site: migne

title: De eruditione hominis interioris

author: Richard of Saint Victor

languages: en la

source_edition: Migne, Patrologia Latina, vol. 196, coll. 1229D–1366A

source_text:
## LIBER PRIMUS.

## CAPUT PRIMUM. *De mystico somnio regis Nabuchodonosor, et summa intentionis totius operis.*

[1229D]

Quid illud Nabuchodonosor somnium juxta litteram designet, potissima illa Danielis expositio docet. Sed displicere non debet, si tropologica discussio ex eadem materia eliciat quod ad veritatis scientiam, vel morum disciplinam lectorem aedificet. Ut ergo summam intentionis ejus paucis perstringam, [1230D] videtur propheta hoc loco ex mystica visione designare quomodo viros virtutum contingat paulatim defluere, et quibusdam detrimentorum gradibus in ima corruere, et per visitantem gratiam quandoque ad pristinam, vel potius potiorem animi statum resurgere. Haec autem permutationis corruptela, vel reparationis medela accidere utique solet in utraque vita, tam activa videlicet quam contemplativa. Utriusque, ni fallor, in hac una visione typus exprimitur, [1231A] si recte pensetur. Quid enim est quod Nabuchodonosor mysticam visionem accepit, amisit, et postmodum iterum cumulatius agnovit. Nam ipsam cum ipsius interpretatione ad ultimum recipere meruit. Quid, inquam, in his omnibus nobis innuitur, nisi quod contemplationis gratia quandoque divinitus datur, interdum subtrahitur, tandemque multiplicius reparatur. Activae autem vitae detrimenta designantur in statua, quae inchoata ex auro desinit in testa, in summo aurea, in medio argentea, vel aerea, in imo ferrea vel testea. Ecce ut vides quanto inferior, tanto semper invenitur seipsa deterior. In varia permutatione metallorum signantur varia detrimenta regnorum, et in utrisque multiformis defectus morum, vel meritorum. [1231B] Sed ecce post multiplicem regnorum defectum, regnum illud suscitatur, quod non dissipabitur in aeternum. Sic saepe mens humana post multiplicem ruinam, divina inspiratione compuncta ad justitiam redit, et ex ipso suo casu erudita et humiliata, quanto eruditior quantoque humilior, tanto et fortior resurgit.

Illud quoque notandum quod contemplativae vitae gratia quam activae elabitur, sed multo difficilius reparatur. Hinc est quod Nabuchodonosor somnii visionem quam tam facile amisit, cum tanta difficultate recuperavit. Hinc est quod regnorum detrimentum latius describitur, et gradibus distinguitur, et inexterminabilis regni subintroductio [1231C] paucis perstringitur, et subito quidem, et sine ulla degradatione subinfertur. Et forte quod de qualibet geminae vitae gratia dicitur, de utraque intelligi datur. Nam Scriptura sacra saepe unum dicit, et aliud innuit. Solet itaque vicissim utrumque contingere, et hominem videlicet in activa exercitatum, subito et inopinate cadere, et item a contemplativa dejectum per visitantem gratiam miranda facilitate resurgere. Sed congrue satis hoc loco, ubi de utriusque vitae lapsu vel reparatione agitur, congrue, inquam, utriusque proprietatem expressit, et qua sibi proportione respondeant ostendit. Nam a contemplativa facilius decidimus, et ad activam facilius resurgimus. Haec autem regis Nabuchodonosor visio (sicut et caetera ipsius) satis evidenter ostendit quam apte [1231D] tale nomen accepit. Nam somnium procul dubio quod vidit futurorum praesagium fuit. Et illud nihilominus quod per praesagium futurum praevidit rerum aliarum signum fuit: nam morum accidentia expressit. Vide ergo quam recte tale nomen sortitur. Nabuchodonosor quippe prophetans istiusmodi signum interpretatur. Nonne Nabuchodonosor per mysticam visionem prophetabat, unde et ejus visio prophetia erat, quae varios regnorum defectus portendebat? Quis autem nesciat quia omnia in figura contingebant illis? Ergo illa regnorum permutatio figura fuit quia aliud aliquid per mysterium significavit; et rerum spiritualium signum fuit. Signum itaque prophetabat, qui in futurorum praesagio rerum spiritualium figuras praevidebat. Sed quale signum? [1232A] Signum istiusmodi, hoc est signum tale quod, quale, vel quam verum sit, potest experimento probari, et quasi ad oculum ostendi, vel signum istiusmodi quasi ejus rei quae potest digito ostendi. Si enim in detrimento regnorum morum detrimentum dicitur intelligi, quo, quaeso, in loco, vel tempore hoc non possit ostendi, hoc non possit videri. Et haec quidem illi nominis interpretatio satis congruit, secundum quod ei accidit. Nam est et alia non minus congrua secundum quod fecit: interpretatur namque Nabuchodonosor *sessio in agnitione angustiae.* Quid est sedere, nisi semetipsum humiliare? Attende autem quantum rex iste seipsum humiliavit, qui Danielem servum sibi ex captivitate addictum adoravit, quando regni sui dejectionem [1232B] (quam sine angustia nosse non poterat) ipso exponente agnovit. In agnitione itaque angustiae sedit, qui audito imminenti periculo ad prophetantis se pedes humiliter prostravit. Haec autem quae dicta sunt de nominis interpretatione videntur historiae alludere, sed nihilominus et illud considerandum est quomodo valeant mysterio congruere. Quid enim aliud designat haec tanta persona quae pariter videtur esse rex, atque propheta, nisi animum gemina praeditum gratia et plene exercitatum tam vita activa quam contemplativa? Nonne tibi videtur animus humanus in se regiam quodammodo personam gerere, cum coeperit affectibus et passionibus (tum ex liberi arbitrii jure, tum ex gratiae collatione) fortiter praesidere, et cum auctoritate imperare, et [1232C] illud quod intra nos est regnum coelorum viriliter vendicare? Nonne tibi videtur dono quodam quasi prophetiae pollere, cum jam ex providentiae munere acceperit imminentia pericula posse praevidere atque praedicere, maxime autem cum jam coeperit per contemplationis gratiam mysteriorum profunda rimare, et per mentis excessum, et velut per somnium divinorum judiciorum arcana mirari? Recte autem et Nabuchodonosor dicitur qui praevidentiae dono donatur, et tunc veraciter qui ejusmodi est signum prophetat, cum ex causis praecedentibus morum detrimenta praevideat. Nam semper detrimenta meritorum designant detrimenta praemiorum. Absque dubio namque quantum detrahitur [1232D] merito, tantum semper detrahitur et praemio. Prophetat igitur signum, et signum istiusmodi, qui ejusmodi signum vel ejus rei signum praedicit quae, qualia sint, possunt quodammodo digito ostendi, et experimento probari. Saepe autem defectus bonorum desideriorum praesignat defectum bonorum operum. Nam, torpente voluntate, necesse est animum postmodum a bono studio tepescere. Solet autem et e converso contingere. Cui vero datum est imminentia pericula, et mala adhuc futura posse praevidere, si curat et satagit cum dolore et animi angustia illa in considerationem adducere, et semetipsum in eorum exspectatione humiliare, potest ei idem nomen secundum aliam interpretationem congruere. Nam Nabuchodonosor, ut dictum est, interpretatur [1233A] *sessio in agnitione angustiae.* Nemo autem miretur quod per regem iniquum animus virilis, et vir virtutum intelligi dicitur. Quis enim nesciat (nisi sacrarum litterarum imperitus) quam saepe in Scripturis significet Christum serpens animal venenosum, et leo animal ferocissimum? Et si exponenti beato Gregorio credimus, in David adultero per mysterium intelligitur Christus, et in innocente Uria intelligitur perfidus ille Judaicus populus. Quid igitur mirum si per regem iniquum quem improbamus, intelligimus rem justam quam approbamus? Et quidem in rege injusto quamvis fuerit voluntas inordinata, erat tamen ei potestas ordinata. Non est enim potestas nisi a Deo. *Quae autem a Deo sunt,* teste Apostolo, *ordinata sunt [n: (Rom. XIII)]*. [1233B] Recte itaque satis regia potestas virtutum animum designat, qui regnum illud internum moribus sibi vendicat, sive liberum arbitrium per quod ex cooperante gratia affectionibus et passionibus suis animus imperat.

