site: migne

title: Explicatio in Cantica canticorum

author: Richard of Saint Victor

languages: en la

source_edition: Migne, Patrologia Latina, vol. 196, coll. 405A–524A

source_text:
## PROLOGUS.

[0405A]

Postquam a paradisi gaudiis expulsum est genus humanum, in istam peregrinationem vitae praesentis veniens, caecum cor a spirituali intellectum habet. Cui caeco cordi si diceretur voce humana: Sequere Deum, vel: Dilige Deum, sicut ei in lege dictum est, semel foris missum et per torporem infidelitatis frigidum, non caperet quod audiret. Idcirco per quaedam aenigmata sermo divinus animae torpenti et frigidae loquitur, et de rebus quas novit latenter insinuat ei amorem quem non novit. Allegoria enim animae longe a Deo positae quasi quamdam machinam facit, ut per illa levetur ad Deum, interpositis quippe aenigmatibus, dum quoddam in verbis cognoscit quod suum est, in sensu verborum intelligit [0405B] quod suum non est, et per terrena verba separatur a terra. Per hoc enim quod non abhorret cognitum intelligit quoddam incognitum. Rebus enim nobis notis per quas allegoriae conficiuntur, sententiae divinae conficiuntur, et, dum cognoscimus exteriora verba, pervenimus ad interiorem intelligentiam. Hinc est enim quod in hoc libro qui Canticum canticorum conscriptus est, amoris quasi corporei verba ponuntur, ut a corpore suo anima per sermones suae consuetudinis refricata, recalescat, et per verba amoris qui infra est, excitetur ad amorem qui supra est. Nominantur enim in hoc libro oscula, nominantur ubera, nominantur genae, nominantur femora. In quibus verbis non irridenda est sacra Scriptura, [0405C] sed amplior Dei misericordia consideranda est; quia, dum membra corporis nominat, sic ad amorem vocat.

Notandum est quod mirabiliter nobiscum est, et misericorditer operatur. Qui ut cor nostrum ad instigationem sacri amoris accenderet usque ad turpis amoris nostri verba descendit. Sed unde se loquendo humiliat, inde nos intellectu exaltat, quia ex sermonibus hujus amoris discimus, hujus amoris qua virtute in Divinitatis amore ferveamus. Hoc autem nobis solerter intuendum est, ne cum verba exterioris amoris audimus, ad exteriora sentienda remaneamus, et machina quae ponitur ut levet ipsa magis opprimat ne levemur. Debemus ergo in verbis istis corporeis, in verbis exterioribus, quidquid interius est quaerere, et loquentes de corpore, quasi [0405D] extra corpus fieri. Debemus ad has nuptias sponsi et sponsae cum intellectu intimae charitatis, id est, [0406A] cum veste nuptiali venire, id est, digna charitatis intelligentia: qua si non induimur, ab hoc nuptiali convivio in exteriores tenebras, id est, ignorantiae caecitatem repellamus. Debemus per haec verba passionis, transire ad virtutem impassibilitatis. Sic est enim sacra Scriptura in verbis et sensibus, sicut pictura in coloribus et rebus. Et nimis stultus est, qui sic picturae coloribus inhaeret, ut res quae pictae sunt ignoret. Nos enim si verba quae exterius dicuntur amplectimur, et sensus ignoramus, quasi ignorantes res, quae depictae sunt, solos colores tenemus: *Littera occidit,* sicut scriptum est, *spiritus autem vivificat [n: (II Cor. III)]*; sic enim littera cooperit spiritum, sicut palea tegit frumentum; sed jumentorum est palea vesci, hominum frumentis. Qui ergo [0406B] humana ratione utitur, jumentorum paleas abjiciat, et frumenta spiritus edere festinet. Ad hoc quippe utilis est ut mysteria litterae involuta tegantur. Hinc enim scriptum est: *Sapientes intelligentiam abscondent [n: (Prov. X)]*, quia nimirum sub tegmine litterae, spiritualis intelligentia cooperitur. Hinc rursus in eodem libro Scriptura est: *Gloria Dei celare verbum [n: (Prov. XXV)]*. Menti enim Deum quaerenti tanto Deus gloriosius apparet, quanto subtilius atque interius investigatur ut appareat. Sed nunquid ea quae in mysteriis Deus celat, nos inquirere non debemus? Debemus utique.

Nam sequitur: *Et gloria regum investigare sermonem.* Qui enim jam corpora sua vel motus carnis [0406C] regere et investigare noverunt, reges sunt. Regum ergo gloria est, investigare sermonem, quia bene viventium laus est perscrutari secreta mandatorum Dei. Humanae ergo conversationis verba audientes quasi ex terra homines esse debemus, ne si humanitus quae dicuntur audimus, nihil divinitatis de his quae audire debemus sentire possimus. Quasi jam non homines desiderabat esse Paulus discipulos suos quibus dicebat: *Cum enim inter vos sit zelus et contentio, nonne homines estis? [n: (I Cor. III.)]* Quasi jam non aestimabat homines discipulos suos Dominus, cum dicebat: *Quem dicunt homines esse Filium hominis [n: (Matth. XVI)]*. Cui cum verbis hominum respondissent, illico adjunxit: *Vos autem quem me esse dicitis?* Cum enim supra dicit *homines,* ac deinde [0406D] subjungit, *vos autem,* inter homines et discipulos suos quamdam distantiam fecit, quia videlicet [0407A] divina eis insinuans, eos supra homines faciebat, ut ait Apostolus: *Si qua igitur in Christo nova creatura, vetera transierunt [n: (II Cor. V)]*. Et scimus quia in resurrectione nostra, ita corpus spiritui adnectitur, ut omne quod fuerat passionis in virtute spiritus assumatur. Is ergo qui Deum sequitur imitari debet quotidie rationem suam, ut sicut tunc nihil passibile habeat in corde, ut secundum interiorem hominem jam nova creatura sit. Jam quidquid vetustum fuerit calcet, et in verbis veteribus solam vim novitatis inquirat. Scriptura enim sacra mons quidam est, de quo in nostris cordibus ad intelligendum Dominus venit, de quo monte per prophetam dicitur: *Deus a Libano veniet, et sanctus de monte umbroso, et condenso [n: (Habac. III)]*. Iste mons condensus [0407B] est per sententias, et umbrosus per allegorias. Sed sciendum est, cum vox Domini in monte sonat, vestimenta lavare praecipimur, et ab omni carnis inquinatione mundari, si ad montem accedere festinamus. Scriptum namque est: *Quia si bestia tetigerit montem lapidabitur [n: (Hebr. XII)]*. Bestia enim tangit montem, quando irrationabilibus motibus dediti, Scripturae sacrae celsitudini propinquant, et non eam secundum quod debent intelligunt, sed irrationabiliter ad suae voluptatis intelligentiam flectunt. Omnis enim absurdus, vel mente piger, si circa hunc montem visus fuerit, atrocissimis sententiis veluti lapidibus necetur. Ardet enim mons iste, quia sacra Scriptura, quae spiritualiter replet amoris igne, succendit. Unde scriptum est: *Ignitum eloquium [0407C] tuum vehementer [n: (Psal. CXVIII)]*. Unde cum verba Dei audirent quidam in via ambulantes, dixerunt: *Nonne cor nostrum ardens erat in nobis, cum aperiret nobis Scripturas? [n: (Luc. XXIV.)]* Unde per Moysen dicitur: *In dextera ejus ignea lex [n: (Deut. XXXIII)]*. Sinistra Dei iniqui accipiuntur, qui in dextera parte non transeunt. Dextera Dei sunt electi, qui a sinistris separantur. In dextera ergo Dei lex ignea est, quia in electorum cordibus (qui ad dexteram ponendi sunt) fragrant divina praecepta, et charitatis ardore succensi sunt. Iste ergo ignis quidquid in nobis est exterius rubiginis et vetustatis exurat, et mentem nostram velut holocaustum in Dei contemplatione offerat.

[0407D]Nec vacue attendendum est quod liber iste non canticum, sed Canticum canticorum vocatur. Sicut enim in Veteri Testamento alia sunt sancta, alia Sancta sanctorum, alia Sabbata, alia Sabbata Sabbatorum; ita in Scriptura sacra, alia sunt cantica, alia Cantica canticorum. Sancta erant, quae in tabernaculo exterius agebantur; Sabbata erant, quae in singulis hebdomadis celebrabantur, sed Sancta sanctorum, secretiori quadam veneratione suscipiebantur; et Sabbata Sabbatorum, nonnisi in summis festivitatibus colebantur. Ista Cantica canticorum secretum, et quoddam solemne interius est, quod secretum in occultis intelligentis penetratur. Nam, si exterioribus verbis attenditur, secretum non est. Sciendum etiam est, quia in sacra Scriptura alia [0408A] sunt cantica victoriae, alia cantica exhortationis et contestationis, alia cantica exsultationis, alia cantica adjutorii, alia cantica conjunctionis cum Deo. Canticum victoriae est, quod Moyses, transacto mari Rubro, cecinit, dicens: *Cantemus Domino, gloriose enim honorificatus est, equum et ascensorem projecit in mare [n: (Exod. XV)]*. Canticum exhortationis et contestationis est, quod Moyses, Israelitis ad terram promissionis propinquantibus, dixit: *Attende, coelum, quae loquar, audiat terra verba ex ore meo [n: (Deut. XXXII)]*. Canticum exsultationis est, quod Anna, prospecta fecunditate Ecclesiae in semetipsa, cecinit, dicens: *Exsultavit cor meum in Domino [n: (I Reg. II)]*, ubi per semetipsam figuratam fecunditatem prolis Ecclesiasticae expressit, cum dixit: *Sterilis peperit [0408B] plurimos, et quae habebat plurimos, infirmata est [n: (ibid.)]*. Canticum adjutorii David post praelium cecinit, dicens: *Diligam te, Domine, virtus mea [n: (Psal. XVII)]*. Canticum vero conjunctionis cum Deo hoc est, quod in nuptiis sponsi et sponsae canitur, id est Canticum canticorum, quod tanto est omnibus canticis sublimius, quanto et in nuptiis solemnitatis sublimioris offertur. Per illa enim cantica vitia evitantur, per ista vero unusquisque virtutibus locupletatur. Per illa enim cavetur hostis, per ista vero Dominus familiari amore complectitur.

## PROLOGUS. (cont.)

Et notandum quod aliquando Dominus in sacra Scriptura se Dominum vocat, aliquando patrem, aliquando sponsum. Quando enim vult timeri, Dominum se nominat; quando vult honorari, patrem; [0408C] quando vult amari, sponsum. Ipse enim per prophetam dicit: *Si Dominus ego sum, ubi est timor meus? Si pater ego sum, ubi est honor meus? [n: (Malac. I.)]* Et rursum dicit: *Desponsavi te mihi in justitia et fide [n: (Ose. II)]*. Vel certe recordatus sum diei desponsationis tuae in deserto. Sed quia prius timeri vult ut honoretur, et prius honorari ut ad eum perveniatur, et Dominum se propter timorem nominat, et patrem propter honorem, et sponsum propter amorem; per timorem venitur ad honorem, per honorem vero ejus pervenitur ad amorem. Quanto enim dignius honor quam timor, tanto plus gaudet Deus pater, quam Dominus dici. Et quanto charius est amor quam honor, tanto plus gaudet Deus sponsus dici quam pater. In hoc ergo libro Dominus [0408D] et Ecclesia, non Dominus et ancilla, sed sponsus nominatur, et sponsa, ut non solum timori, non solum reverentiae, sed etiam amori deserviatur et in his verbis exterioribus incitetur affectus interior. Cum se Dominum nominat, indicat quod creati sumus; cum se patrem vocat, indicat quod adoptati; cum se sponsum nominat, indicat quod conjuncti sumus. Plus est autem conjunctos esse Deo quam creatos et adoptatos. In hoc ergo libro ubi sponsus dicitur, aliquid sublimius insinuatur, dum in eo foedus conjunctionis ostenditur. Quae nomina in Testamento Novo (quia jam peracta conjunctio Verbi et carnis, Christi et Ecclesiae celebrata est) frequenti iteratione memorantur. Unde Joannes [0409A] dicit Domino vivente: *Qui habet sponsam sponsus est [n: (Joan. III)]*. Unde idem Dominus: *Non jejunabunt filii sponsi quandiu cum illis est sponsus [n: (Matth. IX)]*. Unde et Ecclesiae dicitur: *Desponsavi vos uni viro virginem castam exhibere Christo [n: (I Cor. XI)]*. Et rursus: *Ut exhiberet sibi gloriosam Ecclesiam non habentem maculam aut rugam [n: (Ephes. V)]*. Et rursus in Apocalypsi Joannis: *Beati qui ad coenam agni nuptiarum vocati sunt [n: (Apoc. XIX)]*. Et rursus ibidem: *Et vidi sponsam quasi novam nuptam descendentem de coelo [n: (Apoc. XXI)]*. Nec hoc a magno mysterio abhorret, quod liber iste Salomonis tertius in opusculis ejus ponitur: veteres enim tres vitae ordines esse dixerunt, moralem, naturalem et contemplativam. Quas vitas Graeci ethicam, physicam et [0409B] theoricam nominaverunt. In Proverbiis quoque moralis vita exprimitur, ubi dicitur: *Audi, fili mi, sapientiam meam, et prudentiae meae inclina aurem tuam [n: (Prov. II)]*. In Ecclesiasten vero naturalis. Ibi quippe quod omnia ad finem tendunt consideratur, cum dicitur: *Vanitas vanitatum, et omnia vanitas [n: (Eccle. I)]*. In Canticis canticorum contemplativa vita exprimitur, dum in eis ipsius Domini adventus et aspectus desideratur, cum sponsae voce dicitur: *Veni de Libano, veni [n: (Cant. IV)]*, vel etiam ordines trium patriarcharum, et vitas significavit, Abraham, Isaac videlicet et Jacob. Moralitatem quippe Abraham per obedientiam tenuit, Isaac vero naturalem vitam puteos fodiendo figuravit. In imo puteos fodere est per naturalem considerationem omnia quae infra [0409C] sunt inquirendo perscrutari. Jacob vero contemplativam vitam tenuit, qui ascendentes et descendentes angelos vidit. Sed quia naturalis consideratio ad perfectionem non ducit, nisi prius moralitas teneatur, recte post Proverbia Ecclesiastes ponitur, et quia superna contemplatio non conspicitur, nisi prius haec infra labentia despiciantur, recte post Ecclesiasten Cantica canticorum ponuntur. Prius quippe mores est componere, postmodum omnia quae adsunt tanquam non adsint considerare. Tertio vero loco munda cordis acie interna et superna conspicit. His itaque librorum gradibus quasi quamdam ad contemplationem scalam fecit, ut dum primum in saeculo bene geruntur, postmodum et honesta [0409D] saeculi despiciantur, ad extremum etiam Dei intima conspiciantur. Sic autem generaliter ex voce Ecclesiae adventus Domini in hoc tempore praestolatur, ut etiam specialiter unaquaeque anima ingressum Dei ad cor suum, tanquam aditum sponsi in thalamum conspiciat.

Et sciendum quod in hoc libro quatuor personae loquentes introducuntur, sponsus et sponsa, adolescentulae vero cum sponsa, et greges sodalium cum sponso. Sponsa enim profecto ipsa Ecclesia est, sponsus Dominus, adolescentulae vero cum sponsa sunt inchoantes animae, et per novum studium pubescentes; sodales vero sponsi sunt, sive angeli, qui saepe hominibus ab ipso viventes apparuerunt, seu certe perfecti quique viri in Ecclesia, [0410A] qui veritatem hominibus nuntiare noverunt. Sed hi qui sigillatim adolescentulae vel sodales sunt, toti simul sponsa sunt, quia toti simul Ecclesia sunt, quamvis et juxta unumquemque tota haec tria nomina accipi possunt. Nam qui Deum perfecte amat, sponsa est; qui sponsum praedicat, sodalis est. Qui adhuc novellus viam bonorum sequitur, adolescentula est. Innitamur ergo ut simus sponsa: si hoc necdum praevalemus, simus sodales: si neque haec adepti sumus, saltem ad hunc thalamum adolescentulae conveniamus. Quia igitur sponsum et sponsam, Dominum et Ecclesiam diximus, velut adolescentulae vel sodales, audiamus verba sponsi, audiamus verba sponsae, et ex eorum sermonibus fervorem discamus amoris. Itaque sancta Ecclesia [0410B] diu praestolans adventum Domini, diu sitiens fontem vitae, quomodo oportet videre praesentiam sponsi sui, quomodo desiderat, dicat.

## CAPUT PRIMUM. *Quomodo in quiete quaeratur Deus, et de ampliori gratiae desiderio.*

*In lectulo meo per noctem quaesivi quem diligit anima mea [n: (Cant. III)]*. Anima quae Deum quaerit et ad Dei dilectionem et cognitionem plenius pertingere cupit in lectulo hunc quaerere debet, id est in quiete mentis. Vacare enim debet, et quiescere ab occupatione, et inquietatione rerum terrenarum. Nisi enim ab exteriorum cura, et occupatione, et [0410C] amore quieverit, Deum quaerere non potest, nec invenire meretur. In lectulo ergo, id est in quiete mentis quaerendus est Deus. Et per noctem, id est per adversa tentationum, et laborum, et in pugna virtutum et vitiorum. Laborare siquidem animam oportet in multis adversis, multisque obstaculis retardari, et gravi colluctatione fatigari antequam mores perfecte corrigat, et cordis munditiam obtineat, et Deum videre mereatur. Unde merito per noctem Deum quaerere dicitur, per adversa videlicet et labores. Et non in lecto, sed in lectulo, quia quies a talibus habita exigua est, et angusta, impugnantibus nimirum animam vitiis, et pristina consuetudine, et praeteritorum peccatorum memoria et delectatione. Ob quam causam dicit etiam suum lectulum, [0410D] et non nostrum, quia non communem hunc habere potest cum sponso, nec perfecte illo frui in tam exigua quiete, quia in pace factus est locus ejus et non in vitiorum pugna et perturbatione. Hoc modo ab incipientibus et nondum perfectis quaeritur Deus in lectulo per noctem. Post hoc alio modo in lectulo, et per noctem quaeritur, cum scilicet anima mortificatis plenius vitiis et sopitis tentationibus, et purgata conscientia pleniorem quietem obtinuerit, gratia sancti Spiritus in mentem veniente, et vitia atque tentamenta sedante. Juxta quod scriptum est: *Arcum conteret et confringet, arma et scuta comburet igni [n: (Psal. XLV)]*. Tunc anima vacare poterit, et videre quoniam suavis est Dominus. Ita [0411A] mentis pax et tranquillitas lectulus est in quo sponsa quiescit. In hoc lectulo quaerit dilectum per noctem, quando scilicet sopita sunt desideria carnis, et post pugnam et labores victoria successit, et quies data est. In die enim laboratur et in nocte cessatur a labore, et in nocte quiescitur. Cum ergo post pondus diei, et aestus tentationem scilicet a labore ad lectulum quietis, et ad noctem pausandi a fatigatione et inquietudine anima pervenit, tunc jam expedita et vacans dilectum melius quaerere poterit. In hoc lectulo et in hac nocte dormit, sed cor ejus vigilat. Dormit enim foris, sed intus vigilat. Et quantum foris quieta est et vacat, tantum intus ad quaerendum dilectum occupatur et inquieta est. Quaerit autem hunc in lectulo et non in lecto; quia [0411B] non plenam quietem possidet, sed angustam quandiu dilecto non fruitur ad votum nec secum hunc habet. Unde et lectulum ipsum suum vocat, quasi quem sola habeat, et in quo nondum cum sponso quiescat. Et ideo bene dicitur quaerat per noctem (caecitatis videlicet) in qua detinetur, ut non eo plene fruatur, nec praesentiam ejus sentiat. Praesens siquidem est per essentiam, praesens per desiderium, et habetur jam qui desideratur, quia non habitus desiderari non posset, sed non adest per praesentiae suae revelationem. Nondum enim caecitatem ejus fugavit, nec ad sentiendum praesentiam suam illam illuminavit. De hac igitur nocte conqueritur, et per hanc dilectum se quaerere causatur, nec invenit. Cupit [0411C] igitur illuminari et oculos cordis aperiri, ut eum inveniat, et per accedentem gratiam praesentiam ejus intelligat, et se videri ab illo, et se illum videre sentiat. Quaerit namque illuminationem amplioris gratiae, praesentiae intelligentiam et spiritualis dulcedinis experientiam: *Quaesivi,* ait, *quem diligit anima mea.* In dilectione animae notare possumus amorem spiritualem et etiam affectuosum. Cum autem aliquem affectuose diligimus, hunc quasi animam nostram diligere dicimus, ac si dicat: Quem diligo affectuose et spiritualiter, id est ad salutem animae, non ad temporale commodum vel carnale. Sed non semper sponsus quaerenti se statim offert, nec desideranti se exhibet, sed saepe vota implere differt ut augeat, et aucta postmodum remuneret et perfectius [0411D] impleat. Differt etiam haec interdum, ut constantiam quaerentis probet, et eo utilius quo tardius desiderata praestet. Quod enim cum labore acquiritur, arctius tenetur et cautius custoditur. Et nonnunquam desideria citius impleta deficiunt, et dilata amplius crescunt. Unde sponsa dilationem sentiens, et dispensationem nesciens, et amoris impatiens, conqueritur, dicens: *Quaesivi, et non inveni illum [n: (Cant. V)]*. Nondum enim gratiam quaesitam percipit, nondum praesentiam sponsi sensit.

## CAPUT II. *Quomodo tam perfectorum quam imperfectorum exempla considerat anima.*

Sponsa itaque difficultatem passa et quasi repulsa, a quaerendo minime quiescit, sed ad quaerendum [0412A] se amplius accingit. Nam importunitatem suam et constantiam demonstrat, dicens: *Surgam et circuibo civitatem [n: (Cant. III)]*. Convertit se ad humilitatem, ut quem per se non invenit, per alios quaerat, si forte per illos hunc inveniat. Multo labore lectum sibi paraverat, prius cessans a peccatis, et postea decertans fortius contra vitia, et post haec recedens ab occupationibus et curis, et ad extremum vacans a noxiis, verumque etiam a plerisque bonis operationibus, ut minorata actis sapientiam, quae Deus est, perciperet. Nunc autem ad circumeundum et investigandum bonas operationes aliorum convertitur, ut sponsum hoc labore inveniat, quem quieta minus invenerat. Surgit a quiete, circumiens videlicet civitatem. Circumit cogitatione conventum [0412B] bonorum, ut in eis exempla melioris vitae et virtutum documenta capiat: per humilitatem enim reputat sibi deesse virtutum ornatum, et cordis munditiam per quem sponsum invenire mereatur domum mentis, quamvis vacantem a vitiis, sed minus ornatam virtutibus indicans. Quam ut decentius ornet sanctorum virtutes circumiens et perlustrans, et specialem gratiam uniuscujusque explorans, et ab alio humilitatis, ab alio patientiae, ab alio obedientiae, ab alio abstinentiae, ab alio charitatis, ab alio puritatis flores decerpens. Hos per imitationem in mores transfundere, eisque domum mentis ornare contendit. Metitur enim fabricam, id est pensat vitam sanctorum, et virtutum constructionem in illis considerat, ut erubescat in se de imperfectione sua. [0412C] Et sicut in Job legitur, respicit homines, sanctos attendit [n: (Job XXXIII)], ut se peccatricem eorum comparatione reputet, unde eorum exemplis humiliata et ad profectum accensa, denuo mundando cordi et excolendis virtutibus operam dat, ut plenius mundata et ornata domo ad inveniendum sponsum digna fiat. Ipsa sponsa circuit civitatem (bonos videlicet) ut eorum scrutetur virtutes et sanctitatem: *Et quaerit dilectum per vicos et plateas.* Vici angustiores, et plateae latiores sunt. Unde per vicos illi designantur qui omnia relinquentes, et Christum nudum nudi sequentes angustam viam vivendi sibi elegerunt. Per plateas vero quae latiores sunt, saecularis vitae perfectos intelligimus, qui latiori via [0412D] incedentes, nec sua omnia relinquentes, sed suis bene utentes, hospitalitatibus et eleemosynis caeterisque bonis operibus Deo placuerunt. Qui latam viam quae ducit ad mortem declinantes, arctam viam mandatorum et vitae tenuerunt. Quaerit ergo dilectum primo per vicos, et postea per plateas.

Quia enim perfectionis fertur desiderio, a perfectis primo quaerit exempla. Considerat quam arcta se lege vivendi constrinxerunt, et quam tenuis eorum fuit cibus, quam pauper vestitus, quam brevis somnus, quam gravis labor corporis, quam districta disciplina cordis, qualiter in omnibus amputaverunt delicias corporis, extraxerunt cordis voluntates. Perpendit post haec quanta in his fuerit sublimitas et libertas mentis. Et quomodo commorantes in carne conversati [0413A] sunt in coelis, quomodo cuncta terrena supergressi sunt, et calcaverint. Horum aliqui modico pane et aqua sustentati sunt, aliqui non pane, sed herbis sive radicibus vixerunt, et aliqui coelitus victum acceperunt, aliqui sine omni fere cibo vitam duxerunt, aliqui absque omni vestitu sub nudo aere degerunt. Qui non solum actus saeculi, sed omnem etiam materiam abjicientes quasi extra carnem fuerunt, et quantum mundum supergressi sunt, et carnis vitia excesserunt, tantum repleti gratia, et absorpti a spiritu occulta Divinitatis scrutati sunt, et cognoverunt. Anima itaque fervens facta, per hos tam coelestes, et tanta gratia repletos discurrit, hosque considerat, et quod in se minus habet, in istis amat. Per hos Deum quaerit, ut in horum [0413B] exemplis nutritus amor ejus quandoque in Deum surgat. Cum enim in istis imago Dei, et magna ex parte similitudo resplendeat, et quantum hos imitari potuerit, eisque assimilari, tantum Deo meretur uniri, tantumque Deum in se suscipit, quantum similitudinem ejus assumpserit. Nil enim tam propinquum Deo, quam ejus character et similitudo. Cum autem facta fuerit anima justa, vera, misericors, sapiens per gratiam, quod Deus habet per naturam, quantum has virtutes in se formaverit, tantum in se Dei similitudinem reformabit. Quapropter cum sponsa perfectos attendit, eisque assimilari laborat, et per eorum exempla graditur ut dilectum inveniat, per vicos quaerit quem diligit anima ejus. Quaerit [0413C] etiam hunc per plateas, in aliquibus videlicet saecularibus sive etiam conjugatis. Nusquam enim exempla et incitamenta salutis contemnenda ducit. Hujusmodi itaque multi quamvis leviorem et latiorem viam conversandi tenuerunt, tamen bonae famae de se odorem sparserunt, et imitationis exempla praebuerunt. Quae sanctitatis exempla in Abraham? Quae in Job non inveniuntur, quibus anima Deum quaerens accendi posset et aedificari? Qui tanta repleti gratia erant, et tanta Dei dilectione praediti, ut alter eorum ad praeceptum Domini unicum filium ad mortem offerret, et alter mortem omnium liberorum aequanimiter ferret, et gratias Deo referret. Alter propter excellens meritum a Domino benedici meruit, alter in amissione omnium quae habuerat [0413D] Domino benedixit. Ille angelorum colloquio frui meruit, quos etiam hospitio suscepit, atque pavit. Iste ipsum Dominum loquentem audivit, et illuminatis oculis cordis vidit. Quanto lumine divinae gratiae hic illuminatus fuit, cujus mentem nox tot adversorum et tentationum inimici non obscuravit, et quem universus stratus quietus ejus versatus non evertit? Non immerito igitur sponsa de nocte, et lecto suae quietis in quo sponsum non invenit ad hunc virum currit, quem in nocte sua et lecto turbato ampliorem invenisse gratiam cognoscit.

Moyses et Samuel inter caeteras virtutes quibus excellenter fulserunt, illud eximium charitatis praeferunt exemplum, quod devote pro inimicis intercesserunt. Ille quidem pro populo se lapidante, iste [0414A] pro populo se de principatu ejiciente. Ille tanta charitate ut peccatum ipsorum vel eis dimitti a Domino posceret, vel se de libro vitae deleri. Iste pro se dejicientibus perhibet se non minus devote deprecari. Quis humilitatem David, viri scilicet quem Deus secundum cor suum invenit, non miretur? Qui post tanta et tam gloriosa gesta non in superbiam se extulit, imo potius canem se mortuum aut pulicem unum se nominavit. Quis quod exteriorem et interiorem humilitatem habuerat, his verbis manifestat, quibus dicit: *Ludam et vilior fiam plusquam factus sum, eroque humilis in oculis meis [n: (II Reg. VI)]*. Exteriorem enim vilitatem non renuit, et intus suo judicio abjectus fuit. Quot tales sub lege vel etiam tempore gratiae fuerunt, qui salubria virtutum [0414B] exempla de se praebuerunt? Per hos itaque sponsa etiam dilectum quaerit et per eos se in amorem illius accendit.

## CAPUT III. *Quomodo considerata exempla bonorum humilient et accendant.*

*Quaesivi, et non inveni illum [n: (Cant. III)]*. Quaesivit sponsa dilectum per vicos et plateas, et non invenit illum ad votum. Nondum enim praesentiam ejus sensit, nondum desideratam gratiam accepit. Nec mihi ambigendum quin circuitu suo multum acquisierit, multamque in se gratiam auxerit. Siquidem ex agnitione bonorum et virtutum eorum non parum accensum est in ea desiderium justitiae. Accessit [0414C] enim ad ardentes hoc igne quem Dominus Jesus misit in terram, et voluit vehementer accendi. Ad quos dum accedit tepidus incalescit, et fervens amplius ignoscit. Non autem quia gratiam acquisivit, a quaerendo ampliorem quiescit, desideria accensa sunt, non impleta, excitata, non sedata, et quantum creverunt, tantum sibi minus ea quae suscepit sufficiunt. Augmentum gratiae esuriem excitavit, adeo ut quantum plus accepit, tantum plus desideret. Malus sive tepidus quia bonum non amat vel desiderat, defectum suum, et ad quanta teneatur nescit. Unde cum inops sit, divitem se reputat, quia spirituales divitias ignorat. Dicit enim quia dives sum, et nullius egeo, cum miser sit et miserabilis, et pauper, et caecus, et nudus; bonus vero et proficiens [0414D] quod habet non attendit, sed ad anteriora se semper extendit. Et quia nunquam se apprehendisse arbitratur, ex desiderio semper humiliatur. In proficiente igitur cum crescente gratia crescit et humilitas, et quantum dives sit, tantum se inopem credit, quia degustata gratia amplius hunc accendit. Sponsa itaque proficit: nam quantum accenditur ad amorem, tantum humiliatur. Nondum se invenisse gratiam credit, dum perfectorum virtutes attendit, unde dicit: *Quaesivi et non inveni illum.* Non invenisse illum dicit, quem tam perfecte in aliis invenit. Sic Antonius maximus monachorum postquam quaesitum Paulum invenit, nil se esse comparatione illius judicavit, dicens: Vae mihi peccatori, qui falsum nomen monachi porto, hoc [0415A] illi inventio Pauli praestitit ut qui antea monachorum maximus exstitit, modo nec se nomine monachi dignum dixerit. Quod mirabilis in imitatione, cum summus sanctitatis merito suo judicio infimus fieret, et tam sublimis ante Deum ita sibi vilesceret. Sed quantum putamus ista sui vilitas sublimem fecerit? Ignoro an aliqua tam sublimis in Antonio virtus tantum ante Deum se exaltavit, quantum ista sui dejectio, et omnium meritorum quam prius habuerat annullatio. Nondum itaque invenisse se Christum credidit, quem in Paulo tam excellenter habitare conspexit. Ecce quantum Antonio Pauli contulit inventio, et sanctitatis illius cognitio. Ita sponsa non invenisse se dilectum credidit, dum perfectorum virtutes investigando cognovit. Quem [0415B] etiam quaerit non tantum in perfectioribus, sed in aequalibus, sive etiam in inferioribus. Siquidem et hi similiter vici dici possunt et plateae boni videlicet et mediocres. In istis donum alicujus gratiae quod specialiter perceperunt explorat et considerat, atque veneratur, et imitari conatur. Qui enim Deum timet, nihil negligit; nihil ubi salutis profectum accipere possit contemnendum ducit. Quantum ergo magna est, humiliat se in omnibus, per infimos etiam non renuens emendari. In his enim imitationis exempla et proficiendi nonnunquam invenit, quae utiliter sibi proponere possit. Solent quippe boni virtutes suas invicem accendere, et alter ab altero profectus pariter et humilitatis incitamenta [0415C] sumere. Unde contingit ut dum iste illius patientiam, et ille istius obedientiam; iste illius charitatem, et ille istius munditiam considerat, semper alter ab altero sumat unde in bonum crescat. Multum enim ad studium emendationis accinguntur, quando in aliis cernunt bonum quod ipsi minus habent. Et dum invicem superiores se arbitrantur, et alter alterius bonum revereatur et diligit, amando illud suum facit, et se in humilitate custodit. Sic Paulus quod plus omnibus apostolis in praedicando laborasset non attendit, sed aliorum innocentiam respicit, et quia ipse Ecclesiam Dei persecutus fuerat, ipse minimum se apostolorum dicit [n: (II Cor. XV)]. Petrus vero quod primus apostolorum sit non considerat, sed in Paulo miratur sapientiam, [0415D] et hanc quodam loco de illo commendat [n: (II Petr. III)]. Neque enim minor Paulo erat Petrus, qui hunc laudibus efferebat; nec minor apostolis erat Paulus, qui se minimum judicabat. Sed qui magni erant apud Deum necesse erat ut sibi parvi viderentur. Et qui omnibus ornabantur virtutibus, humilitatis etiam virtute debebant decorari. Maximus nempe est animae decor, si post omnium virtutum perfectionem humilitatem possideat, et cum magni sit meriti, magnam se esse nesciat. Magnum se nesciebat beatus Job qui dicebat: *Si simplex fuero, hoc ipsum ignorabit anima mea [n: (Job IX)]*. Parva quippe bona sua aestimabat, quia semper ad majora fervebat. Perfecti itaque, id est, vere humiles reprehensibilia sua cognoscunt et judicant, et aliorum [0416A] mala dissimulantes bona potius pensant districti judices sui, sed aliorum pii: unde cum in aliis parva aliqua bona conspiciunt, majora in eis sperant. Cum vero ipsi multa fecerint, servos se inutiles reputant. Sicque contingit ut bene de aliis, sibi vero vilescant, seque inferiores minoribus credant. Ita sponsa sua merita non considerans, nec ante oculos sibi ponens, in collata aliis gratia considerationem defigit. Congaudet dona gratiae accipientibus, congaudet Deo largitori, dilecti per membra ejus reminiscitur, et per membra in dilectum amplius inflammatur. Cumque liberalitatis ejus dona considerat, quae diversis tribuit, sua in se denuo desideria accendit: unde piam querelam replicat, dicens: *Quaesivi et non inveni.*

## CAPUT IV. *Quomodo anima angelorum praesentiam cognoscit, et eis desideria sua pandat.*

[0416B]

*Invenerunt me vigiles qui custodiunt civitatem [n: (Cant. III)]*. Animam sic desiderantem, sic quaerentem inveniunt vigiles qui custodiunt civitatem, angeli videlicet sancti, qui civitatem, id est Ecclesiam vel fideles custodiunt, quorum custodia suos munit Christi misericordia. Qui recte vigiles dicuntur, quia vigilant et solliciti sunt circa electos, ut defendantur a tentatione, ut proficiant in bono et ut salventur. Siquidem administratorii spiritus sunt in ministerium missi propter eos qui haereditatem capiunt salutis. Horum ministerio et vigilantia Deus fideles suos protegit, non dormitat, neque dormit qui custodit Israel. Adversarius [0416C] vero noster quasi leo circuit, quaerens quem devoret. Qui quosdam ut leo devorat, quos aperta pugna dejicit, et alios occulta fraude seducit, quibus, ut in Job legitur, in terra pedicam abscondit, et decipulam super semitam ponit [n: (Job I)]; quia et per terrena desideria eos decipit, et ibi deceptionis laqueos ponit, ubi cordis eorum semitam esse, et proclivos eos ad peccandum conspicit. Ita circuit inimicus ad fallendum. Discurrunt vero sancti angeli ad defendendum. Haec discordia inter angelos pacis angelosque discordiae agitur. Sic contenditur pro homine, et ille pro se non vigilat, sed torpescit. Oportet enim hunc videre, vigilare et orare, et videre, et considerare periculum suum, vigilare circa salutem [0416D] suam, et orare et auxilium implorare contra tentationem. Quantos enim devorat leo iste, quantos mortificat exterminator angelus ex his qui signum Dei vivi non habent in frontibus suis, qui utrumque postem suum et superliminare domus linita non habent de agni Dei sanguine; qui fidem per dilectionem non habent operantem, et vexillo crucis Christi seu virtute passionis suae muniri et defendi non merentur. Nec miratur Leviathan si hos absorbeat: absorbebit enim fluvium, et non mirabitur, malos videlicet et carnales qui more aquae defluunt et de peccato ad peccatum decurrunt, et lubrico vitiorum ad ima tormentorum descendunt. Etiam heu! fiduciam habet quod influat Jordanis in os suum, electi videlicet in quos se praevalere confidit. O quanta [0417A] multitudo absorptorum, et paucitas ereptorum. At pius Dominus abscondit suos in tabernaculo suo (id est in Ecclesia) in die malorum, et protegit eos in abscondito tabernaculi sui (id est in Christo) qui absconditum Ecclesiae dicitur, quia occulte et invisibiliter habitat in electis suis per charitatem; quippe quae eis jungitur et per fidem et virtutem passionis illius proteguntur a tentatore diabolo. Quia enim Christus passione sua inimicum vicit, virtute passionis ejusdem suos munit, ut hostem non timeant, quia ejus facti membra sunt, qui de illo triumphavit. Est quippe fidelis Deus, qui non patitur suos tentari supra id quod ferre possunt, sed facit cum tentatione etiam proventum. Ita tentationes ordinans atque temperans, [0417B] ut unde eos inimicus dejicere quaerit probentur, et probati amplius coronentur. Contingit praeterea ut eos impugnans (quatenus a Deo separet) magis eos Deo conjungat, quia, dum tentantur, humilius Deo subduntur ut a tentatione liberentur. Unde dicit beatus Job quod bestiae terrae (daemones videlicet) pacificatae fiunt bonis [n: (Job V)]. Non dicit pacatae, quia pacem non habent, sed pacificatae, quia pacem eis faciunt dum eos impugnando affligunt. Convertit ergo Deus hoc suis ad coronam, quod inimicus agit ad ruinam. Ille vero non sic arbitratur, sed ad conterendum est cor ejus, et ad interemptionem gentium non paucarum. Ita Deus electos abscondit in Ecclesia, in die malorum protegit eos in se, munit eos angelorum custodia. Hos ministros et nuntios suis [0417C] exhibet, ut illis ad salutem ministrent, et necessitates eorum nuntient, et preces perferant. Et quamvis ipse singulorum causas videat et cognoscat, vult tamen per angelos suos hoc sibi nuntiari, ut charitatem suam et dignationem suam circa hominem commendet, et propter tam dignos tamque dilectos nuntios plenius praestet.

Nec mirum quod angelos suos electis ministros exhibet, et semetipsum. Est nempe et ipse angelus magni consilii, videlicet redemptionis nostrae et salutis, quam missus est operari in medio terrae. Ministrat siquidem nobis conversatione sua et humilitate, praebendo vivendi exemplum in se, et statuens se parvulum in medio discipulorum (id est humilem), ut efficiamur parvuli sicut ipse. Ministravit [0417D] etiam nobis morte sua, in qua laboravit pro nobis ne nos laboraremus, et temporalem pertulit ne nos aeternam pateremur. Igitur ministravit nobis Dominus in hac vita, et ex hac quoque transiens ministrabit nobis in illa refectione geminae dulcedinis, quia pascet nos lacte humanitatis suae et melle divinitatis. Angelorum quoque ministerium non tantum temporale nobis est, sed etiam sempiternum, quia per eorum praesens auxilium haereditatem et aeternam salutem capiemus, et gaudium eorum cum ipsis sine fine percipiemus. Quomodo vero putamus salutem nostram diligant, et quantum nos consortes secum habere cupiant? Quis aestimet quanta charitate et cura circa commissos sibi vigilent? quomodo torpentes excitent, et sollicitos atque [0418A] ferventes amplius accendant? Quomodo hinc mala excusent, inde bona divino conspectui repraesentent, quomodo defendant, aut his gratiam obtineant? Cumque animam magno desiderio ferventem perspexerint, et ad Deum pura intentione suspirantem, quomodo putamus hanc diligant, eique congaudeant, et ad illam divertant? Quomodo inter illam et Deum discurrent? Siquidem amici sponsi sunt, auscultant vocem ejus, quam faciunt sponsum audire; voces ejus desideria sunt: haec vehementer clamant in aure sponsi, haec auscultant amici, videlicet angeli; his delectantur, ista nuntiant, et illam ut veniat invitant, istam consolantur, et monent ut quaerat et pulset, eo quod quaerens inveniat et pulsanti aperiatur. [0418B] Frequentant itaque et visitant interim ipsi animam sic ferventem, donec sponsus adveniat, et augmento amplioris gratiae hanc adventui ipsius sponsi plenius praeparant. Trahunt cogitationem ejus ad intelligendam eorum praesentiam et discendam familiaritatem, quatenus de hac notitia crescat et proficiat ad divinam. Quaerens ergo Deum anima ab his invenitur, et post circuitum civitatis, post investigationem beatorum angelorum adventum meretur, horum occursum percipit, ab his suscipitur; hi sponsum quippe praeveniunt, exhibent praesentiam suam, revelant se: angeli enim lucis sunt, cum luce veniunt: qua perfusa, illuminatur pariter et tangitur, ut adventum eorum intelligat et praesentiam sentiat. Quam gratiam dum percipit, inventam [0418C] se a vigilibus fatetur, licet dilectum se non invenisse causetur. Animam itaque inventam esse a vigilibus, est ipsam invenisse gratiam ad sentiendam eorum praesentiam, quae prius caecitatis suae tenebras patiens, nil nisi se sentiebat. Tunc desiderium suum, et cogitationem in ipsos dirigit, et familiare colloquium quasi cum notis format, vota sua insinuat, amorem nuntiat, de sponso interrogat. Num quem diligit anima mea vidistis? Quaerit eos testes suae dilectionis, pariter et desideratae praesentiae sponsi. Certe enim scit quod angeli Dei visione fruantur, et amorem ipsius et desideria non ignorent, et miratur et quasi indebitum arbitratur, ut Deum videant, et se visionis illius expertem relinquant quae dicat: Nonne eum quo frui desiderio [0418D] habetis, et in illo desideria mea jam diu vidistis? Perhibet dilectus quod ad ostium animae stet et pulset; et si quis aperuerit ei, intret ad illum, et coenet cum eo. Ego jam aperui patenter ostium meum per desiderium ipsius, nec ingreditur. Insuper ingressa sum ad eum: et pulso ad ostium ipsius, quod aperiendum promittit pulsanti. Et oblitus promissionis utriusque, nec ingreditur in meum nec mihi aperit suum. Sto, et non respicit; pulso, et non aperit; clamo, et non respondet; quaero illum, et non invenio. Quo ergo abiit? Nunquid non illum vidistis, qui estis angeli semper videntes eum, quia semper videtis faciem, et ipse et Pater unum sunt, et qui videt unum, videt et alium? Igitur non intrantem ostium meum, nec aperientem suum, ac [0419A] proinde non penes me, nec penes se inventum, apud vos quaeram, a vobis sciscitabor, ad vos transibo ut penes vos inveniam quem diligit anima mea, sponsum Ecclesiae, etc.

## CAPUT V. *Quomodo anima post angelorum contemplationem, ad Dei contemplationem transeat et discretionem.*

*Paululum cum pertransissem eos, inveni quem diligit anima mea [n: (Cant. III)]*. In triplici creatura sua investigari et cognosci potest Deus: in mundo et ad ejus ornatum creatis, in homine et in angelo. Has singulas circuit, et pertransit anima Deum sitiens, ut eum quem quaerit inveniat. Ex visibili mundi specie inspecta invisibilem Creatorem considerat. Haec enim inspecta, scire dat quod Dominus ipse [0419B] est Deus, et quod ipse fecit hanc, et non ipsa seipsam. Sed haec visio communis est omnium, tam malorum scilicet quam bonorum. Hoc enim modo omnes homines vident Deum, ut in Job legitur, ut unusquisque intuetur procul [n: (Job XXXVI)], quia foris videtur Deus, et non in se. Hoc modo viderunt eum philosophi, qui tamen per amorem non invenerunt. Unde de hac visione transit ad hominem, qui quoque in imagine pertransit, licet similitudinem amiserit, in quo familiarius videtur Deus, utpote in ejus animae imagine, quam in se repraesentat per rationem et intellectum. Non autem transit ad omnes homines, sed ad bonos tantum et spirituales. Neque enim ad gradientes latam viam se dirigit, quae ducit ad mortem, sed ad arctantes se pro [0419C] regno coelorum, quos superius plateas sive vicos appellat, et quibus imperfectiores sive perfectiores designat. In his invenit non solum imaginem Dei, sed ex parte similitudinem, in quantum in virtutibus profecerunt, vel ad perfectionem conscenderunt. Sed quia non plenam in his (quamvis aliquam inveniat similitudinem), ut plenius comprehendat et vicinius contempletur, ad vicinius contemplantem transit, angelicam scilicet creaturam, in qua similitudinem plene considerat, utpote signaculum similitudinis, et in qua ab initio signata perseverat similitudo. Homines quamvis boni, quamvis sancti, vident tamen in nocte, id est in obscuritate, angelus vero in meridie, id est plena cognitione. Sicut [0419D] enim beatus Job loquitur, stellae obtenebrantur caligine hujus noctis [n: (Job III)], quia etiam hi qui lucent virtutibus et vitae sanctitate obscurantur tenebris humanae caecitatis. Angelus luce perfunditur perfectae contemplationis. Candor est enim lucis aeternae et speculum sine macula divinae majestatis, qui sicut nulla parte distat a Deo, ita perfecte et sicut est Deum videns, et hunc in se repraesentat, quoniam speculum mundum et perspicuum est illi qui in eum oculos cordis dirigit, mundatos tamen plenius a peccatis et vitiis, et etiam eorum imaginibus. Obscurant enim vitia, eorum quoque imagines reverberant, et contemplationem impediunt atque notitiam abscondunt: qui igitur hoc speculum inspicit in horum munditiam considerandam, mundos [0420A] oculos cordis mittit. In hoc speculo sibi relucet Dei similitudo. Mundi enim sunt sicut est mundus ille; sancti sunt, sicut est sanctus Dominus Deus eorum. Denique de illo mundus transit ad munditiae auctorem, et de sanctis ad Sanctum sanctorum, de contemplantibus ad contemplandum, et statim invenit dilectum. His enim adeo vicini sunt illi, ut vix sit medium inter hos et illum, et post hos non sit invenire nisi illum. Invento igitur dilecto angelis congratulans, et consecutum per eos beneficium commemorans, ait itaque: *Paululum cum pertransissem eos, inveni quem diligit anima mea.* Quia illico ut hos pertransivi, dilectum inveni, hos pertransivi ut venirem, et per hos transivi ut invenirem: horum enim occursu et auxilio quod cupivi obtinui, [0420B] qui et meum provocaverunt et accenderunt desiderium, et dilecti obtinuerunt occursum. Sponsi igitur inventio praesentiae ipsius est experientia et revelatio.

Quaerenti nempe animae, nec ab intentione cessanti exhibet se tandem et votis occurrit. Quo praesente, innovatur anima, et quasi ei adhaerens sentit interni gustus dulcedinem, intelligentiam spiritalem, fidei illuminationem, spei augmentum, charitatis incentivum, compassionis affectum, justitiae zelum, delectationem virtutum; habet in oratione cum Deo familiare colloquium, audiri se sentiens plurimumque exaudiri, facie ad faciem cum Deo loquens, et audiens quid loquatur in ea Dominus Deus, in oratione Deum cogens, et interdum convincens. Hac [0420C] gratia illustrata, incipit tenebras cordis sui videre, seipsam cognoscere, discernere qualiter se vitia sub specie virtutum occultent, vel se illis occulte socient. Oritur enim in mente nova dies post noctem ignorantiae, et fit diluculum quo surgit ad offerendum holocaustum contritionis pro singulis virtutibus, ne fortassis fuerint imperfectae, vel minus purae, et ad concremandum quidquid in illis admistum fuerit carnale. Hominis enim spiritus interdum fertur ad aliud bonum cui annexum est aliquid carnale, quod humanitatem delectat, et trahit occulte, sed ignorat. Item quam saepe credit aliquis a spiritu moveri ad aliquid faciendum, cum moveatur a carnalitate, vel naturalibus, vel levitate, vel causa aliqua [0420D] vel occasione. Denique interdum facit homo aliquid ante tempus vel tarde, vel indiscrete. Has tenebras et occulta mala deprehendit, et dijudicat, et diluculum compunctionis hominem sibi demonstrat, quod scilicet minor sit in bono quam credebat, quod initium gratiae tantum acceperit, quod in nocte jacuerit, quod ad diliculum, et non ad plenam diem venerit. Sicut ergo per acceptam gratiam illustratus seipsum cognoscit, ita per eamdem intelligit exiguum esse quod invenit. Elias post auditum sibilum aurae levis, in qua Dominum esse didicit, pallio vultum operuit, et in ostio speluncae stetit [n: (III Reg. XIX)]. Sic homo, percepta gratia et per hanc cognita in perfectione sua, vultum pallio operit; quia quanta ignorantia tegatur agnoscit, et in ostio speluncae [0421A] stat, quia post noctem cognitae caecitatis de corruptionis vitio exire ad illucescentem sibi diem gratiae venire desiderat. Remissus et caecus, nec se videt, nec gratiam amat, quia tenebris suis obvolvitur, et lucem gratiae ignorat. Devota anima, et gratia illustrata sicut se videt, ita de se parum sentiens humiliatur; et sicut intelligit gratiam, ita ad desiderandam illam amplius inflammatur. Humiliata ergo et desiderans, et secum de inopia causans paululum se memorat invenisse dilectum, non perfecte, nec ad votum.

## CAPUT VI. *Quomodo anima Christum in se suscipiat, et de vera dilectione Dei.*

*Tenui illum, nec dimittam, donec introducam illum in domum matris meae, et in cubiculum genitricis [0421B] meae [n: (Cant. III)]*. Anima, quamvis accepta hac gratia, non immemor tamen imperfectionis suae, nec nimium de dono Dei confidens, recolit se multoties carnaliter affici voluntate propria atque a spiritu ferri, mores nondum perfecte correxisse, nec Christi virtutes apprehendisse. Cupit ergo effectum suum purgari, voluntatem mortificari, spiritum suum deficere, et Christum induere, sicut dicit Apostolus: *Induimini Dominum Jesum Christum [n: (Rom. XIII)]*. Licet enim dilectum invenit, nondum hunc in hospitium introducit, et quod accepit, quasi foris, non intus, fuit in desiderio et non in effectu. Visitatam se intelligit et consolatam, sed nondum talem cum qua moram faciat dilectus, et mansionem habeat donec a se perfecte deficiat. Ad [0421C] hoc ergo juvari se petit, et eousque proficere, quatenus formetur Christus in ea, et vivat jam non ipsa, sed vivat in ea Christus. Donec autem ad hunc statum perveniat, perhibet se non quieturam, nec cessaturam a precum instantia, dicens: *Tenui illum nec dimittam,* etc. Tenetur Deus orationis devotione, desiderio, importunitate, memoria, prece, fide et exspectatione exauditionis, nec dimittitur si ab intentione non cessetur, nec vultus amplius in diversa mutetur. Tenet itaque dilectum, quamvis aurora sit, nec dimittit, donec benedixerit ei. Luctata est cum eo tota nocte qua dormivit, sed cor ejus vigilavit, quia scilicet ab exteriori occupatione cessavit et in quaerendo dilectum laboravit. Etiam [0421D] quamvis per noctem ad auroram pervenerit, non cessat a lucta, videlicet ab orationis instantia, nec dimittit dilectum, nisi benedictionem det, ut eat de virtute in virtutem, et videat Deum deorum in Sion, id est in speculatione per speculum, et in aenigmate, quem videre non potest sicuti est, dum vivit in corpore, benedictionem hanc quaerit, et nominis mutationem, ut non jam Jacob, sed Israel dici possit, nec opus sibi sit ut amplius vitia supplantet. Jacob enim *supplantator* dicitur, sed ut, expugnatis et expulsis vitiis, puritate fruatur virtutum et Deum contempletur quia Israel *videns Deum* dicitur. Puritati enim cordis vivendus Deus promittitur, sicut scriptum est: *Beati mundo corde, quoniam ipsi Deum videbunt [n: (Matth. V)]*. Hac benedictione [0422A] percepta, claudicabit altero pede, quia quae duplicibus incedebat desideriis, carnalia quidem sentiens, sed spiritualibus consentiens, nunc perfectius mortificatis vitiis et marcescente carnalitate, spiritualibus tantum desideriis feretur. Ad hanc ergo puritatem et perfectionem suspirans, ait: *Tenui illum, nec dimittam, donec introducam illum in domum matris meae.* Mater nostra est gratia Spiritus, quae spiritualiter nos regenerat. Cujus domus est humana mens, in qua eadem gratia suscipitur. In hanc domum dilectum cupit introducere, ut sicut hunc invenit, ita cum illo maneat et inhabitet. Acceptam enim gratiam in se retinere desiderat, in mores transfundere, et in conversatione transformare. Manet in illa anima Christus, qui virtutes [0422B] ejus possederit, humilitatem, mansuetudinem, patientiam, obedientiam et charitatem. Et item quae mandata illius servat, sicut ille ambulavit et ipsa ambulat: *Si quis diligit me,* inquit, *mandata mea servabit, et Pater meus diliget eum, et ad eum veniemus, et mansionem apud eum faciemus [n: (Joan. XIV)]*. Talis ergo et vere diligit, et Christum in domum mentis introducit. Affectuosa dilectio, qua superius dilectionem animae significari diximus, interdum plus afficit minus diligentem et minus perfectiorem. Non enim tantum diligit quisque, quantum hanc sentit, et quantum in illo statu sibi diligere videatur, sed quantum in virtutibus et charitate fundatus fuit, et in servandis mandatis fidelis habetur. Dulcis in Deum affectus quodammodo carnalis est, [0422C] et fallax, et humanitatis interdum potius quam gratiae, cordis quam spiritus, sensualitatis quam rationis; ita ut magis accedat aliquando ad minus bonum, et minus ad majus, et ad aliquid quod sapit amplius quam quod expedit. Hoc affectu errabant discipuli, et carnaliter Deum diligebant, cujus praesentia carere nolebant. Unde etiam non diligere arguebantur, quid quod delectaret magis quam quod expediret amplectebantur. Sic affectuose interdum carnalis aliquis et imperfectus ad Deum afficitur, non quod valde diligat, sed quia dulcedinem gratiae degustat, quae quantum durat, tantum juvat, quandiu durat dulcedo, durat et dilectio. Sed non agnoscetur in bonis amicus. In die namque ista [0422D] Dominus quidem misericordiam suam mandat, sed in nocte tentationum et laborum in praeceptis declarat, quantum quisque diligat. Visitatione gratiae consolatur Deus pusillanimitatem nostram, juvat infirmitatem, excitat voluntatem. Et quid mirum si infirmus ungatur gratia, cum etiam malus Domino cum benefecerit ei confiteatur? Itaque contingit ut pusillanimis, et dilectionis avidus, dilectione hac magis moveatur, et in quo sensualitas et carnalis appetitus potius quam ratio dominatur. Interdum hanc magis sentit levis corde et inops gratiae: facilius enim movetur qui levior fuerit, expers consolationis delectabilius oblatam recipit. Hujus ergo dulcis affectus causa est interdum, non gratiae copia, sed mentis inopia. Exigua enim laetificant [0423A] pauperem. Non omnis qui dicit: Domine Domine, intrabit in regnum coelorum. Non omnis quia iterum atque iterum dicit: Domine, dulciter (scilicet affectuose) intrabit, sed qui voluntatem Patris fecerit, qui mandata custodierit. *Voca me et respondebo tibi,* ait B. Job [n: (Job XIV)]. Vocat Deus per gratiam visitantem, et respondebit homo per mandatorum impletionem; vocatio non facit perfectum, sed obligat; responsio per mandata justificat. Fit enim aliquoties affectus iste dulcis a malo spiritu, ut dum nimis ei creditur, eique dum valde delectat inhaeretur, ad debilitatem cordis homo perducatur. Item ut per illius occupationem ab utiliori opere revocetur. Et item ut ejus abundantia fretus aliquis se perfectum credat, et ad perfectum [0423B] minus exerceatur. Per se quoque aliquis interdum gratia abutitur, in vacuum hanc recipiendo vel utilius aliquod opus omittendo, sive finem sui profectus in hac constituendo. Sicut enim spiritus prophetarum prophetis subjectus esse memoratur, ista gratia homini subjicitur, ut vel bene, vel male illa utatur: per hanc ergo offendit qui usum ejus nescit, sicut etiam virtus id vitium vertitur, si nimie, vel extra tempus exerceatur. Sponsa ergo affectuose, pariter et desideranter delictum quaesivit, inventum vero ut ad se introduceret non minus sollicita fuit. Quaerenda est enim sedule amplior gratia, nec cessandum, sed per hanc progrediendum, donec ac perfectionem veniatur. *Antequam comedam suspiro,* ait beatus Job [n: (Job III)]. [0423C] Antequam suspiret quis non comedit, quia nisi hanc gratiam desideret et quaerat, ejus refectionem non percipit. Nisi quoque per hanc progrediatur, ad perfectionem non pertingit. Cibus est haec gratia, quia reficit; lux est, quia illuminat. Revelat enim mala sua homini, et roborat eum ut corrigere possit, cognito periculo suo hanc recipit, qui per hanc se corrigere, et ad interiora progredi negligit. Fervens vero anima, ne in vacuum hanc recipiat, semper proficere laborat, et diligenter exercet agrum suum meliorando mores, et excolendo virtutes, ut aedificet mentis domum in quam introducat dilectum.

## CAPUT VII. *Quomodo in secreto mens Deo fruitur, et ab eo de occultis eruditur.*

[0423D]

Non autem sufficit sponsae in domum mentis introduxisse dilectum, nisi et in cubiculum suum introducat illum, ubi familiarius et secretius illo fruatur, et sola cum solo sit, et confabuletur, et remotis omnibus consiliis intersit, secreta cognoscat, causas occultas discat, incerta et occulta sapientiae suae manifestet illi Deus. Ibi audire cupit verbum absconditum, id est internam et occultam aspirationem, quae in Job verbum absconditum vocatur [n: (Job IV)], quia paucis conceditur, vel quia silenter aure cordis praecipitur. Quod etiam verbum audire perhibetur in nocte, quando sopor solet occupare homines, id est quando, calcatis carnis desideriis, [0424A] quies mentis possidetur. In noctis ergo silentio quando secrete cum illa Deus est in cubiculo suo, quando pacata et quieta sunt omnia, quando pax habetur intus a vitiorum perturbatione, et foris ab omni inquietudine et occupatione, quando silent vitia, et peccatorum omnium recordatio, sensus quoque exteriores sopiuntur, et mundanorum memoria. Cum itaque tanta quies fuerit, et jam silent omnia, tunc jam audiri poterit vox Dei, quae non tantum loquitur, sed susurrat, id est tenuiter et occulte aliquid humanae menti manifestat. Nec solum susurrum Dei, sed et venas susurri ejus furtive tunc suscipit anima, quia subtilitatem divinae aspirationis, et causarum origines quibus ad mentem gratia veniat intelligit. Diversis enim modis [0424B] visitat Deus, quia nunc expungit mente desiderio divini amoris, nunc spe et gaudio futurae retributionis, nunc delectatione alicujus virtutis, nunc cognitione propriae imperfectionis, nunc timore poenae, et peccatorum recordatione, vel alicujus periculi vel negligentiae manifestatione, nunc memoria bonae rei, nunc exemplo et gratia alicujus viri perfecti. Istis et aliis modis gratia mentem visitat, nec semper eodem modo, sed nunc isto, nunc illo. Sicut enim in diversis diversa sunt dona, et distributiones Spiritus, ut iste accipiat hanc gratiam, ille illam ita in uno; eodemque homine diversae sunt visitationes Spiritus. Anima ergo, cum qua Deus in silentio susurrat; ista cognoscit et discernit, et secundum modum quo visitatur [0424C] se conformat et dirigit. Novit enim discretionem gratiae et usum, praesentiam quoque sive absentiam intelligit, adventum etiam et abscessum, causas etiam adventus, motus et cogitationes, praenuntios, et praeambulos gratiae. Quod autem hanc ante omnia mereatur humilitas frequenti experientia didicit, multiplicesque et occultos humilitatis modos, sive motus intelligit. Nec ambigitur quod toties gratum Deo sacrificium offert et gratiam sibi cumulat, quoties se propter Deum deprimit et humiliat. Ut ergo abundantius hanc consequatur, humilitatis vestigia tam in cogitatione quam in opere sectatur. In mente suo judicio se deprimit, et foris se propter Deum hominibus [0424D] subjicit et postponit, abjectionem eligit, contemptibilem se facit, ut sit pretiosa apud Deum, humiliat se ut exaltetur, gaudet opprobriis, pro contumelia enim se recepturam a Deo novit gratiam, pro convicio benedictionem. Intellexit hoc David qui, maledicente sibi Semei, magis hunc pati voluit quam per militem suum vindicari, pro maledictione illa bonum sibi a Domino reddi praesentiens. Sic humilibus Deus dat gratiam, superbis vero resistit. Sed quis vetustam, et inolitam superbiam, quis occultas ejus radices, atque subtiles cogitationes, quibus ut plurimum latenter irrepit, et etiam nescientibus subrepit, nisi Deo susurrante (id est occulte revelante) cognoscat? Quae quantum in mente dilatatur, tanto minus cognoscitur, quia mens per hanc amplius [0425A] excaecatur. Sic etiam in verbis et operatione multipliciter latet, nec cognoscitur, nisi ad cognoscendum a gratia quis erudiatur. Latet itaque in anima superbia, et hoc ipsa nescit; sed Deus hoc videt, quia occulta conspicit, et propterea gratiam suam subtrahit, vel non concedit. Non solum ergo propter manifestam, sed etiam propter occultam, nec propter majorem, sed etiam propter minorem superbiam mens siccatur gratia: *Desertos faciam,* ait Dominus, *montes et colles, et omne germen eorum exsiccabo [n: (Psal. XLII)]*; per montes, majores, superbos, et per colles, minores designans. Isti montes exsiccantur, et arescunt, sed valles, id est humiles, irrigantur aqua gratiae, et abundant frumento spirituali. Istos montes, visitantisque gratiae origines [0425B] et causas merendi, vel demerendi latenter intelligere, est venas divini susurri furtive suscipere. Venae istae silenter et cum levi murmure serpunt, nec audiuntur a mente inquieta, et in qua perstrepunt et clamant vitia, vel perturbationes aliquae. Horum itaque intelligentia percipitur, et discitur in cubiculo (id est mentis secreto) ubi exclusa sunt omnia praeter Deum, ubi sola cum solo anima susurrat, haec est solitudo in quam ducit animam Deus, ut loquatur ad cor ejus. Ibi audire potest quid loquatur in ea Dominus Deus. Ibi aperit illi aures tantum interiores: patescunt enim aures cordis, tumultus saecularium negotiorum claudit, et quies secretae considerationis aperit. Tunc [0425C] verba Dei mens vivacius penetrat, cum ad se admittere curarum saecularium tumultus recusat. Hoc cubiculum schola est, ubi discat in silentio, ubi doceantur arcana praeceptorum, ubi erudiatur in divinae voluntatis notitia, in morum cognitione, in virtutum discretione, in spiritualium rerum contemplatione. Ad hoc cubiculum secedere debet anima, sicut Moyses ad tabernaculum foederis ad consulendum Dominum de dubiis, de disponenda mentis suae domo, de gerendis in illa, de statu proprio, de aliorum necessitatibus spiritualibus, et corporalibus, de dilectione Dei, de amore justitiae vel defensione, de discretione exercendi zeli, de tempore dissimulandi excessus, de compassione delinquentium, de rigore. Hic quotidie discutit, et investigat [0425D] interiora sua et exteriora, et qualis sit meditatio, vel circa quid maxime sit vel esse debeat; qualis locutio, moderata an dissoluta, humilis an superba; et item qualis sit operatio strenua vel remissa; qualis denique sit totius domus dispositio, et quae in ea corrigenda sunt, quae toleranda. Inquantum vero ad puritatem conscientiae pervenit, quantumcunque voluntatem suam mortificando divinae conjunxit, seque unum cum Deo fecit, intantum spiritualia cognoscit, et Dei voluntatem intelligit. Ut ergo hanc gratiam percipiat, merito dilectum, introducere cupit in cubiculum, id est secretum quietis, meditationis, orationis, ubi ab exterioribus quiescat interna et mystica meditatione discat et oratione obtineat.

## CAPUT VIII. *De meritis et utilitate contemplativae vitae, et quando ad requiem aliquis debeat venire.*

[0426A]

*Adjuro vos, filiae Hierusalem, per capreas, cervosque camporum, ne suscitetis, neque evigilare faciatis dilectam, donec ipsa velit [n: (Cant. III)]*. Multo labore, instantia et oratione sponsa dilectum invenit, et tandem in cubiculum introduxit. Unde dignum est ut post fatigationem tandem requiescat, et dilecto tot sudoribus et discursionibus apprehenso fruatur, nec facile ab ejus amore avellatur. Allegat ergo Deus pro illa monetque ne a suavi somno (id est quiete divini amoris) suscitetur, nec a secreto cubiculi ad curam regiminis protrahatur. In hoc enim cubiculo non solum dilecti fruitur amplexibus, et [0426B] propria negotia peragit, sed etiam aliorum necessitatibus intendit. Diversis autem modis hic Deo fruitur, videlicet nunc ut sponso, nunc ut doctore, nunc ut patre, nunc pro se illum exorat, nunc pro aliis precibus hunc flectit et placat, nunc in ejus amore dormit, nunc contemplatur, nunc cum illo aliqua ordinat et disponit, nunc ab illo audit et docetur, nunc ejus amplexibus fruitur. Habet enim cum illo amplexus et oscula, habet fetus et ubera, sed haec omnia non materialia vel carnalia, sed casta et salubria. In istis amplexibus Deus stringit et stringitur, quia voluntatem suam prius animae cum quadam dulcedine ingerit et insinuat: qua charitate excitata anima, dum vocanti et attrahenti se jungit, quasi stringentem [0426C] se stringit. In istis enim amplexibus prior Deus stringit, et sic versa vice anima stringit, quia dignioris vel amplioris amantis est prius stringere, unde et ille prius dilexit nos, ut eum possemus diligere, et etiam charitatem exhibuit, qua majorem vel parem nemo potest exhibere. Animam itaque Deus amplexatur, quando eam per gratiam ad se trahit sibique conjungit. Osculatur, cum gratiae suae dulcedine reficit; fecundat eam, cum charitatem auget. Lacte pinguescunt ejus ubera, cum dulcedine compassionis repletur. Est ibi spirituale connubium, concordia videlicet et conjunctio voluntatum. Fecundat ibi non carnalis copula ventrem, sed Spiritus sanctus mentem gemellis hanc impraegnans fetibus (id est gemina charitate), Dei videlicet dilectione et proximi. [0426D] Hinc uxor fit anima, accepit pietatis ubera quae prius non habuit, cum adhuc parvula fuit, nunc tamen novit peccantibus compati, sed juveniliter indignari. Hic dormit cum Christo, dum ab exterioribus oculos claudit, et interna per contemplationem cognoscit. In quo somno cum Jacob angelos videt ascendentes et descendentes [n: (Gen. XXVIII)], ascendentes ad Dei contemplationem, descendentes ad humanam visitationem. Contemplatur in angelo hanc visionis Dei et visitationis humanae vicissitudinem, quomodo et Deo inhaereant, et nobis condescendant, causamque nostram apud Deum peragant. Animas quoque jam cum Christo regnantes contemplatur et considerat, scilicet quem affectum erga nos habeant, et qualiter nos secum habere consortes [0427A] cupiant, opemque suam et intercessionem nobis impendant, et nostri sollicitudinem gerant. Per hos enim adjurantur filiae Hierusalem, ne dilectam suscitent; quia, sicut illi amori Creatoris inhaerent, et tamen salutis humanae curam gerunt et peragunt, ita perfecta anima et in Dei amore quiescit, et proximorum saluti intendit. Adjuratur etiam per hos; quia cum his etiam et inter hos pro salvandis discurrit, nec tantummodo Deum, sed et hos orat et eorum auxilium implorat. His necessitatem humanam nuntiat, cum his in hoc negotio laborat. Bene ergo per hos adjuratur, utpote conscios et testes charitatis ejus, et industriae, et occupationis circa proximos necessariae. Isti enim sunt capreae, cervique camporum (angelica videlicet creatura et homines) [0427B] quorum animae jam transierunt ad regnum coelorum. Istae capreae et alta petunt et a longe prospiciunt; quia, alta contemplatione sublevati, dum Deum conspiciunt, in illo quidquid inferius in creatura ejus agitur, cognoscunt. Cervi quoque spineta transeunt, et venenum vincunt. Ita sanctorum animae spinas peccatorum transilientes, et venenum suggestionum inimici malitiamque mundi vincentes jam transilierunt ad regnum. Et caprearum quidem campus, est illius vitae felicitas. Campus vero cervorum, istius saeculi spatiositas. Transeunt tamen capreae ad istum campum charitatis condescensione, et transilierunt cervi ad illum desiderio et fide. Hi cervi adhuc degentes corpore illic transilierunt, quia pedes eorum, id est affectus, stantes erant in [0427C] atriis Hierusalem. Nunc vero in anima illuc transiverunt, postmodum etiam corpore eo venturi sunt. Ad hos etiam contemplatione transilit sponsa, apud hos proximorum curam secum transtulit, cum his ante Deum eorum causam intus agit. Merito ergo sponsus monet ne suscitetur, eo quod bene circa proximorum salutem occupatur.

Et bona quidem sollicitudo et turbatio carnalis, sed melior et sublimior circa plures occupatio et cura spiritualis, utpote tam Deo quam coelestibus civibus familiaris, et permanens, et secura magis. Occupatio quidem exterior, id servitus est, quia corporis etiam labor perficitur. Interior sollicitudo et oratio, sublimius atque dignius officium est. Illa [0427D] servit, dum ministerium exhibet; haec apud Deum meritis et familiaritate obtinet; messem esse multam Dominus dicit, et rogari se monet ut in eam operarios mittat. Quod maxime perficere praevalet anima perfecta quae Deo familiaritate devotionis adhaeret, haec modo Deo supplicat, ut in messem operarios mittat, modo ut in hanc messis gratiam ad operandum utiliter concedat, hujus messis partem occupat activus, exteriori ministerio, sed contemplativus totam messem occupat orationis auxilio. Duae quippe sunt vitae, activa scilicet et contemplativa, quae designantur per Martham et Mariam, Martha foris laborat, Maria intus orat. Dic illi, ait Martha, ut me adjuvet, [n: (Luc. X)]; bene illam adjuvat, quae divinum adjutorium illi implorat, quia frustra laborem [0428A] impenderet, plantaret atque rigaret, nisi Deus incrementum daret. Optimam ergo partem elegit Magdalena, quae gratiam exercet contemplationis, et tamen occupatur in parte sororis, ut etiam activae vitae praemio coronetur, in qua pari charitate par praemium meretur. Martha in uno loco corpore laborat circa aliqua, Maria in multis locis charitate circa multa. In Dei enim contemplatione et amore videt omnia, dilatatur ad omnia, comprehendit et complectitur omnia, ita ut in ejus comparatione Martha sollicita dici possit circa pauca. Valde ergo hoc unum est necessarium, et merito praeferendum, in quo et Deo per amorem anima inhaeret et omnibus charitatem et sollicitudinem exhibet. Bene ergo sponsa proximis vigilat mente, licet dormiat, id est [0428B] quiescat, ab exterioribus corpore, nec suscitari debet ut evigilet, id est exterius vigilet, quae ita interius charitate et oratione vigilat; bene itaque occupatur sponsa, licet exterius non operetur, quia multis imo omnibus saltem obtinere conatur. Filias ergo Hierusalem (animas videlicet ad visionem pacis aeternae pervenire cupientes) prohibet sponsus illam suscitare et ad exteriorem occupationem pertrahere. Quae ideo etiam ab eo dilecta vocatur, quia in amore ejus quiescit et multorum salutem peragit; prohibetur autem suscitari donec ipsa velit, eo quod ita Deo sit juncta et in voluntatis ejus agnitione perdocta, quod ad egrediendum et regrediendum pro divino arbitrio, justa et necessaria urgente causa, sit parata, prudens et ordinata charitas, ita ut [0428C] divinae pareat voluntati, ut, juxta sapientis sententiam, misereatur sibi placens Deo, imo juxta ipsam sapientiam, primo fleat super seipsam. Nec solum negotiis saecularibus se non implicat ut Deo placeat cui se probavit, sed etiam necessitatibus proximorum se subtrahit, quibus se extenuari vel implicari a perficiendo cognoscit, non tamen facit hoc ex inclementia, sed ex prudentia. Merito imperfectus quandiu non habet nisi parumper olei charitatis quo ipse tantum ungatur, et nondum per intima dona gratiae solidari meruit, non vult exterius implicari, nec curarum saecularium aestuet humanae conversationis et mutabilitatis vento contingat eam ab eo exiguo quod accepit exsiccari. Exterior enim occupatio imperfectos cito immutat et dejicit, quia muscae morientes, [0428D] id est cogitationes mundanae, perdunt suave unguentum gratiae minus in anima fundatae [n: (Eccle. X)]. Cupit ergo abundare prius sibi, ut sic possit aliis infundere; hoc oleo vult potius inungi quam ungere, de pleno fundere quam effundere, fluere quam effluere. Qui enim indiscrete aliis prodesse cupit, et ante tempus effundit, semper inops et a gratia vacuus manet, et profectum suum impedit, et aliis minus proficit. Non vult itaque prudens anima a quiete et silentio quae se in justitia excolit evocari, quia cultus justitiae silentium requirit, donec cultus iste ad fructum et maturitatem pervenerit, videlicet donec perfecte profecerit, et donec induatur virtute ex alto residere studet in civitate, [0429A] id est inter claustra conscientiae. Affectant enim aliqui regimen ante tempus, cum scilicet imperfecti adhuc sunt, et carnali appetitu magis trahuntur quam utilitatis instinctu. Sed appetitum hunc et voluntatem animam sentire, non est hoc eam velle, quia voluntas ista carnis est, non spiritus, nec sua, sed aliena, si hanc ipsa non diligit vel sequatur, sed odit et detestatur. Non ergo hoc vult ipsa cum vult carnalitas. Cum vero mortificata carnalitate prodesse proximis tantummodo voluerit spiritualiter, tunc jam ipsa hoc velle judicatur; haec enim voluntas sua est, quia huic consentit. Carnalis autem non sua est; quia, dum huic renititur, non ipsa hanc, sed quod habitat in ipsa peccatum operatur. Donec ergo ad istum statum pervenerit ut spiritualiter [0429B] non carnaliter hoc velit, non debet suscitari, nec ad aliorum regimen assumi. Quamvis autem dilecta ad hanc spiritualem voluntatem pervenerit, monet tamen Christus ne suscitetur donec velit, quia talem novit quod volet cum opportunum fuerit.

## CAPUT IX. *De spirituali assensu animae, et de discretione et fervore.*

*Quae est ista quae ascendit per desertum sicut virgula fumi ex aromatibus myrrhae et thuris, et universi pulveris pigmentarii? [n: (Cant. III.)]* Per desertum ascendit sponsa, id est hujus mundi amatores, qui desertum sunt, qui deseruntur a Deo, qui eum deserunt, [0429C] dum factis eis dicunt: *Recede a nobis, scientiam viarum tuarum nolumus [n: (Job XXI)]*. Ideo deseruntur ab eo, et relinquitur eis domus eorum deserta, ut habitatorem in se non habeant Deum, per hos ascendit sponsa, quia cum eis conversans corpore, mente eos transcendit superna appetens, et eorum delectationes infimas respuens, inter carnales commoratur, et eorum perversos mores et vitam non imitatur. Bonos longe sive prope positos attendit, ad eos mente accedit, eisque jungitur cogitatione, exempla considerat, conversationi eorum se conformat. Ita salvatur a generatione ista prava, cum ab ea separatur, et transit atque transcendit ad generationem quaerentium Dominum: difficile est enim salvari cum perversis, nisi hoc modo transcendantur [0429D] et deserantur, quia trahit et attrahit eorum prava conversatio, et corrumpunt colloquia eorum et confabulatio. Quod enim frequenter videtur et auditur, ad hoc facile animus informatur, quia sicut dicitur vulgo juxta quem sedet aliquis ab eo et discit. A malorum itaque consortio sequestrari, et ad bonos dilectione transire eosque imitari, hoc est ascendere, quia spiritualiter est sublimari. Quantum enim quis bonos diligit, tantum bonus fit, tantumque in Deum ascendit, mali quotidie descendunt, quia de peccato in peccatum corruunt, et cum in sordibus sint, sordescunt adhuc. Item demergit eos tempestas aquae, id est peccatum, et absorbet profundum, id est involvit iniquitas eorum, et urget super eos puteus os suum, id est profunditas iniquitatis, [0430A] quando non solum merguntur in peccatis, sed etiam perdunt aditum confessionis; boni vero ascendunt, quia de virtute in virtutem eunt, et in charitate quotidie proficiunt, quia augmentatur in eis charitas per bona interiora, per voluntatem et opera; dum ergo inter desertos a gratia, et deficientes atque descendentes sponsa proficit, per desertum ascendit. Dicitur etiam desertum hic mundus, vel quia deseritur et contemnitur, vel quia seipsum deserit, et in se deficit. Quotidie enim cum tempore gaudia temporis transeunt, et quot dies, tot gaudia dierum praetereunt et deficiunt. Quot dies aliquis accepit ad vivendum, tot ei amputantur a vivendo et gaudendo, hoc est ergo hominem vivere et gaudere, a vita et gaudio deficere. Et qui gaudio transitorio [0430B] fruitur, non tam gaudere dicendus est quam gaudium discere; quia gaudium ejus simul transit et deperit cum tempore. Est itaque desertum mundus, quia gaudia sua deserit et amittit. Unde gaudia ista anima perfecte contemnit, et ad supernum et verum gaudium tendit, per desertum ascendit. Desertum hoc non solum suas delectationes deserit, sed etiam sterile est et arescit, nec fructum habet; fructum enim Christo non potest facere, quia spiritum qui ex Deo est non potest accipere, quia non novit eum, nec scit eum. Sed anima devota, dum pro vero gaudio laborat, in deserto sterili et arido fructificat, et inter arentia et labentia fructum affert qui maneat. Igitur in hoc deserto et in hac terra deserta invia et inaquosa fructum facere manentemque [0430C] afferre, hoc est per desertum ascendere. Ascendit autem sponsa sicut virgula fumi ex aromatibus myrrhae et thuris, et universi pulveris pigmentarii.

Per myrrham intelligere possumus mortificationem et contemptum terrenae dilectionis sive consolationis, et per thus desiderium supernorum et orationem. Tenetur quilibet ad hoc, ut mortificet membra sua quae super terram, fornicationem et immunditiam, concupiscentiam malam et avaritiam, et caetera mortalia, et item ut servet mandata: haec enim pertinent ad vitam aeternam, et haec justitia, quam qui fecerit homo vivet in ea. Sed anima quae ad sublimiorem gradum vult conscendere, [0430D] etiam multitudinem venialium et minores concupiscentias debet cavere, ut perficere et ampliorem gratiam mereatur accipere. Debet enim vitare cogitationes carnales et vanas, et item cogitationes suspicionis, irae et amaritudinis, et hujusmodi. Consolationes etiam terrenas, in cibo videlicet et potu, in colloquio, in videndo et audiendo, in curiositate, in vestibus, in somno, in qualibet libertate; quia, quantum delectationes istas mortificat et respuit et carnaliter consolari renuit, tantum spiritualiter merebitur consolari et in gratia vivificari. Quantum ab istis vacuum cor reperit gratia, tantum replebit. Quantum caduca ista aliquis contemnit et supergreditur, tantum ascendit, quia tantum de infimis ad superna pergit: post mortificationem itaque majorum [0431A] peccatorum, etiam minora mortificare et calcare oportet proficientem animam, et ad spiritualem vitam conscendere volentem. Sic beatus Job, postquam lumbos praecinxerat carnis, etiam lumbos mentis, id est cogitationes malas, praecingere jussus est a Domino [n: (Job XXXVIII)], quando cum illo colloquium erat habiturus, et jussionem suam illi erat manifestaturus. Cum beato itaque Job hos lumbos praecingere oportet devotam mentem: haec enim myrrha, id est mortificatio, proficientis sive perfectae animae est. Cum hac etiam debet thus cremare, quia non solum debet terrenas delectationes mortificare, sed etiam superna desiderare, et devotis precibus quaerere. Simul ascendit utique fumus mortificationis, scilicet et desiderii atque orationis; [0431B] quia alter ab altero fulcitur, ita ut neuter per se possit ascendere vel Deo placere. Superna enim desiderare non possumus, nisi terrena despiciamus, et terrena non despicimus nisi supernorum desiderio trahamur. Absque delectatione enim cor esse non potest, sed aliqua ideo trahi necesse est, quia trahit sua quemque voluptas: unde, cum alia illi subtrahitur, ad aliam facilius inclinatur, et quia vacuum est, ad aliquid capiendum amplius est dispositum. Tanto ergo magis spiritualem delectationem admittit, quanto et consolationis terrenae expers est, et in aliquo delectari non cupit.

Item, quantum aeterna cognoscimus, tantum transitoria despicimus et damnamus: haec est enim illa pretiosa margarita, quam qui invenit, quae prius [0431C] amaverat libenter cuncta derelinquit. Myrrham ergo cremat anima, cum terrenas delectationes contemnit; thus vero, cum superna desiderat et quaerit. Cum myrrha vero et thure universi pulveris pigmentarii fumus perhibetur ascendere, non dicit universi pigmenti, sed universi pulveris pigmentarii. Pigmen enim est quaelibet virtus seu quodlibet opus virtutis quae in pulverem comminuitur cum subtiliter discutitur et discernitur, ne quid in ea mali lateat, vel indiscrete fiat. Pigmentarius est homo qui pulverem hunc terit, id est singula opera sua discutit, providendum est enim ut bona sine admistione malorum fiant, quia mala majora bona necant, minora hominem maculant. Manifesta ergo mala [0431D] cavenda sunt. Sed quia omnia nosse non possumus, generalis et occulta contritio pro his est habenda. Interdum enim peccatum aliquod est in homine quod eum latet, vel quod ignorat esse mortale. Contritio itaque sit primum pigmentum quod faciamus et Deo offeramus, quia generalis contritio delet omnia mortalia, occulta atque manifesta, et charitatem restituit, si fuerit amissa. Extra charitatem quidquid egerimus minime placebit, nec quantumcunque teramus vel comminuamus, ante Deum redolebit. Ut ergo omnia opera nostra in charitate fiant et gratum Deo pulverem teramus, in primis conteramus. Deinde singula discutienda sunt opera, eleemosynae, vigiliae, orationes et alii corporis labores, si pure fiant propter Deum, si aliud sit in [0432A] causa principaliter vel secundarie, si fiant discrete et cum debito moderamine, si finis sit profectus et perseverantia, si possibilitas perficiendi, si tempus quando id fieri expediat, si modus, quo et quantum et quam frequenter, etc. Item, quando aliquid sit intermittendum, et quando vehementius insistendum. Item, si cum scandalo aliorum fiat vel damno; si ad hoc impellat levitas, inconstantia, curiositas; si laus appetatur vel latenter subripiat; si humana delectatio, si terrenum commodum est discutiendum; denique si virtutes sunt purae, si perfectae, si Deus super omnia diligatur, si aliquid amori ejus aequatur vel praeponatur, si dilectio proximi habeatur, si sincere propter Deum exhibeatur, si diligatur in Deo amicus, si dilectio haec spiritualiter et [0432B] non carnaliter impendatur, si non accipiatur persona, si consideretur causa.

