest places do often and greatly forget themselves in these respects; and hence their rebukes do not produce any amendment, but only anger and alienation of heart. For, if they were to instruct those who are under their care in the fear of God, in such wise that the people could mark and be sure that it was done solely for the saving of their souls, they would be much the more ready to set themselves to amend, and would be content. But now, alas! they see that their superiors are only seeking their own glory and profit, and are taking upon themselves wrongfully to keep them down and defraud them of their just rights; and therefore reproof only makes them the more refractory and indignant. And there are many in authority who do really believe that they rebuke those under them from a reverence for righteousness; and yet are doing it from a wrathful, domineering and arrogant spirit; and what they think they are doing from hatred to sin, they are doing from hatred to men.
But I beseech you examine yourselves, whether you do in truth love those whom you are punishing so bitterly, out of reverence and zeal for righteousness, as you suppose. For when we see men punishing and oppressing with such vehemence those who are under them, or treating them so harshly, with sharp words and sour looks, it is to be feared that there is more reproof given out of crabbed impatience than for the sake of righteousness from the true ground of charity and kindness, especially by those who have not yet experienced the inward joy of hearty sweetness and godly love; for the soul that has not yet experienced inward love and divine sweetness, does not know how to hold a discreet mien and just language in rebuking; but genuine love teaches us how we ought to treat those who are worthy of punishment.
Now, let him who has to punish, in virtue of his office, first take account of God's dishonour and the injury done to the soul of his flock; and then rebuke with sweet, loving words, and patient demeanour and gestures; so that the weak shall be able to mark that he is seeking and purposing their welfare alone and nothing else. And, if in the dispensations of God's Providence it should happen that those who are subject should at times rise up and offend by license and presumptuous irreverence against their superiors, the latter ought not in any wise to regard or revenge it, so far as that may be without scandal to the rest of their subjects; for, if they revenge themselves, they fall under suspicion of selfish motives; and it is likely that God will not be able to work any fruit through them; but they must rather treat such offenders with more patience, kinder words and acts, than they do others. For this is commonly the greatest temptation which befalls those in authority, by which they for the most either win or lose the greatest reward of their labours; wherefore they should ever be on their guard; for gentleness and a readiness to forgive injuries is the best virtue that a ruler can possess.
They shall show no partiality in their affections; neither for their own glory, nor yet towards particular persons; but they shall embrace all their flock in the arms of a common love, as a mother does her children. To the weak they should ever show the greatest love and care, and without ceasing lift up their hearts to God in prayer, earnestly beseeching Him to guard and defend the people committed to their charge, and not indulge in any self-glorification. Likewise, so far as it rests with them, let them be the first to do such works as they would wish to see their people do; for so it stands, that, with the help of God, all may be accomplished to a good end, when those in authority are inclined to virtue; for then their subjects must needs follow as they lead, even though they have been beforehand inclined to all evil and vice, and hostile to their superiors.
But for those who have received no commission to govern other men, but stand in a private character without office; it is needful that they secretly judge themselves inwardly, and beware of judging all things without, for in such judgements we do commonly err; and the true position of things is generally very far otherwise from what appears to us, as we often come to discover afterwards. On this point remember the
proverb: "He is a wise man who can turn all things to the best."
May God help us so to do! Amen.
SERMON XIII; On the Feast of St Paul the Apostle
Of an absolute dying to self and to all things. Of the use of suffering; of the Love, the Suffering and the Blood of Christ.
"And I live, now not I; but Christ lives in me."
St Paul had so completely died to himself and to all things, and was so transformed into true love for God and for all men, that he would willingly have died a thousand deaths for the salvation of men; and had even so forgotten self, that he knew nothing save Christ crucified; and desired nothing, but to win all men to Christ, as though he had begotten all men, and were their earthly father. There are four things besides other virtues which will be especially useful to us, if we desire to imitate this exalted Apostle in true love and resignation, and to please God. First, we must absolutely banish and separate ourselves from all created things outside God. Secondly, we must forget and ignore all creatures. Thirdly, we must be constantly looking back to our origin, which means that, in God, we must long after and desire God with strong crying. Fourthly, we must labour that we may be more deeply impressed with, and fashioned in the Likeness of Christ.