## CAPUT II. *Quomodo contemplationis gratia quibusdam modo datur, modo subtrahitur, interimque amissa recuperatur.*

*In anno secundo regni Nabuchodonosor, vidit Nabuchodonosor somnium, et conterritus est spiritus ejus, et somnium ejus fugit ab eo [n: (Dan. II)]*. Primum studium virilis animi esse debet, ut possit dominari affectionibus; secundum ut possit imperare cogitationibus; tertium ergo animus spiritalia quaeque, [1233C] et vitiorum suorum victrix anima in regno suo extunc jam incipit habere, quando excessibus suis edomitis jam praevalet, non solum affectionibus, verum etiam cogitationibus imperare, ut utrumque possit et illas ab illicita concupiscentia, et istas ab inepta evagatione restringere. Quid est autem somnium videre et futurorum praesagia, seu occultorum mysteria praevidere, nisi gratiam contemplationis divinitus accipere, et per mentis excessum judiciorum divinorum cognitionem ex divina revelatione percipere? Recte autem anno secundo rex iste somnium vidit, quia spiritualis quisque post edomitam concupiscentiam cognitionumque disciplinam, tandem aliquando contemplationis studio vacare [1233D] praevalet atque assuescit. Saepe autem fit ut, dum humanus animus ad divinorum judiciorum subtilitatem, seu etiam districtionem contemplandam ducitur, ex ea ipsa divinae districtionis consideratione quam percipit, subito timore medullitus concutiatur. Dum enim mens rudis, et coelestibus disciplinis minus erudita, de propria industria, magis quam de gratia divina, adhuc omnia praesumit, facile in hunc timorem ex divinae severitatis contemplatione, aequitatisque illius consideratione cadit. Praesumptuosa namque mens, dum miranda subtilitate conspicit, quam sit supra humanam virtutem divinis beneficiis respondere, et divina severitas pro aequitatis jure quam valeat, vel debeat erga nos districte agere, saepe in immensam formidinem [1234A] (imo pene usque in desperationem) solet seipsam praecipitare. Sed dum trepidus animus hujusmodi pavore confunditur (ut taceam quam juste absque ulla dubitatione, tam misericorditer quam utiliter) sub hoc necessitatis articulo, contemplationis gratia subtrahitur, ne a subtilitatis suae nimietate in desperationis foveam totus praecipitetur. Somnium itaque quasi ab eo fugit, dum illam quam per mentis excessum videre consuevit contemplationis lucem amittit.

*Praecepit autem rex, ut convocarentur arioli, et magi, et malefici, et Chaldaei, ut indicarent regi sommia sua.* Regium profecto animum gerit, qui desideriis suis imperare, et studia, et exercitia sua pro deliberationis arbitrio disponere consuevit. [1234B] Ejusmodi itaque animus regius omnes sapientes Babylonis in unum convenire facit, et diversas quodammodo sectas in unum per scrutinium cogit, quando omnem sollicitudinem, et indagationem (quas per varia studia, et exercitia dispergere consuevit) uni, et soli coelestis doctrinae negotio impendit. Ab ejusmodi autem sapientibus, et quasi in unum coeuntibus, quasi somnia nostra amissa requirimus, quando subtracta contemplationis nostrae spectacula, per multiplicem et infatigabilem studiorum nostrorum instantiam reparare satagimus. *Qui cum venissent, statuerunt coram rege.* Ecce quid dicitur; ecce qualis convocatio coram rege stare perhibetur. Regium animum necdum te habere existimes, si subtilissima illa cogitationum tuarum [1234C] acumina undecunque pro voto colligere, et pro arbitrii libertate, cujuscunque intentionis studio immobiliter figere necdum vales. *Et dixit ad eos rex: Vidi somnium, et mente confusus ignoro quid viderim.* Sapientium nostrorum convocationem alloquimur, quando perscrutationum nostrarum evagationem in intimis increpamus, vel ad sublimium investigationem inflammamus. Studeamus autem juxta hujus similitudinem profectuum nostrorum damna non negligere, quin potius studia nostra ad eorum reparationem incitare.

Illud sane notandum quod superius dicit se esse conterritum, hic autem mente confusum. Sed sciendum quia mens humana, dum ad divinae aequitatis [1234D] ardua limpidius contemplanda sublevatur ex infirmitatis suae reverberatione, sub uno eodemque tempore unde terretur, inde confunditur. Nam procul dubio in divinae justitiae consideratione, invaletudinisque humanae comparatione homo infirmitatem suam horrescit, pariter et erubescit. *Responderuntque Chaldaei regi, Syriace: Rex, in sempiternum vive.* Dic somnium servis tuis, et interpretationem ejus indicabimus. Primo loco considerandum cui et quomodo responderunt. Utique Chaldaico regi, Syriace quod quidem idem est, sicut Hieronymus super hunc eumdem locum diffinivit, quod Chaldaice. Quid itaque est regi in propria lingua respondere, nisi expresse et manifeste quod sciri oportet insinuare? Cum enim cuilibet aliquid in [1235A] aliena et ignota lingua dicitur, strepitus quidem vocis ad aures, sed sensus ejus usque ad animum non ingreditur. Quasi ergo in propria, et nota lingua respondetur, quando id, quod opportunitas exigit, convenienter intimatur. Quod si ad nominis interpretationem recurrimus, in eamdem proculdubio sententiam reducimur. Syria namque interpretatur *sublimis.* Quid itaque erit respondere Syriace, nisi sublimiter respondere? et quid erit respondere sublimiter, nisi respondere convenienter et sufficienter? Nihil autem melius, nil certius, nihilque sublimius animus agnoscit quam quod per experimentum didicit, et forte hic est proprius atque praecipuus, et omnino sublimissimus humanae animae discendi modus, quando aliquid proprio experimento [1235B] probamus. Nonne tuae tibi cogitationes seu occupationes, tam proprie quam aperte respondent, et satis sublimiter ad veritatem erudiunt quando ex proprio defectu docent, et quasi per experientiam loquuntur, quam frustra vel temere aliquid supra humanum modum de propria industria praesumitur? Tota sane istorum responsio hoc maxime videtur continere (illud videlicet) quod rex violenter exigebat, omnino non posse. In ejusmodi ergo sapientibus, quales tibi superius ostendimus, hoc erit, ut opinor, eorum respondere suam impossibilitatem proprio experimento docere. Singula autem responsionis eorum pertractemus, et primum de primo videamus.

## CAPUT III. *Quod in omne quod agimus, intentioni bonae studere et gratiae divinae inniti debeamus.*

[1235C]

*Rex,* inquiunt, *in sempiternum vive [n: (Dan. II)]*. Ut itaque ad invicem conferamus exteriora cum interioribus, corporalia cum spiritualibus, utinam internam illam familiam, tam disciplinatam habeamus quam disciplinatam, istam exteriorem agnovimus. Audivimus quid prima fronte suo regi respondeant, et forte hoc ipsum eos ipse docuerat, doceamus et nostram (in omni videlicet nostro conamine) simillima respondere: Rex, in sempiternum vive. Quid tamen hoc erit, quaeso, exoptatio, an admonitio? Exoptatio, ut hoc valeat, an admonitio, ut in hoc ipsum omne studium impendat? Quae est autem [1235D] vita illius interni principis, et internae illius familiae dominatoris? Quae, inquam, est illius principalis in anima (humanae videlicet mentis) vita, nisi intentio bona? Quidquid homo agat, etiamsi bonum sit, inutile tamen erit, nisi bona intentione fiat. Tunc autem mens hominis etiam inter bona opera moritur, quando intentio depravatur. Veritatis attestatio est: *Quia, si oculus tuus fuerit nequam, totum corpus tuum tenebrosum erit [n: (Matth. VI)]*. Quid igitur erit in sempiternum vivere, nisi in omni opere bono intentionem bonam habere? Utinam ad omnem conatum nostrum, ad omne incoeptum bonum, haec nobis responsio primo occurrat, in hoc omnis nostra cogitatio suspiret, et satagat, ut in aeternum vivamus, quod tunc quidem fiet, [1236A] si nihil nisi bonum, et sine bona intentione agamus. Ut enim de caeteris taceamus, o quoties ipsam veritatem, non pro veritate, sed pro vanitate quaerimus, et inventam veritatem, non in veritate, sed ad vanitatem diligimus, et quod miserrimum est, in verbis vitae ad mortis lucra negotiamur, vel certe interioris hominis vitam recte intelligimus gratiam divinam! Sicut enim corpus nihil potest sine vita sua, id est sine anima, sic interior homo noster nihil boni potest sine gratia divina: *Gratia, Dei,* inquit, apostolus, *sum id quod sum [n: (Cor. XV)]*. Et Veritas ipsa de se: *Sine me nihil potestis facere [n: (Joan. XV)]*. Quid ergo est dicere, in sempiternum vivere, nisi indesinenter gratiae adhaerere? Quidquid disponas non de tua industria, sed de divina gratia [1236B] praesumas. Quidquid peragas, illi, non tibi ascribas hoc utique regi illi, et eo maxime tempore dicendum erat, quod illud quod divinitus acceperat humanitus quaerebat, et ad aliud quod sperabatur, humanae potius industriae, quam divinae gratiae innitebatur. Sed illud est valde mirum (imo supra humanum modum stupendum) quod saepe cum haec apud nosmetipsos tacite loquimur, et intime sentimus, nihilominus tamen, et sub eodem tempore propriae industriae innitimur, ac si cooperantem gratiam penitus ignoremus. Saepe cum de divinae gratiae commendatione, subtiliter aliquid apud proximos loquimur de nostrae locutionis subtilitate apud nosmetipsos gloriamur. O infinita hominis stultitia, [1236C] et recte quidem dicis hominem nil posse sine gratia? Sed si veritatem loqueris, unde gloriaris? Doceamus itaque occultorum perscrutatrices subtilissimas, illas videlicet nostras cogitationes, ut in omni nostro studio, in omni negotio hoc primum, hoc praecipue satagant, hanc nobis sollicitudinem primo ingenerant, ut studeamus totum quod proponimus de gratia praesumere, totum quod efficimus gratiae divinae ascribere, et hoc pertinet ad sempiternum vivere.