## CAPUT IX. *De spirituali assensu animae, et de discretione et fervore.* (cont.)

Movetur enim interdum aliquis dilectione, sed carnali, vel privata ducitur, ut non pure in Deo exhibeatur vel aliquis diligat magis quod minus est diligendum, vel econtrario. Item videndum si humilitas sit vera et non ficta vel imperfecta, si sic sibi homo intus vilescat, ut foris irrogatam injuriam vel contemptum non superbe vel impatienter ferat, si sic foris se deprimit et humiliat, ut intus de hoc non superbiat, sed humile apud se de se judicium teneat, et qualem se foris ostendit, talem se intus veraciter sentiat. Item si humilis ibi sit ubi humilitas honoratur, et ibi humilitatem refugiat ubi contemptui habetur. Item si humilitatem exercet, cum libere deberet [0432C] injustitiae se opponere, et patientiam tenet, cum potius impatiens malorum deberet succendi igne divini zeli, et deficere; ferre non valens contemni justitiam, et praevalere perversitatem. Non enim sustinere debemus si quis devorat, si quis extollitur, si quis in faciem nos caedit. Si extollitur et insolescit contra justitiam, vel qui in faciem nos caedit convicio, ita quod causa simus in nostra culpa vel vitio. Si peccantes et colaphizati sufferimus, mercedem non habemus. Si vero non peccantes, haec est grata Deo patientia. Item considerandum, si sic patientiam foris quis exhibeat, ut intus non doleat, nec malum rependere cogitet; et item si in ipsa hora acceptae injuriae verba impatientiae, vel convicii [0432D] respondeat, vel post horam cor invidiae vel rancoris servet. Item dijudicare debet homo si obedientiam servat propter aliquod commodum suum, vel lucrum, vel pure propter Deum, et propter praeceptum, si in adversis obediat, si prompte, si devote. Item attendere debet si corripiat modeste, si corrigat temperate, et si in servanda disciplina servet mansuetudinem, devitet vehementiam, iram, amaritudinem, indiscretionem. Et si forte pronior sit ad rigorem quam ad compassionem, et si remissionem exhibeat, ubi sit rigor exercendus: in his saepe fallitur animus, et quod carnaliter et vitiose agit, virtutis opus esse credit. Zelus etiam falsus est si nostram potius quam divinam injuriam vindicemus, et si erga eos qui nobis ingrati sunt vel minus chari [0433A] amplius accendamur. Item eleemosynae largitio minus accepta est, si tarde vel avare aliquis tribuat; maculata vero, si cum superbia vel cum convicio fiat. Item fallitur aliquis si sub occasione sustentandi corporis delectationi serviat, vel sustentationem necessariam sibi subtrahat. Item fraudatur continentia, si corpore et mente castus sit aliquis, tamen sub specie utilitatis vel consulendi suggeritur ei ut familiaritatem aliquarum mulierum habeat, ad quod enim pia intentione ducitur, prompta est etiam et facile acquiescit natura, in quo negotio occulte se jungit vitium, quo et usu ad hoc perducit ut homo seipsum non intelligat, et magis hoc agat quod delectat quam quod expediat. Sic contingit ut aliquando carnali magis appetitu quam spirituali ad [0433B] hoc aliquis feratur, a cujus tentationis periculo tantum quilibet liber erit quantum ad abstrahere ab hac familiaritate libera mente et non tristata potuerit. Vigiliae et orationes sunt tibi inutiles, si sic ista exerceas, ut eo tempore dormias et torpeas quo debes orare et vigilare, si singularitatem quamdam in his teneas per quam communia, et ad quae magis teneris omittas, monere proximum, consolari dolentem, et caetera charitatis opera quae Deo placent. Et tamen contingit ut non semper pure in Deo fiant: nam interdum ad ista promptus est aliquis, quia acedia laboratur, et taedio afficitur, et delectabile illi est cum exterius implicatur, vel personis placet quibus loquitur, vel in his sibi placeat, et in tali [0433C] gratia gloriatur. Quia quietam etiam vitam ducentibus aliquando subripit torpor vel error, ut vel per torporem inutiles fiant, vel per nimiam discussionem spiritualium in errorem corruant.

Et item in hac vita delinquitur, si propter quietem exterior proximi cura penitus relinquatur. Omnia enim haec virtutum opera subtiliter discutere, et si veraciter bona sint retractare, est universa pigmenta in pulverem conterere. Quem pulverem cum myrrhae et thuri, mortificationi scilicet et devotioni homo pigmentarius miscet, pretiosum aroma componit, quod cum igne charitatis in thuribulo cordis crematum fuerit, suavis odoris fumum de se sursum dabit; debet autem fumus iste ascendere sicut virgula quae recta est, et in altum crescit; [0433D] ita directe et non distorte debet gratia sursum tendere, ut nihil a latere quaerat, nil carnale, vel terrenum. Quanto terrenum aliquid appetit, vel in aliquo delectatur, tanto fumus iste minus ascendit, quia distorte et a latere ducitur, unde merito virgulae comparatur, ut velocitas ascendendi designetur: virgulae enim quae crescendo grossantur, non nimis in altum ducuntur; sed virgulae quae velocius et sursum crescunt, subtiliores et minores sunt. Debet itaque fumus iste mortificationis, devotionis et discretionis, in modum virgulae velociter ascendere, ut non segnes simus in agendis bonis, et studio proficiendi, sed alacres, ut ne per tarditatem et desidiam grossescamus, sed subtiles atque sublimes crescamus. Et per fervorem mentis [0434A] festine sursum tendamus; festine quippe ascendendum est et viriliter insistendum, quia si remisse quis sursum ascendere conetur, pondere corporis et humanae imbecillitatis deprimitur. Corpus enim quod corrumpitur aggravat animam, et nisi proficiat, necesse est ut deficiat, quia deorsum trahit natura, et semper petit ima. Videmus namque in hominibus ponderosis quod si arborem ascendere velint, et sursum repere, si quando remissius in ascendendo agunt, statim gravantur et deficiunt, sed velocitas ascendendi et instantia ponderositatem superat, et perducit; in hunc modum alacriter et sollicite ad perfectum tendentes, et mandata implentes perfectionis culmen attingunt, remissi vero deficiunt, et quotidie proniores ad lapsum fiunt. Virgulae ergo [0434B] comparatur sponsa propter intentionis puritatem, et proficiendi velocitatem, propter omnia vero praemissa merito de illa dicitur: Quae est ista, quam admiranda scilicet, quanta laude digna, etc.

## CAPUT X. *De requie superna et quomodo perfecti hanc desiderant.*

*En lectulum Salomonis sexaginta fortes ambiunt ex fortissimis Israel [n: (Cant. III)]*. Salomon *pacificus* interpretatur. Et significat Christum qui pacificavit quae in coelis et in terris sunt, qui Patri peccatores reconciliavit, et inter angelos et homines concordiam reformavit, peccatores conversos justis sociavit. Quos vero hic in concordia sociat, in regno etiam [0434C] perpetua charitate et pace sibi conjungit, et ad quietem perpetuam perducit. Quae quies lectulus dicitur, quia in illa ab omni inquietudine et labore hujus vitae pausatur; in illa quiete pausant, qui hic pro Deo laboraverunt: *Ibi enim,* ut in Job legitur, *requiescunt fessi robore, et quondam vincti absque omni molestia [n: (Job III)]*. Illic aeterna quies reficit et remunerat quos hic labor praeceptorum et virtutum profectus fatigabat, et qui hic vinculis humanae infirmitatis ligabantur, ibi, diruptis vinculis, Deo sacrificant hostiam laudis. Vincula haec sunt fames, sitis, somnus, lassitudo, et caetera hujusmodi; quae omnia ibi cessabunt, quia non esurient, neque sitient amplius, nec labor erit ibi, neque dolor, nec cadet super illos sol iste materialis qui eos urat, [0434D] sed neque aestus tentationis: jam enim tunc dicit eis spiritus, ut requiescant a laboribus suis et tentationibus. Spiritus, qui eos ad obediendum praeceptis roboravit, tunc ut quiescant a labore dicit. Qui enim ingressi sunt in requiem illam, requieverunt ab operibus et a laboribus suis, sicut et a suis Deus, quibus pro homine laboravit, et eum redemit. Ab his laboribus requievit in se, pro his laboribus requiescunt in illo membra ejus, nullus unquam sicut ille laboravit, quia non fuit dolor sicut dolor ejus. Et secundum multitudinem dolorum ejus consolationes aeternae laetificaverunt membra ejus, quia magni dolores ipsius magna gaudia membris ejus contulerunt, magnus labor perpetuam requiem, et amara mors, sempiternae vitae dulcedinem. Pro his [0435A] enim incomparabiliter eum amant, et in ejus amore gaudent: habent enim quem amant, cognoscunt et vident, quod totum vita aeterna est. Idem est enim cum illo requiescere, et cum illo gaudere, et illum habere: item amare nosse est, quia amor notitia est, et nosse videre est. Et haec est vita aeterna cognoscere Patrem verum Deum, et quem misit Jesum Christum: haec est illa beatitudo, et hae dotes animae. Cognitio Dei amor et fruitio. Quis cogitare sufficiat illum mutuum amorem Salvatoris et salvatorum, et quomodo diligat quos tam pretioso pretio redemit, quomodo illorum saluti congaudeat, quomodo ipsi eum diligant, et in ejus amore quiescant, et in eo gaudeant per quem se redemptos et ad requiem translatos sciunt et semper vident? Cumque [0435B] aeterna charitate pro redemptione sua eum diligant, incomparabiliter ab eo amplius diliguntur. Adeo suos in passione dilexit, et tantus fuit in eo fervor charitatis ad redimendum eos, ut acerbitatem passionis ejus omnino tollere potuerit, sed noluit, et imo acerbiorem martyrii dolorem assumpsit, et pati voluerit plus quam nullus hominum unquam passus sit, vel pati potuerit, ut incomparabilem demonstraret charitatem. Quae charitas circa eorum salutem tanta fuit, quod cum eos pretio suae mortis redemisset, non tam redemptos a se quam a Patre sibi datos commemorat, quodam loco ita dicens: *Pater, quos dedisti mihi, volo, ut ubi ego sum, et ibi sint mecum [n: (Joan. XVII)]*. In tantum de ipsorum redemptione exsultat, ut non reputaret magnum id quod pro eis [0435C] pertulit, sed videatur eos quos accepit datos sibi potius in munere quam emptos pretio vel recompensatione. Qui ergo tantum eos dilexit in exsilio, incomparabiliter quoque diliget in regno, majorem quoque charitatem circa hos habuit quam circa corpus proprium, moriendo pro illis; majorem quoque ibi circa eos habebit quam ipsi ad eum habere possint, magisque gaudebit de eorum salute quam ipsi in hac possint gaudere: de eorum itaque salute gaudebit, et gaudium eorum ipse erit, ipsum sapient, ipsum in memoria habebunt, ipsum in desiderio; in his tribus consistit anima, et haec tria perfecte implebit Dei Filius et Dei est sapientia. Istae enim sunt plateae Hierusalem, id est viae latae [0435D] civium Hierusalem, qui vident Dei pacem; hae plateae sunt ratio, memoria, voluntas; quae latae sunt, quia multa in his plateis influunt, intrant et exeunt. Quanta enim comprehendit ratio, quanta memoria, quanta voluntas? Sed plateae istae sternentur, id est complanabuntur, id est perfecte complebuntur auro mundo, id est divina sapientia et Dei fruitione. Singula enim Deus occupabit, laetificabit, beatificabit et perfecte satiabit. Quidquid enim sapere poterit ratio, quidquid recolere memoria, quidquid desiderare voluntas, Deus erit, et singula haec implebit, quia omnia in omnibus erit, et cantabitur ei canticum laetitiae de felicitate beatitudinis aeternae; ibi dum justi sine fine damnatorum cruciatus conspiciunt, in Dei laudibus crescunt, et quia et in se [0436A] cernunt bonum quo remunerati sunt, et in illis supplicium quod evaserunt, erit gratiarum actio et vox laudis. Gratias agent liberatori suo Deo, et cum perpetua charitate diligent, in quo etiam signa suae liberationis, cicatrices videlicet vulnerum indesinenter aspicient. Quantoque reminiscentur periculorum et miseriae quam evaserunt, tanto exsultantes dicent: Torrentem pertransivit anima nostra, forsitan pertransisset anima nostra aquam intolerabilem. At laudantes Deum subjungent: Benedictus Dominus qui non dedit nos in captionem dentibus eorum, scilicet daemonum, de laqueo quorum venantium animae eorum ereptae sunt, et contritus est laqueus, quia cessavit tentatio; et ipsi sunt liberati, sed inimici vinculis aeternae damnationis sunt astricti. [0436B] Quos etiam semper videbunt in inferno, ut eorum conspectis tormentis semper gaudeant, et liberatorem suum diligant, et gratias illi agant: unde ad Job Dominus loquitur, quod diabolum electi accipiunt in praemium sempiternum [n: (Job XL)], et quia hic se cum eis dum eos tentando affligit, et illic dum visa ejus poena gaudebunt quam evaserunt, pro his omnibus erit gratiarum actio, eritque vox laudis, quia quem diligent perpetuo laudabunt: laudabit enim Hierusalem, id est *visio pacis,* id est omnes videntes illam pacem laudabunt Dominum, qui est eorum pax et exsultatio et aeterna beatitudo, et in pace sua et concordia, et in charitate ita suos unit in regno et conjungit, ut et quidquid felicitatis et gaudii unus habuerit, hoc etiam per charitatem [0436C] alterius fit, dum iste illi quod ipse habet optat et ille istius bonum ita in ipso sicut in se suum amat. Quot ergo electi regnabunt cum Christo, tot erunt ibi praemia, et de tot uniuscujusque qui salvabitur erunt gaudia. Si quis computare possit numerum civium supernorum, etiam computare poterit gaudia singulorum, quia tot sunt electorum gaudia.

## CAPUT X. *De requie superna et quomodo perfecti hanc desiderant.* (cont.)

Videndum est nunc quam infusa et quam diuturna sunt. Conferamus gaudium hujus vitae ad gaudium patriae. Si duplicemus, si triplicemus, quantumcunque numerus per numerum multiplicari potest, non pertingemus ad aequalitatem gaudii beatorum, et quia hic igniculus, ibi canimus, sicut dicit auctoritas: Vivit Dominus cujus ignis in Sion et caminus [0436D] in Hierusalem. Sed nec ad terminum, quia infinitum est, sicut immensitate ita aeternitate quantum ad comprehensionem vitae praesentis, ita ut nulla comparatione, nulla computatione ad magnitudinem hujus gaudii sive diuturnitatem possumus attingere. Dictum est quam multipliciter sit hoc gaudium, quam magnum, quam diuturnum; videndum nunc quid sit, vel in quo sit. Unde sciendum, quod ipsum in Deo est et Deus est: neque enim verum atque perfectum dici posset si non Deus esset, vel extra Deum esset. Et quia nihil verum, nihil perfectum extra Deum, nec creaturae ad similitudinem Dei factae aliquid praeter Deum sufficere, vel perfecte hanc posset implere, hoc est illud plenum gaudium quod in Evangelio Dominus petere et quaerere monet [0437A] [n: (Joan. XVI)], et quod accepturos esse petentes perhibet. Et hoc est illud quod oculus non vidit, nec auris audivit, nec in cor hominis ascendit quod Deus suis praeparavit; parvus et magnus ibi sunt, et servus et liber a domino suo. Qui hic pro Deo servierunt, de labore ad requiem, de servitute ad libertatem transierunt, jam liberi a timore alicujus poenae vel separationis, et possident timorem reverentiae et amoris. Fruuntur enim libertate filiorum Dei, qua libertate eos Filius Dei liberavit ut vere liberi sint. Servivit Christus ut servi libertati donarentur, formam servi suscepit ut reformarentur qui erant per peccatum deformati, et similitudine Dei privati. Carnem de nobis accepit, spiritum suum nobis dedit, sicque dum nostrae infirmitatis servitutem [0437B] assumpsit, et sui Spiritus libertatem contulit, libertati nos restituit: ubi enim Spiritus Domini, ibi libertas; in hoc Spiritu Patrem ipsius, Patrem quoque nostrum vocamus et accipimus; in anima ergo reformavit ad sui similitudinem, in corpore reformabit ad corporis sui claritatem. Haec est electorum libertas, hoc gaudium; de hac libertate gloriantur, de hac gloria gaudent, quod scilicet fruuntur gloria filiorum Dei, quod filii Dei sunt, et ideo haeredes, et quod patrem habent Deum, et fratrem Christum, quod haeredes sunt Dei, et cohaeredes Christi, et quod haereditatem coelestis Patris cum Christo fratre possident, in qua ipsum primogenitum consortem et consocium habent. Est etiam [0437C] primogenitus in multis fratribus, hos fratres et cohaeredes habet Christus in libertate sua et gloria, hos socios secum habet in mensa. Edent enim et bibent in mensa ejus in regno suo; hujus mensae requies, ut in Job legitur, plena est pinguedine [n: (Job LVI)]. Requies hujus mensae est refectio illius gloriae quae plena est pinguedine, quia perfecte satiat sicut dicit Propheta: *Satiabor cum manifestabitur gloria tua [n: (Psal. XVI)]*. Illa gloria satiabimur et pariter illam desiderabimus, nec desiderium habebit defectum, nec satietas fastidium, quia desiderium comitabitur satietas, et satietatem desiderium: illius enim immensitas praestabit satietatem, et dulcedinis gustus desiderium. Semper ergo satiabitur, et semper delectabit: haec est illa refectio, haec est [0437D] illius mensae requies plena pinguedine. Satiabimur enim ex adipe frumenti quod in terram cecidit, id est divinitate Salvatoris nostri qui defectum nostrae mortalitatis suscepit, ut nos sua divinitate reficeret: de torrente, id est transitoria et turbulenta passione bibit in hujus mundi via, ut nos torrente voluptatis suae potaret in patria. Qui calicem passionis bibit, et nobis fontem aquae vitae aeternae praeparavit: hae sunt deliciae, illa refectio, illa abundantia Hierusalem, illa requies et pinguedo illius mensae. Ille torrens voluptatis quo inebriantur electi, ut obliviscantur, et expertes sint omnis miseriae, et gaudeant sine fine: haec est beatitudo, requies et lectulus pacifici nostri, ubi pascit suos his deliciis, et ubi cubat in meridie. Hic lectulum habet sponsa cum [0438A] sponso in nocte, id est in hujus vitae caecitate; ibi autem in meridie, id est plena charitate et cognitione. Hic cognoscit tantum ex parte, ibi cognoscet sicuti est et perfecte, ibi dormit et requiescit in pace sine omni perturbatione, et in idipsum, id est in illius pace, quiescit qui est pax et gaudium quod est idipsum. Et quia semper idem est, et eodem modo est nec mutatur aliquando, nec finitur, quia nec habet transmutationem, nec vicissitudinis obumbrationem, illam plenitudinem et delicias cogitando circumscribunt, et considerando ambiunt devoti et fortes qui in adimplendis praeceptis viriliter desudant. Hi per sexagenarium numerum designantur, qui ex decem et sex perficitur; per decem namque Decalogus, id est praecepta significantur; per sex labor qui in [0438B] adimplendis eisdem praeceptis impenditur. Hi ergo fortes Salomonis lectulum desiderio ambiunt, non conscendunt, vel in eo dormiunt: tantummodo enim de illa cogitare et investigare aliquid possunt, non autem perfecte, et sicuti est comprehendere. Quantumcunque de hac cogitando circumscribant, vel de aequalitate ejus et felicitate conjectant, circa ire est, non ad perfectam cognitionem intrare. Unde quia minimum est quod de illa quiete cognoscere possunt, per diminutivum exprimitur, nec tam lectus quam lectulus nominatur. Non valent hunc lectum perinde ambire qui adhuc gemunt pro peccatis praeteritis, et lacrymis poenitentiae lavare opus habent lectum tristitiae, et aegrae conscientiae: hi [0438C] enim non quietum, sed turbatum habent lectum, dum turbat eos intus conscientia, et peccatorum tristis memoria, nec tam ambire et desiderare possunt superna praemia, quam timere adhuc tormenta. Cum autem per veram poenitentiam mundati fuerint a peccatorum sordibus, et post diuturnam pugnam liberati a vitiorum passionibus, et roborati per gratiam atque de timore et spe ad perfectam charitatem transierint, tunc illuminatis oculis ascendere atque superna contemplari possunt. Fortes proinde, imo qui fuerint ex fortissimis Israel, id est magis devoti et spirituales, habent lectum Salomonis ambire, et possunt quidquid in Scriptura intelligunt opere perficere. Qui vero segniter praecepta implent, et molliter et dissolute vivunt, non [0438D] valent ad hujus quietis considerationem conscendere, in quibus adhuc fortia sunt carnalia et mundana desideria, videlicet gulae appetitus, irae furor, avaritiae aestus, luxuriae ardor, impatientiae vel invidiae livor. Hi enim tanto infirmiores sunt in Deo, quanto ista in se minus perfecte defecerunt. Cum vero haec in eis debilitata fuerint diuturno studio et labore, et per spiritualia desideria roborata, et tunc quanto haec sub se presserint, tanto superius fortes sunt et potentes, et hunc lectulum ambire possunt. Fortissimi ergo ex Israel, id est ex his qui Deum mente contemplantur et quaerunt, et quorum ferventiora fuerint desideria spiritualia, hunc lectulum ambiunt. Vehementibus enim desideriis accensi, undique circumeunt et aditum quaerunt, [0439A] ut et quietem hanc degustent, et ad illam aliquatenus intrent; hic ergo est eorum ambitus, et circa lectum hunc desiderii cursus.

## CAPUT XI. *De cautela pugnandi contra inimicum, et de remedio contra cordis caecitatem.*

*Omnes tenentes gladios, et ad bella doctissimi [n: (Cant. III)]*. Fortes lectum Salomonis ambientes, nunc superna considerant, et illis intendunt, nunc inferius contra humani generis adversarium bellum gerunt. Contra quem ut dimicare possint, in primis sumentes juxta Apostolum armaturam Dei, virtutes scilicet, quibus cum armantur et omnes habeant, cavent ne in aliqua negligant. Sciunt enim quod si in una offenderint, facti sunt omnium rei, [0439B] et nec aliquam habebunt, sicque inimico non armati sed nudi apparebunt. Qui enim aliqua virtute caret, huic contrarium vitium habet, sicque extra charitatem est, quia virtus et vitium simul esse non possunt. Et qui extra charitatem fuerit, vires contra adversarium habere non poterit. Deinde justitia se muniunt, et armant quasi lorica, qua circumtecti impenetrabiles contra jacula hostium manent. Qui enim exhibet Deo quod debet et proximo, undique munitus est, nec in eo invenit hostis quod feriat. Habent etiam fidem rerum quae non videntur quasi scutum, quae prima opponitur hostibus, quanquam primo impugnant, et hanc tanto feriunt et impetunt hostes quanto spiritualius eos expugnant, dum enim viri perfecti futura et aeterna credunt et [0439C] diligunt, terrena et transitoria judicant et contemnunt. Unde cum de his tentatur quae non diligunt, facile tentantem adversarium vincunt, frustra enim jacitur rete ante oculos pennatorum. Pennati quippe sunt, et duabus pennis sublevantur, et ut in coelis sit eorum conversatio, et illa appetant et terrenis superemineant, meditatione scilicet et contemplatione. Assumunt etiam spem salutis quasi galeam; hac quippe gaudent intantum ut etiam labores non solum libenter portent, sed delectentur in his, et beatos se per hos reputent, sicut scriptum est: *Labores manuum tuarum quia manducabis [n: (Psal. CXXVII)]*, beatus es. Vere enim beatus est, qui et futura credit et diligit, et opera impendit pro quibus illa exspectet [0439D] et speret, et in laboribus delectatur et gaudet, quae pro illis exhibet, his armis muniti Christi milites, secure et viriliter pugnare possunt. Dum enim illuminati per gratiam futura credunt, et opera exhibent pro quibus illa sperent, habent fidem et spem, habent etiam virtutes et justitiam. Sic armati sumunt verbum Dei quasi gladium quo et se tueantur, et hostes feriant: vivum est enim verbum Dei et efficax, et quasi gladius penetrans et cogitationes maligni discernens. Fortes ergo Salomonis nostri omnes tenent gladios, quia sacram Scripturam amplectuntur et memoria retinent, et huic mente inhaerent, in qua diversa documenta habent quibus callidi hostis insidias cognoscant atque superent. Lectio enim Scripturae atque meditatio, [0440A] psalmodiae devota decantatio mentem roborant, hostem infirmum reddunt, et vires ejus evacuant. Dum itaque hanc memoria tenent et opere implent, et per hanc ad confligendum cum hoste doctissimi fiunt, quia per intelligentiam Scripturae erudiuntur, et per operationem illuminantur sicut Psalmista dicit: *In intellectibus manuum suarum,* id est per operationem, *reduxit eos [n: (Psal. LXXVII)]*. Horum prima cautela est, ut cum hoste dimicaturi humilitatem hanc assumant, et se viribus suis confligere posse non confidant, sed infirmos se reputantes, totos divinae protectioni committant. Qui tantummodo hoc conflictu fortes fiunt, quantum ad decertandum cum hoste non in se sed in Deo confidunt. Cum inimico enim humani generis nullus [0440B] ex aequo decertare posset comparatis invicem viribus, quorum tanta est fortitudo, ut nulla virtus humana ei comparari possit, propter tot nocendi artes quas habet, quas nemo cognoscere sufficit.

Divina ergo virtute cum his congrediendum est, quam proprie meretur infirmitatis cognitio et humilitas, quae sola, ut in vitis Patrum legitur, hos laqueos evadere potest. Sic Jonathas hostium multitudine vallatus, dum se resistere non posse cognoscit, ad divinum auxilium confugit et victor exstitit [n: (I Reg. XIV)]. Sic Josaphat in simili periculo positus, cum se infirmum coram se profiteretur, totum se ad invocandum Deum convertit, et contra hostes convaluit [n: (II Par. XVII)]. Quorum uterque humilitate et oratione magis triumphavit quam virtute; humilitate [0440C] vero et oratione Dominica passio memoranda est atque fide sonanda. In illa milites Christi contra hostes vires accipiunt; nam ibi fortitudo Dei infirmata est, ut nos roboraremur. Ibi inimicus fortis exstitit, ut infirmaretur; ibi praevaluit, ut dejiceretur. Tantum ergo in hac pugna membra Christi fortia sunt, quantum in hac fidem suam collocare potuerint. In hac fidei firmitate, in hoc lapide adjutorii stetit Moyses, quando pugnante populo suo cum Amalecitis, Dominum oravit [n: (Exod. XVII)]. Cujus cum manus prius essent graves, tanta deinde in eis fortitudo exstitit, ut non laxarentur donec inimici superarentur. Manus vero in orando sustentabat Aaron, qui interpretatur *mons fortitudinis,* [0440D] et Hur qui dicitur *ignis:* viriliter enim insistendum est orationi et cum fervore: qui fervor intelligitur per hunc ignem. His duobus sublevata oratio, constantia videlicet et devotione, de hostibus triumphabit, et quod postulat impetrabit. Interdum ita cum Moyse pugnant hi milites nostri pacifici, et congrediente turba bonarum cogitationum cum turba malarum vel vanarum, interdum subtracta consolatione, et quasi derelicti cum Jonatha orando recipiunt et recuperant auxilium, et hostes vincunt. Ille vero derelictus a comitibus scissis vestibus, terram super caput posuit, et oravit; comites recepit, hostes interfecit. Ita milites Christi in tentationis anxietate recedentibus, et turbatis bonis cogitationibus, vestes scindunt et capiti terram [0441A] superponunt, dum virtutes in se scissas et imperfectas reputant. Et quia terra et cinis sunt, mente retractant, et orando, et se humiliando cogitationes spirituales et prius habitas recuperant, et hostes expugnant. De Juda quoque Machabaeo legimus quod aliquando congressus cum hostibus tantae constantiae et confidentiae fuerit, ut prius ad eos transiret quam eos ad se transire permitteret [n: (I Machab. III)]. Quod sicut in illo, ita in servis Christi victoriae signum est: hoc enim pro signo habuerunt illius hostes, quod si Judas torrentem inter eos medium prior transiret, victor existeret, nec ei resistere possent: quod factum est, et victor exstitit. Sic milites Christi futuros victores praesignat, si ad obstacula intrepidi persecutores, vel adversa [0441B] ferre parati sunt et haec constanter pertranseant. Hic Judas, instante bello, fuit strenuus; pacis vero tempore providus, in bello viriliter agebat: quo cessante, vel potius intermisso, non otio torpebat, sed de rebus gerendis disponebat; loca polluta (accepta opportunitate) ipse mundabat, et sancta renovabat, destructa reaedificabat. Ita milites Christi docti sunt nunc cum hostibus fortiter dimicare, et nunc mentis suae (quae domus Dei est) polluta mundare, et virtutes aedificare, sancta studia et pia opera renovare. Hos gladios (videlicet haec Scripturae documenta et exempla) tenent, et per haec ad bella spiritualia doctissimi fiunt: *Uniuscujusque etiam ensis super femur suum, propter timores nocturnos [n: (Cant. III)]*. In femore notatur propagatio carnalis, [0441C] dum per femur intelligi possunt motus carnales atque cordis voluntates. Ex utroque enim magna propagatio ducitur; quia sicut ex carne generantur cogitationes variae, ita ex corde procedunt voluntates multae.

## CAPUT XI. *De cautela pugnandi contra inimicum, et de remedio contra cordis caecitatem.* (cont.)

Quantum quisque has delectationes vel voluntates sequitur, tantum in mente caecatur, quia quae carni sunt dulcia, spiritui sunt noxia, et quae carnaliter delectant animam amaricant. Terrena delectatio est illa uva acerba, quam qui comedit obstupescunt dentes ejus (id est intelligentia spiritualis obtunditur) et juxta Jeremiam ad numerum franguntur hujus dentes; quia juxta numerum delectationum carnalium frangitur et dissipatur notitia spiritualium. Et quantum in his homo delectatur, tantum [0441D] intus caecatur, et caecitatis nox in mente generatur. Quae nox tanto magis timenda est, quanto etiam nescientes in multis peccamus, et delectamur; natura enim humana prona est ad malum, et in multis delinquit, quae nescit; quia, sicut in Job legitur, luteas habitamus domos, et terrenum habemus fundamentum, et consumimur velut a tinea, quae occulte et sine sono vestem consumit [n: (Job IV)]: hinc est quod peccatorum sordibus saepius intingimur et abominamur, id est, abominabiles nos faciunt hujusmodi vestimenta nostra, id est corpora. Item saepe peccamus, et delectamur quod minus cognoscimus et nescientes peccamus, et quas delectationes et peccata Dominus novit, quamvis nos haec ignoremus; et ideo nos excaecari permittit. Item novit [0442A] opera singulorum, et ideo inducit noctem, ut in Job legitur, id est permittit evenire caecitatem *(Job XXXIV)*. Ex peccato enim caecamur et caecati amplius peccamus, quia non videmus in quantis delinquimus: unde timendae sunt istae noctes, et contra hos nocturnos timores est gladius verbi Dei habendus super femur delectationum et voluptatum, non seponendus vel longe ponendus, quatenus per hunc cognoscantur peccata et abscindantur: verbum enim Dei illuminat, et intellectum horum dat. Quae si minus caveant, et minus cognoscentur. Caecata paulatim mente, etiam usu roborantur contra hominem, ut ea vitare facile non possit. Est et alius gradus ad cognoscendum et reprimendum has delectationes efficax et necessarius, [0442B] gladius scilicet amoris Dei, et ut charitate vulneretur anima illius, qui per ipsa vulneratus est, et ei condoleat, qui pro ipsa dolores sustinuit: ipse enim vulneratus est propter delicta nostra, et dolores nostros ipse portavit. Pro his, o homo, te vulneret gladius amoris, et pertranseat animam tuam gladius doloris. Iste gladius bis acutus est, amore vulnerat, et sic intelligentiam aperit mentemque illuminat. Amor enim notitiam generat et peccata abscindit, ut eum offendere caveas quem amas. Desuper femur itaque delectationum, sive voluptatum carnalium habent milites Christi amoris gladium propter timores nocturnos, id est propter occultos peccandi lapsus; quia si non amant propter caecitatem et ignorantiam, in multis delinquunt. Et item [0442C] dum amore fervent, teporis periculum declinant; quia, sicut amor illuminat, ita tepor excaecat. In remissa enim mente crescunt terrenae delectationes, et silvescunt propriae voluntates; quia, juxta Salomonem, agrum hominis pigri replent vepres et spinae [n: (Prov. XXIV)], quae quantum fructificavit, tantum nemus opacum horum fructetorum generant mentemque obtenebrant, ut minus homo remissus intelligat in quantis delinquat, minus se attendat, minus se apprehendat. Timenda est haec nox in qua homo quotidie fit deterior, et tamen de se securior. Qui vero divini amoris gladium habuerint timorem hunc excutient, et non veniet super eos timor iste spinarum et veprium, ad quem habendum [0442D] maxime valet memoria beneficiorum Dei, ut recolas et recogites quod te fecerit et refecerit, quod tibi bene fecerit. Cogita illius bonitatem, largitatem et liberalitatem; quam bonus sit in se, quam largus erga te, seipsum impendens pro te quam liberalis ad te, dona sua cumulans in te. Ista cogitans amabis, quem talem erga te considerabis. Et hic gladius amoris pullulantia mala praescidet, et ab hoc timore nocturno securum te reddet.

## CAPUT XII. *De animae virtutibus et perfectione, munditia, desiderio et discretione.*

*Ferculum fecit sibi rex Salomon de lignis Libani [n: (Cant. III)]*. Ferculum est sancta anima, quae pascit et reficit. Reficit enim Christum, reficit et membra [0443A] ejus. Christum reficit, dum bonis ejus operibus et studiis atque desideriis delectatur, sicut scriptum est: Populus meus saturavit me vocibus, implevit me odoramentis. Reficit enim membra ejus exemplo, dum ex sancta vita ejus atque moribus aedificatur et emendatur. Reficit oratione, dum a Deo eis impetrat gratiam qua consolantur et aedificantur. Ad salutem pascit doctrina, dum eos praedicatione roborat, et instruit ad sapiendum aeterna et salubria. Pascit consilio, dum hortatur ad bonum, et dulci admonitione contristatos erigit et reparat, et bonos amplius accendit et roborat; pascit colloquio, dum de bono colloquitur, et inutilis locutionis, in quantum praevalet, occasionem tollit. Verba aedificationis in medium profert, et materiam boni sermonis [0443B] praebet charitati et paci operam dat; linguae detrahenti aurem non accommodat, sed hanc vultu tristi dissipat. Ita sancta anima tam Christum quam membra ejus reficit. Unde hoc ferculum sibi fecisse Christus dicitur; dicitur etiam sancta anima ferculum, ferculum a ferendo, quia fertur de loco ad locum, ubi eam voluntas gubernantis direxerit, et Dei videlicet omnia disponentis, ut plures reficiat, et ad salutem instituat; hoc ferculum Christus fecit de lignis Libani. Hae sunt cedri, quae crescunt in monte Libano, et significant electos qui crescunt et fructificant per Christum et in Christo. Libanus enim qui *candidatio* dicitur, Christum significat, qui ex munda virgine processit sine omni peccati [0443C] labe. Haec ligna sunt pulchra, procera, imputribilia, odorifera, a vermibus illaesa, et significant sanctos, qui pulchri sunt per sanctam conversationem et per mores honestos; proceri, quia sursum tendunt desiderio, et superna quaerunt; imputribiles, quia charitas eorum atque sanctitas ita hic incipit ut in aeternum non finiatur, sed in futuro perficiatur; odoriferi, quia bonae famae de se odorem emittunt, et opinione sancta alios ad bonum trahunt; a vermibus sunt illaesi, quia vermes, id est daemones, interiora sua depasci non sinunt, nec ipsis ignorantibus alienos robur mentis suae comedere, quia occultas eorum suggestiones multis experimentis edocti cognoscunt; de his lignis fecit Christus ferculum, id est animam omni plenitudine gratiae refertam, [0443D] adeo ut in se abundans sit, et alios reficere, eisque prodesse potens sit; facit, inquam, animam talem de lignis Libani, id est de sanctorum exemplo, cum in eorum vita et conversatione formam ei, quam imitetur ostendit, cum in eodem spiritu quo illustraverit hanc reparat, et ad perfectionis gradum perducit, cum virtutes quibus illi ornabantur in ea construit, cum denique juxta eorum formam et similitudinem hanc informat et componit.

Hujus animae columnae quatuor sunt virtutes principales, scilicet prudentia, fortitudo, temperantia, justitia: bene substentatur anima quae his fulcitur, ut scilicet sit prudens ad cognoscendum, quae ad salutem pertinent; fortis ad perficiendum quae cognoverit; temperata, ut mala caveat, et bona [0444A] discrete et loco et tempore faciat. Quae cum talis fuerit justa erit, et justitiam quarto loco obtinebit. Hae columnae argenteae sunt, quia animam quae his sustentatur virtutibus, et intus ante Deum, et foris coram hominibus splendidam faciunt, pulchrumque aspectum de illa praeferunt. Reclinatorium fecit aureum. Reclinatorium est conscientia pura in qua reclinat se et requiescit Christus Dei sapientia, quae aurea est; quia tribulationis igne excocta, et purgata ut aurum atque probata. Quae enim grata est per vitae innocentiam, gratior et mundior efficitur per tolerantiam adversorum, et digna ut aureum sit Dei reclinatorium. Judaei miserunt lignum in panem ejus, qui panis est angelorum et hominum; miserunt ei lignum ad torquendum, non submiserunt [0444B] ei lignum ad reclinandum. Iste panis excoctus est passione, et solidatus. Compatere cum illo anima sancta, ita ut igne tribulationis purgeris et solideris; non consumaris ut plumbum, sed mundior fias ut aurum. Si adusta tribulatione non defeceris, sed per patientiam profeceris, aurum eris et Dei reclinatorium. Et reclinabit in te, qui reclinatorium non habuit in cruce, facietque in te aureum, qui ipse non habuit ligneum. Idcirco passionem pertulit, et reclinatorium non habuit, ut exemplo ejus et amore patiamur, et ut per tolerantiam adversorum ita mundemur, ut ipse reclinet et requiescat in nobis in hoc saeculo, et nos cum illo quiescamus in futuro. Hanc charitatem ejus cogita, anima, et totam te ad ejus amorem et beneplacitum inclina, ut totam [0444C] te illi impendas, et quaeque tibi pro illo illata fuerint constanter et devota mente feras, ut ipsius beneficiis aliquatenus respondeas ejusque reclinatorium fias. Ut ergo aureum sis reclinatorium, aurum etiam spiritualis sapientiae habere stude; non sit sapientia tua lutosa, sed aurea; non terrena, animalis, diabolica, sed spiritualis et divina. De hac spirituali sapientia abyssus humanae sapientiae dicit: Non est in me; et mare, id est amaritudo vitiorum, dicit: Non est mecum. Abjicienda est ergo haec carnalis sapientia, et commutanda pro hac spirituali; et sic emendum aurum mundum, ignitum, probatum, ut locupletes fiamus, et hoc aurum possideamus. Post sapientiam spiritualem et morum [0444D] emendationem, ad hanc patientiae virtutem veniendum est, ut libenter, imo hilariter quaelibet adversa feramus, et in his propter Christum gaudeamus. Ita gradatim et paulatim Christus animam provehit et mundat, tam gratia sua quam donorum exemplo, ut aurum fiat, imo aureum ipsius reclinatorium. Facit quoque et in ea ascensum purpureum. Ascensum in anima facit, cum per ejus gratiam superna desiderare hanc facit. Sed ascensus iste purpureus est et rubeus: patitur enim anima talis interdum convicia et detractiones a malis, qui devotioni illius invident, eo quod bonum ipsi non diligant nec facere velint. Cumque malorum convicia audit, quamdam perturbationem mentis et ruborem confusionis ab eis accipit. Est autem purpura ita rubea, [0445A] ut tamen videatur rubor ille dispersus et diversus: ita in sancta et devota anima illa rubor est diversus; quia, unde rubet ex conviciorum jaculatione, inde rubet charitate, qua etiam ardet erga eos qui conviciantur. Item rubet ex desiderio quo accenditur ad superna et aeterna: diversi sunt isti rubores, et omnes pretiosi, ut merito decorent animam devotam, et purpurae debeant comparari. Hujus animae media charitate sunt constrata. Media haec sunt opera de genere bonorum, opera scilicet communia, quae et bono et malo animo fieri possunt, sicut sunt vigiliae, jejunia, orationes et eleemosynae, et caetera. Ista debent esse constrata charitate, ut scilicet in charitate fiant et bona intentione. Et item, ut cum charitate fraterna ita fiant, ut infirmi in his non [0445B] scandalizentur vel infirmentur, sed ista strata sint (id est, tanta aequalitate et discretione facta), ut incedat anima in his omnibus sine querela, et opportune noverit illa exercere et iterum intermittere: bene ista media charitate constrata erunt, si ita fuerint ordinata. Facit itaque Salomon nunc ferculum sibi de lignis Libani, et columnas argenteas, et reclinatorium aureum, ascensum purpureum, et media charitate consteruit, cum animam gratiae plenitudine et spiritualibus epulis ditat, et de exemplis et doctrina perfectorum informat, ut alios aedificare possit. Cum virtutum decore hanc ornat et perfectione roborat, et cum tam mundam hanc facit, ut in ea requiescat et reclinatorium habeat, et tam sublimem et pretiosam, ut per desiderium supernorum [0445C] et charitatem proximorum atque tolerantiam malorum purpurae comparetur, et tam discretam et socialem in exteriori conversatione, ut divino conspectui placeat, et proximorum aspectum non offendat.

## CAPUT XIII. *De modo proficiendi, et de exemplo Christi, et praemio.*

*Egredimini, et videte, filiae Sion, regem Salomonem in diademate quo coronavit eum mater sua, in die solemnitatis et laetitiae [n: (Cant. III)]*. Exhortatio est ad fideles et devotas animas, ut considerent et in mente contemplentur decorem et gloriam Jesu Christi, quam in coelis per poenam martyrii sui [0445D] possidet. Hae animae filiae sunt Sion, id est supernae illius civitatis, quae Deum speculantur, quae est mater nostra: hae spiritualiter sunt renatae et regeneratae in Christo, ad hoc ut filiae et haeredes illius visionis sint et beatitudinis: his dicitur ut fide et desiderio egrediantur a terrenis ad superna consideranda, et contemplandum diadema nostri Salomonis, id est Christi, qui nos redemit et pacificavit. O filiae Sion, egredimini de concupiscentia carnali, et de consuetudine vitiosa, et de caecitate cordis, et videte, id est spiritualiter contemplamini, regis nostri gloriam, illius supernae laetitiae felicitatem, ut alacres ingrediendo sitis illa dulcedine et delectatione tracti, quatenus sic gradiamini, ut a vobis ipsis egrediamini. Gradiuntur enim aliqui, [0446A] sed non egrediuntur; quia nunc procedunt, nunc retrocedunt, nunc remisse, nunc distorte incedunt. Interdum enim aliqui bonis operibus insistunt, et mala etiam committunt. Per quamdam enim mentis ignaviam et caecitatem mala minus cavent, cum benefacere student, non attendentes quod bona malis admista Deo non placent. Item aliqui ad quaelibet laboriosa minus validi sunt, et a pusillanimitate tam spiritus quam corporis gravamen sustinent; alii nihil difficilius existimant ferre quam voluptatibus suis resistere possunt, et in tentationibus vel concupiscentiis delectantur, minus resistentes passionibus suis et motibus, qui quantum se in minimis superari patiuntur, tantum contra peccata et vitia vel tentamenta debiles fiunt, et ad gradiendum et progrediendum [0446B] insufficientes. Alii minus progrediuntur, quia non recte et discrete gradiuntur. In aliquibus tantum bonis operibus minus utilibus magis se exercent, et in aliis profectui suo magis convenientibus se negligunt, laboribus corporis insistunt, et virtutes animae et pietatem negligunt, cum corporalis exercitatio ad modicum valeat, et pietas magis necessaria sit, quia valet ad omnia. Item quia cordis custodiam, et circumspectionem non habent, per hanc negligentiam in multis delinquunt. Et item alii circa quaedam parva et levia valde solliciti sunt, et majora nec cavent, nec cognoscunt, qui camelum glutientes culicem liquant. Hi autem omnes, etsi gradiantur, intra se tamen remanent; quia pristinos mores et imperfectionem [0446C] inolitam atque torporem non relinquunt, ut emendatis in omnibus et mundatis oculis cordis egrediantur ad videndum Deum, et Salomonem diademate coronatum. In primis ergo necesse est ut sic bona faciamus, quatenus a malo declinemus; quia non bene progreditur, qui nunc incedit, nunc corruit. Item oportet ut genua debilia roboremus, et nimiam pusillanimitatem et infirmitatem caveamus, alioquin a nobis ipsis non egrediemur ut ad hanc visionem pertingamus. Item gressus rectos pedibus nostris facere debemus, ut ea per quae maxime proficere possumus cognoscamus, et illuc gressus mentis dirigamus, hoc est, ut corrigendis nobis in omnibus mundando cordi, augendae charitati insistamus. Si [0446D] sic gradimur, utique a nobis ipsis egrediemur, et videre poterimus, mundatis oculis cordis a pristinis affectibus et caecitate, regem Salomonem. Tunc enim videre eum, id est contemplari, poterimus per sublimitatem mentis fulgentem in diademate, id est aureola, qua in hac vita coronavit eum mater sua Judaea inferendo ei martyrium, per quod talem fabricavit ei coronam et gloriam. Quia enim martyrio eum coronavit passionis tempore, ipse tali diademate coronatus est in die solemnitatis et laetitiae gloriosae Ascensionis suae: magna quippe solemnitas exstitit occurrentibus civibus supernis regi suo, et Domino Redemptori hominum cum triumpho venienti; magna quippe laetitia, tam ipsius Redemptoris quam civium eorumdem pro redemptis: unde [0447A] de ipso dicitur quod convocare fecit suos cives, ut sibi congratulentur et congaudeant de invento et redempto homine, quem perdiderat: haec est dies solemnitatis et laetitiae, sive desponsationis et laetitiae cordis ejus. Tunc enim sponsam solam, supernam videlicet Ecclesiam angelorum, sibi desponsavit, tunc nuptias illas adiit, et illi se copulavit, a quibus revertetur ad nuptias illas hominum in fine saeculi, quando scilicet sponsam istam illi sponsae sociabit: *In die desponsationis illius,* ait, *et laetitiae cordis ejus.* Quantam in illa desponsatione Filius Dei acceperit laetitiam cordis, id est gaudium humanitatis, scilicet secundum quod homo, quantum ad gloriam Redemptoris, sermo non exprimit, sensus non capit. Quot enim erunt redempti ejus, de tantis [0447B] erit ejus laetitia. Ex quantum unusquisque de propria salute gaudebit, tantum et majus gaudium de singulis eorum habebit. O filiae Sion, hanc gloriam et laetitiam regis nostri considerate, hoc exemplum vobis proponite! Cum adversa patimini, egredimini ab imperfectione vestra et impatientia, ut leviter feratis illata vobis mala; videte regem vestrum pro vobis passum, et per passionem gloria et honore coronatum. Et cum pro pietate aliquid patimini, recogitate qualem ille ab impiis sustinuit pro vobis persecutionem et contradictionem. Si enim Deus passus est pro homine, quanto magis homo debet pati pro se? Exiguum et breve est, quod pati potestis, immensum quod per hoc exspectatis. Momentaneum et leve tribulationis nostrae, et aeternum [0447C] gloriae pondus operatur in nobis. Cogitate aeternum et leviter fertis momentaneum, cogitate pondus, id est magnitudinem gloriae, et levis fit tribulatio quam comitatur talis remuneratio; dum patimini, coronam intueamini: tunc enim vobis fit diadema quo coronemini in die solemnitatis, quae de vobis erit cum de corpore egrediemini, vel desponsationis illius cum de nuptiis Ecclesiae militantis transibitis ad nuptias Ecclesiae triumphantis. Ergo, o filiae Sion, prudentes virgines, aptate vestras lampades, oleum bonorum operum, et lumen charitatis vobis praeparate, et sic exite obviam sponso, et sponsae! Tunc eritis corona gloriae in manu Domini, et diadema regni in manu Dei vestri.

## CAPUT XIV. *De humilitate interiori et exteriori, et de triplici ejus distinctione.*

[0447D]

*Ecce tu pulchra es, amica mea, ecce tu pulchra [n: (Cant. IV)]*. Commendat Christus in anima perfecta duplicem decorem, quod videlicet et foris pulchra sit per sanctam conversationem, et intus per simplicem intentionem, et mentis humilitatem. Est itaque haec exterior pulchritudo animae, cum temperanter in omnibus vivit, cum tenui utitur victu et vestitu, cum cavet omnia superflua, vel reprehensibilia, et exercet omnia justa et honesta. Item decorant hanc, cum est composita in opere pariter et sermone, cum sociabilem et amabilem se ad omnes exhibet, neminem laedens, neminem circumveniens, [0448A] omnibus compatiens et omnibus pro posse subveniens. Et item, cum est prudens, pudica, et mitis, et mansueta, et caeteris bonis in omnibus ornata, habet recte decorem exterius anima cum habet honestatem in habitu, et gravitatem in gestu, hilaritatem in vultu, aures non prurientes, oculos non sublimes vel curiosos, linguam eruditam, et a levibus verbis vel inutilibus temperatam, et bona et salubria proferentem. Venustat et hanc cum non turbatur ira, vel impatientia sive rancore, cum non contendit, non detrahit, non judicat, nec talia tractantibus aurem accommodat, cum conversatur cum omnibus non solum sine querela, sed etiam cum gratia. Est item pulchra, cum fervens est in opere bono, in Dei servitio, in fraternae charitatis occupatione, in omnibus [0448B] agendis strenua, fervens et discreta. Est alia interior pulchritudo, cum in omnibus quae laudabiliter gerit simplicem oculum, id est intentionem, habet, nec affectans, nec curans ab hominibus laudari, sed laudem, quae a solo Deo est, quaerens et superna tantum appetens. Cum itaque foris pulchra sit per opera, magis decoratur, et placet intus divinis obtutibus per intentionis puritatem et humilitatem, et sensu mentis quo et magna agit, et sibi semper vilescit. Quae mentis vilitas tanto pretiosior est, quanto de fonte amoris et fervoris radice procedit. Amanti enim et devoto nunquam sufficit quod habet, nec magnum reputat quod egerit, quia inopem se judicat quisquis desiderio semper ad majora anhelat.

[0448C]Est igitur humilitas quaedam devota, quaedam voluntaria, quaedam coacta. Coacta est quando homo peccata, infirmitatem ac imperfectionem suam ante oculos sibi revocans quasi invitam mentem, et bona sua ante oculos magis habentem demutescere facit, et sibi vilescere. In his et si coacta est, tamen perficitur, ut hanc mens aliquatenus consequatur. Si tamen per negligentiam cesset cogendi magisterium, statim ab ea dilabetur, et ad pristinam superbiam sine remissione deducetur. In aliquibus vero nec cogi potest, mente semper sursum ad alta et consueta tendente, nec est aliquid quod mentem per humilitatis infima deprimere et submittere valeat. Alta est enim superbis humilitas; et si ad eam aliquando conscendere conentur, illico relabuntur. [0448D] Ad quam ideo non conscendunt, quia infirmo desiderio ad hanc tendunt. Volunt enim et non volunt, sicut Salomon de pigro dicit: *Vult et non vult piger [n: (Prov. XIII)]*. Voluntaria est humilitas cum ex rationis ductu homo videt quam infirmus sit et peccator. Et quod, juxta Job, non sit ei auxilium in se, et huic rationi consentit voluntas, et hoc judicium diligit, et despectus esse eligit, quia sic nosse esse sic expedire novit. Lubens itaque se humiliat, quia illustratus per gratiam, humilitatem sicut et alia bona jam amat. Non autem est coacta haec humilitas; quia excusso jam tempore et debilitatis vitiorum passionibus, ad hanc libertatem spiritus pervenit anima, ut bonum eam delectet, eique sapiat.

[0449A]Est item alia sublimior humilitas quae non coacta, non rationis ductu tracta, nec solum voluntaria, sed fervens et devota est: hanc habet perfecta anima quae tanto est humilior, quanto fuerit devotior, et quantum crescit in spiritu aut cognitione, tantum proficit in humilitate. Vera enim gratia non extollit, sed humiliat; quia hominem sibi plenius demonstrat, et sublimitatem ejus intelligens videt quam exiguum sit, quod de ea capere potuerit. Quantum quisque spirituales epulas edit, tantum et esurit: quae, quia ad plenum nunquam comprehendi possunt, nunquam desideranti sufficiunt: unde semper hanc humiliant, quia semper ejus deliciae minus quam desiderantur abundant. Humiliat itaque talem animam degustata gratia, pariter et considerata bonorum [0449B] exempla, consideratio peregrinationis et multimodae miseriae humanitatis, amor supernae felicitatis et desiderium libertatis, quia scilicet liberabitur a servitute corruptionis in libertatem gloriae filiorum Dei. Anima talis purgata terrenis delectationibus, spiritualia tantum desiderare novit, et tota in amorem horum atque in affectum virtutum transit; hanc humiliat amor Christi, qui pro ipsa humiliatus est; humiliat amor ipsius virtutis, quam ideo amplectitur, quia Christus hanc specialiter amavit et habuit; unde et singulariter virtus Christi dicta est: placent ei omnia humilia, quia intelligit haec esse sublimia. Scit enim quod mox ut humiliatur intus exaltatur, quia Christo assimilatur, qui minimus, id est humillimus [0449C] erat in regno coelorum, id est in praesenti Ecclesia, cum esset magnus et Altissimi Filius. Spiritus Christi qui in hanc accendit ad illius amorem, instruit etiam ad illius humilitatem, quo quantum plena est tantum abjecta esse eligit, quamque beata est, tam pauper est spiritu. Neque enim potest quae Spiritum Christi habet non amare quod Christus amat et habet. Tantaque est convenientia amoris Christi et humilitatis, ut qui alterum horum habuerit, alterum necessario habere comprobetur. Et quantum habuerit unum, tantum habeat alterum; ut si vere amas, vere sis humilis; et si minus sis humilis, minus amare convincaris. Perfecta ergo anima, quia diligit, humiliatur, et propter hanc humilitatem, quae de radice dilectionis procedit, merito dilecta et [0449D] pulchra vocatur. Cujus duplex pulchritudo commendatur, exterioris videlicet operis et interioris humilitatis. Et merito laudatur qui et magna agit, et humiliter de se sentit; non alta sapit, sed humilibus consentit, et in omnibus humilem sensum gerit.

## CAPUT XV. *Quomodo anima terrena despiciat, et interna cognoscat.*

*Oculi tui columbarum, absque eo quod intrinsecus latet [n: (Cant. IV)]*. Habet talis anima oculos columbarum, quia simpliciter intuetur ista terrena, nec ad haec desiderio cupiditatis rapitur, imo modicis contenta est, aliena non ambit, non fertur desiderio ambitionis vel divitiarum, vel alicujus delectationis [0450A] carnalis. Interior mentis sufficientia placitum aspectum facit exteriorem, ut circa terrena oculos habeat columbarum, sicut in cupidis terrenorum appetitus facit oculos milvorum. Non hanc affligit rerum cura, non vexat amor, non fatigat occupatio, magna quiete et securitate fruitur, dum ista non quaerit, non curat, non concupiscit. Sicut enim in Job legitur: *Homo nascitur ad laborem, avis vero ad volandum [n: (Job V)]*. Quia qui homines sunt, id est humani, carnales, id est mundanorum desiderio occupati, laborem habent; boni vero, dum haec non amant vel desiderant, ab horum afflictione evadunt et avolant. Malis ex cupiditate, quae est radix omnium malorum, labor iste nascitur; boni vero Spiritus sancti renovatione et sublevatione ad hunc [0450B] volatum et libertatem nascuntur. Isti sunt qui, ut nubes volant et quasi columbae ad fenestras suas [n: (Isa. LX)], quia ad aeterna desideria sublevantur, et ad infima nulla cupiditate feruntur. Quem volatum, et aspectum columbinum Spiritus sanctus operatur in anima, qui designatur per columbam. Spiritus iste oculos exteriores simplices facit, interiores aperit; quia sensum hominis illuminat et provehit ad intelligenda et comprehendenda spiritualia et superna. Oculi ergo devotae animae sunt columbarum, quia sensus ejus per Spiritum sanctum sunt illuminati, et edocti spiritualia sapientes. Illa quaerentes, illis intendentes, terrena calcantes et despicientes. Sapiunt enim secundum spiritum illa quae sapientia, quae vita est et pax: haec sapientia vita est, quia animam [0450C] vivificat; pax est, quia eam tranquillat, componit, modificat, pascit, jucundat, provehit, beatam facit. Non est haec singularis, sed et segregata, sed communis; non sua, sed aliorum quaerens; non astuta, non malivola, sed pura, dulcis, amabilis, grata; non obstinata, sed suadibilis; bonis consentiens, benevolentibus concordans, felle caret perturbationum et amaritudinum, quas in se habet amor terrenorum. Deum sapit, dum cognoscit, a Deo est, et in Deo. Unde ejus oculi, id est sensus, dicuntur columbarum, id est Spiritus sanctus, quoniam per hunc videt et intelligit. Isti columbarum oculi, id est, sensus spiritales, ista sublimitas, ista tranquillitas mentis est in te, o anima, absque his quae [0450D] intrinsecus latent. Illa enim quae cum Christo secrete in cubili cordis versas, quis foris exponere queat? Illam confabulationem mutuam, ausum loquendi ad eum, consolationem ab eo acceptam sive revelationem, unitatem animorum, concordiam voluptatum, amorem mutuum, zelum justitiae et animarum, desiderium visionis et fruitionis Dei, peregrinationis taedium, dissolvendi cupiditatem quis foris intelligat vel exprimat verbis? Nunc aperitur animae talis sensus, ut intelligat Scripturas; nunc de occultis, sive dubiis instruitur, nunc ita unitur Deo, ut unus spiritus efficiatur cum eo; nunc ita absorbetur a spiritu, ut in carne commorari se non recolat; nunc aliqua arcana divinae aspirationis cognoscit quae prius non agnoscebat; nunc autem [0451A] ita jungitur Deo, et junctum sibi Deum sentit, et omnem voluntatem suam ita in Deum transfert, ut Dei voluntatem vel intelligat vel ad suam hanc inflectat. Ex ea enim puritate cordis qua Dei voluntati in omnibus concordat etiam hanc intelligit, eamque ad suum placitum flectere digna sit. Nunc ita Deum per amorem sibi jungit et attrahit, ut quasi solum hunc habere se credit, nunc in eum ita dilatatur et transit, ut in eo per charitatem omnem hominem comprehendat, omnesque lumine quo illustratur videat, et omnibus (quia una et simili charitate) compatiatur et condescendat. Ita intentionem suam in eum dirigit, ut per eum videat, et comprehendat ita plures sicut paucos. Anima talis quaedam postulata obtinet, propter fidei suae magnitudinem, quaedam [0451B] propter profundam humilitatem, quaedam per importunitatem. Interdum devotione, et immensi desiderii fervore Deum cogit; interdum eum flectit compositione verborum, et blanda sive cauta locutione; interdum ostensa justa causa miserendi, et ratione super aliquibus postulatis consolationem accipit, super aliquibus revelationem, et nunc certam, nunc dubiam, interdum exauditam se intelligit, sed modum nescit. Sic Tobias cognovit se exauditum, sed de modo non est ei revelatum. Credidit enim hunc esse modum ut moreretur, cum potius esset ut illuminaretur. In quibusdam Deum propitium fore sperat, eo quo se in orando praeveniri consolatione sentiat, et juvari. In quibusdam obtinendis [0451C] sentit Deum oportere flecti, et precibus diuturnis pulsari. In quibusdam experitur eum quaerere, et desiderare virum, qui spem orationis vindictae ejus opponat. In aliquibus vero irae ipsius non posse resisti agnoscit, etiam si Moysem et Samuelem in conspectu ejus stare contingat. Ista et hujusmodi familiaria, et secreta orationis, meditationis et cognitionis intrinsecus latent in anima perfecta in praesenti. Quae vero de futuris lateant, abscondita sunt ab oculis omnium viventium. Nondum enim apparet quod tunc erit; quia, cum in illa vita apparuerit Deus, similis ei erit, quia videbit eum sicuti est. Tunc perfecte Deo assimilabitur, cui nunc ex parte assimilatur; quia, cum venerit quod perfectum est, evacuabitur quod ex parte est, et [0451D] tunc cognoscet sicut cognita est. Tunc videbit quomodo Pater in Filio, et Filius in Patre, et Spiritus sanctus in utroque: tunc denique Trinitatem sanctam videbit in gloria sua.

## CAPUT XVI. *Quomodo a Christo per orationem meditationes sanctae obtineantur.*

*Capilli tui sicut greges caprarum, quae ascenderunt de monte Galaad [n: (Cant. III)]*. Capilli sponsae sunt meditationes sanctae, quae sicut capilli crescunt in capite, ita oriuntur in mente. Qui capilli capris comparantur propter quasdam similitudines. Caprae enim inquirendo pascua, alta montium atque arborum petere solent, et etiam ruminant. Ita meditationes [0452A] sanctae semper ad alta tendunt, et ad spiritualia atque coelestia investiganda et cognoscenda laborant. Quae in quantum capere praevalent, ruminare, id est retractare, et recogitare student, et a ventre mentis sursum ad memoriam revocare, atque haec ad saporem et aedificationem terere atque comminuere. Arbores istae boni sunt in gratia crescentes atque sublimes. Dum itaque anima devota hos attendit et horum sanctitatem meditatur, et ad eorum imitationem se erigere nititur, has arbores meditatione ascendit, dumque vigorem mentis, vigorem quotidiani profectus, et renovationis eorum spiritualis diligit, considerat, et in memoriam pariter et imitationem transmittit, quasi cibum quo nutriatur ab eis carpit. Qui enim bene agentes attendit, et eorum virtutibus [0452B] devotione et conversatione delectatur, ipse per hos ad bonum et perfectum incitatur atque nutritur. Montes quoque istae capreae ascendunt, dum meditationes animae perfectorum sublimem vitam et mores inspiciunt, et ad haec ascendere cupiunt, bonis se jungunt, horum consortium, consolationem, collocutionem, orationem expetunt. Ita capreae istae arbores sive montes ascendunt, ita semper alta petunt, et contemptis infimis superna petunt et quaerunt, et horum delectantur aspectu, reficiuntur pastu, renovantur desiderio, proficiunt, et sursum tendunt exemplo. Semper proficiunt, quia semper bonos attendunt, semper recentes, semper alacres sunt. Talis enim conversationis aliquis [0452C] fit quales inspicit, quales attendit, et qualibus familiarius se jungit. Istae capreae, meditationes videlicet sanctae ascendunt de monte Galaad. Mons Galaad Christum significat: Galaad enim interpretatur *acervus testimonii,* et sancti in Christo coacervantur, et congregantur, et habent testimonium Jesu, et fidei ejus atque operum, lapides utique vivi et ad aedificium coeleste pertinentes. Mons Galaad uberrima pascua legitur habuisse, et Christus uberrime pascit, qui non solum exemplo reficit, sed etiam gratiam infundit. Nullus enim sanctorum sicut Christus exemplo aedificat, quia nullius tanta fuit humilitas, patientia et obedientia, mansuetudo, charitas et omnium perfectio virtutum. In ipso quoque omnis plenitudo gratiae fuit adeo, ut de hac [0452D] plenitudine omnes accipiant quotquot habent gratiam; hic est mons Dei, mons pinguis, nec solum in se pinguis, sed etiam de se alios impinguans, quosdam lacte gratiae nutriens, quosdam per uberiorem dulcedinem sapientiae reficiens uberiora ergo sunt pascua in hoc monte.

Sed videndum quomodo de Deo ascendant, capreae istae, meditationes videlicet devotae. Jacet anima, et in imo est quando terrena et carnalia cogitat. Surgit vero et in altum ascendit cum spiritualia meditatur, et mente versat. In carnalibus itaque cogitationibus a nobis ipsis deprimimur et dejicimur, ad spiritualia a Deo sublevamur, quia a Deo sunt, et in anima surgunt meditationes bonae, a nobis carnales et malae. Non est enim in nobis, [0453A] hoc est in carne nostra, bonum, quia sterilis est caro, nec parit hujusmodi cogitationes, sed spinas et tribulos germinat nobis. De corde quoque exeunt cogitationes malae, fiunt etiam suggestiones per angelos malos. Cum igitur compungitur anima de peccatis praeteritis, seu de praesentibus se corrigere et custodire proponit, cum delectatione alicujus virtutis sive studio proficiendi accenditur, commovetur ad compassionem proximi, ad zelum justitiae, ad amorem vel desiderium vitae aeternae cum aliqua devotione vel dulcedine spirituali afficitur, cum illuminatur, instruitur vel ad aliquod bonum excitatur: tales meditationes et affectiones a Christo sunt, qui loquitur in anima cogitatione pacis, et cujus spiritus suggerit haec omnia in occultis. Cum [0453B] ergo hujusmodi sentiuntur in mente, tunc utique ascendunt de monte Galaad capreae, id est a Christo oriuntur, et surgunt meditationes sanctae. Qui enim manet in Christo et Christus in eo, hic fert fructum multum harum cogitationum, et in quo hae meditationes congregantur et coacervantur, testimonium habet quod in eo Christus maneat, et ab illo assensum harum meditationum habet. A Christo ergo sunt et ascendunt, qui eas nutrit in corde nostro, et consurgere facit et ascendere. Qui nunc eas per se suggerit, et nunc orandus est ut eas largiatur: dormit enim interdum Christus, ita ut non loquente ejus spiritu, sed flante vento contrario operiatur navicula mentis fluctibus tentationum [0453C] vel malarum cogitationum. Unde suscitandus est, ut imperet his ventis et mari harum perturbationum, et tranquillitatem faciat in mente. Orante itaque anima et suscitante Christum precum instantia, recipiuntur cogitationes spirituales et desideratae. Ascendunt enim a Christo suscitato, et per orationem propitio facto. Et videas qualiter anima instante precibus, alia post aliam surgit et ascendit, et quot motus orandi fiunt, tot meditationes surgunt et ascendunt, et instante anima, et multiplicante preces, multiplicantur hae cogitationes; tandemque ita densantur in anima, ut jam immenso agmine harum valletur, quae prius sola, et quasi derelicta videbatur. Quia ergo a Christo sunt, et ascendunt in mente meditationes istae, ascendat in istum montem [0453D] anima, maneat in Christo, invocet Christum. Accipiat sublime officium orandi. Ascendat in montem orare sola, exclusis videlicet et semotis omnibus occupationibus, maneant in ipsa verba Christi, audiat cordis aure legem ejus, et servet mandata, ut quae petere voluerit fiant ei. Qui enim legem audit, oratio ejus erit acceptabilis, et quae mandata implet exaudietur, et a mandatis opere impletis erudietur, quia servanti justitiam Deus dabit sapientiam et spiritualium notitiam. Et, sicut ait Salomon [n: (Prov. VI)], et juxta Psalmistam, a mandatis Dei intelligit [n: (Psal. CXVIII)]. Ita de hoc monte pingui et uberi orante anima devota ascendunt capreae istae, id est meditationes sanctae; a maligno autem spiritu suggeruntur et surgunt cogitationes inutiles, [0454A] et exsiccantes devotionis pinguedinem, et bonorum meditationes exstinguentes.

Hae sunt populus ille Amalecitarum. Amalec interpretatur *populus lambens:* lambunt enim, et perdunt suavitatem unguenti, consumunt unctionem Spiritus sancti. Contra quas oratione pugnandum est cum Moyse, et manus levandae cum corde, ut oremus, et pariter mandata opere servemus, si sic utrasque ad Deum levamus et non lassemur superabimus [n: (Exod. XVII)]. Si cessamus vel segnius agimus, superabit Amalec, sicut ibi gestum legimus. Quandoque meditationes sanctas quiete, et sine impugnatione Amalec possidemus, quandoque illo congrediente nobiscum, et nunc praevalente, nunc superato proficit oratio, et manus in orando [0454B] remissius fuerint sublevatae, ita ut experiatur anima has vicissitudines, ut nunc videat se superiorem, nunc affici delectatione spirituali, nunc malis occupari cogitationibus et premi, si tamen in orando non cesset, nec lassetur, non dubium quin Amalec superetur et effugetur. Quando per nostram negligentiam, et cordis dissolutionem a bonis cogitationibus ad vanas et noxias dilabimur, quandoque tentante adversario et suggerente, interdum contingit ut longo tempore exsiccata a gratia et spiritualibus cogitationibus destituta suavem illam dulcedinem non experiatur, pro qua tanto humilius et instantius est orandum, quanto ignoramus utrum hujus defectus aliquo modo causa sumus. Privatur enim aliquis gratia propter aliquod latens peccatum vel [0454C] propter ingratitudinem, indigne scilicet per hanc operando, vel largitori gratias non reddendo, vel quia hanc non sicut debet quaerit, vel quia carnales cogitationes admittit. Cum ergo siccitas haec evenerit, et facta fuerit anima sicut terra sine aqua, expandendae sunt manus ad Deum in oratione, et cum Elia post siccitatem trium annorum pluviam postulante [n: (III Reg. XVIII)], sedendum est ad orationem, et pro pluvia gratiae postulandum. Ille puerum misit iterum atque iterum ad comprobandum si preces ejus exauditae essent, nec factum est ante septimam vicem; ita, mente siccata longo tempore a devotionis gratia, orandum est et multis vicibus insistendum, nec a prece cessandum, donec quies mentis, quae [0454D] per septenarium intelligitur, et gratia quae septiformis est operetur. Sine enim magna instantia et laboriosa prece, exsiccata mens a gratia illam recipere non meretur. Non autem devota prece consequi valet illam requiem cum devotione, et dulcibus illis affectionibus destituta sit, sed labore et importunitate necesse est ut devotionem recompenset. Et ita si non propter amicitiam, propter importunitatem tamen quod petit accipiet. Ut vero preces ejus exaudiantur, necesse est ut superflua locutionis, cogitationis et etiam operis amputet et circumcidat, ne dissoluta sit cogitatione, vana, superflua, vel noxia loquens. Ne quoque sit sine custodia cordis indifferenter quaslibet cogitationes admittens, nec super his discernens, vel sibi cavens, ne etiam mollis sit [0455A] et dissoluta in opere, non quod expedit, sed quod delectat tractans atque agens. Hanc enim custodiam, et circumcisionem illam notat mons ille Carmelus, in quo Elias hanc orationem fudit, et quod postulavit accepit. Interpretatur enim Carmelus *cognitio circumcisionis.* Qui in se ista circumcidere, et amputare non noverunt, exaudiri digni non sunt. Sunt quippe montes Gelboe, in quos nec ros, nec pluvia gratiae descendit, eo quod in eo projectus sit clypeus fortium, id est custodia et circumcisio virilis. Sine enim custodia nec aliqua virtus conceditur, nec gratia amplior acquiritur. Sic ergo anima circumspecta videat, et circumcidat superflua et noxia instet praecibus iterum et iterum, nec cesset ascendente primo parva nubecula gratiae, tandem erumpat et sequatur [0455B] immensitas salutaris pluviae et plene mentem irriget et infundat, quae diutius siccitate noxia, et defectu gratiae aruerat. Hinc igitur gratiam postulet et exspectet, hinc seipsam ad hanc praeparet, et qua cautela ad meditationes sanctas redeat consideret: quod ita potissimum fiet ut ad nuperrime habitas imprimis recurrat. Haec namque tanto facilius recipiuntur, quanto vicinius habitae sunt; ad remotiores vero et retro habitas difficilior est recursus. In hunc modum melior est orationis finis quam principium. Ita a Christo qui principium est et finis, et per Christum obtinebit omnia diligens et sollicita anima, facietque in se meditationum bonarum assensum.

## CAPUT XVII. *De discretione cogitationum, et quomodo ad hanc veniatur.*

[0455C]

*Dentes tui sicut greges tonsarum quae ascenderunt de lavacro [n: (Cant. IV)]*. Dentes sunt discussiones discretionis, quibus meditationes spirituales et cogitationes cordis cernuntur et comminuuntur, ac discernuntur an purae sint et veraciter bonae, an sint a Deo, vel a spiritu malo, vel a corde humano. Malus enim spiritus quasdam cogitationes suggerere novit, quae spirituales videntur, et humanus spiritus interdum se Spiritum sanctum esse simulat et mentitur, sicut in Job legitur: *En venter meus quasi mustum [n: (Job XXXII)]*. Quod etiam ipsi Eliae contigit, qui verba protulit per tumorem sui spiritus, quae a Spiritu sancto, et Dei zelo dicere se credidit. Per ventrem enim sinus cordis, per mustum fervor Spiritus [0455D] sancti intelligitur, quo se incitari Eliu apud Job putavit, cum tamen a solo proprii cordis impetu moveretur. In multis talibus cordis motum, sive etiam vitii impulsum sequitur homo, et tamen a Spiritu sancto se moveri arbitratur. Daemones etiam interdum mala sub specie boni occultant, ad quaedam bona incitant, et ut ad malum perducant, futura etiam nuntiant. Quaedam enim futura praenuntiare possunt, quia ea interdum sciunt, quaedam per subtilitatem naturae investigant, quaedam angelis sanctis revelantibus discunt, quaedam ex causarum eventibus, quaedam ex naturalibus hominis, quaedam ex dispositione aeris conjiciunt. Et diu aliqua sicut sunt indicant, ut tandem credulam [0456A] mentem fallant. Falsa etiam devotione decipiunt, quia quasdam orationes et meditationes, dulcem affectum, etiam lacrymas in anima producunt, ut vel mentem in errorem, vel elationem, vel corpus perducant ad debilitatem. Interdum de Scriptura aliquid falsa interpretatione aliter intelligendum, vel ex hac aliter agendum, quam veritas habet suggerunt, male quosdam de salute aliorum sollicitant, quos incitant et accendunt ad conversionem vel aedificationem aliorum longe positorum, quatenus a quiete mentis, et utilitate propria eos dejiciant. Quod negotium in anima quasi diem quamdam depingentes occupationi pristinae salubrius atque utilius insinuant.

Cum itaque aliquid nobis suggerit agendum, perpendere debemus utrum aliqua, sui parte indiscretio [0456B] se misceat, vel dolus inimici se ingerat, et plene illud discutere si cum debito timore et cautela fiat, si non tam nostra quam etiam aliorum utilitas in hoc consistat, si humana laus vel ostentatio subrepat, si vanitas vel levitas aliqua impellat, si a Scriptura vel exemplis sanctorum in nullo dissentiat. Quidquid autem a malo spiritu est, aliqua parte falsum deprehendi poterit, vel periculum ejus de futuro pendet et cito denudabitur, quia fraudem suam detegendo inimicus, quod occultaverat apertius suggeret, per quod cognoscetur. Spiritus quoque sanctus diversis modis operatur in anima, unde cognoscendae sunt ejus operationes et discernendae. Convertit enim interdum mentem timore poenae, interdum ascendit ad Dei amorem, nec tamen multam [0456C] praebet cognitionem. Movet mentem, et incitat ad bonum, et ad Deum nec tamen statim facit hominem perfectum. Non enim est in his plena cognitio: sed initium atque incitamentum ad bonum, seu consolatio; quia haec quandoque infirmus aliquis et imperfectus percipit, et qui ad cognitionem, et intelligentiam spiritualem minus pertingit. Cum vero in cognitione profecerit, ac deinde ad gradum contemplationis ascendit, si de Deo aliquid sentit, et perfecte id comprehendere videtur sibi tunc, non ita sicut in Deo est intelligit; unde Elias, qui transire Dominum vidit, quia incomprehensibilem intellexit spiritum commotioni, et igni non inesse Dominum dicit, sed in sibilo aurae levis; quia quidquid perfecte comprehendi valet, ibi non est, sed potius ibi subtile [0456D] aliquid de Deo sentitur, et quod plene comprehendi non posset. Incipienti adhuc infirmo datur gratia, ut hac illustratus se cognoscat, et roboratus corrigere queat, et sic ad notitiam plenius perveniat. Ad notitiam enim hujusmodi non pertingitur, nisi melioratis moribus major cordis puritas obtineatur. Quanto perfectius cordis oculos quisque mundaverit, tanto plenius Deum videre poterit; et quanto plenius hunc videt, tanto incomprehensibilem esse intelligit quem videt. Unde qui in notitia profecit, perfectus de Deo sentit et quidquid de illo capere potest exiguum intelligit. Quanto enim sapientiae et notitiae appropinquat, tanto minus sibi videtur esse quod capere potest, quia, juxta Salomonem, quanto [0457A] sapiens efficitur, tanto ipsa sapientia recedit ab eo [n: (Eccle. VII)], id est, tantum intelligit quantum sit incomprehensibilis. Talis scientia animam non instat, sed accendit et humiliat, suamque sibi caecitatem amplius demonstrat. In hoc scire potest quisque quod sanum sapiat, et tunc oculus suus Deum videat, si ipse se reprehendat ex humilitate, et perceptam sapientiam amplius esuriat, minimum esse intelligat quod de illa ceperit, vel capere possit. Inter sanctum ergo Spiritum et suum caute distinguere debet homo, et seipsum discutere, et cum movetur ad aliquod opus bonum, an ad illud peragendum aliqua impellat humana delectatio, vel vitium, vel tentatio. Sunt enim in anima aliqui impetus ex dispositione hominis, vel ex causa aliqua, [0457B] vel occasione, vel curiositate, vel ambitione, vel levitate, vel vitio, vel tentatione. Qui ex vitio, vel tentatione omnino cavendi sunt. Qui ex humanitate et caeteris praenominatis, tolerare possumus, et bene eis uti, ut nunquam eos scilicet sequamur, sed a latere hos patiamur, ad ministerium non ad damnum, ut scilicet ex his alacritatem majorem habeamus ad peragendum opus illud quod facere intendimus. Ubi enim nobis cooperantur naturalia sine alia causa, promptior in his est spiritus noster, et alacrius peragit quod intendit.

Videndum enim et omnino cavendum ne principaliter aliqua carnalis vel humana delectatio impellat, nec talem impetum sequamur, et si patiamur, [0457C] sed ubi cognoscimus esse impetum Spiritus sancti ibi gradiamur, et quod ille suggerit faciamus. Item considerandum est, quod in anima adhuc infirma et imperfecta, proniores sunt carnales motus spiritualibus. Unde cum aliquis ad aliquod bonum movetur facile, et cum quadam cordis levitate, timendum quod hujusmodi levitas fit a carnalitate, maxime si aliquid ibi annexum sit, quod delectare humanitatem possis. Item suspecta est cordis alacritas, quando impellitur ad aliquid homo cum quadam vehementia et impatientia dilationis; quia Spiritus sanctus modestus est, et tranquillus, et temperati sunt motus ejus; devotioni etiam interdum cooperatur, et hanc plenius ascendit cordis levitas, naturalis benegnitas, prosperitas, vel orta aliqua causa laetitiae. [0457D] Et item hanc deprimit, et etiam impedit tristior dispositio, vel aliqua adversitas, et causa moestitiae. Unde in oratione false consolatur interdum simplex aliquis, vel diffidit, dum secundum quod alacritatem spiritus sentit, exauditionis conjicit indicia de corde suo prophetans, et quod cor suum loquitur hoc Dominum loqui arbitrans. Inimicus quoque falsis consolationibus, vel falsis revelationibus decipere novit, quem in talibus credulum deprehendit. Unde cognoscenda est horum discretio spirituum, quae omnia dum devota anima dijudicat et discutit, quasi dentibus quibusdam discretionis conterit et comminuit. Hi sunt dentes sponsae qui assimilantur gregibus tonsarum ovium; detonsiones sunt innocuae cogitationes exteriora abscindentes, [0458A] scilicet amorem terrenorum, et desiderium habendi prudentiam saeculi. Terrenorum enim amor excaecat oculos cordis, mentem gravat et deprimit, ne ad cognitionem ac discretionem spiritualium assurgere queat. Mundana quoque sapientia Deum non capit, nec animalis homo percipit ea quae sunt Spiritus Dei. Stultam enim fecit Deus sapientiam hujus mundi, ut quantum quis terrena sapit, tantum minus Deum sapit; et quanto late cor distenditur, tanto in divinorum amore angustatur. Sic enim lumen exteriorum et carnalitatis hominem obnubilat, ut puritatem discernendi spiritualia minus apprehendat, et quantum ad multa spargitur, tantum ad unum et maxime necessarium minus se colligat. Interius quoque aliquid interdum adhaeret [0458B] animae quo spiritualium discretio impeditur valde, propria scilicet voluntas. Haec quantum sua quaerit, tantum Deo minus jungitur, et quanto in se manet, nec ad Deum ascendit, tanto minus ea quae Dei sunt apprehendit. Item non valet percipere discretionem qui propriam amat voluntatem; quia, dum sequitur quod delectat, non autem quod veritas judicat, sicut recedit a veritate, ita separatur a vera cognitione, et sic a discretione. Hoc est vellus quod praecidi oportet in fine videlicet delectationis, pondus quo, dum calet anima atque oneratur, a spiritualibus impeditur. Sic detonsae oves (istae cogitationes videlicet innocuae) liberius spiritualia capiunt et discernunt, et sapientiam in horum vacuitate scribunt. Hae cogitationes ascendunt de lavacro, [0458C] id est, de compunctione et lacrymis poenitentiae. In hoc lavacro mundantur a sordibus peccatorum pariter et vitiorum, et exonerantur ab horum pondere, ut possint ascendere, et ad spiritualium notitiam scandere. Compunctio enim consumit plene peccata atque vitia, et mundat animam ab omni eorum sorde, et simul a carnalitatis faece, poros quoque cordis aperit, et pluvias virtutum fundit, quibus ad haec volare et sublevari possit. Haec perfusa anima surgit quasi diluculo ad discernendum singulas cogitationes, et videndum si qua oberraverit, vel impura fuerit, seu inutiliter operata sit. Sic discretio dum post innocentiam et mundanorum abjectionem, atque propriae voluntatis mortificationem per compunctionis gratiam mundatur, atque [0458D] ad spiritualium intelligentiam, et discussionem eruditur, de lavacro ascendere merito perhibetur.

## CAPUT XVIII. *De discretione naturalium, et gratuitorum, et de diversis motibus animae.*

*Omnes sunt gemellis fetibus, et sterilis non est inter eas [n: (Cant. IV)]*. Magna est virtus discretionis qua homo investigat qua parte pronus sit ad malum, vel dispositus ad bonum, et quantum suffragari possint sibi bona naturae, et dona gratiae, discernit virtutes atque vitia, motus quoque cordis, causas a foris vel interius surgentes, opera perfectiora sive imperfecta, consolationem gratiae atque cognitionem eorum, denique interiorem et exteriorem [0459A] statum cognoscere studet. Discretio enim apposita verbo Dei penetrabilior est omni gladio ancipiti, pertingens usque ad divisionem animae ac spiritus, compagum quoque ac medullarum, et discretor cogitationum et intentionum cordis: haec indicat homini qualiter duplex affectus sit in ipso, carnalis videlicet ac spiritualis, quodque quandiu carnalis nondum est edomitus, non possit anima perfecte in spiritualibus delectari; etsi exsultet in Domino, non tamen exsultare potest caro, secundum quod Propheta dicit: *Cor meum, et caro mea exsultaverunt in Deum vivum [n: (Psal. LXXXIII)]*. Quandiu tam diversus et divisus est homo, non plene assurgit ad spirituale gaudium, nec ad aliquod opus laboriosum peragendum. Imperfectus enim adhuc carnalis ad [0459B] aliquod opus laboriosum est invalidus, ad quod agendum de suo nihil habet, id est, in quo eum non trahit aliqua voluntas cordis, vel delectatio carnis seu humana aliqua causa, vel occasio cum quibus spiritualia agere plurimum praevalet, ad quae ex sola gratia minus promptus esset. Talis animae imperfecta sunt opera omnia et desideria; quia partim impetu carnis fertur, partim spiritualiter movetur. De tali suspicandum est, quod in omni opere quo frequens, vel promptus invenitur, vel longo tempore perseverat non hunc sola gratia juvat, sed simul humana aliqua delectatio. Si autem frequentius hunc venialium motus quam rationis vel charitatis impelleret, nisi per poenitentiam illa deleret, [0459C] timendum esset quod cito in mortale casurus esset, atque arena talium obruendus. Quandiu tamen non ita caecatur aliquis ut a charitate deviet, non erit infructuosum quod egerit, quia meritum non amittit quidquid ex charitate fit. Si denique inimicus aliquem constitutum in charitate ad aliquod opus bonum incitet, ut ab utiliori avertat, vel aliquo modo decipiat, etiam hoc ipsi nescienti, et hoc bene intendenti meritorium erit, quia ex charitate fit. In tantum enim castra diaboli militant Deo, in quantum intentione mala ad aliquod bonum hominem daemon incitat. Inimicus enim non semper manifeste impugnat, sed interdum sub specie boni se jungit homini ut decipiat. Ipsa quoque natura hominis atque dispositio in aliquo bono opere contraria [0459D] est et invalida, in aliquo ita prompta, ut ejus alacritas devotio videri possit: potentia enim valde sunt in homine naturalia, ita ut in imperfecto ex his frequentius procedant motus cogitationis, locutionis et operis, et item gaudii, vel tristitiae, alacritatis cordis vel taedii, et aliorum affectuum animae. In devotissimo quoque, et qui omnes motus interiores et exteriores perfectius regit, tamen quae gerit secundum dispositionem ipsius formantur, et naturalia haec juvant vel impediunt.

Sicut enim vulgo dicitur, illud quod in vase aliquo fuerit de vase sapit; unde contingit ut iracundus, etiamsi bono zelo moveatur, amaritudo naturalis se misceat. Si quis levis fuerit aut remissus plusquam debeat, ille rigorem districte, iste [0460A] clementiam exsequetur dissolute. Item tristis, vel rigidus aliquis ex naturali dispositione minus exhibet benignitatem, benevolus et jucundus disciplinae rigorem. In his et similibus custodiendum est ab ea quae dormit in sinu nostro, humana videlicet fragilitate, ut caveat sibi etiam devotissimus aliquis ab his motibus quibus naturam sentit ad malum dispositam et pronam. Haec omnia discretio cognoscit et dijudicat, et qualiter cum his agendum sit ut meritoria fiant. Intelligit etiam qualiter opera virtutum, videlicet humilitatis, patientiae, obedientiae, mansuetudinis, charitatis, et caeterarum aliarum natura hominis, vel alia causa juvet, vel impediat. Et quod non secundum quod aliquis promptus est, vel tardus in horum aliquo mereatur, sed secundum [0460B] quod radicatus est in virtutibus, et intensam habet charitatem. Habet enim secundum naturalia hominis vel aliam causam interdum aliquis majorem charitatem, habens in aliquo virtutis opere minorem alacritatem, et minorem charitatem habens majorem alacritatem. Virtutes enim, cum omnes, sint pares, non aequaliter omnes exerceri possunt, quia secundum naturalem dispositionem pronior est aliquis ad istam exercendam quam ad aliam; quae tamen omnes pares sunt, quia ex eadem radice procedunt. Si ergo aliquis pronior sit et magis dispositus ad compassionem quam ad patientiam, adeo perfecta tamen est in illo patientia sicut compassio, quia ex eadem charitate procedit utraque virtus. Ex quanta enim charitate compatitur, ex [0460C] tanta patiens est, quia ex pari et utraque virtute aequaliter meretur, quia par charitas, par praemium consequitur. Et quamvis laboriosius quis hanc exerceat quam illam, si tantum motus intenditur in ista peragenda sicut in illa, tantum meretur; imo magis hic qui conatur et laborat, quia hic major est pugna magis meretur, et magis in eo charitas augetur. Simile judicium est de devotione; quia, si duo sint in pari charitate, et alter gratiam habeat se exercendi in devotione, alter tentatione laborat, vel contra aliquam infirmitatem, vel imperfectionem bellum gerit, tantum meretur iste motibus et conatu pugnae, quantum ille devotione et mentis alacritate, imo magis mereri poterit si legitime [0460D] certaverit. Paulus in labore tentationis maxime posse mereri aliquem, et in eo augeri charitatem perhibet his verbis, quibus dicit: Quando infirmor tunc fortior sum et potens [n: (II Cor. XVIII)]. Vehemens quippe taedium et amaritudo cordis virtutes exercet, non evertit. Sive ergo aliquis acedia laboret, et ariditate cordis, et tentatione aliqua, sive devotione perfruatur, tantum mereri potest in illo adverso statu sicut in isto prospero, si tantum intendatur motus ejus et conatus in reluctando.

