CHAPTER XII.

OF THE ETERNAL UNION OF THE BLESSED SPIRITS WITH GOD, IN THE VISION OF THE ETERNAL BIRTH OF THE SON OF GOD.

O holy and Divine Spirit, eternal Love of the Father and the Son, be propitious to mine infancy. Our understanding then shall see God, Theotimus; yes, it shall see God Himself face to face, contemplating with a view of true and real presence, the divine essence Itself, and in It, the infinite beauties thereof, all-power, all-goodness, all-wisdom, all-justice, and the rest of this abyss of perfections.

It shall see clearly then, shall this understanding, the infinite knowledge which God the Father had from all eternity of His own beauty, for the expression of which in Himself, He pronounced and said eternally the Word, the Verbum, or the most singular and most infinite speech and diction, which, comprising and representing all the perfection of the Father, can be but one same God, entirely one with Him, without division or separation. We shall thus then see that eternal and admirable generation of the Divine Word and Son, by which He was eternally born to the image and likeness of the Father, a lively and natural image and likeness, not representing any accidents or external thing; since in God all is substance, nor can there be any accident, all is interior, nor can there be any exterior; but an image representing the proper substance of the Father so perfectly, so naturally, so essentially and substantially, that therefore it can be no other thing than the same God with Him, without distinction or difference at all either in essence or substance, and with only the distinction of Persons. For how could this Divine Son be the true, truly perfect and truly natural image, resemblance and figure of the infinite beauty and substance of the Father, if this image did not represent absolutely to the life and according to nature, the infinite perfections of the Father? And how could it infinitely represent infinite perfections if it were not itself infinitely perfect? And how could it be infinitely perfect if it were not God, and how could it be God if it were not one same God with the Father?

This Son then, the infinite image and figure of His infinite Father, is with His Father one sole, most unique, and infinite God, there being no difference of substance between Them, but only the distinction of persons. This distinction of persons, as it is certainly required, so also it is absolutely sufficient, to effect that the Father pronounces, and the Son is the Word pronounced; that the Father speaks, and the Son is the Word, or the diction; that the Father expresses, and the Son is the image, likeness or figure expressed, and, in short, that the Father is Father, and the Son, Son—two distinct persons, but one only Essence or Divinity; so that God Who is sole is not solitary, for He is sole in His most singular and simple Deity, yet is not solitary, because He is Father and Son in two persons. O Theotimus, what joy, what jubilee to celebrate this eternal birth, kept in the brightness of the Saints,¹⁷³¹⁷³Ps. cix. 3. to celebrate it in seeing it, and to see it in celebrating it!

The most sweet S. Bernard, as yet a little boy at Chastillon-sur-Seine, was waiting in Church on Christmas night for the divine office to begin, and whilst waiting the poor child fell into a light slumber, during which (O God what sweetness!) he saw in spirit, yet in a vision very distinct and clear, how the Son of God, having espoused human nature, and becoming a little child in His Mother's most pure womb, was with a humble sweetness mingled with a celestial majesty, virginally born of her:—As a bridegroom coming out of his bride-chamber:¹⁷⁴¹⁷⁴Ps. xviii. 6.—a vision, Theotimus, which so replenished the loving heart of the little Bernard with gladness, jubilation and spiritual delights, that he had all his life an extreme sense of it, and therefore, though afterwards as a sacred bee he ever culled out of all the divine mysteries the honey of a thousand sweet and heavenly consolations, yet had he a more particular sweetness in the solemnity of the Nativity, and spoke with a singular relish of this birth of his Master. But Ah! I beseech thee, Theotimus, if a mystical and imaginary vision of the temporal and human birth of the Son of God, by which he proceeded man from a woman, virgin from a virgin, ravishes and so highly delights a 159child's heart, what shall it be when our spirits, gloriously illuminated with the light of glory, shall see this eternal birth by which the Son proceeds, God from God, Light from Light, true God from true God, divinely and eternally! Then shall our spirit be joined by an incomprehensible complacency to this object of delight, and by an unchangeable attention remain united to it for ever.