## CAPUT IV. *Quomodo secundum varios studiorum suorum successus, quidam se, vel enerviter dejiciunt, vel inaniter extollunt.*

*Dic,* inquit, *somnium servis tuis, et interpretationem [1236D] ejus indicabimus (Dan, II)*. Attende quid dicunt. Unum exigunt, et aliud promittunt. Exigunt a rege visionem, et ejus pollicentur interpretationem. Et tamen quam vane exigunt, tam falso promittunt. Unum autem erat quod veraciter dicere possent, si vera confiteri voluissent, visionem videlicet minime nosse, nec per se scire penitus potuisse. Qui ergo falsa profitentur, cur saltem vera non confitentur? Communis pudentia generalis impudentia. Communis pudentia impossibilitatem suam celare, generalis impudentia, ultra possibilitatem praesumere. *Et respondens rex, ait Chaldaeis: Sermo recessit a me. Nisi indicaveritis mihi somnium, et conjecturam ejus, peribitis vos et domus vestrae publicabuntur. Si autem somnium, et conjecturam [1237A] ejus narraveritis, praemia, et dona, et honorem multum a me accipietis.* Quis, quaeso, regem, Nabuchodonosor libere non reprehendat, quod sapientes suos pro tali causa perditioni addicat, cum forte et ipse simile, vel pejora faciat? Quid enim est sapientes suos ultro perdere, nisi sapientiae studia penitus omittere, et subtilissima illa ingenii sui acumina in doctrinae alicujus investigatione ulterius exercere jam nolle? Quid autem est sapientium domos publicare, et ad communem omnium usum redigere? Domos autem, illum habitationis nostrae locum dicere consuevimus, ad quem semper post multiplices labores atque discursus quiescendi gratia recurrere solemus. Quid igitur per sapientium domum rectius datur intelligere [1237B] quam privata illa atque secreta quietis suae otia quibus solent studiosi quique doctrinae studiis vacare? Sapientium igitur nostrorum domus, quodammodo publicantur, quando studiosa illa quietis nostrae otia, ad omnem dissolutionis evagationem exponuntur, doctrinaeque secreta penetralia ad omnem curam vel curiositatem prostituuntur. Quam multos videmus post praeclara studiorum suorum insignia, scientiaeque magnalia, cum forte ad qualemcunque honoris gradum promoti fuerint, vel forte administrationis cujuscunque curam susceperint, omnem statim doctrinarum suarum disciplinam despicere, saecularibus negotiis solum semperque vacare, cunctos sapientiae cultores sub uno die perdere, eorumque abdita secreta publicare? [1237C] Quid isti facerent si Nabuchodonosor regnum acciperent? Quam multos itidem videmus, post multum spiritualium exercitiorum instantiam, post acceptam denique contemplationis gratiam, cum forte ab illo sublimitatis suae statu aliqua tentatione, vel qualicunque fatigatione dejecti fuerint, et ad illam celsitudinis suae artem sine aliquo, vel forte sine magno labore redire non posse perspexerint, omnem protinus spiritualium studiorum industriam deponere, vel damnare, et seipsos sub omni hora ad omnes vagos, vanosque discursus exponere. Videas illos non solum illa contemplationis suae otia non repetere, verum etiam omnem meditationis, seu lectionis instantiam penitus omittere. Quid [1237D] aliud isti quam sapientes suos occidunt, qui omnes spiritales intellectus in semetipsis varia desideriorum suorum fluctuatione obducunt? Ecce audivimus de minis, videamus de promissis. *Si autem somnium,* inquit, *et conjecturam ejus narraveritis, praemia et dona, et honorem multum accipietis a me.* Praemium est quando illud accipimus quod meruimus; donum, quando illud accipimus, quod necdum meruimus; honor autem quando et illud obtinemus, ad quod promerendum minus idonei sumus. Praemium itaque est quod meritis redditur, donum quod gratis impenditur, honor quod ex sola dignitate confertur: praemia, inquit, et dona, et honorem multum accipietis a me. Nihil, fratres, verius: quam libenter sapientibus nostris stipendia meritorum [1238A] impendimus, quam gratanter eis honorem debitum vel gratuitum conferimus? Et ut inde quid sentiam plenius absolvam, nihil certius exspecto, nihil amplius timeo quam ut nimium honorem et majorem reverentiam quam oporteat ejusmodi sapientibus impendi, quisque satagat, cum forte suis desideriis satisfecerint, et votis suis pro voto responderint. Quis suis studiis et disciplinis non amplius ascribat, quam ipsa Veritas dictat? Quis, quaeso, opinionem scientiae et sapientiae suae, non solum, juxta aequitatis modum, sed et praeter, imo supra aequitatis debitum nolit extendere? Quoties itaque animus studiis suis libenter insistit, et inde sibi famae et gloriae dilatationem promittit, loquitur quodammodo sapientibus suis, et praemia, et dona; [1238B] et honorem multum accipietis.

## CAPUT V. *Quam multis modis animus seipsum decipit, et suum sibi vitium non invitus abscondit.*

Proposito praemio, statim rex subjungit, et dicit: *Somnium igitur, et interpretationem ejus indicate mihi [n: (Dan. II)]*. Duo quaerit, somnium, et interpretationem ejus. Aliud est divinorum judiciorum arcana ex divina revelatione cognoscere, et aliud est eorumdem rationem perpendere vel penetrare potuisse. Hoc ad somnii cognitionem, illud pertinet ad ejus interpretationem. Quam multa divinorum judiciorum cognoscimus, quorum rationem nulla nostra discussione penetramus. *Responderunt secundo, [1238C] atque dixerunt: Rex somnium servis suis dicat, et interpretationem ejus indicabimus.* Quid est iterum respondere, nisi impossibilitatem suam iterato conanimis sui defectu plenius perfectiusque docere? O quam difficile humana impudentia, a sua praesumptione reprimitur. Ecce post plura experimenta adhuc impossibilia exiguntur, adhuc impossibilia promittuntur. Sed videamus quid sequitur: *Respondit rex, et ait: Certe novi quia tempus redimitis, scientes quod recesserit a me sermo. Si igitur somnium non indicaveritis mihi, una est de vobis sententia, quod interpretationem quoque fallacem et deceptione plenam composueritis, ut loquamini mihi donec tempus pertranseat. Somnium itaque dicite mihi ut sciam, quod interpretationem [1238D] quoque ejus veram loquamini.* Ecce ex sua instantia rex non nihil profecit, qui tandem aliquando eorum duplicitatem deprehendit, et te quidem non putes parum profecisse, cum cordis tui duplicitatem poteris ad liquidum deprehendere. Quam multa saepe simulamus, quam multa dissimulamus. Infirma nostra libenter dissimulamus, et illa quae omnino non possumus, posse vel habere nos bona simulamus: et mirum valde quod libenter animus seipsum decipit, et suum sibi vitium non invitus abscondit. Ecce utrumque vitium simulationis et dissimulationis rex in suis subjectis deprehendit, et dissimulationis quidem in eo quod dicit: Certe novi quia tempus redimitis. Simulationis in eo quod post pauca adjungit, una est de vobis sententia, quod interpretationem [1239A] quoque fallacem composueritis. Ignorantiam suam dissimulabant, et aperte fateri volebant, et in hoc tempus redimebant, et tamen de somnii interpretatione falsa promittebant. Sed dissimulationis malum in eis rex experiendo probavit, simulationis vero malum ex ratione cognovit, dum unum vitium ex alio collegit. Si enim nec illud poterant, quod minus erat, quomodo illud potuissent quo majus erat? Perpendis ex his, ut opinor, et animadvertis, quod alia in nobis experimento probamus, et alia utique ex ratione colligimus. *Responderunt ergo Chaldaei coram rege, et dixerunt: Non est homo super terram, qui sermonem tuum, rex, possit implere.* Ecce jam tertio respondent, et tandem aliquando defectum suum manifeste docent. Et ut [1239B] tres responsionis vicissitudines gradibus distinguamus, vide ne forte prima illa responsio sit dubitationis, secunda timoris, tertia desperationis. Et ad primum quidem conatum quando aliquid incipimus, nec tamen perficimus, incipimus saepe de incoepti nostri consummatione dubitare. Ad secundum autem amplius formidare. Ad tertium vero conatum, cum nullum consequimur effectum, solemus penitus desperare.