Contingit autem ut in ea virtute ad quam melius dispositus est aliquis magis moveatur, et ita magis mereatur, unde infirmis devotionis status plerumque fructuosior est, robustorum vero et constantium [0461A] est in adverso statu amplius mereri. Contingit tamen ut infirmus in pugna spirituali aequetur forti; quia, quo invalidior est eo, in resistendo magis laborat; unde quod ille acquirit virtute, hoc iste majori fatigatione. Si vero imo, quia frequentius in venialibus labitur tam infirmus quam fortis; quia similiter in resistendo laborat, magis contingit ut poenae debitae venialibus, respondeat poena resistendi, et poena poenam deleat. Attamen qui venialia minus committit, saepe in eo amplius charitas crescit. Intelligit haec omnia discretio, et tam adverso statu quam prospero bene uti novit. Hoc igitur modo geminum fructum facit, dum utrumque statum moderatur, et ex eo proficit. Et item dum et malum cavet indiscretionis, et bonum prudenter [0461B] agit. Si aliquis enim bene intendat et minus prudenter agat, offendit; quia, se recte offeras, et recte non dividas, peccasti, ait auctoritas; facit item geminum fructum, dum et intus cogitationes regit, et foris opus prudenter disponit. Non solum hunc duplicem fructum facit in se, facit etiam hunc in aliis quos tam admonitione prudentiae emendat, quam recte operandi exemplo. Recte ergo capreae istae (discussiones videlicet discretae) geminum fructum habere dicuntur, quae et in se, et in aliis fructificant fetus spirituales generant, et non est sterilis inter eas. Nullus enim labor discutiendi haec, nullus motus piae intentionis, nihil denique quod charitate fit sterile esse poterit, sed fructuosum est atque meritorium.

## CAPUT XIX. *De custodia loquendi et dulcedine.*

[0461C]

*Sicut vitta coccinea labia tua, et eloquium tuum dulce [n: (Cant. IV)]*. Labia sponsae vittae comparantur quia sicut vitta constringit crines, ne dissolute defluant, ita devota anima labia sua ligat et cohibet ne mala vel inutilia loquantur et in perniciem proprium vel aliorum defluant et dissolvantur. Quae vitta coccinea dicitur quia per coccinum charitas intelligitur, quo labia haec ligantur. Per dilectionem namque Dei et proximi continentur et reprimuntur verba, ne videlicet proferatur quod vel Deum offendat, vel proximo noceat. Dilectio haec Dei lectio, vel Dei electio dici potest. Legit enim Deum in cordis [0461D] schola, ibi discit Deum noscere, Deum sapere. Eligit etiam Deum in amore, et elegit eam Deus, et praeelegit; unde et prae aliis in eo legit, et discit quae cogitat, loquitur atque agit. Qui unus Spiritus est cum Deo, quae aliena sunt ab eo sicut non sentit, ita non loquitur. Qui bonitati sociatur, ab ea per noxia non disjungitur. Qui adhaeret veritati, a vanitate avertitur, quia veritas et vanitas in uno domicilio non commorantur, et quis devotus fuerit, per inutilia verba non defluit. Labia ergo sponsae, quia verba comprimunt ne dissolute fluant, vitae comparantur. Quia vero per dilectionem Dei tinguntur, coccino assimilantur. Solent vittae, dum crines ligant, etiam caput ornare, ipsumque ornamentum in mentibus demonstrare. [0462A] Sic custodia et disciplina loquendi mentem decorat, quae caput et principale est hominis, et foris pulchram animam demonstrat. Verba enim dissoluta, et inepte prolata exterius deformant, et intus rectitudinem mentis dissipant. Quot enim verbis superfluis aliquis utitur, tot modis extra se ducitur, et a custodia sua dissipatur. Ubi vero composita fuerint verba et cum disciplina prolata, testimonium dant constantiae mentis, prudentiae atque discretionis. Labia ergo sponsae comparantur non qualicunque vittae, sed coccineae, quae praetiosior est; quia tanta disciplina loquendi sublimior et dignior in ipsa est, quanto non habetur ex humana sapientia, vel naturali dispositione tantum, sed ex divina dilectione. Est autem naturaliter aliquis bonae dispositionis, [0462B] et modestae loquelae, alius ex prudentia naturali verba sua moderans, juxta quod Salomon ait: *Qui moderatur labia prudentissimus est [n: (Prov. X)]*; sed magis gratum est, et aedificat quod habetur ex gratia et charitate. Unde subditur quod eloquium talis animae sit dulce. Merito dulce est eloquium, quod ex gratia et divina dilectione procedit, unde quia de tali radice oritur, delectat foris et aedificat. Quod ex arenti et vacuo corde profertur, quia de pleno non fundit, non aedificat, vel reficit. Qui in se inops est, alios locupletare non potest, non refundere, quo non est infusus. Qui enim verba profert de pleno corde, et quod dicit implet opere, hujus effectum habent verba, sapiunt et dulcia sunt. Merito ergo devotae animae dulce est eloquium [0462C] et delectat, gratum est et aedificat, quia procedit ex charitate et profluit ex fonte gratiae. Gustat enim quoniam suavis est Dominus: unde dulcedinem, quam experitur, refundit, et plenitudinem qua fruitur, eructat; quia enim repletum cor spiritualibus deliciis, eructat foris verbum bonum dulcedinis, consolationis, instructionis, admonitionis; cordis promptuaria plena sunt his divitiis eructantia ex hoc dono gratiae in illud, ex hac meditatione spirituali in illam, ex una plenitudine in aliam. Ex abundantia ergo cordis habet refectionem, ex gustu dulcedinem. Dulcia item habet verba, quia mundata est conscientia a vitiorum amaritudine et carnalitatis faece. Unde non sapiunt rancorem, non [0462D] indignationem, non iram, non invidiam, non detractionem, non denique aliquid quod noxium sit, vel inhonestum, vel latentis in anima vitii, vel imperfectionis, unde proferat judicium. Habent verba talis animae benignitatem vel charitatem, mansuetudinem, patientiam, humilitatem. In accepta amaritudine injuriae servant dulcedinem, quia retinet anima charitatem. Nec tantum est patiens, sed etiam benigna, ut magis de laedente se doleat, quam de sua laesione ut ei condoleat. Pronior est ad ignoscendum quam ad irascendum, ad compassionem quam ad indignationem. Sicut enim in Ecclesiastico legitur: *In mandatis Dei tabitudo et mors [n: (Eccli. XXVIII)]*, id est compassio qua aliquis tabescit per compassionem de peccatis proximorum, [0463A] et mors, id est mortificatio vitiorum, quia haec in se mortificavit, provocatus non solum ignoscere, sed etiam compati novit. Dum enim propriam miseriam cognoscit, et misericordiam ipse a Deo quaerit, ut sibi ignoscatur, miseretur, ut sibi Deus misereatur: *Memorare testamenti Altissimi,* ait Ecclesiasticus, *et dispice ignorantiam proximi [n: (ibid.)]*, testamentum Altissimi est, id est pactum, ut si dimiserimus, dimittatur nobis. Qui sibi dimitti vult hujus testamenti memoratur, et dimittit ut sibi dimittatur; despicit quoque ignorantiam proximi, id est contemnit, et non curat stultitiam conviciantis vel se laedentis. Stultus enim est qui laedit et ignorat quod facit, quia sibi nocet, et ei quem laedit obsequium praebet. Stultus enim servit sapienti (ad salutem [0463B] scilicet) dum affligit, locum quoque aegroti obtinet qui injuriatur, dum motus suos cohibere non valet; patiens vero et tolerans fortis, et incolumis modum gerit, dum non vincitur a malo, sed vincit in bono malum; vinceretur si per impatientiam succumberet, sed vincit dum fortiter tolerat; nec invidet, nec convivium respondet, nec conviciati aliquo modo nocet; non ergo vincitur a malo, ne simul malus sit cum illo, nec respondet stulto secundum stultitiam suam, ne similis ei efficiatur, sed molli responsione iram frangit commoti, et viperam lenit. Novit talis anima commotum apud se excusare, et infirmitati vel imperfectioni potius ascribere quod dixerit quam malitiae, et hoc secum reputare, quod post paululum poenitebit eum ita verbis excessisse. [0463C] Non enim attendit praesentem statum, et quae tunc commotus egerit, sed pristinam potius tranquillitatem, vel etiam amicitiam, et post paululum hominem in se reversurum. Non solum ergo ponit ori suo custodiam cum consistit peccator adversus eum, sed in omni tempore vias verborum custodit, ut non delinquat in lingua sua. Quia si oris vas operculum non habeat (silentii et custodiae) immundum erit. Et quot superfluis verbis maculas contraxerit, tot de gratiae dulcedine exsiccabit. Per oris ergo custodiam servat cordis munditiam, et ex cordis munditia foris format verba. Commendat ergo Christus in sponsa hanc custodiam, et coccino comparat, quia informatur charitate, et propter Deum non pro humana [0463D] laude, vel honestate scit eloqui; ergo praedicat dulcedinem, quia non procedit ex adulatione, vel ficta verborum benignitate, sed ex gratia et cordis puritate.

## CAPUT XX. *De pulchritudine animae poenitentis, et humilitate, et occultis ejus meritis.*

*Sicut fragmen mali punici genae tuae, absque eo quod intrinsecus latet [n: (Can. IV)]*. In genis quas sicut fragmen mali punici esse dicit, verecundia designatur; quia, dum erubescimus in genis, rubemus. Malum punicum rubet foris, et intus candet, et plenum est granis, unde et malum granatum dicitur, cui assimilantur genae devotae animae, quae rubet foris, id est, erubescit de peccatorum praeteritorum memoria [0464A] et recordatione, de cogitatione turpium sive tentationum quotidiana et verecunda consideratione, de infirmitate quoque atque imperfectione: haec ipsa indesinenter videt, ut Deus non videat cui omne cor patet, et omnia etiam judicat, ut Deus non judicet. Quod autem ante se habuerit ante Deum non erit, et quod judicat, Deus non judicabit, qui non judicat bis in idipsum; si tamen sufficienter judicaverit peccata et omnia reprehensibilia sua, et quae Deo displicent, et ab eo objici possent ante se habuerit, et horum imaginem sibi pingit, de his rubet, id est erubescit, sibi displicet ut ei placeat, sibi vilescit, et in oculis suis turpis apparet, sed quantum de se erubescit, quantum sibi turpis esse videtur, tantum ante Deum pulchra efficitur. Sequestrat enim [0464B] inutilia ab utilibus, ventilat paleas et segregat a granis, et has igne confessionis, et poenitentiae comburit, grana intus abscondit hac humilitate, hoc rubore confessionis et confusionis, et a peccatis efficitur munda, et ante Deum decora. Hic ergo rubor et peccata consumit, et faciem decorat. Hic cortex humilitatis bona custodit et conservat. Custos enim virtutum est humilitas. Ornat animam hic genarum rubor, accendit Deum ad ejus amorem, provocat ad aspectum. Respicit enim coelestis sponsus verecundiam et humilitatem devotae animae, placet ei demissus vultus, non erectus, oculi non sublimes, sed depressi, et in tantum hunc ruborem amat et intuetur, ut ruborem peccati quo sicut vermiculus rubuit non videat, sed omnino hunc oblivioni tradat. [0464C] prudenter itaque sponsa hunc ruborem altero tegit et tergit, et judex sui facta pro Deo ruborem rubore commutat, et divino conspectui gratum offert, et noxium abscondit. Amator enim hominum gratanter accipit hanc commutationem, qui non vult mortem peccatorum, sed conversionem.

Bene itaque cum Deo dividit anima, bona quidem sua divino judicio relinquens, mala vero ipsa reprehendens et judicans, noxium ruborem et salubrem convertens, et rubens per poenitentiam quae rubuit per culpam, ut sic quae sorduit etiam pulchra sit, et sit pro turpitudine decor, pro fetore suavis odor. Unde genae istae, id est rubor malogranato comparantur, quia foris habet ruborem, et intus [0464D] granorum candorem. Non autem simile dicitur integro malogranato, sed fragmentum quod partim grana abscondit, partim detegit: boni enim etsi virtutes suas occultent ut Domino tantum notae sint, aliquando tamen ex parte deteguntur, et hominibus innotescunt. Non enim ita devotus aliquis latere potest, quin aliquoties ex aliquo virtutis opere deprehendatur quid sit. Item ubi frangitur malogranatum, ibi grana videntur, quae non videntur ubi integrum manet, si cortex aperiatur, etiam ibi aliorum latentium candor et virtus invenitur. Sic in anima perfecta latent virtutes, sed dum pulsatur adversis, detegitur. Patientiam habere cognoscitur, dum injuriam sustinet, et non invidet, nec ab ira superatur; humilitatem, dum aequanimiter fert contemptum, [0465A] nec exaltationem affectare deprehenditur, obedientiam per impletionem ejus in adversis, charitatem per inimicorum dilectionem, dilectionem Dei per mandatorum observationem, compassionem proximi per necessitatis subventionem. Sic per opera probatur perfectio. Et secundum Job ossa quae tecta fuerant nudantur [n: (Job XXXIII)], id est virtutes quae latuerant manifestantur. Habet etiam ruborem mali punici in genis anima, cum erubescentiam non fugit pro Christo, objectionis, paupertatis, contumeliarum, afflictionum et laborum. In his enim sibi complacet pro Christo, et hoc rubore libenter perfunditur pro ejus amore, qui in passione rubuit suo sanguine pretioso pro illa fuso. Ita ad similitudinem mali punici boni foris rubent, sed intus diversis [0465B] donis gratiarum candent. Comparatur autem eorum afflictio non integro malo, quia similia Christi passioni non pertulerunt, nec sicut ille pleni gratia fuerunt, sed de plenitudine ejus omnes acceperunt. Christus enim in patiendo malo punico potest assimilari, quod plenum atque integrum est, quia plenus erat gratia, quae ei non ad mensuram data est. Et totus in poena rubuit, quia non parva pro nobis, vel partem dolorum, vel laborum sustinuit, sed tanta et tam gravia, ut nullus unquam dolor fuerit sicut dolor ejus. Acerbior fuit, et excessit dolores omnium hominum quos ab initio saeculi usque ad finem ejus passuri erant. Oportebat autem acerbiorem ejus esse dolorem, ut omnium dolores portaret, [0465C] quia erat hostia sufficiens pro omnibus, sed non efficiens. Non enim omnes salvos fecit, quod tamen per ipsos stat, qui non salvantur. Ab hora namque nativitatis, laboravit inopia, fuga, persecutionibus, fame, siti, laboribus multis et adversitatibus. In corde etiam passus est, quia incomparabiliter afflictus est de hoc quod acerbitatem passionis suae antequam sustinet novit, et quod hanc passurus erat certissime scivit. In passione quoque non est cruciatus in parte corporis, sed in toto corpore. Non enim tantum transfixa sunt clavis membra, sed ipsum quoque corpus pertulit extensiones, poenam et flagella, et caput praeter alapas, et oculorum velamen, etiam spinarum sustinuit punctiones et vulnera. Quia ergo tam graviter, et tam multipliciter passus [0465D] est Christus, ideo omnis electorum afflictio, quam pro Christo vel Christi exemplo pertulerunt fragmini tantum potest comparari, quia respectu eorum, quae pertulit ille, parva erunt quae pati potuerunt et tantum modica pars eorum. Unde dum ista considerant et cognoscunt, parvipendunt omnia quae pati possunt, et dum cogitant illius celsitudinem, et eorum quae pertulit magnitudinem, et quod hoc, sicut beatus Job loquitur passus est absque iniquitate manus suae [n: (Job XVI)], quodque contritus est propter scelera nostra, et livore ejus sanati sumus [n: (Isai. LIII)], semper deprimunt quod ipsi agere possunt. Delectat eos pro illo adversa sustinere, accenduntur ad majora ex ejus amore, et semper humiles manent in se, foris laboribus et afflictionibus rubent, [0466A] intus virtutibus candent, mala patiuntur, bona agunt, et sibi vilescunt. Fragmini mali punici comparantur genae devotae animae. Et praeter haec intrinsecus habet diversa merita et dona Spiritus, perfectionem amoris Dei, et desiderium pro illo moriendi.

Quod si non conceditur in corpore, facit sibi martyrium in mente. Mortificat carnales appetitus, propriam voluntatem, vitia cordis, pravos mores; luctatur cum propria carne, et cum inimico indesinenter eam impugnante. Martyrium quoque abstinentiae invisibiliter habet in mente, dum reprimit oblectamenta terrena cordis, et motus sensualitatis, dum renuit omnes consolationes, quae carnaliter delectant. Spiritualiter patitur, dum frigitur in mentis sartagine zelo animarum, dum cruciatur de [0466B] contemptu justitiae, de praevalente malorum iniquitate. Martyrium quoque passionis obtinet, dum affligitur pro peccantibus, dum compatitur infirmantibus, dum condescendit quacunque necessitate laborantibus. Latet item, nec foris apparet qualiter omnis gloria ejus sit ab intus, et quod filia sit regis superni, quomodo ei serviat, non timore poenali, sed dilectione filiali; quod justificationes Dei facit, non tantum propter retributionem, sed voluntarie Deo sacrificat et confitetur, id est, laudat eum quoniam bonus, diligens bonum propter bonum, et delectatur ipso bono et Dei beneplacito. Denique in Deo tantum gloriatur, non in saeculo, vel aliqua re, sine commodo exteriori vel terreno. Item testimonium habet conscientiae bonae nihil quod conscientiam [0466C] remordeat, nihil quod contra Deum esse credat agens, nihil aliter quam secundum Deum intendens. Multipliciter etiam meretur occulte in corde; quia, solo Deo teste, multa intendit interius vel gerit. Meretur enim motibus desideriorum, contemplatione supernorum, cordis compunctione, amoris Dei delectatione, proximi compassione atque oratione, voluntate efficiendi aliquid quod non valet; quia tamen ante Deum tantum facit, quantum intendit; recte ex quanta charitate intendit tantum meretur, quia tantum fecisse judicatur. Habet etiam occulta merita in corde, quae quamvis lateant, a Deo sciuntur; quia, ipso solo teste et conscio, in occulto multa quae merita sunt geruntur. [0466D] Quot sunt modi quibus se occulte propter Deum in corde, vel in opere humiliat, vel humiliata ab aliis libenter id tolerat, multoties etiam injuriata tacet, cum rationabiliter respondere posset ne patientiae virtutem deserat? Interdum etiam, cum major fuerit injuria et melior excusationis causa, non se defendit vel excusat, sciens quod tunc magis in ipsa virtus proficit, et meritum crescit. Cum verbosi sint amici ad Deum stillat oculus ejus. Amici enim sunt hi qui injuriantur, quia de his lucrum facit, nec nocent, sed obsequuntur: quia enim verbis obstrepunt oculo intentionis ad Deum stillat quem conscientiae novit testem et occultorum remuneratorem. Novit pro loco et tempore nunc silere, nunc loqui, nunc se opponere quibusdam [0467A] causis, nunc tolerare, nunc aliquid agere, nunc intermittere, in quo non negligentia ducitur, sed discretione utitur et pura intentione. Haec sunt quae intrinsecus latent, et commendant sponsam in oculis interni arbitri, qui occulta videt.

## CAPUT XXI. *De profectu, et fortitudine bonorum, et scripturae documentis.*

*Sicut turris David collum tuum, quae aedificatur cum propugnaculis [n: (Cant. IV)]*. Collum caput et membra connectit. Unde per collum designantur qui vel praedicatione, vel admonitione alios convertunt, et capiti Christo jungunt. Hi sunt sicut turris David, fortes in gratia, et sublimes ante Deum: nihil enim sic placet Deo sicut zelus et lucrum animarum. [0467B] Turris haec est spirituale aedificium, constructio videlicet et cumulatio bonorum operum, augmentum gratiae et perfecta dilectis Dei et proximi. In his per gratiam Christi solidati sunt tam praedicatores quam alii devoti atque perfecti pro modo suo et possibilitate, aliorum conversioni sollicite insistentes. Haec turris David, qui interpretatur *manu fortis,* et significat Christum qui nos confortat, ut in Christo omnia possimus, et in quo omnis aedificatio constructa crescit et proficit. Haec turris non tam ipsorum quam Christi esse dicitur ex eo quod Christi potius quam ipsorum virtute perficitur. Non ego, ait Paulus, sed gratia Dei mecum [n: (I Cor. XV)]. Et Job: Ecce non est mihi auxilium in me [n: (Job VI)]; [0467C] unde et alibi quod in se fiduciam non haberet manifestat, dicens: Desperavi [n: (Job VII)]. Qui per hoc quod de se desperavit, melius in divina spe convaluit. Quantum fideles de se diffidunt, tantum in divinae spei adjutorio confidunt, et quantum de se infirmantur, tantum fortes sunt et potentes in Deo. Sicut enim quod seminatur nisi prius moriatur, ita proficere volens non roboratur, nisi prius in se infirmetur, et ex hoc humilietur, nec in Deo proficit, si non prius in se deficit, et defectum suum cognoscit. Impossibile est igitur quempiam de seipso triumphare posse, donec experimento didicerit propria se virtute obtinere non posse triumphum. Itaque infirmitatem cognoscentibus, et per hoc se humiliantibus, et in se non confidentibus robur praebet [0467D] Christus, ut carnaliter esse fortes desinant et spiritualiter convalescant ita dum de se desperant et in Christo sperant, mutant fortitudinem, et assumunt pennas ut aquilae atque volant. Qui enim fortes fuerat in quaerendis terrenis, fortes fiant in appetendis supernis et coelestibus: *Elegit suspendium anima mea,* ait beatus Job, *et mortem ossa mea [n: (Job VII)]*. Quia dum intentione ad superna suspendit, fortitudinem carnalem in se mortificavit. Haec autem carnalis mortificatio non statim, nec sine labore obtinetur. Nemo enim repente fit summus, nec scalae summitas volando, sed gradatim ascendendo scanditur. Seipsum ergo necesse est ut quisque proficiens vincere studeat, et voluntates suas frangere, nec tantum majora peccata, sed etiam minora oblectamenta [0468A] cavere. Quantum enim a voluntate propria, vel delectatione, vel consolatione carnali etiam in minimis vincitur tantum a robore deficit, et mente infirmus fit. A quo enim quis superatur, et ejus servus efficitur, et quantum superatur, tantum ad hanc servitutem perducitur. Item, quantum parvis suggestionibus inimici succumbit, tantum hunc contra se robustum facit, sicut Job in persona talis dicit: Irruit in me quasi gigas [n: (Job XVI)], ut ei jam resistere non valeat, cui cedendo frequenter contra eum vires dabat. Qui ergo molliter et dissolute vivendo inimico contra se vires praebuit, versa vice ut contra hunc roboretur, et illi resistat a minimis incipiat, et frequenter in talibus praevalere conetur, quatenus usu vincendo roboretur, et de minorum [0468B] victoria ad majora vincenda paulatim convalescat. Debet quoque assuescere corporis oblectamenta, et commoda declinare, et voluntates cordis frangere. Quantum in his praevaluerit, et se fregerit tantum infractus et fortis spiritualiter erit. Quoties ergo vel motibus cordis carnalibus, vel inimici suggestionibus resistit, toties contra vitia, vel tentamenta sibi robur addicitur. Debet etiam pusillanimitatem et femineam mollitiem devitare, et opportunis laboribus et afflictionibus corporis assuescere. Si enim a pusillanimitate vincitur, paulatim deficiet, et a virtute spiritus enervabitur.

His modis praedictis de infirmitate convalescere debet anima, et in robur transire virile, quae turrim [0468C] spiritualis aedificii cupit in se construere. Quae turris licet manus fortis Christi dicatur, quia auxilio et virtute ejus perficitur, oportet nihilominus ut etiam omnis hominis industria et labor adhibeatur. Haec omnia vicerunt perfecti, quia et corpus spiritui servire coegerunt, et cordis motus illicitos rationi subegerunt. Turri igitur comparantur praedicatores vel alii devoti, qui conversioni aliorum intendere student, quia firmi et excelsi per meritum debent esse, qui alios ad superna et coelestia student erigere. Habet autem haec turris propugnacula (diversa scilicet Scripturae documenta) quibus se contra hostes defendat, et ex quibus hostes impugnet et feriat. Videt enim in Scriptura sacra laqueos et calliditates hostium quibus homines decipiunt, nunc [0468D] per aperta mala, nunc per occulta, nunc aliis atque aliis modis. Unde Dominus in Job contra militem Christi inimicum nunc pugnare ex pharetra per insidias perhibet, nunc ante faciem ejus hastam vibrare [n: (Job XXX)], quia alia vitia sub specie virtutum contegit, et alia, ut sunt aperta, ejus oculis objicit, et si quem aperta pugna non decipit, clypeum ei opponit, ut si resistentis pectus feriendo non perforat, saltem quibusdam objectionibus iter proficientis intercludat, et alienis cogitationibus, seu occupationibus impediat. Suggerit enim aliquid quod hominem delectet, vel utilitatem habere videatur, ut ab utiliori quod intendebat facere avertat. Sed Dominus sacrum eloquium condidit, in quo argumenta daemonum detegit, et remedia quibus ei obvietur [0469A] opponit. Quot enim tentationum ejus possunt esse argumenta, tot in Scriptura contra haec reperiuntur documenta. Ipse etiam Dominus tentatus ex Scriptura inimico respondit. Nam cum lapides in panes eum commutare suaderet, hunc ex Scriptura confudit [n: (Matth. IV)]. Cum itaque nobis esum panis (id est terrenae delectationis) suggerit, cogitemus beatos nos magis si labores manuum nostrarum manducemus, si videlicet de tribulatione laborum spei consolatione, et gaudiis reficiamur. Qui enim ex Scriptura intelligit, quam mercedem pro labore suo exspectet, et quod pro singulis laboribus mille annorum computatio in aeterna felicitate, et amplius respondeat, jure melius laboribus suis quam terrena delectatione reficitur, et jucundius hunc manducat. [0469B] Illud ergo beati Job recolamus: *Panis ejus in utero vertetur in fel aspidum intrinsecus [n: (Job XX)]*. Quia terrena delectatio in fine retributionis amara, daemonum persuasio fuisse cognoscitur, dum hanc pasti ad aeterni cruciatus amaritudinem perducuntur. Haec duo testimonia Scripturae quasi duo propugnacula sunt, quibus ab hoste defendamur, et eum vincamus. Item ex Scriptura docemur quod deorsum nos immittere suadet inimicus, cum affectare miracula suggerit. Nam legimus quod melior est infirmitas conscientiae signorum vanitate. Paulus quoque docet nos relinquere quae retro sunt, et extendi ad anteriora [n: (Philip. III)], ad virtutem scilicet profectum, non ad gloriam miraculorum. [0469C] Signa enim dantur propter infideles, ut per haec convertantur ad fidem, sed virtutes animae requiruntur a fidelibus [n: (I Cor. XIV)]: nam sine istis non est salus. Signa vero interdum facta sunt ab infidelibus, sive etiam reprobis, utpote ab Alexandro Macedone et Juda proditore, et aliis multis, qui ad damnationem haec faciebant. Ab aliquibus fiebant propter circumstantium fidem sive utilitatem. Interdum quoque fiebant per daemones signa, sicut scriptum est, quod quidam spiritus daemoniorum sunt facientes signa. Inter fideles itaque et maxime inter spirituales hujus temporis signa merito suspecta sunt, maxime illa quae ostentationem habent, nullam autem utilitatem, quae scilicet feminis istis contingere dicuntur, et quod a daemonibus potius [0469D] fiant quam a Deo ostenditur. Sunt enim his diebus aliqui, juxta Apostolum, qui attendentes ad quosdam spiritus errorum, a veritate quidem auditum avertunt, ad fabulas autem et rumores novorum convertuntur, quia miracula quaedam sive a daemonibus facta, sive a quibusdam quibus contingere videntur conficta, magis quam morum perfectionem et virtutes mirantur et attendunt. Dicit enim B. Gregorius quod perfectio sit non quidem facere miracula, sed unumquemque sicut se diligere, vera de Deo cognoscere et meliora de aliis quam de nobis sentire.

Item dicit quod tantum quisque perfectus est, quantum perfecte sentit dolores alienos. Et item quod ille vere est perfectus, qui erga imperfectionem [0470A] proximi impatiens non est. Charitas ergo, humilitas, patientia et caeterae virtutes, atque perfecti mores perfectum faciunt hominem, non miracula. In virtutibus itaque salus est, super has roboratur et firma consistit anima in miraculis non solidatur vel fundatur, sed elevatur et supervacuum et inane levatur. Deorsum ergo se mittunt qui affectant miracula sine utilitatis causa et supervacuum suspenduntur, non in solido et tuto consistunt, ut retrocedant, non in antea ut de virtute in virtutem eant. Sed econtra nos docet Scriptura non tentare Deum in exhibitione miraculorum, sed magis perfectioni virtutum studere, et in implendis mandatis operam dare. Tertiae quoque tentationi obviare nos docet sua responsione Dominus, cum [0470B] dicit: *Dominum Deum tuum adorabis [n: (Matth. IV)]*. Ubi enim Deum adorandum dicitur et regna mundi contemnit, ad cultum Dei provocat, et veras divitias quaerere, falsas contemnere docet. Si enim Deum colamus, et illi serviamus interminabiles divitias possidebimus, quia de singulis operibus bonis majus nobis dabitur praemium quam sit mundi regnum. Denique de singulis qui salvabuntur habebimus singulare gaudium, et de singulorum abundantia magis ditabimur, quam si toti mundo dominaremur. Haec Scripturae testimonia atque exempla propugnacula sunt, quibus nos ab hoste defendamus, et alios instruamus et accendamus, et in hostem jacula mittamus, unde ipse inimicus in Scripturae [0470C] intelligentia nos impedire conatur, ne in ejus eruditione proficiamus terrenis cogitationibus vel carnali scientia puritatem spiritualis intelligentiae maculans et offuscans. Sed cum Redemptor noster ab eorum tentationibus nos defendit, tunc mens hanc scientiam apprehendit, sicut in Job legitur: *Erit Omnipotens contra hostes tuos, et argentum coacervabitur tibi [n: (Job XXII)]*, id est charitas et puritas divini eloquii. Deus ergo suos, dum intelligentia sacrae Scripturae erudit, et pabulo reficit, cautos pariter et fortes contra tentationes facit, sicut recte in Job legitur: *In fame eruet te de morte, et in bello de manu gladii [n: (Job V)]*, ut dum verbo Dei reficiuntur, in bello tentationis non superentur. Quoties ergo tentationibus inimici resistimus cumque [0470D] confutamus, tam ex Scripturis edocti quam a Deo adjuti, toties enim percutimus et vulneramus, et retorquetur in eum poena quae nobis infligeretur si ab eo vinceremur: haec Scripturae documenta ac testimonia propugnacula sunt quibus miles Christi se munit et tuetur.

## CAPUT XXII. *De vera perfectione et exemplis perfectorum.*

*Mille clypei pendent ex ea [n: (Cant. IV)]*. Clypei virtutes sunt quibus contra vitia seu tentamenta defendimur. Per millenarium vero earumdem perfectio designatur. Si enim fundatae fuerint virtutes in anima, perfecte se despicit, et vere humilis est, minus laeditur vel gravatur, robur non habent contra hanc vitia, seu tentamenta, et qui perfecte se [0471A] despicit, et vere humilis est, minus laeditur vel gravatur, si contemptus habeatur. Superbiae enim jaculo non perforatur qui in humilitate fundatus humilitatem exaltationis intelligit, et de contemptu vel abjectione gloriatur sicut scriptum est: *Glorietur humilis in exaltatione sua [n: (Jac. I)]*. Qui enim inimicos diligit, invidiae aditum obstruxit; quia invidia non penetrat pectus quod charitatis perfectione munitum invenerit, nec injuria aliquatenus commovebitur, qui virtute patientiae fundatus etiam de opprobriis laetatur. Item, sua quaerere non potest qui per charitatem sua aliis cupit esse communia. In caeteris virtutibus munitus est miles Christi ut contrariis vitiis obviare possit, et qua parte illum impugnant in ea parte virtutibus repelluntur, et [0471B] repulsa resiliunt. Mille itaque clypei pendent in hac turri, cum omnes virtutes homo obtinuerit et perfecte assecutus fuerit, ut nulla parte vitiis ac tentatori locus patere possit. Quantum enim in aliquo indomita sunt vitia, ut carnales appetitus, tantum erga eum potentiora sunt, et robur habent vitia ad impugnandum eum. Cum vero devicta fuerint et mortificata, et contrariis virtutibus illuminata, tunc si forte tentant, vel impugnant illico resiliunt, nec praevalere possunt. Qui vero in virtutibus infirmatur, et vitia quidem nondum edomuit, in seipso gerit unde tentetur et infirmus sit. Hinc est quod apostolus dixit unumquemque tentari a concupiscentia sua [n: (Jac. I)], sibi videlicet adhuc insita, nec plene devicta. Donec enim virtus ac vitium in homine [0471C] certant, nec quietum locum virtus obtinet, necesse est hominem multis tentationibus concuti ac fatigari, et nunc superiorem, nunc inferiorem esse. Cum vero virtutes perfecte possederit, tunc carnalitatem perfecte premit, et ejus incursus superat, ac repellit. Haec itaque signa sunt perfectionis, si vitia ita subegerit, ut tentatus sive a carnis concupiscentia, sive gula, sive voluntate propria, sed propinquorum affectu, vel carnali aliquo motu robustum se contra haec sentiat, et facile sub se haec comprimat. Item perfectus vir regitur ratione, imperfectus vir saepe sensualitate ducitur, et ab hac aggravatur. Debet enim perfectus vir caput esse membris, id est sensualitatis, et hanc sub se habere et ratione comprimere. [0471D] Ut autem hanc regat et comprimat, ideo illuminari et roborari hanc oportet a Christo, ut motus carnales cognoscere possit et cognitos refrenare. Si enim Christus caput sit viri, et rationem regat, vir quoque, id est ratio inferius suum, sensualitatem videlicet consequenter regere poterit, et quantum spiritum Christi acceperit, tantum ad hanc comprimendam vires habebit. Perfectus ergo est qui virtute spiritus et voluntates carnis, et voluntatem cordis potenter comprimit. Item haec, scilicet, signa perfectionis, si de bona conscientia non de falsa justitia, vel praesumptione fidei procedant, mortem habere faciunt in desiderio, et vitam in patientia propter Deum et fraternam utilitatem. Quia igitur talis est miles Christi qui praedictas virtutes [0472A] atque perfectionem assecutus est, turri quae mille clypeis munita est comparatur. In qua turri omnis armatura fortium esse adjungitur, fortium armatura est sublimis operatio bonorum, et eorumdem exempla virtutum, hac armatura se studet miles Christi munire, qui vitam propriam studet horum exemplo reformare. In his videt quisque quales labores cordis, et afflictiones, qualesque pertulerunt tentationes, quam viriliter decertaverint, et voluntates fregerint, et in praeceptis adimplendis laboraverint. Quanta in eis fuerit vitae munditia, cordis puritas, et omnis perfectio virtutum. In solitudinibus, seu in monasteriis quanti fuerint qui nunquam pane sunt saturati, nunquam somno plene refecti, nunquam vestibus calefacti, nunquam lecti suavitate oblectati, [0472B] quia cum his egentes et afflicti essent, virtutum perfectione et gratiae plenitudine divites, daemonibus imperantes, infirmos curantes, et mente in coelo conversantes. Horum omnium et caetera exempla sunt fortium arma, quae miles Christi penes se habet, quibus utitur, armatur, munitur contra hostes animae, contra mundum, contra seipsum. Qui exempla haec penes se habuerit, qui tales semper attendit otio tepere non potest, nec inermis ac dissolutus ante hostes perire. Habent quoque mali arma sua, membra scilicet, quae exhibent arma iniquitatis peccato. Oculis namque vident ad concupiscendum malum, lingua utuntur ad detrahendum, convitiandum, vel ad vana, vel inutilia loquendum, aures habent prurientes ad audiendum [0472C] nova, sive nocua, pedes eorum ad malum currunt, et manus operantur iniquitatem, quorum dextera dextra est iniquitatis. Denique corde simul et corpore militant peccato, ac per hoc diabolo; horum arma non muniunt, sed occidunt, tantoque gravius his armis aliquis vulneratur, quanto talibus familiarius jungitur. Qui enim malis sociatur et eos attendit, a bono separatur.

Duobus quippe modis nocent, quia exemplo corrumpunt, et falsa laude seducunt. Quia enim bonum ignorant, optimum illum praedicant qui non fuerit, et illum bonum, qui fuerit malus nimis, quorum laudibus dum afflictus fuerit aliquis, paulatim sui cognitione privatur, et talem se credit qualem [0472D] se audit. Sentit enim de se, non secundum proprii cordis testimonium, sed secundum judicium eorum qui de se sic vel sic opinantur. Unde plurimi de seipsis falsa opinione moventur. Quae enim prae oculis sunt, ad haec facile animus inclinatur, ut haec attendat, vel secundum haec sentiat. Unde necesse est ut magis oculis cordis studeat fortes et perfectos inspicere, et eorum virtutes sive facta coram se ponere et attendere. Malos si attendit et eorum judicio se credit, decidet et seducetur, et ad deteriora devolvetur, bonos si cogitat, humiliabitur et ad bonum promovebitur. A malis ergo sive dissolutis debemus animo alienari, et hos (quamvis juxta positos) ignorare, ab eorum consideratione aspectum avertere, cordis vero oculis bonos inspicere, et eorum conversationem [0473A] considerare atque virtutibus studere. Inter hos debemus mente conversari quorum conversatio in coelis est, et ita, juxta quod scriptum est, ambulare cum bonis. Si cum bonis talibus assidui sumus, et hos quasi notos sciamus, et desiderio atque amore eis sociemur, utique assimilabimur, ut cum sanctis simus sancti, cum robustis perfecti. Hoc ergo modo nos debemus ad eos conferre, et eorum ad nos exempla transferre, et quasi arma quibus spiritualiter militemus penes nos collocare. Ita cum his conversatur miles Christi, et, sicut in Job legitur inter lapides commoratur [n: (Job VIII)], lapides utique vivos atque ad structuram coelestem pertinentes, firmos, atque quadratos, sectis et amputatis vitiis et carnalitate. Cum his corde ambulat, [0473B] inter hos commoratur, non inter lapides terrenos, homines, scilicet carnales qui de terra sunt et terra loquuntur, et terreno more agunt atque sentiunt. Inter hos commoratur qui eorum favoribus vel moribus delectatur. Bonus autem inter lapides commoratur cum quibus sibi pactum est, sicut ad Job dicitur: *Cum lapidibus regionum pactum tuum [n: (Job V)]*. Cum lapidibus regionum pactum habet quicunque ad aedificium supernae civitatis pertinet, ut scilicet firmos ac fortes qui per mundi regionem sunt vel fuerunt imitetur et eis assimiletur. In hac ergo turri, viro videlicet perfecto omnis armatura est fortium, id est exempla et opera viriliter in Deo certantium. Horum constantiam in laboribus, patientiam in adversis, temperantiam in prosperis, [0473C] charitatem erga inimicos, obedientiam in duris, tolerantiam in injuriis, devotionem mentis, sublimitatem contemplationis in memoria collocat, haec cogitat, in his se exercet, haec imitari studet, et horum exemplo in militia spirituali se devotum ac strenuum exhibet: bonorum enim exempla aedificant, instruunt et accendunt. Hanc ergo fortem armaturam penes se habet, et hac utitur, ut meritis horum aequetur, et praemiis donetur.

## CAPUT XXIII. *De pietate bonorum, et maxime beatae Virginis.*

*Duo ubera tua sicut duo hinnuli capreae gemelli qui pascuntur in liliis, donec aspiret dies, et inclinentur [0473D] umbrae [n: (Cant. IV)]*. Hi sunt ubera quos superius collum dixerat, doctores sed et perfecti alios ad bonum admonitione convertentes. Haec ubera lacte replentur charitatis quo juniores et teneriores reficiunt, et quasi matres lactant et alunt. Non habet haec ubera anima adhuc carnalis, donec crescat in gratia, et sanguinem carnalitatis convertat in lac devotionis. Cum vero in gratia creverit, et pietatem conceperit, tunc mater fit, lactat teneros, consolatur desolatos, contumeliis pulsata vel injuriis affecta patientiae et compassionis lac fundit, non sanguinem carnalis commotionis. Quia enim pietatis lacte repleta est, dulcedinem exhibet quam accepit, magis miseriis se laedentis compatitur quam injuria moveatur. Est in eo qui injuriatur nequitia [0474A] cordis, et est miseria animae. Sustinens quoque in se habet unde moveatur ad iram, sive ad clementiam. Si potius indignatur quam compatiatur, carnalis est, et miseriae peccati etiam ipse obnoxius; quia sicut ille peccat per nequitiam, ita iste per iram et impatientiam. Sanguis sanguinem tangit, id est peccator peccatorem. Tactus probat quisque qualis sit. Si ubera haberet tactus, id est injuria pulsatus lac funderet. Cum autem injuriam patitur, et non compatitur; dolet et non condolet, quia pietatis lac non effundit, probat se habere non ubera, nec matrem esse, sed sororem adhuc parvulam et ubera non habentem. Quia ergo anima perfecta desuper accipit gratiam quam aliis refundit, et sic ipsa quoque lactatur, merito hinnulis comparatur, qui ad lac currunt, [0474B] et alta petunt. Surgit enim unde ipsa crescat, et alios reficiat. Duo hinnuli sunt activi et contemplativi, qui utique ad lac gratiae currere non cessant, hoc desiderant, et ad perfectum semper tendunt, et superna petunt. Semper se novos, semper incipientes et insufficientes se reputant, quia ad anteriora se extendunt, donec occurrant in virum perfectum, donec profecto perveniant ad perfectionem; nunquam arbitrantur se apprehendisse, sed apud se dicunt se tantum incoepisse, apud se parvuli semper sunt, id est humiles, et ideo lac gratiae quaerunt, ad hoc tendunt, hoc sugunt: unde quia ad hoc lac indesinenter currunt, hoc percipiunt, et hoc reficiuntur, ac ita dulcedine hujus replentur ut ejus abundantia aliorum inopiam supplere sufficiat. Hi sunt [0474C] hinnuli capreae, id est Ecclesiae, quae alta petere solet, gemelli; quia eadem doctrina reficiuntur utrique, sicut gemelli nutriuntur eodem lacte. Ita enim erudit Scriptura sacra contemplativos sicut et activos, et ideo inveniunt utrique quo spiritualiter nutriantur. Hi autem pascuntur inter lilia. Per lilia quae nitent et odotem habent, munditiam bene viventium et odorem virtutum accipimus. Inter quae pascuntur hi gemelli, quia in munditia bonorum et bono odore conversantium delectantur. De horum salute, pariter et boni exempli odore gaudent, et quod aliis praebent in his laetantur, inter haec delectabiliter reficiuntur. De malorum enim interitu torquentur, de bonorum vero profectu et prosperitate gratulantur quandiu degunt in [0474D] hujus mundi exsilio et caecitate. Et hoc est quod sequitur, donec aspiret dies, et inclinentur umbrae. Donec deficiat ignorantia et miseria praesentis vitae, et luceat dies aeternitatis et divinae cognitionis. Possunt autem haec ubera ad beatam Virginem transferri. Ipsa enim habet duo ubera geminae dilectionis lac fundentia, quia reis impetrat veniam et justis gratiam. Quae ubera sunt sicut duo hinnuli capreae; hinnulos hos intelligere possumus angelos et hominum animas ad regnum jam translatas. Qui bene hinnuli dicuntur, quia montem coelestis habitationis conscenderunt, et divinae contemplationis dulcedine reficiuntur sicut hinnuli et alta petere solent et lacte nutriuntur. Hi hinnuli gemelli sunt capreae, id est Christi a quo pariter capiunt et sugunt lac geminae [0475A] dulcedinis, divinitatis scilicet et humanitatis. Caprea enim est Christus, quia saliit in montibus et transiliit colles. Et ita saltum dedit in uterum B. Virginis. Et de hoc in mundum, et de mundo in coelum, ubi pascit hinnulos istos coelesti lacte. Itaque cum tam angeli quam sanctae animae pro peccatoribus solliciti sint, et eis tam meritis, quam intercessione subveniant, credendum est beatam Virginem tantum in hoc posse, quantum utramque hanc creaturam, imo utraque potior judicatur, quia utraque per hanc reparatur, et angelorum ruina per hanc restaurata est, et humana natura reconciliata. Quid autem mirum si beata Virgo, et peccatoribus reconciliationis, et piis gratiae lac fundit, quae mundum reconciliavit, et ipsam gratiam peperit, imo [0475B] ipsum fontem gratiae qui distenditur per mundum et extenditur usque ad mundi terminum? Est enim beata Virgo paradisus de qua egreditur fons iste, qui deinde dividitur in quatuor capita, quia de corpore Christi quod de ipsa processit, profluxit fons sanguinis qui sacramentaliter inde fluxit in quatuor mundi partes ad abluendum pariter a peccatis, et infundendam gratiam suis. Merito ergo misericordia ejus cursui hinnulorum comparatur, per mundum currit, mundum irrigat et infundit. Hinnulorum velocitati comparatur, quia velocius occurrit ejus pietas quam invocetur, et causas miserorum anticipat; hinnulis vero comparatur, quia dulcedinem bonitatis quam impendit, ipsa desuper sugit. Haec autem sunt ubera tua, o beata, id est pietas, quibus [0475C] miseros lactas, dum misericordiam eis impetras, lactas miseros et ab ipsa misericordia lactaris, ab ipsa percipis quod refundis. Praerogativam singularis gratiae meruisti, quia privilegiata es prae mulieribus, ut non mulierum, sed virgineo lacte alueris nec hominem purum, sed Deum. Unde quam singulare hoc, quia nec primam similem haec visa est nec habere sequentem. Merito ergo tantum posse quantum angeli sancti, et animae sanctorum judicaris, et utrisque compararis. Ad te ergo matrem misericordiae, matrem miserorum clamant exsules filii Evae, clamant ipsae miseriae. Habet enim miseria clamorem, et vallis haec lacrymas: vallis est enim lacrymarum, adeo ut si ipsi miseri non clament, ista [0475D] auribus tuis non insonent. Non possunt haec ante te silere, nec auditum tuum latere, eo quod aures audiendi miserias habeas, et te has scire sit eas audire. Sicut enim ubicunque fuerit corpus, congregantur et aquilae, ita ubicunque fuerit miseria, tua et currit et succurrit misericordia. A Deo pietate replentur ubera tua, ut alicujus miseriae notitia tacta lac fundant misericordiae, nec possis miserias scire, et non subvenire. Et quid mirum, si misericordia affluis, quae ipsam misericordiam peperisti? Carnalia in te Christus ubera suxit, ut per te nobis spiritualia fluerent. Cum enim misericordiam lactasti, ab eadem misericordiae ubera accepisti. Et sicut carnem nostram in te sumpsit, et Spiritum sanctum suum nobis dedit. Cum materiale lac ex te Deus [0476A] suxit, spirituale pariter filiis Dei per te fluere coepit. Ex eo miserorum mater facta es, et miseros alere misericordiae lacte coepisti. Et cum misericordia Dei sit ab aeterno, amplior esse coepit ex tempore. Et cum ex te coepit initium ejus quoque largitas per te sumpsit augmentum. In te ergo concrevit lac divinae misericordiae, et ex te nobis profluxit. Ipsa prius repleta es, et ex te nobis descendit haec abundantia. Unde quia lacte hoc inebriaris, et lac istud nobis fundis, et per mundum pietas tua currit, et miseris occurrit et subvenit, merito hinnulis compararis, et lactentibus haedis, pariterque currentibus assimilaris. Sugunt enim lac istud in divina fruitione, et nobis occurrunt; quia et Dei contemplatione satiantur nobis occurrunt charitate, et subveniunt [0476B] meritis et intercessione. Sed cum tam angeli quam sanctae animae, circa nos sollicitudine discurrant, et nobis succurrant, utrisque compararis, quia tantum tu sola quantum uterque, et super utrosque potes et efficis. Hi quoque hinnuli pascuntur in liliis, quia salutem desiderant adhuc in exsilio degentium, et munda vita, et bonae conversationis odore atque fama reficiuntur, quod est in liliis pasci. Quod utique agunt donec illucescat dies aeternae beatitudinis, et umbrae finiantur, miseriae scilicet praesentis vitae.

## CAPUT XXIV. *De mortificatione, et oratione, et perfecta pulchritudine animae.*

*Vado ad montem myrrhae, et collem thuris [n: (Cant. IV)]*. Mons myrrhae est anima quae mortificat [0476C] membra sua quae sunt super terram, fornicationem, immunditiam, libidinem, concupiscentiam malam, et avaritiam, etc. Sublimis est ista, et merito monti comparanda, quia calcat et supergreditur terrena et infima, et ad superna appetenda et cognoscenda sublevat, quaerens quae sursum sunt, ubi Christus est, et haec sapiens, non quae supra terram. Terrena judicat, et damnat omnia quae sunt in hac mortali vita sciens nihil in hac terrena morientium subsistere vel durabile esse. Myrrham habet dum in se mortificat carnales affectus, et propriam voluntatem, vel quidquid inferius delectare potest. Solent montes esse alti et aridi, sed loca inferiora humida. Montes ergo sunt devoti, [0476D] quia alti sunt per amorem supernorum, et aridi dum in se exstinguunt, et exsiccant humorem carnalium desideriorum. Hos montes visitat Dominus, et non venit ad humida, quia non manet in locis humentibus Deus, sed diabolus. Unde humorem hunc exsiccare nititur devotus quisque omnibus modis, et aqua spirituali desuper infundi. Pro hac expandit manus suas ad Deum, et animam suam sicut terram sine aqua, carnalis videlicet humoris hanc gratiam anima sitire sicut terra quae est sine humore solet aquam desiderare, unde velociter exaudiri meretur, quia deficit spiritus ejus, id est voluntas et appetitus in terrenis atque carnalibus. Arida igitur est terra bonorum, et non habens humorem terrenae dilectionis. Non est sicut terra [0477A] Aegypti, id est, mundi, ubi jacto semine in morem hortorum aquae ducuntur irriguae. Terra Aegypti est cor humanum et tenebrosum, ubi semen jacit qui in carne seminat, et radicem suam in mundanis plantat, ubi carnalis delectationis aquas facile ducit per hortum mentis. In promptu est haec irrigatio, sed quantum ad manum est, tam cito deficit et exsiccatur. Mons vero est mens devota ab infimis delectationibus sicca, imo terra illa montuosa quam Dominus Deus dat suis, quia bonos sublevat a terrenis ad appetenda superna quoties ascendit ad cor altum. Haec terra desuper exspectat pluviam gratiae, et hanc Deus immittere solet a principio anni usque ad finem ejus a principio scilicet a nativitatis tempore usque ad extremum vitae, et infundere superna [0477B] irrigatione. Ad quas aquas anhelant corda bonorum, quia, sicut in Job legitur, radix eorum aperta est secus aquas [n: (Job XXIX)], id est occulta cogitatio, et mentis intentio expensa est ad percipienda fluenta gratiae et dona spiritus. Has aquas sitiunt, et ut has percipere digni fiant a carnalis delectationis aqua arescunt, et vacui sunt. Pro quibus impetrandis etiam ad aquas quae super coelos sunt oratione, et contemplatione conscendunt omnes spiritus videlicet coelestes, qui laudant Deum et torrente voluptatis ejus inebriantur. Quomodo vero non hunc fontem hauriat, et aquas gratiae anima percipiat, quae ad omnes coelestes spiritus aperta est, et se expandit desiderio, et precibus omnes pulsat? Quae si se denique sic dilatet et expandat, ut sicut sibi [0477C] ad omnibus gratiam postulat, ita quoque omni homini hanc desideret, et poscat. Nonne tanto largius hac infundi merebitur, quanto ampliori charitate et ad multos dilatatur? Item cum ad omnes illos spiritus extenditur, nonne singulos quibus custodia humana delegata est complectitur? Cum itaque omnibus spiritibus sinum cordis expandit ut spiritualia dona capiat, et gratiam attrahat, et ad singulos versa vice desiderio extenditur, et quidquid obtinere potuerit vel desiderare hoc eisdem concedatur, et refundatur ad salutem sibi commissorum, merito exauditur, qui intercessores suos et advocatos sic juvat, sicut eorum adjutorium et patrocinium flagitat. Optant enim ipsi sibi commissis, [0477D] misericordiam, et gratulantur collaborantibus sibi circa eorum salutem. Merito talis anima advocatos suos propitios in prece habet, quae tam praestare cupit quam accipere. Merito beata est anima et Deo grata quae ita seminat super omnes aquas, et semen orationis jacit, ut nec terrae inimicorum hoc semen subtrahat, sed pro eis quoque ex charitate intercedat. Multum aperitur radix ejus quae ad hos omnes spiritus expanditur, et ad omnes homines pariter dilatatur, quae ad aquas superiores spirituum ascendit, et omnium hominum necessitates inferius comprehendit: multum aperitur, cum aequalis ad omnes spiritus intentio pro omnibus hominibus dirigitur, et aequaliter omnibus hominibus sicut sibi gratiam obtinere conatur. Cum igitur radix [0478A] animae ita aperitur, et tam multipliciter expanditur, et ad aquas scilicet Spiritus sancti, ad aquas sanctorum spirituum, ad aquas populorum (aquae enim populi sunt) merito multum placet Deo, multum infunditur aqua gratiae, multum dilatatur charitate. Mons sublimis est appetendo superna, myrrham pariter et thus habens, dum in se omnes mundanos et vitiosos affectus mortificat, et devote pro omnibus orat. Unde ad hanc Christus merito divertit, ad hanc venit, utpote pulchram in oculis ejus, et gratam atque adventu ejus dignam. Unde eam commendat, dicens! *Tota pulchra es, amica mea, et macula non est in te.* Minus pulchra est mulier siquidem corporis forma venustatur, sed vultu palleat. Cum vero tam corporis elegantiam habuerit, [0478B] quam genarum ruborem, tunc perfectius decora judicatur. Sic anima cum per dignam poenitentiam a peccatis mundata est et peccati corpus destruxit, quasi corpore pulchra est. Et cum etiam per quotidianam confessionem a quotidianis peccatis sit mundata, et pro his verecundiam patitur, quasi rubore genarum simul decoratur, ut tota pulchra merito dicatur: Et macula non est in te mortalis peccati, nec venialis quoque perseverat, quia se quotidie per poenitentiam et contritionem lavare et mundare non cessat. Quin etiam tanto plenius a venialibus mundatur, quanto magna charitate erga proximos afficitur, et pro eis orando salutem obtinere conatur. Tota item pulchra est quae per opera bona, et virtutes ornatur, et per humilitatem et [0478C] confessionem peccatorum (quibus maculata fuerat) decoratur. Judicando enim peccata sua, et se pro his humiliando non solum a peccatis mundatur, sed et humilitatis ornatum acquirit unde etiam decoretur. Et non est in ea macula, elationis videlicet. Ab hac enim immunis est, dum per desiderium ad majora agenda semper accenditur, et parva reputat quaecunque egerit, dum Salvatoris beneficia, et labores pensans se digne respondere his non posse cognoscit. Tota ergo pulchra est et sine macula, dum etiam hanc malorum memoria decora, et de bonis quae gesserit nulla elatio maculat.

## CAPUT XXV. *De corona beatorum, et quomodo pollutio et alia quaedam sunt mortalia.*

[0478D]

*Veni de Libano, sponsa mea; veni de Libano, veni [n: (Cant. IV)]*. Libanus mons est, in quo crescunt myrrha et thus. Dicitur autem Libanus *candidatio* vel *dealbatio.* Vocat ergo Christus sponsam de Libano, cum per mortificationem peccatorum, et carnalitatis, et devotionem orationis mundatam et candidatam invitat ad supernam remunerationem. Quod autem non solum duplicata voce, sed etiam triplicata hortatur ut veniat, immensitatem desiderii et amoris quem habet ad eam insinuat, et ut trina repetitio immensitatis et firmitatis sit attestatio, funiculus enim triplex difficile rumpitur. Item multiplicata repetitio vocationis et gratulationem indicat qua liberationi ejus de praesenti miseria congaudet. [0479A] Innuit quoque quanto desiderio hanc celerius fieri optet. Iterum enim atque iterum repetita vocatio accelerantis pariter et congaudentis affectum exprimit. Ideo etiam eam toties vocat, ut iterata vocatione magnitudinem felicitatis ad quam vocatur insinuet. Ut etiam trina vocatio Trinitatis indicet fruitionem, quam perceptura est post laborem, quae fruitio est aeterna beatitudo. Et cum eam vocat, etiam ei de quibus remuneranda sit praenuntiat, dicens: *Coronaberis de capite Amana, de vertice Sanir et Hermon.* Amana interpretatur *inquietus* vel *turbulentus,* et significat amatores mundi qui inquieti sunt, pariter et turbulenti. Inquietudo laboris, et fatigatio est in quaerendo mundanas delectationes, et cum eas assequitur quis, non plenam in eis invenit [0479B] satietatem. Non habita haec vexant, et habita non satiant. Nam, dum quis in istis desiderio satisfacere cupit, amplius illud accendit. Unde dicitur, quod remedia peccatorum aegritudines sunt. Quia unde peccando aliquis desiderium ad tempus curat, inde majori desiderio peccandi postmodum aegrotat. Quia ergo non habet satietatem, non praestat quietem, nec in mente quae terrena quaerit Spiritus Dei manet, qui non nisi super humilem et quietum requiescit. Non enim capitur a mente quae inquieta fuerit per terrena desideria, et non illustrat hanc spirituali lumine quae carnali delectatione repletur. Ubi enim a carnalibus cordis vasa vacua non fuerit, oleum spiritus stare ibi non habet. Neque enim venit sive [0479C] permanet Spiritus sanctus in homine quando caro est, id est, carnalis. Cum igitur his desideriis anima inquietatur, pariter etiam turbulenta fit, id est obscura et confusa et a veritatis cognitione aliena. Confundunt enim terrena desideria, et cordis oculos obtenebrant, ut nec vel se homo, vel caecitatem suam, ac miseriam agnoscat. Mens vero bonorum in his delectationibus renuit consolari, et ideo meretur delectari, et gratia illustrari. Damnat enim beatus Job, et maledicit diei carnalis delectationis [n: (Job III)], et vertit hunc judicio suo in tenebras, sive noctem, dum pensat ad quantam deducet caecitatem et miseriam. Per consideratam enim noctem quam sequi considerat hunc diem, destruit ipsum diem, et in se perire facit, et sic [0479D] ad diem gratiae pervenit. Sic noctem vertit in diem, et post tenebras noctis quas damnat, merito sperat lucem, et gratiae percipit illustrationem. Quos igitur terrena delectatio superat Amana sunt, id est, inquieti et turbulenti, et horum caput est diabolus, qui per haec in eis principatur. Cujus suasionibus dum anima devota resistit, nec has respicit, de hoc capite triumphat. Non solum autem de capite Amana, sed etiam de vertice Sanir et Hermon hanc coronandam promittit Christus. Sanir et Hermon montes sunt Judaeae, in quibus leones et pardi habitant. Isti montes significant fetentes per immunditiam et a Deo atque bonorum consortio segregatos per culpam. Sanir enim interpretatur *fetor,* et Hermon *anathematizatio.* De his vero qui [0480A] sunt Sanir, alii polluuntur per actum, alii per cogitationem, alii alicui tentationi vel fragilitati consentientes, vel minus legitime renitentes immunditiae culpam non evadunt. Et actuum quidem immunditia satis patet, nec de his oportet multa dici. In cogitatione vero peccatur mortaliter, vel voluntate peccandi, vel consentiendo delectationi cogitationis, et moram habendo in delectatione. Si enim delectationi cogitationis de mortali consentias, etiamsi actum committere nolis, peccas mortaliter, praesertim si in tali delectatione moram habeas diu postquam hanc ratio deprehendit, et placeat. Si enim duraverit ipsa delectatio ratione non consentiente, vel illam non advertente, mortalis non dicitur. Sic quandoque longior mora venialis est, et [0480B] brevior mortalis, dum advertitur, et non ei resistitur, sed consentitur. Si autem in corpore pollutio aliqua vigilanti contingat, et seminis fluxus, mortale est, nisi contingat ex naturali quadam infirmitate. Si ergo contingat ex delectatione, mortale est, etiamsi non voluntarium sit quando contingit, si culpa mortalis praecessit, familiaritatis, cogitationis, aspectus et hujusmodi, de qua occasionem habuerit morosa delectatio per quam accidit. Quia enim haec fuerunt voluntaria, et per haec morosa delectatio habita, non excusatur ipsum peccatum, etiamsi contra voluntatem contingat. Si quis autem post morosam delectationem de ea contritus fuerit, si postea contingat ei pollutio, et iterum redit delectatio, [0480C] mortale est, quia in ipsa hora contingendi aliquatenus consentit delectationi ut ei contingat. Si enim non consentit, veniale peccatum est, quia non contingit mortale peccatum, nisi voluntarium. Aut ex infirmitate contingit, et tunc veniale est, aut nullum peccatum, si nulla ibi fuerit delectatio. Potest enim contingere ex infirmitate, et tamen aliqua ibi est delectatio quae tamen sit venialis. Si quoque dormienti contingat ex culpa aliqua quae mortalis sit, mortale erit. Sed si contritio interveniat, veniale est, quamvis occasionem exinde habeat, quia abolita est per contritionem.

Simile est de furioso, et ignorante, et omittente. Quando enim furiosus in furia constitutus occidit, vel fornicatur, vel aliquod mortale facit, quamvis [0480D] tunc non habeat sensum discernendi quae facit, mortaliter tamen peccat, si in ipsam furiam culpa sua incidit, et in voluntate peccandi mortaliter fuit, et ita ex praecedente culpa reus fit; sic dormienti ex causis praecedentibus pollutio est mortalis. Sic est de ignorante; quia, quamvis in hora sciendi quod debet nolit ignorare, tamen reus est, quia prius scire contempsit cum scire potuit. Et de omittente quando omittit quod debet, quia potuisset se ad faciendum sollicitum exhibui se, et sic tempore faciendi non omittere. Sanir ergo sunt fetentes quos polluit diabolus, sive in opere, sive in cogitatione, qui repere legitur pectore et ventre. Hermon vero, qui interpretatur *anathematizatio,* significat illos qui sunt anathematizati, id est, propria [0481A] iniquitate a Deo separati, et alii propter manifesta peccata ab Ecclesiae societate per excommunicationis sententiam exclusi. Et de primis dicamus qui per mortalia peccata a Deo disjunguntur. Omne mortale committitur agendo contra praecepta, vel contra conscientiam. Quidquid enim conscientia dictaret mortale, etiamsi veniale esset, qui hoc contra talem conscientiam faceret, mortaliter peccaret, dicente Apostolo: *Omne quod non fit ex fide,* id est contra conscientiam, *peccatum est [n: (Rom. XIV)]*, et quod contra conscientiam fit, aedificat ad gehennam. Caetera quae fiunt mortalia, contra praecepta fiunt.

## CAPUT XXV. *De corona beatorum, et quomodo pollutio et alia quaedam sunt mortalia.* (cont.)

Sunt autem quaedam peccata quae semper sunt mortalia, sicut sunt odium, idololatria, veneficium, maleficium, fornicatio et hujusmodi. Ira vero, impatientia, [0481B] tristitia, avaritia, gula, superbia, inanis gloria, detractio, et multa talia non semper sunt mortalia, nisi videlicet in his aliquis peccet per gravem contemptum, vel faciat contra praeceptum, id est contra dilectionem Dei et proximi. Ira enim non est mortalis quando aliquis movetur circa proximum voluntate et consensu nocendi ei in persona aut in facultate, aut in fama, quia tantum primos motus iracundiae incurrit. Et ideo sol non occidit super iracundiam ejus [n: (Ephes. IV)], id est Christus. Simile est de omnibus aliis motibus citra voluntatem, et consensum faciendi contra dilectionem Dei et proximi. Per impatientiam peccatur mortaliter, quando sic per eam exceditur ut virtus patientiae penitus relinquatur. Per tristitiam, cum ita superatur [0481C] aliquis, ut nullatenus se in Deo consoletur, sed omnino consentit. Per avaritiam, cum tanta est tenacia ut in arcta necessitate proximo non subveniat, et danda retineat. Per gulam, cum per consuetudinem vel frequenter in crapulam vel ebrietatem labitur aliquis, et infirmitatem suam in hoc expertus non sibi cavet, nec se moderatur, vel cum per ardorem concupiscentiae cibi aut potus sicut Esau superatur. Et iterum his quandoque modis praepropere, laute, nimis ardenter, studiose. Per superbiam, vel inanem gloriam, cum aliis se praefert, et humanum favorem dilectioni Dei praeponit. Detrahendo quoque, vel publicando peccatum alterius per invidiam tunc peccatur mortaliter, vel [0481D] quando dicuntur alia per quae nocere intendit personae, aut famae, sive cum bonum statum alterius nititur aliquis depravare. Veniale quoque per contemptum fit mortale, sicut dicit Augustinus, nullum peccatum adeo peccatum veniale est, quod non fiat mortale dum placet, si videlicet ita placeat quod illud committeret homo, etiamsi mortale esse sciret, vel veniale fit mortale per occasionem, quia per multitudinem venialium venitur ad mortale committendum. Quandocunque ergo peccatur mortaliter, tunc vel fit contra conscientiam, vel per contemptum, vel contra aliquid quod praeceptum est, vel prohibitum. Donec itaque primi motus intantum procedant ut contra aliquod horum fiat, non peccatur mortaliter. Sed cum eis ita consentit aliquis, [0482A] ut in uno eorum offendat, tunc primum mortaliter peccat. Quocunque autem modo praedicto peccent perversi, anathematizati sunt, et a Deo separati per mortale. Qui vero nominatim fuerint excommunicati, sunt excommunicati majori excommunicatione, et vitandi sunt in oratione, in mensa, in salutatione. Non enim potest orare aliquis in ecclesia talibus praesentibus occulte nec palam. Innocentius tamen dicit in contrarium. Potest tamen extra ecclesiam praesentibus eis, sive audientibus. Pro talibus quoque orare potest occulte, non manifeste, vel aliquo audiente. In his tamen possumus communicari eis quae pertinent ad eorum absolutionem et salutem. Et si aliquid deberent alicui, potest ab eis repeti et possunt conveniri, non convenire. [0482B] Sunt itaque perversi Amana, id est inquieti per amorem terrenorum, vel Sanir, id est fetentes per immundam vitam, sive Hermon, id est anathematizati per peccatum, sive excommunicationis sententiam. Caput autem sive vertex eorum est diabolus, qui ad hoc tentando eos inducit, et per hoc in eis principatum gerit, cujus suasioni, dum devotus quisque resistit ne peccatis implicetur, de hoc capite quia triumphat coronatur. Leones quoque et pardi sunt daemones; quia nunc, aperta iniquitate, saevientes quosdam decipiunt, nunc blandis consiliis et variis fraudibus rectos seducunt, sicut et leones feroces, et pardi vario colore respersi sunt. Horum leonum, seu pardorum habitatio sunt iniqui, quorum perversos mores et peccata dum boni [0482C] non imitantur, sed fugiunt, et interdum tales exemplo et doctrina ad bonum convertunt. De his montibus et cubilibus leonum atque pardorum coronantur, et aeternis praemiis donantur.

## CAPUT XXVI. *De beatae virginis Mariae integra et perfecta pulchritudine.*

*Tota pulchra es, amica mea, et macula non est in te [n: (Cant. IV)]*. Beata Maria virgo tota pulchra fuit, quia sanctificata in utero. Ab utero quoque egressa nec mortale unquam nec veniale commisit. Et ante conceptionem quidem Filii Dei prius per gratiam custodita est a peccatis, post hanc vero ita confirmata est ex virtute Altissimi, obumbrata [0482D] et roborata, ut peccatum omnino committere non potuerit. Ex quo templum Dei facta est, ita privilegiata est ut nullatenus aliqua macula potuerit deturpari. Tota item pulchra fuit, quia plena gratia, ut nec ullum vel minimum veniale in ea fuerit quominus in ea locum gratia habere potuerit. Cum enim aliquis aliquod veniale committit, tunc non meretur, nec augetur in eo gratia. Tota ergo fuit pulchra quam totam possedit gratia, quia nullum in ea locum habuit peccatum. Habuit quoque virtutes sine perturbatione vel passionibus vitiorum, et has possedit amore earum delectata et gratia adjuta. Ideo in ipsa virtutes erant perfectae, et in continuum usum transfusae, ut nihil aliud quam bonum saperet, vellet, vel sentiret. Talis [0483A] fuit in virtutibus, tanta quoque fuit ejus charitas, ut non solum ad ejus gentem (Judaeos videlicet) extenderetur, sed has ignotas et notas, ad omnes denique homines, ad hos omnes charitas ejus dilatata fuit, pro his sollicita fuit, pro his indesinenter oravit, pro his orando exaudita fuit, dicente ad eam angelo Gabriele: *Invenisti gratiam apud Deum [n: (Luc. I)]*, scilicet, quam quaerebas. Omnium salutem desideravit, quaesivit et obtinuit; imo salus omnium per ipsam facta est, unde et mundi salus dicta est. Tota ergo fuit pulchra, quia mundata in utero, et deinde in sanctitate munditia confirmata, fomite peccati primo in ea sopito, ut non peccaverit, et tandem exstincto, ut peccare deinceps non potuerit, angelicam denique in terra adepta est puritatem, [0483B] et Dei similitudinem in virtutibus et sanctitate ac morum perfectione, justa, pia, prudens, modesta, misericors, sancta mente et corpore. Merito ergo praedicatur pulchra, quae et divinam et angelicam similitudinem in terris est adepta. Et quia humilitas locus est gratiae Dei, adeo ut tantum gratiae capax sit aliquis quantum fuerit humilis, sicut virtutem hanc perfecte et totam possedit, ita totam eam gratia implevit, totamque decoravit. Haec est ergo interior pulchritudo mentis. Exterior quoque fuit decor castitatis, candor virginitatis. Tota quoque lucida fuit opere nil tenebrosum habens vel sinistrum, sed totum lucidum et perfectum, ut aliorum aspectibus pateret et exemplo luceret, induta vestitu deaurato virtutum et circumdata varietate meritorum. [0483C] Talem Rex coelestis concupivit tam decorae, sic vestitae sol justitiae se infudit, et in ea se carne vestivit. Nec mirum si lucida fuit quam splendor gloriae implevit, si pulchra fuerit quam splendorem lucis in se suscepit. Non quoque dubitandum amoris ignem et interiorem candorem exterius etiam in ea lucere, ut quae puritatem angelicam habuit, vultum etiam angelicum habuerit. Tota ergo pulchra merito dicitur, quia pulchra facie fuit, pulchra mente et corpore. Quae etiam ipsis principibus tenebrarum terribilis fuit, ut ad eam accedere, eamque tentare non praesumpserint. Deterrebat enim eos flamma charitatis, incendebant orationes et fervor devotionis, stupebant immunem a peccatis. Nemo enim [0483D] tam sanctus qui maculam non habuerit, et defectum praeter ipsam. Luna enim quae nocte splendet, et stellae non sunt mundae in ejus comparatione, id est hi qui vitae sanctitate lucent ut luna vel stellae, in nocte hujus vitae obtenebrantur in ejus comparatione. Obtenebrantur enim stellae, id est sancti, caligine humanae culpae, sed B. Virgo tota pulchra fuit, quam totam illustravit, et perfudit sol justitiae, ut nec maculam habuerit, nec tenebras culpae.

Super haec martyrio decorata fuit. Ipsius enim animam pertransivit gladius, non materialis, sed doloris. Quo martyrio gravius passa fuit quam ferro. Quanto enim incomparabiliter amavit, tanto vehementius doluit. Unde sicut non fuit amor sicut amor ejus, ita nec fuit dolor similis dolori ejus. In martyribus [0484A] magnitudo amoris dolorem lenivit passionis, sed beata Virgo quanto plus amavit, tanto plus doluit, tantoque ipsius martyrium gravius fuit, unde quia plus omnibus dilexit, et juxta magnitudinem amoris erat vis doloris, gravius passa fuit mente quam martyres carne. Pulchra ergo fuit beata Virgo virginitatis decore, pulchra confessionis laude, et caeteris omnibus pulchrior qui sancte vixerunt, pulchra martyrii palma, et sine omni macula. Quia igitur tam pulchra, tamque multipliciter decora, merito de Libano vocatur, id est de candidatione. Quae etiam coronanda dicitur de capite Amana, Sanir et Hermon, de principe videlicet hujus mundi principante mundi amatoribus, et per munditiae fetorem, sive per alia peccata a Deo separatis, hunc mundi [0484B] principem, et caput iniquorum beata Virgo superavit, calcavit et vires ejus contrivit, dum perfectam munditiam servavit in corpore et humilitatem in corde, ut nullum locum rependi, vel in pectore ejus, vel in mente habere potuerit mulier ista fortis cujus pretium procul est, et de ultimis finibus, illum pariens qui fortem armatum debellaret, atrium suum (id est mundum) pacate possidentem. Quae beata, dum ab eorum cordibus quos vel aperte saeviendo dejecerat, vel occulta et varia fraude tectus deceperat, meritis et intercessione sua liberavit, de cubilibus seu montibus leonum atque leopardorum coronari perhibetur.

## CAPUT XXVII. *De spirituali visu, et quomodo Deo placeat cura propriae salutis, et alienae.*

[0484C]

*Vulnerasti cor meum, soror mea, sponsa; vulnerasti cor meum in uno oculorum tuorum, et in uno crine colli tui [n: (Cant. IV)]*. Duo sunt visus sive oculi: unus quo superna contemplamur, alius quo transitoria atque terrena. Illum quo superna videntur Salvator aperire venit, sicut ipse dicit: *In mundum hunc ego veni, ut qui non vident videant, et qui vident caeci fiant [n: (Joan. IX)]*. Pro hoc illuminando ad nos venit, vulnerum aperturam et mortem sustinuit, ut lumen hoc nobis aperiret, et ad cognitionem salutis vivificaret. Unde quantum oculum hunc, contemplationem scilicet salutis nostrae et desiderium amet his verbis exprimit, dicens: vulnerasti cor [0484D] meum. Ac si dicat: O anima, quae soror mea dici meruisti, ex quo carnem sumendo me tibi fratrem feci, et quam sponsam elegi cum te mihi in amore et voluntatis unitate conjunxi, in eo quod aeterna potius quam terrena cordis oculis vides et quaeris, tantum me laetificas et grata fis, ut amor tuus cor meum vulneret et nimietate sua penetret. Fortis erat ad te dilectio mea quasi mors. Unde pro te mori volui, et dura corporis vulnera pro te suscipere, ut suavia amoris a te reciperem. Illa igitur cogitatio, et in illorum apertura oculum cordis defigens aperis hunc ad amorem pariter et cognitionem. Amor enim notitiam aperit, ut dum Salvatorem tuum amas, etiam salutem quam tanta charitate, et sui ipsius pretio comparavit immensam, et merito appetendam [0485A] intelligas. Amans itaque me quia pro te haec pertuli, amare quoque incipis gaudium quod tibi amavi atque praeparavi. Et sic per visibilia humanitatis meae ac laboris, pervenis ad videndum et comprehendendum invisibilia aeternorum; de me ad videndum me transfers contemplationem; de me non habente speciem vel decorem ad meam in supernis gloriam et majestatem, ubi talis sum ut etiam angelis delectabilis sim ad spectandum. Spiritualis ergo visus tuus, et salus tua est contemplatio mei amoris meaeque fruitionis. Ego enim Salvator tuus sum, et salus, et qui pretium tuum fui, praemium ero, et gemina mei visio aeterna est beatitudo. Hunc spiritualem visum, et salutis tuae desiderium vehementer in te diligo, hoc uno solo oculo, id est contemplatione [0485B] unica et singulari tuae salutis, et mei amoris atque fruitionis cor meum vulneras, et in uno crine colli tui. Collum caput et membra conjungit. Collum itaque mihi es, dum animas convertere et mihi conjungere studes. Unus crinis colli est unica cogitatio, et praecipua intentio qua circa hoc laboras. In hac gemina sollicitudine et cura tam propriae salutis quam alienae, amorem meum specialiter tibi vindicas, et ad intima cordis mei penetras. Placet quoque mihi, et singulariter me tangit simplex intentionis oculus quo nihil contra me, nihil praeter me quaeris. Per hoc enim toto corpore lucida es, id est bono et sincero opere, ut merito lauderis, et amore tuo cor meum vulnerare didiceris.

## CAPUT XXVIII. *De laude geminae compassionis, et dulci doctrina.*

[0485C]

*Quam pulchrae sunt mammae tuae, soror mea sponsa, pulchriora sunt ubera tua vino, et odor unguentorum tuorum super omnia aromata [n: (Cant. IV)]*. Duae mammae duplex est compassio, corporalis et spiritualis. Has habet anima, quando corporum necessitate, vel aliqua adversitate laborantibus compatitur, sive in aliquo peccato, vel tentatione positis consolationem et orationem impendit. Haec ubera habet quando novit gaudere cum gaudentibus, et flere cum flentibus, infirmari cum infirmis, uri cum scandalizatis. Pulchrae sunt mammae illius animae quae omnibus ex affectu compatitur, et nullius dolores sine cordis dolore potest praeterire. Bene autem per unum [0485D] oculorum spiritualiter videt illud quo etiam spiritualiter circa proximos movetur. Nam qui Deum diligit, etiam proximos ex charitate complectitur. Quia bonitati appropinquavit, pietatis viscera accepit, ut sic ad alios moveatur et charitate sicut Deum didicit amare. Item sicut unicum habet respectum ad salutem suam et ad Deum, item ad proximos suos unum habet motum, pietatis videlicet non commotionis vel rancoris. Merito haec ubera habens anima pulchra est, et aspectibus Christi placet habens charitatem quae peccata sua operiat, et misericordiam impendens alienis peccatis, ut misericordiam ipsa consequatur, de quo in Job legitur: Visitans speciem tuam non peccabis. Species nostra est proximus noster, in quo inspicimus quid nos sumus. [0486A] Quem cum ita per compassionem visitamus, non peccamus, id est a peccato immunes sumus, quia per hanc pietatem a peccatis mundamur. Plene etiam a peccatis munda fit anima, quae non solum a proximo per rancorem aliquem, vel temerarium judicium atque suspicionem peccatum non attrahit, sed insuper compatiendo de commisso indulgentiam percipit. Merito ergo commendatur quae per pietatem et a peccato mundatur, et meritis simul ornatur. Cujus ubera pulchriora vino dicuntur. In vino rigorem justitiae possumus accipere qui plurimum Deo placet et animam ornat, magis tamen hanc misericordiae viscera commendant et decorant. Sicut enim oleum caeteris liquoribus supernatat, et splendorem suum praefert, ita misericordia superexaltat judicium, eique [0486B] praefertur, et potior est; ita ut justitia non aliquod jus exercere debeat, aut judicium donec ista suum plenius impleverit, nec operari valet quidquam justitia nisi in hujus residuis, merito in tantum misericordia praeeminet et dignior est, ut officium possit suum exercere, si adfuerit discretio absque culpa, justitia vero exercere suum non possit, nisi misericordia mediante. Merito ergo pulchra praedicantur et commendantur ubera in sponsa, quia per hoc ad Dei similitudinem tantum proficit, cui proprium est misereri et parcere, quantum ipse novit perfecte compati et subvenire. Et odor unguentorum tuorum super omnia aromata; hujus suavitatis fragrantiam, et unctionis spiritualis quam tam benigne afficitur ad omnes, condolet, gemit, orat et [0486C] subveniri cupit in naribus superni sponsi, suavis omnium virtutum, operibus redolet, et placere cognoscitur. Charitas enim mater est omnium virtutum; unde non immerito virtus haec quae de illius radice procedit, judicio praecellere et boni odoris famam meretur anteferre. Talis est sponsa in corde qualis etiam est in ore et opere.

Subditur: *Favus distillans labia tua, sponsa; mel et lac sub lingua tua, et odor vestimentorum tuorum sicut odor thuris.* Favus distillans sunt labia devotae animae, quia spiritualis dulcedinis liquore fluunt, et aliis ad aedificationem hunc fundunt. Hunc favum congerit anima de diversis Scripturae floribus; hos perquirit, his insidet, de his suavitatem [0486D] spiritualis dulcedinis extrahit et elicit. Scientiam inflantem segregat et contemnit, aedificationem potius perquirit, suave olentes sententias, non pomposam eloquentiam eligit. Sanctorum quoque exempla et dicta spiritualia investigat et mente perlustrat, qui utique flores erant, et sicut palma florebant. Horum sicut sancta erat vita, ita dulcia et suavia erant quae proferebant, vel docebant ad hujusmodi flores pervolat; ab his spirituale mel colligit, sed praecipue de flore illo singulari, id est flore qui processit de virga Jesse, flore campi et non horti. Hujus odor floris est sicut odor agri pleni, quem benedixit Dominus. Plenus est hic ager in quo habitat plenitudo divinitatis, in quo sunt omnes thesauri sapientiae et scientiae, in quo florent justi, et [0487A] in quo fructificant tam in bona vita quam in sacra scientia. Hic est ager floridus, imo plenus floribus in quo tot sunt flores, quot justi in bono fructificantes, et extra quem non est florere, sed arescere. Ad hunc agrum floridum, et plenum quasi apis prudens pervolat sponsa, in hujus floris odore currit, ad hunc desiderio pergit, huic amore atque fide inhaeret, de hoc precis importunitate sugit mel gratiae, de hujus plenitudine accipit gratiam, per hujus spiritum diffunditur charitas in corde ejus, et pietatis accipit ubera, atque in labiis ejus diffunditur haec gratia, ut supernae dulcedinis saporem spiret et aliis propinet. Mel quoque et lac habet sub lingua, id est refectionem robustorum et consolationem parvulorum, solidum cibum perfectorum et [0487B] lac tenerae doctrinae infirmorum. Praegustavit enim dulcedinem futurae vitae, ubi reficientur animae divinitatis Christi fruitione et humanitatis ejus lacte. Illius beatitudinis praelibationem degustavit, quia rivulis fluminis mellis et butyri reficitur, de quibus in Job legitur, quod eos hypocrita et fictus non videbit [n: (Job XX)], id est non intelliget, vel gustabit. Haec gemina dulcedo quasi fluminis impetus laetificat civitatem Dei supernam, sed ejus rivulos bonos adhuc peregrinos et exsules visitat, et leniter infundit et recreat. Ex hac abundantia habet anima ubera quibus perceptam suavitatem proferat, quae tanto plus sapiunt et aedificant, quanto datum est ei discere haec in experientia, et docere ex sententia. Et odor vestimentorum ejus [0487C] sicut odor thuris. Vestimenta animae sunt opera quae in charitate sunt, vel fiunt, quibus vestiti, et non nudi inveniuntur ante Deum electi. Quae vestimenta sunt sicut odor thuris, quia sic bonum odorem de se mittit bona operatio sicut devota oratio. Si enim propter occupationem utilem aliquis intermittat, ipsa occupatio vice orationis reputabitur, ut, juxta Apostolum, sine intermissione oret qui semper bene operatur.

## CAPUT XXIX. *De gemina conclusione animae, et occulto martyrio.*

*Hortus conclusus, soror mea sponsa, hortus conclusus, fons signatus, emissiones tuae paradisus malorum punicorum cum pomorum fructibus* [0487D] [n: (Cant. IV)]. Hortus est anima in qua excoluntur virtutum plantaria, et spiritualium studiorum gemina. Hic hortus tunc foditur, dum in ea vitia radicitus exstirpantur, et mores convertuntur. Qui etiam tunc altius foditur, cum naturam vitiorum et origines cognoscere studet homo. Nunquam enim tepidus operator, et naturae vitiorum ignarus poterit bene mortificare vitia. Fodienda est ergo divinae passionis memoria, et clavi illi quibus impii foderunt manus et pedes Domini eam confodiunt, dum horum memoriam habemus, et huic dolori condolemus, et proinde de peccatis nostris dolemus, qui tantis beneficiis ingratos recolimus nos. Talis itaque dolor vitia expellit et reprimit, ut in nobis praevalere vel nocere non possit, dum his [0488A] consideratis vehementer dolemus. Quem dolorem, dum amor Dei comitatur, ex hac gemina concussione compunctio generatur, quae, dum cor emollit, etiam virtutes proficere facit. Hic hortus conclusus est sera silentii. Per silentium enim excolit in profectu et justitia, quia cultus justitiae silentium requirit. In quo se cohibet, non solum a noxiis, sed etiam ab otiosis et superfluis, quia per minima pervenitur ad majora, et per otiosa decipitur mens, et extra se ducitur, sicut dicit Gregorius. Quot supervacuis verbis mens a silentii sui censura dissipatur, quasi tot rivis extra se ducitur. Ut ergo in se remaneat et se videat, se cognoscat, se corrigat, ab otiosis et superfluis verbis se reprimit et temperat. Auditum quoque et visum concludit, ne introrsus [0488B] trahant quod mentem inquietet vel maculet. Et his fenestris seras ponit, quia per has mors ingredi solet. Cavet enim ne superetur a curiositate videndi sive audiendi, quia per horum delectationem a virtute spiritus enervatur, et tantum servus fit peccati quantum a peccato superatur. Non enim semper violenter vel repente per has fenestras mors irruit, sed etiam paulatim, et per parvam in mente negligentiam irrepit. Quia sentina neglecta ita navem sicut fluctus irruens submergit. Haec enim usu pulverem in mentem congerunt quo foedatur et obscuratur, et paulatim ab his superatur, ut a vigore suo deficiat, et tandem libenter toleret quod negligenter toleravit. Ita qui parva negligit paulatim decidit [n: (Eccli. XIX)]. Cura quoque rerum exteriorum [0488C] cor urit, et germina virtutum suffocat ne prodeant et cogitationum terrenarum multitudo si hortum hunc irruperit bestialiter conculcat.