Absolute poverty is yours when you can not remember whether anybody has ever owed you or been indebted to you for anything; just as all things will be forgotten by you in the last journey of death. If you desire in time to live above time, and to be separated from all creatures, you must learn to forget your own powers, and all that nature can accomplish. A constant return to your origin means, that the presence of all things, in which you can not find God, will seem like a wound to you. The labour, by which Christ is more deeply imprinted and formed in you, takes place within, where Christ ever receives the Person, Nature and Being of His Father. The more Christ sees man thus choosing Him, the more clearly will Christ be found in him. All, who are like Christ in pain,
bitterness and patience, will also be elected and chosen to be with Him, where He at all times partakes of the Being and Nature of His Heavenly Father. He who can kill and destroy his infirmities will also receive new strength from God; therefore in him, who devotes all the powers of his human nature to Christ, Christ will pour the power of His Divine Nature. The loving Heart of God will be satisfied if you die to your very self.
A holy soul, which has become barren and empty of all created things, and which cannot form nor mould in itself anything that is of the creature, moves God to draw it to Himself, to the very centre of His Divine Being. The exit of all created things out of your heart, brings about the entering in, and pouring in of all the riches of His Almighty Power. No one can enjoy the Presence of God, and His Likeness, like the man who is dead to all things, and who is as dead in heart and will as a thing that never possessed any being.
The next way is to die to all things and to live to God alone. He who always dies to self, is always beginning to live to God, and that without ceasing. In the truest death of all created things, the sweetest and most natural life lies hidden. There is no more natural or more real way of procuring Eternal Life, than by killing and dying in heart to all created things, and by the subjection, the submission and destruction of self, as beneath all creatures.
A man once thought that God drew some men even by pleasant paths, while others were drawn by the path of pain. Our Lord answered him thus: "What think you can be pleasanter or nobler than to be made most like Me? that is by suffering. Mark, to whom was ever offered such a painful and troubled life as to Me? And in whom can I better work, in accordance with My true nobility, than in those who are most like Me? They are the men who suffer. No man ever suffered so bitterly as I; and yet no man was ever so pure as I. When was I more mocked than when I was most glorifying My Heavenly Father? Learn that My Divine Nature never worked so nobly in human nature as by suffering; and because suffering is so efficacious it is sent out of great love. I understand the weakness of human nature at all times, and, out of love and righteousness, I lay no heavier burden on man than he can bear. The
crown must be firmly pressed down that is to bud and blossom in the Eternal Presence of My Heavenly Father. He who desires to be wholly immersed in the fathomless sea of My Godhead, must also be deeply immersed in the deep sea of bitter sorrow. I am exalted far above all things, and work supernatural and wonderful works in Myself; the deeper and the more supernaturally a man crushes himself beneath all things, the more supernaturally will he be drawn far above all things.
A man desired to know when man's nature became absolutely dead. Our Lord replied: "When all sins are as impossible and as hateful to you, as they are to the high estate of My Divine Nature." Then the man said: "Ah! dear Lord, but what can cause this death?" Answer: "The presence of My death and of My Dying Life, during which I was always working out the salvation of the human race. My Death was always present to Me, and a consuming thirst that I might suffer for the sake of man the very bitterest sufferings that had been ordained for Me. It was not sufficient for Me to be rejected by all men; those, also, who acknowledged and confessed Me, must be hated and tormented as well. The burning thirst I felt for all men, caused the welling up of My precious streaming Blood; for it would have been far more bitter to Me than the death I suffered, had one drop of blood or water remained in my Heart, that I should not have poured forth for the salvation of man. As the seal impresses its form on the wax, so the love, with which I have loved man, has power to impress his form on My Hands, My Feet and My Divine Heart, so that I can never forget him. Even so My wounds were pierced with the sharp nails and pointed spear, so have I filled them up again with the sweet balsam of My Divine Nature, so that it may always freely flow forth into the weakness of human nature. My Blood is always a bath, boiling over in the flame of My Divine Nature, in which man may wash away his sins.