Et nota quod dubitatio et formido habent responsionem ambiguam, desperatio autem habet responsionem manifestam. Sic utique illi primo et secundo ignorantiam suam magis minuunt quam loquuntur. Ad tertiam autem, lucem jam palam profitentur. Audiamus tamen quam falso vera loquantur: Non [1239C] est, inquiunt, homo super terram, qui sermonem tuum possit implere. Non dicunt simpliciter, nos non possumus, quod utique verum erat, sed non est homo super terram qui possit, quod absque dubio falsum erat. Nam et Daniel homo erat, et super terram erat, qui hoc potuit, sicut postea rei exitus probavit. Potuit tamen non ex propria industria, sed ex gratia divina. Quis eum dicat non posse quod orando potuit obtinere? Vide quot modis, et quam saepe seipsum animus humanus decipiat, sed quis hoc plene explicare sufficiat? Quam multa saepe nos posse praesumimus quae tamen omnino non possumus, et quam multa quae omnino non possumus neminem posse putamus? Quid, quaeso, est [1239D] quod animus humanus secundum bonum quod in se probat alios omnino non praedicat, et tamen secundum malum quod in seipso invenit, alios adjicit? Ecce sapientes isti quod de somnii interpretatione praesumebant, non tamen et aeque omnibus in commune attribuebant. Verumtamen quod de somnii recuperatione non poterant, neminem posse confirmant. Sed ut totum hoc secundum unum eumdemque animum consideremus, nihil sane in nobis debemus vel temere praesumere, vel temere desperare. Nam saepe quod uno modo non possumus, alio modo facile explicamus. Quam multa saepe quae non possumus actitando, obtinemus orando.

## CAPUT VI. *Quam temere, vel frustra ex humana industria praesumimus quod ex angelica solum, seu divina revelatione exspectare debemus.*

[1240A]

Videamus tamen quid isti adhuc addant, subtiliter discutientes quid vitiose, vel quid forte veraciter dicant. Nam et incaute prolata ad nostram cautelam valent, et recte prolata ad imitationis studium informare habent. *Sed neque regum quisquam,* inquiunt, *magnus, et potens verbum hujusmodi sciscitatur ab omni ariolo, et mago, et Chaldaeo [n: (Dan. II)]*. Rex recte dicitur qui ad regnum sublimatur. Sed quid ait rex ille, vere Rex regum et Dominus dominantium? *Regnum caelorum,* inquit, *intra vos est [n: (Luc. XVII)]*. Ad hoc sane regnum sublimari possumus, [1240B] si perfecte id volumus. Habet sane hoc regnum intra nos existens incolas multos et habitatores infinitos. Quanto autem quisque ejusmodi regnum amplius dilatat, fidelius dispensat, districtius regit, prudentius disponit, tanto potentior efficitur, tanto major judicatur. Ad hoc autem regnum magis provehit atque conducit paupertas spiritus quam copia sensus: *Beati* enim *pauperes spiritu, quoniam ipsorum est regnum coelorum [n: (Matth. V)]*. Qui ejusmodi regnum accipit fiducialiter psallit, cum dicit: *Ego autem constitutus sum rex ab eo [n: (Psal. II)]*. Bene autem de ejusmodi regibus dicitur. Sed neque regum quisquam magnus, et potens verbum hujuscemodi sciscitatur ab omni ariolo, et mago, et Chaldaeo. In hoc autem dicti reges magni sunt, et suam sibi [1240C] potentiam defendunt, quod nihil de propria virtute praesumunt, quanto minus ea quae supra hominem sunt? Certe illud verbum rex divinitus acceperat, et omnino tale erat quod nisi ex Dei revelatione sciri non poterat. Quod ergo sciri non poterat nisi a Deo, qua temeritate praesumitur ab homine ariolo, mago, vel Chaldaeo? Quid igitur est hujuscemodi verbum ab ejusmodi quovis sapiente sciscitari nolle, nec debere, nisi ea quae supra hominem sunt ex nulla humana industria, vel arte debere praesumere? Hinc est quod additur, cum dicitur: *Sermo enim quem tu, rex, quaeris gravis est, nec reperietur quisquam qui indicet illum in conspectu regis, exceptis diis quorum non est cum hominibus conversatio.* Certe [1240D] quod supra hominem erat, rex ab homine exigere non debebat. Quid autem gravius, quidve molestius quam hominem ab homine, homini impossibilia exigere, et quae supra humanum modum sunt ab humana possibilitate extorquere velle? Sed quae impossibilia sunt apud homines, apud Deum possibilia sunt. Exceptis, inquiunt, diis quorum non est cum hominibus conversatio. Recte hoc loco satis per deos sanctos intelligimus angelos. Si enim propter imaginis, seu etiam similitudinis participationem homines dicti sunt dii, quanto rectius angeli? *Ego dixi: dii estis et filii Excelsi [n: (Psal. LXXXI)]*, et angeli quidem omni hora, imo omni pene momento inter homines versantur, et tamen cum hominibus non conversantur, quia et tunc quidem cum inter homines sunt, [1241A] non humanitus, sed coelitus, et vere divinitus degunt. Quis neget vel nesciat angelos hominibus multa quae supra homines sunt revelare potuisse, et revelare solere? Sed ut adhuc de exterioribus ad intima nostra similitudinem trahamus, sic saepe quae nulla nostra investigatione penetramus, ex divinis revelationibus et inspirationibus agnoscimus. Si autem per deos quis intelligi velit non angelos, sed homines divinitus aspiratos quorum conversatio jam non sit cum hominibus (hoc est humana sapientibus) eo quod jam veraciter dicere possunt: nostra conversatio in coelis est, nihil verius dici potest. Multa enim ex divina inspiratione agnoscunt, quae humanam investigationem excedunt. Si vero sententia illa superior ad hunc sensum accommodatur, [1241B] nihil in ea nisi rectum sonare videtur ubi dicitur. Non est homo super terram qui sermonem tuum, rex, possit implere, quasi dicatur: Nemo eorum qui super terram sunt, nisi illi tantum qui coelesti conversatione coelos ascendunt.

## CAPUT VII. *Quomodo post praeclara saepe studiorum suorum insignia mens tam saecularium quam spiritalium doctrinarum curam deponit; et se totam ad sola exteriora negotia exponit.*

*Quo audito, rex in furore et in ira magna praecipit ut perirent omnes sapientes Babylonis. Et egressa sententia, sapientes interficiebantur [n: (Dan. II)]*. Ecce quod superius jam praelocuti sumus. Postquam rex de somnii sui recuperatione desperavit, in furore [1241C] et ira omnes sapientes suos perire decrevit. Uti jam diximus, hoc est sapientes suos perdere, per acutos illos atque subtiles scientiae et sapientiae intellectus secundum pristinam consuetudinem et assuetam exercitationem ulterius non requirere, et cujuscunque doctrinae studiis nullam penitus operam dare, vel curam impendere. Quasi somnium visum amittitur, quando illa per quam ad sublimia mens frequenter sublevabatur gratia contemplationis subtrahitur, et tunc quidem velut de ejus recuperatione desperamus, quando diu multumque laborantes, nihilque proficientes spiritalium illam spectaculorum nostrorum jucunditatem ulterius nos recuperare posse diffidimus. Sed fit saepe ut, dum illam quam [1241D] amare consueverat divinarum revelationum speculationem amittit animus, diutina fatigatione jam fractus, non solum ejus in cujus reparatione defecit, sed quorumcunque studiorum curam deponat, et omnes sapientes suos quodammodo perdere disponat. In furore, inquit, et ira magna. Furor est perturbatio mentis, totius expers rationis. Ira est mentis perturbatio magna, sed a ratione non penitus aliena. Quasi ex furore agitamur, et actitamur, quando sine respectu rationis in id, quod fieri non oportet, nos ipsos praecipites damus. Ira saepe commoti intelligimus quid faciendum sit, cum tamen refrenari non possit, si magna fuerit. In primo itaque perturbationis nostrae impetu saepe, nec saltem ad rationem respicimus, postmodum autem rationem [1242A] quidem videmus, sed sequi non possumus, tandem vero intuemur et sequimur. Recte ergo prius furor, et postea ira ponitur.

Notandum sane quod sapientes Babylonis dicuntur, qui hoc loco perire praecipiuntur. Puto alios esse sapientes Babyloniorum, et alios esse sapientes Judaeorum. Illi sane occupantur circa terrena, isti circa divina. Illi sane sectantur sapientiam mundi, quae stultitia est apud Deum, isti scrutantur etiam profunda Dei, utpote spiritales, et spiritualibus spiritualia comparantes. Quid igitur per sapientes Babyloniorum, nisi scientias saeculares? et quid per sapientes Judaeorum intelligimus, nisi doctrinas spiritales? Quasi ergo sapientes Babylonis damnationi addicimus, quando saeculares disciplinas a nostris [1242B] studiis amputamus. Harum amputationi conscientia nostra facilius acquiescit, et eo levius earum abjectioni consentit, quo eas (quamvis ad aliquid utiles humanae saluti) minime necessarias attendit. Primo ergo sapientes Babylonis trucidantur, unde est quod de eis dicitur: Et egressa sententia sapientes interficiebantur. Sententia egreditur, quando id quod quisque mente deliberaverat atque statuerat, tandem aliquando ex opere manifestat. Quasi adhuc intrinsecus est, quod adhuc versatur, et latet in mente, et velut jam exercitus esse incipit, quando jam apparet in opere. Sequitur: Quaerebanturque Daniel et socii ejus, ut perirent. Ecce quomodo malum grassatur. Audivimus superius quomodo sapientes Babylonis interficiebantur, ecce jam sapientes [1242C] Judaeorum quaeruntur, ut interficiantur. Ecce quibus gradibus studiosa mens saepe a sua vivacitate resolvitur, et a summis paulatim ad deteriora relabitur, prius saecularium, postea spiritalium doctrinam curam deponit, et se totam ad sola exteriora negotia exponit, et in se quasi omnes scientiae et sapientiae cultores interficit, dum post humanarum artium despectum, contemplationis, meditationis, lectionis et orationis instantiam penitus deserit.