Haec igitur excludit devota anima, et contra hujusmodi hortum suum concludit. Quia vero secundo conclusus dicitur hic hortus, aliam quoque ejus conclusionem considerare debemus, non enim solum ab exterioribus periculis hunc munit et claudit, sed intus se bona sua celat, et hominibus occultat, sciens quod cum bona opera innotescunt et laudantur, mentem resolvunt et enervant. Difficile est enim aliquem laudari et venerari, et non aliquatenus laude sua delectari, vel etiam intus gloriari. Difficile est aliquem servum inutilem se reputare, [0488D] dum bonorum testimonio bonus praedicatur; imo contingere solet ut deceptus laude, magis credat famae quam conscientiae. Qui privatus cognitione propria, interdum ad hanc superbiam caecatus perducitur, ut habere se credat quod non habet. Ita dum beatificatur homo, seducitur et via gressuum ejus dissipatur, ut in antea non ad perfectum tendat, sed consummasse se credat. Occultat vero bona sua anima devota et claudit se contra laudes, ut has non audiat, surda ad has sicut aspis obturans aures suas ne exaudiat vocem incantantium. Incantatur enim anima laudibus, ut mala sua non videat, et de justitia fallaciter se extollat. Ita se claudit et munit fortis, intus vero gratiae praeparat, et cor ad hanc aperit, sicut in Job legitur: *Radix mea aperta est super aquas* [0489A] [n: (Job XXIX)], id est intentio cordis patet per desiderium ad gratiam sancti Spiritus capiendam. Quam tanto citius et plenius attrahit, quanto ad nihil aliud patescit. Tanto enim liberius ad Deum amor ejus dirigitur, quanto delectatione vel impedimento laudis minus impeditur, unam petit, et hanc requirit, ut inhabitet in domo Domini non manufacta, sed aeterna, ut videat voluntatem Domini per cujus impletionem ad illam perveniat, et visitet templum istud in quo dicunt omnes cives illius gloriam. Istud templum visitat meditatione et desiderio. Illius felicitatem et gaudium contemplatur, cujus contemplatione facile laudis gaudium respuit atque a cordis aditu excludit. Hunc ergo hortum sic conclusum fons signatus irrigat; fontem itaque signatum [0489B] intelligentiam videlicet spiritualem Spiritus sancti signaculo impressam et sacrae Scripturae documentis, et Patrum exemplis munitam intellige. Quod enim sapit anima talis et sentit, nec corruptum est a malo spiritu, nec in aliquo a sana doctrina discordat, vel exemplis sanctorum contrarium deprehenditur, vel novitate noxia seu praesumptione est vitiatum. Hoc fonte irrigantur horti hujus plantaria, quia hac scientia informantur virtutes, et bona studia, et proficiunt atque discrete fiunt. Hujus fontis sobrio potu homo in anima vivificatur, et pacem cordis consequitur. Sapere enim secundum spiritum vita est, et pax. Cujus emissiones sunt paradisus punicorum malorum cum pomorum fructibus. Mala punica rubea designant martyrium, quod sit in pace [0489C] Ecclesiae, quo scilicet mortificantur vitia et peccata sanguinea et rubea quasi vermiculus. Martyrium est cum mortificamus membra nostra quae sunt super terram, fornicationem, immunditiam, concupiscentiam malam, avaritiam et caetera mala. Continet autem intus malum punicum grana multa et alba. Sic quoque habet anima in se multa martyrii opera quae hanc mundam et candidam faciunt. Opera enim sunt martyrii quod se per compassionem proximi affligit aliquis, quod laedenti se ignoscit, quod inimicum diligit, quod carnem abstinentia, vigiliis vel aliis laboribus castigat, quod contra tentationes varias laborat, quod voluntati propriae renititur, quod carnis voluptatibus reluctatur. In hujus afflictione [0489D] et labore calicem passionis bibit, et quotidie crucem suam tollit. Haec sunt grana mali punici, quae utique candorem habent, quia animam non solum ornant meritis, sed mundant a poena debita peccatis de quibus poenitens est. Quia enim laboriosa sunt et poenalia, ideo poenam potius delere dicuntur quam alia opera non poenalia. Alio quoque modo animam ornant, quia per haec magis creditur charitas incendi, et sic meritum augeri. Pomorum fructus quos simul praefert hic hortus, sunt alia opera fructifera atque meritoria aeternae vitae, et fragrantia boni exempli atque opinionis odore. Emittit enim cyprum, cum nardo et crocum. Cypri semen sicut semen coriandri album esse dicitur, sicut de manna legitur. Unde merito per candorem quem manna habet, [0490A] coelestis gratiae refectionem designat. Nardus autem de quo Dominicum unctum est corpus, unctionem dilectionis Dei in corde significat, quia sic ungimur, ut tribulationis igne non superemur. Cum gratia nos reficit et replet, contra adversa fortes facit. Crocus quae ardentibus languentium membris refrigerium confert, charitatis hanc virtutem designat, quae ab aestu carnalium voluptatum mentem temperat, et ad desideranda superna gaudia inflammat. Emissiones quoque ejus sunt fistula et cinnamomum cum universis lignis Libani, myrrha et aloe cum omnibus primis unguentis: fistula quae et cassia dicitur, robusti corticis est, et purpurei coloris est, quae ad curandum viscerum molestias valere narratur. Quae recte pro sui brevitate humilitatem significat: [0490B] humiles enim quasi purpureo vestiti colore Dominicae sunt semper memores passionis, semper ad patiendum pro Domino parati. Haec virtus maxime internos peccati motus, et lasciviam, quasi viscerum dolores reprimere consuevit, cum recogitantes quod Dominus pro nobis passus est minus nos pati quam meremur agnoscimus. Cinnamomum ejusdem virtutis figuram tenet: unde per hoc quod fistulae cinnamomum junxit, potest intelligi quod profectui humilitatis iterum atque iterum debemus insistere, et vias hujus virtutis atque modos humiliandi nos investigare. Et quia per hanc maxime gratia obtinetur, sic per eam maxime ad perfectionem pertingitur. Haec autem arbor coloris est subnigri [0490C] vel cinerei, hoc designans quod humiles se peccatores pulverem et cinerem cognoscunt, et existimant oportere ut agant poenitentiam in favilla et cinere: *Fistula,* inquit, *et cinnamomum cum universis lignis Libani.* Sicut fistula et cinnamomum humiles justorum congregationes, ita ligna Libani sublimem eorum operationem demonstrant, haec crescunt in horto bonorum, dum et magna agunt, et apud se humiles semper et parvi sunt. Myrrha et aloe continentiam carnis exprimunt, et horum natura est aromatum, ut uncta ex eis corpora defunctorum minime putrescant. Prima vero unguenta sunt illa, de quibus dicit Paulus: *Aemulamini charismata meliora [n: (I Cor. XII)]*. Pulchre etiam myrrha et aloe cum omnibus primis unguentis junguntur, quia [0490D] dum carnem a lascivia restringimus, consequens est ut majora Spiritus dona percipiamus. Hanc paradisus arborum profert et emittit de radice cordis devotae animae. Hortus bene excultus, virtutes scilicet et spiritualium germina studiorum. Haec est paradisus in qua versatur anima, cujus deliciis et amoenitate delectatur. Hanc paradisum in terra possidet de hac ad coelestem migratura. Primi parentes terrestrem habebant paradisum, post hanc coelestem habituri si mandatum servassent. Sed pro cibo lignorum paradisi spinas, et tribulos per inobedientiam meruerunt. Haec evulsis spinis vitiorum recipit fructus Spiritus, et paradisum virtutum: haec paradisus est justitia, pax et gaudium, in Spiritu sancto delectatio, virtutum gustus et experientia [0491A] divinae bonitatis, praelibatio futurae beatitudinis, spes vitae aeternae. Hanc paradisum emittit hortus devotae animae, et de hoc horto emittitur ad hortum conclusum supernae civitatis Hierusalem. Cujus confortatae sunt serae portarum, omnis exclusa miseria, omnisque inclusa felicitas et beatitudo sempiterna.

## CAPUT XXX. *De fonte animae et aquis vivis gratiae quae fluunt a Christo.*

*Fons hortorum, puteus aquarum viventium, quae fluunt impetu de Libano [n: (Cant. IV)]*. Fons est anima devota quae manat et fluit, semper nova oritur, quia semper in Deo renovatur. Meditatur enim, vel operatur bonum, vel desiderio ad anteriora fertur. Fons iste non cessat ebullire, et erumpere ad Dei [0491B] amorem, ad proprium excrescere, et dilatari ad proximi dilectionem. Non enim per torporem veterascit, sed perfectissime et ad plenum semper excrescit, et de plenitudine qua abundat, inferiores et infirmiores visitat et rigat. Isti sunt horti et sunt conclusi dum se custodiunt a peccatis, et excolunt, et exercent in virtutibus ac bonis operibus. Ad hos quasi in vicino positos, et cognatione spirituali junctos effluit, et qui deviant hos infundit, hos corrigit, hos impinguat, hos consolatur. Et qui plerumque pusillanimitate trepidant dum gratiae profectum minus percipiunt, dum praedicationis, vel consolationis auxilio minus sublevantur, tales visitat anima devota atque perfecta, quia hos modo sublevat consolatione, modo orationis auxilio, modo doctrina [0491C] vel admonitione. Est enim puteus aquarum viventium, profundam videlicet Spiritus sancti gratiam ac scientiam consecuta, quia et in se abundat ut aliis refundere possit. Non sic ille puteus de quo Samaritana hauriebat aquam, ex qua qui bibit iterum sitit. Illius putei aqua peccati est delectatio, quam dum bibit homo, non tam se satiat, quam sitim peccandi in se provocat. Denique, dum sitim sedare cupit, sitis altera crescit. Hic autem puteus aquam vivam continet, quae sitim peccati exstinguat, et in vitam aeternam saliat, quia hic spiritualiter satiat, et ad satietatem aeternam perducit. Altus ille puteus, quia difficile obtinentur cupita, profunditas autem hujus difficultatem hauriendi non facit, sed [0491D] facilitatem. Quanto enim profundius et plenius accipit gratiam, tanto hanc ad manum habet. Profunditas enim fundatio est, et perfectio qua etiam in affectu sic habet bonum, ut illud diligat propter ipsum bonum, et ipso bono delectetur, et bonum faciat, non solum propter retributionem, sed Deo quia bonus est confiteatur. Hic est puteus tertius Isaac quem latitudinem vocavit, eo quod eum Dominus super terram dilataverit, super terram enim dilatatur homo, cum ad gratiae perfectionem pervenerit et, transito timore servili atque initiali, ad filialem dilectionem conscenderit. Primum puteum fodit homo cum terram (id est peccata terrena) ejicit a se timore poenae. Secundum, cum non solum timore, sed etiam amore boni peccata cavet. Tertium, [0492A] cum ex solo amore et malum deserit et bonum facit. Et in duorum puteorum fossione calumnias, et inimicitias sustinet pastorum Gerare, id est daemonum incolatum nostrum videntium. Gerare enim interpretatur *incolatus visio.* Pastores isti pascunt et nutriunt carnales motus in nobis, incolas nos videntes, et advenas super terram, et patria privare conantes. Cum autem ad perfectam charitatem et fervorem spiritualem venerimus, et ad omne bonum ex amore ducimur, tunc contentio cessat in nobis et daemonum impugnatio, quia ad contendendum nobiscum vires non habent, sed ipse fervore spirituali, et amore boni debilitantur in pugna et enervantur. Tunc anima ita dilatatur in charitate et gratia, et ditatur ejus plenitudine, ut de se [0492B] etiam alios infundat. Et ut scriptum est: *De ventre ejus fluent aquae vivae [n: (Joan. VII)]*. Ista gratia Spiritus sancti aquis vivis comparatur; quia, dum replet, vivificat hic animam et ad vitam perducit futuram. Fluunt autem istae aquae impetu de Libano. Libanus qui interpretatur *candidatio,* Christum significat, qui candidus est; quia sine omni peccato, et qui in coelis tanto candore et decore resplendet, ut tam angelorum quam sanctorum gaudium sit ejus contemplatio. Candor est enim lucis aeternae et speculum sine macula Dei majestatis. Candet etiam, et lux est illuminans omnem hominem venientem in hunc mundum. Et tam copiose lux ista diffunditur, ut etiam ingratis oriatur, et in tenebris luceat quae eam nequaquam comprehendant. Circumfundit autem [0492C] malos, sed non infundit, quia ad corda eorum non pertingit. Concluserunt enim se, et aditum suum damnaverunt seris peccatorum ne ad eos penetret lux divinorum donorum, bonos vero illustrat et infundit; quia contra peccatorum inquinamenta cordis hospitium munientes, et munditiae studentes se praeparant ad gratiam percipiendam. In his habitat, hos replet, reficit et inebriat, hos sanctos habitaculum et civitatem Dei fluminis hujus impetus laetificat. Item sunt aquae quae fluunt impetu de Libano, id est Christo, in devotos ac humiles, Libanus mons est de quo fluunt aquae Jordanis, qui interpretatur *descensus eorum.* Mons iste Christus est, a quo descendit gratia ad corda eorum qui valles sunt, id [0492D] est humiles, qui abjectionem diligunt et singulari ac simplici desiderio gratiam sumunt et quaerunt. Tales desideriis carnalibus vel mundanis nullatenus patent, vel humanis favoribus intendunt: ideo haec fluenta gratiae tam copiose percipiunt, quam studiose contra omnia oblectamenta exteriora se concludunt. Cum impetu itaque aquae gratiae de Christo fluunt ad munditiam cordis, ad fervens desiderium, ad vallem humilitatis. De Libano, id est Christo, defluxerunt aquae vivae, quando Spiritus sanctus tanquam torrens discipulis influxit, et suavi eos ubertate donorum inebriavit. Et item, quando idem Spiritus orbem terrarum implevit. Unde merito a Christo fluere dicuntur aquae istae, quia ab ipso coepit tempus gratiae; de Libano, cum impetu fluxerunt [0493A] aquae istae cum Christo in coena benedicente panem, sacramentum eucharistiae celebrari coepit, et una passibilis praesentia ipsius sublata multis in locis usque ad consummationem saeculi nobiscum mansit. Semel quoque oblatus in cruce, multoties in altari pro nobis offertur. Et qui jam non moritur, et mors illi ultra non dominabitur, mortis ejus mysterium, et effectus ad salutem nostram quotidie iteratur; ibi enim mors Domini annuntiatur. Istae viventes aquae cum magno impetu fluunt. Nam haec gratia per fines Christianitatis currit, et fideles irrigat et infundit. Hanc enim fideles non solum praesentes percipiunt, sed in remotis quoque locis hanc capiunt, si desiderio accedunt, et fide tangunt. Fide mulier tetigit quae retro accessit, et [0493B] non corporaliter pressit. Tangentibus autem fide formam sacramenti hic fructus pervenit. Haec virtus de illo exit, videlicet amplior gratia, remissio peccatorum, vires contra peccata, munimen contra tentamenta. Sic fideles in quibuscunque sint locis quantum accedunt fide, tantum mundantur, et hanc gratiam percipiunt. Istae sunt aquae viventes quae de fonte Salvatoris hauriuntur, ut merito cum impetu fluere dicantur, quae tam multos, et tam multipliciter replent, et tam longe, et tam large fluere noscuntur. Dilatare ergo, anima mea, ad hunc fontem tam large fluentem; circuere omnia ejus loca, ut multam haurias aquam gratiae de hoc fonte; nusquam otiose ad hunc fontem accedis, nunquam ab [0493C] hoc sine fructu redis. Tantum de hoc fonte hauries, quantum fuerit desiderium tuum et fides. Spiritualem tactum a Maria requisivit et corporalem prohibuit. Spiritualiter enim tangere, ac videre salubrius est, et magis meritorium, Domino dicente: *Beati qui non viderunt et crediderunt [n: (Joan. XX)]*. Concede ergo mihi, Domine Jesu, fons bonitatis qui tanto impetu fluis, et tot in locis dilataris, ut tam late ad te fide curram, teque tangam, quatenus plene te hauriam et profunde possideam; sicque puteus aquarum viventium fiam, et te mihi cum impetu influentem aliis refundere sufficiam.

## CAPUT XXXI. *De consolatione tentationis, et quod hanc sequitur amplior gratia.*

[0493D] *Surge, aquilo, et veni, auster; perfla hortum meum, et fluent aromata illius [n: (Cant. IV)]*. Virtutes cum sint in homine premuntur interdum a tentatione aliqua vel adversitate, ut non appareant foris cum intus habeantur. Cum ergo aliquis tentationis adversitate laborat, in horto ejus aquilo flat, ventus scilicet gelidus et siccus. Hic ventus aquas gratiae stringit, et virtutum exercitium ligat: unde aquilo *aquas ligans* dicitur, licet tamen aliquis in statu tali, si bene se habeat, non minus mereatur, minus tamen libere, vel jucunde in gratia, vel virtutibus se exercere praevalet. Praepediuntur quippe hujus venti frigore ne libere currere possint aquae gratiae. Dominus enim, ne extollatur homo si continue hac consolatione perfruatur, dispensatorie [0494A] permittit eum nunc tribulari, nunc eumdem benigne consolatur, et omnia haec ad utilitatem operatur. Captivitatem hanc convertit sicut torrens convertitur in austro, et glaciem mentis solvit gratiae suae sereno. Aquilonem surgere jubet, id est recedere et austrum flare, id est adversitatem cessare, et Spiritus sui consolationem advenire. Imperat huic vento et mari, id est facit cessare perturbationem, et facit tranquillitatem non mediocrem, sed magnam. Facit enim austrum, id est Spiritum sanctum non solum flare in horto animae sibi devotae, sed etiam hunc hortum perflare, id est plene occupare. Tunc, recedente aquilone et dissipata corporis glacie et flante Spiritu sancto, fluunt aquae gratiae per hortum animae. Flabat quidem auster in hoc horto, [0494B] quia charitatem habebat anima, quae nonnisi per Spiritum sanctum infunditur, et cum minus fluerent haec aromata, non minus habebantur. Non enim minor est aliquis in virtutibus, cum a tentatione possidetur. Nam etsi premuntur virtutes, tamen non exstinguuntur, et quoties quis resistit, toties coronatur. Et contingit ut anima quae durius laboravit tentatione, plenius remuneretur perfectione, et adversitas pugnae fiat occasio amplioris gratiae. In seipso permisit Christus ad tempus saevire inimicum, ut destrueret et suos similiter tentari sinit, ut eum superent, et propterea majori eos gratia remuneret. Devicto enim inimico, ejus vires enervantur, et victores spiritualiter roborantur et gratia [0494C] donantur. Perflat tunc auster, id est Spiritus sanctus hortum animae, quia perfecte in eo flat, et perfectione animam donat. Fluunt tunc aromata virtutum tanta utique ubertate, ut quaelibet adversa prospera reputet homo, et exteriora damna in lucrum animae convertat. Fit tunc patientia laeta, charitas benigna, humilitas devota, obedientia prompta. Diligitur inimicus non tam ex rationis ductu, quam ex mentis affectu. Debilitantur motus carnales cordis, quia spirituales roborantur. Sapit anima secundum spiritum et movetur, afficitur spirituali dulcedine, accenditur zelo et amore omnis boni et fraternae salutis charitate. Denique virtutes habet non tam in desiderio, quam in effectu. Fluunt tunc ita virtutum aromata, ut omnes homines pietatis visceribus [0494D] amplectatur, et tam exemplo alios corrigat, quam bonae opinionis odorem de se spargat. Cujusdam monachi hortum ita perflabat auster, ut de eo fluerent haec aromata, cujus mores et modum hic inserendos duxi. Erat enim vere mitis et humilis corde, ita intus suo judicio se vilem ac nihil reputans, sicut se foris propter Deum humiliabat. Judicabat enim se unquam nullius utilitatis hominem pasci in domo Dei. Qui cum caeteris floreret virtutibus, gratiam tamen mansuetudinis specialiter obtinebat. Ideo amabilem et affabilem se omnibus exhibebat. Adeo circumcisum fuit os ejus, ut vix unquam ex ore ejus sonus detractionis. scurrilitatis verbum, sermo inanis gloriae, invidiae vox audita fuerit; non alios judicare, vel judicantibus consentire [0495A] deprehensus est. Inania non solum loqui caverit, imo talia quicunque loquebatur ab eo timuit. Inter ridentes positus, ne onerosus fieret, hilarem se exhibebat, sed risum integrum non admisit. Si quando ad consilium alicujus negotii causa vocaretur, tristis perseverabat et nubilus, donec fratrum consortio redderetur. Rarissime solemnibus vigiliis, rarissime horis psallentium in choro inventus est defuisse. In refectorio nisi communibus cibis utens, si quid forte praeter solitum apponeretur non accipiebat, vix unquam nisi obedientiae compellente infirmariam intravit, vix cum intrasset teneri potuit. Si quis multitudine, vel magnitudine tentationum percussus fuit, ab ore ejus audivit et radicem tentationis, et curationis remedium. [0495B] Ita enim percurrebat omnes angulos conscientiae infirmantis, ut credere posset quae confitebatur eum vidisse omnia, omnibus interfuisse. Tantae charitatis erat et sic se induerat viscera pietatis, ut omnes excusaret, pro omnibus intercederet, nescientibus illis pro quibus loquebatur, nec personarum acceptor, sed necessitatum. Denique pedem quem in semitis Domini Jesu posuit, donec cursum itineris consummaret, non retraxit. Unde hujusmodi hortum auster, id est Spiritus sanctus perflaverat, totumque occupaverat, ut nullus in eo locus vitio pateret, vel carnalitati, sed fluerent, et ad alios quoque recurrerent aromata illius.

## CAPUT XXXII *De adventu Christi in anima, et quod per mortificationem pervenitur ad perfectionem.*

[0495C]

*Veniat dilectus meus in hortum suum, ut comedat fructus pomorum suorum [n: (Cant. V)]*. Sponsa proficiens in virtutibus, et serenata plenius conscientia, sed ex hoc non in se, sed in Domino glorians sponsum advenire precatur, quamvis de acquisito ab ea fructu virtutum gratuletur. Novit enim quod congaudeat nostro profectui, et delectabiliter eum reficit salutis fructus. Manet autem in anima devota: nam sine ipso devota esse non posset, nec fructum ferre nisi in ipsa maneret, sed venire in animam dicitur, cum gratiam auget et profectui ejus congratulatur. Quotidie enim in devotis venit, quia eos renovat, et gratiam in eis cumulat. Ait itaque: *Veniat [0495D] dilectus,* etc. Ac si dicat: Non praesumptionis audacia, sed de conscientia bona et fide non ficta confisa institi mundando cordi, et praeparando illud tuo plenius adventui, laetifica me tua visitatione, refice post laborem, delectare et pascere fructu mei laboris. Unde dilectum singulariter vocat suum, tanto utique confidentius, quanto perfectius virtutibus ornata gratiorem illi mansionem praeparavit. Quem etiam in suum hortum venire rogat, et suum fructum percipere. Ipsius enim est fructus, ipsius est hortus, est hortulanus sepiens eum sua custodia, et incrementum ei dans; quia, neque qui plantat, neque qui rigat est aliquid, sed qui incrementum dat Deus. Non ergo sibi, sed Deo tribuit quod proficit, non suis viribus vel industriae, sed pietati divinae: [0496A] scit enim quia sine ipso nihil potest facere, et nisi hortum hunc ille custodierit, frustra in ejus custodia vigilaretur. Divina namque cessante custodia, destrueretur maceria et esset in direptione, nec proficerent plantaria. Invitat itaque eum ad pomorum suorum comestionem. Poma sunt opera virtutum, quae refectionem habent et odorem. Mentem enim reficiunt, et boni exempli de se odorem aliis emittunt. Haec poma comedit dilectus, quando istis operibus pascitur, et tam illorum quam nostro profectu delectatur. Sponsae igitur desiderio tractus, et virtutum ejus pulchritudine atque munditia cordis delectatus, praesentiam suam exhibet sponsus, dicens: *Veni in hortum meum, soror mea sponsa.* Eamdemque munditiam [0496B] atque perfectionem quam reperit, imo quam ipse in ea operatus est, enumerat, dicens: *Messui myrrham meam cum aromatibus meis. Comedi favum meum cum melle meo, bibi vinum meum cum lacte meo [n: (Cant. V)]*. O soror mea, quia tu es sponsa, et mihi in amore conjuncta, ego inveni in te hortum meum conclusum et bene excultum, ut in te comedam, et te post laborem reficiam. Afflictionem poenitentiae tolerasti, pugnam, tentationem, laborem correctionis morum, et venisti ad messem perfectionis virtutum, de laboriosa vita ad contemplationis tranquilliorem statum. Messui itaque in te myrrham cum aromatibus, quia simul cum amaritudine laborum confecta sunt, et perfecta in te virtutum [0496C] aromata et cum servatis mandatis profecit sapientia. Cum enim mortificata fuerit carnalitas et propria voluntas, tunc fluunt virtutum aromata, et per consummationem et triumphum hujus laboris venitur ad cultum perfectionis. Myrrham autem metit Christus, quando praemissos labores perficit in anima quibus ad virtutes et perfectionem pertingit, et eam suaviter roborat ut delectabiliter agat quae prius horrebat, sicut in Job legitur: *Quae prius nolebat tangere anima mea, nunc prae angustia cibi mei sunt [n: (Job VI)]*. Sic apostoli convaluerunt de infirmitate, sic Paulus omnia potuit in eo qui se confortavit [n: (Philip. IV)].

Sequitur: *Comedi favum cum melle meo, bibi vinum meum cum lacte meo.* Favus est dulcedo bonorum [0496D] meritorum quam intus habet anima devota; mel operatio quam foris exhibet quae merito melli comparatur, quia dulce est quod pro illa in futuro retribuitur. Favum Christus comedit, cum dulcedine bonorum morum pascitur, cum ei cujus in pace factus est locus ejus emendatis et pacatis moribus locus praeparatur. Melle reficitur, cum bona opera facit aliquis, cum ei cujus sunt deliciae esse cum filiis hominum qui stat ad ostium et pulsat aperitur. Aperitur enim ei cum per opera proficit charitas, augetur gratia, et conservatur. Magis igitur operando magis ei aperimus, ut ad nos intret et nobiscum coenet. Felix convivium, et beata anima cum qua et in qua Christus convivatur. Vinum quoque, et lac in anima bibit Christus cum gemina [0497A] ejus contemplatione, divinitatis scilicet et glorificatae humanitatis (quae per vinum et lac designantur) gaudet atque delectatur. Hinc etiam cibum et potum animae aptare possumus, et ex ipsius persona haec exponere. Ipsa enim favum comedit, quando bonis ornata moribus horum suavitate delectabiliter reficitur. Magnam quippe suavitatem ac tranquillitatem animi habent dulces in moribus, sicut e contrario non est pax impiis et insolentibus. Item dum ita se custodiunt a peccatis, ut in nullo eos remordeat conscientia, semper epulantur, semper securitate perfruuntur, sicut scriptum est: *Secura mens quasi juge convivium [n: (Prov. XV)]*. Mel tunc comedit anima, cum delectatur bona operatione, cum labores manuum suarum manducat, [0497B] quando de eo quod foris operatur intus spe mercedis pascitur, quando dulce fit ei quod pro delectatione superna facit, et pauci ei videntur dies laboris prae magnitudine illius felicitatis. Suspirat enim ad videndum Deum cujus suavitatem, nisi ex parte gustasset, minime desideraret. Unde sequitur:

*Bibi vinum meum cum lacte meo.* Vinum tunc bibit anima cum divinitatis ejus percipit saporem, et hoc poculo sic inebriatur ut terrena omnia oblivioni tradat, et supernis per amorem inhaereat. Lac percipit cum glorificatam in coelis humanitatem Christi cogitat. Hac contemplatione reficitur, et in hac spe et memoria hilarescit et consolatur. Haec est gemina felicitas tam angelorum quam hominum in illa vita, divinitatis scilicet fruitio et humanitatis [0497C] contemplatio. Quam felicitatem devota anima experitur ex parte in hac vita, sed perfecte comprehendet in futura, quando Deum videbit sicuti est, et facie ad faciem contemplabitur eum. Prius autem favus et mel comeditur, et postea vinum et lac bibitur, quia necesse est ut prius emendati mores, et digna operatio praecedat quam contemplationis gratia concedatur. Prius Lia supponitur quam ad Rachelis complexus veniatur. Laborandum itaque est, et mundandi sunt oculi cordis ut Deus videatur. Munditiae enim cordis videndus promittitur Deus, sicut scriptum est *Beati mundo corde, quoniam ipsi Deum videbunt [n: (Matth. V)]*. Ut ergo Deum videas, munda cordis oculum, alioquin mundum tibi pro [0497D] Deo vel angelo lucis videas, et recipias tenebrarum angelum, nec bibas vinum Dei, et mel dulce, sed fel draconum sit vinum tuum, et venenum aspidum insanabile. Caecutientis enim visus saepe fallitur, ut quo deterius videt, eo plus sibi videre videatur, et cum una res oculis ejus appareat, duas se potius videre credat. Sic quidam, cum quaedam vident vana et divinant, mendacia, vident visiones fallaces, quia omni spiritui credunt, et minus cordis oculos ad videndum spiritualia, et discernendi mundaverunt.

## CAPUT XXXIII. *De spirituali refectione et usu gratiae.*

*Comedite, amici, et inebriamini, charissimi [n: (Cant. V)]*. Comedunt boni, dum spiritualem consolationem [0498A] percipiunt, dum amore Christi pascuntur, dum illuminantur in fide, dum consolantur in spe, dum accenduntur charitate, dum delectantur justitia veritate, castitate et caeteris virtutibus. Quaelibet enim virtus mentem pascit dum hanc sua delectatione reficit. Cibus etiam bonorum est Scriptura, dum teritur, dum masticatur, quia latent in ea spirituales sensus qui erudiunt mentem et pascunt. Sed in hac Scriptura mali cibum non percipiunt, sed morbum, nec in ea sumunt aedificationem, sed inflationem. Appendunt enim argumentum hujus non in panibus et laborem suum non in saturitate [n: (Isai. LV)]. Boni vero in hoc habent tot fercula, tot refectiones, quot spirituales sententias. Hanc boni esuriunt, per hanc pericula evadunt, sicut scriptum est: *In fame [0498B] eruet te de morte, et in bello de manu gladii [n: (Job. V)]*. Dum enim verbum Dei esuriunt, et illo se reficiunt, eruuntur a peccati morte, et muniuntur in bello tentationis, quatenus roborati ejus cibo et instructi, nec dejiciantur, nec seducantur. Solent autem boni nunc foveri consolationibus nunc repleri amaritudinibus, nunc abundare gratia, nunc laborare accidia. Sed docti sunt ex Scriptura tentationem esse probationem, et ipsum gravamen accidiae solent tentationi ascribere, dum scilicet caro reluctatur spiritui, et vult cordi aequari, vel etiam praeferri. Sciunt etiam ipsam tristitiam interdum melius tibi prodesse quam te ea carere: *Juxta est enim Dominus his qui tribulato sunt corde,* ait Psalmista: *Et humiles spiritu salvabit [n: (Psal. XXXIII)]*. Facit Dominum [0498C] vicinum bonis tribulatio quam patiuntur et defectus ipse per quem magis humiliantur. Ita quandoque deserit suos Dominus, ut quasi occidat, et omnia quae prius habere videbantur exstincta doleant, sed dum sic occiduntur sperant, sicut in Job legitur: *Etiamsi occiderit me in ipso sperabo [n: (Job. XIII)]*. Sperant dum sic occiduntur et vivunt, quia conservat eos igniculus charitatis qua sic destructi, et prostrati intentionem conservant Deo recte vivendi et nullatenus mortaliter peccandi: dum itaque fabulantur boni, prope est eis Dominus; dum occiduntur, sperant. Si vero rideat ad eos, non ei credunt, sicut item Job de Deo loquitur: *Si quando ridebam ad eos, non credebant mihi [n: (Job XX)]*. Non [0498D] itaque cito, vel temere ridenti Deo credunt boni, quia et consolationem gratiae praestare novit Deus, et tamen elatos de bono suo et ingratos, et mandata negligentes solet damnare. Sciunt utique boni consolari in adversis, sciunt humiliari in prosperis, sciunt saturari et esurire, abundare et penuriam pati. Qui justus fuerit interdum non levabit caput suum saturatus afflictione et miseria. Impii quibus erit in futuro vae, hic quandoque etiam intimis donis reficiuntur: *Inimici Domini,* ait, *mentiti sunt ei, et cibavit ex adipe frumenti illos et de petra melle saturavit eos [n: (Psal. L)]*. Inimici ergo dicuntur, et tamen non tam ex frumento, qua ex adipe frumenti saturantur, etiam mystica et interna percipientes. Et quidem Deus quod amoris est, quod amicitiae, [0499A] etiam indignis facit. Sed qui gratiam ab eo percipit, et non se versa vice amicum exhibet respondendo gratiae et digne ex hoc operando, inimicum se facit, et ad cumulum damnationis hanc sibi vertit. Reficit itaque gratia bonos, reficit et reprobos. Habet etiam cibum homo ab ipsa natura, quia jucundior pascit cibo dulcedinis. Habet et a causis accidentibus: reficiunt enim prospera dum succedunt. Non est cibus iste spiritualis quo reficit Christus. Attamen plerumque cibus est imperfectorum, et olus infirmorum. Et saepe utiliter pascit hoc olus infirmos sicut dicit Paulus: *Qui infirmus est olus manducet [n: (Rom. XIV)]*. Levigat enim et curat ex parte morbum accidiae quam patitur mens ex inopia gratiae. O quam frequenter imperfecti et ignari gratiae [0499B] moventur carnali gaudio, vel naturali alacritate, et moveri se arbitrantur spirituali consolatione! Quod saepe ab inimico, vel a proprio corde aliquid sentit homo, et a Spiritu sancto hoc esse credit. Et quid mirum si in devotione se misceat inimicus, et falsa loquatur qui in ipsis etiam prophetis loquebatur. Qui etiam a suo spiritu aliquando dixerunt quod a Spiritu sancto se dicere crediderunt. Non ergo debet homo sequi cordis sui suggestionem vel experimentum, cum in hujusmodi quosdam prophetas noverit interdum fuisse deceptos. Nec solum haec pericula caveri oportet in statu peccati, sed etiam prudenter in ipsa gratia quid gerendum fuerit est attendendum. *Cum sapientia bibe vinum,* ait Salomon, [0499C] vino gratiam significans [n: (Eccli. IX)]. Et item legitur: *Quod Spiritus sanctus auferet se a cogitationibus quae sunt sine intellectu [n: (Sap. I)]*. Concedit ergo Deus gratiam, sed usus homini subjacet, quia alius alio utilius et salubrius per hanc operatur. Debet ergo considerare modum gratiae quo afficitur.

Spiritus enim sanctus unicus dicitur, et multiplex; quia, cum unus sit, diversis tamen modis mentes visitat et afficit. Audire ergo debet anima quid et quomodo loquatur in ea Dominus Deus. Et cum loquitur, inter audiendum rogandum est, ut audiente ducat, et qualiter meditationes dirigendae sint doceat. Offerunt enim se tunc meditationes spirituales, ita ut mens sedeat quasi rex, circumstante se harum exercitu. Regere itaque has debet [0499D] et discernere quam potissimum admittat, in quam se magis exerceat, quandiu unicuique inhaereat, quando de illa ad istam transeat. Ferculum enim est quaelibet meditatio, quia pascit mentem; sed ut devotio ipsa accendatur, et diutius epuleris cum hoc ferculo refectus es et sapor ejus cessare coeperit, utiliter aliud assumis. Ad aliam ergo meditationem convertere quae vicinius se obtulerit, et quam praecedenti similem et non diversam noveris. Cum enim omnes meditationes spirituales utiles sint, talis tamen est modus earum, ut diverso, imo etiam interdum econtrario modo aedificent, et nunc illae, nunc istae melius conveniant, et menti sapiant. Sic affectam mentem aedificant istae, et sic affectam aedificant aliae. Cordis vero consolatio, et spiritualis [0500A] refectio Dei quidem donum est, sed cooperari te oportet huic dono et prudenter in eo exerceri. Hujus enim refectionis Deus auctor et largitor est; homo vero minister et coquus, ut vel bene sibi, vel male parere possit. Cum vero in ipsum Deum contemplationem defixerit aliquis, hac vicissitudine cogitationum minus indigebit, sed summo bono, quandiu datur, inhaerebit. Tunc enim minister et coquus est ipsa sapientia, et facit opulentum convivium, cum seipsam praebet in cibum. Neque enim opus est humano labore vel praeparatione, quando fercula divinitas infert et refectionem ipsa ministrat. Amicos igitur cibo, ut dictum est, Deus pascit. Charissimos vero plenius reficit et potat, imo abundantiore gratia etiam inebriat, de quo cibo aliqua [0500B] dicta sunt. De inebriatione vero loqui formido, quod mihi ex sententia dicere datum non est. Anima enim quae in nuptiis Agni uxor est, vel filia spirituali vino inebriari novit, quae in hoc convivio lateribus Christi assidet, vel circa mensam, sicut scriptum est: *Uxor tua sicut vitis abundans in lateribus domus tuae, filii tui sicut novellae olivarum in circuitu mensae tuae [n: (Psal. CXXVII)]*. Ego autem pauperis more non solum a mensa segregatus, sed etiam a convivio, utinam autem ante fores de vino illo jucundo in scyphulo meo accipiam. Scio enim me non plene a sorde peccati mundatum, et hoc ad mensam filiorum et potum non admittar vel accedam. Relinquo ergo de hoc vino et ebrietate disserendum [0500C] expertis. Insipientiam vero meam et infirmitatem sciens, sed et ulcera multorum attendens, jacere volo (id est humiliare me) ante januam divitis Christi, et mendicare non solum potum, sed et cibum de mensa dominorum, sive dominarum mearum, devotarum scilicet animarum. Etsi enim uxor et filii sive filiae epulantur splendide, inferiores tamen et pauperiores edent et reficientur de reliquiis mensae. Nolo igitur erubescere mendicare a talibus alimoniam vitae, ne post hanc vitam cum fatuis virginibus frustra mendicem. Ibi repulsam patiuntur mendicantes, hic vero, qui petit accipit. Et quia notis et amicis libentius et abundantius datur, amicum me volo exhibere bonorum et diligere eorum bonum. Qui amat in alio bonum quod [0500D] ipse non habet, dicit Scriptura, imputatur ei quasi haberet. Quidquid igitur boni in aliquibus fuerit diligere volo, orare pro bonis ut in bono proficiant, ut custodiantur a malo et ad vitam aeternam perveniant. Ita me bonis sociare volo et collocare, ut meritis quoque eorum socium et consortem me faciam. Contemplor quoque illud convivium pinguium medullatorum et vindemiae defecatae, animarum scilicet ad superna translatarum, et ab omni faece peccati purgatarum, et epulantium super mensam Christi in regno suo, ibi satiantur electi ex adipe frumenti, id est divinitate Christi, de hac mensa micas mihi dimitti cupio quibus merear refici. Et invenio causam quare de illa mensa capiam misericordiam. Congratulor enim beatorum felicitati, [0501A] et gratias ago de eo quod de miseriis mundi pervenerint ad fruitionem Dei. Cum ergo pro militantibus intercedo, et pro triumphantibus exsulto, tam orationibus utrorumque me juvari, quam meritis ditari confido. Denique cogito, et in unum colligo omnia bona Domini mei, videlicet merita Christi et membrorum ejus, sive cum eo regnantium, sive adhuc in terra peregrinantium, sacramentum denique eucharistiae, nec non et alia sacramenta Ecclesiae, indulgentias varias atque laxationes multas, denique Domini miserationes multipliciter diversis in locis impensas. Cum omnia haec cogitando et amando revolvo, et tam mihi quam multis haec imploro, in tam generali comprehensione et desiderio magna ex parte levatum me ab inopia mea, imo etiam ditatum [0501B] confido. Unde jam de acquisitis bonis aliis indigentibus impartiri cupio. Multos itaque peccantes considero, et peccando morientes, quosdam de morte carnis ad mortem aeternam pergentes. Et cum magnus sit cumulus istorum miseriae, magnum econtra considero cumulum praedictorum bonorum. Tunc ad hujus desiderio et oratione tendo, ut istis miseriis haec bona opponam, et miseriis implorem. Ad hunc modum orandi sive meditandi conor, et suaviter quiesco, cum adhuc pertingo. Amicis itaque comedentibus, et charissimis inebriatis amicus esse volo, et quotidianus eorum mendicus.

## CAPUT XXXIII. *De spirituali refectione et usu gratiae.* (cont.)

*Ego dormio, et cor meum vigilat.* Varii sunt naturales motus cordis, et innumerabiles. Unde multipliciter homo a propria natura tristatur vel [0501C] laetatur, conturbatur vel tranquillus est. Non igitur debet his motibus credere vel cedere, quia pro modo mutabilitatis humanae, vel exteriorum causarum variatur cor, ut moestum sit, vel jucundum, et sic, vel sic afficiatur. Cum ergo pusillanimis aliquis valde trepidat ut quasi desperet, credere debet hanc dejectionem esse pusillanimitatis, et turbati cordis, non desperationis. Confidere enim de statu suo debet, dummodo conteratur, et intentionem habeat declinandi a malo, et faciendi bonum [n: (Psal. XXXVII)], et nullatenus mortale committendi. Secundum hoc propositum vocari se sanctum (id est habere charitatem) quilibet sperare potest, qualicunque gravamine vel tentatione prematur. Debet ergo [0501D] homo in adverso statu vel orationibus quas tunc fundere solet confidere, et spei fiduciam sibi facere. Nam adversitatis tristitiam confidentia impedit, imo in meliori statu tunc est, quam antea fuerit, dummodo per mortale a charitate non ceciderit, quia charitas tam per adversa quam per prospera proficit. In adverso igitur statu et animi dejectione confidere discat, et in prosperis non seduci falsa spe, sed exsultare in Domino cum tremore; quia, et si adest consolatio, nescit tamen homo utrum amore dignus sit an odio. Nec attendat cordis sui motus, vel experientiam, ut secundum haec statum suum metiatur, ne fallatur. Sensualitati ratio principetur, motus ignoscat, cogitationes regat, vigilet, imo vigilias anticipet, quia praeveniendo cogitationes [0502A] inutiles facilius eas reprimet. Vigilare igitur debet ratio, et vigilias noctis conservare super gregem cogitationum suarum, qua neglecta mens caecitatem incurrit, ut minus se homo agnoscat, minus videat qualis sit, vel esse debeat, quantum fallatur, quantum delinquat. Si ergo sollicite super gregem bonarum cogitationum vigilet, ut has nutriat, malas reprimat, divina gratia largius super eum coruscabit, qua radiante super eam et circumfulgente, vires contra malas cogitationes accipiet, ut eas sopiat et dormire faciat. Cum ita principatur ratio et vigilat, et dormit, sensualitatis motus et cogitationes, dicere potest homo: Ego dormio, et cor meum vigilat. In qua parte enim sensualitas dominatur, vigilat homo, et homo est quia humanitatis sunt, quae tunc agit. [0502B] Dum vero spiritualia exercet, corde vigilat ad salutem, quia ad cor revertitur, et corde circa interiora et invisibilia curam gerit. Dormit tunc sensualitas, sed vigilat ratio; dormiunt cogitationes malae, et vigilant bonae; sopiuntur desideria carnalia, et tentationes; laetitia spiritualis mentem afficit, intellectus ejus aperitur, et cognitio major ei praebetur. Contemplatur oculis cordis illud supernum gaudium, laudes scilicet et cantum beatorum spirituum. Hic est concentus coeli quem Deus suis revelat, sed reprobis dormire facit, id est abscondit. Sponsus itaque ad concentus coeli non dormit, quia sopita omni perturbatione, ante oculos cordis hunc percipit, huic invigilat, huic interesse desiderat, hunc implorat. Orat igitur cives coeli. Orant pro ipsa cives [0502C] coeli, orat Deum, et excitatur ipsa ab eo ad orandum, loquitur ad Deum, et audit loquentem Deum, loquitur enim in ea pacem in plebem suam, quia movet eam, et monet ad salutem, et curam proximorum. Et hoc est, quod sequitur:

*Vox dilecti mei pulsantis: Aperi mihi, soror mea,* etc. Haec est vox dilecti, id est inspiratio quam in ei corde insinuat, ut quia dilectus est propter ejus amorem etiam proximos diligat et eorum curam gerat, eisque ad salutem subvenire studeat. Vult ergo ut praedicando, vel regimen suscipiendo, admonendo vel consolando, sive orando sibi viam in aliis paret, unde ut eam amplius ad hoc accendat, sororem eam vocat, id est cohaeredem; amicam, id est secretorum [0502D] consciam; columbam, id est Spiritu sancto illustratam; immaculatam, id est a peccatorum sordibus a se mundatam. Ac si dicat: Quia tanta tibi praestiti, tu quoque beneficiis meis responde, et circa membra mea gratiam qua specialius dotata es, exerce. Quia caput meum plenum rore, et cincinni mei guttis noctium. Ac si dicat: Ex eo quod Deus sum, abundo misericordia et rore gratiae, et hi qui mihi fide inhaerent replentur peccatorum guttis et caecitate. Caput enim Christi Deus est, et ipse secundum quod homo caput est Ecclesiae, et gratiam accepit non ad mensuram. Plangit igitur miseriam nostram, ut quia multipliciter maculamur peccatis, misericorditer se velle misereri demonstret. Est enim Hermon, id est lumen exaltatum, a quo descendit [0503A] ros gratiae in montem Sion, id est sanctam Ecclesiam, ut ubi abundat delictum, superabundet ipsius gratia. Monet itaque dilectam sibi aperire, se quoque insinuans et misereri velle, et caecitatem ipsam rectam illuminare.

## CAPUT XXXIV. *Quomodo gratia consolatur, et accendit, et de perfectione et mortificatione.*

Sponsa, audita voce dilecti pulsantis et admonentis ad salutem et curam proximorum, quamvis diligat, et sponsi voluntati parere prompta sit; timet tamen consolationem contemplationis deserere, et actibus mundi rursus implicari. Unde subdit: *Exui me tunica mea, quomodo induar illa? Lavi pedes meos, quomodo inquinabo illos? [n: (Cant. V.)]* Tunica terrenum [0503B] indumentum est, unde per tunicam terrena actio designari potest. Timet ergo terrenis actibus involvi quae abjecisse se recolit, et a coelesti contemplatione avelli, a summis et spiritualibus descendere et infimis occupari. Pedes quoque suos, id est affectus se lavisse recolens, rursus eos maculare metuit, hos pedes posuerat in atriis Hierusalem, et ibi stare fecerat. Hos lavat aquis vivis, id est compunctione cordis, et post eos stare facit contemplatione in supernis et coelestibus, quos inquinare non immerito timet si ab his abstrahat, et exteriori curae immittat. Nec mirum si haec quae in coelestibus pedes fixerat, terrena exercere metuat. Dum ergo trepidat, dum fluctuat, dilectus eam consolatur, et ampliori [0503C] gratia visitat cor ejus penetrans, et ampliori lumine gratiae eum illustrans. Et hoc est, quod sequitur:

*Dilectus meus misit manum suam per foramen, et venter meus intumuit ad tactum ejus.* Quam visitationem gratiae, missionem manus per foramen vocat. Quasi enim per rimam gratiam infundit, cum non totam animam perfundit, sed quadam mensura gratiae visitat, et quam sic in parte visitat, non plene illustrat. Manus dilecti operatio haec gratiae et donum potest accipi. Venter vero ipsa mens in qua cogitationes excoquuntur, sicut cibi in ventre. Manum etiam suam dilectus per foramen mittit, cum animae beneficia, quae illi praestitit per Spiritum sanctum suggerit, quod illam morte sua redemit, quod dona gratiae suae illi contulit, quod eadem dona [0503D] custodiendo servavit. Vitam enim et misericordiam tribuit ei et visitatio ejus custodivit spiritum ejus. Vitam illi tribuit pro illa moriendo, misericordiam suam infundendo, visitatio ejus custodit eam a lapsu peccati servando. Ista reducendo Deus ad memoriam dilectae suae, apertionem et aditum ad cor ejus facit, quo tangatur et accendatur ad amorem, et contremiscat, et metuat, si non tantis beneficiis pro posse respondeat. Sic ergo tacta et tremefacta amplius ignoscit ad dilectionem Dei et proximi. Et hoc est, quod sequitur:

*Surrexi ut aperirem dilecto meo, manus meae distillaverunt myrrham, digiti mei pleni myrrha probatissima.* Surgit ut dilecto aperiat, qui accepta gratia amplius accenditur ad hanc percipiendam, [0504A] ad amandum ferventius, ad studiosius insistendum curae, et saluti proximorum. Quae enim prius dilecto aperuerat, amplius in eum accenditur, atque operibus charitatis insistit. Exercet se tunc in amore Dei seu contemplatione, opera misericordiae impendit proximorum utilitati prout necessitas eorum exposcit et tempus exigit. Pro aliis orat, alios consolatur, aliis consilium salutis dat, et regimen suscipere vel praedicationis officium exercere parat, si tempus exigeret, dum sic gratia visitatur, et gratiae respondere nititur, et se illi conformare. Accenditur etiam ad mortificandum quidquid in se carnale deprehendit. Quamvis autem mortificaverit peccata atque vitia, tamen ex accepta abundantiori gratia magis ad hoc ignoscit, et magis quod reficit invenit. [0504B] Plus illuminata plus defectus suos cognoscit, et melior acta plus sibi vilescit. Damnat tunc parvos defectus quos prius tolerabat, et tam in verbis, quam cogitationibus multa se commisisse peccata intelligit, quae minus mala ante reputabat. Dum hujus mortificationis labori, et operi insistit, manus ejus distillant myrrham quia haec operatio per manus intelligitur, et per myrrham haec mortificatio designatur: *Et digiti ejus pleni sunt myrrha probatissima,* quia et discrete, et pura intentione agit omnia. Per digitos enim haec discretio designatur, qua quod recte offert recte dividit, id est quod bene intendit discretum facit. Per probatissimam vero myrrham pura intentio in mortificando accipitur, [0504C] qua sic Deum quaerit, ut inanem gloriam mortificet, et laudes exteriores contemnat, et ad Deum scilicet oculus ejus, id est intentio, et ad futuram et veram dilectionem semper aspiciat. Plena hac etiam mortificatione dicitur, quia tam in mente, quam in corpore hanc exercet. Corpus enim abstinentia, vigiliis et caeteris laboribus castigat, et delicias, et terrena oblectamenta amputat, sciens quod non invenitur sapientia, sive gratia Dei in terra suaviter viventium. Sed quantum in hac suavitate delectatur, tanto minus in Deo sustollitur. Visum quoque et auditum restringit a curiositate, quae duo Salomon insatiabilia perhibet, et caeteros sensus per hoc reprimit, et a voluptate cohibet. Non pascitur suavibus odoribus, cavet ab illicito tactu. Feminarum enim familiaritatem [0504D] cavet, etiam loquendi libertatem, quia de tali libertate venitur ad peccati servitutem. Evenit enim aliquando illud vulgare quod dicitur, per malam custodiam egerit lupus lanam. Gulae ergo vitium frenat, subtrahens sibi quod delectatio appetit, et concedens quod necessitas exigit. In penuria servat patientiam, in abundantia temperantiam, cum Apostolo sciens abundare, et penuriam pati. Ibi ergo acquirit meritum ubi mali sibi accumulant peccatum. Qui in Job dicuntur squalentes calamitate et miseria [n: (Job XXX)], quia in vestiendo servitur superbiae, et in vescendo gulae et concupiscentiae. Devota ergo anima dum temperanter cibos sumit, et aliquid sibi subtrahit quod appetitus exigit, et Deo libat etiam in vescendo meretur, et gratam [0505A] Deo myrrham offert; ita mortificationem exhibet in corpore, implet quoque etiam et hanc in mente. Resistit quoque carnali delectationi, ut si eam sentiat, nunquam consentiat. Irae quoque motibus et invidiae, caeterorumque vitiorum reluctatur. Cum convicia sustinet, non respondet; non vincitur a malo, sed vincit in bono malum, inimicos diligens et pro eis intercedens, fervet tanto amore Christi, ut pro Christo mori, vel pro salute proximorum concupiscat. Quod et si non conceditur, quamdam tantum vicem martyrii implet, ut scilicet cum aliquid eam secundum humanitatem magis delectat, magis sibi illud amputet, et abscindat, et ejus appetitum occidat. Haec myrrha probatissima merito judicatur, quia tanta perfectione se Deo mactat. [0505B] Digiti vero sponsi pleni sunt myrrha probatissima, cum omni custodia servans cor suum, innumeras cogitationes, et motus cordis discutit et noxia repellens utilia recipit. Quia igitur pura approbat, impura reprobat, et gladio contritionis peccata abscindit, atque mortificat, dum haec perfecta discretione distinguit et peragit, digitos plenos habere probatissima myrrha perhibetur.

## CAPUT XXXV. *Quomodo Deus desideratur, et se subtrahit, et quomodo ad salutem adest, et exaudit.*

*Pessulum ostii mei aperui dilecto meo. At ille declinaverat, atque transierat [n: (Cant. V)]*. Replicat sponsa quomodo ut dilecto fruatur minimas negligentias caverit, quae offensam ipsius provocare potuerunt. [0505C] In locutione scilicet inutili et superflua, vel cogitatione, in commodo corporali, vel libertate vaga, quae per pessulum, id est seram intelligi possunt. Sera enim cum parva sit et angusta, latitudinem tamen ostii concludit, ut nisi illa reserata patere non possit. Ita haec minima, nisi rescindantur, non dignatur dilectus ita venire ad animam, ut perfecte ad eam intret, et perfecta gratia eam repleat. Parvae negligentiae obscurant animam, et impedimentum faciunt amplioris gratiae. Quod sciens sponsa ab harum pulvere cordis oculos custodit, ut dilectum videre per contemplationem possit, et plenius suscipere. Mundando itaque cordi amplius insistit, ut perfectius dilectus ad ipsam introeat, et [0505D] quasi per ostium a quo se prius minus plene visitatam, et quasi per foramen tactam cognoverat. Sed declinat, et transit ab ea non recedens, sed in partem secedens. A dextris enim existens ne commoveatur a coepto bono, sed non in facie illi apparens. Prope est enim omnibus invocantibus eum in veritate [n: (Psal. CXLIV)]. Desiderat quidem contemplari eum, et loqui cum eo facie ad faciem, quomodo solet homo cum amico suo. Sed faciem suam abscondit, cum ea et in ea manens, licet minus adesse sentiatur. Hoc modo, quamvis ad eam divertat, ab ea declinat, et transit ne extollatur, et meritis suis ascribat si eo pro voto fruatur. Cum igitur se magis dignam susceptioni ejus exhibuerit, non illi se praebet sicut desiderat, sed ab ea declinat, ut in humilitate [0506A] hanc conservet, et desiderium ejus amplius excitet et perfectius impleat. Cum enim ex declinatione ejus humiliata fuerit, et magis fervens, ex hoc, et meritum ejus crescit, et plenius eum suscipere digna fit. Tunc autem declinare dicitur, quando praesentiam suam sentire non dat, cum ei tamen praesens sit. Agit tunc anima laboriose, quod prius delectabiliter agebat. In quo labore spiritualiter roboratur, et dum viriliter agit, confortatur cor ejus ut fortiter toleret, et patienter exspectet Dominum, cum vel per adversa affligit, vel consolationem subtrahit. Exercitium quippe laboris mentem usu roborat, ut ex eo vires capiat, et quod virtute laboris agit bona, ostendit magis quam suavitate consolationis. Contemplationis itaque tempore [0506B] fervor in Deum excitatur, et hac transacta opus probatur, et virtus exercetur, vel dilectum ab ea declinare queritur, quia ex parte comprehensus magis incomprehensibilis intelligitur, sicut Psalmista dicit: *Ascendet homo ad cor altum, et exaltabitur Deus [n: (Psal. LX)]*. Et Salomon: *Quaesivi sapientiam, et ipsa longius recessit a me [n: (Eccle. VII)]*. Quantum enim homo ad Deum ascendit, tantum eum sublimem et incomprehensibilem invenit. Unde Job: *Non investigabitur cum audita fuerit vox ejus (Job XXXVII)*. Declinasse quoque eum causatur, quia gustatum mens esurit et desiderat, et quanto suavitatem ejus percipit, tanto minus ei sufficit, quod de illo apprehendit. Cognitio bonitatis ejus exiguum monstrat quod accepit, querelam excitat, accendit [0506C] ad amplius amandum, et magis humiliat post accensam. Et quia non ad votum hunc habet, declinasse eum, atque transisse causatur. Tota siquidem in amore ejus liquescit cujus inspirationem accepit. Et hoc est quod sequitur:

*Anima mea liquefacta est, ut dilectus locutus est.* Cum in mente loquitur dilectus, emoliescunt fortia, et quae prius dura videbantur propter terrena oblectamenta, cum liquefit anima et ita calefit, mollescunt, et delectabilia fiunt, juxta quod scriptum est: *Quae prius nolebat tangere anima mea, nunc prae angustia cibi mei sunt [n: (Job VI)]*, amara tunc fiunt dulcia, quia ita liquefit per amorem, ut parum sentiat quidquid corpus cruciat. Resolvitur in lacrymas [0506D] prae amoris magnitudine, et fiunt ei lacrymae ejus panes die ac nocte, quandiu non conceditur ei contemplari Deus suus. Unde iterum conqueritur, dicens: *Quaesivi, et non inveni illum, vocavi et non respondit mihi.* Quaesitum non invenit ad votum, nec ad omnia quae petit, vel desiderat respondit ei, ut sic exaudiat quomodo postulatur, vel se exaudisse illi revelet, sed eum non exaudit ad voluntatem, tamen exaudit interdum melius ad utilitatem. Et cum non exaudisse putatur, melius exaudit, quia concedit quod magis expedire novit. Paulum postulantem auferri a se stimulum carnis suae, melius exaudivit Deus cum hunc non abstulit [n: (I Cor. XII)], quia si abstulisset, salvus non esset. Itaque, cum non respondere putatur, melius respondet; imo vero [0507A] verba atque desideria quibus respondeat ipse in anima format. Ipse enim postulat, id est postulantem eam facit, et respondet, dum quae expediunt concedit. Interdum responderi sibi cupit quantas habeat iniquitates et peccata, scelera sua atque delicta ostendi sibi. In quo bene illi respondet, cum contrito omnia remittat, quae nec recolit, nec unquam specialiter exposuit. Pro occultis quoque periculis, vel necessitatibus in illum fide et amore transit, et videntem omnia ut ipse haec pro se videat, et sibi subveniat exposcit. Scit enim multas esse necessitates suas, quas ipsa non videt nec cognoscit et multa se latere pericula, quae eo minus timet quo minus novit, et ideo specialius ipsi committi contingit ut sibi subveniendo respondeat, ubi necessitates [0507B] ipse novit. Quam responsionem juxta mensuram fidei suae et amoris largam meretur. In hoc quoque illi respondet quod nulla ejus vox orationis, vel desiderii sine merito est, quia ex charitate fit. Si quoque aliquid petat quod non expedit, in hoc respondet illi quod hoc non concedit, et quod ipsa pia intentio petitionis praemio non carebit. Cum itaque dilectum non sibi ad votum respondentem invenit, consolationem et eruditionem quaerit in Scriptura, et invenit. Unde sequitur:

*Invenerunt me vigiles qui circumierunt civitatem.* Dum sic amore dilecti, et intentione quaerendi sollicitatur sponsa, invenerunt eam custodes, qui circumierunt civitatem, id est praedicatores, qui ad hoc praedicando discurrunt, ut a falsa doctrina, et [0507C] peccatis Ecclesiam muniant et defendant. Quorum dum doctrinam expetit, et de salute sua, ac profectu eos interrogat, occurrunt ei, et inveniunt eam atque de diligendo amplius Deo erudiunt et accendunt. Et hoc est, quod sequitur:

*Percusserunt me, et vulneraverunt me.* Amantem enim sagittis verbi Dei acutis percutiunt, et majori amore vulnerant. Nam istae sunt sagittae Domini, quas ardentibus effecit, id est amantibus effectibiles fecit. Amantes enim penetrant, sed a torpentibus resiliunt. Qui praedicatores etiam custodes murorum dicuntur, quia eos quoque qui Ecclesiam gubernant, instruere satagunt. Hi etiam pallium sponsae tollunt, quia quod ei adhuc de vetusta conversatione [0507D] inesse deprehendunt, per praedicationis officium subtrahunt, et periculum sive peccatum, quod eam latebat, eruditione sua detegunt: *Interroga patrem tuum,* ait Scriptura, *et annuntiabit tibi majores tuos, et dicent tibi [n: (Deut. XXXII)]*. Quod quia aliqui facere negligunt, in periculo mortalis peccati errant, cujus pallio amicti vestem nuptialem charitatis non habebunt.

## CAPUT XXXVI. *De amore dilecti, et ejus qualitate.*

*Adjuro vos, filiae Hierusalem, si inveneritis dilectum meum, ut annuntietis ei, quia amore langueo [n: (Cant. V)]*. Quaesivit sponsa per se dilectum, eruditionem quoque praedicatorum accepit, nunc devotarum animarum orationes expetit. Hae sunt enim filiae [0508A] Hierusalem ex Deo natae, et ad visionem futurae pacis pertinentes. Has adjurat ut cum dilectum invenerint, id est per devotionis gratiam praesentem habuerint, amorem suum et desiderium illi nuntient, et pro se preces offerant. Coelestes quidem spiritus, et sanctorum animas cum Christo regnantes saepius interpellavit, et per angelos quibus praesentibus orare atque psallere solebat preces suas illis nuntiavit. Nam istae sunt etiam filiae Hierusalem quae pacem illam indesinenter contemplantur. Modo vero has filias Hierusalem, (id est devotas animas in terra commorantes) rogat. Iste enim modus bonorum atque proficientium, ut prius per se Deum quaerant, et mundando cordi insistant. Deinde ut de statu suo, et occultis periculis peritos consulant, atque [0508B] ut bonorum orationes expetant, et familiaritatem diligant. Cum enim bonorum orationibus se committunt, et charitate ac humilitate se eis familiariter jungunt, contingere solet ut ex desiderio quod in illis deprehendunt ipsi quoque accendantur. Quos enim tam ardenter Deum quaerere intelligunt, ex magna hunc parte jam nosse confidunt. Unde ex affectu quaerentes dicunt: *Qualis est dilectus tuus ex dilecto, o pulcherrima mulierum, qualis est dilectus tuus ex dilecto, quia sic adjurasti nos.* Dilectus ex dilecto est Filius Dei ex Patre, et qui diligit Filium, diligit et Patrem, sicut qui videt Filium videt et Patrem. Ex admiratione autem illius et desiderio ita inflammatae animae devotae dilectum repetunt et nominant, cupientes etiam et ipsae ab illa [0508C] edoceri, et de ipsa percepta ab ea dilecti dulcedine refici. Quam etiam pulcherrimam vocant, quia pulchritudinem mentis habere et virtutibus ornatam certissime arbitrantur. Solet quoque inter bonos haec esse humilitas, ut melius de aliis quam de se sentiant, et ea quae ex scientia dicuntur (id est de interiori experientia proferuntur) delectabilius audiant. Amantes quoque de eo quem desiderant libenter loquuntur. Solent enim devoti cum de Deo locuturi conveniunt, et collatione mutua magis in Deum accendi, et ex confidentia quam habent, invicem proferre quae de Deo sentiunt, vel intelligunt. Solet quoque Deus in medio eorum esse, et gratiam in eis cumulare qui propter ipsum cumulantur, congregantur, [0508D] et de ipso loquuntur. Unde sponsa ad interrogationem de dilecto amplius inflammata speciem ejus exprimere, et beneficia sibi ab eo collata narrare incipit, dicens: *Dilectus meus candidus, et rubicundus, electus ex millibus.* Candidus est, quia candor lucis aeternae, et Lumen de lumine. Candidus, quia immunis est ab omni peccato, quia peccatum non fecit, nec inventus est dolus in ore ejus. Et rubicundus, quia in passione sanguine suo est perfusus in qua non erat species neque decor, ut decoram me faceret, et sanguis ejus genas animae meae ornaret, et deformatam me reformaret. Idcirco dilectus meus mihi, quia ista pro me patiens, ista etiam mihi faciens. Qui etiam electus est ex millibus, quia ex toto humano genere nemo sine [0509A] peccato, excepto eo. Nullus enim similis ei in legislatoribus, nec in millibus millium, et decies centenis millibus, qui Domino majestatis ministrant, vel ei assistunt. Non enim adaequabitur ei aurum vel vitrum, id est supernorum civium societas, quorum corda sibi invicem, et claritate fulgent et puritate translucent. Et hoc, quia non solum homo, sed Deus est. Unde sequitur:

*Caput ejus aurum optimum.* Caput ejus, divinitas ejus est, quia caput Christi Deus est. Quod caput aurum optimum est, quia divinitatis bonitas omnibus quae ab ea facta sunt antecellit, hoc est aurum terrae viventium, et aurum terrae illius optimum est. Nam fulgens ut humanis oculis, et a viventibus in carne videri non possit. Non enim videbit Deum [0509B] homo, et vivet. Ideo ergo dilectus meus, quia hoc caput ejus, hoc principale ejus hoc, sublime quod videri non potest. Visura sum cum illa vita apparuerit, quia tunc similis ei ero, et videbo eum sicuti est. Qui hanc geminam mihi felicitatem praestabit, quia corpus humilitatis meae corpori claritatis suae configurabit, et animam meam similitudini divinitatis suae conformabit.

## CAPUT XXXVII. *De qualitate membrorum dilecti.*

*Comae ejus sicut elatae palmarum, nigrae quasi corvus [n: (Cant. V)]*. Elatae palmarum sunt spatulae, id est rami productiores semper ad excelsa tendentes. Expressit sponsa qualis sit dilectus in se, nunc exponere incipit qualis sit in membris suis. Cujus [0509C] comas vocat eos qui illi fideli famulatu adhaerent, et hos palmae pariter et corvis similes memorat. Palma inferius aspera est, et arctioribus corticibus obvoluta superius tam visu, quam fructu pulchra et ampla. Sic membra Christi inferius dura agunt, et adversa patiuntur, et superius in oculis Dei pulchra sunt et fructuosa. Per dura quippe corporis purgant, et proficiunt ad pulchritudinem animae, et sublimitatem spiritualem. Unde enim pulchritudinem supernam considerant, inde inferius libenter laborant. Sunt namque oculi eorum in capite suo, id est Christo, et capite ipsius aureo, id est divinitate, illuc pertingere, illuc tendere, illius decore refici et fulgore irradiari cupiunt. Suspirant quippe ad illam visionem, ad illud visum principium, et [0509D] videntur sibi dies pauci prae amoris magnitudine, et levis tribulatio ad pondus gloriae. Non enim sunt condignae passiones hujus temporis ad gloriam futuram illius visionis. Consideratio gloriae, et retributionis desiderium in eis excitat, desiderium vero labores leves facit, et sursum provehit. Unde ergo superna considerant, et concupiscunt, inde inferius roborantur, et unde inferius roborantur, inde de laboribus triumphant, et in alta virtutum crescunt. Palma enim valde in altum ascendendo proficit, et victoriam sua significatione praetendit. Comae dilecti sunt sicut elatae palmarum, quia electi dum semper ad alta virtutum se efferunt, per Dei gratiam quandoque ad victoriam [0510A] se perducunt. In imis vita eorum quasi multis corticibus volvitur, dum innumeris tribulationis angustatur. In summis vero quasi pulchrae viriditatis foliis amplitudine retributionis expanditur. Qui nigrae etiam dicuntur sicut corvus, nigredo bonorum est, quod peccatores se reputant, et peccatorum suorum verecundiam in vultu portant. Despectionem quippe eligunt, contemptum aequanimiter ferunt, vilia opera et sordidum habitum non solum non refugiunt, sed etiam appetunt, scientes in hac humilitate pretiosum thesaurum latere. Haec est nigredo bonorum in qua se corvis similant, ut Christo quoque assimilentur. Est enim humilitas virtus Christi, quam qui habuerit, Christi quoque similitudinem habebit, et quantum per hanc fuerit nigrior, tantum erit Christo [0510B] similior, et apud seipsum humilior. Boni namque nigri sunt, et despecti apud se, sed pulchri et pretiosi ante Deum. Descriptis itaque comis dilecti, oculos ipsius describere incipit, dicens:

*Oculi ejus sicut columbae super rivos aquarum quae lacte sunt lotae, et resident juxta fluenta plenissima.* Oculi dilecti sunt contemplativi, qui superna et spiritualia cordis oculis contemplantur. Qui sunt sicut columbae, quia simpliciter vivunt, et simplicem habent oculum, id est intentionem, ut totum corpus eorum lucidum sit, id est quidquid agunt, vel intendunt, propter Deum faciant. Sunt quoque columbae ad fenestras oculorum suorum, quia ad terrena nec rapacitate, nec amore feruntur, hebetem in his habentes visum, sed in spiritualibus et salubribus [0510C] acutum et perspicuum. Iste est oculus dexter, qui, ne nos scandalizet, et in errorem subtilitate noxia perducat, Scripturae documentis jugiter adhaeret. Et hoc est quod super rivos aquarum esse perhibentur. Solent columbae super rivos aquarum residere, ut umbram accipitris in aquis videant, et ita super aquam se projicientes ungues ejus evadant. Ita boni umbras daemonum in Scriptura vident, dum omnimodam deceptionem eorum ibi reperiunt, quibus non solum per aperta mala, sed etiam per occulta fallere solent. In qua etiam vident, quod modo per speciem boni, modo per intelligentiam falsam illudunt, quae a simplicibus et minus exercitatis in spiritualibus sana et perfecta creduntur. Contra omnem itaque errorem, vel impuritatem [0510D] quam inimicus suggereret, vel erroneus aliquis et seductus affirmaret, eloquia divina sunt inspicienda, et quae suggeruntur vel audiuntur, his conferenda, ut recipiantur, vel confutentur. Haec enim sunt eloquia casta, argentum igne examinatum probatum a terrenis, et purgatum a septiformi Spiritu. Quiquid enim sacrae Scripturae consonat et concordat quam sanctus Spiritus condidit, sanum et integrum credendum est, et quiquid ab illa discordat, noxium reputandum. Sanum enim esse non potest quod a Spiritu sancto aliquo modo discrepat. Solent quoque rivi oculos inspicientium clariores reddere. Ita Scriptura, inspecta cordis oculos perspicaciores facit, quia declaratio sermonum Dei illuminat, et intellectum [0511A] dat parvulis: qui enim sermones Dei elucidat illuminatur, et ad intellectum sermonum Dei dispositus est: mystici enim sensus, dum investigantur, mentem erudiunt, et sensum ad intelligentiam aperiunt. Hae quoque columbae lacte sunt lotae, id est dulcedine matris gratiae a peccatis mundatae pariter et custoditae. Per consolationem enim spiritualem amarescit et vilescit delectatio, et munditia terrena et carnalis, et per hanc compungitur, ut de commissis poeniteat, et alia non committat. Item lotae hae columbae resident juxta fluenta plenissima. Haec fluenta plenissima sunt gaudia perfecta illius vitae juxta quae resident, quia a terrena delectatione seu consolatione se removent, et cognitioni atque contemplationi supernorum se conformare, et proximos [0511B] facere student. Accubant enim inter terminos ut videant requiem illam quia bona, et terram quia optima est. Extrema hujus mundi eligunt, quia vitae subsidia ad sustentationem non ad voluptatem sumunt, ut ita in terminis ejus commorantes, terminos quoque illius vitae aliquatenus contingant, et aliquid de illis gaudiis apprehendant. In terminis accubant, quia et si hic corpore sint, illuc mente conversantur, sicut dicit Apostolus: *Nostra conversatio in coelis est [n: (Philip. III)]*. Quia vero hoc mundo utuntur tanquam non utantur, et futuram requiem desiderant, et mente contemplantur, juxta haec fluenta residere perhibentur. Quam requiem nequaquam per contemplationem viderent, si non requiem mentis haberent. Unde sessio haec juxta fluenta [0511C] requiem eorum significat, sedere enim quiescentis est. Super rivos itaque aquarum positae, et lacte lotae juxta plenissima fluenta resident, quia per Scripturam illuminatae, et operatione atque dulcedine gratiae mundatae a peccatis et vitiosis affectibus, quietem mentis et puritatem cordis consecutae sunt. Per quae duo dulce poculum de illo fonte vivo hauriunt, et ipsum fontem sitiunt, dicentes: *sitivit anima mea ad Deum fontem vivum, quando veniam, et apparebo ante faciem Dei? [n: (Psal. XLI.)]* Qui vero adhuc imperfecti sunt et infirmi, non sunt loti hoc lacte; quia, etsi consolationis dulcedinem a Deo perceperunt, non tamen ita plenam a peccatis pariter et vitiis mundationem. Unde juxta fluenta haec [0511D] resident, quia hanc quietem mentis nondum habent. Horum dulcis affectus sive gaudium non est perfectum vel purum, quia de minus mundato corde procedit. Cooperatur enim in eis vel naturalis levitas, vel prosperitas aliqua, vel tentatio peccati occulta. Tales per dulcem affectum interdum ad gaudium assuetum carnalitatis devolvuntur. Ignis enim carnalis concupiscentiae per tentationem adhuc vehemens est in eis, unde hilaritate accepta quasi adhibitis lignis facile accenditur. Horum affectus cum in Deum dirigitur, contingit interdum ut ex occasione locorum status levior factus in carnalem mutetur, ut cum spiritu coeperint carne consumment. Unde aliqui in tali statu carnis motum, vel etiam majorem fragilitatem patiuntur. Istis dulcis affectus [0512A] vertitur in peccatum. Unde cum carnis motum sentiunt, statim se retrahere ab hac dulcedine, et ad aliquod bonum convertere deberent. Talibus magis expediunt amara quam dulcia, dura quam mollia, amaritudo scilicet et dolor poenitentiae, et labor pugnae contra oblectamenta carnis, vel propriae voluntatis. Noxia enim delectatio suo contrario melius curatur, et suavia sicut sensualitatem delectant, ita et vires ejus faciunt. Per dura itaque et labores falsa delectatio exstinguitur, et requies mentis acquiritur, ut juxta fluenta haec sedeatur, et superna aliquatenus contemplentur.

## CAPUT XXXVIII. *De membris dilecti.*

*Genae ejus sicut areolae aromatum consitae a pigmentariis* [0512B] [n: (Cant. V)]. Genae sunt martyres qui sanguinem suum pro fide Christi fundentes, quasi genae in facie sponsi rubent. Merito pulchrae, quia totum corpus Ecclesiae ornaverunt, cujus membra fuerunt. Magnus in eis ardebat ignis amoris quos sic ad tormenta inflammabat. Magna intus dulcedo, quae mortem amarissimam, dulcorabat. Haec est charitas dilectio, scilicet Dei, dilectio summi boni, fortis ut mors, imo fortior morte. Haec in martyribus corporis desideria mortificaverat, et ideo ipsum corpus morti exponere praevalebant. Vivebant tales spiritualiter, non carnaliter. Vivebant jam non ipsi, sed vivebat in eis Christus. Unde pro Christo mori poterant, qui in ipsis vivebat, et cujus spiritum habebant. Hae sunt genae dilecti, quae in facie militantis [0512C] Ecclesiae rubebant per martyrii poenam, et in triumphante rubent speciali decore per areolam. Quae sunt sicut areolae aromatum, et virtutibus repletae, quae virtutes more aromatum suavem refectionem habent pariter et odorem. Mentem enim quam replent delectabiliter reficiunt, et bonae opinionis, et exempli odorem ad alios emittunt. Istae areolae consitae sunt a pigmentariis. Pigmentarii sunt praedicatores, medici spirituales languoribus animarum eruditione sua medentes. Hi pretiosum pigmentum fidelibus composuerunt. dulce poculum, spirituales videlicet sententias quibus nos imbuerunt. Ab his pigmentariis consitae sunt hae areolae, quae virtutes ab eis descriptae sunt, et in libris conscriptae, de quibus subditur:

[0512D] *Labia ejus lilia stillantia myrrham primam.* Labia dilecti sunt praedicatores, quia verba ejus loquuntur, et voluntatem ejus annuntiant. Quae labia sunt sicut lilia, quia candorem habent innocentiae, et odorem bonae famae. Pulchra est, et redolet eorum doctrina, quia ornat eam et commendat vita munda. Roborat enim praedicationem eorum boni operis exemplum et facile persuadent, qui ita opere perficiunt sicut verbo docent. Quia ergo faciunt quod docent, candent et redolent. Isti sunt periti medici prius curantes seipsos, et de remedio morbi proprii edocti ad cognoscendos et curandos morbos alienos. Stillant autem myrrham primam, quando in primis seipsos mortificant, et sic [0513A] mortificationem aliis praedicant, incipientes facere, et sic docere. Myrrha quoque prima est poena martyrii, quam stillant fidelibus, quando praedicant corpus exponendum morti potius, quam a Deo recedendum, vel mortale committendum. Mors etiam Christi est myrrha prima, quam specialiter praedicant. Ipse enim est caput martyrii a quo maxime coepit martyrium, et per quem roborati sunt fideles ad martyrium perferendum. Myrrha prima est optima; unde designat mortem Christi, quae fuit optima, quia totius mundi redemptio. Hanc stillant haec labia, id est praedicatores, et hanc imitandam proponunt fidelibus, et semper in memoria habendam. Haec cogitata stimulos carnis mitigat, tentamenta inimici exstinguit, in desperatione consolatur, delet [0513B] peccata, mortificat vitia, roborat mentem, confert gratiam. Mors Christi, dolores ejus atque labores et merita nostra, non ipsius sunt. Omnia enim quae fecit vel pertulit, non sibi, sed nobis meruit. Ad tribunal quoque Christi venientes in morte, et meritis ipsius maxime debemus fiduciam ponere, et pro commissis malis, vel omissis bonis, haec inimico accusanti opponere. Mors itaque Christi myrrha prima est, myrrha optima, quia omnia mala nostra mortificat, tam potens ut nihil ita sit ad mortem, et mortem aeternam, quod non solvat et vivificet. Sequitur:

*Manus ejus tornatiles aureae, plenae hyacinthis.* Manus dilecti sunt bonorum opera, quae sunt tornatiles, quia sunt recta atque perfecta. Sicut tornatura [0513C] recte et polite volvitur, et nihil inaequale, nullum obstaculum in se patitur; ita boni nihil reprehensibile operantur, nihil agentes in quo proximus offendatur, vel scandalizetur, vel infirmetur. Recta est itaque polita operatio bonorum, quia sola coelestia quaerunt, non declinantes ad dexteram vel sinistram, sed regia via incedentes. Regunt enim se, et dirigunt ad id quod salubre est et expedit, non ad id quod humana cupiditas expetit. Exercent se magis ubi major est profectus, et ibi minus ubi minor est utilitas. Multi enim circa minima valde solliciti sunt, majora negligunt, opera de genere bonorum exercentes, sed non in charitate facientes. Castrum quidem animae suae multis operibus muniunt, [0513D] sed unum foramen inimico per quod intret relinquunt. Cujus castri haec erit firma munitio, ut intentionem semper habeat homo mortale non committendi, et si commiserit, statim poenitendi. Et item sollicitudinem cognoscendi mortalia, et pro his quae cognoscere non valet occulte conterendi. Bonorum igitur operatio divina est sapientia illustrata. Unde manus istae aureae dicuntur, quia lucent per divinam sapientiam, et non obscurantur per peccatum vel per ignorantiam. Lucent quoque coram hominibus ad gloriam Patris coelestis, quia non fuscantur peccatis, vel indiscretione, et omnia quae faciunt fiunt propter Deum, et simplici intentione. Unde subditur quod plenae sunt hyacinthis, quia sola spe et desiderio coelestium fiunt: hyacinthus [0514A] quippe lapis est aerei coloris et viridis. Plenae sunt istae manus hyacinthis, quia omnis operatio bonorum, omnis intentio supernum praemium quaerit, et Dei placitum. Propter hoc ad instar sapphiri nitescit, et recens est in bono, ut Deo placeat, et Deo fruatur. Plenae sunt igitur hyacinthis, ut nullus in eis pateat locus vanae laudi, non hanc quaerant, non hanc oblatam aliquando recipiant, sed semper ad hunc lapidem, ad coelestem speciem, ad illam pretiosam margaritam respiciant, et pro hac omnia vilia reputent et contemnant. Lapis quoque iste cum aura mutatur, sic sunt boni, quia pro tempore mutantur. Modo enim rigorem exercent, modo clementiam, modo excessus emendant, modo dissimulant. Et haec faciunt non per negligentiam, sed per discretionem. Omnia siquidem [0514B] tempus habent, et qui temporis opportunitatem non observant, utilitatis se fructu privant. Interdum enim melius toleratur malum quam reprehenditur. Pro tempore itaque, et moribus hominum se mutant, nec hac mutabilitate fiunt instabiles, sed firmi et stabiles. Quia, dum mutantur ut causas melius ad effectum perducant, in his quae facere intendunt semper prosperantur, et mutabilitatem impedimenti non patiuntur. Mutant enim modum, sed non animum, et manet eadem intentio, etsi non eadem actio. Sequitur:

*Venter ejus eburneus, distinctus sapphiris.* Venter dilecti sunt boni conjugati caste se habentes et utentes hoc mundo tanquam non utantur. Elephas autem castum est animal et frigidae naturae. Unde et [0514C] eos significat qui non ideo copulantur, vel carnaliter se cognoscunt, ut libidini satisfaciant, sed vel causa generandae prolis, vel vitandae incontinentiae. Nam prolis intentio habet meritum; vitanda incontinentia, veniam: nam eam excusat matrimonium, causa libidinis damnationem, quia est mortale peccatum. Conjugati itaque qui voluptati suae serviunt non sunt vere dilecti, sed possessio diaboli, nec in his habet Christus mansionem, sed diabolus potestatem: sicut angelus Tobiam docuit, dicens, daemonem habere potestatem super eos qui conjugium ita suscipiunt ut suae libidini vacent, sicut equus et mulus [n: (Tob. VI)]. Venter autem sponsi distinctus est sapphiris. Sapphirus lapis est speciem sereni coeli [0514D] habens. Unde bonos conjugatos designat, qui coelestibus disciplinis imbuti sunt, superna meditantur et sapiunt. Hi sunt distincti sapphiris, quia inter mundanos actus coelestia quoque opera faciunt. Quamvis enim divisi sunt ut cogitent quae mundi sunt, quomodo placeant conjugi, cogitant nihilominus coelestia, et quomodo placeant Conditori. Haec est distinctio sapphiri, ut in carne ambulantes non secundum carnem militent, sed eorum conversatio in coelis est

## CAPUT XXXIX. *Descriptio aliquorum membrorum dilecti, et Virginis Mariae laudes.*

*Crura ejus columnae marmoreae, quae fundatae sunt super bases aureas [n: (Cant. V)]*. Isti sunt qui rebus suis [0515A] religiosos sustentant, qui bona temporalia illis impartiuntur, ut spiritualia ab eis recipiant. Qui enim recipit prophetam in nomine prophetae, mercedem prophetae recipiet. Qui justum sustentat ad serviendum Deo, non solum mercedis ejus particeps erit, sed cum illo mercedem ejus habebit. Isti sunt crura sponsi, quia hi, qui circumeunt infirmos visitantes, et ad eos, qui carne juncti sunt, venientes; horum non solum, ut Job ostium viatori patet, sed etiam cum Tobia pergunt ad indigenas, et dividunt unicuique de facultatibus prout possunt. Qui, ut columnae marmoreae, sunt recti in scientia et opere, et infrangibiles a vitiis et peccatis. Recte et sane sapiunt, nulla falsa doctrina, vel religione supplantati. Docent enim aliqui falsa sub specie religionis. [0515B] Daemones quoque in corde suggerunt falsam justitiam, et falsam intelligentiam pro luce veritatis. Intendunt quippe aliqui arcum Scripturae, et parant sagittas suas in pharetra sua, ut sagittis suis sagittent in obscuro rectos corde, et quae Dominus perfecit, id est, perfecte fecit, et super doctores exposuit destruunt, et ad suum errorem inflectunt. Daemones etiam quaedam subtilia et quasdam revelationes in aliquibus operantur. Et item quaedam nova et insolita, quae curiosi et simplices mirantur et venerantur. Bonorum igitur recta est et sana intelligentia, formantur opera sicut ex corde procedit vita. Rectos gressus pedibus suis faciunt, quia cuncta cum consilio faciunt, et non solum peccata sua, sed etiam occultas suggestiones cordis in confessione [0515C] exponunt. Non enim potest errare, qui cum consilio vivit, nec ab inimico decipi qui suggestiones ejus detegit. Item recti sunt boni et infracti, qui non curvantur, ut per eos transeant daemones, sicut scriptum est de malo: *Incurvare, ut transeamus [n: (Isa. LI)]*. Nec franguntur ab injustitia, ut tentationibus daemonum consentiant et in peccatum cadant. Sunt ergo recti et erecti, quia et in se justitiam servant, et pro justitia desideranda se erigunt et injustitiae opponunt. Quorum firmitas et constantia non quibuslibet lapidibus, sed marmori comparatur, quia non vilis et communis, sed pretiosa et rara. Neque fortitudo lapidum fortitudo eorum est, quia non duruerunt per insensibilitatem, sed per zeli rectitudinem. [0515D] Istae columnae fundatae sunt super bases aureas, id est, super fidem prophetarum, atque apostolorum. Eadem quidem quippe fides erat in prophetis et apostolis. Quod illi credebant venturum, isti credebant venisse; quod illi sperabant et exspectabant, isti cernebant et habebant. Unde quidam eorum loquitur, dicens: *Dies mei velociores fuerunt cursore, fugerunt, et non viderunt bonum [n: (Job IX)]*. Istae bases fuerunt aureae, quia lucebant per opera. Sine operibus enim est fides otiosa, sed per opera pretiosa, et auro comparanda, quia informata charitate. Super has bases fundata sunt crura haec et columnae, quia misericordes et recti superaedificati super fundamentum prophetarum et apostolorum, ipso summo angulari lapide Christo Jesu, [0516A] qui duos parietes in se conjunxit, Judaeos videlicet et gentiles, justos et peccatores conversos, et homines in coelo angelis sociavit. Sequitur:

*Species ejus ut Libani.* Hae sunt virgines, decorem Christi et similitudinem habentes. Habet enim similitudinem Christi anima quae charitatem habet, et plenius proficiens in morum correctione plenius hanc percipit. Cum aliquis poenituerit, statim in ipsa contritione cordis, ex parte Dei similitudinem recipit, quam paulatim plenius et in futuro perfecte possidebit. Hac similitudine omnes boni Christo conformantur, sed specialius virgines, quae cum hac similitudine candorem et munditiam habent vitae; unde Libano comparatur, qui Christum significat, qui *candidus* interpretatur, proxima est [0516B] ergo munditia auctori munditiae. Unde quia hunc specialem decorem virgines obtinent, bene species dicuntur. Et quia sine macula pollutionis sunt, Agno sine macula familiarius junguntur. Sequuntur quoque Agnum quocunque ierit. Specialiter sequuntur cui se specialiter similes fecerunt. In carne praeter carnem vivere coelestis vita est, non terrena. Unde cum virgines peccatum carnis domant, quod maxime humano generi praevalet, et naturae inhaeret, quodam modo extra carnem sunt et Deo, qui Spiritus est, similes fiunt. Sunt ergo species Christi sicut species Libani. Libanus enim est Christus, nec tantum est candidus, sed etiam candidatio. Candidat enim et decorat electos. Libanus quoque nobilium ferax est arborum; sic Christus nobiles [0516C] profert, eos scilicet quos per Spiritum suum regeneraverat in libertatem, ut filii sint Dei et vere liberi, ne faciant peccatum, ne servi sint peccati. Inter has arbores sublimior et nobilior fuit beata Virgo, quae exaltata est sicut cedrus in Libano, id est Christo, quia non est sublimis per seipsam, sed per Christum, et ab illo sublimata et electa, ut sic excresceret et Creatori suo ipsa incrementum daret. Sublimis et nobilis arbor, quae sublimem hunc protulit fructum, Dei videlicet Filium. Denique ipsa cedrus, quae crevit in Libano, id est Christo, et dum Christum ipsa genuit, quasi Libanum cedrus produxit, et mons processit ex arbore cum Deus prodiit ex homine. Hoc est novum et inauditum, quod [0516D] Deus fecit super terram, ut cedrus proferret Libanum, arbor montem, mulier circumdaret virum, id est Deum, et quem mundus non caperet hunc Virgo in utero suo concluderet. Species itaque Christi sunt virgines, sed beata Virgo specialis ejus species, quae speciem suam nunquam per aliquod peccatum mortale, vel veniale maculavit. Unde speciem ejus Rex coelestis concupivit, in ea carnem sumens, amplius hanc speciem decoravit, quia ampliori eam gratia replevit. Mundo itaque tenebris obvoluto et deformato, adeo Solem justitiae speciosum forma prae filiis hominum edidit, et ita lumen caecitatis, et speciem deformitatis speciosam restituit. Ipsa igitur singulariter species Christi prae omnibus speciosa, Christoque simillima, non solum [0517A] speciem Christi ipsa habens, sed etiam in aliis hanc restituens. Maria itaque supra homines est, in eo quod nunquam peccatum commisit, sicut homines, inter quos nullus inventus est qui faciat bonum et non peccet. Supra angelos quoque est, quia eos puritate supergreditur, dum divinitatem clarius illis contemplatur. Nec tantum peccatum non commisit, sed etiam aliorum peccata delevit; nec solum in se lucida fuit, sed etiam lucis radios ex se emisit, quia per eam mundus lumen gratiae accepit. Inter divina itaque et humana media et mediatrix est Maria, ut humana supergrediatur, dum tam sublimia per Filium operatur. O mira dignitas, de muliere procedere solem mundum illuminantem, de terra lucem radiare, per feminam tenebras mundi [0517B] in lucem clarescere! Per eam sol iste ex ea mundo fulsit, et clarior luxit, quia plenius corda illustravit. Ita lux aeterna ex temporali nova surrexit, et radios suos amplius dilatavit. Nec solum per eam lux gratiae in terris, sed etiam visio Dei animabus data est in coelis. Haec beata est illud signum magnum in coelo, mulier amicta sole, quia sol divinitatis infulget ei, et circumfulget, et totam occupat, et post eam maxime illustratam coeli cives illuminat. Ipsa solis hujus splendorem primo, et prae omnibus suscepit. Ipsa amicta est hoc sole, et perfecte et praecipue divinitatis fruitione perfunditur. Et quasi hanc induit, dum tantam ejus plenitudinem accepit. Ideo vero hoc [0517C] sole amicta est in coelo, quia in terra perfecte Christum induerat, sicut dicit apostolus: Et *gratia plena* fuit [n: (Luc. I)]. Est autem luna sub pedibus ejus, id est, Ecclesia triumphans, quia inferior est, et post eam hoc sole illustrata luna defectum patitur, et ideo quia omnis homo praeter eam defectum aliquem habuit, illustrari ab hoc potest, non aequaliter vestiri. Exaltata est haec beata quasi cedrus, sublimata est sicut Christus, et si tantum quantum Christus, Christus minimus fuit in regno coelorum, id est, in praesenti Ecclesia, Maria humillima fuit omnium quae fuerunt in terra. Ideo ad hoc sublimata, ut summum omnium conciperet, et post eum summa omnium fieret. Bene se cum Christo humiliaverat, quae cum Christo sublimanda erat. Sicut [0517D] Christus ad dexteram Patris, ita ipsa ad dexteram Filii. Christus super omnia manuum suarum opera; Maria supra eadem opera post Christum, quia non solum exaltata est supra animas sanctorum, sed etiam super choros angelorum. In humillima igitur Maria se Christus ad susceptionem carnis humiliavit, et humiliatam ita secum exaltavit. Sublimis igitur Maria, sed sublimior Christus. Unde de eo sequitur:

*Electus ut cedri.* Cedrorum pulchritudini, fortitudini, sublimitati, atque odori omne silvarum decus cedit; ita Christo nec in terra summi homines, nec in coelo angeli possunt aequari. Cogitare igitur volo quam sublimis et praecellens sit in se, et quantum se humiliaverit propter me: unde cum [0518A] timeo judicem, cogitare volo fratrem, et naturae meae consortem. In humanitate namque judicabit, quam pro nobis misericorditer accepit. Ferat sententiam humanitatis et misericordiae, fratris, et non judicis, vel justitiae. Si justificare me voluero, judex sit, et condemnet me; si miserum confiteor, impendat misericordiam. Judex ipse esse volo pro judice, ut judex non sit ipse, sed frater pro judice, et judicare me volo ne judicet ipse. Si talis accedam ad judicium, et matrem misericordiae in causa mea habuero mecum, quis judicem denegabit propitium? Maria facta est Mater Dei propter misericordiam; hanc quoque credo quod indesinenter exercet pro humano genere coram Patre et Filio, et maxime pro examinandis exercebit in judicio hoc judicium. [0518B] Porta est in qua nobilis erit Christus vir Ecclesiae, cum sederit ad judicandum cum senatoribus terrae. Tunc sublimitas hujus cedri apparebit, et quantum super homines emineat, quamque excelsus reputatus sit, cujus spiritus in naribus ejus erat, id est, in ore hominum spirabat. Mariam igitur matrem misericordiae et portam coeli quaeramus, et speremus in porta judicii misericordiam, ut per portam judicii ingrediamur ad vitam aeternam.

## CAPUT XL. *De Christo et meritis ejus.*

*Guttur illius suavissimum, et totus desiderabilis [n: (Cant. V)]*. Guttur sponsi est internus sapor ejus, et consolatio spiritualis, quae suaviter gustantes expertos [0518C] afficiunt. Si enim bonitatem Dei cogitando comprehendas, et ad saporem ejus pertingens, gutturis hujus suavitatem cum sponsa praedicabis. Amoris quoque ejus gustus adeo suavis est, ut non solum mentem reficiat, sed etiam corporis cibum oblivisci faciat. Si quoque spiritualia, et mystica contempleris, quidquid de eo comprehendere potueris, suave et delectabile comprobabis, adeo ut parum suavia omnia praeter illum, imo nulla reputes, ipsum vero solum bonum, solum amplectendum et amandum judicabis. Ad superna vero consideranda si mente transeas, dulce erit meditari quale sit Deum videre, et ejus visione satiari, ipsum esse in nobis, et nos in ipso, et unum esse cum ipso, omni miseria carere, et cum ipso sine fine gaudere, horum internus sapor [0518D] est sponsi guttur. A vitiosis autem affectibus purgatum esse oportet cor quod suavitatem hanc percipiet, quia nisi sincerum vas cordis fuerit, minus percipit, vel retinet hanc suavitatem spiritus, quia adhuc ex faece carnalitatis accessit. Renuit igitur consolari nisi in Deo; memor sit Dei, et delectetur in eo, et in hac delectatione exerceatur, ut deficiat spiritus ejus, id est propria voluntas, et contemnat quod extra Deum delectat. Quantum exteriores delectationes contempserit, tantum in Deo delectari poterit. Delectationem mundanorum abjiciat, mundum, id est mundana, relinquat, solitudinem mentis adeat, sedeat solitarius, et levet se super se, levet corpus super corpus, ut corporalia transcendat, et superna et spiritualia comprehendat. Omne quod est [0519A] in mundo est concupiscentia carnis, vel concupiscentia oculorum, vel superbia vitae. Qui ista contempserit carnalem concupiscentiam devincendo, ab exterioribus ad interiora, et invisibilia revocando, et calcata superbia se humiliando, profecto mundum relinquit et ad solitudinem venit, ut spiritualium notitiam et saporem apprehendere possit. Haec est Aegyptus de qua populus Dei egreditur, et haec solitudo ad quam debet tendere. Ex hac solitudine mittuntur nuntii, et de fructibus terrae promissionis reportant. Hi nuntii sunt meditationes spirituales et desideria sancta. Isti ad considerandam terram hanc a devota anima mittuntur. Isti terram hanc investigando intrant, de ejus abundantia et dulcedine nuntiant, de fructu secum portant. Iste fructus est [0519B] illius suavitatis gustus, dulcedinis illius praelibatio, fructus dulcis gutturi animae devotae hunc fructum gustantis, et ejus suavitatem experientis. Hunc qui gustat videt, id est cognoscit quam suave sit hoc guttur suavissimum sponsi, quod omnem suavitatem non solum excellit, sed etiam expellit. Hujus suavitas quo magis sentitur, eo magis desideratur. Esuriem habet in hac vita, non satietatem; refectionem, non plenitudinem. Tam dulcis est enim ut semper desideretur, tam immensa ut nunquam ad plenum comprehendatur, qui sic afficitur ut satiatum se dicat, et totum repletum, nescio an de gutture sponsi, vel de adulterio, et falso reficiatur nuntio: *Qui edunt me adhuc esurient,* ait sapientia Dei; *et qui bibunt me adhuc sitient [n: (Eccli. XXIV)]*. Hic bonitas Dei tenuis gustus [0519C] est in futuro satietas, qui satiabimur cum manifestabitur gloria ejus, et replebimur in bonis domus Domini. Verus sapor sic a falso discernitur, quia non est vehemens, vel impetuosus, carnem non titillat, sed carnis motus compescit et mitigat. Modestus est, tranquillus, levis, dulcis, pacatus, spiritum roborat, carnem debilitat, mentem accendit et illuminat, non extollit, sed humiliat. Nam suavitas ejus desiderium excitat, et dum ampliora accendit de profectu semper humilem reddit. Cum enim parum est, quod habet, sicut semper se egentem reputat, ita semper humiliter de se sentit. Imperfectus sive falsus sapor divitem sibi hominem demonstrat, quia ad cognoscendum divitias bonitatis Dei non penetrat. Est autem [0519D] imperfectus quem accipiunt adhuc novi et carnales, et nondum perfectam munditiam cordis consecuti, sed lippientes cordis oculos habentes, ut clare videre non possint, et spiritualia comprehendere. Inde igitur divites se putant, unde parum vident, et veram cognitionem non habent. Tales si plus illuminati plus cognoscerent, et immensitatem hujus suavitatis apprehenderent, potius humiliarentur, quam extollerentur, quia exiguum intelligerent quod de hac percipere potuerunt. Falsus sapor est, quem inimicus operatur, et hoc quod dulciter afficit, et mentem exhilarat; sed extollit, non humiliat; plenitudinem simulat, sed non habet: nam hunc percipientes quantum a vera gratia vacui sunt patebit si per adversa probentur. Unde thalamo [0520A] comparari possunt, qui foris est nitidus, sed intus vacuus, foris nitent tales et lucent, quia speciem quamdam devotionis habent, sed intus vacui sunt a virtutibus et fervorem non habent. In hujus thalami secreto dormit, et quietem habet inimicus, quia non excitant, vel fugant eum desideria sancta, et ignitae orationes, sed patitur eum, et fovet tepor mentis et falsus nitor religionis. Horum gloria non est ab intus, nec tam in conscientia quam in exteriori fama; et quia exterius fusi sunt, ideo interna non cognoscunt, vel percipiunt. Horum sapor etsi suavis sit, sed non est suavissimus, quia a sponso non est, sed ab adversario. Suavissimus est quem percipiunt boni, qui per cordis munditiam ad veram bonitatis ejus pervenerunt notitiam. Isti suavissimum [0520B] guttur ejus praedicare possunt, quia, experientia docente, dulcedinem ejus gustaverunt. Si quoque humanitatem ejus cogitemus, suavissimum fuit guttur ejus per quod divinitatis verba processerunt, quia spiritus et vita fuerunt, sicut ipse dicit. Suavis igitur praedicatio, et verba illa quibus loquebatur de regno Dei. Suavissimum igitur fuit guttur ejus, et totus desiderabilis, desiderabilis humanitatis ejus visio in terris, sed multo desiderabilior glorificata ejus humanitas in coelis, quae etiam angelis est desiderabilis, qui in eam desiderant prospicere. Est enim ille vultu desiderabilis, cujus vultum desiderat universitas civium supernorum, desideratissima vero est divinitatis ejus contemplatio, cui omne quod desideratur non valet comparari. Est igitur [0520C] totus desiderabilis, qui etiam desiderabilis est in membris suis, tam adhuc in terra peregrinantibus quam in coelo regnantibus, quia delectat tam eorum gratia quam considerata gloria. Hic namque habent fulgorem sanctitatis et illic glorificationis. Dilecta eorum sanctitas ad imitandum, et gaudium ad gaudendum cum eis et simul fruendum. Dulcis est gaudii eorum contemplatio quod nostrum quoque speramus, et quod exspectamus. Habet haec exspectatio laetitiam, ut spe hujus gaudentes simus, et in tribulationibus patientes, vel laboribus quos pro hoc sustinemus. Est igitur desiderabilis Christus etiam in suis, quia eos de gloria sua et decore fecit decoros et desiderabiles, ut non solum propter se, sed [0520D] propter electos desideretur, quos cum eo in gloria socios et consortes habebimus, et quorum gloria gaudebimus. Est igitur totus desiderabilis, quia in se et in membris suis. Et iste est amicus meus, o filiae Hierusalem, hic est a quo diligor et quem diligo, non verbo, neque humana lingua, sed opere et veritate, quia mandata ejus audio et ea servo. Hujus pulchritudinem cogitate, amorem desiderate, filiae Hierusalem, id est, animae ad visionem pacis supernae venire cupientes: per ejus enim amorem, et mandatorum impletionem, pervenitur ad pulchritudinis ejus visionem, supernam felicitatem et pacem, ad quam nos perducere dignetur Jesus Christus sponsus Ecclesiae, qui vivit et regnat in saecula saeculorum. Amen.

## CAPUT XLI. *Sponsus sponsam invitat ad haereditatem suscipiendam.*

[0521A]

*Veni in hortum meum, soror mea sponsa [n: (Cant. V)]*. Hortus mihi facta es, anima, operando mihi in te diversa virtutum et boni operis odoramenta. Nunc quoque tempus est ut in hortum meum venias, horti mei delicias perceptura, quia soror es, haeres es; veni ad haereditatem, quia sponsa; veni ad amplexus, veni ad somnum ut accipias haereditatem; quia, cum dedero dilectis meis somnum, haec est haereditas eorum. Dormisti exterius, sed corde vigilasti et haereditatem cogitasti; veni ad gaudium pro quo laborasti, quiesce post laborem, contemplare per speciem, quod contemplata es per fidem. [0521B] Refecit te spes, reficiat nunc visio. In sinistra quievisti, amplexetur te dextera, nec te constringant, et circumdent terrena; veni in hortum meum. Hortus meus deliciarum. In horto meo miro decore rubent rosae martyrum, miro candore nitent et redolent lilia confessorum et virginum. In horto meo diversorum fructuum sunt genera, et tot oblectamenta, quot beatorum in regno regnantium merita. In horto meo omnis plantatio Patrum antiquorum, sive novae gratiae. Quidquid unquam plantatum, quidquid boni actum est ab initio saeculi, huc omnium fructus ascendit. Huc finaliter venit, omnia haec tibi profecerunt, te exspectant, te suscipient. Hic est fructus electorum meorum, qui semper manet, et non est solum facientium, sed etiam hunc in [0521C] aliis amantium, hunc amando tuum fecisti, me enim amando omnia mea amasti, amando tua fecisti mea, atque meorum merita electis meis sunt communia. Non enim tantum sunt singula singulorum, sed omnia omnium. Veni ergo huc ad universa simul percipienda, quia tibi parata sunt omnia, nova cum veteribus servavi tibi, antiqua scilicet et recentia meorum merita, ut omnibus oblecteris, omnibus potiaris, de omnibus satieris. Messui myrrham meam cum aromatibus meis; myrrham messui in martyribus, aromata in confessoribus et bene viventibus. Martyrum myrrha ad messem venit: nam eorum amaritudo transit, et ad fructum pervenerunt; nam praemia pro labore perceperunt. Confessores de peccatorum [0521D] suorum confessione, et laudis meae, transierunt ad confitendum nomini meo ad laudem sine labore, ad laudem pacis et meae visionis. Erant aromata confessores: nam bonae vitae exemplo alios refecerunt et bono odore fragraverunt. Myrrham quoque meam messui: nam mortis meae acerbitatem et poenam consummavi, sed per hanc membris meis suavia salutis gaudia comparavi. Cujus passionis gustus amore mihi sapiunt, sed confectum ex illa redemptionis humanae aromate suavi me reficit, nec martyrum myrrha, nec confessorum aromata haec gaudia percepissent, si non mortis meae myrrha percepisset. Sanguis meus flammeum exstinxit gladium ante paradisum collocatum, quo exstincto cherubin quoque quem simul obstruxit homini non negat [0522A] aditum, quem sui Creatoris novit sanguine redemptum. Nec solum hunc ad suam societatem, sed ad scientiae recipit similitudinem, cherubin enim *plenitudo scientiae* dicitur, et homo similitudinem scientiae recipit, ut cognoscat perfecte, et sicuti cognitus est, qui hic experte cognovit. Comedi favum cum melle meo, bibi vinum meum cum lacte meo. In passione amara mea pertuli, sed nunc resurrectionis dulcia percipio. Tunc assatus quasi piscis, nunc mel glorificae humanitatis comedo. Et qui eram quasi despectus et novissimus virorum, nunc gloria et honore coronatus super omnia Patris sum constitutus, et non tantum super omnia hominum, sed etiam angelorum, favum cum melle comedo, quia glorificata humanitate cum gloria divinitatis in [0522B] me fruor, et in membris meis eadem percipio, haec est dulcedo mea, hae deliciae meae cum filiis hominum, hae epulae, hoc convivium. Hoc mihi cibus et potus est, ut melle dulcius haec comedam, et vino et lacte jucundius ac delectabilius bibam. His deliciis fruor, et eisdem membra mea cibo et poto: nam favus mellis mihi erant dulces in moribus et operibus, vinum et lac sapientes et simplices, ad quod convivium soror et sponsa veni post labores.

## CAPUT XLII. *De assumptione Mariae, et ejus laudibus.*

*Quae est ista quae ascendit, et transiens deserta? [n: (Cant. III)]*. Quo tendit aut quid portendit floribus operta? Papae, furem non offendit opibus referta, virgo singularis. O praedo, jam praedaris, praeda factus [0522C] virginis! Haec est hostis Holoferni, mulier Hebraea, quid Judaeos Aman spernis, Esther est Judaea, Mardochaeo crucem sternis, punieris ea. Singularis ferus, rex est Assuerus, Esther magni nominis, haec est illa virga Jesse, quam fert Isaias de radice natam esse, cujus flos Messias, passionis suae messis stravit mundi vias, fructu centenario, cum sexagenario atque tricenario. Haec est Sunamitis illa, quae David servivit. Ista Jahel tam pusilla Sisarum contrivit. Haec est regina Saba, quae regis adivit Salomonis regna, cujus sapientiam audivit in sacrario, haec de manu Pharaonis suum salvat masculum, haec est vellus Gedeonis, rore ditans vasculum, haec est veri Salomonis singulare ferculum et turris eburnea, [0522D] a toto refulgens aurea tota delectabilis, haec est in quo se reclinat rex, reclinatorium viatorum dum declinat, haec est diversorium, caput super hanc inclinat, non habens tugurium, Rex aeternae gloriae. O quam dulcis est memoriae mater tam laudabilis! Haec est arbor inflammata, sed comburi nescia, stella Jacob procreata, veri solis nuntia, porta semper obserata, soli regi pervia, sed et arca foederis, allata David humeris, magno translata jubilo. Lunam tenens haec sub planta, sole stat circumdata, talis exstat et tam sancta, tot habens charismata, tot figuras, signa tanta, tot gerens aenigmata, quot sunt coeli sidera. O quanta sit considera, tu quisquis es in jubilo, istis suffulta flosculis, istis malis stipata, stat eruta periculis, in portu laureata, desideratis [0523A] osculis jam fruitur beata conjuncta Trinitati! O plaudant jam renati! O jubilum quo jubilat, mater nato unita! O quam praeclara rutilat duplicibus vestita, translator non sic ventilat, fides allegat ita quod regnet jam cum Deo! Ave, Maria, gratia plena; tecum sit Deus. Corruptionis nostrae quam somniat Judaeus. Tabescat in fallacia seductor Sadducaeus: [0524A] nam vere surrexisti. O dulcis mater Christi, reorum miserere! Ave, Maria, mater gratiae, mundi regina, mater misericordiae, salva nos a ruina, fons vitae, vena veniae, venire tunc festina cum morti appropinquamus, ut tecum valeamus perpetue gaudere, Amen.

english:
## PROLOGUE.

[0405A]

After the human race was cast out from the joys of paradise, coming into this pilgrimage of the present life, it has a heart blind to spiritual understanding. To which blind heart, if it were said with a human voice: Follow God, or: Love God, as was said to it in the law, once sent outside and cold through the torpor of unbelief, it would not grasp what it heard. Therefore the divine word speaks to the torpid and cold soul through certain riddles, and out of the things she knows it secretly instils into her the love she does not know. For allegory makes, as it were, a kind of engine for the soul set far from God, that by it she may be lifted up to God: for with riddles interposed, while she recognizes in the words something that is her own, she understands in the sense of the words [0405B] what is not her own, and through earthly words she is separated from earth. For by this, that she does not shrink from the known, she understands something unknown. For by things known to us, out of which allegories are put together, the divine meanings are put together, and while we come to know the outward words, we arrive at the inward understanding. For hence it is that in this book which is written as the Song of Songs, words of a love as it were of the body are set down, so that the soul, chafed back to warmth from her own body by discourses of her accustomed manner, may grow warm again, and through words of the love that is below may be roused to the love that is above. For in this book kisses are named, breasts are named, cheeks are named, thighs are named. In which words Holy Scripture is not to be derided, [0405C] but the ampler mercy of God is to be considered; because, while it names the members of the body, it so calls to love.

It is to be noted that he is wondrously with us, and works mercifully. Who, that he might kindle our heart to the incitement of holy love, came down even to the words of our base love. But whence he humbles himself in speaking, thence he exalts us in understanding, because from the discourses of this love we learn by what power of this love we may glow in the love of the Godhead. Yet this must be watchfully looked to by us, lest, when we hear the words of outward love, we remain at the sensing of outward things, and the engine which is set there that it may lift us should rather press us down so that we be not lifted. We ought therefore in these bodily words, in these outward words, to seek whatever is inward, and, speaking of the body, as it were [0405D] to become outside the body. We ought to come to these nuptials of the Bridegroom and the bride with the understanding of inmost charity, that is, [0406A] with the wedding garment, that is, with a worthy understanding of charity: with which if we are not clothed, let us drive away [cj: *repellamus*; read *repellemur*, "we shall be driven out"] from this nuptial banquet into the outer darkness, that is, the blindness of ignorance. We ought through these words of passion to pass over to the virtue of impassibility. For Holy Scripture is in words and senses just as a painting is in colors and things. And he is exceedingly foolish who so clings to the colors of a painting that he does not know the things which are painted. For if we embrace the words which are outwardly spoken, and do not know the senses, we hold only the colors, as though not knowing the things which are depicted: *The letter killeth,* as it is written, *but the spirit quickeneth [n: (II Cor. III)]*; for the letter covers over the spirit as chaff covers the wheat; but chaff is for beasts to feed on, wheat for men. He therefore who [0406B] uses human reason, let him cast away the chaff of beasts, and hasten to eat the wheat of the spirit. For to this end it is useful, that the mysteries be covered, wrapped up in the letter. For hence it is written: *The wise shall hide understanding [n: (Prov. X)]* [var: Vulg. *Sapiens abscondet scientiam*, "a wise man hideth knowledge"], because assuredly under the covering of the letter the spiritual understanding is covered over. Hence again in the same book Scripture says: *It is the glory of God to conceal the word [n: (Prov. XXV)]*. For to the mind seeking God, God appears the more gloriously the more subtly and inwardly he is searched out that he may appear. But are we not to inquire into those things which God conceals in mysteries? We ought indeed.

For there follows: *And it is the glory of kings to search out the discourse.* For they who have already learned to rule and to search out their own bodies or the motions of the flesh, [0406C] are kings. It is therefore the glory of kings to search out the discourse, because it is the praise of those who live well to scrutinize the secrets of God's commandments. Hearing therefore the words of human converse, we ought to be as it were men out of the earth, lest, if we hear in a human way the things which are said, we be able to perceive nothing of divinity concerning those things which we ought to hear. Paul desired his disciples to be as it were no longer men, to whom he said: *For whereas there is among you zeal and contention, are you not men? [n: (I Cor. III.)]* The Lord esteemed his disciples as it were no longer men, when he said: *Whom do men say that the Son of man is [n: (Matth. XVI)]*. And when they had answered him with the words of men, he at once added: *But whom do you say that I am?* For when above he says *men,* and then [0406D] subjoins, *but you,* he made a certain distance between men and his disciples, because plainly, [0407A] by instilling divine things into them, he made them above men, as the Apostle says: *If therefore there be any new creature in Christ, the old things are passed away [n: (II Cor. V)]*. And we know that in our resurrection the body is so joined to the spirit that all that had been of passibility is taken up into the power of the spirit. He therefore who follows God ought daily to imitate his own reason, so that, as then, he may have nothing passible in his heart, so that according to the inward man he may already be a new creature. Let him now tread down whatever has been old, and in old words seek the force of newness alone. For Holy Scripture is a certain mountain, from which the Lord comes into our hearts to be understood; of which mountain it is said through the prophet: *God will come from Lebanon, and the Holy One from the shady and thick mountain [n: (Habac. III)]* [var: Vulg. *Deus ab austro veniet, et Sanctus de monte Pharan*, "God will come from the south, and the Holy One from mount Pharan"]. That mountain is thick [0407B] by its meanings, and shady by its allegories. But it must be known that, when the voice of the Lord sounds on the mountain, we are bidden to wash our garments, and to be cleansed from every defilement of the flesh, if we hasten to approach the mountain. For it is written: *That if a beast touch the mountain, it shall be stoned [n: (Hebr. XII)]*. For a beast touches the mountain when men, given over to irrational motions, draw near to the loftiness of Holy Scripture, and do not understand it according as they ought, but irrationally bend it to the understanding of their own pleasure. For everyone absurd, or slothful in mind, if he be seen about this mountain, let him be slain by most fierce sentences as it were by stones. For this mountain burns, because Holy Scripture, which spiritually fills with the fire of love, sets alight. Whence it is written: *Thy word is exceedingly fiery [0407C] [n: (Psal. CXVIII)]*. Whence, when certain men walking in the way heard the words of God, they said: *Was not our heart burning within us, while he opened to us the Scriptures? [n: (Luc. XXIV.)]* Whence it is said through Moses: *In his right hand a fiery law [n: (Deut. XXXIII)]*. By the left hand of God the wicked are understood, who do not pass over into the right-hand part. The right hand of God are the elect, who are separated from those on the left. In the right hand of God, therefore, the law is fiery, because in the hearts of the elect (who are to be set at the right hand) the divine precepts are fragrant, and they are set alight with the ardor of charity. Let this fire, therefore, burn away whatever of rust and of oldness is outwardly in us, and offer our mind as a holocaust in the contemplation of God.

[0407D]Nor is it to be attended to idly that this book is called not a canticle, but the Song of Songs. For as in the Old Testament some things are holy, others the Holy of Holies; some Sabbaths, others the Sabbaths of Sabbaths; so in Holy Scripture some things are canticles, others the Song of Songs. Holy were the things which were done outwardly in the tabernacle; Sabbaths were those which were celebrated in each single week; but the Holy of Holies were received with a certain more secret veneration; and the Sabbaths of Sabbaths were kept only on the highest festivals. This Song of Songs is a secret, and a certain inward solemnity, which secret is penetrated in the hidden places of one who understands. For if it is attended to in outward words, it is not a secret. It is also to be known that in Holy Scripture some are [0408A] canticles of victory, others canticles of exhortation and protestation, others canticles of exultation, others canticles of help, others canticles of conjunction with God. The canticle of victory is that which Moses sang when the Red Sea had been crossed, saying: *Let us sing to the Lord, for he is gloriously honored: the horse and the rider he hath cast forth into the sea [n: (Exod. XV)]* [var: Vulg. *magnificatus est … dejecit*, "is gloriously magnified … he hath thrown down"]. The canticle of exhortation and protestation is that which Moses said to the Israelites as they drew near to the land of promise: *Attend, O heaven, to the things which I shall speak; let the earth hear the words out of my mouth [n: (Deut. XXXII)]* [var: Vulg. *Audite caeli quae loquor, audiat terra verba oris mei*, "Hear, O ye heavens, the things which I speak"]. The canticle of exultation is that which Anna sang, the fruitfulness of the Church having been foreseen in herself, saying: *My heart hath exulted in the Lord [n: (I Reg. II)]*, where by herself she expressed the figured fruitfulness of the Church's offspring, when she said: *The barren hath borne [0408B] very many, and she that had very many is become weak [n: (ibid.)]*. The canticle of help David sang after the battle, saying: *I will love thee, O Lord, my strength [n: (Psal. XVII)]*. But the canticle of conjunction with God is this, which is sung at the nuptials of the Bridegroom and the bride, that is, the Song of Songs, which is by so much loftier than all canticles as it is also offered at nuptials of a loftier solemnity. For by those canticles vices are avoided, but by this one each and all are enriched with virtues. For by those the enemy is guarded against, but by this the Lord embraces with familiar love.

## PROLOGUE. (cont.)

And it is to be noted that sometimes the Lord in Holy Scripture calls himself Lord, sometimes father, sometimes bridegroom. For when he wishes to be feared, he names himself Lord; when he wishes to be honored, father; [0408C] when he wishes to be loved, bridegroom. For he himself says through the prophet: *If I am Lord, where is my fear? If I am father, where is my honor? [n: (Malac. I.)]* [var: Vulg. Mal. 1:6 has the father first: *Si ergo pater ego sum, ubi est honor meus? et si Dominus ego sum, ubi est timor meus?*] And again he says: *I have espoused thee to myself in justice and in faith [n: (Ose. II)]* [var: Vulg. Osee 2:20 *sponsabo te mihi in fide*, "I will espouse thee to me in faith"]. Or assuredly: I have remembered the day of thy espousal in the desert. But because he first wishes to be feared that he may be honored, and first to be honored that men may come to him, he both names himself Lord for the sake of fear, and father for the sake of honor, and bridegroom for the sake of love; through fear one comes to honor, but through honor of him one arrives at love. For by how much honor is worthier than fear, by so much the more does God rejoice to be called father than Lord. And by how much love is dearer than honor, by so much the more does God rejoice to be called bridegroom than father. In this book, therefore, the Lord [0408D] and the Church are named not Lord and handmaid, but Bridegroom and bride, so that not only fear, not only reverence, but love also may be served, and in these outward words the inward affection be stirred up. When he names himself Lord, he indicates that we have been created; when he calls himself father, he indicates that we have been adopted; when he names himself bridegroom, he indicates that we have been conjoined. But it is more to be conjoined to God than created and adopted. In this book, therefore, where he is called Bridegroom, something loftier is instilled, since in it the covenant of conjunction is shown. Which names, in the New Testament (because the conjunction of the Word and the flesh, of Christ and the Church, is now accomplished and celebrated) are recalled with frequent repetition. Whence John [0409A] says while the Lord was living: *He that hath the bride is the bridegroom [n: (Joan. III)]*. Whence the same Lord: *The children of the bridegroom shall not fast so long as the bridegroom is with them [n: (Matth. IX)]* [var: Vulg. Matt. 9:15 *Numquid possunt filii sponsi lugere*, "Can the children of the bridegroom mourn"; the "shall not fast" form is that of Mark 2:19 and Luke 5:34]. Whence also it is said to the Church: *I have espoused you to one husband, that I may present you a chaste virgin to Christ [n: (I Cor. XI)]*. And again: *That he might present to himself a glorious Church, not having spot or wrinkle [n: (Ephes. V)]*. And again in the Apocalypse of John: *Blessed are they that are called to the supper of the Lamb of the marriage [n: (Apoc. XIX)]* [var: Vulg. Apoc. 19:9 *ad coenam nuptiarum Agni*, "to the marriage supper of the Lamb"]. And again in the same place: *And I saw the bride as a new spouse coming down from heaven [n: (Apoc. XXI)]* [var: Vulg. Apoc. 21:2 *Et vidi sanctam civitatem Jerusalem novam descendentem de caelo a Deo, paratam sicut sponsam ornatam viro suo*, "And I saw the holy city, the new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband"]. Nor does it depart from a great mystery, that this book of Solomon is set third among his works: for the ancients said that there are three orders of life, the moral, the natural, and the contemplative. Which lives the Greeks named ethic, physic, and [0409B] theoric. In the Proverbs, too, the moral life is expressed, where it is said: *Hear, my son, my wisdom, and incline thy ear to my prudence [n: (Prov. II)]* [var: Vulg. Prov. 5:1 *Fili mi, attende ad sapientiam meam*, "My son, attend to my wisdom"]. But in Ecclesiastes, the natural. For there it is considered that all things tend to an end, when it is said: *Vanity of vanities, and all is vanity [n: (Eccle. I)]*. In the Song of Songs the contemplative life is expressed, while in it the coming and the sight of the Lord himself is desired, when it is said in the voice of the bride: *Come from Lebanon, come [n: (Cant. IV)]*, or else he signified the orders and the lives of the three patriarchs, namely of Abraham, Isaac and Jacob. Abraham indeed held morality through obedience, while Isaac figured the natural life by digging wells. To dig wells in the depth is to search out by inquiry, through natural consideration, all the things which are below. [0409C] But Jacob held the contemplative life, who saw the angels ascending and descending. But because natural consideration does not lead to perfection unless morality be first held, rightly is Ecclesiastes set after the Proverbs; and because the supernal contemplation is not beheld unless these things which slip away below be first despised, rightly is the Song of Songs set after Ecclesiastes. For first it is to compose one's manners, afterwards to consider all things which are present as though they were not present. But in the third place, with the cleansed edge of the heart, he beholds the inward and supernal things. And so by these steps of books he made as it were a ladder to contemplation, so that while first things are well conducted in the world, afterwards even the honorable things [0409D] of the world be despised, and at the last the inmost things of God be beheld. Now thus, in general, the coming of the Lord in this time is awaited from the voice of the Church, so that also, in particular, every single soul may behold the entrance of God into her own heart, as it were the approach of the Bridegroom into the bridal chamber.

And it is to be known that in this book four speaking persons are introduced, the Bridegroom and the bride, the young maidens with the bride, and the troops of companions with the Bridegroom. For the bride assuredly is the Church herself, the Bridegroom the Lord; but the young maidens with the bride are souls beginning, and coming to their youth through new zeal; while the companions of the Bridegroom are either angels, who often, living from him, have appeared to men, or else all perfect men in the Church, [0410A] who have known how to announce the truth to men. But those who singly are young maidens or companions are all together the bride, because all together they are the Church, although according to each one all these three names may be taken. For he who loves God perfectly is the bride; he who preaches the Bridegroom is a companion. He who, as yet new, follows the way of good men is a young maiden. Let us strive, therefore, that we may be the bride: if we do not yet prevail in this, let us be companions: if we have attained neither of these, let us at least come together to this bridal chamber as young maidens. Since therefore we have spoken of the Bridegroom and the bride, the Lord and the Church, let us, as young maidens or companions, hear the words of the Bridegroom, hear the words of the bride, and from their discourses learn the fervor of love. And so let holy Church, [0410B] long awaiting the coming of the Lord, long thirsting for the fountain of life, say how it behoves her to see the presence of her Bridegroom, how she desires him.

## CHAPTER ONE. *How God is sought in stillness, and on the greater desire for grace.*

*In my little bed by night I sought him whom my soul loveth [n: (Cant. III)]* [var: Vulg. Cant. 3:1 *per noctes*, "by nights," plural; the exposition below turns on the single night]. The soul which seeks God, and desires to attain more fully to the love and the knowledge of God, ought to seek him in the little bed, that is, in the stillness of the mind. For she ought to be at leisure, and to be still from the occupation and disquiet of earthly things. For unless she has been still from the care and occupation and [0410C] love of outward things, she cannot seek God, nor does she deserve to find him. In the little bed therefore, that is, in the stillness of the mind, God is to be sought. And by night, that is, through the adversities of temptations and of labors, and in the battle of the virtues and the vices. For the soul must labor in many adversities, and be held back by many obstacles, and be wearied by heavy wrestling, before she perfectly corrects her manners, and obtains cleanness of heart, and deserves to see God. Whence deservedly she is said to seek God by night, namely through adversities and labors. And not in the bed, but in the little bed, because the stillness had from such things is scant, and narrow, since vices assuredly assail the soul, and former habit, and the memory and the delight of past sins. For which cause she also calls it her own little bed, [0410D] and not ours, because she cannot have this in common with the Bridegroom, nor perfectly enjoy him in so scant a stillness, because his place is made in peace, and not in the battle and disturbance of vices. In this manner God is sought in the little bed by night by those beginning and not yet perfect. After this he is sought in another manner in the little bed and by night, namely when the soul, her vices more fully mortified and her temptations lulled, and her conscience purged, shall have obtained a fuller stillness, the grace of the Holy Spirit coming into the mind and quieting the vices and the temptations. According to that which is written: *The bow he shall break in pieces and shatter, arms and shields he shall burn with fire [n: (Psal. XLV)]*. Then the soul will be able to be at leisure, and to see that the Lord is sweet. Thus [0411A] the peace and tranquillity of the mind is the little bed in which the bride rests. In this little bed she seeks the beloved by night, namely when the desires of the flesh are lulled, and after the battle and the labors victory has followed, and stillness has been given. For in the day there is laboring, and in the night there is a ceasing from labor, and in the night there is stillness. When therefore, after the burden of the day and the heats, temptation namely, the soul comes from labor to the little bed of stillness, and to the night of resting from weariness and disquiet, then, now unencumbered and at leisure, she will be able better to seek the beloved. In this little bed and in this night she sleeps, but her heart keeps watch. For she sleeps outwardly, but inwardly keeps watch. And as much as she is still and at leisure outwardly, so much is she occupied and unquiet inwardly in seeking the beloved. But she seeks him in the little bed and not in the bed; because [0411B] she does not possess full stillness, but narrow, so long as she does not enjoy the beloved to her wish, nor has him with her. Whence also she calls the little bed itself her own, as being one which she alone has, and in which she does not yet rest with the Bridegroom. And therefore it is well said that she seeks by night (namely of blindness) in which she is held, so that she does not fully enjoy him, nor feel his presence. For he is indeed present by essence, present by desire, and he is already had who is desired, because one not had could not be desired; but he is not at hand by the revelation of his presence. For he has not yet put her blindness to flight, nor illumined her to feel his presence. Of this night, therefore, she complains, and pleads that through it she seeks the beloved, and does not find him. She desires [0411C] therefore to be illumined and to have the eyes of her heart opened, that she may find him, and by the grace drawing near may understand his presence, and may feel both that she is seen by him and that she sees him. For she seeks the illumination of an ampler grace, the understanding of his presence, and the experience of spiritual sweetness: *I sought,* she says, *him whom my soul loveth.* In the love of the soul we can note a spiritual and also an affectionate love. But when we love someone affectionately, we say that we love him as our own soul, as if she should say: Whom I love affectionately and spiritually, that is, unto the salvation of the soul, not unto temporal or carnal advantage. But the Bridegroom does not always at once offer himself to her who seeks him, nor show himself to her who desires him, but often defers to fulfil her wishes that he may increase them, and afterwards reward them increased and more perfectly [0411D] fulfil them. He also sometimes defers these things, that he may prove the constancy of her who seeks, and grant the things desired the more profitably the later. For what is acquired with labor is held more closely and guarded more warily. And sometimes desires more quickly fulfilled fail, and deferred ones grow the more. Whence the bride, feeling the delay, and not knowing the dispensation, and impatient of love, complains, saying: *I sought, and I found him not [n: (Cant. V)]*. For she does not yet perceive the grace sought for, she has not yet felt the presence of the Bridegroom.

## CHAPTER II. *How the soul considers the examples both of the perfect and of the imperfect.*

And so the bride, having suffered difficulty and as it were a repulse, in no wise is still from seeking, but girds herself [0412A] more amply for seeking. For she shows her own importunity and constancy, saying: *I will rise, and I will go about the city [n: (Cant. III)]*. She turns herself to humility, that whom she does not find through herself, she may seek through others, if perchance through them she may find him. With much labor she had prepared a bed for herself, first ceasing from sins, and afterwards contending more strongly against vices, and after these things withdrawing from occupations and cares, and at the last being at leisure from harmful things, and truly also from very many good works, so that, made less in her deeds, she might perceive the wisdom which is God. But now she turns to going about and searching out the good works of others, that by this labor she may find the Bridegroom, whom being still she had less found. She rises from stillness, going about, namely, the city. She goes about in thought the assembly [0412B] of good men, that in them she may take examples of a better life and lessons of the virtues: for through humility she reckons that there is lacking to her the adornment of virtues, and cleanness of heart, through which she might deserve to find the Bridegroom, showing the house of her mind, though free from vices, yet less adorned with virtues. Which house, that she may adorn it more becomingly, going about and traversing the virtues of the saints, and exploring the special grace of each single one, and plucking flowers from one of humility, from another of patience, from another of obedience, from another of abstinence, from another of charity, from another of purity. These she strives to transfuse by imitation into her manners, and with them to adorn the house of her mind. For she measures the fabric, that is, she weighs the life of the saints, and considers in them the construction of the virtues, that she may blush in herself for her own imperfection. [0412C] And, as is read in Job, she looks upon men, she attends to the holy [n: (Job XXXIII)], that she may reckon herself a sinner in comparison with them; whence, humbled by their examples and kindled to advancement, she gives her effort anew to the cleansing of her heart and to the cultivating of the virtues, that with her house more fully cleansed and adorned she may become worthy for the finding of the Bridegroom. The bride herself goes about the city (good men, namely) that she may search out their virtues and holiness: *And she seeks the beloved through the streets and the broad ways.* The streets are narrower, and the broad ways wider. Whence by the streets are designated those who, leaving all things, and naked following the naked Christ, have chosen for themselves a narrow way of living. But by the broad ways, which are wider, we understand the perfect of secular life, who, walking by a wider way, [0412D] and not leaving all their own things, but using their own well, have pleased God by hospitalities and alms and the other good works. Who, turning aside from the broad way which leads to death, have held the strait way of the commandments and of life. She seeks therefore the beloved first through the streets, and afterwards through the broad ways.

For because she is borne by the desire of perfection, she seeks examples first from the perfect. She considers by how strait a law of living they bound themselves, and how slender was their food, how poor their clothing, how brief their sleep, how heavy the labor of the body, how strict the discipline of the heart, how in all things they cut away the delights of the body, drew out the wills of the heart. She weighs after these things how great was in them the loftiness and the liberty of mind. And how, dwelling in the flesh, they had their converse [0413A] in the heavens, how they passed beyond all earthly things and trod them down. Some of these were sustained by a little bread and water, some lived not on bread but on herbs or roots, and some received their food from heaven, some led their life almost without any food at all, some dwelt without any clothing at all under the naked air. Who, casting away not only the acts of the world, but even all its matter, were as it were outside the flesh, and by as much as they passed beyond the world and went beyond the vices of the flesh, by so much, filled with grace and swallowed up by the spirit, they searched out the hidden things of the Godhead, and knew them. And so the soul, made fervent, runs through these so heavenly ones, filled with so great grace, and considers them, and what she has less in herself, in them she loves. Through these she seeks God, that in their [0413B] examples her love, being nourished, may at some time rise up to God. For since in them the image of God, and in great part the likeness, shines out, and by as much as she has been able to imitate them and to be made like them, by so much does she deserve to be united to God, and by so much does she receive God into herself, as she has taken on his likeness. For nothing is so near to God as his character and likeness. But when the soul has been made just, true, merciful, wise through grace, which God has by nature, by as much as she has formed these virtues in herself, by so much will she reform in herself the likeness of God. Wherefore, when the bride attends to the perfect, and labors to be made like them, and walks by their examples that she may find the beloved, through the streets she seeks him whom her soul loveth. She seeks [0413C] him also through the broad ways, namely in certain seculars or even in married persons. For nowhere does she hold the examples and incitements of salvation to be despised. And so many of this sort, although they held a lighter and wider way of converse, nevertheless spread abroad the odor of a good report of themselves, and afforded examples of imitation. What examples of sanctity are there in Abraham? What in Job are not found, by which a soul seeking God might be kindled and built up? Who were filled with so great grace, and endowed with so great love of God, that the one of them offered his only son to death at the Lord's command, and the other bore with even mind the death of all his children, and rendered thanks to God. The one deserved to be blessed by the Lord for his excelling merit, the other, in the loss of all that he had had, [0413D] blessed the Lord. The one deserved to enjoy the converse of angels, whom also he received in hospitality, and fed. The other heard the Lord himself speaking, and saw him with the eyes of his heart illumined. With how great a light of divine grace was he illumined, whose mind the night of so many adversities and of the enemy's temptations did not darken, and whom his whole quiet bed, turned about, did not overturn? Not undeservedly, therefore, does the bride run from her night, and from the bed of her stillness in which she did not find the Bridegroom, to this man, whom she knows to have found an ampler grace in his own night and in his troubled bed.

Moses and Samuel, among the other virtues in which they shone excellently, set forth that surpassing example of charity, that they devoutly interceded for their enemies. The one indeed for the people that was stoning him, the other [0414A] for the people that was casting him out from his princedom. The one with so great charity that he asked of the Lord either that their sin be forgiven them, or that he himself be blotted out of the book of life. The other declares that he prays no less devoutly for those casting him down. Who would not wonder at the humility of David, the man, namely, whom God found according to his own heart? Who after so great and so glorious deeds did not lift himself up into pride, but rather called himself a dead dog or one single flea. Who manifests that he had had both outward and inward humility by these words, in which he says: *I will play and become viler than I have been, and I will be humble in my own eyes [n: (II Reg. VI)]*. For he did not refuse outward vileness, and inwardly he was abject in his own judgment. How many such were there under the law, or even in the time of grace, who afforded of themselves wholesome [0414B] examples of the virtues? Through these, therefore, the bride also seeks the beloved, and through them kindles herself into the love of him.

## CHAPTER III. *How the examples of good men, once considered, humble and kindle.*

*I sought, and I found him not [n: (Cant. III)]* [var: Vulg. Cant. 3:1, the place cited, reads *quaesivi illum, et non inveni*; the wording printed here is that of Cant. 5:6, which the previous chapter cites as (Cant. V)]. The bride sought the beloved through the streets and the broad ways, and did not find him to her wish. For she has not yet felt his presence, has not yet received the grace desired. Nor must I doubt but that in her going about she acquired much, and increased much grace in herself. Since indeed from the knowledge of good men and of their virtues the desire of justice was kindled in her not a little. For she came near [0414C] to those burning with this fire which the Lord Jesus sent upon the earth, and willed that it be vehemently kindled. To whom, while one lukewarm draws near, he grows warm, and one fervent pardons the more [cj: *ignoscit*; read *ignescit*, "catches fire the more"]. But not because she has acquired grace is she still from seeking an ampler grace: her desires have been kindled, not fulfilled, stirred up, not stilled, and by as much as they have grown, by so much do the things she has received suffice her less. The increase of grace has stirred up hunger, so far that by as much as she has received more, by so much does she desire more. The bad or the lukewarm man, because he does not love or desire the good, knows not his own defect, nor to how great things he is held. Whence, though he be needy, he reckons himself rich, because he knows not the spiritual riches. For he says, "I am rich, and I need nothing," when he is wretched and miserable, and poor, and blind, and naked; but the good man and one advancing [0414D] does not attend to what he has, but stretches himself always to the things before. And because he thinks that he has never laid hold, he is always humbled out of desire. In one advancing, therefore, with grace growing, humility also grows, and by as much as he is rich, by so much does he believe himself needy, because grace, once tasted, kindles him the more. And so the bride advances: for by as much as she is kindled to love, by so much is she humbled. She believes that she has not yet found grace, while she attends to the virtues of the perfect, whence she says: *I sought and I found him not.* She says that she has not found him whom she found so perfectly in others. So Antony, the greatest of monks, after he had found Paul whom he had sought, judged himself to be nothing in comparison with him, saying: "Woe to me a sinner, who bear the false name of a monk." This [0415A] the finding of Paul afforded him, that he who before had stood forth as the greatest of monks now said that he was not worthy even of the name of a monk. Which is wonderful in imitation, since one highest in the merit of sanctity became by his own judgment the lowest, and one so lofty before God became so cheap to himself. But how lofty do we think this vileness of himself made him? I know not whether any virtue in Antony, however lofty, exalted him before God as much as that casting-down of himself, and that annulling of all the merits which he had had before. And so he believed that he had not yet found Christ, whom he beheld dwelling so excellently in Paul. Behold how much the finding of Paul, and the knowledge of his sanctity, conferred upon Antony. So the bride believed that she had not found the beloved, while by searching out she came to know the virtues of the perfect. Whom [0415B] she seeks also not only in the more perfect, but in her equals, or even in her inferiors. Since indeed these too can likewise be called streets and broad ways, the good, namely, and the middling. In these she explores and considers the gift of some grace which they have specially received, and venerates it, and strives to imitate it. For he who fears God neglects nothing; he holds nothing to be despised whereby he may receive an advancement of salvation. By how much therefore she is great, she humbles herself in all things, not refusing to be amended even by the lowest. For in these she sometimes finds examples of imitation and of advancing, which she may profitably set before herself. For good men are wont to kindle their virtues in turn, and the one to take from the other advancement and the incitements of humility [0415C] alike. Whence it comes about that, while this one considers that one's patience, and that one this one's obedience; this one that one's charity, and that one this one's cleanness, always the one takes from the other whereby he may grow into good. For they are much girded to the zeal of amendment when they see in others the good which they themselves have less. And while in turn they think each other their superiors, and the one reveres and loves the other's good, by loving it he makes it his own, and keeps himself in humility. So Paul did not attend to it that he had labored in preaching more than all the apostles, but looks upon the innocence of others, and because he himself had persecuted the Church of God, he calls himself the least of the apostles [n: (II Cor. XV)]. But Peter does not consider that he is the first of the apostles, but wonders at the wisdom in Paul, [0415D] and in a certain place commends this concerning him [n: (II Petr. III)]. For neither was Peter less than Paul, who bore him up with praises; nor was Paul less than the apostles, who judged himself the least. But it was necessary that they who were great before God should seem small to themselves. And they who were adorned with all the virtues ought to be graced also with the virtue of humility. For it is the greatest beauty of the soul, if after the perfection of all the virtues it possess humility, and, being of great merit, know not that it is great. Blessed Job knew not that he was great, who said: *If I shall be simple, of this very thing shall my soul be ignorant [n: (Job IX)]*. For he esteemed his own goods small, because he was always fervent toward greater ones. And so the perfect, that is, the truly humble, know and judge their own reprehensible things, and, dissembling the evils of others, [0416A] rather weigh their goods, being strict judges of themselves, but merciful of others: whence, when they behold some small goods in others, they hope for greater in them. But when they themselves have done many things, they reckon themselves useless servants. And so it comes about that they think well of others, but grow cheap to themselves, and believe themselves inferior to their lesser ones. So the bride, not considering her own merits, nor setting them before her eyes, fixes her consideration upon the grace conferred on others. She rejoices together with those receiving the gifts of grace, she rejoices together with God the bestower, she is reminded of the beloved through his members, and through his members is the more inflamed toward the beloved. And when she considers the gifts of his liberality, which he has bestowed on divers persons, she kindles her own desires in herself anew: whence she repeats her devout complaint, saying: *I sought and I found not.*

## CHAPTER IV. *How the soul knows the presence of the angels, and lays open her desires to them.*

[0416B]

*The watchmen who keep the city found me [n: (Cant. III)]*. The soul thus desiring, thus seeking, is found by the watchmen who keep the city, namely the holy angels, who keep the city, that is, the Church or the faithful, and by whose keeping the mercy of Christ fortifies its own. And they are rightly called watchmen, because they watch and are solicitous about the elect, that they may be defended from temptation, that they may make progress in good, and that they may be saved. For they are ministering spirits, sent forth in ministry for the sake of those who receive the inheritance of salvation. By their ministry and vigilance God protects his faithful; he that keepeth Israel does not slumber, neither does he sleep. Our adversary, [0416C] however, goes about like a lion, seeking whom he may devour. Some he devours as a lion, whom he casts down by open battle, and others he seduces by hidden fraud; for these, as is read in Job, he hides a snare in the earth, and sets a trap upon the path [n: (Job I)]; because he both deceives them through earthly desires, and sets there the nooses of his deception where he sees the path of their heart to be, and sees them prone to sinning. Thus the enemy goes about to deceive. But the holy angels run to and fro to defend. This discord is carried on between the angels of peace and the angels of discord. Thus is the contest waged for man, and he does not watch for himself, but grows torpid. For it behooves him to see, to watch and to pray, both to see and to consider his own peril, to watch over his own salvation, [0416D] and to pray and implore help against temptation. For how many does that lion devour, how many does the destroying angel put to death, of those who do not have the sign of the living God on their foreheads, who do not have both their doorposts and the lintel of the house anointed with the blood of the Lamb of God; who do not have faith working through love, and do not deserve to be fortified and defended by the banner of the cross of Christ or by the power of his passion. Nor does Leviathan wonder if he swallow these down: for he shall swallow up a river, and shall not wonder, the evil, that is, and the carnal, who flow away after the manner of water and run down from sin to sin, and by the slipperiness of vices descend to the depths of torments. Even, alas! he has confidence that the Jordan may flow into his mouth, that is, the elect, over whom he trusts to prevail. O how great [0417A] a multitude of the swallowed, and how small a number of the rescued. But the merciful Lord hides his own in his tabernacle (that is, in the Church) in the day of evils, and protects them in the hidden place of his tabernacle (that is, in Christ), who is called the hidden place of the Church, because he dwells secretly and invisibly in his elect through charity; inasmuch indeed as it is joined to them, and they are protected through faith and through the power of his passion from the tempter, the devil. For because Christ by his passion conquered the enemy, by the power of that same passion he fortifies his own, that they may not fear the foe, since they are made members of him who triumphed over him. God is indeed faithful, who does not suffer his own to be tempted above that which they can bear, but with the temptation makes also an issue. So ordering and tempering temptations, [0417B] that from the very thing by which the enemy seeks to cast them down they may be tried, and being tried may the more be crowned. It happens besides that, in assailing them (so far as to separate them from God), he rather joins them to God, because, while they are tempted, they are more humbly made subject to God that they may be delivered from temptation. Whence blessed Job says that the beasts of the earth (namely, the demons) are made peace-making toward the good [n: (Job V)]. He does not say *pacatae*, because they do not have peace, but *pacificatae*, because they make peace for them while by assailing them they afflict them. God therefore turns to a crown for his own that which the enemy works for their ruin. But he does not so reckon it, but his heart is set on crushing, and on the destruction of not a few nations. Thus God hides the elect in the Church, in the day of evils he protects them in himself, he fortifies them by the keeping of angels. These he shows forth [0417C] to his own as ministers and messengers, that they may minister to them for salvation, and announce their necessities, and carry their prayers. And although he himself sees and knows the causes of every one, he yet wills that this be announced to him through his angels, so that he may commend his charity and his condescension toward man, and for the sake of messengers so worthy and so beloved may bestow more fully.

Nor is it a wonder that he shows forth his angels as ministers to the elect, and himself as well. For he too is himself the angel of great counsel, namely of our redemption and salvation, which he was sent to work in the midst of the earth. He ministers to us indeed by his manner of life and his humility, offering in himself an example of living, and setting himself as a little one in the midst of the disciples (that is, as humble), that we may be made little ones as he is. He ministered [0417D] to us also by his death, in which he labored for us that we might not labor, and bore a temporal death that we might not bear an eternal one. Therefore the Lord ministered to us in this life, and passing over out of this life also he will minister to us in that refreshment of twofold sweetness, because he will feed us with the milk of his humanity and the honey of his divinity. The ministry of the angels too is not only temporal to us, but also everlasting, because through their present help we shall receive the inheritance and eternal salvation, and shall enjoy their joy with them without end. But how do we suppose they love our salvation, and how greatly do they desire to have us as partners with them? Who could estimate with how great charity and care they watch over those committed to them? how they rouse the torpid, and kindle the more the solicitous and [0418A] fervent? How on this side they excuse evils, on that present good things to the divine gaze; how they defend, or obtain grace for these? And when they have looked upon a soul fervent with great desire, and sighing to God with pure intention, how do we suppose they love her, and rejoice together with her, and turn aside to her? How do they run to and fro between her and God? Since indeed they are the friends of the Bridegroom, they listen to her voice, which they make the Bridegroom hear; her voices are her desires: these cry out vehemently in the ear of the Bridegroom, these the friends listen to, namely the angels; in these they delight, these they announce, and they invite her to come, they console her, and admonish her to seek and to knock, for the reason that he who seeks finds, and to him who knocks it is opened. [0418B] And so meanwhile they frequent and visit the soul thus fervent, until the Bridegroom comes, and by the increase of a fuller grace they prepare her more fully for the coming of the Bridegroom himself. They draw her thought to understand their presence and to learn their familiarity, so far that from this acquaintance she may grow and advance to the divine. The soul therefore, seeking God, is found by these, and after the circuit of the city, after her search, she merits the coming of the blessed angels, she perceives their meeting, by these she is received; for these come before the Bridegroom, they show forth their presence, they reveal themselves: for they are angels of light, they come with light; and being suffused with it, she is at once illumined and touched, that she may understand their coming and feel their presence. And while she perceives this grace, she confesses that she has been found [0418C] by the watchmen, although she complains that she has not found the beloved. And so for the soul to have been found by the watchmen is for her to have found grace to feel their presence, she who before, suffering the darkness of her own blindness, felt nothing but herself. Then she directs her desire and her thought upon them, and forms a familiar colloquy as it were with acquaintances, she insinuates her vows, announces her love, asks about the Bridegroom. Have you seen him whom my soul loves? She seeks them as witnesses of her love, and equally of the longed-for presence of the Bridegroom. For certainly she knows that the angels of God enjoy his vision, and are not ignorant of her love and her desires, and she wonders and reckons it as it were undue, that they should see God and leave her destitute of that vision, she who would say: Have you not already long since seen him whom you have the desire [0418D] to enjoy, and in him my desires? The beloved declares that he stands at the door of the soul and knocks; and if any one shall open to him, he will come in to him, and will sup with him. I have already openly opened my door through desire of him, and he does not enter. Moreover, I have entered in to him: and I knock at his door, which he promises will be opened to him who knocks. And forgetful of both promises, he neither enters into mine nor opens his to me. I stand, and he does not look upon me; I knock, and he does not open; I cry out, and he does not answer; I seek him, and I do not find him. Whither then has he gone? Have you not seen him, you who are angels always seeing him, since you always see the face, and he and the Father are one, and he who sees the one sees also the other? Therefore him who does not enter my door, nor open his own, and [0419A] accordingly is found neither with me nor with himself, I shall seek with you, of you I shall inquire, to you I shall pass over, that with you I may find him whom my soul loves, the Bridegroom of the Church, etc.

## CHAPTER V. *How the soul, after the contemplation of the angels, passes over to the contemplation of God and to discretion.*

*When I had passed by them a little, I found him whom my soul loves [n: (Cant. III)]*. In his threefold creation God can be searched out and known: in the world and in the things created for its adornment, in man, and in the angel. These the soul that thirsts for God goes round one by one, and passes by, that she may find him whom she seeks. From the visible appearance of the world, once beheld, she considers the invisible Creator. For these things, when beheld, give her to know that the Lord himself [0419B] is God, and that he made this world, and not the world itself. But this vision is common to all, that is, to the evil as much as to the good. For in this manner all men see God, as is read in Job, so that every one beholds him afar off [n: (Job XXXVI)], because God is seen outwardly, and not in himself. In this manner the philosophers saw him, who nevertheless did not find him through love. Whence from this vision she passes over to man, who also passes by in the image, although he has lost the likeness, and in whom God is more familiarly seen, inasmuch as in the image of his soul, which represents him in itself through reason and understanding. But she does not pass over to all men, but only to the good and the spiritual. For she does not direct herself to those walking the broad way, which leads to death, but to those who straiten themselves for the sake of the [0419C] kingdom of heaven, whom above she calls streets or lanes, and by whom she designates the less perfect or the more perfect. In these she finds not only the image of God, but in part the likeness, in so far as they have advanced in the virtues, or have climbed up to perfection. But because she does not find in these a full likeness (although she finds some), in order that she may comprehend more fully and contemplate more nearly, she passes over to that which contemplates more nearly, namely to the angelic creation, in which she considers the likeness fully, inasmuch as it is the seal of the likeness, and in which the likeness signed from the beginning perseveres. Men, however good, however holy, nevertheless see in the night, that is, in obscurity, but the angel at noonday, that is, in full knowledge. For as [0419D] blessed Job says, the stars are darkened with the gloom of this night [n: (Job III)], because even those who shine with virtues and with holiness of life are darkened by the shadows of human blindness. The angel is suffused with the light of perfect contemplation. For he is the brightness of the eternal light and the mirror without stain of the divine majesty, who, as he is in no part distant from God, so seeing God perfectly and as he is, represents him also in himself, since he is a clean and transparent mirror to him who directs the eyes of his heart upon him, eyes cleansed, however, more fully from sins and vices, and even from the images of them. For vices darken, and their images also beat back, and hinder contemplation and hide knowledge: he therefore who looks into this mirror, so as to consider the cleanness of these, sends clean [0420A] eyes of the heart into it. In this mirror the likeness of God shines back to him. For they are clean as that One is clean; they are holy, as the Lord their God is holy. Finally, from that clean one he passes over to the author of cleanness, and from the holy to the Holy of holies, from the contemplating to him who is to be contemplated, and at once he finds the beloved. For these are so near to him that there is scarcely any middle between these and him, and after these there is nothing to find but him. Therefore, the beloved having been found, congratulating the angels and calling to mind the benefit obtained through them, she says accordingly: *When I had passed by them a little, I found him whom my soul loves.* Because straightway, as soon as I passed these by, I found the beloved; these I passed by that I might come, and through these I passed over that I might find: for by their meeting and their help I obtained what I longed for, [0420B] who both provoked and kindled my desire, and obtained the meeting of the beloved. The finding of the Bridegroom, therefore, is the experience and revelation of his presence.

To the soul that seeks, indeed, and does not cease from her intention, he shows himself at last and comes to meet her vows. And with him present the soul is made new, and, as it were cleaving to him, she feels the sweetness of an inward taste, spiritual understanding, the illumination of faith, the increase of hope, the incitement of charity, the affection of compassion, the zeal of justice, the delight of the virtues; she has in prayer a familiar colloquy with God, feeling that she is heard and for the most part graciously heard, speaking face to face with God, and hearing what the Lord God speaks in her, in prayer constraining God, and at times convincing him. Illumined by this [0420C] grace, she begins to see the darkness of her own heart, to know herself, to discern in what manner vices hide themselves under the appearance of virtues, or secretly ally themselves to them. For a new day arises in the mind after the night of ignorance, and there comes the daybreak in which she rises to offer the holocaust of contrition for each of the virtues, lest perchance they have been imperfect, or less pure, and to burn up whatever of the carnal has been mingled in them. For the spirit of man is at times carried toward another good to which something carnal is annexed, which delights his humanity and secretly draws him, but he does not know it. Again, how often does someone believe himself to be moved by the spirit to do something, when he is moved by carnality, or by natural things, or by levity, or by some cause [0420D] or occasion. Finally, at times a man does something before the time, or too late, or without discretion. These shadows and hidden evils she detects and judges, and the daybreak of compunction shows the man to himself, namely that he is less in good than he believed, that he has received only the beginning of grace, that he has lain in the night, that he has come to daybreak [sic: *diliculum*], and not to the full day. Therefore, just as, being illumined through the grace received, he knows himself, so through that same grace he understands that what he has found is but little. Elias, after he had heard the whistling of a light air, in which he learned that the Lord was, covered his face with his cloak, and stood in the mouth of the cave [n: (III Reg. XIX)]. So a man, grace having been perceived and, through it, known in his perfection [cj: *in perfectione*; read *imperfectione*, "his imperfection"], covers his face with his cloak; because he recognizes with how great ignorance he is covered, and he stands in the mouth of the cave, [0421A] because after the night of his blindness now known he desires to go out from the vice of corruption and to come to the day of grace that is dawning upon him. The slack and the blind man neither sees himself nor loves grace, because he is wrapped in his own shadows, and is ignorant of the light of grace. The devout soul, illumined by grace, just as she sees herself, so, thinking little of herself, is humbled; and just as she understands grace, so she is the more inflamed to desire it. Humbled therefore, and desiring, and pleading with herself about her poverty, she recalls that she has found the beloved a little, not perfectly, nor to her vow.

## CHAPTER VI. *How the soul receives Christ into herself, and on the true love of God.*

*I held him, nor will I let him go, until I bring him into the house of my mother, and into the chamber of her that bore [0421B] me [n: (Cant. III)]*. The soul, although she has received this grace, is nevertheless not forgetful of her imperfection, nor overmuch confident of the gift of God, and she recalls that she has many times been carnally affected by her own will and borne by the spirit, that she has not yet perfectly corrected her manners, nor laid hold of the virtues of Christ. She desires therefore that her effect be purged, her will mortified, her own spirit fail, and that she put on Christ, as the Apostle says: *Put on the Lord Jesus Christ [n: (Rom. XIII)]*. For although she has found the beloved, she does not yet bring him into her lodging, and what she has received was as it were outside, not within, in desire and not in effect. She understands that she has been visited and consoled, but that she is not yet such a one with whom the beloved would tarry, and have a dwelling until she perfectly fail from herself. To [0421C] this therefore she asks to be helped, and to advance so far that Christ may be formed in her, and that she may now not herself live, but that Christ may live in her. But until she comes to this state, she declares that she will not rest, nor cease from insistence in prayers, saying: *I held him, nor will I let him go,* etc. God is held by the devotion of prayer, by desire, by importunity, by memory, by entreaty, by faith and by the expectation of being heard, and he is not let go if there be no ceasing from the intention, nor any further turning of the face to other things. And so she holds the beloved, although it be the dawn, and she does not let him go until he shall have blessed her. She wrestled with him all the night in which she slept, but her heart kept watch, because, that is, she ceased from outward occupation and labored in seeking the beloved. Also, [0421D] although through the night she has come to the dawn, she does not cease from the wrestling, namely from insistence in prayer, nor does she let the beloved go unless he give a blessing, that she may go from virtue to virtue, and see the God of gods in Sion, that is, in beholding through a mirror and in a riddle him whom she cannot see as he is while she lives in the body. This blessing she seeks, and the changing of her name, that she may now be called not Jacob, but Israel, and that she may have no more need to supplant vices. For Jacob is interpreted *supplanter*, but that, the vices being overcome and driven out, she may enjoy the purity of the virtues and contemplate God; because Israel is interpreted *seeing God*. For to purity of heart God is promised as to be lived [cj: *vivendus*; read *videndus*, "to be seen"], as it is written: *Blessed are the clean of heart, for they shall see God [n: (Matth. V)]*. This blessing [0422A] having been received, she will limp on one foot, because she who walked with double desires, feeling indeed carnal things but consenting to spiritual, will now, the vices being more perfectly mortified and carnality withering away, be borne by spiritual desires only. Sighing therefore for this purity and perfection, she says: *I held him, nor will I let him go, until I bring him into the house of my mother.* Our mother is the grace of the Spirit, which spiritually regenerates us. Whose house is the human mind, in which that same grace is received. Into this house she desires to bring the beloved, that as she has found him, so she may abide and dwell with him. For she desires to retain in herself the grace received, to pour it into her manners, and to be transformed in her manner of life. Christ abides in that soul which has possessed his virtues, [0422B] humility, meekness, patience, obedience and charity. And likewise she who keeps his commandments, and as he walked so she also walks: *If any one loves me,* he says, *he will keep my commandments [var: Vulg. *sermonem meum servabit*, "will keep my word"], and my Father will love him, and we will come to him, and will make our dwelling with him [n: (Joan. XIV)]*. Such a one therefore both truly loves, and brings Christ into the house of the mind. That affectionate love, by which we said above that the love of the soul is signified, at times more affects him who loves less and is less more perfect. For each one does not love so much as he feels this affection, and so much as in that state he seems to himself to love, but so much as he has been grounded in the virtues and in charity, and is held faithful in keeping the commandments. A sweet affection toward God is in a certain way carnal, [0422C] and deceptive, and at times rather of humanity than of grace, of the heart than of the spirit, of sensuality than of reason; so that it sometimes goes rather toward the lesser good, and less toward the greater, and toward something which has more savor than is expedient. By this affection the disciples went astray, and loved God carnally, whose presence they were unwilling to be without. Whence they were even charged with not loving; what of it, that they embraced what delighted rather than what was expedient. Thus some carnal and imperfect person is at times affectionately affected toward God, not because he greatly loves, but because he tastes the sweetness of grace, which helps just so long as it lasts; as long as the sweetness lasts, so long the love also lasts. But a friend will not be known in good things. For in that day the Lord [0422D] indeed commands his mercy, but in the night of temptations and labors he declares in his precepts how much each one loves. By the visitation of grace God consoles our faintheartedness, helps our infirmity, arouses our will. And what wonder if the infirm man be anointed with grace, when even the evil man confesses to the Lord when he has done well to him? And so it happens that the fainthearted man, greedy of love, is more moved by this love, and he in whom sensuality and carnal appetite rather than reason bears rule. At times he feels it the more who is light of heart and poor in grace: for he is more easily moved who has been the lighter, and one who is without consolation receives more delightfully what is offered. The cause therefore of this sweet affection is at times not an abundance of grace, but a poverty of mind. For small things gladden [0423A] the poor man. Not every one who says: Lord, Lord, shall enter into the kingdom of heaven. Not every one, because again and again he says: Lord, sweetly (namely, affectionately) shall enter, but he who shall have done the will of the Father, who shall have kept the commandments. *Call me and I will answer thee [var: Vulg. *Vocabis me, et ego respondebo tibi*, "Thou shalt call me, and I will answer thee"],* says blessed Job [n: (Job XIV)]. God calls through visiting grace, and man will answer through the fulfilling of the commandments; the calling does not make perfect, but obliges; the answer through the commandments justifies. For sometimes this sweet affection comes from an evil spirit, so that while too much is believed of it, and while it greatly delights it is clung to, a man is brought to weakness of heart. Again, so that through occupation with it he may be called away from more useful work. And again, so that someone, relying on the abundance of it, may believe himself perfect, and be less exercised toward the perfect. [0423B] Sometimes too a man of himself abuses grace, by receiving it in vain, or by omitting some more useful work, or by setting in it the end of his own advancement. For as the spirit of the prophets is recorded to be subject to the prophets, so this grace is made subject to man, that he may use it either well or ill: through it therefore he offends who does not know its use, just as virtue too is turned into [sic: *id*] vice, if it be exercised too much, or out of season. The bride therefore sought the offence [cj: *delictum*; read *dilectum*, "the beloved"] affectionately and likewise longingly, but when he was found she was no less solicitous to bring him in to herself. For a fuller grace is to be sought diligently, and there must be no ceasing, but progress must be made through it, until one comes to [sic: *ac*] perfection. *Before I eat I sigh,* says blessed Job [n: (Job III)]. [0423C] Before anyone sighs he does not eat, because unless he desire and seek this grace, he does not receive its refreshment. Nor, unless he advance through it, does he attain to perfection. This grace is food, because it refreshes; it is light, because it illumines. For it reveals to a man his own evils, and strengthens him that he may be able to correct them; his own peril having been known, he receives it, who neglects to correct himself through it and to advance to inward things. But the fervent soul, lest she receive it in vain, labors always to make progress, and diligently tills her own field by bettering her manners and by cultivating the virtues, that she may build the house of the mind into which she may bring the beloved.

## CHAPTER VII. *How in secret the mind enjoys God, and is instructed by him concerning hidden things.*

[0423D]

But it does not suffice the bride to have brought the beloved into the house of the mind, unless she bring him also into her chamber, where she may enjoy him more familiarly and more secretly, and be alone with him alone, and converse with him, and, all others being removed, be present at his counsels, know his secrets, learn his hidden purposes, and where God may make manifest to her the uncertain and hidden things of his wisdom. There she desires to hear the hidden word, that is, the inward and hidden inspiration, which in Job is called a hidden word [n: (Job IV)], because it is granted to few, or because it is enjoined silently to the ear of the heart. And this word she is declared to hear in the night, when deep sleep is wont to seize upon men, that is, when, the desires of the flesh being trodden down, [0424A] the stillness of the mind is possessed. In the silence of the night, therefore, when God is secretly with her in her chamber, when all things are pacified and still, when peace is had within from the disturbance of vices, and without from every unquietness and occupation, when the vices are silent, and the memory of all sins, and the outward senses too are lulled to sleep, and the memory of worldly things. And so, when there has been so great stillness, and all things are already silent, then at last the voice of God can be heard, which does not only speak, but whispers, that is, thinly and secretly makes something manifest to the human mind. And not only the whisper of God, but also the veins of his whisper does the soul then receive by stealth, because she understands the subtlety of the divine inspiration, and the origins of the causes by which grace comes to the mind. For in diverse ways [0424B] God visits, because now he pricks with the mind by the desire of divine love, now by the hope and joy of future recompense, now by the delight of some virtue, now by the knowledge of her own imperfection, now by the fear of punishment, and by the recollection of sins, or by the manifestation of some peril or negligence, now by the memory of a good thing, now by the example and grace of some perfect man. In these and other ways grace visits the mind, and not always in the same way, but now in this, now in that. For as in diverse persons there are diverse gifts, and distributions of the Spirit, so that this one receives this grace, that one that: so in one and the same man there are diverse visitations of the Spirit. The soul therefore with whom God whispers in silence knows and discerns these things, and according to the manner in which she is visited [0424C] she conforms and directs herself. For she knows the discretion of grace and its use, she understands too its presence or absence, its coming also and its departure, the causes also of its coming, the motions and thoughts, the forerunners and the heralds of grace. And that humility above all things merits it she has learned by frequent experience, and she understands the manifold and hidden manners, or motions, of humility. Nor is it doubted that she offers a sacrifice pleasing to God, and heaps up grace for herself, as often as she abases and humbles herself for God's sake. In order therefore that she may obtain it more abundantly, she follows the footsteps of humility as much in thought as in work. In mind she abases herself by her own judgment, and outwardly for God's sake she subjects [0424D] herself to men and puts herself after them, she chooses abjection, she makes herself contemptible, that she may be precious with God, she humbles herself that she may be exalted, she rejoices in reproaches; for she knows that for contumely she will receive grace from God, for reviling a blessing. David understood this, who, when Semei cursed him, chose rather to suffer him than to be avenged through his soldier, foreseeing that for that cursing good would be rendered him by the Lord. Thus God gives grace to the humble, but resists the proud. But who could know an old and ingrained pride, who its hidden roots and its subtle thoughts, by which for the most part it creeps in latently, and steals upon those who do not even know it, save when God whispers (that is, secretly reveals it)? Which, the more it is spread abroad in the mind, so much the less is it known, because through it the mind is the more [0425A] blinded. So also in words and in action it lies hid in manifold ways, nor is it known, unless one be instructed by grace to know it. And so pride lies hid in the soul, and the soul herself does not know it; but God sees this, because he beholds hidden things, and therefore he withdraws his grace, or does not grant it. Not only therefore for manifest, but also for hidden, and not for greater only, but also for lesser pride is the mind dried up of grace: *I will make desert,* says the Lord, *the mountains and the hills, and I will dry up all their shoot [var: Vulg. (Isa. 42:15) *gramen*, "grass"] [n: (Psal. XLII)]*; designating by the mountains the greater, the proud, and by the hills the lesser. These mountains are dried up and grow parched, but the valleys, that is, the humble, are watered with the water of grace, and abound with spiritual grain. To understand latently these mountains, and the origins of visiting grace [0425B] and the causes of meriting or demeriting it, is to receive by stealth the veins of the divine whisper. These veins creep silently and with a light murmur, and are not heard by an unquiet mind, and one in which vices, or any disturbances, make an uproar and cry out. And so the understanding of these things is perceived and learned in the chamber (that is, in the secret place of the mind), where all things are shut out but God, where the soul alone whispers with him alone; this is the solitude into which God leads the soul, that he may speak to her heart. There she can hear what the Lord God speaks in her. There he opens to her the inward ears only: for the ears of the heart lie open; the tumult of secular business closes them, and the stillness of secret consideration opens them. Then [0425C] the mind pierces the words of God more keenly, when it refuses to admit to itself the tumult of secular cares. This chamber is a school, where she may learn in silence, where the secrets of the precepts may be taught, where she may be instructed in the knowledge of the divine will, in the knowledge of manners, in the discretion of virtues, in the contemplation of spiritual things. To this chamber the soul ought to withdraw, as Moses to the tabernacle of the covenant, to consult the Lord concerning doubtful matters, concerning the ordering of the house of her mind, concerning the things to be done in it, concerning her own state, concerning the spiritual and bodily necessities of others, concerning the love of God, concerning the love or the defense of justice, concerning the discretion of zeal to be exercised, concerning the time for overlooking excesses, concerning compassion for offenders, concerning strictness. Here she daily examines and searches out [0425D] her inward and outward things, and what her meditation is, or about what it especially is or ought to be; what her speech is, moderate or dissolute, humble or proud; and likewise what her working is, strenuous or slack; finally what the disposition of the whole house is, and what things in it are to be corrected, what to be borne with. But in so far as she comes to purity of conscience, in however great a measure by mortifying her own will she has joined it to the divine, and made herself one with God, in so far does she know spiritual things and understand the will of God. In order therefore that she may perceive this grace, she rightly desires to bring the beloved into the chamber, that is, the secret place of stillness, of meditation, of prayer, where she may be still from outward things, may learn by inward and mystical meditation, and may obtain by prayer.

## CHAPTER VIII. *On the merits and the usefulness of the contemplative life, and when one ought to come to rest.*

[0426A]

*I adjure you, daughters of Jerusalem, by the roes and the harts of the fields, that you stir not up, nor make the beloved to awake, until she herself will [n: (Cant. III)]*. With much labor, insistence and prayer the bride found the beloved, and at last brought him into her chamber. Whence it is fitting that after her weariness she should at last rest, and enjoy the beloved whom she has laid hold of with so many sweats and runnings to and fro, and not easily be torn away from love of him. God therefore pleads on her behalf and admonishes that she be not roused from her sweet sleep (that is, from the stillness of divine love), nor drawn away from the secret of the chamber to the care of governing. For in this chamber she not only enjoys the embraces of the beloved and [0426B] carries through her own affairs, but also attends to the necessities of others. And in diverse ways she here enjoys God, namely now as Bridegroom, now as teacher, now as father; now she entreats him for herself, now by prayers she bends and appeases him for others, now she sleeps in his love, now she contemplates, now she orders and arranges certain things with him, now she hears from him and is taught, now she enjoys his embraces. For she has with him embraces and kisses, she has offspring and breasts, but all these things not material or carnal, but chaste and wholesome. In these embraces God clasps and is clasped, because he first brings in and insinuates his will to the soul with a certain sweetness: and when the soul has been aroused by this charity, while she joins herself to him who calls and draws her, she as it were clasps him who clasps [0426C] her. For in these embraces God clasps first, and thus in turn the soul clasps, because it belongs to the worthier or the more ample lover to clasp first; whence he also first loved us, that we might be able to love him, and he showed forth besides that charity than which no one can show forth a greater or an equal. And so God embraces the soul when he draws her to himself through grace and joins her to himself. He kisses her when he refreshes her with the sweetness of his grace; he makes her fruitful when he increases charity. Her breasts grow fat with milk when she is filled with the sweetness of compassion. There is there a spiritual wedlock, namely a concord and a conjunction of wills. There it is not a carnal coupling that makes the womb fruitful, but the Holy Spirit that impregnates the mind with twin offspring (that is, with a twofold charity), namely the love of God and of the neighbor. [0426D] Hence the soul becomes a wife; she has received the breasts of piety which before she did not have, when she was still a little one, but now she has learned to have compassion on sinners, yet to be indignant in a youthful manner. Here she sleeps with Christ, while she closes her eyes to outward things and knows inward things through contemplation. In which sleep, with Jacob, she sees the angels ascending and descending [n: (Gen. XXVIII)], ascending to the contemplation of God, descending to the visitation of man. She contemplates in the angel this alternation of the vision of God and of the visitation of man, how they both cleave to God and condescend to us, and carry through our cause with God. She contemplates and considers also the souls now reigning with Christ, namely what affection they have toward us, and how they desire to have us as partners [0427A] with them, and bestow upon us their help and intercession, and bear solicitude for us. For through these are the daughters of Jerusalem adjured, that they stir not up the beloved; because, just as they cleave to the love of the Creator and yet bear and carry through the care of man's salvation, so the perfect soul both rests in the love of God and attends to the salvation of her neighbors. She is also adjured through these; because with these and among these she runs to and fro for those to be saved, and prays not only to God, but also to these, and implores their help. To these she announces man's necessity, with these she labors in this business. Well therefore is she adjured through these, inasmuch as they are privy to and witnesses of her charity, and of her industry, and of her necessary occupation about her neighbors. For these are the roes and the harts of the fields (namely the angelic creation, and men) [0427B] whose souls have already passed over to the kingdom of heaven. These roes both seek the heights and look out from afar; because, being lifted up by lofty contemplation, while they behold God, they know in him whatever is done lower down in his creation. The harts too pass through thorn-brakes, and overcome venom. So the souls of the saints, leaping over the thorns of sins, and overcoming the venom of the enemy's suggestions and the malice of the world, have already leapt over to the kingdom. And the field of the roes indeed is the happiness of that life. But the field of the harts is the spaciousness of this world. Yet the roes pass over to this field by the condescension of charity, and the harts have leapt over to that one by desire and by faith. These harts, still dwelling in the body, have leapt over thither, because their feet, that is their affections, were standing in [0427C] the courts of Jerusalem. But now in soul they have passed over thither, and afterward they are to come thither in body also. To these the bride too leaps over by contemplation, with these she has carried over with herself the care of her neighbors, with these she pleads their cause inwardly before God. Rightly therefore does the Bridegroom admonish that she be not stirred up, for the reason that she is well occupied about the salvation of her neighbors.