Notandum tamen quod de sapientibus Judaeorum dicitur, quia ad perditionem quaerebantur. Quid, quaeso, est locum ubi ejusmodi sapientes ad perditionem inveniri valeant quaerere, nisi occasionem [1242D] seu etiam excusationis alicujus opportunitatem captare, quo tutius atque liberius et cum securiori conscientia sacrae etiam eruditionis studia dissoluta mens possit abjicere? saepe enim infirmitatem corporis praetendimus, cum spiritualia exercitia abjicimus. Saepe charitatem hoc esse fingimus, quod contemplativam vitam deserentes exterioribus negotiis nos ipsos funditus exponimus. In hunc modum occasio, et quasi loci opportunitas quaeritur, ubi Daniel cum caeteris sapientibus Judaeorum ad interficiendum inveniatur. Si hujus Danielis facta consulimus, quid rectius quam cordis devotionem in ipso figurari inveniemus? Vide quomodo sub omni adversitate, et qualicunque necessitate semper ad Dominum recurrit et consulit, auxilium divinum implorat et accipit. [1243A] Quis autem nesciat verae devotionis esse sub omni necessitatis articulo, ad divina praesidia confugere, et tam in ambiguis quam adversis hinc consilium, illinc auxilium humiliter petere, et efficaciter impetrare? Scimus autem, quia intime et devote nunquam mens orat, quae se ad devotionem studiosis praemeditationibus prius non excitat. Hi sunt enim verae devotionis socii inseparabiles, circumspectae, discretae et providae cogitationes. Sine hujusmodi enim sociis et cooperatoribus, quaelibet nostra devotio non novit vel valet orare quomodo oportet.

## CAPUT VIII. *Quomodo in omni proposito, vel instituto debeamus aequitatis regulam consulere, et improvide statuta ad saniorem sententiam revocare.*

[1243B]

*Tunc Daniel requisivit de lege, atque sententia ab Arioch principe militiae regis, qui egressus fuerat ad interficiendos sapientes Babylonis, et interrogavit eum qui a rege acceperat potestatem, quam ob causam tam crudelis sententia a facie regis esset egressa. Cum ergo rem indicasset Arioch Danieli, Daniel ingressus rogavit regem, ut tempus daret sibi ad solutionem indicandam regi [n: (Dan. II)]*. Sicut in Daniele intelligitur fervor devotionis, sic per principem militiae recte, ut arbitror, intelligimus zelum rectitudinis et rigorem districtae severitatis. Certe sine rigore justae severitatis, nec illud quidem regnum licet in pace vel securitate possidere, in quo solent homines hominibus imperare, et in quo solent homines possidentium [1243C] pacem perturbare. Quis imperantium unquam pace diutina frui, vel laetari potuit, qui pacis adversarios, cum potuit et oportuit districte judicare, et fortiter ferire noluit? Quanto magis autem in illo utique regno, in quo non est nobis colluctatio adversus carnem et sanguinem, sed adversus spiritualia nequitiae in coelestibus, quanto magis, inquam, in ejusmodi regno oportet nos fortiter agere, et omnes perstrepentium cogitationum, vel affectionum tumultus, et quoslibet internae pacis perturbatores districta animadversione ferire? Bonus sane iste princeps militiae (rigor videlicet; et severitas justitiae) cujus legibus, vel disciplinis quisquis non obtemperat, ab illa coelestis militiae societate se [1243D] alienat. Recte autem, ut arbitror, iste princeps militiae Arioch dicitur. Nam Arioch *ad solitudinem redigens* interpretatur. Scimus quia regnum coelorum intra nos est. Debet itaque iste princeps militiae quodcunque regnum vel regionem videt contra hoc regnum exsurgere, vel rebellare, et aeterni regis legibus non obtemperare, forti impugnatione evertere, et ad sempiternam solitudinem redigere, et si fieri potest, in aeternum delere. Si igitur per Danielem devotionem, per Arioch zelum rectitudinis debemus intelligere, quid est Danielem ab Arioch de lege, et sententia regis quaerere, nisi compunctam mentem aequitatis judicium consulere, et ex magna devotione vehementer discutere, an forte justum vel injustum sit, quod meminit se [1244A] prius per spiritus sui impetum statuisse? Multa enim tempore compunctionis et orationis mens hominis mala et injusta esse invenit, quae prius ex animi impetu, et quasi praecipitanter definivit, quae tamen injusta esse tunc temporis non advertit, et multa saepe ex eodem spiritus sui impetu homo contra conscientiam suam dictat, et tamen eamdem animi sui praecipitationem, postmodum sub orationis et devotionis suae tempore temperat, et ad saniorem sententiam reformat. Debemus itaque ea quae praecipitanter, magis quam prudenter statuimus, et mala esse pertimescimus, postmodum diligenter discutere, et utrum justa an injusta, utilia an inutilia sint, sagaci retractatione perquirere, et in hunc modum quasi per Danielem officium [1244B] Arioch de lege vel sententia data requiritur, dum de quolibet minus consulto mentis proposito ex magna devotione, tandem aliquando verae aequitatis, et summae discretionis regula consulitur. Quid sit autem ad interficiendos sapientes egredi, ex superioribus facile potest perpendi. Sciendum autem quod inconsulte sententiae definitionem vel qualitatem saepe tunc facilius deprehendimus, ampliusque formidamus, cum jam qualis sit, ex ipso opere et quasi per experimentum probamus. Hinc est quod Arioch hoc loco tunc primum de sententiae datione consulitur, cum ad ejus occasionem jam jamque egreditur.

## CAPUT IX *Quod quidquid contra nos accidere solet, dispensante Deo, libero mentis arbitrio, juxta meritorum qualitatem respondet.*

[1244C]

Sed si per Arioch districtio aequitatis recte intelligitur, mirum fortassis, nec immerito, alicui videbitur, quomodo ejusmodi sententiae exsecutio ad Arioch officium spectare dicatur, cum eadem utique sententia, nec juxta historiam, nec juxta mysticam intelligentiam justa judicetur. An forte rex juxta historiam furore turbatus justum esse credidit, quod veraciter justum non fuit, eo quod tunc veraciter dicere potuerit: Turbatus est a furore oculus meus? Sic sane quidam juxta hujus similitudinis typum, zelum quidem rectitudinis generantes, sed secundum scientiam non habentes, rectum [1244D] credunt esse vel fingunt quod sapientes suos occidunt, majora sibi meritorum lucra proponentes vel promittentes ex corporalibus exercitiis acquirere, quam ex spiritualibus quidem, in quibus interim non possunt quantum vel quam leviter volunt, proficere. Sed si adhuc profundius inspiciamus, et ad divina judicia recurramus, statim videbimus quia multa quae homo injuste disponit vel agit, Deus nonnisi juste fieri permittit. Cur ergo et illa non dicantur ad Arioch officium pertinere, quae juxta hanc considerationem ex divinae districtionis aequitate, nostris probantur meritis respondere? Et interrogavit, inquit, eum qui a rege acceperat potestatem. Attende ergo quod Arioch iste a rege potestatem accepit, quia quidquid [1245A] circa nos utiliter seu inutiliter accidit, ex liberi arbitrii merito vel vitio descendit. Accipit autem Arioch exercendae modo utilis, modo inutilis sententiae potestatem a rege, aliquando a sciente et volente, aliquando a sciente et nolente quandoque a non sciente et volente, quandoque a nesciente et nolente. Quemadmodum enim dictum est, quod cuique accidere solet, dispensante Deo, libertatis arbitrio juxta meritorum qualitatem respondet. Quidquid ergo circa nos agitur pro meritorum retributione aequitatisque jure, justo Dei judicio moderatur. Sed providus ille animi obtutus, saepe sub magnae perturbationis suae impetu, Omnipotentis beneplacitum seu judicium agnoscit et acquiescit. Aliquando agnoscit, nec acquiescit, quandoque [1245B] autem sic effectus est ut voluntatem Dei solam circa se fieri concupiscat, quamvis eam interim ad plenum non intelligat, modo autem sic afficitur ut voluntati Dei omnino acquiescere non possit, etiamsi illam (quam interim scire non potest) ad plenum scire potuisset. Sed quid mirum si humanus animus non potest semper acquiescere etiam cognitae divinae voluntati, quando quidem saepe nec suae potest acquiescere utilitati? Saepe enim per impatientiam sententiam dictat quam suae utilitati esse contrariam penitus non ignorat. Non igitur tunc tantum dictus ille princeps militiae a suo rege exercendae sententiae potestatem accipit, quando ejusmodi rex aliquid juste et utiliter disponit, sed etiam nunc quidem, quando aliquid per impudentiam seu etiam [1245C] per impatientiam ordinat quod Dei dispositione, praecedentibus ejus meritis, aequitatis retributione respondeat, imo etiam tunc quando aliquid agit unde odiosam, quamvis justam, sententiam incurrit.