And the carnal solicitude and trouble is indeed good, but the spiritual occupation and care about many is better and more sublime, inasmuch as it is familiar both to God and to the citizens of heaven, and abiding, and more secure. The outward occupation indeed, that is servitude, because bodily labor too is performed in it. Inward solicitude and prayer is a more sublime and worthier office. The former [0427D] serves, while it renders a ministry; the latter obtains with God by merits and by familiarity. The Lord says that the harvest is great, and admonishes that he be entreated to send laborers into it. Which the perfect soul is most of all able to accomplish, who cleaves to God by the familiarity of devotion; she now beseeches God to send laborers into the harvest, now that he grant to this harvest the grace to work usefully. The active man occupies a part of this harvest by outward ministry, but the contemplative occupies the whole harvest by the help of prayer. For there are two lives, the active namely and the contemplative, which are designated by Martha and Mary; Martha labors without, Mary prays within. Tell her, says Martha, that she help me, [n: (Luc. X)]; well does she help her who implores the divine help for her, because in vain would she spend labor, [0428A] plant and water, unless God gave the increase. Magdalene therefore chose the best part, who exercises the grace of contemplation, and yet is occupied in her sister's part, so that she may be crowned also with the reward of the active life, in which by an equal charity she merits an equal reward. Martha labors in one place with the body about certain things, Mary in many places by charity about many things. For in the contemplation and love of God she sees all things, is enlarged to all things, comprehends and embraces all things, so that in comparison with her Martha may be called solicitous about few things. Greatly therefore is this one thing necessary, and deservedly to be preferred, in which the soul both cleaves to God through love and shows charity and solicitude to all. Well therefore does the bride watch in mind for her neighbors, although she sleep, that is [0428B] be still, from outward things in the body; nor ought she to be stirred up that she may awake, that is, watch outwardly, who thus watches inwardly by charity and prayer. And so the bride is well occupied, although she work not outwardly, because she strives at least to obtain for many, nay for all. The Bridegroom therefore forbids the daughters of Jerusalem (namely, the souls desiring to come to the vision of eternal peace) to stir her up and to draw her away to outward occupation. And she is for this reason also called beloved by him, because she rests in his love and carries through the salvation of many; but it is forbidden that she be stirred up until she herself will, for the reason that she is so joined to God and so thoroughly taught in the knowledge of his will, that for going out and returning at the divine judgment, a just and necessary cause urging it, she is prepared, and her charity is prudent and ordered, so that [0428C] she obeys the divine will, so that, according to the saying of the wise man, she has mercy on herself, pleasing God, nay, according to Wisdom itself, she first weeps over her own self. Nor only does she not entangle herself in secular business that she may please God, to whom she has proved herself, but she also withdraws herself from the necessities of her neighbors, by which she knows that she is weakened or entangled away from perfecting; yet she does this not out of unkindness, but out of prudence. Rightly, so long as the imperfect man has but a little of the oil of charity, whereby he himself only may be anointed, and has not yet deserved to be made solid through the inward gifts of grace, he does not wish to be entangled outwardly, nor let him seethe with worldly cares, nor let it befall her, by the wind of human converse and of mutability, to be dried up from that little which he has received. For outward occupation quickly changes and casts down the imperfect, because dying flies, [0428D] that is, worldly thoughts, spoil the sweet ointment of grace less firmly grounded in the soul [n: (Eccle. X)]. He desires therefore to abound first for himself, that so he may be able to pour into others; with this oil he wishes rather to be anointed than to anoint, to pour out of a full vessel rather than to pour away, to flow rather than to flow off. For he who desires without discretion to profit others, and pours out before the time, remains always poor and empty of grace, and hinders his own progress, and profits others less. And so the prudent soul does not wish to be called away from the stillness and silence which cultivates her in justice, because the cultivation of justice requires silence, until that cultivation shall have come to fruit and maturity, namely until she shall have perfectly advanced; and until she be clothed with strength from on high she studies to abide in the city, [0429A] that is, within the cloisters of conscience. For some men affect governing before the time, namely when they are still imperfect, and are drawn rather by carnal appetite than by the instinct of usefulness. But for the soul to feel this appetite and this will is not for her to will it, because that will is of the flesh, not of the spirit, and not her own but another's, if she herself does not love or follow it, but hates and detests it. She does not therefore will this, when carnality wills it. But when, carnality being mortified, she shall have willed only spiritually to profit her neighbors, then at last she is judged to will this; for this will is her own, because she consents to it. But the carnal will is not her own; because, while she strives against it, it is not she herself that works this, but the sin that dwells in her. Until therefore she shall have come to that state, that she will this spiritually [0429B] and not carnally, she ought not to be stirred up, nor taken up for the governing of others. But although the beloved shall have come to this spiritual will, Christ nevertheless admonishes that she be not stirred up until she will, because he knows her to be such that she will will it when it shall be opportune.

## CHAPTER IX. *On the spiritual assent of the soul, and on discretion and fervor.*

*Who is she that goeth up by the desert, like a little rod of smoke from the spices of myrrh and frankincense, and of all the powder of the perfumer? [n: (Cant. III.)]* The bride goes up by the desert, that is, by the lovers of this world, who are a desert, who are deserted by God, who desert him, [0429C] when by their deeds they say to them: *Depart from us, we desire not the knowledge of thy ways [n: (Job XXI)]*. Therefore they are deserted by him, and their house is left to them desert, so that they may not have God as an indweller within themselves. By these the bride goes up, because, dwelling with them in body, in mind she transcends them, seeking the things above; and spurning their lowest delights, she stays among carnal men, and does not imitate their perverse manners and life. The good, whether set far off or near, she heeds; to them she draws near in mind, and is joined to them in thought; she considers their examples, and conforms herself to their manner of life. Thus she is saved from this perverse generation, when she is separated from it, and passes over and transcends to the generation of those who seek the Lord: for it is difficult to be saved among the perverse, unless in this manner they are transcended [0429D] and deserted, because their perverse manner of life draws and attracts, and their conversations and their talk corrupt. For to that which is frequently seen and heard the mind is easily conformed, because, as is commonly said, beside whomever a man sits, from him he also learns. To be set apart, then, from the fellowship of the evil, and to pass over to the good by love and to imitate them, this is to ascend, because it is to be raised on high spiritually. For as much as a man loves the good, so much does he become good, and so much does he ascend into God. The evil descend daily, because they fall headlong from sin into sin, and, being in filth, they grow yet more filthy. Again, the tempest of water, that is, sin, drowns them, and the deep swallows them up, that is, their iniquity enwraps them, and the pit shuts its mouth upon them, that is, the depth of iniquity, [0430A] when not only are they sunk in sins, but they also lose the entrance of confession. But the good ascend, because they go from virtue to virtue, and daily advance in charity, because charity is increased in them through interior goods, through the will and through works. While therefore the bride advances among those deserted by grace, and failing and descending, she goes up by the desert. This world is also called a desert, either because it is deserted and despised, or because it deserts itself and fails in itself. For daily, with time, the joys of time pass away, and as many as the days are, so many joys of the days go by and fail. As many days as a man has received for living, so many are cut away from him from living and from rejoicing; this, then, is for a man to live and to rejoice: to fail from life and joy. And he who enjoys [0430B] a transitory joy is to be said not so much to rejoice as to learn joy [cj: *discere*; read *deserere*, "to forsake"]; because his joy passes and perishes together with time. The world, therefore, is a desert, because it deserts and loses its own joys. Whence, in that the soul perfectly despises these joys and stretches toward the joy above and true, she goes up by the desert. This desert not only deserts its own delights, but is also barren and dries up, and has no fruit; for it cannot bear fruit to Christ, because it cannot receive the Spirit which is of God, because it has not known him, nor does it know him. But the devout soul, while she labors for the true joy, bears fruit in the barren and dry desert, and among things withering and slipping away brings forth fruit that may remain. Therefore, in this desert and in this land desert, pathless and waterless, to bear fruit and to bring forth [0430C] that which remains, this is to go up by the desert. And the bride goes up like a little rod of smoke from the spices of myrrh and frankincense, and of all the powder of the perfumer.

By myrrh we can understand the mortification and the contempt of earthly love or consolation, and by frankincense the desire of the things above and prayer. Every man is bound to this, that he mortify his members which are upon the earth, fornication and uncleanness, evil concupiscence and avarice, and the other deadly things, and likewise that he keep the commandments: for these belong to eternal life, and this is the justice which, if a man do it, he shall live in it. But the soul that wills to climb to a loftier degree [0430D] ought also to beware of the multitude of venial sins and of the lesser concupiscences, that she may deserve to perfect and to receive a fuller grace. For she ought to avoid carnal and vain thoughts, and likewise thoughts of suspicion, of anger and of bitterness, and the like; and earthly consolations too, namely in food and drink, in conversation, in seeing and hearing, in curiosity, in clothing, in sleep, in any liberty whatsoever; because, as much as she mortifies and spurns these delights and refuses to be consoled carnally, so much will she deserve to be consoled spiritually and to be quickened in grace. As much as grace finds the heart empty of these things, so much will it fill. As much as a man despises these falling things and steps over them, so much does he ascend, because so much does he pass from the lowest things to the things above. And so, after the mortification of the greater [0431A] sins, the soul that is advancing, and that wills to climb to the spiritual life, must mortify and tread down the lesser ones also. So blessed Job, after he had girded the loins of the flesh, was bidden also to gird the loins of the mind, that is, evil thoughts, by the Lord [n: (Job XXXVIII)], when he was to have converse with him, and was to make his command manifest to him. With blessed Job, therefore, the devout mind must gird these loins: for this myrrh, that is, mortification, belongs to the advancing or the perfect soul. With this she ought also to burn frankincense, because she ought not only to mortify earthly delights, but also to desire the things above, and to seek them with devout prayers. Assuredly the smoke of mortification rises together with that of desire and of prayer; [0431B] because the one is propped up by the other, so that neither by itself can rise or please God. For we cannot desire the things above unless we despise earthly things, and we do not despise earthly things unless we are drawn by the desire of the things above. For the heart cannot be without delight, but it must therefore be drawn by some delight, because each man's own pleasure draws him: whence, when one delight is withdrawn from it, it is the more easily inclined to another, and because it is empty, it is the more disposed to take hold of something. So much the more, then, does it admit spiritual delight, as it is both without share in earthly consolation and does not desire to be delighted in anything.

Again, as much as we know eternal things, so much do we despise and condemn transitory ones: for this is that precious pearl, and he who finds it willingly forsakes all the things which he had before [0431C] loved. The soul, therefore, burns myrrh when she despises earthly delights; but frankincense, when she desires and seeks the things above. But when with myrrh and frankincense the smoke of all the powder of the perfumer is declared to rise, he does not say "of all the pigment," but "of all the powder of the perfumer." For a pigment [sic: *Pigmen*] is any virtue whatsoever or any work of virtue whatsoever, which is ground into powder when it is subtly examined and discerned, lest anything of evil lie hid in it, or it be done indiscreetly. The perfumer is the man who grinds this powder, that is, who examines his single works; for provision must be made that good things be done without an admixture of evils, because the greater evils slay good things, the lesser stain a man. Manifest evils, therefore, [0431D] must be guarded against. But because we cannot know all things, a general and hidden contrition must be had for these. For sometimes there is some sin in a man which lies hid from him, or which he does not know to be mortal. Let contrition, then, be the first pigment which we make and offer to God, because a general contrition blots out all deadly sins, hidden and manifest, and restores charity, if it has been lost. Whatever we do outside charity will by no means please, nor, however much we grind or crush it, will it be fragrant before God. Therefore, that all our works may be done in charity and that we may grind a powder pleasing to God, let us in the first place be contrite. Then the single works must be examined, alms, vigils, prayers and the other labors of the body: whether they are done purely for God's sake; whether something else is in [0432A] the case, principally or secondarily; whether they are done with discretion and with due measure; whether the end is advancement and perseverance; whether there is the possibility of completing them; whether the time is one at which it is expedient that this be done; whether the manner, by what means and how much and how often, and so forth. Again, when something is to be left off, and when it is to be pressed more vehemently. Again, whether it be done with scandal to others or with loss; whether levity, inconstancy, curiosity drive to it; whether praise is sought, or steals in secretly; whether human delight, whether earthly advantage is to be examined; lastly, whether the virtues are pure, whether they are perfect; whether God is loved above all things; whether anything is set equal to his love or before it; whether love of one's neighbor is had; whether it is shown sincerely for God's sake; whether the friend is loved in God; whether this love is bestowed spiritually and [0432B] not carnally; whether the person is not received; whether the cause is considered.

## CHAPTER IX. *On the spiritual assent of the soul, and on discretion and fervor.* (cont.)

For sometimes a man is moved by love, but by a carnal one, or he is led by a private love, so that it is not purely shown forth in God, or a man loves more that which is less to be loved, or the contrary. Again, it must be seen whether humility is true and not feigned or imperfect; whether a man is so cheap in his own eyes within that he does not bear proudly or impatiently an injury or a contempt inflicted from without; whether he so presses down and humbles himself outwardly that he is not proud within of this, but holds a lowly judgment of himself with himself, and truly feels himself within to be such as he shows himself without. Again, whether he is humble there where humility is honored, and shuns humility there where it is held in contempt. Again, whether he practices humility when he ought freely [0432C] to set himself against injustice, and holds to patience when rather, being impatient of evils, he ought to be kindled with the fire of divine zeal, and to fail, not being able to bear that justice be despised and perversity prevail. For we ought not to endure it if any man devours, if any man is lifted up, if any man strikes us on the face. If he is lifted up and grows insolent against justice, or he who strikes us on the face with reviling, so that we are the cause, in our own fault or vice. If, sinning and buffeted, we bear it, we have no reward; but if not sinning, this is a patience pleasing to God. Again, it must be considered whether a man so shows patience outwardly that he does not grieve within, nor think to repay the evil; and likewise whether in the very hour of the injury received he answers words of impatience or of reviling, [0432D] or after that hour keeps a heart of envy or of rancor. Again, a man ought to judge whether he keeps obedience for some advantage of his own, or for gain, or purely for God's sake and for the sake of the precept; whether he obeys in adversities, whether promptly, whether devoutly. Again, he ought to heed whether he rebukes modestly, whether he corrects temperately, and whether in keeping discipline he keeps gentleness, and avoids vehemence, anger, bitterness, indiscretion. And whether he is perhaps more inclined to rigor than to compassion, and whether he shows remission where rigor is to be exercised: in these things the mind is often deceived, and what it does carnally and viciously it believes to be a work of virtue. Zeal too is false if we avenge our own injury rather than the divine, and if against those who are ungrateful to us or less dear [0433A] we are the more inflamed. Again, the bestowing of alms is less acceptable if a man gives late or grudgingly; but it is stained if it is done with pride or with reviling. Again, a man is deceived if under the occasion of sustaining the body he serves delight, or withdraws from himself the sustenance that is necessary. Again, continence is defrauded if a man is chaste in body and in mind, and yet under the appearance of usefulness or of counsel it is suggested to him that he have familiarity with certain women; for to that to which he is led by a pious intention nature also is prompt and easily acquiesces, and in that business vice secretly joins itself, whereby also by use it brings him to this, that a man does not understand himself, and does rather that which delights than that which is expedient. So it happens that sometimes a man is borne to [0433B] this by a carnal appetite rather than a spiritual one; and from the peril of that temptation each man will be so far free as he shall have been able, with a free and unsaddened mind, to withdraw from this familiarity. Vigils and prayers are useless to thee if thou so practice them that thou sleepest and growest torpid at that time at which thou oughtest to pray and to watch; if thou holdest a certain singularity in them, through which thou omittest the common things, and those to which thou art the more bound: to admonish thy neighbor, to console him who grieves, and the other works of charity which please God. And yet it happens that they are not always done purely in God: for sometimes a man is prompt to these things because there is a laboring under sloth, and he is affected with weariness, and it is delightful to him when he is entangled in outward things, or he pleases the persons to whom he speaks, or he is pleased with himself in these things, and glories in such [0433C] favor. Because upon those who lead even a still life torpor or error sometimes steals, so that either through torpor they become useless, or through too much examination of spiritual things they fall into error.

And likewise in this life a fault is committed, if for the sake of stillness the outward care of one's neighbor is utterly abandoned. For to examine all these works of the virtues subtly, and to reconsider whether they are truly good, is to grind all the pigments into powder. And when the man who is a perfumer mixes this powder with myrrh and frankincense, that is, with mortification and with devotion, he composes a precious spice, which, when it has been burned with the fire of charity in the censer of the heart, will give forth from itself upward a smoke of sweet odor. But this smoke ought to rise like a little rod, which is straight and grows on high; [0433D] so directly and not crookedly ought grace to stretch upward, so that it seeks nothing from the side, nothing carnal or earthly. The more it seeks anything earthly, or is delighted in anything, the less does this smoke rise, because it is drawn crookedly and from the side; whence it is deservedly compared to a little rod, that the swiftness of ascending may be signified: for those rods which thicken as they grow are not drawn too high, but those rods which grow more swiftly and upward are slenderer and smaller. This smoke, therefore, of mortification, of devotion and of discretion ought to rise swiftly after the manner of a little rod, that we may not be slothful in doing good things and in the zeal of advancing, but eager, so that we may not thicken through slowness and idleness, but may grow slender and lofty. And through the fervor of the mind [0434A] let us stretch upward in haste; for in haste must the ascent be made, and manfully must we press on, because if a man tries slackly to ascend upward, he is pressed down by the weight of the body and of human weakness. For the body that is corrupted weighs down the soul, and unless she advances, she must needs fail, because nature draws downward, and always seeks the lowest things. For we see in heavy men that if they wish to climb a tree and to creep upward, whenever they go about the climbing more slackly, they are at once weighed down and fail; but swiftness of climbing and persistence overcomes the heaviness, and carries them through. In this manner those who eagerly and carefully stretch toward what is perfect, and fulfill the commandments, attain the summit of perfection; but the slack fail, and daily become more inclined to a fall. The bride, then, is compared to a little rod [0434B] because of the purity of her intention and the swiftness of her advancing; but because of all the foregoing it is deservedly said of her: Who is she, that is, how much to be marveled at, how worthy of praise, etc.

## CHAPTER X. *On the rest above, and how the perfect desire it.*

*Behold the little bed of Solomon: threescore valiant men go about it, of the most valiant of Israel [n: (Cant. III)]*. Solomon is interpreted *the peaceable one*. And he signifies Christ, who made peace with the things that are in heaven and on earth, who reconciled sinners to the Father, and reformed concord between angels and men, and joined converted sinners to the just. And those whom he here joins in concord, he also joins to himself in the kingdom [0434C] in perpetual charity and peace, and leads them to perpetual rest. Which rest is called a little bed, because in it there is a pausing from all the unquiet and labor of this life; in that rest they pause who here have labored for God: *For there,* as is read in Job, *they that were wearied in strength rest, and they that were once bound, without any trouble [n: (Job III)]* [var: Vulg. has the perfect *requieverunt*, "have rested," and *pariter sine molestia*, "alike without trouble"]. There the eternal rest refreshes and rewards those whom here the labor of the commandments and the advance of the virtues wearied; and those who here were bound with the bonds of human infirmity, there, the bonds being burst, sacrifice to God the victim of praise. These bonds are hunger, thirst, sleep, weariness, and the rest of this kind; all of which will cease there, because they shall not hunger, neither shall they thirst any more, nor will there be labor there, nor sorrow, nor shall this material sun fall upon them to burn them, [0434D] nor yet the heat of temptation: for then already the Spirit says to them that they may rest from their labors and from their temptations. The Spirit, who strengthened them to obey the commandments, then says that they may rest from labor. For those who have entered into that rest have rested from their works and from their labors, as God also from his own, wherein he labored for man and redeemed him. From these labors he rested in himself; for these labors his members rest in him. None ever labored as he did, because there was no sorrow like his sorrow. And according to the multitude of his sorrows the eternal consolations have gladdened his members, because his great sorrows conferred great joys upon his members, his great labor perpetual rest, and his bitter death the sweetness of everlasting life. For these things [0435A] they love him incomparably, and rejoice in his love: for they have him whom they love, they know him and see him, all of which is eternal life. For it is the same thing to rest with him, and to rejoice with him, and to have him; likewise to love is to know, because love is knowledge, and to know is to see. And this is eternal life, to know the Father, the true God, and Jesus Christ whom he sent: this is that beatitude, and these are the dowries of the soul, the knowledge of God, love, and enjoyment. Who could suffice to think upon that mutual love of the Savior and of the saved, and how he loves those whom he redeemed at so precious a price, how he rejoices together with them at their salvation, how they themselves love him, and rest in his love, and rejoice in him through whom they know and always see that they have been redeemed and carried over to rest? And although [0435B] they love him with an eternal charity for their redemption, they are loved by him incomparably more. So greatly did he love his own in the passion, and so great was the fervor of charity in him for redeeming them, that he could have taken away the bitterness of his passion altogether, but he would not, and rather took upon himself a more bitter pain of martyrdom, and would suffer more than no man ever suffered or could suffer, that he might show forth an incomparable charity. Which charity toward their salvation was so great that, when he had redeemed them at the price of his own death, he calls them to mind not so much as redeemed by himself as given to him by the Father, saying in a certain place: *Father, those whom thou hast given me, I will that where I am, there also they be with me [n: (Joan. XVII)]* [var: Vulg. *illi sint mecum*, "they may be with me"]. So greatly does he exult over their redemption that he would not reckon great that which he bore for them, [0435C] but he seems to have those whom he received as given to him rather in the way of a gift than as bought at a price or by recompense. He, therefore, who so loved them in exile, will love them incomparably also in the kingdom; he had also a greater charity toward these than toward his own body, in dying for them; and there also he will have a greater charity toward them than they can have toward him, and he will rejoice more over their salvation than they themselves can rejoice in it. And so he will rejoice over their salvation, and he himself will be their joy; him they will taste, him they will have in memory, him in desire; in these three the soul consists, and these three the Son of God will perfectly fill, who also is the Wisdom of God. For these are the streets of Jerusalem, that is, the broad ways [0435D] of the citizens of Jerusalem, who see the peace of God; these streets are reason, memory, will; and they are broad, because many things flow into these streets, and enter in and go out. For how many things does reason comprehend, how many memory, how many the will? But these streets shall be paved, that is, made level, that is, perfectly filled with pure gold, that is, with divine wisdom and with the enjoyment of God. For God will occupy each of them, will gladden, beatify and perfectly satisfy them. For whatever reason will be able to taste, whatever memory to recall, whatever the will to desire, God will be, and he will fill each of these, because he will be all things in all; and there will be sung to him a canticle of gladness for the happiness of eternal beatitude. There, while the just without end behold the torments of the damned, they grow in the praises of God; and because they discern both in themselves [0436A] the good with which they have been rewarded, and in those others the punishment which they have escaped, there will be thanksgiving and the voice of praise. They will give thanks to God their deliverer, and will love him with perpetual charity, in whom also they will unceasingly look upon the signs of their deliverance, namely the scars of his wounds. And the more they shall remember the perils and the misery which they escaped, the more, exulting, will they say: Our soul hath passed through the torrent; perhaps our soul had passed through the water intolerable. But, praising God, they will add: Blessed be the Lord, who hath not given us to be a prey to their teeth, namely the demons', from whose snare, the snare of hunters, their souls have been snatched away; and the snare is broken, because the temptation has ceased; and they themselves are set free, but the enemies are bound fast with the chains of eternal damnation. [0436B] Whom also they will always see in hell, so that, their torments being beheld, they may always rejoice, and love their deliverer, and give thanks to him: whence the Lord speaks to Job, that the elect receive the devil as an everlasting reward [n: (Job XL)]; and because here he is occupied with them while by tempting he afflicts them, and there while they shall rejoice at the sight of his punishment which they escaped, for all these things there will be thanksgiving, and there will be the voice of praise, because him whom they will love they will praise perpetually. For Jerusalem will praise, that is, *the vision of peace,* that is, all who see that peace will praise the Lord, who is their peace and exultation and eternal beatitude; and in his own peace and concord, and in charity, he so unites and joins his own in the kingdom, that whatever of happiness and of joy one of them shall have, this becomes also, through charity, [0436C] another's, while this one wishes for that one what he himself has, and that one loves this one's good in him as his own in himself. As many, then, as are the elect who will reign with Christ, so many will the rewards be there, and of so many will be the joys of each one who shall be saved. If any man could reckon the number of the citizens above, he would also be able to reckon the joys of each one, because so many are the joys of the elect.

## CHAPTER X. *On the rest above, and how the perfect desire it.* (cont.)

It must now be seen how poured out they are, and how long-lasting. Let us compare the joy of this life with the joy of our homeland. If we double it, if we treble it, however much number can be multiplied by number, we shall not reach the equality of the joy of the blessed; and because here there is a little fire, there we sing [cj: *canimus*; read *caminus*, "a furnace"], as the authority says: The Lord liveth, whose fire is in Sion and his furnace [0436D] in Jerusalem [var: Vulg. *dicit Dominus*, "saith the Lord"]. But neither can we reach its term, because it is infinite, in immensity as in eternity, so far as concerns the comprehension of the present life; so that by no comparison, by no reckoning can we attain to the greatness of this joy or to its long duration. It has been said how manifold this joy is, how great, how lasting; it must now be seen what it is, or in what it consists. Whence it must be known that it is in God and is God: for neither could it be called true and perfect if it were not God, or if it were outside God. And because nothing is true, nothing perfect outside God, nor could anything besides God suffice for the creature made to the likeness of God, or perfectly fill her, this is that full joy which in the Gospel the Lord admonishes us to ask and to seek [0437A] [n: (Joan. XVI)], and which he declares that those who ask shall receive. And this is that which eye hath not seen, nor ear heard, neither hath it entered into the heart of man, which God hath prepared for his own; the small and the great are there, and the servant and the free man from his master [var: Vulg. Job 3:19, *servus liber a domino suo*, "the servant free from his master"]. Those who here served for God's sake have passed from labor to rest, from servitude to liberty, now free from the fear of any punishment or separation, and they possess the fear of reverence and of love. For they enjoy the liberty of the sons of God, with which liberty the Son of God set them free, that they might be truly free. Christ served that servants might be given over to liberty; he took the form of a servant that those might be reformed who had been deformed through sin, and deprived of the likeness of God. He took flesh from us, he gave us his Spirit, and thus, while he took upon himself the servitude of our infirmity [0437B] and conferred the liberty of his own Spirit, he restored us to liberty: for where the Spirit of the Lord is, there is liberty; in this Spirit we call and receive his Father as our Father also; in the soul, then, he has reformed us to his own likeness, in the body he will reform us to the brightness of his own body. This is the liberty of the elect, this their joy; of this liberty they glory, of this glory they rejoice, namely that they enjoy the glory of the sons of God, that they are the sons of God, and therefore heirs, and that they have God as Father and Christ as brother; that they are heirs of God and coheirs of Christ, and that they possess the inheritance of the heavenly Father together with Christ their brother, in which they have him, the firstborn, as partner and fellow. He is also [0437C] the firstborn among many brethren; these Christ has as brethren and coheirs in his own liberty and glory, these he has with him as companions at table. For they shall eat and drink at his table in his kingdom; and the rest of this table, as is read in Job, is full of fatness [n: (Job LVI)]. The rest of this table is the refreshment of that glory which is full of fatness, because it perfectly satisfies, as the Prophet says: *I shall be satisfied when thy glory shall be made manifest [n: (Psal. XVI)]* [var: Vulg. *apparuerit*, "shall appear"]. With that glory we shall be satisfied, and at the same time we shall desire it, and desire will have no failing, nor satiety any loathing, because satiety will accompany desire, and desire satiety: for its immensity will supply the satiety, and the taste of its sweetness the desire. Always, then, will it satisfy, and always will it delight: this is that refreshment, this is [0437D] the rest of that table, full of fatness. For we shall be filled with the fat of the wheat that fell into the earth, that is, with the divinity of our Savior, who took upon himself the failing of our mortality, that he might refresh us with his divinity. Of the torrent, that is, of his transitory and troubled passion, he drank in the way of this world, that he might give us to drink of the torrent of his pleasure in our homeland. He drank the cup of the passion, and prepared for us the fountain of the water of eternal life: these are the delights, that refreshment, that abundance of Jerusalem, that rest and the fatness of that table. That is the torrent of pleasure with which the elect are made drunk, so that they forget, and are without share in all misery, and rejoice without end: this is the beatitude, the rest and the little bed of our peaceable one, where he feeds his own with these delights, and where he lies down at midday. Here the bride has a little bed with [0438A] the Bridegroom in the night, that is, in the blindness of this life; but there at midday, that is, in full charity and knowledge. Here she knows only in part, there she will know as it is and perfectly; there she sleeps and rests in peace without any disturbance, and in the selfsame, that is, in his peace, she is still, who is peace and joy which is the selfsame. And because he is always the same, and is in the same manner, and is never changed, nor is brought to an end, because he has neither change nor shadow of alteration, that fullness and those delights the devout and the valiant, who manfully sweat in the fulfilling of the commandments, circumscribe by thinking and go about by considering. These are designated by the number sixty, which is completed out of ten and six; for by ten the Decalogue, that is, the commandments, is signified; by six the labor which is expended in [0438B] fulfilling those same commandments. These valiant men, then, go about Solomon's little bed with desire; they do not climb into it, or sleep in it: for they can only think something concerning that rest and search it out, but not comprehend it perfectly and as it is. However much they circumscribe of it by thinking, or conjecture concerning its equality and happiness, this is to go around, not to enter into perfect knowledge. Whence, because what they can know of that rest is very little, it is expressed by a diminutive, and it is called not so much a bed as a little bed. They are not able in like manner to go about this bed who still groan for past sins, and who have need to wash with the tears of penitence the bed of sadness and of a sick conscience: for these [0438C] have not a still bed but a troubled one, while conscience troubles them within, and the sad memory of their sins; nor can they so much go about and desire the rewards above as still fear the torments. But when through true penitence they have been cleansed from the filth of their sins, and after a long struggle set free from the passions of the vices, and strengthened through grace, and have passed over from fear and hope to perfect charity, then with enlightened eyes they are able to ascend and to contemplate the things above. Accordingly the valiant, nay rather those who shall be of the most valiant of Israel, that is, the more devout and spiritual, have it to go about Solomon's bed, and are able to accomplish in work whatever they understand in Scripture. But those who fulfill the commandments sluggishly, and live softly and dissolutely, are not [0438D] able to climb to the consideration of this rest, in whom carnal and worldly desires are still strong, namely the appetite of gluttony, the fury of anger, the heat of avarice, the burning of lust, the spite of impatience or of envy. For these are the weaker in God, the less perfectly these things have failed in them. But when these things have been weakened in them by long zeal and labor, and strengthened through spiritual desires, and then, the more they have pressed these down beneath themselves, so much the more are they strong and powerful above, and can go about this little bed. The most valiant of Israel, then, that is, of those who contemplate and seek God with the mind, and whose spiritual desires shall have been the more fervent, go about this little bed. For, kindled with vehement desires, they go round about on every side and seek an entrance, [0439A] that they may both taste this rest and in some measure enter into it. This, then, is their going about, and the course of desire around this bed.

## CHAPTER XI. *On caution in fighting against the enemy, and on the remedy against blindness of heart.*

*All holding swords, and most skilled in wars [n: (Cant. III)]*. The valiant men who go about Solomon's bed now consider the things above and stretch toward them, now below wage war against the adversary of the human race. That they may be able to fight against him, they first take up, according to the Apostle, the armor of God, that is, the virtues; and since they are armed with these and have them all, they take care not to be negligent in any one of them. For they know that if they offend in one, they are made guilty of all, [0439B] and will have none at all, and so will appear to the enemy not armed but naked. For he who lacks any virtue has the vice contrary to it, and so is outside charity, because virtue and vice cannot exist together. And whoever is outside charity will not be able to have strength against the adversary. Then they fortify themselves with justice, and arm themselves as with a breastplate, covered about with which they remain impenetrable against the darts of the enemy. For he who renders to God and to his neighbor what he owes is fortified on every side, and the enemy finds nothing in him to strike. They have also faith in the things that are not seen, as a shield, which is set first against the enemy, although they attack it first; and the enemy strike and assail this the more, the more spiritually they storm them; for while perfect men believe and [0439C] love things future and eternal, they judge and despise things earthly and transitory. Whence, when there is temptation concerning those things which they do not love, they easily conquer the tempting adversary; for in vain is the net cast before the eyes of them that have wings. For they have wings, and are lifted up by two wings, that their manner of life may be in the heavens, and that they may seek those things and rise above earthly ones, namely by meditation and by contemplation. They take up also the hope of salvation as a helmet; for in this they rejoice so much that they not only bear labors willingly, but are delighted in them, and reckon themselves blessed through them, as it is written: *For thou shalt eat the labors of thy hands [n: (Psal. CXXVII)]*, thou art blessed. For truly blessed is he who both believes and loves things to come, and expends works for which he may look [0439D] and hope for them, and is delighted and rejoices in the labors which he performs for their sake. Fortified with these arms, the soldiers of Christ can fight securely and manfully. For while, enlightened through grace, they believe things to come, and perform works for which they may hope for them, they have faith and hope; they have also the virtues and justice. Thus armed, they take up the word of God as a sword, with which both to protect themselves and to strike the enemy: for the word of God is living and effectual, and like a penetrating sword, discerning the thoughts of the evil one. The valiant men of our Solomon, then, all hold swords, because they embrace Holy Scripture and retain it in memory, and cleave to it with the mind, in which they have divers instructions whereby they may know and overcome the ambushes of the crafty enemy. For the reading of Scripture and meditation, [0440A] and the devout chanting of psalmody, strengthen the mind, render the enemy weak, and empty out his strength. And so, while they hold it in memory and fulfill it in work, and through it become most skilled for contending with the enemy, because through the understanding of Scripture they are instructed, and through working they are enlightened, as the Psalmist says: *In the understandings of his hands,* that is, through working, *he brought them back [n: (Psal. LXXVII)]* [var: Vulg. *in intellectu manuum suarum deduxit eos*, "in the understanding of his hands he led them"]. Their first caution is this, that, being about to fight with the enemy, they take up this humility, and do not trust that they can contend by their own strength, but, reckoning themselves weak, commit themselves wholly to the divine protection. For they become strong in this conflict only so far as, for contending with the enemy, they trust not in themselves but in God. For with the enemy of the human race no man [0440B] could contend on equal terms, their strengths being compared the one with the other; whose fortitude is so great that no human strength can be compared to him, because of the many arts of harming which he has, which no man suffices to know.

With divine strength, therefore, must we engage with these, which strength the knowledge of one's own infirmity and humility properly deserves; and humility alone, as is read in the Lives of the Fathers, can escape these snares. So Jonathan, hemmed in by a multitude of enemies, when he knew that he could not resist, fled to divine help and came forth victor [n: (I Reg. XIV)]. So Josaphat, set in a like peril, when he professed himself weak before himself, turned himself wholly to the calling upon God, and prevailed against his enemies [n: (II Par. XVII)]. Each of these triumphed more by humility and prayer than by strength; but with humility [0440C] and prayer the Lord's passion is to be remembered and to be sounded forth with faith. In it the soldiers of Christ receive strength against the enemy; for there the fortitude of God was made weak, that we might be strengthened. There the enemy came forth strong, that he might be made weak; there he prevailed, that he might be cast down. So much, then, are the members of Christ strong in this battle, as they have been able to place their faith in it. In this firmness of faith, on this stone of help, Moses stood, when, his people fighting with the Amalekites, he prayed to the Lord [n: (Exod. XVII)]. And though his hands were heavy before, so great a fortitude thereafter came forth in them that they were not slackened until the enemies were overcome. But his hands in praying were held up by Aaron, who is interpreted *the mountain of fortitude,* [0440D] and by Hur, who is called *fire:* for prayer must be pressed manfully and with fervor, which fervor is understood by this fire. Prayer lifted up by these two, namely by constancy and by devotion, will triumph over the enemy, and will obtain what it asks. Sometimes these soldiers of our peaceable one fight thus with Moses, the throng of good thoughts engaging with the throng of evil or vain ones; sometimes, consolation being withdrawn and they being as it were forsaken, they receive and recover help with Jonathan by praying, and conquer the enemy. For he, forsaken by his companions, with his garments rent, put earth upon his head and prayed; he received back his companions, he slew the enemy. So the soldiers of Christ, in the anguish of temptation, when good thoughts withdraw and are troubled, rend their garments and put earth [0441A] upon their head, while they reckon the virtues in themselves rent and imperfect. And because they are earth and ashes, they turn this over in mind, and by praying and by humbling themselves they recover their spiritual thoughts, those they had before, and overcome the enemy. Of Judas Maccabeus too we read that, having once engaged with the enemy, he was of such constancy and confidence that he crossed over to them before he would permit them to cross over to him [n: (I Machab. III)]. Which, as in him, so in the servants of Christ is a sign of victory: for his enemies held this for a sign, that if Judas should first cross the torrent that lay midway between them, he would come forth victor, and they would not be able to resist him: which was done, and he came forth victor. So it prefigures that the soldiers of Christ will be victors, if, undaunted at obstacles, they are prepared to bear persecutors or adversities [0441B] and constantly pass through them. This Judas, when war pressed on, was strenuous; but in time of peace provident: in war he acted manfully, and when it ceased, or rather was interrupted, he did not grow torpid in idleness, but made arrangement concerning the things to be done; the polluted places (opportunity being taken) he himself cleansed, and renewed the holy things, and rebuilt what had been destroyed. So the soldiers of Christ are taught now to fight bravely with the enemy, and now to cleanse the polluted places of their own mind (which is the house of God), and to build up the virtues, and to renew holy pursuits and pious works. These swords (namely these instructions and examples of Scripture) they hold, and through them they become most skilled for spiritual wars: *And every man's blade upon his thigh, because of fears in the night [n: (Cant. III)]*. In the thigh carnal propagation is noted, [0441C] since by the thigh can be understood carnal motions and the wills of the heart. For from each of these a great propagation is drawn; because as from the flesh divers thoughts are generated, so from the heart many wills proceed.

## CHAPTER XI. *On caution in fighting against the enemy, and on the remedy against blindness of heart.* (cont.)

As much as anyone follows these delights or these wills, so much is he blinded in mind, because the things that are sweet to the flesh are hurtful to the spirit, and the things that give carnal delight make the soul bitter. Earthly delight is that sour grape, and whoever eats it, his teeth are set on edge (that is, spiritual understanding is blunted), and according to Jeremiah his teeth are broken to the number; because according to the number of carnal delights the knowledge of spiritual things is broken and scattered. And as much as a man delights in these things, so much is he blinded [0441D] within, and the night of blindness is begotten in the mind. Which night is the more to be feared, in that even without knowing it we sin in many things, and take delight; for human nature is prone to evil, and offends in many things which it does not know; because, as is read in Job, we dwell in houses of clay, and have an earthly foundation, and are consumed as by a moth, which secretly and without sound consumes a garment [n: (Job IV)]: hence it is that we are the more often dipped in the filth of sins and are made abominable, that is, such garments of ours, that is, our bodies, make us abominable. Again, we often sin, and take delight in what we too little know, and we sin without knowing it; and these delights and sins the Lord knows, although we ourselves are ignorant of them; and therefore he permits us to be blinded. Again, he knows [0442A] the works of individuals, and therefore he brings on night, as is read in Job, that is, he permits blindness to come to pass *(Job XXXIV)* [var: Vulg. Job 34:25 *Novit enim opera eorum, et idcirco inducet noctem*, "For he knoweth their works, and therefore he shall bring night"]. For by sin we are blinded, and being blinded we sin the more, because we do not see in how many things we offend: whence these nights are to be feared, and against these fears of the night the sword of the word of God is to be held upon the thigh of delights and pleasures, not to be laid aside or set far off, so that through it sins may be known and cut away: for the word of God illumines, and gives understanding of them. Which things, if men guard against them too little, will also be the less known. The mind being little by little blinded, they are strengthened even by habit against a man, so that he cannot easily avoid them. There is also another step, effectual and necessary for knowing and repressing these delights, [0442B] namely the sword of the love of God, and that the soul be wounded with charity for him who was wounded through them, and grieve together with him who bore sorrows for her: for he himself was wounded for our offences, and himself bore our sorrows. For these things, O man, let the sword of love wound thee, and let the sword of sorrow pass through thy soul. This sword is twice sharpened: it wounds with love, and thus opens the understanding and illumines the mind. For love begets knowledge and cuts away sins, that thou mayest beware of offending him whom thou lovest. And so upon the thigh of delights, or of carnal pleasures, the soldiers of Christ have the sword of love because of the fears of the night, that is, because of hidden lapses into sin; because if they do not love, then by reason of blindness and ignorance they offend in many things. And again, [0442C] while they are fervent with love, they turn aside the peril of lukewarmness; because, as love illumines, so lukewarmness blinds. For in a slack mind earthly delights grow, and self-wills grow into a wood; because, according to Solomon, briars and thorns fill the field of the slothful man [n: (Prov. XXIV)] [var: Vulg. Prov. 24:31 *urticae*, "nettles"], which, as much as it has borne fruit, so much do they beget a shady grove of these thickets and darken the mind, so that the slack man understands the less in how many things he offends, attends the less to himself, takes the less hold of himself. This night is to be feared, in which a man daily becomes worse, and yet more secure about himself. But those who have had the sword of divine love will shake off this fear, and this fear of thorns and briars will not come upon them; and for the having of it [0442D] the memory of God's benefits avails most, that thou mayest call to mind and think over again that he has made thee and remade thee, that he has done well to thee. Think upon his goodness, his bounty and his liberality: how good he is in himself, how bountiful toward thee, spending himself for thee, how liberal to thee, heaping his gifts upon thee. Thinking on these things thou wilt love him whom thou shalt consider to be such toward thee. And this sword of love will cut off the evils that sprout up, and will render thee secure from this fear of the night.

## CHAPTER XII. *On the virtues and perfection of the soul, on cleanness, desire and discretion.*

*King Solomon made himself a ferculum of the wood of Lebanon [n: (Cant. III)]*. The *ferculum* is the holy soul, who feeds and refreshes. For she refreshes Christ, and refreshes his members [0443A] also. She refreshes Christ, while he takes delight in her good works and zeal and desires, as it is written: My people has sated me with voices, has filled me with sweet odors. For she refreshes his members by example, while by her holy life and manners each is edified and amended. She refreshes by prayer, while she obtains for them from God the grace by which they are consoled and edified. She feeds unto salvation by teaching, while she strengthens them by preaching, and instructs them to savor things eternal and wholesome. She feeds by counsel, while she exhorts to good, and by sweet admonition raises up and restores the sorrowful, and kindles and strengthens the good yet more; she feeds by converse, while she converses of what is good, and, so far as she prevails, takes away occasion for useless speech. She brings forward words of edification into the midst, and furnishes charity [0443B] with matter for good discourse and gives her labor to peace; she lends no ear to a detracting tongue, but scatters it with a sad countenance. Thus the holy soul refreshes both Christ and his members. Whence Christ is said to have made this *ferculum* for himself; and the holy soul is also called a *ferculum*, a *ferculum* from bearing, because she is borne from place to place, wherever the will of him who governs shall have directed her, namely of God who disposes all things, that she may refresh many and instruct them unto salvation. This *ferculum* Christ made of the wood of Lebanon. These are the cedars which grow on Mount Lebanon, and they signify the elect, who grow and bear fruit through Christ and in Christ. For Lebanon, which is called *whitening*, signifies Christ, who came forth of a clean virgin without any stain [0443C] of sin. These woods are fair, tall, incorruptible, sweet-smelling, unharmed by worms, and they signify the saints, who are fair through holy manner of life and through honourable morals; tall, because they stretch upward by desire, and seek the things above; incorruptible, because their charity and holiness so begins here that it is not ended unto eternity, but is perfected in the world to come; sweet-smelling, because they send forth from themselves the odor of good repute, and by holy esteem draw others to good; unharmed by worms they are, because they do not suffer the worms, that is, the demons, to feed upon their inward parts, nor, they themselves being unaware, do they suffer strangers to eat up the strength of their mind, because, taught by many trials, they know their hidden suggestions; of these woods Christ made a *ferculum*, that is, a soul filled with all the fulness of grace, [0443D] so much so that she is abundant in herself, and is able to refresh others and to profit them; he makes, I say, such a soul of the wood of Lebanon, that is, of the example of the saints, when in their life and manner of living he shows her a form which she may imitate; when in the same spirit in which he enlightened them he restores her, and leads her through to the step of perfection; when he builds in her the virtues with which they were adorned; when at last, according to their form and likeness, he shapes and composes her.

The pillars of this soul are the four principal virtues, namely prudence, fortitude, temperance, justice: well is that soul supported which is propped by these, so that she be prudent to know the things that pertain to salvation; strong to accomplish what she has known; temperate, that she may beware of evils, and may do good things [0444A] discreetly, in place and in time. And when she has been such, she will be just, and will hold justice in the fourth place. These pillars are of silver, because they make the soul that is sustained by these virtues splendid both within before God and without before men, and set forth from her a fair appearance. He made the reclining-place of gold. The reclining-place is a pure conscience, in which Christ, the wisdom of God, reclines himself and rests; which is golden, because it is baked out by the fire of tribulation, and purged as gold and proved. For she who is pleasing through innocence of life is made more pleasing and cleaner through the bearing of adversities, and worthy to be God's golden reclining-place. The Jews put wood into his bread, who is the bread of angels and of men; they set wood for him to be racked upon, they did not put wood under him [0444B] to recline upon. This bread was baked out by the passion, and made firm. Suffer with him, holy soul, so that thou mayest be purged and made firm by the fire of tribulation; be not consumed as lead, but be made cleaner as gold. If, scorched by tribulation, thou shalt not have failed, but shalt have profited through patience, thou shalt be gold and God's reclining-place. And he will recline in thee, who had no reclining-place on the cross, and will make a golden one in thee, who himself had none of wood. For this cause he endured the passion, and had no reclining-place: that by his example and love we may suffer, and that through the bearing of adversities we may be so cleansed that he himself may recline and rest in us in this world, and we may rest with him in the world to come. Think upon this charity of his, soul, and bend thyself wholly to his love and good pleasure, that thou mayest spend [0444C] thyself wholly upon him, and bear steadfastly and with a devout mind whatever things shall have been brought upon thee for his sake, that thou mayest in some measure answer to his benefits and become his reclining-place. Therefore, that thou mayest be a golden reclining-place, study to have also the gold of spiritual wisdom; let not thy wisdom be muddy, but golden; not earthly, sensual, devilish, but spiritual and divine. Of this spiritual wisdom the deep of human wisdom says: It is not in me; and the sea, that is, the bitterness of vices, says: It is not with me. This carnal wisdom therefore is to be cast away, and to be exchanged for this spiritual one; and so gold is to be bought, clean, fire-tried, proved, that we may be made rich, and may possess this gold. After spiritual wisdom and the amendment [0444D] of morals, one must come to this virtue of patience, that we may willingly, nay cheerfully, bear whatever adversities, and rejoice in them for Christ's sake. Thus by degrees and little by little Christ advances and cleanses the soul, as much by his own grace as by the example of his gifts, that she may become gold, nay his own golden reclining-place. He makes in her also a purple ascent. He makes an ascent in the soul, when by his grace he makes her desire the things above. But this ascent is purple and red: for such a soul suffers at times revilings and detractions from the wicked, who envy her devotion, for the reason that they themselves neither love the good nor will to do it. And when she hears the revilings of the wicked, she receives from them a certain disturbance of mind and a redness of confusion. Now purple is so red, [0445A] that yet that redness appears scattered and varied: so in the holy and devout soul that redness is varied; because whence she reddens from the hurling of revilings, thence she reddens with charity, wherewith she also burns toward those who revile. Again she reddens from the desire wherewith she is kindled toward things above and eternal: these rednesses are various, and all precious, so that they deservedly adorn the devout soul, and ought to be compared to purple. The middle parts of this soul are paved with charity. These middle parts are works of the class of good things, namely common works, which can be done with both a good and a bad mind, such as are watchings, fastings, prayers and almsgivings, and the rest. These ought to be paved with charity, namely that they be done in charity and with a good intention. And again, that they be so done with brotherly charity that the weak be not [0445B] scandalized or weakened in them, but that these be level (that is, made with such evenness and discretion) that the soul may walk in all of them without complaint, and may know how to practise them opportunely and again to leave them off: well will these middle parts be paved with charity, if they shall have been so ordered. And so Solomon now makes himself a *ferculum* of the wood of Lebanon, and pillars of silver, and a reclining-place of gold, a purple ascent, and paves the middle parts with charity, when he enriches the soul with the fulness of grace and with spiritual banquets, and shapes her from the examples and teaching of the perfect, that she may be able to edify others. When he adorns her with the beauty of virtues and strengthens her with perfection, and when he makes her so clean that he may rest in her and have a reclining-place, and so lofty and precious that through desire of the things above [0445C] and charity toward her neighbours and the bearing of evils she may be compared to purple, and so discreet and companionable in her outward manner of life that she may please the divine gaze, and not offend the sight of her neighbours.

## CHAPTER XIII. *On the manner of making progress, and on the example of Christ, and on the reward.*

*Go forth, and see, daughters of Sion, king Solomon in the diadem wherewith his mother crowned him, in the day of solemnity and of gladness [n: (Cant. III)]* [var: Vulg. Cant. 3:11 closes *desponsationis illius, et laetitiae cordis ejus*, "of his espousals, and of the gladness of his heart"]. It is an exhortation to faithful and devout souls, that they consider and contemplate in mind the beauty and glory of Jesus Christ, which he possesses in heaven [0445D] through the punishment of his martyrdom. These souls are the daughters of Sion, that is, of that city above, who behold God, which is our mother: these have been spiritually born again and regenerated in Christ, to this end, that they may be daughters and heirs of that vision and beatitude: to these it is said that by faith and desire they go forth from earthly things to consider the things above, and to contemplate the diadem of our Solomon, that is, of Christ, who redeemed us and made peace for us. O daughters of Sion, go forth from carnal concupiscence, and from vicious habit, and from blindness of heart, and see, that is, contemplate spiritually, the glory of our king, the felicity of that gladness above, that you may be eager in entering, drawn by that sweetness and delight, so that you may so walk as to go forth from your own selves. For some walk, [0446A] but do not go forth; because now they go forward, now they go backward, now they walk slackly, now crookedly. For sometimes some press on in good works, and also commit evils. For through a certain sloth and blindness of mind they beware of evils too little, while they are zealous to do well, not attending to the fact that good things mingled with evils do not please God. Again, some are too little strong for anything laborious, and from faintheartedness of spirit as well as of body they endure a burden; others think nothing harder to bear than that they can resist their own pleasures, and they take delight in temptations or in concupiscences, resisting their own passions and motions too little; who, as much as they suffer themselves to be overcome in the least things, so much do they become weak against sins and vices or temptations, and insufficient for walking [0446B] and for going forward. Others go forward the less, because they do not walk rightly and discreetly. In certain good works only, and those less useful, they exercise themselves the more, and in others more fitting for their own advancement they neglect themselves; they press on in labors of the body, and neglect the virtues of the soul and godliness, whereas bodily exercise avails to little, and godliness is more necessary, because it avails to all things. Again, because they have not keeping of the heart and circumspection, through this negligence they offend in many things. And again, others are very solicitous about certain small and light matters, and the greater ones they neither beware of nor know, who, swallowing a camel, strain out a gnat. But all these, although they walk, yet remain within themselves; because they do not leave their former manners and their ingrained [0446C] imperfection and torpor, so as to go forth, with all things amended and the eyes of the heart cleansed, to see God, and Solomon crowned with the diadem. First of all, therefore, it is necessary that we so do good that we turn aside from evil; because he does not go forward well who now walks, now falls down. Again, it behooves us to strengthen the weak knees, and to beware of excessive faintheartedness and infirmity; otherwise we shall not go forth from our own selves so as to attain to this vision. Again, we ought to make straight steps for our feet, that we may know the things by which we can most make progress, and may direct thither the steps of the mind; that is, that we press on to correcting ourselves in all things, to cleansing the heart, to increasing charity. If [0446D] we so walk, we shall assuredly go forth from our own selves, and shall be able to see king Solomon, the eyes of the heart being cleansed from former affections and from blindness. For then we shall be able to see him, that is, to contemplate him, through loftiness of mind, shining in the diadem, that is, the aureole, wherewith in this life his mother Judaea crowned him by inflicting martyrdom upon him, through which she fashioned for him such a crown and glory. For because she crowned him with martyrdom in the time of his passion, he himself was crowned with such a diadem in the day of solemnity and of gladness of his glorious Ascension: for indeed a great solemnity it was, when the citizens above ran to meet their king, and the Lord, the Redeemer of men, coming with triumph; a great gladness indeed, both of the Redeemer himself and of those same citizens, for the redeemed: whence [0447A] it is said of him that he caused his citizens to be called together, that they might congratulate him and rejoice together with him over the man found and redeemed, whom he had lost: this is the day of solemnity and of gladness, or of the espousals and of the gladness of his heart. For then he espoused to himself the bride alone, namely the Church of the angels above; then he entered upon those nuptials, and joined himself to her, from which he will return to those nuptials of men at the end of the world, when, namely, he will join this bride to that bride: *In the day of his espousals,* he says, *and of the gladness of his heart.* How great a gladness of heart the Son of God received in that espousal, that is, the joy of his humanity, namely according as he is man, as much as pertains to the glory of the Redeemer, speech does not express, understanding does not grasp. For as many as his redeemed shall be, of so many [0447B] will his gladness be. [sic: *Ex*] As much as each one will rejoice over his own salvation, so much and a greater joy will he have over each one of them. O daughters of Sion, consider this glory and gladness of our king, set this example before you! When you suffer adversities, go forth from your imperfection and impatience, that you may lightly bear the evils brought upon you; see your king, who suffered for you, and through his passion was crowned with glory and honor. And when you suffer anything for godliness' sake, think over again what manner of persecution and contradiction he endured from the ungodly for you. For if God suffered for man, how much more ought man to suffer for himself? Scanty and brief is that which you can suffer, immense that which you await through it. The momentary and light of our tribulation works in us also an eternal [0447C] weight of glory. Think upon the eternal, and you bear the momentary lightly; think upon the weight, that is, the greatness of the glory, and light becomes the tribulation which such a recompense accompanies; while you suffer, gaze upon the crown: for then there is made for you the diadem wherewith you may be crowned in the day of solemnity, which will be concerning you when you go forth out of the body, or of that espousal, when from the nuptials of the Church militant you shall pass over to the nuptials of the Church triumphant. Therefore, O daughters of Sion, prudent virgins, trim your lamps, prepare for yourselves the oil of good works and the light of charity, and so go out to meet the Bridegroom, and the bride! Then you shall be a crown of glory in the hand of the Lord, and a diadem of the kingdom in the hand of your God.

## CHAPTER XIV. *On interior and exterior humility, and on its threefold distinction.*

[0447D]

*Behold thou art fair, my love, behold thou art fair [n: (Cant. IV)]* [var: Vulg. Cant. 4:1 *Quam pulchra es, amica mea, quam pulchra es*, "How fair art thou, my love, how fair art thou"; the wording printed here is that of Cant. 1:15, whose second clause also closes with *es*]. Christ commends in the perfect soul a twofold beauty, namely that she is fair both without through holy manner of life, and within through a simple intention and humility of mind. And so this exterior beauty of the soul is when she lives temperately in all things, when she uses slender food and clothing, when she guards against all things superfluous or blameworthy, and practises all things just and honourable. Again, these things adorn her, when she is composed in work and equally in speech, when she shows herself companionable and lovable toward all, hurting none, circumventing none, having compassion [0448A] on all and succouring all according to her power. And again, when she is prudent, chaste, and mild, and meek, and adorned in all things with the other good qualities, the soul rightly has beauty outwardly when she has honourableness in habit, and gravity in bearing, cheerfulness in countenance, ears that do not itch, eyes not lofty or curious, a tongue instructed, and tempered from light or useless words, and bringing forth things good and wholesome. It also beautifies her when she is not disturbed by anger, or by impatience or rancour, when she does not contend, does not detract, does not judge, nor lends an ear to those who deal in such things, when she converses with all not only without complaint, but even with grace. She is likewise fair, when she is fervent in good work, in God's service, in the occupation of brotherly charity, strenuous, fervent and discreet in all things [0448B] to be done. There is another, interior beauty, when in all things that she does praiseworthily she has a simple eye, that is, intention, neither affecting nor caring to be praised by men, but seeking the praise which is from God alone and desiring only the things above. And so, although she be fair without through works, she is more adorned, and pleases within to the divine gaze, through purity of intention and humility, and through that sense of mind whereby she both does great things and always grows cheap in her own sight. Which cheapness of mind is the more precious, the more it proceeds from the fount of love and the root of fervor. For to one who loves and is devout, what he has never suffices, nor does he reckon great what he has done, because whoever always pants with desire after greater things judges himself needy.

[0448C]There is therefore a humility that is devout, one that is voluntary, one that is constrained. It is constrained when a man, calling back before his eyes his sins, his infirmity and his imperfection, makes his mind, as it were unwilling and holding its own good things rather before its eyes, to fall dumb and to grow cheap in its own sight. In these things, even if it is constrained, yet it is brought to completion, so that the mind attains it in some measure. If, however, through negligence the mastery of constraining should cease, it will at once slip away from it, and will be led back to its former pride without remission. But in some it cannot even be constrained, the mind always stretching upward to high and accustomed things, nor is there anything that can press down and subject the mind through the lowest things of humility. For to the proud humility is high; and if at some time they attempt to climb up to it, they at once slip back. [0448D] To which they therefore do not climb up, because they stretch toward it with a weak desire. For they will and will not, as Solomon says of the slothful man: *The slothful man willeth and willeth not [n: (Prov. XIII)]*. Humility is voluntary when from the leading of reason a man sees how infirm he is and how much a sinner. And that, according to Job, there is no help for him in himself; and the will consents to this reason, and loves this judgment, and chooses to be despised, because it knows that so to know oneself to be is so to be profited. And so willingly he humbles himself, because, being enlightened through grace, he now loves humility as also the other good things. But this humility is not constrained; because, time being now shaken off and the passions of the vices weakened, the soul comes to this liberty of spirit, that the good delights her and is savoury to her.

[0449A]There is likewise another, more sublime humility, which is not constrained, not drawn by the leading of reason, nor only voluntary, but fervent and devout: this the perfect soul has, who is the more humble the more devout she has been, and as much as she grows in spirit or in knowledge, so much does she advance in humility. For true grace does not exalt, but humbles; because it shows a man more fully to himself, and, understanding its sublimity, he sees how scanty is that which he has been able to grasp of it. As much as anyone eats of spiritual banquets, so much also does he hunger: which, because they can never be comprehended to the full, never suffice for one who desires: whence they always humble her, because her delights always abound less than they are desired. And so grace tasted humbles such a soul, and equally the examples of the good [0449B] considered, the consideration of her pilgrimage and of the manifold misery of humanity, the love of the felicity above and the desire of liberty, namely because she will be delivered from the servitude of corruption into the liberty of the glory of the sons of God. Such a soul, purged of earthly delights, knows how to desire only spiritual things, and passes over wholly into the love of them and into the affection of the virtues; the love of Christ humbles her, who was humbled for her; the love of that virtue itself humbles her, which she therefore embraces because Christ especially loved and had it; whence it is also singularly called the virtue of Christ: all humble things please her, because she understands them to be sublime. For she knows that as soon as she is humbled she is exalted within, because she is made like to Christ, who was the least, that is, the most humble, [0449C] in the kingdom of heaven, that is, in the present Church, although he was great and the Son of the Most High. The Spirit of Christ, who kindles in her love of him, instructs her also unto his humility, whereby, as much as she is full, so much does she choose to be abject, and however blessed she is, so poor is she in spirit. For neither can she who has the Spirit of Christ not love what Christ loves and has. And so great is the agreement of the love of Christ and of humility, that whoever has had the one of these is proved necessarily to have the other. And as much as he has had the one, so much may he have the other; so that if thou truly lovest, thou art truly humble; and if thou art less humble, thou art convicted of loving less. The perfect soul therefore, because she loves, is humbled, and on account of this humility, which proceeds from the root of love, she is deservedly called beloved and [0449D] fair. Whose twofold beauty is commended, namely of exterior work and of interior humility. And deservedly is he praised who both does great things and thinks humbly of himself; who is not high-minded, but consents to lowly things, and in all things bears a humble mind.

## CHAPTER XV. *How the soul despises earthly things, and knows the things within.*

*Thine eyes are of doves, besides that which lies hid within [n: (Cant. IV)]*. Such a soul has the eyes of doves, because she looks simply upon these earthly things, nor is she snatched toward them by the desire of covetousness, but rather is content with little, does not court what belongs to others, is not carried away by the desire of ambition or of riches, or of any carnal [0450A] delight. The inward sufficiency of the mind makes the outward look pleasing, so that concerning earthly things she has the eyes of doves, just as in those covetous of earthly things the appetite makes the eyes of kites. The care of things does not afflict her, love does not vex her, business does not weary her; she enjoys great stillness and security, while she does not seek these things, does not care for them, does not covet them. For as is read in Job: *Man is born to labor, but the bird to flying [n: (Job V)]* [var: Vulg. Job 5:7 *et avis ad volatum*, "and the bird to fly"]. Because those who are men, that is, human, carnal, that is, taken up with the desire of worldly things, have labor; but the good, while they do not love or desire these things, escape and fly away from their affliction. For the evil this labor is born of covetousness, which is the root of all evils; but the good are born to this flight [0450B] and liberty by the renewing and lifting up of the Holy Spirit. These are they who fly as clouds, and as doves to their windows [n: (Isa. LX)], because they are lifted up to eternal desires, and are carried by no covetousness to the lowest things. Which flight and dove-like look the Holy Spirit works in the soul, who is designated by the dove. This Spirit makes the outward eyes simple, and opens the inward; because he illumines the sense of a man and advances it to understand and comprehend spiritual things and the things above. The eyes therefore of the devout soul are of doves, because her senses have been illumined through the Holy Spirit, and taught, savouring spiritual things. Seeking those things, intent upon them, treading down and despising earthly things. For they savor according to the spirit those things which are wisdom, which is life and peace: this wisdom is life, because it quickens [0450C] the soul; it is peace, because it makes her tranquil, composes, moderates, feeds, gladdens, advances her, makes her blessed. This wisdom is not singular, but also set apart [cj: *sed et segregata*; read *nec segregata*, "nor set apart"], but common; not seeking her own things, but those of others; not crafty, not malevolent, but pure, sweet, lovable, pleasing; not obstinate, but easy to be persuaded; consenting to the good, agreeing with the well-disposed; she lacks the gall of the disturbances and bitternesses which the love of earthly things has in itself. She savors God, while she knows, she is from God, and in God. Whence her eyes, that is, her senses, are called doves', that is, the Holy Spirit, since through him she sees and understands. These doves' eyes, that is, the spiritual senses, this sublimity, this tranquillity of mind is in thee, O soul, besides those things which lie hid [0450D] within. For those things which thou turnest over secretly with Christ in the chamber of the heart, who could set forth outwardly? Who outwardly could understand or express in words that mutual talking together, the boldness of speaking to him, the consolation received from him or the revelation, the unity of minds, the concord of pleasures [cj: *voluptatum*; read *voluntatum*, "of wills"], the mutual love, the zeal for justice and for souls, the desire of the vision and of the enjoyment of God, the weariness of pilgrimage, the longing to be dissolved? Now the sense of such a soul is opened, that she may understand the Scriptures; now she is instructed concerning hidden, or doubtful things, now she is so united to God that she is made one spirit with him; now she is so absorbed by the spirit that she does not recall that she is dwelling in the flesh; now she knows certain secrets of the divine inbreathing which before she did not recognize; but now [0451A] she is so joined to God, and feels God joined to her, and so transfers her whole will into God, that she either understands God's will or bends it to her own. For out of that purity of heart wherewith she agrees with God's will in all things she also understands it, and is worthy to bend it to her own pleasure. Now she so joins God to herself through love and draws him, that she believes she has him as it were alone; now she is so enlarged into him and passes over into him, that in him she embraces every man through charity, and sees all men in the light wherewith she is enlightened, and toward all (because with one and a like charity) she has compassion and condescends. So she directs her intention upon him, that through him she may see and comprehend many as well as few. Such a soul obtains certain things she has asked for on account of the greatness of her faith, certain ones [0451B] on account of her profound humility, certain ones through importunity. Sometimes by devotion, and by the fervor of an immense desire, she constrains God; sometimes she bends him by the composition of words, and by coaxing or careful speech; sometimes, a just cause for mercy having been shown, and by reason, she receives consolation concerning some of her petitions, concerning others a revelation, and now a certain one, now a doubtful one, sometimes she understands that she has been heard, but does not know the manner. So Tobias knew that he had been heard, but concerning the manner it was not revealed to him. For he believed this to be the manner, that he should die, whereas rather it was that he should be enlightened. In certain things she hopes that God will be propitious, in that she feels herself forestalled with consolation in praying, and helped. In certain things to be obtained [0451C] she feels that God must be bent, and beaten upon with long-continued prayers. In certain things she learns by experience that he seeks and desires a man who may set the hope of prayer against his vengeance. But in some things she recognizes that his wrath cannot be resisted, even if it should happen that Moses and Samuel stand in his sight. These and suchlike familiar and secret things of prayer, of meditation and of knowledge lie hid within in the perfect soul in the present. But what things concerning things to come lie hid, they are hidden from the eyes of all living. For it does not yet appear what shall then be; because, when in that life God shall have appeared, she will be like to him, because she will see him as he is. Then she will be perfectly made like to God, to whom now she is made like in part; because, when that which is perfect shall have come, that which is in part shall be done away, and [0451D] then she shall know even as she has been known. Then she shall see how the Father is in the Son, and the Son in the Father, and the Holy Spirit in both: then at last she shall see the holy Trinity in its own glory.

## CHAPTER XVI. *How holy meditations are obtained from Christ through prayer.*

*Thy hair is as flocks of goats, which have come up from mount Galaad [n: (Cant. III)]*. The hair of the bride is holy meditations, which, as hair grows upon the head, so arise in the mind. And this hair is compared to goats on account of certain likenesses. For goats, in searching out pastures, are wont to seek the heights of mountains and of trees, and they also ruminate. So holy [0452A] meditations always stretch toward the heights, and labor to search out and to know spiritual and heavenly things. And so far as they prevail to grasp them, they are eager to ruminate, that is, to go over them again and to think them over afresh, and to call them back up from the belly of the mind to the memory, and to grind and break these small for savor and for edification. Those trees are good men, growing in grace and lofty. While therefore the devout soul attends to these and meditates upon their holiness, and strives to raise herself up to their imitation, she climbs these trees by meditation; and while she loves and considers the vigor of their mind, the vigor of their daily advance and of their spiritual renewal, and passes it over alike into memory and into imitation, she plucks from them, as it were, food whereby she may be nourished. For he who attends to those who do well, and is delighted by their virtues, [0452B] by their devotion and their manner of life, is himself through them stirred up and nourished to the good and the perfect. These goats climb mountains also, while the meditations of the soul look upon the lofty life and manners of the perfect, and desire to ascend to these, and join themselves to good men, and seek out their fellowship, their consolation, their converse, their prayer. So these goats climb trees or mountains, so they always seek the heights, and despising the lowest things they seek and search out the things above, and are delighted by the sight of these, are refreshed by feeding upon them, are renewed by desire, make progress, and stretch upward by their example. They always make progress, because they always attend to good men; they are always fresh, always eager. For a man becomes of such a manner of life [0452C] as those he looks upon, as those he attends to, and as those to whom he joins himself more familiarly. These goats, namely holy meditations, come up from mount Galaad. Mount Galaad signifies Christ: for Galaad is interpreted *a heap of testimony,* and the saints are heaped together in Christ, and are gathered, and have the testimony of Jesus, and of faith in him and of his works, living stones indeed, and belonging to the heavenly building. Mount Galaad is read to have had most abundant pastures, and Christ feeds most abundantly, who not only refreshes by example, but also pours in grace. For none of the saints builds up by example as Christ does, because in none was there such humility, patience and obedience, meekness, charity, and perfection of all the virtues. In him also was all the fullness of grace, and that to such a degree that out of this [0452D] fullness all receive, as many as have grace; this is the mountain of God, a fat mountain, and not only fat in itself, but also making others fat out of itself, nourishing some with the milk of grace, refreshing some through the more abundant sweetness of wisdom more abundant therefore are the pastures on this mountain.

But it must be seen how these goats, namely devout meditations, come up from God. The soul lies down, and is in the depths, when she thinks of earthly and carnal things. But she rises, and ascends on high, when she meditates on spiritual things and turns them over in mind. In carnal thoughts, therefore, we are pressed down and cast down by our very selves; to spiritual things we are lifted up by God, because good meditations are from God and rise in the soul, while carnal and evil ones are from us. For there is not in us, [0453A] that is in our flesh, any good, because the flesh is barren, nor does it bring forth thoughts of this kind, but germinates for us thorns and thistles. Out of the heart also come forth evil thoughts, and suggestions are made besides through evil angels. When therefore the soul is pricked with compunction for past sins, or purposes to correct and to keep herself as to present ones; when she is kindled with delight in some virtue or with zeal for making progress, is moved to compassion for her neighbor, to zeal for justice, to the love or the desire of eternal life; when she is affected with some devotion or spiritual sweetness, when she is illumined, instructed, or roused to some good: such meditations and affections are from Christ, who speaks in the soul a thought of peace, and whose Spirit suggests all these things in secret. When [0453B] therefore things of this kind are felt in the mind, then assuredly the goats come up from mount Galaad, that is, holy meditations arise and rise up from Christ. For he who abides in Christ, and Christ in him, this man bears much fruit of these thoughts; and in whom these meditations are gathered and heaped together, he has testimony that Christ abides in him, and from him he has the assent of these meditations. From Christ therefore they are, and from him they come up, who nourishes them in our heart, and makes them rise up together and ascend. Who now suggests them of himself, and now is to be prayed to that he may bestow them: for Christ sleeps at times, so that, his Spirit not speaking but a contrary wind blowing, the little ship of the mind is covered with the waves of temptations [0453C] or of evil thoughts. Whence he must be roused, that he may command these winds and the sea of these disturbances, and make a calm in the mind. And so, when the soul prays and rouses Christ by the insistence of her prayers, spiritual and longed-for thoughts are received. For they come up from Christ roused, and made favorable through prayer. And thou mayest see in what manner, while the soul is insistent in prayers, one after another rises and comes up; and as many motions of praying as there are, so many meditations rise and come up; and when the soul is insistent and multiplies her prayers, these thoughts are multiplied; and at length they are so thickened in the soul that now she is walled about by an immense host of them, she who before seemed alone, and as it were forsaken. Because therefore these meditations are from Christ, and come up in the mind, let the soul come up into this mountain, [0453D] let her abide in Christ, let her call upon Christ. Let her take up the sublime office of praying. Let her go up into the mountain to pray alone, all occupations, that is, being shut out and put away; let the words of Christ abide in her, let her hear his law with the ear of the heart, and keep his commandments, that whatever she shall have willed to ask may be done for her. For he who hears the law, his prayer shall be acceptable; and he who fulfills the commandments shall be heard, and from the commandments fulfilled in work he shall be instructed, because to him who keeps justice God will give wisdom and the acquaintance with spiritual things. And, as Solomon says [n: (Prov. VI)], and according to the Psalmist, from the commandments of God he understands [n: (Psal. CXVIII)]. So from this fat and abundant mountain, the devout soul praying, these goats come up, that is, holy meditations; but by the malignant spirit useless thoughts are suggested and rise up, [0454A] drying up the fatness of devotion, and extinguishing the meditations of good things.

These are that people of the Amalekites. Amalec is interpreted *a people licking:* for they lick and destroy the sweetness of the ointment, they consume the unction of the Holy Spirit. Against these one must fight by prayer with Moses, and the hands must be lifted up together with the heart, that we may pray, and likewise keep the commandments in work; if we so lift up both to God, and are not wearied, we shall overcome [n: (Exod. XVII)]. If we cease, or act more slothfully, Amalec shall overcome, as we read was done there. Sometimes we possess holy meditations in stillness, and without the assault of Amalec; sometimes, when he engages with us, and now prevails, now is overcome, prayer profits, and the hands in praying [0454B] shall have been lifted up more slackly, so that the soul experiences these vicissitudes, so that now she sees herself the higher, now is affected with spiritual delight, now is occupied and pressed by evil thoughts: yet if she does not cease in praying, nor grow weary, there is no doubt but that Amalec is overcome and put to flight. When through our own negligence and the dissolution of the heart we slip away from good thoughts to vain and hurtful ones, and sometimes when the adversary tempts and suggests, it happens at times that, dried up for a long while and destitute of grace and of spiritual thoughts, she does not experience that sweet sweetness; for which she must pray so much the more humbly and insistently, inasmuch as we are ignorant whether we are in any way the cause of this failure. For a man is deprived of grace on account of some hidden sin, or [0454C] on account of ingratitude, namely by working unworthily through it, or by not rendering thanks to the giver, or because he does not seek it as he ought, or because he admits carnal thoughts. When therefore this dryness has come about, and the soul has been made as earth without water, the hands must be spread out to God in prayer; and with Elias, who after the dryness of three years asked for rain [n: (III Reg. XVIII)], one must sit down to prayer, and ask for the rain of grace. He sent the boy again and again, to prove whether his prayers had been heard, and it was not done before the seventh time; so, when the mind has been dried up for a long while from the grace of devotion, one must pray and press on many times over, nor cease from prayer, until the stillness of the mind, which [0454D] is understood through the seven-fold number, and the grace which is sevenfold, may work. For without great insistence and laborious prayer, a mind dried up from grace does not deserve to receive it. But she is not able to obtain that rest by devout prayer, since she is destitute of devotion and of those sweet affections; but it is necessary that she make recompense by labor and importunity. And so, if not for friendship's sake, yet for importunity's sake she shall receive what she asks. But that her prayers may be heard, it is necessary that she cut off and circumcise what is superfluous of speech, of thought, and also of work, lest she be dissolute in thought, speaking vain, superfluous, or hurtful things. Nor let her be without keeping of the heart, admitting indifferently whatever thoughts, and neither discerning concerning them nor being wary for herself; nor let her even be soft [0455A] and dissolute in work, handling and doing not what is expedient, but what delights. For that mount Carmel, upon which Elias poured forth this prayer and received what he asked, notes this keeping and that circumcision. For Carmel is interpreted *the knowledge of circumcision.* Those who have not known how to circumcise and cut off these things in themselves are not worthy to be heard. They are indeed the mountains of Gelboe, upon which neither dew nor rain of grace descends, because upon it was cast away the shield of the mighty, that is, manly keeping and circumcision. For without keeping neither is any virtue granted, nor is fuller grace acquired. So therefore let the circumspect soul see, and cut off what is superfluous and hurtful; let her press on with prayers again and again, and not cease when at first the little cloud of grace comes up, until at length there break forth and follow [0455B] the immensity of the saving rain, and it fully water and pour into the mind which had long been parched with hurtful dryness and with the failure of grace. Hence therefore let her ask for grace and await it, hence let her prepare herself for it, and consider with what caution she may return to holy meditations: which will come about best in this way, that she run back first of all to those most lately had. For these are received the more easily, the more nearly they have been had; but to the more remote, and to those had further back, the running back is more difficult. In this manner the end of prayer is better than the beginning. So from Christ, who is the beginning and the end, and through Christ, the diligent and solicitous soul will obtain all things, and will make in herself the assent of good meditations.

## CHAPTER XVII. *On the discretion of thoughts, and how one comes to it.*

[0455C]

*Thy teeth are as flocks of the shorn, which have come up from the washing [n: (Cant. IV)]*. The teeth are the examinations of discretion, by which spiritual meditations and the thoughts of the heart are sifted and broken small, and are discerned, whether they be pure and truly good, whether they be from God, or from an evil spirit, or from the human heart. For the evil spirit knows how to suggest certain thoughts which seem spiritual, and the human spirit at times feigns and lies that it is the Holy Spirit, as is read in Job: *Behold, my belly is as new wine [n: (Job XXXII)]*. Which happened also to Elias himself [cj: *Eliae*; read *Eliu*, "Elihu"], who brought forth words through the swelling of his own spirit which he believed himself to speak from the Holy Spirit and from zeal for God. For by the belly is understood the bosom of the heart, by the new wine the fervor of the Holy [0455D] Spirit, by which Eliu in Job supposed himself to be stirred, when yet he was moved by the impulse of his own heart alone. In many such things a man follows the motion of the heart, or even the impulse of a vice, and yet judges himself to be moved by the Holy Spirit. The demons too at times hide evils under the appearance of good, they stir men up to certain good things, and, that they may lead them through to evil, they even announce things to come. For certain things to come they are able to foretell, because at times they know them; certain things they search out through the subtlety of their nature; certain things they learn from the holy angels revealing them; certain things they conjecture from the outcomes of causes, certain from the natural things of man, certain from the disposition of the air. And for a long while they declare some things as they are, that at last they may deceive the credulous [0456A] mind. They deceive also by false devotion, because they produce in the soul certain prayers and meditations, a sweet affection, even tears, that they may lead either the mind into error, or into elation, or the body into weakness. At times they suggest, by a false interpretation, that something of Scripture is to be understood otherwise, or that from it something is to be done otherwise, than the truth holds; they make some men ill solicitous about the salvation of others, whom they stir up and kindle to the conversion or the edification of others set far off, so far as to cast them down from the stillness of the mind and from their own profit. Which business, painting it in the soul as a kind of day, they insinuate as more healthful and more useful than their former occupation.

When therefore something is suggested to us to be done, we ought to weigh whether any indiscretion, [0456B] in some part of itself, mingle itself in, or the guile of the enemy thrust itself forward; and fully to examine it: whether it be done with due fear and caution; whether not so much our own profit as also that of others consist in it; whether human praise or ostentation creep in; whether any vanity or lightness impel; whether it dissent in nothing from Scripture or from the examples of the saints. But whatever is from an evil spirit will be able to be caught out as false in some part, or its peril hangs upon the future and will quickly be laid bare; because the enemy, in uncovering his own fraud, will suggest more openly what he had hidden, whereby he will be known. The Holy Spirit also works in the soul in divers manners, whence his operations must be known and discerned. For at times he converts the mind by fear of punishment, at times he ascends to the love of God, nor yet does he afford much [0456C] knowledge. He moves the mind, and stirs it up to the good and to God, nor yet does he at once make the man perfect. For in these there is not full knowledge, but a beginning and an incitement to the good, or a consolation; because these things one who is weak and imperfect sometimes perceives, and one who attains less to knowledge and to spiritual understanding. But when he shall have made progress in knowledge, and thereafter ascends to the degree of contemplation, if he perceives something of God, and then seems to himself perfectly to comprehend it, he does not understand it as it is in God; whence Elias, who saw the Lord pass by, because he understood him to be incomprehensible, says that the Lord is not present in spirit, and in commotion, and in fire, but in the whistling of a light air; because whatever is able to be perfectly comprehended is not there, but rather there something subtle [0456D] is perceived of God, and that which could not be fully comprehended. To one still beginning and weak grace is given, that being enlightened by it he may know himself, and being strengthened may be able to correct himself, and so may come more fully to acquaintance. For acquaintance of this kind is not attained unless, the manners being bettered, a greater purity of heart be obtained. The more perfectly each man shall have cleansed the eyes of the heart, the more fully will he be able to see God; and the more fully he sees him, the more does he understand him whom he sees to be incomprehensible. Whence he who has made progress in acquaintance perceives perfectly concerning God, and understands whatever he can grasp of him to be a small thing. For the nearer he approaches to wisdom and to acquaintance, the less does that seem to him to be which he can grasp; because, according to Solomon, the more [0457A] a man is made wise, the more does wisdom itself withdraw from him [n: (Eccle. VII)], that is, he understands only this much, how incomprehensible it is. Such knowledge does not press upon the soul, but kindles and humbles her, and shows her own blindness to her more fully. In this each man can know that he savors soundly, and that his eye then sees God, if he himself reproves himself out of humility, and hungers the more for the wisdom he has perceived, and understands that what he has grasped of it, or can grasp, is the least thing. Between the Holy Spirit therefore and his own a man ought carefully to distinguish, and to examine himself, and, when he is moved to some good work, whether some human delight, or a vice, or a temptation impel him to the carrying out of it. For there are in the soul certain impulses from the disposition of the man, or from some cause, [0457B] or occasion, or curiosity, or ambition, or lightness, or vice, or temptation. Those which are from vice or from temptation must be altogether guarded against. Those which are from our humanity and from the rest before named we can tolerate, and use well, namely that we never follow them, but suffer them at our side, for ministry and not for harm, that is to say, that from them we may have a greater eagerness for carrying out that work which we intend to do. For where natural things work together with us without another cause, our spirit is the readier in these, and more eagerly carries out what it intends.

For it must be seen, and altogether guarded against, that no carnal or human delight impel us principally; nor let us follow such an impulse, even if we suffer it, [0457C] but where we know the impulse of the Holy Spirit to be, there let us walk, and let us do what he suggests. Likewise it must be considered that in a soul still weak and imperfect the carnal motions are more prone than the spiritual. Whence when anyone is moved easily to some good, and with a certain lightness of heart, it is to be feared that lightness of this kind comes from carnality, especially if something be annexed there which might be able to delight [sic: *possis*] his humanity. Likewise the eagerness of the heart is suspect, when a man is impelled to something with a certain vehemence and impatience of delay; because the Holy Spirit is modest and tranquil, and his motions are tempered. Lightness of heart, natural kindliness [sic: *benegnitas*], prosperity, or some arisen cause of gladness also at times works together with devotion, and mounts it more fully. [0457D] And likewise a sadder disposition, or some adversity, and a cause of sorrow, presses it down and even hinders it. Whence in prayer some simple man is at times falsely consoled, or distrusts, while according as he feels the eagerness of his spirit he conjectures the signs of being heard, prophesying out of his own heart, and judging that what his own heart speaks the Lord speaks. The enemy also knows how to deceive by false consolations, or by false revelations, him whom he catches credulous in such things. Whence the discretion of these spirits must be known; all which things, while the devout soul judges and examines them, she grinds and breaks small as it were with certain teeth of discretion. These are the teeth of the bride, which are likened to flocks of shorn sheep; the shearings are harmless thoughts, cutting away outward things, [0458A] namely the love of earthly things, and the desire of having the prudence of the world. For the love of earthly things blinds the eyes of the heart, weighs down and presses down the mind, that it may not be able to rise up to the knowledge and discretion of spiritual things. Worldly wisdom also does not grasp God, nor does the animal man perceive the things that are of the Spirit of God. For God has made foolish the wisdom of this world, so that the more a man savors earthly things, the less he savors God; and the more widely the heart is stretched out, the more is it straitened in the love of divine things. For thus the light of outward things and of carnality so beclouds a man that he apprehends the less the purity of discerning spiritual things; and the more he is scattered abroad to many things, the less does he gather himself to the one thing and most necessary. Inwardly also something at times clings [0458B] to the soul whereby the discretion of spiritual things is greatly hindered, namely her own will. The more this seeks its own, the less is it joined to God; and the more it abides in itself, and does not ascend to God, the less does it apprehend the things that are of God. Likewise he who loves his own will is not able to perceive discretion; because, while he follows what delights and not what the truth judges, as he withdraws from the truth, so is he separated from true knowledge, and thus from discretion. This is the fleece which must be cut off, namely at the end of delight, the weight by which, while the soul is warmed and burdened, she is hindered from spiritual things. So the shorn sheep (namely these harmless thoughts) more freely grasp and discern spiritual things, and write wisdom in the emptiness of these. These thoughts come up from the washing, [0458C] that is, from compunction and the tears of penitence. In this washing they are cleansed from the filth alike of sins and of vices, and are unburdened of their weight, that they may be able to come up, and to climb to the acquaintance with spiritual things. For compunction fully consumes sins and vices, and cleanses the soul from all their filth, and at the same time from the dregs of carnality; it opens also the pores of the heart, and pours forth the rains of the virtues, by which she may be able to fly to these things and to be lifted up. The soul, suffused with these, rises as at daybreak to discern her single thoughts, and to see whether any has strayed, or has been impure, or has worked uselessly. So discretion, while after innocence and the casting off of worldly things, and the mortification of her own will, she is cleansed through the grace of compunction, and [0458D] is instructed unto the understanding and examination of spiritual things, is deservedly declared to come up from the washing.

## CHAPTER XVIII. *On the discretion of natural things, and of things of grace, and on the divers motions of the soul.*

*They are all with twin offspring, and there is not a barren one among them [n: (Cant. IV)]*. Great is the virtue of discretion, by which a man searches out in what part he is prone to evil, or disposed to good, and how much the goods of nature and the gifts of grace can support him; he discerns virtues and vices, the motions of the heart also, the causes arising from without or from within, works more perfect or imperfect, the consolation of grace and the knowledge of these things; in short, he is eager to know his inward and outward [0459A] state. For discretion, applied to the word of God, is more piercing than any two-edged sword, reaching unto the division of the soul and the spirit, of the joints also and of the marrow, and a discerner of the thoughts and intentions of the heart: this shows a man how there is a twofold affection in him, namely a carnal and a spiritual; and that, so long as the carnal is not yet tamed, the soul cannot perfectly be delighted in spiritual things; and although she exult in the Lord, yet the flesh cannot exult, according to what the Prophet says: *My heart and my flesh have exulted in the living God [n: (Psal. LXXXIII)]*. So long as a man is so diverse and divided, he does not fully rise up to spiritual joy, nor to the carrying out of any laborious work. For one still imperfect and carnal is without strength for [0459B] any laborious work, for the doing of which he has nothing of his own, that is, in which no will of the heart draws him, nor delight of the flesh, nor any human cause or occasion, with which he very greatly prevails to do spiritual things for which, out of grace alone, he would be less ready. All the works and desires of such a soul are imperfect, because partly she is borne by the impulse of the flesh, partly she is moved spiritually. Of such a one it is to be suspected that in every work in which he is found frequent or ready, or in which he perseveres for a long time, grace alone does not help him, but along with it some human delight. But if the motion of venial sins impelled him more frequently than that of reason or of charity, unless he blotted them out through penitence, [0459C] it would be to be feared that he would quickly fall into a mortal one, and be buried under the sand of such things. Yet so long as a man is not so blinded that he turns aside from charity, what he does will not be fruitless, because whatever is done out of charity does not lose its merit. If finally the enemy stir up one established in charity to some good work, that he may turn him away from a more useful one, or in some way deceive him, even this will be meritorious to the man who does not know it and who intends it well, because it is done out of charity. For so far do the camps of the devil serve God as a demon, with evil intention, stirs a man up to some good. For the enemy does not always assail openly, but at times under the appearance of good joins himself to a man that he may deceive him. The very nature also of man and his disposition is, in some good work, contrary [0459D] and without strength; in another so ready that its eagerness could seem to be devotion: for natural things are exceedingly powerful in man, so that in an imperfect man there proceed from them more frequently the motions of thought, of speech and of work, and likewise of joy or of sadness, of eagerness of heart or of weariness, and of the other affections of the soul. Even in the most devout man, and in one who more perfectly rules all his motions inward and outward, yet the things he does are formed according to his own disposition, and these natural things help or hinder.

For as is commonly said, that which has been in some vessel savors of the vessel; whence it happens that an irascible man, even though he be moved by a good zeal, natural bitterness mingles itself in. If anyone shall have been light or slack more than he ought, the one will pursue rigor strictly, the other [0460A] clemency loosely. Likewise a man sad or rigid from natural disposition shows less kindness; one benevolent and pleasant, less of the rigor of discipline. In these things and the like we must keep ourselves from her who sleeps in our bosom, namely human frailty, so that even the most devout man be wary for himself against those motions by which he feels his nature disposed and prone to evil. All these things discretion knows and judges, and in what manner it must deal with them that they may become meritorious. It understands also in what manner the nature of man, or another cause, helps or hinders the works of the virtues, namely of humility, patience, obedience, meekness, charity, and all the rest. And that a man merits not according as he is ready or slow in any of these, but according [0460B] as he is rooted in the virtues and has an intense charity. For at times, according to the natural things of a man or another cause, one has a greater charity while having less eagerness in some work of virtue, and one having less charity has greater eagerness. For the virtues, since all, are equal, cannot all be exercised equally, because according to natural disposition one man is more prone to exercise this one than that; which yet are all equal, because they proceed from the same root. If therefore anyone be more prone and more disposed to compassion than to patience, yet patience is as perfect in him as compassion, because both virtues proceed from the same charity. For out of as great a charity as he has compassion, out of [0460C] so great is he patient; because from an equal charity, and by both virtues, he merits equally, because an equal charity obtains an equal reward. And although a man exercise this one more laboriously than that, if his motion is as much intended in carrying out this as in that, he merits as much; nay rather, he who strives and labors merits more, because here the battle is greater, and in him charity is the more increased. A like judgment holds concerning devotion; because, if two be in equal charity, and the one have the grace of exercising himself in devotion, while the other labors under temptation, or wages war against some weakness or imperfection, this latter merits as much by the motions and the striving of the battle as the former by devotion and eagerness of mind; nay, he will be able to merit more if he has striven [0460D] lawfully. Paul declares, in these words in which he says, that a man is able to merit most in the labor of temptation, and that in it charity is increased: When I am weak, then am I stronger and powerful [n: (II Cor. XVIII)] [var: Vulg. *cum infirmor, tunc potens sum*, "when I am weak, then am I powerful"]. For vehement weariness and bitterness of heart exercises the virtues, it does not overthrow them. Whether therefore a man labor under sloth, and dryness of heart, and some temptation, or whether he enjoy devotion to the full, he can merit as much in that adverse state as in this prosperous one, if his motion and striving be as much intended in the struggling.

But it happens that a man is moved more in that virtue to which he is better disposed, and so merits more; whence for the weak the state of devotion is for the most part more fruitful, but it belongs to the robust and the constant [0461A] to merit more fully in the adverse state. Yet it happens that the weak man is made equal in the spiritual battle to the strong; because the more without strength he is than he, the more he labors in resisting; whence what the one acquires by virtue, this the other acquires by a greater weariness. But if rather, because both the weak and the strong slip more frequently into venial sins, because he labors alike in resisting, it happens the more that to the punishment owed for venial sins there answers the punishment of resisting, and that punishment blots out punishment. Nevertheless in him who commits fewer venial sins charity often grows the more. Discretion understands all these things, and knows how to use well the adverse state as well as the prosperous. In this manner therefore it makes a twin fruit, while it moderates both states, and profits from it. And likewise, while it both guards against the evil of indiscretion and prudently [0461B] does the good. For if anyone intend well and act less prudently, he offends; because, itself [cj: *se*; read *si*, "if"] thou offer rightly, and divide not rightly, thou hast sinned, says the authority; likewise it makes a twin fruit, while it both rules the thoughts within and prudently disposes the work without. Not only does it make this twofold fruit in itself, it makes it also in others, whom it amends as much by the admonition of prudence as by the example of working rightly. Rightly therefore are these goats (namely discreet examinations) said to have a twin fruit, which both in themselves and in others bear fruit and beget spiritual offspring, and there is not a barren one among them. For no labor of examining these things, no motion of pious intention, nothing finally that is done by charity will be able to be barren, but it is fruitful and meritorious.

## CHAPTER XIX. *On the keeping of speech, and on sweetness.*

[0461C]

*Thy lips are as a scarlet fillet, and thy speech sweet [n: (Cant. IV)]*. The lips of the bride are compared to a fillet, because as a fillet binds together the hair, lest it flow down loosely, so the devout soul binds and restrains her lips, lest they speak evil or useless things, and flow down and be dissolved unto her own ruin or that of others. And this fillet is called scarlet because by scarlet is understood charity, wherewith these lips are bound. For through the love of God and of the neighbor words are contained and repressed, namely that nothing be brought forth which either offends God or harms the neighbor. This *dilectio* may be called *Dei lectio,* a reading of God, or *Dei electio,* a choosing of God. For she reads God in the school [0461D] of the heart; there she learns to know God, to savor God. She also chooses God in love, and God has chosen her, and has chosen her beforehand; whence also before others she reads in him, and learns what she thinks, speaks and does. He who is one Spirit with God, as he does not perceive the things that are foreign to him, so neither does he speak them. He who is allied to goodness is not disjoined from it through hurtful things. He who cleaves to truth is turned away from vanity, because truth and vanity do not dwell together in one dwelling; and whoever has been devout does not flow away through useless words. The lips therefore of the bride, because they compress words lest they flow loosely, are compared to life [cj: *vitae*; read *vittae*, "a fillet"]. But because they are dyed through the love of God, they are likened to scarlet. Fillets are wont, while they bind the hair, also to adorn the head, and to show that very adornment in minds. [0462A] So the keeping and discipline of speaking adorns the mind, which is the head and the chief part of a man, and outwardly shows the soul beautiful. For words loose and ineptly brought forth deform outwardly, and inwardly scatter the rectitude of the mind. For with as many superfluous words as a man uses, in so many ways is he led outside himself, and scattered from his own keeping. But where words shall have been composed and brought forth with discipline, they give testimony of constancy of mind, of prudence and of discretion. The lips therefore of the bride are compared not to any fillet whatever, but to a scarlet one, which is more precious; because so great a discipline of speaking is the more sublime and the more worthy in her, inasmuch as it is not had from human wisdom, or from natural disposition only, but from divine love. But one man is naturally of a good disposition [0462B] and of modest speech, another moderating his words out of natural prudence, according to what Solomon says: *He that moderates his lips is most prudent [n: (Prov. X)]*; but that which is had from grace and charity is more pleasing, and edifies. Whence it is added that the speech of such a soul is sweet. Deservedly is that speech sweet which proceeds from grace and from divine love; whence, because it arises from such a root, it delights outwardly and edifies. What is brought forth out of a dry and empty heart, because it does not pour out of a full one, does not edify or refresh. He who is needy in himself cannot enrich others, nor pour out again that with which he has not been poured in. For he who brings forth words out of a full heart, and fulfills in work what he says, his words have effect, they have savor and are sweet. Deservedly therefore is the speech of a devout soul sweet [0462C] and delights, is pleasing and edifies, because it proceeds from charity and flows forth from the fountain of grace. For she tastes that the Lord is sweet: whence she pours out again the sweetness which she experiences, and belches forth the fullness which she enjoys; for because the heart is filled with spiritual delights, it belches forth outwardly a good word of sweetness, of consolation, of instruction, of admonition; the storehouses of the heart are full of these riches, belching forth from this gift of grace into that, from this spiritual meditation into that, from one fullness into another. Out of the abundance therefore of the heart she has refreshment, out of the taste sweetness. Likewise she has sweet words, because her conscience has been cleansed from the bitterness of vices and from the dregs of carnality. Whence they do not savor of rancor, not [0462D] of indignation, not of anger, not of envy, not of detraction, nor finally of anything that is hurtful, or dishonorable, or of a vice or an imperfection lying hidden in the soul, whence she might bring forth judgment. The words of such a soul have kindness or charity, meekness, patience, humility. In the bitterness of an injury received they keep sweetness, because the soul retains charity. Nor is she only patient, but also kind, so that she grieves more over him who wounds her than over her own wounding, that she may grieve together with him. She is more prone to pardon than to anger, to compassion than to indignation. For as is read in Ecclesiasticus: *In the commandments of God is wasting and death [n: (Eccli. XXVIII)]* [var: Vulg. *tabitudo enim et mors imminent in mandatis ejus*, "for wasting and death threaten in his commandments"], that is, compassion, whereby a man wastes away through compassion over the sins of his neighbors, [0463A] and death, that is, the mortification of vices; because he has mortified these in himself, when provoked he knows not only how to pardon, but even how to suffer together with the other. For while he knows his own misery, and himself seeks mercy from God, that he may be pardoned, he has mercy, that God may have mercy on him: *Remember the testament of the Most High,* says Ecclesiasticus, *and despise the ignorance of thy neighbor [n: (ibid.)]*. The testament of the Most High is, that is, the covenant, that if we forgive, it be forgiven us. He who wills that it be forgiven him is mindful of this testament, and forgives that it may be forgiven him; he also despises the ignorance of his neighbor, that is, he contemns and does not care for the folly of the man who reviles or wounds him. For he is foolish who wounds and does not know what he does, because he harms himself, and renders a service to him whom he wounds. For the fool serves the wise man (namely unto salvation) [0463B] while he afflicts him; and he who does injury holds also the place of a sick man, while he is unable to restrain his own motions; but the patient and long-suffering man bears the manner of one strong and unharmed, while he is not overcome by evil, but overcomes evil in good; he would be overcome if he succumbed through impatience, but he overcomes while he bravely bears; nor does he envy, nor does he answer a banquet [cj: *convivium*; read *convicium*, "a reproach"], nor does he in any way harm the man who has reviled him; therefore he is not overcome by evil, lest he be evil together with him; nor does he answer the fool according to his folly, lest he be made like to him; but by a soft answer he breaks the anger of the man stirred up, and soothes the viper. Such a soul knows how to excuse before herself the man stirred up, and to ascribe what he has said rather to weakness or imperfection than to malice, and to reckon this with herself, that after a little while it will repent him of having so gone beyond bounds in words. [0463C] For she does not attend to the present state, and to the things which he did when stirred up, but rather to his former tranquillity, or even friendship, and that after a little while the man will return to himself. Not only therefore does she set a keeping to her mouth when the sinner stands against her, but at all times she keeps the ways of her words, that she may not offend in her tongue. Because if the vessel of the mouth have not a lid (of silence and of keeping), it will be unclean. And with as many superfluous words as she shall have contracted stains, so much will she dry up of the sweetness of grace. Through the keeping of the mouth therefore she preserves the cleanness of the heart, and out of the cleanness of the heart she forms her words outwardly. Christ therefore commends this keeping in the bride, and compares it to scarlet, because she is informed by charity, and knows how to speak for God's sake and not for human [0463D] praise or seemliness; therefore he proclaims her sweetness, because it does not proceed from flattery, or from a feigned kindness of words, but from grace and purity of heart.

## CHAPTER XX. *On the beauty of the penitent soul, and on humility, and on her hidden merits.*

*Thy cheeks are as a piece of a pomegranate, besides that which lies hidden within [n: (Can. IV)]*. In the cheeks, which he says are as a piece of a pomegranate, shame is designated; because, while we blush, we are red in the cheeks. The pomegranate is red without, and white within, and is full of grains, whence also it is called a granate apple; to which are likened the cheeks of the devout soul, which is red without, that is, blushes at the memory [0464A] and recollection of past sins, at the daily and shamefaced consideration of shameful thoughts or of temptations, at her weakness also and imperfection: these very things she sees unceasingly, that God may not see them, to whom every heart lies open; and she judges all things also, that God may not judge them. For what she shall have had before herself will not be before God, and what she judges, God will not judge, who does not judge twice for the same thing; if only she shall have judged sufficiently her sins and all her reprehensible things, and shall have had before herself the things which displease God and could be objected against her by him, and paints for herself an image of these, and is red for them, that is, blushes; she is displeasing to herself that she may be pleasing to him, she becomes worthless to herself, and appears base in her own eyes; but as much as she blushes for herself, as much as she seems base to herself, so much is she made beautiful before God. For she sets apart [0464B] the useless from the useful, she winnows the chaff and separates it from the grains, and burns these with the fire of confession and of penitence; the grains she hides within by this humility, by this redness of confession and of confusion, and from her sins she is made clean, and comely before God. This redness therefore both consumes sins and adorns the face. This rind of humility guards and preserves good things. For humility is the keeper of the virtues. This redness of the cheeks adorns the soul, kindles God to love of her, provokes him to look upon her. For the heavenly Bridegroom looks upon the shamefacedness and humility of the devout soul; a lowered countenance pleases him, not an upraised one, eyes not lofty but cast down; and so far does he love and gaze upon this redness, that he does not see the redness of sin wherewith she was red like a little worm, but wholly hands it over to oblivion. [0464C] Prudently therefore the bride covers and wipes away this redness with the other, and being made judge of herself for God's sake she exchanges redness for redness, and offers to the divine gaze what is pleasing, and hides what is hurtful. For the lover of men gratefully receives this exchange, who wills not the death of sinners, but their conversion.

Well therefore does the soul divide with God, leaving indeed her own good things to the divine judgment, but herself reproving and judging her evil ones, converting the hurtful redness and the healthful one, and blushing through penitence, she who was red through fault, so that thus she who was defiled may also be beautiful, and there may be comeliness in place of baseness, a sweet odor in place of stench. Whence these cheeks, that is the redness, are compared to a granate apple, because it has redness without, and within [0464D] the whiteness of the grains. But it is not said to be like a whole granate apple, but a piece, which partly hides the grains, partly uncovers them: for although good men hide their virtues, that they may be known only to the Lord, yet sometimes they are in part uncovered, and become known to men. For no devout man can so lie hidden but that sometimes, from some work of virtue, it is caught what he is. Likewise where the granate apple is broken, there the grains are seen, which are not seen where it remains whole; if the rind be opened, even there the whiteness and virtue of the others lying hidden is found. So in a perfect soul the virtues lie hidden, but while she is beaten with adversities, it is uncovered. She is known to have patience, while she bears an injury, and does not envy, nor is overcome by anger; humility, while she bears contempt with an even mind, [0465A] and is not caught striving after exaltation; obedience, by the fulfilling of it in adversities; charity, by the love of enemies; love of God, by the observance of the commandments; compassion for the neighbor, by succor in his need. So by works is perfection proved. And according to Job the bones which had been covered are laid bare [n: (Job XXXIII)], that is, the virtues which had lain hidden are made manifest. The soul has also the redness of the pomegranate in her cheeks, when for Christ's sake she does not flee the blushing of reproach, of poverty, of contumelies, of afflictions and of labors. For in these she is pleased with herself for Christ's sake, and is willingly suffused with this redness for love of him, who in his passion was made red with his own precious blood poured out for her. So after the likeness of the pomegranate good men are red without, but within are white with divers [0465B] gifts of graces. But their affliction is compared not to a whole apple, because they have not borne things like to the passion of Christ, nor were they full of grace as he was, but out of his fullness all have received. For Christ in his suffering can be likened to a pomegranate which is full and whole, because he was full of grace, which was not given to him by measure. And he was wholly red in his punishment, because he bore for us not small things, nor a part of sorrows or of labors, but things so great and so grievous that never was there any sorrow like his sorrow. It was more bitter, and exceeded the sorrows of all men which they were to suffer from the beginning of the world unto its end. But it behooved his sorrow to be the more bitter, that he might bear the sorrows of all, [0465C] because he was a victim sufficient for all, but not effectual. For he did not make all safe, which yet rests upon those very men who are not saved. For from the hour of his birth he labored under want, flight, persecutions, hunger, thirst, many labors and adversities. In his heart also he suffered, because he was incomparably afflicted by this, that he knew the bitterness of his passion before he undergoes it, and knew most certainly that he was to suffer it. In his passion also he was tormented not in a part of the body, but in the whole body. For not only were his limbs transfixed with nails, but the body itself also bore stretchings, punishment and scourges; and the head, besides the blows and the veiling of the eyes, bore also the prickings and wounds of thorns. Because therefore Christ suffered so grievously and in so manifold a way, [0465D] therefore every affliction of the elect, which they have borne for Christ or after Christ's example, can be compared only to a piece; because in respect of those things which he bore, the things which they were able to suffer will be small, and only a slight part of them. Whence while they consider and know these things, they esteem lightly all that they can suffer; and while they think upon his loftiness, and the greatness of the things he bore, and that he suffered this, as blessed Job speaks, without the iniquity of his own hand [n: (Job XVI)], and that he was crushed for our wickednesses, and by his bruise we are healed [n: (Isai. LIII)], they always make little of what they themselves can do. It delights them to bear adversities for him; they are kindled to greater things out of love of him, and always remain humble in themselves; without they are red with labors and afflictions, [0466A] within they are white with virtues; they suffer evils, they do good, and they become worthless to themselves. To a piece of a pomegranate are the cheeks of the devout soul compared. And besides these she has within divers merits and gifts of the Spirit, the perfection of the love of God, and the desire of dying for him.

Which if it is not granted in the body, she makes for herself a martyrdom in the mind. She mortifies carnal appetites, her own will, the vices of the heart, depraved manners; she wrestles with her own flesh, and with the enemy unceasingly assailing it. The martyrdom of abstinence also she has invisibly in the mind, while she represses the earthly delights of the heart, and the motions of sensuality, while she refuses all consolations which delight carnally. She suffers spiritually, while she is fried in the frying-pan of the mind with zeal for souls, while she is tormented over [0466B] the contempt of justice, over the prevailing iniquity of evil men. The martyrdom of passion also she obtains, while she is afflicted for those who sin, while she suffers together with the sick, while she condescends to those laboring under any necessity whatever. Likewise it lies hidden, nor does it appear without, how all her glory is from within, and that she is the daughter of the heavenly King; in what manner she serves him, not with penal fear, but with filial love; that she does the justifications of God, not only for the sake of retribution, but willingly sacrifices to God and confesses, that is, praises him because he is good, loving the good for the good's sake, and is delighted with the good itself and with the good pleasure of God. Finally she glories in God only, not in the world, nor in any thing, without outward or earthly advantage. Likewise she has the testimony of a good conscience: nothing that gnaws at her conscience, [0466C] nothing that she believes, in doing, to be against God, nothing intending otherwise than according to God. In manifold ways also she merits secretly in the heart; because, with God alone as witness, she intends or does many things inwardly. For she merits by the motions of desires, by the contemplation of things above, by compunction of heart, by delight in the love of God, by compassion for the neighbor and by prayer, by the will of accomplishing something which she is not able to do; because before God she nevertheless does as much as she intends; rightly out of as great a charity as she intends, so much does she merit, because she is judged to have done so much. She has also hidden merits in the heart, which although they lie hidden are known by God; because, with him alone as witness and privy to them, many things which are merits are done in secret. [0466D] How many are the ways in which she secretly humbles herself for God's sake in heart or in work, or, being humbled by others, willingly bears it; and many times also, being injured, keeps silence, when she could reasonably answer, lest she desert the virtue of patience? At times also, when the injury shall have been greater and the cause of excuse better, she does not defend or excuse herself, knowing that then virtue the more profits in her, and merit grows. Since her friends are wordy, her eye drops toward God. For these who do injury are friends, because out of them she makes gain, and they do not harm but render service: for because they make a din with words, with the eye of her intention she drops toward God, whom she knows to be the witness of conscience and the rewarder of hidden things. She knows, according to place and time, now to be silent, now to speak, now to set herself against certain [0467A] causes, now to bear, now to do something, now to leave off; wherein she is not led by negligence, but uses discretion and a pure intention. These are the things which lie hidden within, and commend the bride in the eyes of the inward judge, who sees hidden things.

## CHAPTER XXI. *On progress, and on the strength of the good, and on the teachings of Scripture.*

*As the tower of David is thy neck, which is built with bulwarks [n: (Cant. IV)]*. [var: Vulg. *aedificata est*, "has been built"] The neck joins the head and the members. Whence by the neck are signified those who by preaching or by admonition convert others, and join them to Christ the head. These are as the tower of David, strong in grace and lofty before God: for nothing so pleases God as zeal and the gain of souls. [0467B] This tower is a spiritual building, namely the construction and heaping up of good works, the increase of grace, and perfect love [sic: *dilectis*] of God and of neighbor. In these, by the grace of Christ, both preachers and other devout and perfect men are made solid, according to their measure and their capacity, urgently intent upon the conversion of others. This is the tower of David, who is interpreted *strong of hand,* and signifies Christ, who strengthens us, that in Christ we may be able to do all things, and in whom every building, being framed together, grows and advances. This tower is said to be not so much theirs as Christ's, from the fact that it is completed by the power of Christ rather than by their own. Not I, says Paul, but the grace of God with me [n: (I Cor. XV)]. And Job: Behold, there is no help for me in myself [n: (Job VI)]; [0467C] whence elsewhere too he makes plain that he had no confidence in himself, saying: I have despaired [n: (Job VII)]. Who, by this that he despaired of himself, grew strong the better in divine hope. As much as the faithful distrust themselves, so much do they trust in the help of divine hope; and as much as they are made weak in themselves, so much are they strong and mighty in God. For as that which is sown unless it first die, so he who wishes to make progress is not strengthened unless he be first made weak in himself, and be humbled thereby; nor does he advance in God if he does not first fail in himself, and know his own failing. It is impossible therefore that anyone be able to triumph over himself, until he has learned by experience that he cannot obtain the triumph by his own power. And so to those who know their weakness, and who humble themselves thereby, and who do not trust in themselves, Christ affords [0467D] strength, that they may cease to be strong carnally and may grow strong spiritually so, while they despair of themselves and hope in Christ, they change their strength, and take wings as eagles and fly. For he who had been strong in seeking earthly things, let them become strong in desiring the things above and the heavenly: *My soul hath chosen hanging,* says blessed Job, *and my bones death [n: (Job VII)]*. Because while by his intention he hung himself toward the things above, he mortified carnal strength in himself. But this carnal mortification is not obtained at once, nor without labor. For no one becomes highest suddenly, nor is the top of a ladder climbed by flying, but by ascending step by step. It is necessary therefore that everyone making progress strive to conquer himself, and to break his own wills, and to beware not only of greater sins but also of lesser delights. [0468A] For as much as he is conquered by his own will, or by delight, or by carnal consolation, even in the least things, so much does he fall away from strength, and become weak in mind. For by whom a man is overcome, he is made his servant also; and as much as he is overcome, so much is he led into this servitude. Again, as much as he succumbs to the small suggestions of the enemy, so much does he make him strong against himself, as Job says in the person of such a one: He rushed upon me like a giant [n: (Job XVI)], so that now he is not able to resist him to whom, by frequently yielding, he was giving strength against himself. He therefore who by living softly and dissolutely has afforded the enemy strength against himself, let him, conversely, that he may be strengthened against him and resist him, begin from the least things, and often try to prevail in such things, so that by the practice of conquering he may be strengthened, and from the victory over lesser things [0468B] may little by little grow strong for conquering greater. He ought also to accustom himself to decline the delights and comforts of the body, and to break the wills of the heart. As much as he shall have prevailed in these, and shall have broken himself, so much will he be unbroken and strong spiritually. As often therefore as he resists either the carnal motions of the heart or the suggestions of the enemy, so often is strength adjudged to him against vices or temptations. He ought also to shun faint-heartedness and womanish softness, and to accustom himself to fitting labors and afflictions of the body. For if he is conquered by faint-heartedness, he will little by little fail, and will be unnerved from the strength of the spirit.

By these aforesaid means the soul which desires to build in herself the tower of the [0468C] spiritual building ought to grow strong out of weakness, and to pass over into manly strength. And although this tower is called the strong hand of Christ, because it is completed by his help and power, it is nevertheless needful that all a man's industry and labor be applied as well. The perfect have conquered all these things, because they have both compelled the body to serve the spirit, and have subjected the unlawful motions of the heart to reason. To a tower therefore are compared preachers, or other devout men who are eager to attend to the conversion of others, because they who are eager to raise others to the things above and the heavenly ought themselves to be firm and lofty by merit. Now this tower has bulwarks (namely the diverse teachings of Scripture) whereby it may defend itself against enemies, and from which it may assail and strike them. For in Holy Scripture it sees the snares and cunning devices of the enemies by which they deceive men, now [0468D] by open evils, now by hidden ones, now by other and other ways. Whence the Lord in Job declares that the enemy now fights against the soldier of Christ out of a quiver by ambushes, now brandishes a spear before his face [n: (Job XXX)], because some vices he covers over under the appearance of virtues, and others, as they are open, he casts before his eyes; and if he does not deceive a man by open battle, he sets a shield against him, so that if by striking he does not pierce the breast of the one resisting, he may at least block the way of the one making progress by certain objections, and hinder him with alien thoughts or occupations. For he suggests something that may delight a man, or may seem to have usefulness, that he may turn him away from the more useful thing that he was intending to do. But the Lord established the sacred word, in which he uncovers the arguments of the demons, and sets against them [0469A] the remedies by which he may be met. For as many as can be the arguments of his temptations, so many teachings are found in Scripture against them. The Lord himself also, when tempted, answered the enemy out of Scripture. For when he urged him to change stones into loaves, he confounded him out of Scripture [n: (Matth. IV)]. And so when he suggests to us the eating of bread (that is, of earthly delight), let us consider that we are more blessed if we eat the labors of our hands, that is, if out of the tribulation of our labors we are refreshed by the consolation of hope and by joys. For he who understands out of Scripture what reward he awaits for his labor, and that for single labors a reckoning of a thousand years in eternal happiness, and more, corresponds, is rightly refreshed better by his labors than by earthly delight, and eats this the more joyfully. [0469B] Let us therefore call to mind that saying of blessed Job: *His bread in the belly shall be turned into the gall of asps within [n: (Job XX)]*. Because earthly delight, bitter at the end of retribution, is known to have been the persuasion of demons, while those who have fed upon it are led to the bitterness of eternal torment. These two testimonies of Scripture are as it were two bulwarks, by which we may be defended from the enemy, and may conquer him. Again, we are taught out of Scripture that the enemy urges us to cast ourselves down, when he suggests the affecting of miracles. For we read that weakness of conscience is better than the vanity of signs. Paul also teaches us to leave the things that are behind, and to be stretched forth to the things before [n: (Philip. III)], namely to progress toward virtue, not to the glory of miracles. [0469C] For signs are given for the sake of unbelievers, that through them they may be converted to the faith, but the virtues of the soul are required of the faithful [n: (I Cor. XIV)]: for without these there is no salvation. But signs have sometimes been done by unbelievers, or even by the reprobate, as for instance by Alexander of Macedon and Judas the traitor, and by many others, who did these things unto damnation. By some they were done for the faith or the profit of the bystanders. Sometimes too signs were done through demons, as it is written, that there are certain spirits of demons working signs. And so among the faithful, and especially among spiritual men, the signs of this time are deservedly suspect, especially those which have ostentation but no profit, namely those which are said to happen to these women, and which are shown to be done rather by demons [0469D] than by God. For there are in these days some, according to the Apostle, who, giving heed to certain spirits of error, turn away their hearing indeed from the truth, but are turned to fables and to the rumors of new things, because they wonder at and give heed rather to certain miracles, whether done by demons or feigned by certain persons to whom they seem to happen, than to perfection of manners and to virtues. For blessed Gregory says that perfection is not indeed to work miracles, but for each one to love others as himself, to know true things concerning God, and to think better of others than of ourselves.

Again he says that each one is perfect in so far as he perfectly feels the sorrows of others. And again, that he is truly perfect who is not [0470A] impatient toward the imperfection of his neighbor. Charity therefore, humility, patience and the other virtues, and perfect manners, make a man perfect, not miracles. And so salvation is in the virtues; upon these the soul is strengthened and stands firm in miracles she is not made solid or grounded, but is lifted up and raised to no purpose and in vain. Those therefore cast themselves down who affect miracles without cause of profit, and they are suspended to no purpose, they do not stand in the solid and the safe, so that they go backward, not forward, that they might go from virtue to virtue. But on the contrary Scripture teaches us not to tempt God in the showing of miracles, but rather to be eager for the perfection of virtues, and to give labor to the fulfilling of the commandments. The Lord also teaches us by his answer to meet the third temptation, when [0470B] he says: *Thou shalt adore the Lord thy God [n: (Matth. IV)]*. For where God is said to be adored and he despises the kingdoms of the world, he calls forth to the worship of God, and teaches us to seek true riches and to despise the false. For if we worship God and serve him we shall possess unending riches, because for single good works a greater reward will be given us than the kingdom of the world is. Finally, of every single one who shall be saved we shall have a singular joy, and by the abundance of each we shall be more enriched than if we ruled over the whole world. These testimonies and examples of Scripture are bulwarks, by which we may defend ourselves from the enemy, and instruct and kindle others, and cast darts against the enemy; whence the enemy himself strives to hinder us in the understanding [0470C] of Scripture, that we may not advance in the learning of it, staining and darkening the purity of spiritual understanding by earthly thoughts or by carnal knowledge. But when our Redeemer defends us from their temptations, then the mind lays hold of this knowledge, as is read in Job: *The Almighty shall be against thy enemies, and silver shall be heaped up for thee [n: (Job XXII)]*, that is, the charity and purity of the divine word. God therefore, while he instructs his own with the understanding of Holy Scripture and refreshes them with its food, makes them at once wary and strong against temptations, as is rightly read in Job: *In famine he shall deliver thee from death, and in war from the hand of the sword [n: (Job V)]*, so that while they are refreshed by the word of God, they may not be overcome in the war of temptation. As often therefore as we resist the temptations of the enemy, and when [0470D] we confute them, being both taught out of the Scriptures and helped by God, so often indeed do we strike and wound him, and the penalty is turned back upon him which would be inflicted on us if we were conquered by him: these teachings and testimonies of Scripture are the bulwarks with which the soldier of Christ fortifies and protects himself.

## CHAPTER XXII. *On true perfection, and on the examples of the perfect.*

*A thousand shields hang from it [n: (Cant. IV)]*. The shields are the virtues by which we are defended against vices or temptations. But by the number of a thousand the perfection of these same is signified. For if the virtues have been founded in the soul, [d: she perfectly despises herself, and is truly humble, is less hurt or burdened,] the vices or temptations have no strength against her, and he who perfectly [0471A] despises himself, and is truly humble, is less hurt or burdened, if contempt be shown him. For he is not pierced by the dart of pride who, being founded in humility, understands the humility of exaltation, and glories in contempt or abjection, as it is written: *Let the humble glory in his exaltation [n: (Jac. I)]*. For he who loves his enemies has blocked the entrance of envy; because envy does not penetrate a breast which it has found fortified by the perfection of charity, nor will he be moved in any degree by injury who, founded in the virtue of patience, rejoices even in reproaches. Again, he cannot seek his own who through charity desires his own things to be common to others. In the other virtues the soldier of Christ is fortified, that he may be able to meet the contrary vices, and on whatever side they assail him, on that side they are repelled by the virtues, and [0471B] being repelled they leap back. And so a thousand shields hang on this tower, when a man shall have obtained all the virtues and perfectly attained them, so that on no side can a place lie open to the vices and to the tempter. For as much as the vices are untamed in anyone, as the carnal appetites, so much the more powerful are they against him, and the vices have strength to assail him. But when they have been overcome and mortified, and illumined by the contrary virtues, then if perchance they tempt or assail, they at once leap back, and cannot prevail. But he who is weak in the virtues, and has not yet subdued the vices, carries in himself that whereby he may be tempted and be weak. Hence it is that the apostle said that everyone is tempted by his own concupiscence [n: (Jac. I)], namely one still implanted in him, and not fully overcome. For as long as virtue and vice contend in a man, [0471C] and virtue does not obtain a quiet place, it is necessary that the man be shaken and wearied by many temptations, and be now the upper, now the lower. But when he shall have possessed the virtues perfectly, then he perfectly presses down carnality, and overcomes and repels its assaults. And so these are the signs of perfection, if he has so subdued the vices that, when tempted whether by the concupiscence of the flesh, or by gluttony, or by his own will, but [cj: *sed*; read *sive*, "or"] by affection for kinsfolk, or by some carnal motion, he feels himself strong against these, and easily presses them down beneath him. Again, the perfect man is ruled by reason, the imperfect man is often led by sensuality, and is weighed down by it. For the perfect man ought to be head to the members, that is, of sensuality, and to have it beneath him and press it down by reason. [0471D] But that he may rule and press it down, it therefore behooves that it be illumined and strengthened by Christ, that he may be able to know the carnal motions and to bridle them when known. For if Christ be the head of the man, and rule the reason, the man too, that is the reason, will consequently be able to rule his own lower part, namely sensuality, and as much as he shall have received the Spirit of Christ, so much strength will he have for pressing it down. He therefore is perfect who by the strength of the spirit powerfully presses down both the wills of the flesh and the will of the heart. Again, these, namely the signs of perfection, if they proceed from a good conscience, not from a false righteousness or from presumption of faith, make a man have death in desire and life in patience, for the sake of God and of his brother's profit. Because therefore such is the soldier of Christ who has attained the aforesaid virtues [0472A] and perfection, he is compared to a tower which is fortified with a thousand shields. In which tower all the armor of the strong is added to be, the armor of the strong is the lofty working of good men, and the examples of their virtues, with this armor the soldier of Christ is eager to fortify himself, who is eager to reform his own life by their example. In these each one sees what labors of heart and afflictions, and what temptations they bore, how manfully they fought it out, and broke their wills, and labored in fulfilling the commandments. How great was in them the cleanness of life, the purity of heart, and every perfection of virtues. How many there were in the deserts or in monasteries who were never filled with bread, never fully refreshed with sleep, never warmed with garments, never delighted with the sweetness of a bed, [0472B] because, while in these things they were needy and afflicted, they were rich in the perfection of virtues and in the fullness of grace, commanding demons, healing the sick, and dwelling in mind in heaven. The examples of all these and the rest are the arms of the strong, which the soldier of Christ has with him, which he uses, with which he is armed and fortified against the enemies of the soul, against the world, against himself. He who shall have these examples with him, who always gives heed to such men, cannot grow lukewarm in idleness, nor perish unarmed and dissolute before the enemy. The evil too have their own arms, namely their members, which they yield as arms of iniquity unto sin. For with their eyes they see to covet evil, they use the tongue for detracting, for reviling, or for speaking vain or useless things; they have itching ears for hearing [0472C] new or hurtful things, their feet run to evil, and their hands work iniquity, whose right hand is a right hand of iniquity. Finally with heart and body alike they war for sin, and through this for the devil; their arms do not fortify, but slay, and the more familiarly one joins himself to such men, the more grievously is he wounded by these arms. For he who associates with the evil and gives heed to them is separated from the good.

For in two ways they do harm, because they corrupt by example, and seduce by false praise. For because they do not know what is good, they proclaim him best who is not, and him good who has been exceedingly evil; and while anyone has been afflicted by their praises, he is little by little deprived of the knowledge of himself, and believes himself to be such as [0472D] he hears himself to be. For he thinks of himself not according to the testimony of his own heart, but according to the judgment of those who suppose this or that of him. Whence very many are moved by a false opinion about themselves. For to the things which are before the eyes the mind is easily inclined, so that it gives heed to them, or thinks according to them. Whence it is necessary that a man rather be eager to look with the eyes of the heart upon the strong and the perfect, and to set their virtues or deeds before himself and give heed to them. If he gives heed to the evil and entrusts himself to their judgment, he will fall and be seduced, and will be rolled down to worse things; if he thinks upon the good, he will be humbled and advanced to good. From the evil therefore, or the dissolute, we ought to be estranged in mind, and to ignore them (although they be placed near us), to turn our gaze away from considering them, but with the eyes of the heart to look upon the good, and to consider their manner of life [0473A] and to be eager for their virtues. Among these we ought to dwell in mind, whose manner of life is in heaven, and so, according to that which is written, to walk with the good. If we are assiduous with such good men, and know them as acquaintances, and join ourselves to them in desire and love, we shall assuredly be made like them, so that with the holy we may be holy, with the robust, perfect. In this way therefore we ought to compare ourselves with them, and to transfer their examples to ourselves, and to place them with us as arms with which we may war spiritually. Thus the soldier of Christ dwells with these, and, as is read in Job, he abides among the stones [n: (Job VIII)], stones assuredly living and belonging to the heavenly structure, firm and squared, their vices and carnality cut and pruned away. With these he walks in heart, [0473B] among these he abides, not among earthly stones, namely carnal men who are of the earth and speak of the earth, and act and think after an earthly manner. Among these he abides who is delighted by their favors or their manners. But the good man abides among the stones with which he has a covenant, as is said to Job: *Thy covenant with the stones of the regions [n: (Job V)]*. Whoever belongs to the building of the city above has a covenant with the stones of the regions, namely that he may imitate the firm and the strong who are or have been throughout the region of the world, and may be made like them. In this tower therefore, namely in the perfect man, is all the armor of the strong, that is, the examples and works of those who manfully contend in God. Their constancy in labors, their patience in adversities, temperance in prosperity, [0473C] charity toward enemies, obedience in hard things, endurance in injuries, devotion of mind, loftiness of contemplation, he places in his memory; these he thinks upon, in these he exercises himself, these he is eager to imitate, and by their example he shows himself devout and strenuous in the spiritual warfare: for the examples of good men build up, instruct and kindle. This strong armor therefore he has with him, and this he uses, that he may be made equal to their merits, and be endowed with their rewards.

## CHAPTER XXIII. *On the tenderness of the good, and especially of the blessed Virgin.*

*Thy two breasts are as two fawns of a roe, twins, which feed among the lilies, until the day breathe, and the [0473D] shadows decline [n: (Cant. IV)]*. These are the breasts whom above he had called the neck, teachers and also perfect men, converting others to good by admonition. These breasts are filled with the milk of charity, with which they refresh the younger and more tender, and as mothers they suckle and nourish them. The soul as yet carnal does not have these breasts, until she grow in grace, and turn the blood of carnality into the milk of devotion. But when she shall have grown in grace, and conceived tenderness, then she becomes a mother, she suckles the tender, she consoles the desolate; struck with insults or afflicted with injuries she pours out the milk of patience and of compassion, not the blood of carnal agitation. For because she is filled with the milk of tenderness, she shows forth the sweetness which she received, she has compassion on the miseries of the one hurting her more than she is moved by the injury. In him who does the injury there is wickedness [0474A] of heart, and there is misery of soul. He also who endures has in himself that whereby he may be moved either to anger or to clemency. If he is indignant rather than compassionate, he is carnal, and himself also liable to the misery of sin; because as the one sins through wickedness, so does this one through anger and impatience. Blood touches blood, that is, sinner touches sinner. The touch proves what each one is. If the one touched, that is, struck by injury, had breasts, he would pour out milk. But when he suffers injury and does not suffer with it; he grieves and does not grieve with another, because he does not pour forth the milk of tenderness, he proves that he does not have breasts, nor is a mother, but a sister still little and not having breasts. Because therefore the perfect soul receives from above the grace which she pours back upon others, and thus she herself also is suckled, she is deservedly compared to fawns, which run to the milk [0474B] and seek the heights. For she rises from that whereby she herself may grow and may refresh others. The two fawns are the active and the contemplative, who assuredly do not cease to run to the milk of grace, this they desire, and they always tend toward the perfect, and seek the things above. They always reckon themselves new, always beginners and insufficient, because they stretch themselves to the things before, until they meet in the perfect man, until indeed they arrive at perfection; never do they judge that they have laid hold, but with themselves they say that they have only begun, with themselves they are always little ones, that is, humble, and therefore they seek the milk of grace, to this they tend, this they suck: whence, because they run unceasingly to this milk, they receive it, and by it are refreshed, and are so filled with its sweetness that its abundance suffices to supply the want of others. These are [0474C] the fawns of the roe, that is, of the Church, which is accustomed to seek the heights, and they are twins, because both are refreshed by the same doctrine, as twins are nourished by the same milk. For Holy Scripture instructs the contemplative just as it does the active, and therefore both find that whereby they may be spiritually nourished. But these feed among the lilies. By the lilies, which shine and have fragrance [sic: *odotem*], we understand the cleanness of those who live well and the fragrance of the virtues. Among which these twins feed, because they are delighted in the cleanness of the good and in the good fragrance of those who so live. In their salvation, and equally in the fragrance of good example, they rejoice, and in what they afford to others they are glad, among these things they are delightfully refreshed. For at the destruction of the evil they are tormented, but at the progress and prosperity of the good they rejoice together, as long as they dwell in the [0474D] exile and blindness of this world. And this is what follows, until the day breathe, and the shadows decline. Until the ignorance and misery of the present life fail, and the day of eternity and of divine knowledge shine. But these breasts can be transferred to the blessed Virgin. For she has two breasts pouring out the milk of a twofold love, because she obtains pardon for the guilty and grace for the just. Which breasts are as two fawns of a roe; these fawns we can understand to be the angels and the souls of men already translated to the kingdom. Who are well called fawns, because they have climbed the mountain of the heavenly habitation, and are refreshed with the sweetness of divine contemplation, as fawns are accustomed both to seek the heights and to be nourished with milk. These twin fawns are of the roe, that is, of Christ, from whom alike they take and suck the milk of a twofold [0475A] sweetness, namely of divinity and of humanity. For the roe is Christ, because he leaped upon the mountains and sprang over the hills. And thus he gave a leap into the womb of the blessed Virgin. And from this into the world, and from the world into heaven, where he feeds those fawns with heavenly milk. And so, since both the angels and the holy souls are solicitous for sinners, and come to their help both by merits and by intercession, it is to be believed that the blessed Virgin can do as much in this as both these creatures; nay, she is judged mightier than both, because both are repaired through her, and the ruin of the angels has been restored through her, and human nature reconciled. But what wonder if the blessed Virgin pours out the milk both of reconciliation for sinners and of grace for the pious, she who reconciled the world, and bore grace itself, nay [0475B] the very fountain of grace, which is spread abroad through the world and stretched out even to the world's end? For the blessed Virgin is the paradise out of which that fountain goes forth, which is then divided into four heads, because from the body of Christ which proceeded from her there flowed forth a fountain of blood which sacramentally flowed thence into the four parts of the world, alike to wash away sins and to pour in grace upon his own. Deservedly therefore is her mercy compared to the running of fawns, it runs through the world, it waters the world and pours itself in. It is compared to the swiftness of fawns, because her tenderness runs to meet more swiftly than she is invoked, and anticipates the causes of the wretched; but she is compared to fawns, because the sweetness of goodness which she bestows she herself sucks from above. But these are thy breasts, O blessed one, that is, thy tenderness, with which [0475C] thou sucklest the wretched, while thou obtainest mercy for them; thou sucklest the wretched and art thyself suckled by that same mercy, from her thou receivest what thou pourest back. Thou hast merited the prerogative of a singular grace, because thou art privileged above women, so that thou hast nourished, not with the milk of women, but with virginal milk, and not a mere man, but God. Whence how singular is this, because she was seen to have neither a first like her nor one to follow. Deservedly therefore art thou judged able to do as much as the holy angels and the souls of the saints, and art compared to both. To thee therefore, mother of mercy, mother of the wretched, the exiled sons of Eve cry out, the very miseries cry out. For misery has a cry, and this valley has tears: for it is a valley of tears, so much so that, if the wretched themselves cry not out, these things sound not in [0475D] thine ears [cj: *non insonent*; read *insonent*, "they do sound"]. These things cannot be silent before thee, nor lie hidden from thy hearing, in that thou hast ears for hearing miseries, and for thee to know them is to hear them. For as wherever the body shall be, there the eagles also are gathered, so wherever misery shall be, thy mercy both runs and runs to help. By God thy breasts are filled with tenderness, so that, touched by the knowledge of any misery, they may pour out the milk of mercy, nor canst thou know miseries and not come to their help. And what wonder if thou dost abound in mercy, thou who didst bear mercy itself? Christ sucked carnal breasts in thee, that through thee spiritual ones might flow for us. For when thou didst suckle mercy, from that same mercy thou didst receive breasts. And just as he took our flesh in thee, he also gave us his Holy Spirit. When God sucked material milk [0476A] from thee, spiritual milk likewise began to flow through thee to the sons of God. From that time thou wast made mother of the wretched, and didst begin to nourish the wretched with the milk of mercy. And although the mercy of God is from eternity, it began to be more ample from a point of time. And since its beginning began from thee, its bounty also took increase through thee. In thee therefore the milk of divine mercy grew together, and from thee it flowed forth to us. Thou thyself wast first filled, and from thee this abundance came down to us. Whence, because thou art made drunk with this milk, and pourest out that milk for us, and thy tenderness runs through the world, and runs to meet the wretched and comes to their help, deservedly art thou compared to fawns, and art made like to suckling kids, and to those that run alike. For they suck that milk in the divine fruition, and run to meet us; because they are both satisfied with the contemplation of God they run to meet us in charity, and come to our help [0476B] by merits and by intercession. But since both the angels and the holy souls run about with solicitude concerning us, and succor us, thou art compared to both, because thou alone canst do and dost accomplish as much as both, and above both. These fawns too feed among the lilies, because they desire the salvation of those still dwelling in exile, and are refreshed by a clean life and by the fragrance and repute of a good manner of life, which is to feed among the lilies. Which assuredly they do until the day of eternal beatitude dawn, and the shadows be ended, namely the miseries of the present life.

## CHAPTER XXIV. *On mortification, and on prayer, and on the perfect beauty of the soul.*

*I go to the mountain of myrrh, and the hill of frankincense [n: (Cant. IV)]*. [var: Vulg. *vadam*, "I will go"] The mountain of myrrh is the soul which mortifies [0476C] her members that are upon the earth, fornication, uncleanness, lust, evil concupiscence, and avarice, etc. She is lofty, and deservedly to be compared to a mountain, because she treads upon and passes over earthly and lowest things, and raises herself to desire and to know the things above, seeking the things that are above, where Christ is, and relishing these, not the things that are upon the earth. She judges earthly things, and condemns all that are in this mortal life, knowing that nothing in this earthly life of dying men subsists or is lasting. She has myrrh while she mortifies in herself carnal affections, and her own will, or whatever lower thing can delight. Mountains are wont to be high and dry, but lower places moist. The devout therefore are mountains, [0476D] because they are high through the love of the things above, and dry while they extinguish in themselves and dry up the moisture of carnal desires. These mountains the Lord visits, and he does not come to moist places, because God does not remain in damp places, but the devil. Whence every devout man strives in all ways to dry up this moisture, and to be flooded from above with spiritual water. For this he spreads out his hands to God, and his soul as earth without water, namely of carnal moisture, the soul thirsting for this grace as earth which is without moisture is wont to desire water; whence he deserves to be heard swiftly, because his spirit fails, that is, his will and appetite in earthly and carnal things. Dry therefore is the land of the good, and not having the moisture of earthly love. It is not as the land [0477A] of Egypt, that is, of the world, where, the seed being cast, waters of irrigation are led in the manner of gardens. The land of Egypt is the heart, human and darksome, where he casts his seed who sows in the flesh, and plants his root in worldly things, where he easily leads the waters of carnal delight through the garden of the mind. This irrigation is ready at hand, but as much as it is at hand, so quickly does it fail and dry up. But the mountain is the devout mind, dry from the lowest delights, nay that mountainous land which the Lord God gives to his own, because it raises the good from earthly things to desire the things above, as often as it ascends to a high heart. This land awaits from above the rain of grace, and God is wont to send it from the beginning of the year even to the end thereof, from the beginning, that is, from the time of birth even to the end of life, and to pour it in with a heavenly [0477B] irrigation. For which waters the hearts of the good pant, because, as is read in Job, their root is opened beside the waters [n: (Job XXIX)] [var: Vulg. *radix mea*, "my root"], that is, their hidden thought and the intention of the mind is expended to receive the streams of grace and the gifts of the Spirit. These waters they thirst for, and that they may be made worthy to receive them, they dry up from the water of carnal delight, and are empty. For the obtaining of which they ascend also, by prayer and contemplation, to the waters that are above the heavens, namely to all the heavenly spirits, who praise God and are made drunk with the torrent of his pleasure. But how should the soul not draw this fountain, and receive the waters of grace, she who is opened to all the heavenly spirits, and spreads herself out in desire, and knocks upon them all with prayers? Who if at length she so enlarge and spread herself out, that as she asks grace for herself from all [sic: *ad omnibus*], [0477C] so also she desire and demand it for every man. Shall she not deserve to be flooded with it the more largely, the more amply she is enlarged in charity and toward many? Again, when she is stretched out to all those spirits, does she not embrace each one to whom the guardianship of a man has been committed? And so when she spreads out the bosom of her heart to all the spirits that she may take spiritual gifts and draw grace, and is stretched out in turn by desire to each one, and whatever she shall have been able to obtain or to desire is granted to those same and is poured back for the salvation of those committed to them, he is deservedly heard who thus helps his own intercessors and advocates, even as he begs their help and patronage. For they themselves wish mercy for those committed to them, [0477D] and rejoice with those who labor together with them concerning their salvation. Deservedly does such a soul have her advocates favorable in prayer, she who desires as much to bestow as to receive. Deservedly is that soul blessed and pleasing to God which so sows upon all waters, and casts the seed of prayer, that she does not withdraw this seed even from the land of her enemies, but intercedes for them also out of charity. Much is her root opened, which is spread out to all these spirits, and is alike enlarged to all men, which ascends to the upper waters of the spirits, and below comprehends the necessities of all men: much is it opened, when an equal intention is directed to all the spirits for all men, and she strives to obtain grace for all men equally as for herself. When therefore the root [0478A] of the soul is thus opened, and is so manifoldly spread out, namely to the waters of the Holy Spirit, to the waters of the holy spirits, to the waters of the peoples (for the waters are peoples), deservedly does she please God much, much is she flooded with the water of grace, much is she enlarged in charity. She is a lofty mountain by desiring the things above, having myrrh and frankincense alike, while she mortifies in herself all worldly and vicious affections, and devoutly prays for all. Whence Christ deservedly turns aside to her, to her he comes, as being beautiful in his eyes, and pleasing and worthy of his coming. Whence he commends her, saying! *Thou art all beautiful, my love, and there is no spot in thee.* A woman is less beautiful if indeed she is graced with beauty of body, but is pale in countenance. But when she shall have both elegance of body [0478B] and ruddiness of cheeks, then she is judged more perfectly comely. So the soul, when through worthy penance she has been cleansed from sins and has destroyed the body of sin, is beautiful as it were in body. And when also through daily confession she has been cleansed from daily sins, and suffers shame for them, she is at the same time adorned as it were with the ruddiness of cheeks, so that she is deservedly called all beautiful: And there is no spot in thee of mortal sin, nor does venial sin persevere either, because she does not cease daily to wash and cleanse herself by penance and contrition. Nay, she is cleansed from venial sins the more fully, the more she is affected with great charity toward her neighbors, and strives by praying to obtain salvation for them. Again, she is all beautiful who is adorned by good works and virtues, and by humility and by the [0478C] confession of her sins (with which she had been stained) is beautified. For by judging her sins, and humbling herself for them, she is not only cleansed from sins, but also acquires the adornment of humility whereby she may also be beautified. And there is no spot in her, namely of elation. For from this she is free, while through desire she is always kindled to do greater things, and reckons small whatever she has done, while, weighing the benefits and labors of the Savior, she knows that she cannot worthily answer to them. She is therefore all beautiful and without spot, while the memory of her evils even adorns [sic: *decora*] her, and no elation over the good things she has done stains her.

## CHAPTER XXV. *On the crown of the blessed, and how pollution and certain other things are mortal.*

[0478D]

*Come from Lebanon, my bride; come from Lebanon, come [n: (Cant. IV)]*. Lebanon is a mountain, on which myrrh and frankincense grow. Now Lebanon is called *whitening* or *a making white.* Christ therefore calls the bride from Lebanon, when he invites her, cleansed and made white through the mortification of sins and of carnality and through the devotion of prayer, to the reward above. But that he exhorts her to come not only with a doubled voice, but even with a tripled one, insinuates the immensity of the desire and love which he has toward her, and that the threefold repetition may be an attestation of immensity and of firmness, for a threefold cord is hardly broken. Again, the multiplied repetition of the call indicates also the rejoicing with which he rejoices together at her deliverance from present misery. [0479A] He hints also with how great desire he wishes this to be done the more swiftly. For a call repeated again and again expresses the affection alike of one hastening and of one rejoicing together. Therefore also he calls her so many times, that by the repeated call he may insinuate the greatness of the happiness to which she is called. And that the threefold call may indicate the enjoyment of the Trinity, which she is to receive after labor, which enjoyment is eternal beatitude. And when he calls her, he also foretells to her from what things she is to be rewarded, saying: *Thou shalt be crowned from the head of Amana, from the top of Sanir and Hermon.* Amana is interpreted *restless* or *turbulent,* and signifies the lovers of the world, who are restless and turbulent alike. There is restlessness of labor and weariness in seeking worldly delights, and when a man attains them, he does not find full [0479B] satiety in them. Not had, these things vex; had, they do not satisfy. For while a man desires to satisfy his desire in these things, he kindles it the more. Whence it is said that the remedies of sins are sicknesses. Because whence a man by sinning cures his desire for a time, thence he afterward sickens with a greater desire of sinning. Because therefore it has no satiety, it does not afford stillness, nor does the Spirit of God remain in a mind that seeks earthly things, who rests upon none but the humble and the still. For he is not received by a mind which has been restless through earthly desires, and he does not illumine with spiritual light her who is filled with carnal delight. For where the vessels of the heart have not been empty of carnal things, the oil of the spirit has no place to stand there. For neither does the Holy Spirit come or [0479C] remain in a man when he is flesh, that is, carnal. When therefore the soul is made restless by these desires, she likewise also becomes turbulent, that is, dark and confused and estranged from the knowledge of truth. For earthly desires confound and darken the eyes of the heart, so that a man knows neither himself, nor his own blindness and misery. But the mind of the good refuses to be consoled in these delights, and therefore deserves to be delighted, and to be illumined with grace. For blessed Job condemns and curses the day of carnal delight [n: (Job III)], and turns it by his own judgment into darkness, or night, while he weighs to how great a blindness and misery it will lead. For through the night considered, which he considers to follow this day, he destroys the day itself, and makes it perish in himself, and so [0479D] arrives at the day of grace. Thus he turns night into day, and after the darkness of night which he condemns, he deservedly hopes for light, and receives the illumination of grace. Those therefore whom earthly delight overcomes are Amana, that is, the restless and the turbulent, and their head is the devil, who through these things holds princedom in them. While the devout soul resists his persuasions, and does not look back upon them, she triumphs over this head. But not only from the head of Amana, but also from the top of Sanir and Hermon, does Christ promise that she is to be crowned. Sanir and Hermon are mountains of Judea, in which lions and leopards dwell. These mountains signify those who stink through uncleanness, and who are separated by fault from God and from the fellowship of the good. For Sanir is interpreted *stench,* and Hermon *anathematizing.* But of those who [0480A] are Sanir, some are polluted by act, others by thought, and others, consenting to some temptation or frailty, or resisting less lawfully, do not escape the fault of uncleanness. And the uncleanness of acts indeed is plain enough, nor is it needful that much be said about these. But in thought one sins mortally either by the will of sinning, or by consenting to the delight of the thought, and by delaying in the delight. For if thou consent to the delight of a thought concerning a mortal sin, even though thou be unwilling to commit the act, thou sinnest mortally, especially if thou delay long in such delight after reason has detected it, and it please thee. For if the delight itself has lasted while reason does not consent, or does not notice it, it is not called mortal. Thus sometimes a longer delay is venial, and [0480B] a shorter one mortal, when it is noticed, and is not resisted, but is consented to. But if some pollution happen in the body to one awake, and a flux of seed, it is mortal, unless it happen from some natural infirmity. If therefore it happen from delight, it is mortal, even though it be not voluntary when it happens, if a mortal fault has gone before, of familiarity, of thought, of the glance and the like, from which the lingering delight through which it came about had its occasion. For because these were voluntary, and through them the lingering delight was had, the sin itself is not excused, even though it happen against the will. But if anyone, after a lingering delight, has been contrite for it, if afterward pollution happen to him, and the delight returns again, [0480C] it is mortal, because in the very hour of its happening he in some degree consents to the delight, so that it happens to him. For if he does not consent, it is a venial sin, because no mortal sin happens unless it be voluntary. Either it happens from infirmity, and then it is venial, or it is no sin at all, if there has been no delight in it. For it can happen from infirmity, and yet there is some delight in it which nevertheless is venial. If also it happen to one sleeping from some fault which is mortal, it will be mortal. But if contrition intervene, it is venial, although it has its occasion thence, because it has been abolished by contrition.

It is similar concerning the madman, and the ignorant, and the one who omits. For when a madman, set in his madness, kills or fornicates or does something mortal, although [0480D] he does not then have the sense of discerning what he does, yet he sins mortally, if he fell into that very madness by his own fault, and was in the will of sinning mortally, and thus is made guilty from the preceding fault; so for one sleeping, from preceding causes, pollution is mortal. So it is concerning the ignorant; because, although in the hour of knowing what he ought he is unwilling to be ignorant, yet he is guilty, because he earlier despised to know when he was able to know. And concerning the one who omits, when he omits what he ought, because he could have shown himself [sic: *exhibui se*] solicitous for the doing, and so, at the time of doing, not have omitted it. Sanir therefore are those who stink, whom the devil pollutes, either in work or in thought, who is read to creep upon breast and belly. But Hermon, which is interpreted *anathematizing,* signifies those who are anathematized, that is, separated from God by their own [0481A] iniquity, and others who for manifest sins are excluded from the society of the Church by the sentence of excommunication. And let us speak of the first, who are disjoined from God through mortal sins. Every mortal sin is committed by acting against the precepts, or against conscience. For whatever conscience should dictate to be mortal, even if it were venial, he who should do this against such a conscience would sin mortally, the Apostle saying: *All that is not done of faith,* that is, against conscience, *is sin [n: (Rom. XIV)]* [var: Vulg. *non est ex fide*, "is not of faith"], and what is done against conscience builds unto hell. The other mortal things that are done are done against the precepts.

## CHAPTER XXV. *On the crown of the blessed, and how pollution and certain other things are mortal.* (cont.)

But there are certain sins which are always mortal, such as hatred, idolatry, poisoning, sorcery, fornication and the like. But anger, impatience, [0481B] sadness, avarice, gluttony, pride, vain glory, detraction, and many such things are not always mortal, unless, namely, one sin in these through grave contempt, or do something against a precept, that is, against the love of God and of the neighbor. For anger is not mortal when one is moved concerning his neighbor with the will and consent [cj: *voluntate et consensu*; read *sine voluntate et consensu*, "without the will and consent"] of harming him in person, or in property, or in repute, because he incurs only the first motions of wrath. And therefore the sun does not go down upon his wrath [n: (Ephes. IV)] [var: Vulg. *sol non occidat super iracundiam vestram*, "let not the sun go down upon your wrath"], that is, Christ. It is the same with all the other motions short of the will and the consent to act against the love of God and of the neighbor. Through impatience one sins mortally when one so exceeds through it that the virtue of patience is utterly abandoned. Through sadness, when one is so overcome [0481C] that he in no wise consoles himself in God, but consents altogether. Through avarice, when the tenacity is so great that he does not succor his neighbor in straitened need, and holds back what ought to be given. Through gluttony, when by habit or frequently one slips into surfeit or drunkenness, and, having had experience of his own weakness in this, does not beware for himself, nor moderate himself; or when he is overcome, like Esau, through the ardor of concupiscence for food or drink. And again, sometimes in these ways: over-hastily, sumptuously, too ardently, with studied care. Through pride, or vain glory, when he sets himself before others, and puts human favor before the love of God. By detracting also, or by publishing another's sin out of envy, one then sins mortally; or [0481D] when other things are said by which he intends to harm the person, or the repute; or when one strives to corrupt another's good standing. A venial sin also becomes mortal through contempt, as Augustine says, no sin is so far a venial sin that it does not become mortal while it pleases, if, namely, it so please that a man would commit it even if he knew it to be mortal; or a venial sin becomes mortal by occasion, because through a multitude of venial sins one comes to the committing of a mortal one. Whenever therefore one sins mortally, then it is done either against conscience, or through contempt, or against something which is commanded or forbidden. Until, therefore, the first motions go so far forward that something is done against one of these, there is no mortal sin. But when one so consents to them [0482A] that he offends in one of them, then for the first time he sins mortally. But in whatever aforesaid way the perverse sin, they are anathematized, and separated from God through mortal sin. But those who have been excommunicated by name are excommunicated with the greater excommunication, and are to be shunned in prayer, at table, in greeting. For no one can pray in church while such are present, neither secretly nor openly. Innocent, however, says the contrary. He can, however, outside the church, they being present or hearing. For such also one can pray secretly, not openly, or with anyone hearing. In these things, however, we can communicate with them which pertain to their absolution and salvation. And if they should owe anything to anyone, it can be demanded back from them, and they can be sued, not sue. [0482B] The perverse, therefore, are Amana, that is, the restless through love of earthly things; or Sanir, that is, those who stink through unclean life; or Hermon, that is, those anathematized through sin, or through the sentence of excommunication. But their head or top is the devil, who by tempting leads them to this, and through this bears princedom in them; and while each devout man resists his persuasion, lest he be entangled in sins, he is crowned from this head, because he triumphs. The lions also and the leopards are the demons, because now, with open iniquity, raging, they deceive some, now with flattering counsels and various frauds they seduce the upright, just as lions are fierce, and leopards are sprinkled with varied color. The dwelling of these lions or leopards are the wicked, whose perverse manners and sins, while the good [0482C] do not imitate but flee them, and sometimes convert such men to good by example and by teaching. From these mountains and dens of lions and leopards are they crowned, and are endowed with eternal rewards.

## CHAPTER XXVI. *On the whole and perfect beauty of the blessed Virgin Mary.*

*Thou art all fair, my love, and there is no spot in thee [n: (Cant. IV)]*. The blessed Virgin Mary was all fair, because she was sanctified in the womb. And once gone forth from the womb she never committed either a mortal or a venial sin. And before the conception of the Son of God, indeed, she was first kept from sins by grace; but after it she was so confirmed by the power of the Most High, overshadowed [0482D] and strengthened, that she could not commit sin at all. From the time she was made the temple of God, she was so privileged that she could in no wise be disfigured by any spot. She was likewise all fair, because full of grace, so that there was not in her any venial sin, not even the least, to prevent grace from being able to have place in her. For when one commits some venial sin, then he does not merit, nor is grace increased in him. All fair therefore was she whom grace possessed wholly, because sin had no place in her. She had also the virtues without disturbance or the passions of the vices, and she possessed them, delighted with love of them and helped by grace. Therefore in her the virtues were perfect, and poured over into continual use, so that she savored, willed, or felt nothing other than good. Such [0483A] was she in the virtues; so great also was her charity that it was extended not only to her own nation (namely the Jews), but these unknown and known, to all men at last: to all these her charity was widened, for these she was solicitous, for these she prayed unceasingly, for these she was heard in praying, the angel Gabriel saying to her: *Thou hast found grace with God [n: (Luc. I)]*, namely, that which thou wast seeking. She desired, sought and obtained the salvation of all; nay, the salvation of all was made through her, whence she is also called the salvation of the world. All fair therefore was she, because cleansed in the womb, and thereafter confirmed in holiness and cleanness, the tinder of sin being first lulled asleep in her, so that she did not sin, and at last extinguished, so that she could not sin thereafter; she attained at last angelic purity on earth, [0483B] and the likeness of God in the virtues and in holiness and in perfection of manners: just, tender, prudent, modest, merciful, holy in mind and body. Rightly therefore is she proclaimed fair, who attained on earth both the divine and the angelic likeness. And because humility is the place of God's grace, so much so that one is capable of grace in the measure that he has been humble, as she possessed this virtue perfectly and wholly, so grace filled her wholly, and adorned her wholly. This then is the inward beauty of the mind. The outward beauty also was the comeliness of chastity, the whiteness of virginity. She was also wholly bright in work, having nothing dark or sinister, but all bright and perfect, so that she lay open to the gaze of others and shone by example, clothed in the gilded raiment of the virtues and surrounded with the variety of merits. [0483C] Such a one did the heavenly King desire; into one so comely, so clothed, the sun of justice poured himself, and clothed himself in flesh in her. Nor is it a wonder if she was bright whom the splendor of glory filled, if she was fair who received into herself the splendor of light. Nor is it to be doubted that the fire of love and the inward whiteness shone in her outwardly also, so that she who had angelic purity had an angelic countenance also. Rightly therefore is she called all fair, because she was fair in face, fair in mind and body. She was terrible even to the princes of darkness themselves, so that they did not presume to approach her, or to tempt her. For the flame of charity frightened them off; her prayers and the fervor of her devotion burned them; they stood amazed at her, free from sins. For no one [0483D] is so holy as not to have had a spot and a defect, except her. For the moon, which shines by night, and the stars are not clean in comparison with her; that is, those who shine by holiness of life as the moon or the stars are darkened, in the night of this life, in comparison with her. For the stars, that is the saints, are darkened by the mist of human fault; but the blessed Virgin was all fair, whom the sun of justice wholly enlightened and flooded, so that she had neither spot nor the darkness of fault.

Above these things she was adorned with martyrdom. For a sword pierced through her own soul, not a material one, but one of sorrow. By which martyrdom she suffered more grievously than by iron. For as incomparably as she loved, so much the more vehemently did she grieve. Whence, as there was no love like her love, so neither was there sorrow like her sorrow. In the martyrs [0484A] the greatness of love softened the sorrow of the passion; but the blessed Virgin, the more she loved, the more she grieved, and by so much was her martyrdom the more grievous. Whence, because she loved more than all, and the force of her sorrow was according to the greatness of her love, she suffered more grievously in mind than the martyrs in flesh. Fair therefore was the blessed Virgin in the comeliness of virginity, fair in the praise of confession, and fairer than all the rest who have lived holily, fair in the palm of martyrdom, and without any spot. Because therefore she is so fair, and in so manifold a way comely, rightly is she called from Lebanon, that is, from a whitening. She is also said to be about to be crowned from the head of Amana, Sanir and Hermon, that is, from the prince of this world, who bears princedom over the lovers of the world, and over those separated from God through the stench of cleanness [cj: *munditiae*; read *immunditiae*, "of uncleanness"], or through other sins. This prince of the world [0484B] and head of the wicked the blessed Virgin overcame, trod down, and crushed his strength, while she kept perfect cleanness in body and humility in heart, so that he could have no place of creeping either in her breast or in her mind: this strong woman, whose price is far off and from the uttermost ends, bearing him who should overcome the strong armed man that possessed his own court (that is, the world) in peace. Which blessed one, while by her merits and by her intercession she freed from their hearts those whom he had either cast down by openly raging, or, covered over, had deceived by secret and various fraud, is declared to be crowned from the dens or mountains of lions and leopards.

## CHAPTER XXVII. *On spiritual sight, and how the care of one's own salvation, and of another's, is pleasing to God.*

[0484C]

*Thou hast wounded my heart, my sister, my bride; thou hast wounded my heart with one of thine eyes, and with one hair of thy neck [n: (Cant. IV)]*. There are two sights or eyes: one by which we contemplate the things above, another by which the transitory and earthly things. That one by which the things above are seen the Savior came to open, as he himself says: *Into this world I came, that they who see not may see, and they who see may become blind [n: (Joan. IX)]* [var: Vulg. *In judicium ego in hunc mundum veni*, "For judgment I am come into this world"]. For the enlightening of this he came to us; he endured the opening of wounds and death, that he might open this light to us, and quicken us unto the knowledge of salvation. Whence he expresses in these words how much he loves this eye, namely the contemplation and the desire of our salvation, saying: thou hast wounded [0484D] my heart. As if he should say: O soul, thou who hast deserved to be called my sister, from the time when, by taking flesh, I made myself thy brother, and whom I chose as bride when I joined thee to myself in love and in unity of will: in that thou seest and seekest the eternal rather than the earthly with the eyes of the heart, thou dost so gladden me and become pleasing to me, that thy love wounds my heart and pierces it by its own excess. My love toward thee was strong as death. Whence I willed to die for thee, and to take upon me the hard wounds of the body for thee, that I might receive from thee the sweet things of love. That thought therefore, and fixing the eye of the heart upon the opening of them, thou openest this one alike to love and to knowledge. For love opens acquaintance, so that while thou lovest thy Savior, thou mayest understand also the salvation which he purchased with such charity and at the price of his very self, to be immense, and worthily [0485A] to be sought after. Loving me therefore because I bore these things for thee, thou beginnest also to love the joy which I loved for thee and prepared. And thus through the visible things of my humanity and of my labor thou comest to the seeing and comprehending of the invisible things of things eternal; from me thou transferest thy contemplation to the seeing of me; from me having no beauty or comeliness, to my glory and majesty in the heights, where I am such that I am delightful to look upon even to the angels. Thy spiritual sight therefore, and thy salvation, is the contemplation of my love and of the enjoyment of me. For I am thy Savior, and thy salvation; and I who was thy price shall be thy reward, and the twofold vision of me is eternal beatitude. This spiritual sight, and the desire of thy salvation, I love vehemently in thee; with this one eye alone, that is, with the one and single [0485B] contemplation of thy salvation and of my love and enjoyment, thou woundest my heart, and with one hair of thy neck. The neck joins the head and the members. Thou art therefore a neck to me, while thou art zealous to convert souls and to join them to me. One hair of the neck is the single thought and the chief intention with which thou laborest about this. In this twofold solicitude and care, both of thy own salvation and of another's, thou claimest my love specially for thyself, and piercest to the inmost parts of my heart. There pleases me also, and singularly touches me, the simple eye of intention with which thou seekest nothing against me, nothing besides me. For through this thou art bright in thy whole body, that is, by good and sincere work, so that thou art worthily praised, and hast learned to wound my heart with thy love.

## CHAPTER XXVIII. *On the praise of the twofold compassion, and on sweet teaching.*

[0485C]

*How fair are thy paps, my sister, my bride; thy breasts are fairer than wine, and the odor of thy ointments above all aromatical spices [n: (Cant. IV)]*. The two paps are the twofold compassion, bodily and spiritual. These the soul has when she has compassion on those laboring under bodily need or under any adversity, or bestows consolation and prayer upon those set in some sin or temptation. These breasts she has when she knows how to rejoice with them that rejoice, and to weep with them that weep, to be weak with the weak, to burn with them that are scandalized. Fair are the paps of that soul which has compassion on all out of affection, and cannot pass by any man's sorrows without sorrow of heart. And well does she see spiritually, through one [0485D] of her eyes, that whereby she is also moved spiritually toward her neighbors. For he who loves God embraces his neighbors also out of charity. Because he has drawn near to goodness, he has received the bowels of tenderness, so that he is moved toward others, and in charity, even as he has learned to love God. Likewise, as he has a single regard to his own salvation and to God, so likewise toward his neighbors he has one motion, namely of tenderness, not of commotion or of rancor. Rightly is the soul that has these breasts fair, and pleases the gaze of Christ, having charity which covers her own sins, and bestowing mercy upon the sins of others, that she herself may obtain mercy; of which it is read in Job: Visiting thy beauty, thou shalt not sin. Our beauty is our neighbor, in whom we look upon what we are. [0486A] When we so visit him through compassion, we do not sin, that is, we are free from sin, because through this tenderness we are cleansed from sins. The soul also becomes fully clean from sins which not only draws no sin from her neighbor through some rancor, or rash judgment and suspicion, but moreover, by having compassion, receives pardon for what she has committed. Rightly therefore is she commended who through tenderness is both cleansed from sin and at the same time adorned with merits. Whose breasts are said to be fairer than wine. In the wine we can take the rigor of justice, which pleases God greatly and adorns the soul; yet the bowels of mercy commend and adorn her more. For as oil floats upon the other liquids, and puts forward its own brightness, so mercy exalts itself above judgment, and is [0486B] preferred to it, and is the stronger; so much so that justice ought not to exercise any right, or any judgment, until mercy has more fully fulfilled her own, nor can justice work anything except in what mercy leaves over. Rightly is mercy so far pre-eminent and worthier, that she can exercise her office, if discretion be present, without fault; but justice cannot exercise her own, save with mercy mediating. Rightly therefore are the breasts in the bride proclaimed fair and commended, because by this she advances toward the likeness of God, whose property it is to have mercy and to spare, in the measure that he himself knows how to have compassion perfectly and to succor. And the odor of thy ointments above all aromatical spices. The fragrance of this sweetness, and of the spiritual unction whereby she is so kindly affected toward all, has compassion, groans, prays and [0486C] desires that succor be given, is in the nostrils of the Bridegroom above; sweet with all the virtues, she is fragrant in her works, and is known to please. For charity is the mother of all the virtues; whence not undeservedly does this virtue, which proceeds from her root, deserve to excel judgment, and to set before it the fame of a good odor. Such is the bride in heart as she is also in mouth and in work.

There follows: *A honeycomb dropping are thy lips, bride; honey and milk under thy tongue, and the odor of thy garments as the odor of frankincense.* A honeycomb dropping are the lips of the devout soul, because they flow with the liquor of spiritual sweetness, and pour it out to others for edification. This honeycomb the soul gathers from the various flowers of Scripture; these she searches out, upon these she sits, out of these she draws and elicits the sweetness [0486D] of spiritual delight. The knowledge that puffs up she sets apart and despises; edification she rather seeks out; she chooses sweet-smelling sentences, not pompous eloquence. The examples also and the spiritual sayings of the saints she investigates and surveys with her mind, who were assuredly flowers, and flourished like the palm. As their life was holy, so sweet and pleasant were the things which they brought forth, or taught, to flowers of this kind she flies; from these she gathers spiritual honey, but chiefly from that one singular flower, that is, the flower which came forth from the rod of Jesse, the flower of the field and not of the garden. The odor of this flower is as the odor of a full field, which the Lord hath blessed. Full is this field, in which dwells the fulness of the Godhead, in which are all the treasures of wisdom and of knowledge, in which the just flourish, and [0487A] in which they bear fruit both in good life and in sacred knowledge. This is the flowering field, nay, full of flowers, in which there are as many flowers as there are just men bearing fruit in good, and outside which there is no flourishing, but withering. To this flowering and full field the bride flies like a prudent bee; in the odor of this flower she runs, to him she goes forth with desire, to him she clings with love and with faith, from him by the importunity of prayer she sucks the honey of grace, of his fulness she receives grace, through his spirit charity is poured abroad in her heart, and she receives the breasts of tenderness, and this grace is poured abroad in her lips, so that she may breathe out the savor of the sweetness above and give others to drink of it. Honey also and milk she has under her tongue, that is, the refreshment of the strong and the consolation of little ones, the solid food of the perfect and [0487B] the milk of tender teaching for the weak. For she has fore-tasted the sweetness of the life to come, where souls shall be refreshed by the enjoyment of Christ's divinity and by the milk of his humanity. She has tasted the foretaste of that beatitude, because she is refreshed by the streamlets of the river of honey and butter, of which it is read in Job that the hypocrite and the feigned man shall not see them [n: (Job XX)], that is, shall not understand or taste them. This twofold sweetness, like the stream of a river, gladdens the city of God above; but it visits with its streamlets the good who are still pilgrims and exiles, and gently pours in and refreshes them. Out of this abundance the soul has breasts by which she may bring forth the sweetness she has received, which savor and edify the more, in the measure that it has been given her to learn these things in experience, and to teach them from her own judgment. And the odor of her garments [0487C] as the odor of frankincense. The garments of the soul are the works which are, or are done, in charity, clothed with which, and not naked, the elect are found before God. Which garments are as the odor of frankincense, because good working sends forth from itself a good odor even as devout prayer does. For if anyone break it off for the sake of a useful occupation, that occupation itself will be reckoned in place of prayer, so that, according to the Apostle, he prays without ceasing who always works well.

## CHAPTER XXIX. *On the twofold enclosing of the soul, and on hidden martyrdom.*

*A garden enclosed, my sister, my bride, a garden enclosed, a fountain sealed; thy sendings-forth are a paradise of pomegranates with the fruits of apples* [0487D] [n: (Cant. IV)]. The garden is the soul, in which are cultivated the seedlings of the virtues, and the twin seedlings of spiritual studies. This garden is then digged, while in her the vices are rooted utterly out, and manners are converted. And it is then digged the more deeply, when a man is zealous to know the nature and the origins of the vices. For never will a lukewarm worker, ignorant of the nature of the vices, be able to mortify the vices well. It must be digged, therefore, with the memory of the divine passion; and those nails with which the wicked digged the hands and the feet of the Lord pierce it through, while we hold the memory of these things, and grieve together with this sorrow, and thereupon grieve for our own sins, we who recall ourselves ungrateful for so great benefits. Such sorrow therefore drives out and represses the vices, so that they cannot prevail in us or harm us, while, these things [0488A] being considered, we grieve vehemently. Which sorrow, when the love of God accompanies it, from this twofold striking compunction is generated, which, while it softens the heart, also makes the virtues to advance. This garden is enclosed with the bar of silence. For through silence she cultivates in advancement and in justice, because the cultivation of justice requires silence. In which she restrains herself not only from harmful things, but also from idle and superfluous ones, because through the least things one comes to the greater, and through idle things the mind is deceived, and is led outside itself, as Gregory says. By as many superfluous words as the mind is scattered from the strictness of its own silence, by so many streams, as it were, is it led outside itself. That therefore it may remain within itself and see itself, know itself, correct itself, it restrains and tempers itself from idle and superfluous words. Hearing also and sight she encloses, lest they draw inward [0488B] what may disquiet or stain the mind. And upon these windows she sets bars, because through them death is wont to enter in. For she takes care lest she be overcome by curiosity of seeing or of hearing, because through the delight of these the spirit is unnerved from its strength, and one becomes the servant of sin in the measure that he is overcome by sin. For death does not always rush in through these windows violently or suddenly, but even little by little, and creeps in through a small negligence in the mind. For neglected bilge-water sinks a ship as surely as an inrushing wave. For these things, by use, heap dust upon the mind, whereby it is defiled and darkened, and little by little it is overcome by them, so that it fails from its own vigor, and at last willingly endures what it has negligently endured. So he that neglects small things falls away little by little [n: (Eccli. XIX)]. The care also of outward things [0488C] burns the heart, and chokes the shoots of the virtues so that they do not come forth; and the multitude of earthly thoughts, if it has broken into this garden, tramples it down like a beast.

These things therefore the devout soul shuts out, and against such things she encloses her own garden. But because this garden is called enclosed a second time, we ought to consider another enclosing of it also. For not only does she fortify and shut it from outward perils, but within she hides her own good things, and conceals them from men, knowing that when good works become known and are praised, they loosen and unnerve the mind. For it is difficult for one to be praised and venerated, and not in some measure to be delighted with his own praise, or even to glory within. It is difficult for one to reckon himself an unprofitable servant [0488D] while by the testimony of good men he is proclaimed good; nay, it is wont to happen that, deceived by praise, he believes report rather than conscience. Who, deprived of knowledge of himself, is sometimes led, blinded, to this pride, that he believes himself to have what he has not. So while a man is called blessed, he is seduced, and the way of his steps is scattered, so that henceforth he does not strive toward what is perfect, but believes himself to have finished. But the devout soul hides her good things and shuts herself against praises, that she may not hear them, deaf to them like the asp that stops her ears lest she hear the voice of the charmers. For the soul is charmed by praises, so that she does not see her own evils, and deceitfully exalts herself for her justice. Thus, strong, she shuts and fortifies herself; but within she makes ready for grace, and opens her heart to it, as it is read in Job: *My root is opened above the waters* [0489A] [n: (Job XXIX)] [var: Vulg. *secus aquas*, "beside the waters"], that is, the intention of the heart lies open, through desire, to receive the grace of the Holy Spirit. Which she draws the more swiftly and the more fully, the more she lies open to nothing else. For her love is directed to God the more freely, the less it is hindered by the delight or the hindrance of praise. One thing she asks, and this she seeks after, that she may dwell in the house of the Lord not made by hand, but eternal; that she may see the will [var: Vulg. *voluptatem*, "the delight"] of the Lord, by the fulfilling of which she may come to it, and may visit that temple in which all its citizens declare his glory. This temple she visits by meditation and by desire. Its happiness and joy she contemplates, and by the contemplation of it she easily spurns the joy of praise, and shuts it out from the entrance of the heart. This garden then, thus enclosed, a sealed fountain waters; understand therefore the fountain sealed [0489B] to be the spiritual understanding, stamped with the seal of the Holy Spirit, and fortified with the teachings of Holy Scripture and with the examples of the Fathers. For what such a soul savors and feels is neither corrupted by an evil spirit, nor discordant in anything from sound doctrine, nor is it found contrary to the examples of the saints, nor is it vitiated by harmful novelty or by presumption. With this fountain the seedlings of this garden are watered, because by this knowledge the virtues and good pursuits are formed, and advance, and are made discreet. By a sober draught of this fountain a man is quickened in soul, and obtains peace of heart. For to savor according to the spirit is life and peace. Whose sendings-forth are a paradise of pomegranates with the fruits of apples. Red pomegranates signify the martyrdom which takes place in the peace [0489C] of the Church, namely, whereby the vices and the sins that are bloody and red as a little worm are mortified. It is martyrdom when we mortify our members which are upon the earth, fornication, uncleanness, evil concupiscence, avarice and the other evils. Now the pomegranate contains within many and white grains. So too the soul has in herself many works of martyrdom which make her clean and white. For they are works of martyrdom, that one afflicts himself through compassion for his neighbor, that he pardons him who hurts him, that he loves his enemy, that he chastises the flesh with abstinence, with watchings or with other labors, that he labors against various temptations, that he struggles against his own will, that he strives against the pleasures of the flesh. In the affliction [0489D] and labor of this he drinks the chalice of the passion, and daily takes up his cross. These are the grains of the pomegranate, which assuredly have whiteness, because they not only adorn the soul with merits, but cleanse her from the punishment owed for the sins of which she is penitent. For because they are laborious and penal, therefore they are said to blot out punishment rather than other works that are not penal. In another way also they adorn the soul, because through them charity is believed to be the more kindled, and so merit to be increased. The fruits of apples which this garden puts forth at the same time are the other works, fruitful and meritorious of eternal life, and fragrant with the odor of good example and of good repute. For it sends forth cypress, with spikenard and saffron. The seed of the cypress is said to be white as the seed of coriander, as is read of the manna. Whence rightly, through the whiteness which the manna has, [0490A] it signifies the refreshment of heavenly grace. But the spikenard, with which the Lord's body was anointed, signifies the unction of the love of God in the heart, because we are so anointed that we are not overcome by the fire of tribulation. When grace refreshes and fills us, it makes us strong against adversities. Saffron, which brings coolness to the burning limbs of the sick, signifies this virtue of charity, which tempers the mind from the heat of carnal pleasures, and inflames it to desire the joys above. Her sendings-forth also are the sweet cane and cinnamon with all the trees of Lebanon, myrrh and aloes with all the chief ointments: the sweet cane, which is also called cassia, is of a stout bark, and is of a purple color, and is said to avail for curing the troubles of the bowels. And rightly, by reason of its shortness, it signifies humility: [0490B] for the humble, as though clothed in purple color, are always mindful of the Lord's passion, always ready to suffer for the Lord. This virtue is especially wont to repress the inward motions of sin, and wantonness, as it were the pains of the bowels, when, considering again that the Lord suffered for us, we acknowledge that we suffer less than we deserve. Cinnamon holds the figure of the same virtue; whence by this, that he joined cinnamon to the sweet cane, it can be understood that we ought again and again to press on to the advancement of humility, and to search out the ways of this virtue and the modes of humbling ourselves. And because through it grace is chiefly obtained, so through it perfection is chiefly attained. Now this tree is of a blackish [0490C] or ashen color, signifying this, that the humble know themselves to be sinners, dust and ashes, and judge that it behooves them to do penance in embers and ashes: *The sweet cane,* he says, *and cinnamon with all the trees of Lebanon.* As the sweet cane and cinnamon show the humble gatherings of the just, so the trees of Lebanon show their lofty working; these grow in the garden of the good, while they both do great things and are always humble and little in their own eyes. Myrrh and aloes express the continence of the flesh; and the nature of these aromatical spices is such that the bodies of the dead anointed with them do not putrefy at all. But the chief ointments are those of which Paul says: *Be zealous for the better gifts [n: (I Cor. XII)]*. Fairly also are myrrh and aloes joined with all the chief ointments, because [0490D] while we restrain the flesh from wantonness, it follows that we receive the greater gifts of the Spirit. This paradise of trees she brings forth and sends forth from the root of the heart of the devout soul. A garden well tilled, namely the virtues and the shoots of spiritual studies. This is the paradise in which the soul dwells, with whose delights and pleasantness she is delighted. This paradise she possesses on earth, being about to pass from it to the heavenly one. The first parents had an earthly paradise, being about to have the heavenly one after it if they had kept the commandment. But instead of the food of the trees of paradise they earned thorns and thistles through disobedience. She, the thorns of the vices being plucked out, receives the fruits of the Spirit, and a paradise of virtues: this paradise is justice, peace and joy, delight in the Holy Spirit, a taste of the virtues and an experience [0491A] of the divine goodness, a foretaste of the beatitude to come, the hope of eternal life. This paradise the garden of the devout soul sends forth, and out of this garden she is sent forth to the enclosed garden of the heavenly city Jerusalem. Whose bars of the gates have been strengthened, all misery shut out, and all happiness and everlasting beatitude shut in.