## CAPUT X. *Quibus considerationibus pensanda sunt quae circa nos accidunt.*

Videamus adhuc autem quid illud sit quod Daniel ab Arioch iterum inquirit. Quam ob causam tam crudelis sententia a facie esset regis egressa. Ordo congruus, et diligenter observandus, prius interrogatur de lege et sententia, postea de ejusdem sententiae causa. Procul dubio diligenter inquirendum, [1245D] et vehementer discutiendum (in rebus utique dubiis et maxime periculosis) prius de qualitate actionis, et consequenter quidem de qualitate intentionis. Nam saepe culpa quae ex actione contrahitur, ex qualitate intentionis nonnihil levigatur. Quod tamen inquirit de causa sententiae, ad duo, ut arbitror, possumus imo et debemus referre, qua videlicet intentione fiat, vel qua Dei dispositione fieri contingat. Et circa actionem quidem quaeritur utrumnam sit commoda an incommoda, justa vel injusta. Circa intentionem vero an forte sit pia vel impia, discreta vel indiscreta. Circa Dei autem dispositionem id maxime quisque in dirae vel durae sententiae investigatione perquirat, utrum ad utilitatem an ad ultionem nos feriat. Nam sane cum nos percutit [1246A] vel feriri permittit, modo ad nostram eruditionem, modo ad nostram correctionem, modo ad correptionem, modo ad damnationem, vel alio adhuc quolibet modo id agit. Haec omnia diligenter inquirenda et subtiliter discutienda. Haec omnia utilem timorem incutiunt, et mentem in oratione compungunt. Haec omnia mentem humiliant, et nostram devotionem excitant, et ad supplicationem inflammant. Vides certe quam recte, quam discrete haec omnia Daniel inquirat antequam precibus insistat, vel supplicationi incumbat. Hinc est quod dicitur, cum subditur: Cum ergo rem indicasset Arioch Danieli, Daniel ingressus rogavit regem Quid est autem praedicta illa Danielem ab Arioch discere, nisi diligenter et devote consulta districte [1246B] aequitatis regula tandem aliquando post multam discussionem quaesitam sententiae, et causae qualitatem devotam mentem plenius agnoscere.

## CAPUT XI. *Quomodo perturbationis nostrae tempore debeamus ad orationis remedia confugere, et ejusmodi suffragium in usum adducere.*

Restat modo illud quaerere quid sit Danielem ad regem intrare. Recte fortassis per regem qui in omnibus praesidet et imperat, intelligimus hoc loco vehementem animi motum, et validum libere voluntatis impetum, cui facile quaelibet alia affectio cedat vel obediat. Et quam multis (cum sunt vehementer affecti, vel acriter commoti) omnino non occurrit rationem vel discretionem consulere, quanto minus [1246C] ad orationem confugere, vel ullam devotionem admittere? Sed quid aliud hoc dicimus esse, quam sapientium neminem coram rege audere apparere? Saepe tamen qui ejusmodi sunt, post sedatum animi impetum, cum ad semetipsos redeunt, ad discretionis judicium et devotionis officium recurrunt, satagentes corrigere in quibus perturbationis tempore excesserunt. Sed si circa cordis disciplinam studiosi sumus quemadmodum esse debemus, doceamus et assuescamus animum nostrum sub quovis impetu et perturbationis tempore ad discretionis consulta confugere, et hoc est sapientes ante conspectum regis amittere. Sed quia saepe contigit ut nulla rationis attestatione praecipitem perturbationis suae impetum [1246D] lenire possit, debet mens sub ejusmodi necessitatis articulo ad devotionis auxilia recurrere, et ad pacandam perturbationis suae violentiam divinae miserationis suffragia impetrare, et ejusmodi devotionis remedium oportet in usum adducere, et hoc est Danielem ad regem intrare. Quasi enim ad regem Daniel ingreditur, quando ad pacandum animi impetum, sub ipso etiam praecipitationis impulsu devotio suffragatur.

Notandum autem quod superius dicitur introductus, hic vero simpliciter ponitur quod sit ingressus. Puto autem quia aliud, et aliud sit ab alio introduci, vel per semetipsum ingredi, sicut ex superioribus patet, sub omni vehementi animi impetu devotae orationis suffragium praesto habere, hoc est [1247A] Danielem in praesentia furentis regis non deesse. Sed, ut omnes communiter et sollicitudine efficimus, alia orando, et Deo supplicando precibus obtinemus. Quando igitur humana sagacitate et exercitatione devotionis praesidium ad sedandum animi impetum assuescitur, ille noster Daniel quodammodo ante dicti regis praesentiam, alieno officio introducitur. Quando autem hoc non tam meditando quam orando efficitur, Daniel procul dubio ad regem per semetipsum ingreditur. Debemus itaque studiosa et sagaci praemeditatione mentem nostram ad devotionem excitare, et hoc erit Danielem alieno officio introducere. Item, quia saepe etiam cum necessitas exigit et urget, devote orare non possumus, divinae visitationis et nostrae compunctionis tempore [1247B] oremus, ut necessitatis tempore orare possimus. Si itaque orandi facultas oratione obtinetur, Daniel pro certo per semetipsum ingreditur. Sed nec illud quidem negligenter praetereundum quod sub tempore regiae perturbationis et furoris legitur ingressus. Nam introductionis tempore nullum profecto regiae perturbationis vel indicium accipimus. Non enim credere oportet hunc regem semper esse iratum, atque aliquo furore turbatum. Aliud est animi impetum esse vehementem, aliud est esse praecipitem. Aliud, inquam, validum esse atque invictum, atque aliud esse ira et insania plenum. Aliud denique invincibilem et pene immobilem, aliud vero intolerabilem et plane irrationabilem. [1247C] Sed quis, quaeso, Danielem sub regii furoris tempore praesumeret, vel auderet ante regem adducere? Supra humanam industriam, et virtutem esse judico tantae et tam intimae perturbationis tempore orationi incumbere, cum vix, vel nullo potius modo tunc temporis contingat ejus saltem meminisse. Oportet ergo, eo quo supra diximus modo, Danielem per semetipsum coram rege turbato intrare, si vult sub tantae necessitatis articulo periculo repugnare. Mens itaque studiosa, et circa salutem suam sollicita, quae adhuc, cum fuerit perturbata, perturbationi suae orando repugnare non novit, et hujusmodi usum, vel gratiam necdum obtinuit, oret, et impetret tempore tranquillitatis divinitus sibi dari gratiam orandi sub tempore perturbationis. [1247D] In hunc modum forsitan dabitur Danieli quandoque ad regem per semetipsum intrare, et adhuc ipso furente, et tunc forte poterit non semel tantum, sed saepe et assidue malae sententiae differendae inducias petere et obtinere, ad hoc ut eam possit postmodum penitus delere. Quando intimae perturbationis suae tempore devota mens humiliter petit et supplicat, ne sub concitati furoris impetu divina eum pietas aliquid per impatientiam agere permittat, unde postmodum poenitere oporteat, si impetrat quod optat, quid aliud devotionis nostrae Daniel videtur tibi facere, quam furentis regis insaniam mitigare? Cum autem ad aliquid praecipitis affectionis suae vehementia trahi se sentit, quod interim sub tantae perturbationis suae nube, vel turbine utrumne [1248A] rectum sit agnoscere ad plenum non possit, si interim patientiam sibi petit, donec quid faciendum sit tranquillitatis suae tempore rectius possit discernere, accipiendo quod petit quid aliud tibi videtur efficere, quam inducias petere et accipere? Daniel, inquit, ingressus rogavit regem ut tempus daret sibi ad solutionem indicandam regi. Vides certe quia devotio pie et utiliter de Domini pietate saepe praesumit, quae nulla sua sagacitate humana industria efficere possit, et quam juste de Domini pietate magna praesumimus, si magnanimitatem nostram pro amore ejus, cum ejus adjutorio vincamus.