## CHAPTER XXX. *On the fountain of the soul and the living waters of grace which flow from Christ.*

*Fountain of gardens, well of living waters, which flow with a rush from Lebanon [n: (Cant. IV)]*. The fountain is the devout soul which wells up and flows, and always rises new, because she is always renewed in God. For she meditates, or works good, or is borne by desire toward the things ahead. This fountain does not cease to boil up, and to break forth into the [0491B] love of God, to grow up toward its own, and to widen out into the love of the neighbor. For she does not grow old through sluggishness, but always grows most perfectly and to the full, and out of the fullness in which she abounds she visits and waters those lower and weaker than herself. These are gardens, and they are enclosed so long as they keep themselves from sins, and cultivate and exercise themselves in virtues and good works. Toward these, set as it were nearby and joined by spiritual kinship, she flows out; and those who go astray, these she pours herself into, these she corrects, these she makes fat, these she consoles. And those who for the most part tremble with faint-heartedness while they perceive less of the advance of grace, while they are less raised up by the help of preaching or of consolation: such the devout and perfect soul visits, because she lifts them now by consolation, now by the help of prayer, now by teaching [0491C] or admonition. For she is a well of living waters, having attained, that is, the deep grace and knowledge of the Holy Spirit, because she both abounds in herself so that she can pour out again upon others. Not so that well from which the Samaritan woman drew water, of which he who drinks thirsts again. The water of that well is the delight of sin, which, when a man drinks it, does not so much satisfy him as provoke in him a thirst for sinning. In short, while he desires to settle his thirst, another thirst grows. But this well holds living water, which may quench the thirst of sin and leap up into life everlasting, because this satisfies spiritually and leads through to an eternal satiety. That well is deep, because things desired are obtained with difficulty; but the depth of this one makes no difficulty of drawing, but [0491D] ease. For the more deeply and the more fully she receives grace, the more she has it at hand. For depth is a founding, and a perfection by which she has the good even in her affection in such a way that she loves it for the sake of the good itself, and takes delight in the good itself, and does good not only for the sake of reward, but confesses to God because he is good. This is Isaac's third well, which he called Breadth, because the Lord had spread him wide upon the earth; for a man is spread wide upon the earth when he has come to the perfection of grace and, servile and initial fear being passed, has climbed up to filial love. A man digs the first well when he casts earth (that is, earthly sins) out of himself through fear of punishment. The second, when not only by fear but also by love of the good he guards against sins. The third, [0492A] when out of love alone he both forsakes evil and does good. And in the digging of the two wells he endures the slanders and the enmities of the shepherds of Gerar, that is, of the demons who see our sojourning. For Gerar is interpreted *incolatus visio,* the seeing of a sojourning. These shepherds feed and nourish the carnal motions in us, seeing us to be sojourners and newcomers upon the earth, and striving to deprive us of our fatherland. But when we have come to perfect charity and spiritual fervor, and are led to every good out of love, then strife ceases in us, and the assault of the demons, because they have no strength to contend with us, but [sic: *ipse*] they are weakened in the fight and unnerved by spiritual fervor and by love of the good. Then the soul is so spread wide in charity and grace, and is so enriched with its fullness, that out of herself [0492B] she pours into others also. And as it is written: *Out of his belly shall flow living waters [n: (Joan. VII)]*. This grace of the Holy Spirit is compared to living waters, because, while it fills, it here quickens the soul and leads it through to the life to come. But these waters flow with a rush from Lebanon. Lebanon, which is interpreted *whitening,* signifies Christ, who is white, because he is without all sin, and who shines in the heavens with such whiteness and comeliness that the contemplation of him is the joy of the angels as much as of the saints. For he is the brightness of eternal light and the unspotted mirror of the majesty of God. He is white also, and is the light that enlightens every man coming into this world. And so copiously is that light poured abroad that it rises even upon the ungrateful, and shines in darknesses which by no means comprehend it. It flows around the evil, however, [0492C] but does not flow into them, because it does not reach through to their hearts. For they have shut themselves up and have condemned their own entrance with the bars of sins, lest the light of the divine gifts penetrate to them; but the good it illumines and flows into, because, fortifying the lodging of the heart against the defilements of sins and being zealous for cleanness, they prepare themselves to receive grace. In these it dwells, these it fills, refreshes and makes drunk; these holy ones, the dwelling-place and city of God, the rush of this river gladdens. Again, there are waters which flow with a rush from Lebanon, that is, from Christ, into the devout and the humble. Lebanon is a mountain from which flow the waters of Jordan, which is interpreted *descensus eorum,* their descent. That mountain is Christ, from whom grace descends to the hearts of those who are valleys, that [0492D] is, the humble, who love abjection and who take and seek grace with a single and simple desire. Such men lie open in no way to carnal or worldly desires, nor do they strain after human favors: therefore they receive these streams of grace as copiously as they zealously shut themselves up against all outward allurements. And so with a rush the waters of grace flow from Christ to cleanness of heart, to burning desire, to the valley of humility. From Lebanon, that is from Christ, living waters flowed down when the Holy Spirit flowed into the disciples like a torrent and made them drunk with the sweet abundance of his gifts. And again, when the same Spirit filled the round world. Whence these waters are deservedly said to flow from Christ, because from him the time of grace began; from Lebanon these waters flowed with a rush [0493A] when, Christ at the supper blessing the bread, the sacrament of the Eucharist began to be celebrated, and, his one passible presence being taken away, he remained with us in many places until the consummation of the age. Offered also once upon the cross, he is offered for us many times upon the altar. And of him who now dies no more, and over whom death shall no further have dominion, the mystery of his death and its effect unto our salvation is daily repeated; for there the death of the Lord is proclaimed. These living waters flow with a great rush. For this grace runs through the borders of Christendom, and waters the faithful and flows into them. For the faithful receive it not only when present, but they take it in remote places also, if they draw near with desire and touch with faith. By faith the woman touched him, she who came up behind, and [0493B] did not press upon him bodily. But to those who touch the form of the sacrament by faith this fruit comes through. This power goes out from him, namely, ampler grace, remission of sins, strength against sins, defense against temptations. So the faithful, in whatever places they may be, are cleansed as much as they draw near by faith, and receive this grace. These are the living waters which are drawn from the fountain of the Savior, so that they are deservedly said to flow with a rush, which fill so many and in so many ways, and are known to flow so far and so widely. Be spread wide, then, my soul, toward this fountain that flows so widely; go about all its places, that thou mayest draw much water of grace from this fountain. Nowhere dost thou approach this fountain idly, never dost thou return from [0493C] it without fruit. So much wilt thou draw from this fountain as thy desire and thy faith shall have been. He required a spiritual touch of Mary and forbade the bodily one. For to touch and to see spiritually is more healthful and more meritorious, the Lord saying: *Blessed are they that have not seen, and have believed [n: (Joan. XX)]*. Grant me therefore, Lord Jesus, fountain of goodness, who flowest with so great a rush and art spread wide in so many places, that I may run to thee by faith so far and wide, and may touch thee, so that I may fully draw thee and deeply possess thee; and thus may become a well of living waters, and may be able to pour out again upon others thee who flowest into me with a rush.

## CHAPTER XXXI. *On the consolation of temptation, and that an ampler grace follows it.*

[0493D] *Arise, north wind, and come, south wind; blow through my garden, and its spices shall flow [n: (Cant. IV)]*. [var: Vulg. Cant. 4:16 *et fluant aromata illius*, "and let its spices flow"; jussive subjunctive, where Migne prints the future indicative *fluent*] Though the virtues are in a man, they are sometimes pressed down by some temptation or adversity, so that they do not appear outwardly though they are held within. When, therefore, someone labors under the adversity of temptation, in his garden the north wind blows, a wind, namely, icy and dry. This wind binds tight the waters of grace and fetters the exercise of the virtues; whence the north wind is called *aquas ligans,* the binder of waters. Yet although anyone in such a state, if he bears himself well, merits no less, he is nevertheless less able to exercise himself freely or gladly in grace or in the virtues. For the waters of grace are hindered by the cold of this wind, so that they cannot run freely. For the Lord, lest a man be lifted up if he should continually enjoy this consolation, by dispensation [0494A] permits him now to be troubled, now kindly consoles the same man, and works all these things for his profit. He turns this captivity as a torrent is turned in the south wind, and melts the ice of the mind with the clear weather of his grace. He bids the north wind arise, that is, withdraw, and the south wind blow, that is, that the adversity cease and the consolation of his Spirit come. He commands this wind and the sea, that is, he makes the disturbance cease, and makes a tranquillity not middling but great. For he makes the south wind, that is, the Holy Spirit, not only blow in the garden of the soul devoted to him, but also blow through this garden, that is, fully take possession of it. Then, the north wind withdrawing and the ice of the body being scattered and the Holy Spirit blowing, the waters of grace flow through the garden of the soul. The south wind was indeed blowing in this garden, [0494B] because the soul had charity, which is poured in not otherwise than through the Holy Spirit; and although these spices flowed less, they were not held less. For no one is less in the virtues when he is possessed by temptation. For although the virtues are pressed down, yet they are not extinguished, and as often as anyone resists, so often is he crowned. And it comes about that the soul which has labored more harshly under temptation is more fully rewarded with perfection, and the adversity of the fight becomes the occasion of an ampler grace. In himself Christ permitted the enemy to rage for a time, that he might destroy him; and he likewise allows his own to be tempted, that they may overcome him, and that on that account he may reward them with a greater grace. For when the enemy is conquered, his strength is unnerved, and the victors are spiritually strengthened and endowed [0494C] with grace. Then the south wind, that is, the Holy Spirit, blows through the garden of the soul, because he blows perfectly in it and endows the soul with perfection. Then the spices of the virtues flow with such abundance indeed that a man reckons any adversities to be prosperity, and turns outward losses into the gain of the soul. Then patience becomes glad, charity kind, humility devout, obedience ready. The enemy is loved not so much by the leading of reason as by the affection of the mind. The carnal motions of the heart are weakened, because the spiritual ones are strengthened. The soul has taste according to the spirit and is moved; she is affected with spiritual sweetness, she is kindled with zeal and with love of every good and with charity for the salvation of the brethren. In short, she has the virtues not so much in desire as in effect. Then the spices of the virtues so flow that she embraces all men with the bowels of tenderness, [0494D] and both corrects others by example and scatters abroad from herself the odor of a good report. The south wind so blew through the garden of a certain monk that these spices flowed from it, whose manners and manner of life I have thought should be inserted here. For he was truly meek and humble in heart, so reckoning himself within, by his own judgment, vile and nothing, as outwardly he humbled himself for God's sake. For he judged himself a man ever of no usefulness to be fed in the house of God. And although he flourished in the other virtues, he nevertheless obtained the grace of gentleness in a special way. Therefore he showed himself lovable and affable to all. So circumcised was his mouth that scarcely ever was there heard from his mouth the sound of detraction. a word of scurrility, speech of vainglory, the voice of envy; he was not caught judging others, or consenting [0495A] to those who judged. Not only would he have guarded against speaking empty things; nay rather, whoever spoke such things feared him. Set among those who laughed, lest he become burdensome, he showed himself cheerful, but he did not admit an entire laugh. If ever he was called to counsel for the sake of some business, he persevered sad and clouded, until he was restored to the fellowship of the brethren. Very rarely was he found to have been absent from the solemn vigils, very rarely from the hours of those chanting in choir. In the refectory using none but the common foods, if anything were by chance set before him beyond the usual he did not take it; scarcely ever, save when obedience compelled, did he enter the infirmary, and scarcely, when he had entered, could he be kept there. If anyone was struck by the multitude or the greatness of temptations, he heard from his mouth both the root of the temptation and the remedy of its healing. [0495B] For he so ran through all the corners of the conscience of the one who was sick that he who was confessing could believe that he had seen all things, had been present at all. He was of such charity, and had so put on the bowels of tenderness, that he excused all, interceded for all, they for whom he spoke not knowing of it, and was no accepter of persons but of necessities. In short, the foot which he had set on the paths of the Lord Jesus he did not draw back until he had finished the course of the journey. Whence the south wind, that is, the Holy Spirit, had blown through such a garden and had taken possession of the whole of it, so that no place in it lay open to vice or to carnality, but its spices flowed and ran back to others also.

## CHAPTER XXXII *On the coming of Christ into the soul, and that through mortification one comes through to perfection.*

[0495C]

*Let my beloved come into his garden, that he may eat the fruits of his apples [n: (Cant. V)]*. The bride, advancing in the virtues and her conscience more fully made calm, yet glorying for this not in herself but in the Lord, prays that the Bridegroom come, although he rejoices over the fruit of the virtues acquired by her. For she knows that he rejoices together at our advance, and that the fruit of salvation delightfully refreshes him. He remains, however, in the devout soul: for without him she could not be devout, nor bear fruit unless he remained in her; but he is said to come into the soul when he increases grace and rejoices with her at her advance. For daily he comes into the devout, because he renews them and heaps up grace in them. And so she says: *Let [0495D] the beloved come,* etc. As if she said: Not by the boldness of presumption, but trusting in a good conscience and in faith not feigned, I have applied myself to cleansing my heart and to preparing it more fully for thy coming. Gladden me with thy visitation, refresh me after labor, take delight and be fed with the fruit of my labor. Whence she calls the beloved her own in a singular way, and the more confidently indeed the more perfectly, adorned with virtues, she has prepared for him a more pleasing dwelling. Whom also she asks to come into his own garden, and to receive his own fruit. For the fruit is his, the garden is his; he is the gardener, hedging it about with his keeping and giving it increase; because neither he that plants nor he that waters is anything, but God who gives the increase. Therefore she attributes not to herself but to God the fact that she advances, not to her own strength or industry, but to the divine tenderness: [0496A] for she knows that without him she can do nothing, and that unless he keeps this garden, watch would be kept over its keeping in vain. For if the divine keeping ceased, the wall would be destroyed and it would be given over to plundering, nor would the plantings advance. And so she invites him to the eating of his apples. The apples are the works of the virtues, which have refreshment and odor. For they refresh the mind, and send forth from themselves to others the odor of good example. The beloved eats these apples when he is fed with those works, and is delighted as much with their advance as with ours. Drawn therefore by the bride's desire, and delighted by the beauty of her virtues and the cleanness of her heart, the Bridegroom shows forth his presence, saying: *Come into my garden, my sister, my bride.* And that same cleanness [0496B] and perfection which he found, nay rather which he himself worked in her, he enumerates, saying: *I have reaped my myrrh with my spices. I have eaten my honeycomb with my honey, I have drunk my wine with my milk [n: (Cant. V)]*. O my sister, because thou art the bride and joined to me in love, I have found in thee my garden enclosed and well tilled, that I may eat in thee and refresh thee after thy labor. Thou hast borne the affliction of penance, the fight, temptation, the labor of the correction of manners, and thou hast come to the harvest of the perfection of the virtues, from a laborious life to the more tranquil state of contemplation. And so I have reaped in thee myrrh with spices, because together with the bitterness of labors the spices of the virtues [0496C] were compounded and perfected in thee, and with the commandments kept wisdom advanced. For when carnality and one's own will have been mortified, then the spices of the virtues flow, and through the consummation and the triumph of this labor one comes to the cultivation of perfection. But Christ reaps the myrrh when he perfects in the soul the labors set forth above, by which she reaches through to the virtues and to perfection, and gently strengthens her so that she does with delight what before she shuddered at, as it is read in Job: *The things which before my soul would not touch, now, for anguish, are my food [n: (Job VI)]*. So the apostles grew strong out of weakness; so Paul could do all things in him who strengthened him [n: (Philip. IV)].

There follows: *I have eaten the honeycomb with my honey, I have drunk my wine with my milk.* The honeycomb is the sweetness of good [0496D] merits which the devout soul has within; the honey is the work which she shows forth outwardly, which is deservedly compared to honey, because sweet is that which is repaid for it in the time to come. Christ eats the honeycomb when he is fed with the sweetness of good manners, when for him whose place is made in peace a place is prepared by manners amended and made peaceful. He is refreshed with honey when someone does good works, when to him whose delights it is to be with the sons of men, who stands at the door and knocks, it is opened. For it is opened to him when through works charity advances, grace is increased and preserved. Therefore by working more we open to him more, that he may enter to us and sup with us. Happy the banquet, and blessed the soul with which and in which Christ feasts. Christ also drinks wine and milk in the soul when at her twofold [0497A] contemplation, namely of his divinity and of his glorified humanity (which are designated by the wine and the milk), he rejoices and takes delight. Hence we can also fit the food and the drink to the soul, and expound these things from her own person. For she herself eats the honeycomb when, adorned with good manners, she is delightfully refreshed by their sweetness. For those who are sweet in manners have great sweetness and tranquillity of mind, as on the contrary there is no peace for the wicked and the insolent. Again, while they so keep themselves from sins that conscience bites them in nothing, they always feast, they always enjoy security, as it is written: *A secure mind is like a continual banquet [n: (Prov. XV)]*. Then the soul eats honey when she is delighted with good work, when she eats the labors of her own hands, [0497B] when from that which she works outwardly she is fed within by the hope of reward, when what she does for the sake of the delight above becomes sweet to her, and the days of labor seem few to her before the greatness of that happiness. For she sighs to see God, whose sweetness, unless she had tasted it in part, she would by no means desire. Whence there follows:

*I have drunk my wine with my milk.* Then the soul drinks wine when she perceives the savor of his divinity, and is so made drunk with this cup that she gives over all earthly things to forgetfulness and cleaves through love to the things above. She receives milk when she thinks upon the humanity of Christ glorified in heaven. By this contemplation she is refreshed, and in this hope and remembrance she grows cheerful and is consoled. This is the twofold happiness, of angels as much as of men, in that life: the enjoyment, namely, of the divinity and the contemplation [0497C] of the humanity. Which happiness the devout soul experiences in part in this life, but will comprehend perfectly in the life to come, when she shall see God as he is, and shall contemplate him face to face. But first the honeycomb and the honey are eaten, and afterward the wine and the milk are drunk, because it is necessary that amended manners and worthy work go before, sooner than the grace of contemplation be granted. Leah is put under first, before one comes to the embraces of Rachel. And so one must labor, and the eyes of the heart must be cleansed that God may be seen. For God is promised to be seen to cleanness of heart, as it is written *Blessed are the clean of heart, for they shall see God [n: (Matth. V)]*. That thou mayest therefore see God, cleanse the eye of thy heart; otherwise thou mayest see the world for thyself in place of [0497D] God or of an angel of light, and receive an angel of darkness, and mayest not drink the wine of God and sweet honey, but the gall of dragons be thy wine, and the incurable venom of asps. For the sight of one who is going blind is often deceived, so that the worse he sees, the more he seems to himself to see; and when one thing appears to his eyes, he believes rather that he sees two. So certain men, when they see certain vain things and divine, lies, they see deceitful visions, because they believe every spirit, and have less cleansed the eyes of the heart for seeing spiritual things, and for discerning.

## CHAPTER XXXIII. *On spiritual refreshment and the use of grace.*

*Eat, friends, and be made drunk, dearest ones [n: (Cant. V)]*. [var: Vulg. Cant. 5:1 *Comedite, amici, et bibite, et inebriamini, carissimi*, "Eat, friends, and drink, and be made drunk"; Migne's setting lacks *et bibite*, "and drink"] The good eat while they receive spiritual consolation, [0498A] while they are fed with the love of Christ, while they are enlightened in faith, while they are consoled in hope, while they are kindled with charity, while they are delighted with justice, truth, chastity and the other virtues. For every virtue feeds the mind while it refreshes it with its own delight. The food of the good is also Scripture, while it is rubbed, while it is chewed, because there lie hidden in it spiritual senses which instruct the mind and feed it. But in this Scripture the evil receive not food but disease, nor do they take from it edification but inflation. For they weigh out the argument [var: Vulg. Isai. 55:2 *argentum*, "silver"] of it not in bread, and their labor not in fullness [n: (Isai. LV)]. But the good have in it as many *fercula*, as many refreshments, as they have spiritual meanings. The good hunger for it; through it they escape dangers, as it is written: *In famine [0498B] he shall deliver thee from death, and in war from the hand of the sword [n: (Job. V)]*. For while they hunger for the word of God and refresh themselves with it, they are delivered from the death of sin and are fortified in the war of temptation, so that, strengthened and instructed by its food, they are neither cast down nor led astray. But the good are wont now to be cherished with consolations, now to be filled with bitternesses, now to abound in grace, now to labor under listlessness. But they have been taught from Scripture that temptation is a testing, and they are wont to ascribe the very burden of listlessness to temptation, when, namely, the flesh struggles against the spirit and wishes to be made equal to the heart, or even to be preferred. They know too that sadness itself is sometimes of more profit to thee than for thee to be without it: *For the Lord is near to those who are troubled in heart,* says the Psalmist: *And the humble of spirit he will save [n: (Psal. XXXIII)]*. The tribulation [0498C] which they suffer makes the Lord a neighbor to the good, and the very failing through which they are the more humbled. Sometimes the Lord so forsakes his own that he as it were slays them, and they grieve that all the things they seemed before to have are extinguished; but while they are thus slain they hope, as it is read in Job: *Although he should slay me, I will hope in him [n: (Job. XIII)]*. They hope while they are thus slain, and they live, because the little fire of charity preserves them, by which, thus destroyed and laid low, they keep their intention of living rightly for God and of in no way sinning mortally. And so while the good tell tales, the Lord is near to them; while they are slain, they hope. But if he should laugh toward them, they do not believe him, as Job likewise speaks concerning God: *If ever I laughed toward them, they did not believe me [n: (Job XX)]*. [var: Vulg. Job 29:24 *non credebant*, "they did not believe"; Migne's setting adds the object *mihi*, "me"] And so [0498D] the good do not quickly or rashly believe God when he laughs, because God knows both how to furnish the consolation of grace, and yet is wont to condemn those who are lifted up over their own good, and are ungrateful, and neglect the commandments. The good know indeed how to be consoled in adversity, they know how to be humbled in prosperity, they know how to be filled and to hunger, to abound and to suffer want. He who has been just will sometimes not lift up his head, filled with affliction and misery. The wicked, to whom in the time to come there shall be woe, are here sometimes refreshed even with inmost gifts: *The enemies of the Lord,* he says, *have lied to him, and he fed them with the fat of wheat, and filled them with honey out of the rock [n: (Psal. L)]*. They are therefore called enemies, and yet they are filled not so much from the wheat, whereby [cj: *qua*; read *quam*, "as"] from the fat of the wheat, receiving even mystical and inward things. And indeed God does what belongs to love, what belongs to friendship, [0499A] even to the unworthy. But he who receives grace from him and does not in turn show himself a friend by answering to the grace and by working worthily from it, makes himself an enemy, and turns it to the heaping up of his own damnation. And so grace refreshes the good; it refreshes the reprobate also. A man has food also from nature herself, because a more cheerful man feeds with the food of sweetness. He has it also from accidental causes: for prosperous things refresh while they turn out well. That food is not the spiritual food with which Christ refreshes. And yet for the most part it is the food of the imperfect, and the herb of the weak. And often this herb usefully feeds the weak, as Paul says: *He that is weak, let him eat herbs [n: (Rom. XIV)]*. For it lightens and in part cures the disease of listlessness which the mind suffers from the want of grace. O how frequently the imperfect and those ignorant of grace [0499B] are moved by carnal joy or by natural briskness, and think themselves moved by spiritual consolation! For often a man feels something from the enemy or from his own heart, and believes this to be from the Holy Spirit. And what wonder if the enemy mingle himself in devotion and speak false things, who spoke even in the prophets themselves. Who also sometimes said from their own spirit what they believed themselves to say from the Holy Spirit. A man ought not therefore to follow the suggestion or the experience of his own heart, since he knows that in matters of this kind certain prophets were sometimes deceived. Nor is it only in the state of sin that these dangers must be guarded against, but also in grace itself it must be prudently attended to what is to be done. *Drink wine with wisdom,* says Solomon, [0499C] signifying grace by the wine [n: (Eccli. IX)]. And again it is written: *That the Holy Spirit will withdraw himself from thoughts that are without understanding [n: (Sap. I)]*. God therefore grants grace, but the use of it lies under man's charge, because one man works through it more usefully and more healthfully than another. He ought therefore to consider the manner of the grace by which he is affected.

For the Holy Spirit is called single and manifold, because, though he is one, he nevertheless visits and affects minds in diverse ways. The soul therefore ought to hear what and how the Lord God speaks in her. And when he speaks, in the midst of the hearing he must be asked to lead her as she hears, and to teach how the meditations are to be directed. For then spiritual meditations offer themselves, so that the mind sits as it were a king, with an army of them standing round about it. And so it must rule these [0499D] and discern which it should chiefly admit, in which it should exercise itself more, how long it should cleave to each one, when it should pass over from that one to this. For every meditation is a *ferculum*, because it feeds the mind; but that devotion itself may be kindled and that thou mayest feast the longer, when thou hast been refreshed with this *ferculum* and its savor has begun to cease, thou usefully takest another. Turn thyself therefore to another meditation which shall have offered itself more nearly, and which thou shalt know to be like the preceding one and not different from it. For although all spiritual meditations are useful, such nevertheless is their manner that they build up in a diverse, nay sometimes even in a contrary way, and now those, now these suit better and have savor for the mind. A mind affected thus these build up, and a mind affected thus others build up. But the consolation of the heart and spiritual [0500A] refreshment is indeed the gift of God, yet thou must cooperate with this gift and be prudently exercised in it. For God is the author and bestower of this refreshment; but man is the servant and the cook, so that he can prepare it for himself either well or badly. But when anyone has fixed his contemplation upon God himself, he will have less need of this alternation of thoughts, but will cleave to the highest good as long as it is given. For then Wisdom herself is the servant and the cook, and makes a rich banquet, since she offers herself for food. For there is no need of human labor or of preparation when the divinity brings in the *fercula* and herself serves the refreshment. God therefore feeds his friends with food, as has been said. But the dearest ones he more fully refreshes and gives to drink, nay with a more abundant grace he even makes them drunk; concerning which food some things [0500B] have been said. But of that drunkenness I am afraid to speak, because it has not been given me to speak of it out of my own judgment. For the soul which at the marriage of the Lamb is a wife, or a daughter, knows how to be made drunk with spiritual wine, she who at this banquet sits beside the sides of Christ, or about the table, as it is written: *Thy wife as a fruitful vine on the sides of thy house, thy children as young olive plants round about thy table [n: (Psal. CXXVII)]*. But I, after the manner of a poor man, am set apart not only from the table but even from the banquet; yet would that before the doors I might receive of that pleasant wine in my little cup. For I know that I am not fully cleansed from the filth of sin, and for this I shall not be admitted to the table of the sons and to their drink, nor draw near. I leave therefore the discoursing about this wine and this drunkenness [0500C] to those who have experience of it. But knowing my own folly and weakness, and attending also to the sores of many, I wish to lie (that is, to humble myself) before the door of the rich Christ, and to beg not only drink but food also from the table of my lords, or of my ladies, that is, of devout souls. For although the wife and the sons or the daughters feast splendidly, yet those who are lower and poorer shall eat and be refreshed from the leftovers of the table. I am unwilling therefore to blush to beg the nourishment of life from such, lest after this life I beg in vain with the foolish virgins. There those who beg suffer a repulse; but here, he that asks receives. And because it is given more willingly and more abundantly to acquaintances and to friends, I wish to show myself a friend of the good and to love their good. He who loves in another a good which [0500D] he himself does not have, Scripture says, it is imputed to him as though he had it. Whatever good therefore there shall be in any, I wish to love it, and to pray for the good that they may advance in the good, that they may be kept from evil and come through to life eternal. So do I wish to associate and to place myself with the good, that I may make myself a partner and a sharer in their merits also. I contemplate also that banquet of fat things full of marrow and of wine purified from the lees, that is, of souls carried over to the things above and purged from all the dregs of sin, and feasting at the table of Christ in his kingdom. There the elect are filled with the fat of wheat, that is, with the divinity of Christ; from this table I desire that crumbs be let fall to me by which I may deserve to be refreshed. And I find a reason why I should receive mercy from that table. For I rejoice together at the happiness of the blessed, [0501A] and give thanks that from the miseries of the world they have come through to the enjoyment of God. When therefore I intercede for those who fight and exult for those who triumph, I trust to be helped by the prayers of both as much as to be enriched by their merits. In short I think upon, and gather into one, all the good things of my Lord, namely the merits of Christ and of his members, whether of those reigning with him or of those still pilgrims on the earth; then the sacrament of the Eucharist, and also the other sacraments of the Church, various indulgences and many relaxations; and finally the mercies of the Lord bestowed in manifold ways in diverse places. When by thinking and by loving I turn all these things over, and implore them as much for myself as for many, I trust that in so general a comprehension and desire I am for a great part lifted out of my want, nay even enriched. [0501B] Whence now I desire to impart of the goods acquired to others who are in need. And so I consider the many who sin, and who by sinning die, some passing from the death of the flesh to eternal death. And since the heap of their misery is great, I consider on the contrary the great heap of the aforesaid goods. Then I stretch toward this by desire and by prayer, that I may set these goods against those miseries, and may implore for the miseries. To this manner of praying or of meditating I strive, and I am sweetly still, when I yet reach through to it. And so to the friends who eat, and to the dearest ones who are made drunk, I wish to be a friend, and their daily beggar.

## CHAPTER XXXIII. *On spiritual refreshment and the use of grace.* (cont.)

*I sleep, and my heart waketh.* The natural motions of the heart are various and innumerable. Whence in manifold ways a man is made sad by his own nature, or [0501C] made glad, is troubled, or is tranquil. He ought not therefore to believe these motions or to yield to them, because according to the measure of human mutability, or of outward causes, the heart is varied, so that it be sorrowful or cheerful, and be affected thus or thus. When therefore some faint-hearted man trembles so greatly that he all but despairs, he ought to believe that this dejection is of faint-heartedness and of a troubled heart, not of despair. For he ought to be confident about his own state, provided only that he be contrite, and have the intention of turning aside from evil and of doing good [n: (Psal. XXXVII)], and of in no way committing a mortal sin. According to this purpose anyone can hope that he is called holy (that is, that he has charity), by whatever burden or temptation he be pressed down. A man ought therefore, [0501D] in an adverse state, to be confident even in the prayers which he is then wont to pour out, and to make for himself the assurance of hope. For confidence hinders the sadness of adversity; nay rather, he is then in a better state than he was before, provided only that he has not fallen from charity through mortal sin, because charity advances as much through adversity as through prosperity. In an adverse state, therefore, and in dejection of mind, let him learn to be confident, and in prosperity not to be led astray by a false hope, but to exult in the Lord with trembling; because, even if consolation is at hand, a man does not know whether he is worthy of love or of hatred. Nor let him attend to the motions of his own heart, or to his experience, so as to measure his state by these, lest he be deceived. Let reason hold rule over sensuality, let it pardon the motions, let it govern the thoughts, let it keep watch, nay let it anticipate the watches, because by forestalling useless [0502A] thoughts it will the more easily repress them. Reason therefore ought to keep watch, and to keep the night watches over the flock of its own thoughts; and when that is neglected, the mind runs into blindness, so that a man knows himself less, sees less what he is, or what he ought to be, how much he is deceived, how much he offends. If therefore it keeps watch anxiously over the flock of good thoughts, so as to nourish these and to repress the bad, the divine grace will flash more largely over him; and while it shines and blazes round about it, he will receive strength against bad thoughts, so as to lull them and make them sleep. When reason thus holds rule and keeps watch, and sleeps, the motions of sensuality and the thoughts, a man can say: I sleep, and my heart waketh. For in that part in which sensuality holds dominion, a man wakes, and he is man, because the things which he then does are of humanity. [0502B] But while he practices spiritual things, he wakes in heart unto salvation, because he returns to his heart, and in heart bears care about inward and invisible things. Then sensuality sleeps, but reason wakes; bad thoughts sleep, and good ones wake; carnal desires and temptations are lulled; a spiritual gladness affects the mind, its understanding is opened, and a greater knowledge is bestowed upon it. With the eyes of the heart it contemplates that supernal joy, namely the praises and the song of the blessed spirits. This is the concert of heaven which God reveals to his own, but makes the reprobate to sleep, that is, hides it from them. And so the Bridegroom does not sleep to the concerts of heaven, because, every disturbance being lulled, he perceives it before the eyes of the heart, keeps watch for it, desires to be present at it, implores it. He prays therefore to the citizens of heaven. The citizens of heaven pray [0502C] for her; she prays to God, and she is roused by him to pray; she speaks to God, and hears God speaking, for he speaks in her peace unto his people, because he moves her and admonishes her to salvation and to the care of her neighbors. And this is what follows:

*The voice of my beloved knocking: Open to me, my sister,* etc. This is the voice of the beloved, that is, the inspiration which he instils in her heart, that, because he is the beloved, for love of him she may love her neighbors also and bear care of them, and study to come to their aid unto salvation. He wills, therefore, that by preaching, or by taking up governance, by admonishing or by consoling, or by praying, she prepare a way for him in others; whence, that he may kindle her the more to this, he calls her sister, that is, coheir; his love, that is, privy to his secrets; [0502D] his dove, that is, illumined by the Holy Spirit; immaculate, that is, cleansed from the filth of sins by herself. As if he said: Because I have bestowed so much upon thee, do thou also answer to my benefits, and about my members exercise the grace with which thou hast been more specially endowed. Because my head is full of dew, and my locks of the drops of the nights. As if he said: From this, that I am God, I abound in mercy and in the dew of grace; and these who cleave to me by faith are filled with the drops of sins and with blindness. For the head of Christ is God, and he himself, according as he is man, is the head of the Church, and received grace not by measure. He bewails therefore our misery, so that, because we are stained in manifold ways with sins, he may show that he mercifully wills to have mercy. For he is Hermon, that is, light exalted, from which descends [0503A] the dew of grace upon mount Sion, that is, upon holy Church, so that where the offense abounds, his grace may superabound. And so he admonishes his beloved to open to him, insinuating also that he wills both to have mercy and to illumine that blindness itself, right.

## CHAPTER XXXIV. *How grace consoles, and kindles, and on perfection and mortification.*

The bride, having heard the voice of the beloved knocking and admonishing her to the salvation and care of her neighbors, although she loves, and is ready to obey the will of the Bridegroom, nevertheless fears to forsake the consolation of contemplation, and to be entangled again in the acts of the world. Whence she adds: *I have put off my tunic, how shall I be clothed with it? I have washed my feet, how shall I defile them? [n: (Cant. V.)]* The tunic is an earthly [0503B] garment, whence by the tunic earthly action can be signified. She fears therefore to be wrapped in earthly acts which she recalls that she has cast off, and to be torn away from heavenly contemplation, to descend from the highest and spiritual things and to be taken up with the lowest. Recalling too that she has washed her feet, that is, her affections, she is afraid to stain them again; these feet she had set in the courts of Jerusalem, and had made them to stand there. These she washes with living waters, that is, with compunction of heart, and afterward makes them stand by contemplation in things supernal and heavenly; and she fears not without cause to defile them, if she should draw them away from these things and send them into outward care. Nor is it a wonder if she who had fixed her feet in heavenly things fears to practice earthly ones. While therefore she trembles, while she wavers, the beloved consoles her, and visits her with ampler [0503C] grace, penetrating her heart, and illuminating it with the ampler light of grace. And this is what follows:

*My beloved put his hand through the opening, and my belly swelled at his touch.* [var: Vulg. *intremuit*, "trembled"] Which visitation of grace she calls the sending of the hand through the opening. For he pours in grace as through a chink, when he does not flood the whole soul, but visits with a certain measure of grace; and her whom he thus visits in part, he does not fully illuminate. The hand of the beloved can be taken as this operation and gift of grace. But the belly is the mind itself, in which thoughts are cooked, as food in the belly. The beloved also sends his hand through the opening, when through the Holy Spirit he suggests to the soul the benefits which he has bestowed on her: that he redeemed her by his own death, that he conferred on her the gifts of his grace, that he preserved those same gifts by [0503D] keeping them. For he granted her life and mercy, and his visitation kept her spirit. He granted her life by dying for her, his mercy by pouring it in; his visitation keeps her by preserving her from the fall of sin. By bringing these things back to the memory of his beloved, God makes an opening and an entrance to her heart, whereby she may be touched and kindled to love, and may tremble, and fear, if she does not answer to so great benefits according to her power. So therefore, touched and made to tremble, she pardons the more [cj: *ignoscit*; read *ignescit*, "catches fire"] unto the love of God and of neighbor. And this is what follows:

*I arose that I might open to my beloved; my hands dripped down myrrh, my fingers are full of the most approved myrrh.* He rises to open to the beloved who, grace being received, is the more kindled to lay hold of it, [0504A] to love more fervently, to press more studiously upon the care and salvation of his neighbors. For she who had before opened to the beloved is the more kindled toward him, and presses upon the works of charity. She then exercises herself in the love of God or in contemplation, and expends works of mercy for the profit of her neighbors, as their necessity demands and the time requires. For some she prays, others she consoles, to others she gives counsel of salvation, and she prepares to undertake rule or to exercise the office of preaching, if the time should require, while she is thus visited by grace, and strives to answer grace and to conform herself to it. She is kindled also to mortify whatever carnal thing she detects in herself. But although she has mortified sins and vices, yet from the more abundant grace received she pardons the more [cj: *ignoscit*; read *ignescit*, "catches fire"] unto this, and finds the more that she repairs. [0504B] The more illuminated, the more she knows her own defects, and, being made better, she grows the more cheap in her own eyes. She then condemns the small defects which before she tolerated, and understands that she has committed many sins both in words and in thoughts, which before she reckoned as lesser evils. While she presses upon the labor and work of this mortification, her hands drip down myrrh, because this operation is understood by the hands, and by the myrrh this mortification is signified: *And her fingers are full of the most approved myrrh,* because she does all things both discreetly and with a pure intention. For by the fingers this discretion is signified, by which she rightly divides what she rightly offers, that is, she makes discrete what she well intends. But by the most approved myrrh is taken the pure intention in mortifying, [0504C] by which she so seeks God that she mortifies vain glory, and despises outward praises, and her eye, that is, her intention, looks always to God, namely, and to the future and true love. She is said to be full of this mortification also, because she exercises it both in mind and in body. For she chastises the body with abstinence, with vigils, and with the rest of labors, and cuts off delights and earthly pleasures, knowing that wisdom, or the grace of God, is not found in the land of those who live sweetly. But by as much as one is delighted in this sweetness, by so much the less is he lifted up in God. She restrains also sight and hearing from curiosity, which two Solomon declares insatiable, and by this represses the other senses, and holds them back from pleasure. She is not fed with sweet odors; she guards against unlawful touch. For she guards against familiarity [0504D] with women, and even freedom of speaking, because from such freedom one comes to the servitude of sin. For that common saying sometimes comes to pass, which says that through bad keeping the wolf has carried off the wool. Therefore she bridles the vice of gluttony, withdrawing from herself what delight craves, and granting what necessity requires. In want she keeps patience, in abundance temperance, knowing with the Apostle how to abound and to suffer want. There, therefore, she acquires merit where the evil heap up sin for themselves. Who in Job are said to be squalid with calamity and misery [n: (Job XXX)], because in clothing themselves pride is served, and in eating, gluttony and concupiscence. The devout soul therefore, while she takes food temperately, and withdraws from herself something that appetite requires, and pours a libation to God, merits even in eating, and offers myrrh pleasing [0505A] to God; thus she shows forth mortification in the body, and fulfills this also in the mind. She resists also carnal delight, so that if she feel it, she never consents to it. She struggles also against the motions of anger and of envy, and of the other vices. When she endures reproaches, she does not answer; she is not overcome by evil, but overcomes evil in good, loving her enemies and interceding for them; she burns with so great a love of Christ that she desires to die for Christ, or for the salvation of her neighbors. And if this is not granted, she fulfills only a certain substitute for martyrdom: namely, that when something delights her more according to human nature, she the more cuts it off from herself, and severs it, and slays the appetite for it. This is deservedly judged the most approved myrrh, because with such great perfection she immolates herself to God. [0505B] But the fingers of the Bridegroom are full of the most approved myrrh, when, keeping her heart with all watchfulness, she discusses innumerable thoughts and motions of the heart, and, repelling the harmful, receives the useful. Because therefore she approves the pure and reproves the impure, and with the sword of contrition cuts off and mortifies sins, while she distinguishes and accomplishes these things with perfect discretion, she is declared to have fingers full of the most approved myrrh.

## CHAPTER XXXV. *How God is desired, and withdraws himself, and how he is present unto salvation, and hears.*

*I opened the bolt of my door to my beloved. But he had turned aside, and had passed by [n: (Cant. V)]*. The bride relates again how, that she might enjoy the beloved, she guarded against the least negligences, which could provoke his offense. [0505C] Namely in useless and superfluous speech, or thought, in bodily comfort, or in wandering freedom, which things can be understood by the bolt, that is, the bar. For the bar, though it be small and narrow, yet closes the breadth of the door, so that unless it be unbarred the door cannot stand open. So these least things, unless they be cut away, the beloved does not deign so to come to the soul as to enter perfectly into her, and to fill her with perfect grace. Small negligences darken the soul, and make an impediment to ampler grace. Knowing this, the bride keeps the eyes of her heart from the dust of these things, that she may be able to see the beloved through contemplation, and to receive him more fully. And so she presses the more upon the cleansing of her heart, that the beloved may enter into her more perfectly, and as through the [0505D] door, by whom she had known herself before to have been visited less fully, and touched as through an opening. But he turns aside, and passes by, not withdrawing from her, but going apart to one side. For he is at her right hand, lest she be moved from the good begun, but not appearing to her in the face. For he is near to all that call upon him in truth [n: (Psal. CXLIV)]. She desires indeed to contemplate him, and to speak with him face to face, as a man is wont with his friend. But he hides his face, remaining with her and in her, although he is felt to be less present. In this way, although he turns aside to her, he turns away from her and passes by, lest she be lifted up, and ascribe it to her own merits if she enjoys him according to her wish. When therefore she has shown herself more worthy of receiving him, he does not offer himself to her as she desires, but turns aside from her, that he may preserve her [0506A] in humility, and may stir up her desire the more and fulfill it more perfectly. For when from his turning aside she has been humbled, and made more fervent, from this her merit also grows, and she becomes worthy to receive him more fully. But he is said to turn aside then, when he does not grant that his presence be felt, though he is present to her. The soul then does laboriously what before she did delightfully. In which labor she is spiritually strengthened, and while she acts manfully her heart is comforted, that she may bear strongly and patiently wait for the Lord, when he either afflicts by adversities or withdraws consolation. For the exercise of labor strengthens the mind by use, that from it she may take strength; and it shows rather that she does good things by the strength of labor than by the sweetness of consolation. And so in the time of contemplation [0506B] fervor toward God is stirred up, and when this is past the work is proved and virtue exercised; or she complains that the beloved turns aside from her, because, comprehended in part, he is understood to be the more incomprehensible, as the Psalmist says: *Man shall ascend to a deep heart, and God shall be exalted [n: (Psal. LX)]*. [var: Vulg. *Accedet homo*, "man shall come"] And Solomon: *I sought wisdom, and it withdrew farther from me [n: (Eccle. VII)]*. [var: Vulg. *Dixi: Sapiens efficiar*, "I said, I shall be made wise"] For by as much as a man ascends to God, by so much does he find him lofty and incomprehensible. Whence Job: *He shall not be searched out when his voice shall have been heard (Job XXXVII)*. She pleads too that he has turned aside, because the mind hungers for and desires what it has tasted, and by as much as it perceives his sweetness, by so much the less does what it grasps of him suffice it. The knowledge of his goodness shows that what she received is scanty, stirs up complaint, kindles her [0506C] to love more, and humbles her the more after she is kindled. And because she does not have him according to her wish, she pleads that he has turned aside and passed by. For she melts wholly in the love of him whose inspiration she has received. And this is what follows:

*My soul melted, when the beloved spoke.* When the beloved speaks in the mind, hard things are softened [sic: *emoliescunt*], and the things which before seemed hard because of earthly pleasures, when the soul is melted and so warmed, grow soft and become delightful, according to that which is written: *The things which before my soul would not touch, now, for anguish, are my food [n: (Job VI)]*; bitter things then become sweet, because she is so melted by love that she little feels whatever tortures the body. She is dissolved into tears [0506D] for the greatness of love, and her tears become her bread day and night, so long as it is not granted her to contemplate her God. Whence again she complains, saying: *I sought, and I found him not; I called, and he did not answer me.* She does not find him whom she sought according to her wish, nor does he answer her as to all the things which she asks or desires, so as to hear as he is asked, or to reveal to her that he has heard; but he does not hear him according to his will, yet sometimes he hears better, unto profit. And when he is thought not to have heard, he hears better, because he grants what he knows to be more expedient. Paul, asking that the sting of his flesh be taken from him, God heard better when he did not take it away [n: (I Cor. XII)], because if he had taken it away, he would not have been saved. And so, when he is thought not to answer, he answers better; nay rather, [0507A] he himself forms in the soul the words and desires to which he may answer. For he himself asks, that is, he makes her ask, and he answers, while he grants the things that are expedient. Sometimes she desires that it be answered her how many iniquities and sins she has, that her crimes and offenses be shown to her. In which he answers her well, when to her contrite he remits all the things which she neither recalls nor ever specially set forth. For hidden dangers also, or necessities, she passes over into him by faith and love, and asks him who sees all things that he himself may see these things for her, and come to her aid. For she knows that her necessities are many, which she herself does not see nor know, and that many dangers lie hid from her, which she fears the less the less she knows them; and therefore it comes about that she is more specially committed to him, that by coming to her aid he may answer her where he himself [0507B] knows her necessities. Which answer she merits, bountiful according to the measure of her faith and love. In this also he answers her, that no voice of her prayer or desire is without merit, because it is made out of charity. If also she should ask something that is not expedient, in this he answers her, that he does not grant it, and that the pious intention itself of the petition will not lack its reward. And so, when she finds that the beloved does not answer her according to her wish, she seeks consolation and instruction in Scripture, and finds it. Whence follows:

*The watchmen who went about the city found me.* [var: Vulg. *custodes qui circumeunt*, "the keepers who go about"] While the bride is thus made anxious by the love of the beloved and by the intent of seeking, the keepers found her, who went about the city, that is, the preachers, who run about preaching to this end, that they may fortify and defend the Church from false doctrine [0507C] and from sins. While she seeks their doctrine, and questions them concerning her salvation and advancement, they meet her, and find her, and instruct and kindle her to love God more. And this is what follows:

*They struck me, and wounded me.* For they strike her who loves with the sharp arrows of the word of God, and wound her with a greater love. For these are the arrows of the Lord, which he wrought for those who burn, that is, made effectual for those who love. For they pierce those who love, but rebound from the sluggish. Which preachers are also called keepers of the walls, because they busy themselves to instruct those also who govern the Church. These also take away the cloak of the bride, because whatever they detect to be still in her from her old manner of life, [0507D] they withdraw through the office of preaching, and by their instruction they uncover the danger or sin which lay hid from her: *Ask thy father,* says Scripture, *and he will declare to thee thy elders, and they will tell thee [n: (Deut. XXXII)]*. Which, because some neglect to do, they wander in the danger of mortal sin, clothed with whose cloak they will not have the nuptial garment of charity.

## CHAPTER XXXVI. *On the love of the beloved, and its quality.*

*I adjure you, daughters of Jerusalem, if you find my beloved, that you announce to him that I languish with love [n: (Cant. V)]*. The bride sought the beloved by herself, and received also the instruction of the preachers; now she seeks the prayers of devout souls. For these are the daughters [0508A] of Jerusalem, born of God, and belonging to the vision of the future peace. These she adjures, that when they have found the beloved, that is, have had him present through the grace of devotion, they may announce to him her love and desire, and offer prayers for her. The heavenly spirits indeed, and the souls of the saints reigning with Christ, she has often entreated, and through the angels in whose presence she was accustomed to pray and to sing psalms she has announced her prayers to them. For these also are daughters of Jerusalem, who unceasingly contemplate that peace. But now she asks these daughters of Jerusalem (that is, devout souls dwelling on earth). For this is the manner of the good and of those advancing, that first they seek God by themselves, and press upon the cleansing of the heart. Then that concerning their own state and hidden dangers they consult the skilled, and [0508B] that they seek the prayers of the good, and love their familiarity. For when they commit themselves to the prayers of the good, and join themselves familiarly to them in charity and humility, it is wont to come about that from the desire which they detect in them they too are kindled. For those whom they understand to seek God so ardently, they trust to know him already in great part. Whence, seeking out of affection, they say: *What manner of one is thy beloved of the beloved, O most beautiful of women, what manner of one is thy beloved of the beloved, that thou hast so adjured us.* The beloved of the beloved is the Son of God of the Father, and he who loves the Son loves the Father also, as he who sees the Son sees the Father also. But out of admiration of him and desire, the devout souls, thus inflamed, repeat and name the beloved, desiring also themselves to be taught [0508C] by her, and to be refreshed by that sweetness of the beloved received from her. Whom they also call most beautiful, because they most surely judge that she has the beauty of the mind and is adorned with virtues. This humility too is wont to be among the good, that they think better of others than of themselves, and hear more delightfully the things which are said out of knowledge (that is, are brought forth from inward experience). Those who love, too, gladly speak of him whom they desire. For the devout, when they come together to speak of God, are wont both to be the more kindled toward God by mutual conference, and, out of the confidence which they have, to bring forth to one another what they feel or understand concerning God. God too is wont to be in the midst of them, and to heap up grace in those who for his sake are heaped together, are gathered, [0508D] and speak of him. Whence the bride, the more inflamed at the question concerning the beloved, begins to express his beauty and to tell the benefits conferred on her by him, saying: *My beloved is white and ruddy, chosen out of thousands.* He is white, because he is the brightness of eternal light, and Light of light. White, because he is free from all sin, because he did no sin, neither was guile found in his mouth. And ruddy, because in his passion he was drenched with his own blood, in which there was neither beauty nor comeliness, that he might make me comely, and that his blood might adorn the cheeks of my soul, and might reform me who was deformed. Therefore is he my beloved to me, because he suffers these things for me, and does these things also for me. Who is also chosen out of thousands, because out of the whole human race none is without [0509A] sin, except him. For none is like him among the lawgivers, nor among the thousands of thousands, and the ten times a hundred thousand who minister to the Lord of majesty, or stand by him. For gold or glass shall not be made equal to him, that is, the society of the supernal citizens, whose hearts both shine with brightness and are translucent with purity to one another. And this, because he is not only man, but God. Whence follows:

*His head is the best gold.* His head is his divinity, because the head of Christ is God. Which head is the best gold, because the goodness of the divinity excels all things that were made by it; this is the gold of the land of the living, and the gold of that land is the best. For shining, so that it cannot be seen by human eyes, and by those living in the flesh. For man shall not see God, [0509B] and live. Therefore then is he my beloved, because this is his head, this his chief part, this, the sublime which cannot be seen. I shall see when that life shall have appeared, because then I shall be like him, and I shall see him as he is. Who will grant me this twin happiness, because he will configure the body of my lowliness to the body of his brightness, and will conform my soul to the likeness of his divinity.

## CHAPTER XXXVII. *On the quality of the members of the beloved.*

*His locks are as the upraised boughs of palms, black as a raven [n: (Cant. V)]*. The upraised boughs of palms are the *spatulae*, that is, the longer branches, ever tending to lofty things. The bride has expressed what the beloved is in himself; now she begins to set forth what he is in his members. Whose [0509C] locks she calls those who cleave to him in faithful service, and these she declares to be like the palm and the ravens alike. The palm below is rough, and wrapped about with tighter bark; above it is beautiful and ample, both in sight and in fruit. So the members of Christ below do hard things, and suffer adversities, and above, in the eyes of God, are beautiful and fruitful. For through the hard things of the body they purge themselves, and advance to the beauty of the soul and to spiritual sublimity. For whence they consider the supernal beauty, thence they gladly labor below. For their eyes are in their head, that is, in Christ, and in his golden head, that is, his divinity; thither they desire to reach, thither to tend, to be refreshed by his comeliness and to be irradiated by his splendor. For they sigh after that vision, after that beginning once seen, and [0509D] the days seem to them few for the greatness of love, and the tribulation light in comparison with the weight of glory. For the sufferings of this time are not worthy of the future glory of that vision. The consideration of glory and of the reward stirs up desire in them, and desire makes labors light, and carries upward. Whence therefore they consider and covet the supernal things, thence they are strengthened below; and whence they are strengthened below, thence they triumph over labors, and grow into the heights of the virtues. For the palm advances greatly by ascending on high, and holds forth victory by its own signification. The locks of the beloved are as the upraised boughs of palms, because the elect, while they ever lift themselves up to the heights of the virtues, at length through God's grace bring themselves through to victory. [0510A] In the lowest things their life is wrapped about as with many barks, while it is straitened by innumerable tribulation. But in the highest it is spread out, as with leaves of beautiful greenness, by the amplitude of the reward. Who are also called black as a raven: the blackness of the good is that they reckon themselves sinners, and bear the shame of their sins in their countenance. For they choose to be looked down upon, they bear contempt with an even mind, and mean works and a sordid habit they not only do not shun, but even seek, knowing that in this humility a precious treasure lies hid. This is the blackness of the good, in which they make themselves like to ravens, that they may be made like to Christ also. For humility is the virtue of Christ, and whoever has it will have also the likeness of Christ; and by as much as he is the blacker through it, by so much will he be the more like [0510B] to Christ, and the more humble in his own eyes. For the good are black, and despised in their own eyes, but beautiful and precious before God. And so, the locks of the beloved being described, she begins to describe his eyes, saying:

*His eyes are as doves upon the streams of waters, which are washed with milk, and sit beside the fullest floods.* The eyes of the beloved are the contemplatives, who contemplate supernal and spiritual things with the eyes of the heart. Who are as doves, because they live simply, and have a simple eye, that is, intention, so that their whole body is lightsome, that is, whatever they do or intend, they do for God's sake. They are doves also at the windows of their eyes, because they are borne toward earthly things neither by rapacity nor by love, having a dull sight in these, but in spiritual and salutary things [0510C] a sharp and clear one. This is the right eye, which, lest it scandalize us and lead us into error by harmful subtlety, cleaves continually to the documents of Scripture. And this is what is declared, that they are upon the streams of waters. Doves are wont to sit upon the streams of waters, that they may see the shadow of the hawk in the waters, and so, casting themselves upon the water, escape his talons. So the good see the shadows of the demons in Scripture, while they find there their every kind of deception, by which they are wont to deceive not only through open evils, but even through hidden ones. In which they see also that they mock now through the appearance of good, now through a false understanding, things which by the simple and by those less exercised in spiritual matters are believed sound and perfect. And so against every error or impurity [0510D] that the enemy might suggest, or that some erring and seduced man might affirm, the divine words must be looked into, and the things which are suggested or heard must be compared with these, that they may be received or confuted. For these are chaste words, silver tried by fire, proved from earthly things, and purged by the sevenfold Spirit. For whatever is consonant and agrees with the sacred Scripture which the Holy Spirit founded must be believed sound and whole, and whatever disagrees with it must be reckoned harmful. For that cannot be sound which in any way differs from the Holy Spirit. Streams too are wont to render the eyes of those who look into them clearer. So Scripture, looked into, makes the eyes of the heart more perspicacious, because the declaration of the words of God enlightens, and gives understanding [0511A] to little ones: for he who elucidates the words of God is enlightened, and is disposed to the understanding of the words of God: for the mystical senses, while they are searched out, instruct the mind, and open the sense to understanding. These doves too are washed with milk, that is, by the sweetness of their mother, grace, they are alike cleansed from sins and kept. For through spiritual consolation delight grows bitter and cheap, and earthly and carnal cleanness [cj: *munditia*; read *immunditia*, "uncleanness"] too; and through this one is pricked, so that he repents of what he has committed, and commits no others. Again, these washed doves sit beside the fullest floods. These fullest floods are the perfect joys of that life, beside which they sit, because they remove themselves from earthly delight or consolation, and study to conform themselves to the knowledge and contemplation of the supernal things, and to make them [0511B] near. For they lie down between the borders, that they may see that rest, because it is good, and the land, because it is best. They choose the utmost things of this world, because they take the supports of life for sustenance, not for pleasure, so that, dwelling thus in its borders, they may in some measure touch the borders of that life also, and lay hold of something of those joys. They lie down in the borders, because although they are here in body, there they dwell in mind, as the Apostle says: *Our conversation is in heaven [n: (Philip. III)]*. But because they use this world as though they used it not, and desire the future rest, and contemplate it in mind, they are declared to sit beside these floods. Which rest they would by no means see through contemplation, if they had not stillness of mind. Whence this sitting beside the floods [0511C] signifies their stillness, for to sit belongs to one who is still. And so, set upon the streams of waters and washed with milk, they sit beside the fullest floods, because, enlightened through Scripture, and cleansed from sins and vicious affections by the operation and sweetness of grace, they have attained stillness of mind and purity of heart. Through which two they draw a sweet draught from that living fountain, and thirst for the fountain itself, saying: *my soul hath thirsted after God, the living fountain; when shall I come, and appear before the face of God? [n: (Psal. XLI.)]* [var: Vulg. *fortem*, "the strong living God"] But those who are still imperfect and weak are not washed with this milk; because, although they have received the sweetness of consolation from God, yet not so full a cleansing alike from sins and from vices. Whence they sit [cj: *resident*; read *non resident*, "they do not sit"] beside these floods, [0511D] because they do not yet have this stillness of mind. Their sweet affection or joy is not perfect or pure, because it proceeds from a heart less cleansed. For there works together in them either natural lightness, or some prosperity, or a hidden temptation of sin. Such men through sweet affection are sometimes rolled down to the accustomed joy of carnality. For the fire of carnal concupiscence is still vehement in them through temptation, whence, cheerfulness being received, it is easily kindled, as though wood were applied. When their affection is directed toward God, it sometimes comes about that, from the occasion of places, the state, having been made lighter, is changed into a carnal one, so that, having begun with the spirit, they consummate in the flesh. Whence some in such a state suffer a motion of the flesh, or even a greater frailty. In these the sweet affection [0512A] is turned into sin. Whence, when they feel a motion of the flesh, they ought at once to draw themselves back from this sweetness, and turn to some good. For such men bitter things are more expedient than sweet, hard than soft: namely the bitterness and grief of penance, and the labor of the fight against the pleasures of the flesh, or of their own will. For harmful delight is better cured by its contrary; and sweet things, as they delight sensuality, so also make its strength. And so through hard things and labors false delight is extinguished, and stillness of mind is acquired, that there may be a sitting beside these floods, and that the supernal things may in some measure be contemplated.

## CHAPTER XXXVIII. *On the members of the beloved.*

*His cheeks are as garden-beds of spices planted by the perfumers* [0512B] [n: (Cant. V)]. The cheeks are the martyrs, who, pouring out their blood for the faith of Christ, blush as cheeks in the face of the Bridegroom. Deservedly beautiful, because they adorned the whole body of the Church, whose members they were. A great fire of love burned in them, which so inflamed them unto torments. Great was the sweetness within, which sweetened the most bitter death. This is charity, the love, namely, of God, the love of the highest good, strong as death, nay stronger than death. This had mortified in the martyrs the desires of the body, and therefore they prevailed to expose the body itself to death. Such men lived spiritually, not carnally. Now they themselves lived no longer, but Christ lived in them. Whence they could die for Christ, who lived in them, and whose spirit they had. These are the cheeks of the beloved, which blushed in the face of the militant [0512C] Church through the penalty of martyrdom, and in the triumphant Church blush with a special comeliness through the garden-bed. Which are as garden-beds of spices, and filled with virtues, which virtues after the manner of spices have alike a sweet refreshment and an odor. For the mind which they fill they refresh delightfully, and they send forth to others the odor of good repute and of example. These garden-beds are planted by the perfumers. The perfumers are the preachers, spiritual physicians, healing the languors of souls by their instruction. These have compounded a precious pigment for the faithful. a sweet draught, namely spiritual sentences with which they have steeped us. By these perfumers are these garden-beds planted, which virtues have been described by them, and written down in books, concerning which it is added:

[0512D] *His lips are lilies dropping the first myrrh.* The lips of the beloved are the preachers, because they speak his words, and announce his will. Which lips are as lilies, because they have the whiteness of innocence, and the odor of good fame. Their doctrine is beautiful, and is fragrant, because a clean life adorns and commends it. For the example of good work strengthens their preaching, and they easily persuade who accomplish in work as they teach in word. Because therefore they do what they teach, they are white and fragrant. These are the skilled physicians, first healing themselves, and taught from the remedy of their own disease to know and to heal the diseases of others. But they drop the first myrrh, when first of all they mortify themselves, and so [0513A] preach mortification to others, beginning to do, and so to teach. The first myrrh is also the penalty of martyrdom, which they drop upon the faithful, when they preach that the body is rather to be exposed to death than that one should depart from God, or commit a mortal sin. The death of Christ too is the first myrrh, which they specially preach. For he himself is the head of martyrdom, from whom martyrdom chiefly began, and through whom the faithful were strengthened to endure martyrdom. The first myrrh is the best; whence it signifies the death of Christ, which was best, because it was the redemption of the whole world. This these lips drop, that is, the preachers, and they set it before the faithful to be imitated, and always to be held in memory. This, thought upon, mitigates the goads of the flesh, extinguishes the temptations of the enemy, consoles in desperation, blots out [0513B] sins, mortifies vices, strengthens the mind, confers grace. The death of Christ, his griefs and labors, are our merits, not his own. For all the things which he did or endured, he merited not for himself, but for us. Coming also in death to the tribunal of Christ, we ought to place our confidence chiefly in his merits, and, for the evils committed or the goods omitted, to set these against the accusing enemy. And so the death of Christ is the first myrrh, the best myrrh, because it mortifies all our evils, so powerful that there is nothing so unto death, and unto eternal death, which it does not loose and quicken. There follows:

*His hands are turned on the lathe, golden, full of hyacinths.* The hands of the beloved are the works of the good, which are turned on the lathe, because they are straight and perfect. As a lathe-turning [0513C] is rolled straight and smooth, and suffers in itself nothing uneven, no obstacle; so the good work nothing reprehensible, doing nothing in which a neighbor may be offended, or scandalized, or weakened. And so the working of the good is straight and polished, because they seek heavenly things alone, not turning aside to the right or the left, but walking by the royal way. For they rule themselves, and direct themselves to that which is salutary and expedient, not to that which human cupidity seeks. They exercise themselves more where the advancement is greater, and less there where the profit is less. For many are exceedingly anxious about the least things and neglect the greater, performing works of the kind that are good, but not doing them in charity. They fortify indeed the castle of their soul with many works, [0513D] but they leave one opening for the enemy by which he may enter. Of which castle this will be the firm fortification, that a man always have the intention of not committing a mortal sin, and, if he shall have committed one, of repenting at once. And likewise the solicitude of knowing mortal sins, and of being secretly contrite for those which he is not able to know. The working of the good, therefore, is illuminated by divine wisdom. Whence these hands are called golden, because they shine through divine wisdom, and are not darkened through sin or through ignorance. They shine also before men to the glory of the heavenly Father, because they are not darkened by sins or by indiscretion, and all the things which they do are done for God's sake, and with a simple intention. Whence it is added that they are full of hyacinths, because they are done by hope and desire of heavenly things alone: for the hyacinth [0514A] is a stone of an airy and green color. These hands are full of hyacinths, because all the working of the good, every intention, seeks the supernal reward, and God's good pleasure. For this cause it grows bright after the likeness of the sapphire, and is fresh in good, that it may please God, and may enjoy God. They are full of hyacinths, therefore, so that no place lies open in them for vain praise; they do not seek it, they do not ever receive it when offered, but always look to this stone, to the heavenly beauty, to that precious pearl, and for its sake reckon all things cheap and despise them. This stone too is changed with the air; so are the good, because they are changed according to the time. For now they exercise rigor, now clemency; now they amend excesses, now they dissemble them. And these things they do not through negligence, but through discretion. For all things [0514B] have their time, and those who do not observe the opportunity of the time deprive themselves of the fruit of profit. For sometimes an evil is better tolerated than reproved. And so according to the time and the manners of men they change themselves, nor by this mutability do they become unstable, but firm and stable. Because, while they are changed that they may better bring their causes through to effect, in the things which they intend to do they always prosper, and suffer no mutability of impediment. For they change the manner, but not the mind, and the same intention remains, although not the same action. There follows:

*His belly is of ivory, set with sapphires.* The belly of the beloved is the good married, keeping themselves chastely and using this world as though they used it not. Now the elephant is a chaste animal and of a cold nature. Whence it also [0514C] signifies those who are joined, or know one another carnally, not in order to satisfy lust, but either for the sake of begetting offspring, or of avoiding incontinence. For the intention of offspring has merit; incontinence to be avoided, pardon: for matrimony excuses it; the cause of lust, damnation, because it is a mortal sin. And so married persons who serve their own pleasure are not truly the beloved's, but the possession of the devil; nor has Christ a dwelling in these, but the devil has power: as the angel taught Tobias, saying that the demon has power over those who so undertake marriage that they are at leisure for their own lust, like the horse and the mule [n: (Tob. VI)]. But the belly of the Bridegroom is set with sapphires. The sapphire is a stone having the appearance of a serene [0514D] sky. Whence it signifies the good married, who are steeped in heavenly disciplines, meditate on the supernal things and have a taste for them. These are set with sapphires, because amid worldly acts they do heavenly works also. For although they are divided, so that they think on the things that are of the world, how they may please their spouse, they nonetheless think on heavenly things, and how they may please their Maker. This is the setting of the sapphire, that walking in the flesh they war not according to the flesh, but their conversation is in heaven

## CHAPTER XXXIX. *A description of certain members of the beloved, and the praises of the Virgin Mary.*

*His legs are columns of marble, which are founded upon bases of gold [n: (Cant. V)]*. These are they who support religious men out of their own goods, who impart temporal things to them, that they may receive spiritual things from them. For he who receives a prophet in the name of a prophet shall receive [0515A] the reward of a prophet. He who supports a just man for the serving of God shall not only be a sharer of his reward, but shall have his reward together with him. These are the legs of the Bridegroom, because these are they who go about visiting the sick, and coming to those who are joined to them in the flesh; of these, not only does the door lie open to the traveler, as with Job, but they also go with Tobias to the natives, and divide to each one out of their means as they are able. Who, like columns of marble, are upright in knowledge and in work, and unbreakable by vices and sins. They are wise rightly and soundly, supplanted by no false doctrine or religion. For some teach false things under the appearance of religion. [0515B] Demons also suggest in the heart a false justice, and a false understanding in place of the light of truth. Certain men indeed bend the bow of Scripture, and prepare their arrows in their quiver, that with their arrows they may shoot in the dark at the upright of heart; and the things which the Lord has perfected, that is, has perfectly made, and has set forth above the teachers, they destroy and bend to their own error. Demons also work certain subtle things and certain revelations in some men. And likewise certain new and unwonted things, which the curious and the simple marvel at and venerate. The understanding of the good, therefore, is right and sound; their works are formed as the life proceeds out of the heart. They make straight steps with their feet, because they do all things with counsel, and they lay open in confession [0515C] not only their sins, but also the hidden suggestions of the heart. For he cannot err who lives with counsel, nor be deceived by the enemy who uncovers his suggestions. Again, the good are upright and unbroken, who are not bent that demons may pass over them, as it is written of the evil one: *Bow down, that we may pass over [n: (Isa. LI)]*. Nor are they broken by injustice, so as to consent to the temptations of demons and to fall into sin. They are therefore upright and erect, because they both keep justice in themselves, and raise themselves up for the desiring of justice and set themselves against injustice. Whose firmness and constancy is compared not to any stones whatever, but to marble, because it is not cheap and common, but precious and rare. Nor is the strength of stones their strength, because they have not grown hard through insensibility, but through the rightness of zeal. [0515D] These columns are founded upon bases of gold, that is, upon the faith of the prophets and of the apostles. For indeed the same faith was in the prophets and in the apostles. What those believed would come, these believed had come; what those hoped for and awaited, these beheld and possessed. Whence one of them speaks, saying: *My days have been swifter than a runner; they have fled away, and have not seen good [n: (Job IX)]*. These bases were golden, because they shone through works. For without works faith is idle, but through works it is precious and to be compared to gold, because it is informed by charity. Upon these bases are founded these legs and columns, because the merciful and the upright are built up upon the foundation of the prophets and of the apostles, Christ Jesus himself being the chief corner stone, [0516A] who joined two walls in himself, namely the Jews and the gentiles, the just and converted sinners, and has made men fellows of the angels in heaven. There follows:

*His beauty is as of Lebanon.* These are the virgins, having the comeliness and the likeness of Christ. For the soul which has charity has the likeness of Christ, and, advancing more fully in the correction of manners, more fully receives this likeness. When anyone has repented, straightway in the very contrition of the heart he receives the likeness on God's part, which little by little he will possess more fully, and in the future perfectly. By this likeness all the good are conformed to Christ, but more especially the virgins, who together with this likeness have the whiteness and the cleanness of life; whence it is compared to Lebanon, which signifies Christ, who is interpreted *white*; therefore cleanness is nearest [0516B] to the author of cleanness. Whence, because the virgins obtain this special comeliness, they are well called beauty. And because they are without the stain of pollution, they are more familiarly joined to the Lamb without stain. They also follow the Lamb whithersoever he shall go. They follow specially him to whom they have specially made themselves like. To live in the flesh beyond the flesh is a heavenly life, not an earthly one. Whence, when virgins tame the sin of the flesh, which above all prevails over the human race and clings to nature, in a certain manner they are outside the flesh and are made like to God, who is Spirit. They are therefore the beauty of Christ as the beauty of Lebanon. For Lebanon is Christ, nor is he only white, but also a whitening. For he makes the elect white and comely. Lebanon also is fruitful in noble trees; so Christ brings forth noble ones, [0516C] namely those whom he had regenerated through his Spirit into liberty, that they may be sons of God and truly free, that they may not commit sin, that they may not be servants of sin. Among these trees the loftier and nobler was the blessed Virgin, who was exalted like a cedar in Lebanon, that is, in Christ, because she is not lofty through herself, but through Christ, and was made lofty and chosen by him, so that she might thus grow up and herself give increase to her own Creator. A lofty and noble tree, which brought forth this lofty fruit, namely the Son of God. Finally, she is herself the cedar which grew in Lebanon, that is, in Christ; and while she herself begot Christ, the cedar as it were produced Lebanon, and the mountain came forth out of the tree when God came forth out of man. This is the new and unheard-of thing which [0516D] God did upon the earth, that a cedar should bring forth Lebanon, a tree a mountain, that a woman should compass a man, that is, God, and that him whom the world could not contain the Virgin should enclose in her womb. And so the virgins are the beauty of Christ, but the blessed Virgin is his special beauty, who never stained her beauty by any mortal or venial sin. Whence the heavenly King desired her beauty, and, taking flesh in her, adorned this beauty yet more, because he filled her with an ampler grace. And so, when the world was wrapped in darkness and deformed, he brought forth the Sun of justice, beautiful in form above the sons of men, and thus restored light for blindness, and a beautiful beauty for deformity. She therefore, singularly the beauty of Christ, beautiful above all, and most like to Christ, not only [0517A] having herself the beauty of Christ, but also restoring it in others. And so Mary is above men, in that she never committed sin, as men do, among whom none has been found who does good and does not sin. She is also above the angels, because she surpasses them in purity, while she contemplates the divinity more clearly than they. And she not only did not commit sin, but also blotted out the sins of others; nor was she only bright in herself, but also sent forth rays of light from herself, because through her the world received the light of grace. And so Mary is the middle and the mediatrix between things divine and things human, so that she surpasses human things, while she works things so lofty through her Son. O wonderful dignity, that from a woman there should proceed a sun enlightening the world, that light should shine out from earth, that through a woman the darkness of the world [0517B] should brighten into light! Through her that sun shone out of her upon the world, and gave a brighter light, because it more fully illumined hearts. Thus the eternal light rose new out of the temporal, and spread its rays more widely. Nor was the light of grace given through her on earth only, but also the vision of God to souls in heaven. This blessed one is that great sign in heaven, a woman clothed with the sun, because the sun of divinity shines in upon her, and shines round about her, and occupies her wholly, and after her, who is most of all enlightened, gives light to the citizens of heaven. She first, and above all, received the splendor of this sun. She is clothed with this sun, and is perfectly and pre-eminently flooded with the enjoyment of the divinity. And she as it were put it on, when she received so great a fullness of it. But she is clothed with this [0517C] sun in heaven for this reason, because on earth she had perfectly put on Christ, as the Apostle says: and she was *full of grace* [n: (Luc. I)]. But the moon is under her feet, that is, the Church triumphant, because it is lower, and, enlightened by this sun after her, the moon suffers a waning; and therefore, because every man except her has had some waning, he can be enlightened by this sun, but not equally clothed. This blessed one has been exalted like a cedar, has been made lofty like Christ, and if as much [cj: *tantum*; read *non tantum*, "not so much"] as Christ: Christ was the least in the kingdom of heaven, that is, in the present Church; Mary was the humblest of all who have been upon earth. Therefore she was made lofty unto this, that she might conceive the highest of all, and after him become the highest of all. Well had she humbled herself with Christ, who was to be made lofty with Christ. As [0517D] Christ is at the right hand of the Father, so is she at the right hand of the Son. Christ is above all the works of his hands; Mary is above those same works after Christ, because she has been exalted not only above the souls of the saints, but also above the choirs of the angels. In the most humble Mary, therefore, Christ humbled himself unto the taking of flesh, and thus exalted her humbled with himself. Lofty therefore is Mary, but loftier is Christ. Whence of him there follows:

*Chosen as the cedars.* To the beauty, the strength, the loftiness and the fragrance of the cedars all the glory of the woods yields; so neither the highest men on earth nor the angels in heaven can be made equal to Christ. I wish therefore to consider how lofty and pre-eminent he is in himself, and how greatly he humbled himself for my sake: whence, when [0518A] I fear the judge, I wish to consider the brother, and the partner of my nature. For he will judge in the humanity which he mercifully took for us. Let him bear the sentence of humanity and of mercy, of a brother, and not of a judge or of justice. If I shall wish to justify myself, let him be judge, and let him condemn me; if I confess myself wretched, let him bestow mercy. I myself wish to be judge in the judge's place, that he himself may not be judge, but a brother in the judge's place; and I wish to judge myself, lest he himself judge. If I come so to the judgment, and have with me in my cause the mother of mercy, who shall deny that the judge is favorable? Mary was made the Mother of God because of mercy; and this too I believe that she exercises unceasingly for the human race before the Father and the Son, and most of all will exercise this judgment in the judgment for those to be examined. [0518B] She is the gate in which Christ, the husband of the Church, will be noble, when he shall sit to judge with the senators of the earth. Then the loftiness of this cedar will appear, and how greatly he stands out above men, and how exalted he was reckoned, whose breath was in his nostrils, that is, breathed in the mouth of men. Let us therefore seek Mary, the mother of mercy and the gate of heaven, and let us hope for mercy in the gate of judgment, that through the gate of judgment we may enter unto eternal life.

## CHAPTER XL. *On Christ and his merits.*

*His throat is most sweet, and he is wholly desirable [n: (Cant. V)]*. The throat of the Bridegroom is his inward savor, and spiritual consolation, which sweetly affect those who taste and have experience of them. [0518C] For if by thinking thou comprehend the goodness of God, and, reaching unto the savor of him, thou wilt proclaim with the bride the sweetness of this throat. The taste also of his love is so sweet that it not only refreshes the mind, but even makes one forget the food of the body. If thou also contemplate spiritual and mystical things, whatever thou hast been able to comprehend of him thou wilt approve as sweet and delightful, so much so that thou wilt reckon all things except him but little sweet, nay none at all, and wilt judge that he alone is good, that he alone is to be embraced and loved. But if thou pass over in mind to the considering of things above, it will be sweet to meditate what it is to see God, and to be satisfied with the vision of him, that he himself is in us, and we in him, and that we are one with him, and to lack all misery, and to rejoice with him without end: the inward savor of these things [0518D] is the throat of the Bridegroom. But the heart which shall perceive this sweetness must be cleansed of vicious affections, because unless the vessel of the heart be pure, it less perceives, or retains, this sweetness of the spirit, because it has thus far drawn near out of the dregs of carnality. Let it therefore refuse to be consoled save in God; let it be mindful of God, and be delighted in him, and be exercised in this delight, so that his spirit may fail, that is, his own will, and that he may despise what delights outside God. As much as he shall have despised outward delights, so much will he be able to be delighted in God. Let him cast away the delight of worldly things; let him leave the world, that is, worldly things; let him approach the solitude of the mind; let him sit solitary, and let him lift himself above himself, let him lift the body above the body, that he may transcend bodily things, and comprehend the things above and the spiritual. All that is [0519A] in the world is concupiscence of the flesh, or concupiscence of the eyes, or pride of life. He who shall have despised these things, by vanquishing carnal concupiscence, by calling himself back from outward things to inward and invisible things, and by humbling himself with pride trodden underfoot, assuredly leaves the world and comes to solitude, so that he may be able to lay hold of the acquaintance and the savor of spiritual things. This is the Egypt out of which the people of God goes forth, and this is the solitude to which it ought to strive. Out of this solitude messengers are sent, and they bring back of the fruits of the land of promise. These messengers are spiritual meditations and holy desires. These are sent by the devout soul to consider this land. These, by searching out this land, enter it; they bring word of its abundance and sweetness; they carry of the fruit with them. This fruit is [0519B] the taste of that sweetness, the foretaste of that sweetness, a fruit sweet to the throat of the devout soul that tastes this fruit and experiences its sweetness. He who tastes this sees, that is, knows, how sweet is this most sweet throat of the Bridegroom, which not only excels all sweetness, but even expels it. The more the sweetness of this is felt, the more it is desired. It has hunger in this life, not satiety; refreshment, not fullness. For it is so sweet that it is always desired, so immense that it is never comprehended to the full; and he who is so affected as to call himself satisfied, and wholly filled, I know not whether he is refreshed from the throat of the Bridegroom, or from adultery and a false messenger: *They that eat me shall yet hunger,* says the Wisdom of God; *and they that drink me shall yet thirst [n: (Eccli. XXIV)]*. Here the goodness of God is a slender taste, [0519C] in the future satiety, wherewith we shall be satisfied when his glory shall be made manifest, and we shall be filled with the good things of the house of the Lord. The true savor is thus discerned from the false, because it is not vehement or impetuous; it does not titillate the flesh, but restrains and mitigates the motions of the flesh. It is modest, tranquil, light, sweet, peaceable; it strengthens the spirit, weakens the flesh, kindles and enlightens the mind; it does not lift up, but humbles. For its sweetness stirs up desire, and while it kindles ampler desires it always renders a man humble concerning his own advance. For since what he has is little, as he always reckons himself needy, so he always thinks humbly of himself. An imperfect or false savor shows a man rich to himself, because it does not penetrate unto the knowing of the riches of the goodness of God. But that savor is [0519D] imperfect which the new and the carnal as yet receive, and those who have not yet attained the perfect cleanness of the heart, but have the eyes of the heart bleared, so that they cannot see clearly, and comprehend spiritual things. Thence therefore they think themselves rich, whence they see little, and have not the true knowledge. If such men, being more enlightened, knew more, and laid hold of the immensity of this sweetness, they would rather be humbled than lifted up, because they would understand how scant is what they were able to perceive of it. False is the savor which the enemy works, and which sweetly affects and gladdens the mind; but it lifts up, it does not humble; it counterfeits fullness, but has it not: for how empty of true grace those are who perceive this will be plain if they be tried by adversities. Whence they may be compared to a bridal chamber [0520A] which is shining without, but empty within; such men shine and glitter outwardly, because they have a certain appearance of devotion, but within they are empty of virtues and have no fervor. In the secret place of this bridal chamber the enemy sleeps and has stillness, because holy desires and fiery prayers do not rouse or put him to flight, but the lukewarmness of the mind and the false brightness of religion endures him and cherishes him. Their glory is not from within, nor is it so much in conscience as in outward repute; and because they are poured out outwardly, therefore they do not know or perceive inward things. Their savor, even if it be sweet, yet is not most sweet, because it is not from the Bridegroom, but from the adversary. Most sweet is that which the good perceive, who through cleanness of heart have come to the true acquaintance of his goodness. These can proclaim his most sweet [0520B] throat, because, experience teaching them, they have tasted his sweetness. If we also consider his humanity, most sweet was his throat, through which the words of the divinity came forth, because they were spirit and life, as he himself says. Sweet therefore was the preaching, and those words with which he spoke of the kingdom of God. Most sweet therefore was his throat, and he wholly desirable: desirable was the vision of his humanity on earth, but much more desirable his glorified humanity in heaven, which is desirable even to the angels, who desire to look into it. For he is desirable in countenance, whose countenance the whole company of the citizens above desires; but most desired of all is the contemplation of his divinity, to which all that is desired cannot be compared. He is therefore [0520C] wholly desirable, who is also desirable in his members, alike in those still sojourning on earth and in those reigning in heaven, because their grace delights as much as their glory considered. For here they have the brightness of holiness, and there of glorification. Their holiness is beloved for imitating, and their joy for rejoicing with them and enjoying together with them. Sweet is the contemplation of their joy, which we hope will be ours also, and which we await. This awaiting has gladness, so that we may be rejoicing in hope of this, and patient in tribulations, or in the labors which we bear for this. Christ is therefore desirable even in his own, because out of his own glory and comeliness he made them comely and desirable, so that he may be desired not only for his own sake, but [0520D] for the sake of the elect, whom we shall have as companions and partners with him in glory, and in whose glory we shall rejoice. He is therefore wholly desirable, because in himself and in his members. And this is my beloved, O daughters of Jerusalem; this is he by whom I am loved and whom I love, not in word, nor with a human tongue, but in work and in truth, because I hear his commandments and keep them. Consider the beauty of him, desire his love, O daughters of Jerusalem, that is, souls desiring to come to the vision of the peace above: for through his love, and the fulfilling of his commandments, one comes through to the vision of his beauty, to the happiness and peace above, to which may Jesus Christ, the Bridegroom of the Church, deign to lead us, who lives and reigns world without end. Amen.

## CHAPTER XLI. *The Bridegroom invites the bride to receive her inheritance.*

[0521A]

*Come into my garden, my sister, my bride [n: (Cant. V)]*. Thou hast been made a garden for me, O soul, by working in thee for me the diverse perfumes of the virtues and of good work. Now also it is time that thou come into my garden, to receive the delights of my garden, because thou art a sister, thou art an heir; come to the inheritance, because thou art a bride; come to the embraces, come to sleep that thou mayest receive the inheritance; because, when I shall have given sleep to my beloved, this is their inheritance. Thou hast slept outwardly, but thou hast watched with thy heart and hast thought upon the inheritance; come to the joy for which thou hast labored, rest after labor, contemplate by sight what thou hast contemplated by faith. [0521B] Hope has refreshed thee; let vision now refresh thee. In the left hand thou hast been still; let the right hand embrace thee, and let earthly things not constrain thee and encompass thee; come into my garden. My garden is a garden of delights. In my garden the roses of the martyrs are red with wondrous comeliness; with wondrous whiteness the lilies of the confessors and of the virgins shine and give forth their fragrance. In my garden there are kinds of diverse fruits, and as many delights as there are merits of the blessed who reign in the kingdom. In my garden is every planting of the ancient Fathers, or of the new grace. Whatever was ever planted, whatever of good has been done from the beginning of the world, hither the fruit of all has ascended. Hither it has finally come; all these things have profited thee, they await thee, they will receive thee. This is the fruit of my elect, which always remains, and is not only the fruit of those who do it, but also of those who love it in [0521C] others; by loving it thou hast made it thine, for by loving me thou hast loved all that is mine; by loving thou hast made thine things mine, and the merits of my own are common to my elect. For single things are not only of single men, but all things are of all. Come therefore hither, to receive all things at once, because all things have been prepared for thee: new things with old have I kept for thee, namely the ancient and the recent merits of my own, that thou mayest be delighted with all, mayest possess all, mayest be satisfied out of all. I have reaped my myrrh with my spices: I reaped myrrh in the martyrs, spices in the confessors and in those who lived well. The myrrh of the martyrs has come to the harvest: for their bitterness passes away, and they have come through to the fruit; for they have received the rewards for their labor. The confessors, from the confession of their own [0521D] sins and of my praise, have passed over to confessing to my name unto praise without labor, unto the praise of peace and of the vision of me. The confessors were spices: for by the example of a good life they refreshed others and were fragrant with a good odor. My myrrh also have I reaped: for I consummated the bitterness and the punishment of my death, but through this I obtained for my members the sweet joys of salvation. The tastes of whose passion are savory to me through love, but that which is confected out of it, with the sweet spice of the redemption of man, refreshes me; neither the myrrh of the martyrs nor the spices of the confessors would have perceived these joys, if the myrrh of my death had not perceived them. My blood extinguished the flaming sword set before paradise; and this being extinguished, the cherubim also, whom it barred along with itself, does not deny to man [0522A] the entrance, since he knows him to have been redeemed by the blood of his own Creator. Nor does he receive him only into his own fellowship, but also unto the likeness of knowledge; for the cherubim is called *the fullness of knowledge*, and man receives the likeness of knowledge, that he may know perfectly, and even as he has been known, who here knew by experience. I have eaten the honeycomb with my honey, I have drunk my wine with my milk. In the passion I bore my bitter things, but now I perceive the sweet things of the resurrection. Then roasted as a fish, now I eat the honey of glorified humanity. And I who was as one despised and the last of men am now crowned with glory and honor and set above all the things of the Father, and not only above all the things of men, but also of angels; I eat the honeycomb with the honey, because in glorified humanity I enjoy in [0522B] myself the glory of the divinity, and in my members I perceive the same. This is my sweetness, these my delights with the sons of men, these the feasts, this the banquet. This is food and drink to me, that I eat these things more sweetly than honey, and drink them more pleasantly and delightfully than wine and milk. In these delights I take my joy, and with the same I feed and give drink to my members: for the honeycomb of honey were to me those sweet in manners and in works, the wine and the milk the wise and the simple; to which banquet come, O sister and bride, after thy labors.

## CHAPTER XLII. *On the assumption of Mary, and her praises.*

*Who is this that ascends, and crossing the deserts? [n: (Cant. III)]* [var: Vulg. Cant. 8:5 *de deserto*, "out of the desert"; Cant. 3:6, which the note cites, *per desertum*, "through the desert"]. Whither does she tend, or what does she portend, covered with flowers? *Papae,* filled with riches, she does not run upon the thief, the singular virgin. O robber, now art thou robbed, made the prey [0522C] of a virgin! This is the enemy of Holofernes, the Hebrew woman, why dost thou spurn the Jews, Aman, Esther is a Jewess, thou spreadest a cross for Mardochai, thou shalt be punished with it. The singular wild beast; the king is Assuerus, Esther of great name. This is that rod of Jesse, which Isaias reports to have been born of the root, whose flower is the Messiah, the harvest of whose passion has strewn the ways of the world with fruit a hundredfold, with sixtyfold and thirtyfold. This is that Sunamite who served David. This Jahel, so tiny, crushed Sisara. This is the queen of Saba, who came to the realms of king Solomon, whose wisdom she heard in the sanctuary; she saves her male child out of the hand of Pharaoh; this is the fleece of Gedeon, enriching the little vessel with dew; this is the singular *ferculum* of the true Solomon, and the ivory tower, [0522D] golden, shining from the whole, wholly delightful; this is she in whom the king reclines himself, the reclining-place of wayfarers while he turns aside; this is the inn, the King of eternal glory inclines his head upon her, having no hut. O of how sweet a memory is a mother so praiseworthy! This is the tree set aflame, but that knows not how to be burned up; the star begotten of Jacob, the herald of the true sun; the gate always barred, passable to the king alone; but also the ark of the covenant, borne upon the shoulders of David, carried over with great jubilation. She, holding the moon beneath her sole, stands compassed with the sun; such does she stand forth, and so holy, having so many charisms, so many figures, signs so great, bearing so many riddles, as there are stars of heaven. Consider how great she is, thou whoever thou art in jubilation: propped up with these little flowers, hedged about with these apples, she stands plucked out of perils, laurelled in the harbor, and, blessed, joined to the Trinity, she now enjoys the longed-for [0523A] kisses! O let the reborn now applaud! O the jubilation wherewith she jubilates, the mother made one with her son! O how brightly she glows red, clothed in double garments; the translator does not so winnow it, faith so alleges, that she now reigns with God! Hail, Mary, full of grace; may God be with thee. Of our corruption, which the Jew dreams. Let the seducer Sadducee waste away in his deceit: [0524A] for thou hast truly risen. O sweet mother of Christ, have mercy on the guilty! Hail, Mary, mother of grace, queen of the world, mother of mercy, save us from ruin, fountain of life, vein of pardon; hasten then to come when we draw near to death, that with thee we may be able to rejoice perpetually. Amen.

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