## CAPUT XII *Qualibus meditationibus oportet animum ad devotionem inflammare, vel quomodo oporteat studiorum nostrorum instantiam reformare.*

[1248B]

Sed videamus quid post haec Daniel fecerit, vel quid de eo scriptum sit: *Et ingressus domum suam, Ananiae, Misaeli, Azariae sociis suis indicavit negotium, ut quaererent misericordiam a facie Dei coeli super sacramento isto, et non perirent Daniel, et socii ejus, cum caeteris sapientibus Babylonis [n: (Dan. II)]*. Per tres istos, Danielis socios individuos, et comites inseparabiles, circumspectionem, discretionem, deliberationem intelligimus, sine quibus verae devotionis officium nullo modo posse expleri quotidiano experimento probamus. Si enim intime et devote orare volumus, primum est ut vitam nostram [1248C] circumspiciamus. Videamus quibus studiis vel exercitiis occupari consuevimus, vel quibus adhuc occupari sumus, vel quale propositum in his de futuro habemus. Sed quid ista juvat in considerationem adducere, nisi eadem sollicitudine satagamus singula quaeque forti examinatione discernere, et bona a malis vigili sagacitate secernere, ut sciamus pro quibus debeamus Domino supplicare, seu etiam gratias agere? Cognitis autem seu bonis, seu malis nostris, restat adhuc provida deliberatione perquirere qua occupatione vel sollicitudine possimus, et pro praeteritis malis satisfacere, et de praesentibus se explicare, et de futuris cautelam curiosius exhibere. Primum est circumspectionis, secundum est discretionis, tertium est deliberationis. Circumspectionis [1248D] est morum nostrorum modum in considerationem adducere; discretionis est in omnibus judicium facere; deliberatio autem consilium quaerere, et invenire. Circumspectio dicit: *Recogitabo tibi omnes annos meos in amaritudine animae meae [n: (Isai. XXXVIII)]*. Discretio fatetur: *Feci judicium et justitiam [n: (Psal. XCVIII)]*. Deliberatio loquitur: *Quid retribuam Domino pro omnibus quae retribuit mihi? [n: (Psal. CXV.)]* Ad circumspectionis studium revocatur, cui dicitur: *Leva in circuitu oculos tuos [n: (Isai. XLIX)]*, et vide tunc ubi prostrata sis, meretrix. Ad discretionis examen animare nos voluit, qui dixit: *Si nos ipsos dijudicaremus, non utique judicaremur [n: (I Cor. XI)]*. Deliberationis officium praecipitur, seu etiam commendatur cum per sapientem dicitur: *Omnia fac cum consilio, [1249A] et in aeternum non poenitebis [n: (Eccli. XXXII)]*. Quis autem non videat horum officia verae utique devotioni quam sint necessaria? Quis enim unquam intime et devote orare potuit, si vitam suam circumspicere, discutere, disponere postposuit? Quoties igitur necessitas urget devotae orationi vehementius incumbere, oportet nos ad circumspectionis, et discretionis, seu etiam deliberationis officia recurrere, et ejusmodi studiis negotiosisque meditationibus animum nostrum ad devotionem inflammare, et hoc est Danielem sociorum suorum suffragia in orationis suae usum asciscere. Daniel itaque quasi ad domus suae penetralia recurrit, et ad orationis suae negotia perfectius explenda velut cooperatores quaerit, quando, instante jam orationis tempore, seu etiam urgentis [1249B] necessitatis articulo, devota mens solitam et in id officii necessariam quietis suae opportunitatem repetit, et providis quibusdam, et in ejusmodi usum idoneis meditationibus devotionem suam animare seu inflammare contendit. Sociis suis, inquit, indicavit negotium. Quasi a Daniele Danielis sociis negotium indicatur, quando ex devotione agitur ut imminens negotium in considerationem, examinationem, consultationem adducatur. Misericordia autem impetranda proponitur, si compuncta mens in eo quod devote exsequitur non suis meritis, sed divinis miserationibus innititur.

Notandum sane juxta historiam quod Daniel propheta negotium illud sacramentum vocet, unde in eo mysticam rerum intelligentiam latitare quis dubitet? [1249C] Et non perirent, inquit, Daniel, et socii ejus cum caeteris sapientibus Babylonis. Juxta hujus rei exemplum, cum viderimus mentem nostram post saecularium studiorum contemptum ad spiritualia etiam exercitia torpere, et paulatim deficere, et sapientum nostrorum periculum imminere, debemus et nos modis omnibus illud a Domino petere, unde possimus consuetam studiorum nostrorum instantiam reparare, vel confirmare. Est autem, ut pariter novimus, tam in studio orandi quam meditandi labor pergrandis, et mentibus vagis, et inquietis pene intolerabilis. In contemplatione vero jucunditas est mirabilis et pene singularis. Quando igitur contemplationis gratia studiosis mentibus [1249D] confertur labor ille caeterorum studiorum ex ejus dulcedine, in quantum dulcoratur, in tantum levigatur, seu temperatur. Si ergo ejusmodi gratiam nondum accepimus, vel subtractam dolemus, debemus illam ad studiorum nostrorum confirmationem vel reformationem a Domino expetere. Cum igitur haec agimus, quid aliud, quaeso, fecisse videmur quam divinarum revelationum somnia quaerere, ut habeamus unde possimus nostros illos superius designatos sapientes in sua integritate conservare? Tunc Danieli per visionem nocte mysterium revelatum est. Mysterii revelatio quasi nocte percipitur, quando veritatis illustratio tenuiter quidem, et ex parte, et velut ad lunae lumen videtur. Mysterii revelationem quasi nocte percipimus, quando de aliquo [1250A] Divinitatis arcano quid sentiendum sit ipsi quidem intelligimus, sed rationem qua illud et aliis probare possumus in promptu necdum habemus. Revelationis lumen quasi in nocte et velut in mediis tenebris apparet, quando quis mysterii declarationem quam per intelligentiam videt, sermone explicare, et quasi in apertam lucem proferre, non valet. Sed cum per diutinam retractationem postmodum agimus, ut acceptam veritatis intelligentiam quam ipsi prius vix vel tenuiter videre potuimus, perspicua demonstratione aliis declarare possimus, quid aliud quam quod nocte percipimus sub diei luce proferimus? Recte ergo nulla postmodum fit mentio noctis, ubi Daniel quod prius nocte accepit, tandem aliquando palam loquitur in praesentia regis.

## CAPUT XIII. *Quomodo semper ad innovationem intelligentiae debeamus non nostram industriam, sed Domini magnificentiam magnificare.*

[1250B]

Sed accepta mysterii revelatione videamus adhuc quid Daniel agat vel dicat: *Et Daniel benedixit Deo coeli, et locutus ait: Sit nomen Domini benedictum a saeculo, et usque in saeculum, quia sapientia et fortitudo ejus sunt, et ipse mutat tempora et aetates, transfert regna atque constituit [n: (Dan. II)]*. Exemplo discamus quid ipsi facere debeamus, cum revelantis gratiae lumen accipimus. Satagamus itaque juxta Danielis exemplum illi gloriam, et honorem, et gratiarum actionem referre, a quo habemus sapere, [1250C] et intelligere, et quidquid boni nos constat habere. Quod multi sunt qui cum lumen veritatis accipiunt, statim hoc suis meritis, vel studiis ascribunt, seipsos magnificant, et attollunt, caeteros omnes sui comparatione despiciunt. Loquitur apud se anima ejusmodi, super omnes docentes me intellexi. Nititur illud Salomonicum ad se tam imprudenter quam inaniter trahere: *Praecessi sapientia omnes qui fuerunt ante me [n: (Eccle. I)]*. Econtra nos demus illi gloriam a quo accepimus intelligentiam. Studeamus semper statim in ipso exortu revelantis gratiae, in ipsa innovatione illuminatae intelligentiae, digna Deo laudum praeconia referre. Buccinate in neomenia tuba in insigni die solemnitatis vestrae. Neomenia, nova luna, nova luna intelligenti innovata, et divinitus [1250D] aspirata. Scimus quia luna lumen a seipsa non habet, sed a sole accipit ut lucere possit. Sic sane humana intelligentia divinitus accepit, ut veri luminis radiis renitere possit. Quoties igitur novos divinae illustrationis radios accipimus, et aliquid quod humanam intelligentiam excedit ex divina revelatione cognoscimus, debemus statim in gratiarum actionem assurgere, et magnificentiae tuba in divinae bonitatis praeconia reboare: *Magnificate,* inquit, *Dominum mecum, et exaltemus nomen ejus in idipsum [n: (Psal. XXXIII)]*. Ecce quomodo buccina personuit; ecce quomodo ad clangorem buccinae secum et alios animavit. Ejusmodi buccinae clangorem in nova luna fieri voluit, vel se facturum spopondit, cum dixit: *Benedicam Dominum qui tribuit mihi intellectum* [1251A] [n: (Psal. XV)]. Sic Daniel cum revelantis gratiae lumen accepit, quasi ad novae lunae exortum magnificentiae tuba personuit, cum ait: Sit nomen Domini benedictum a saeculo, et usque in saeculum, quia sapientia, et fortitudo ejus sunt.

## CAPUT XIV. *Quod triplex sit verae devotionis officium.*

Notandum sane quod triplex sit officium verae et perfectae devotionis. Primum est confessio criminis, secundum postulatio miserationis, tertium glorificatio miserentis. Primum est accusatio culpae, secundum supplicatio veniae, tertium magnificatio divinae munificentiae. Haec omnia iste noster Daniel magnifice exsequitur, sicut ex ejus verbis cognoscitur. Confessio et accusatio est culpae, ubi alio loco Domino [1251B] loquitur in oratione: *Peccavimus, iniquitatem fecimus, impie egimus, et recessimus, et declinavimus a mandatis tuis ac judiciis [n: (Dan. IX)]*. Supplicatio, et imploratio est veniae, ubi legis eodem ipso dicente: *Exaudi, Domine; placare, Domine; attende, et fac [n: (ibid.)]*. Glorificatio et magnificatio sui Creatoris sibique miserentis est procul dubio quod hoc in loco legis: *Sit nomen Domini benedictum a saeculo, et usque in saeculum, quia sapientia, et fortitudo ejus sunt, et ipse mutat tempora et aetates, transfert regna, atque constituit [n: (Dan. II)]*. Sapientia et fortitudo sane accipientis quidem bona, sed procul dubio largientis Dei bona sunt, quia ex ejus utique munere acceperunt quicunque sapientiam et fortitudinem habent, [1251C] quicunque sapienter et fortiter agere potuerunt. *Quid enim habes,* inquit Apostolus, *quod non accepisti? [n: (I Cor. XIV)]*. Ipse, inquit, mutat tempora et aetates. Scimus quia omnia tempus habent, et suis spatiis transeunt universa sub coelo. Tempus plantandi, et tempus evellendi quod plantatum est. Juxta hunc modum, et in aliis rebus considerari potest. Ex occasione itaque temporis opportunitatem accipimus, ut modo haec, modo illa utilius vel expeditius agere valeamus. Nostris itaque usibus tempora mutat, quando nunc harum, illarum virtutum exercitiis opportunitatem accommodat. Sed quid, quaeso, juvat exercendorum accepisse opportunitatem, nisi ex ejusdem largitatis munere accipiamus et exsequendi facultatem? Scimus autem [1251D] quia aetates diversae aliis, et aliis effectibus sunt magis aptae. Certe quae in pueritia discimus profundius retinemus, et expeditius proferimus. In juvenili aetate est virtus corporis robustior, et animus audacior, et idcirco ea aetas ad exercitationis usum efficacior. Usque ad provectiorem aetatem tum multiplex doctrina, tum multiplex rerum experientia quotidianis provectibus scientiam auget, et idcirco ea aetas prae caeteris omnibus consiliis viget, prudentia pollet. Prima itaque dictarum aetatum ad discendum, secunda ad exercitandum, tertia vero praevalet ad discernendum. Juxta similitudinem annorum et meritorum, ut sic dicam, aetates consideramus, et secundum diversorum provectuum differentiam, diversarum virtutum efficaciam nos habere cognoscimus. [1252A] Differentes itaque efficaciae, facultates diversae quodammodo sunt annorum aetates. Temporum ergo et aetatum modos meritorum ille optimus moderator alternat, qui nunc harum, nunc illarum virtutum tam facultatem, quam opportunitatem pietatis suae dispensatione administrat. Transfert regna atque constituit, quando eversa vitiorum tyrannide virtutes regnare facit. De his vitiorum, virtutumve populis, et tam de horum destructione quam illarum exaltatione mystice scribitur, cum per Prophetam dicitur: *Vineam de Aegypto transtulisti, ejecisti gentes, et plantasti eam [n: (Psal. LXXIX)]*. Vinea plantatur quando bonum propositum in bona intentione figitur. Gentes ejiciuntur, quando confessionis edicto, professionis voto interminatur peccatis, vitiis abrenuntiatur. [1252B] In eamdem sententiam currit, quod alios idem Propheta de vitiorum exstirpatione, vel virtutum plantatione cavit: *Ejecisti gentes, et plantasti eos, afflixisti populos, et expulisti eos [n: (ibid.)]*. Odiosus ille vitiorum populus afflictionis magnitudine expellitur, cum tandem aliquando tam contritione corporis quam compunctione cordis a carnalium desideriorum dominatione anima diu multumque oppressa liberatur. In hunc itaque modum salutis nostrae auctor et protector, dum vitiorum in nobis dominium destruit, virtutes vero in eorum locum restituit, transfert regna, atque constituit. Et recte quidem, quia Domini est regnum, ipse dominabitur gentium: *Dat,* inquit, *sapientiam sapientibus, et scientiam intelligentibus disciplinam. Ipse revelat [1252C] profunda et abscondita, et novit in tenebris constituta, et lux cum eo est.* Nemo ergo de suo ingenio praesumat, nemo interiorum vel exteriorum scientiam suis studiis vel meritis ascribat. Ipse est enim qui dat sapientibus sapientiam, ipse aeque qui dat scientiam intelligentibus disciplinam. In eamdem procul dubio sententiam pergit qui dicit: *Omnis sapientia a Domino Deo est, et cum eo fuit semper, et est ante aevum [n: (Eccle. I)]*. Utrique consentit, qui ait: *Omne datum optimum, et omne donum perfectum de sursum est, descendens a Patre luminum [n: (Jac. I)]*. Ipse revelat profunda et abscondita, et novit in tenebris constituta. Pro illis quae vere profunda sunt, et humanae intelligentiae modum excedunt, Apostolus exclamat, [1252D] cum dicit: *O altitudo sapientiae et scientiae Dei, quam incomprehensibilia judicia ejus, et investigabiles viae ejus! [n: (Rom. XI.)]* De his tamen ipsis sublimibus et profundis revelat utique per Spiritum suum quantum sciri oportet, vel expedit nobis. Revelat ergo profunda et arcana secreti sui, nec haec tantum, sed et occulta consilii alieni quae nobis aliena malignitas abscondit, ut facilius decipere nos possit. Audisti quid de ejus revelatione optare vel sperare debeamus, audi adhuc quid de ejus scientia timeamus. Novit in tenebris constituta; novit sane intima nostra et quaelibet cordis nostri occulta, nec solum illa quae soli ipsi de nobis scimus, et alios latere volumus, sed ea etiam quae in conscientiae nostrae latebris ipsi penetrare non sufficimus. Revelat ergo sua, revelat [1253A] aliena, novit nostra. Revelat arcana sua, revelat fraudulenta aliena, novit occulta nostra. Revelat profunda dispensationis suae, revelat abscondita fraudis diabolicae, novit tenebrosa conscientiae humanae. Revelat profunda sua, ut sciamus quid de illo credere, quid ab illo sperare debeamus. Revelat abscondita aliena, ut sciamus quid timere, quid cavere debeamus. Novit tenebrosa nostra, ne illum aliquid latere posse credamus, et nos ipsos spe vana decipiamus. Revelat profunda et abscondita, et novit in tenebris constituta: *Incerta et occulta sapientiae tuae manifestasti mihi [n: (Psal. L)]*. Ecce revelatio profundorum, et alibi orat in idipsum: *Revela oculos meos, et considerabo mirabilia de lege tua [n: (Psal. CXVIII)]*. De absconditis alienis timebat qui dicebat: *Educes [1253B] me de laqueo hoc quem absconderunt mihi [n: (Psal. XXX)]*. Ad idipsum respicit quod alias psallit: *Linguis suis dolose agebant, venenum aspidum sub labiis eorum [n: (Psal. XIII)]*. Nonne abscondere volebant venenum quod sub lingua portabant? Latebrosa nostra eum latere non posse credebat, qui dicebat: *Omnia autem nuda, et aperta sunt oculis Dei [n: (Hebr. IV)]*. Salomonis sententia est quod solus ipse scit omnia, vel sciat omnia corda filiorum hominum [n: (Sap. IX)]. Cujus sententiae concinit, qui dicit: *Scrutans corda et renes Deus [n: (Psal. XII)]*. Sed quid sibi voluit quod dicit, et lux cum eo est. Absque dubio Deus lux est, et in eo tenebrae non sunt ullae. Cur ergo non dicit quod veraciter dicere potuit, quia Deus lux est, sed ait, et cum eo lux est? An forte hoc docere nos voluit, [1253C] quia ubi ipse per inhabitantem gratiam manserit, necessariae cognitionis lumen deesse non possit? Nam lumen quidem quod ipse est, prout ipsum est, in hac utique vita interim videre non possumus; sed lumen quod cum ipso est, non solum ad solatium, sed etiam ad suffragium accipere consuevimus. Quale autem hoc lumen esse dicimus, per quod quid agere, quid vitare, quid diligere, quid odio habere, quid credere vel sperare debemus agnoscimus? Qualis, quaeso, est lux ista quae novit profunda et abscondita, ipso utique revelante, ipso denique inspirante, qui dat sapientibus sapientiam, et scientiam intelligentibus disciplinam? Hucusque Daniel glorificavit Deum pro communi bono, nunc autem pro speciali beneficio sibi sociisque suis specialiter [1253D] impenso. *Tibi,* inquit, *Deus patrum meorum confiteor, teque laudo, quia sapientiam et fortitudinem dedisti mihi, et nunc ostendisti mihi quae rogavimus te, quia sermonem regis aperuisti nobis.* Superius dixit, dat sapientiam sapientibus. Hic autem dicit: Quia sapientiam et fortitudinem dedisti mihi; et item: Quia sermonem regis aperuisti nobis. Praecipuus ordo charitatis bona communia praeferre privatis. Charitas enim non quaerit quae sua sunt, sed quae aliorum. Qui ergo communia bona charitatis instinctu propriis anteposuit, quid mirum si prius hostiam laudis obtulit pro illis quae plus dilexit?

Notandum autem quod tria illa, quae Danielis officio superius assignavimus in hoc uno versu pariter [1254A] notare possumus. Nota vocem confessionis et glorificationis in eo quod legis: Tibi, Deus patrum meorum, confiteor, teque laudo; supplicationis autem preces se obtulisse ostendit in eo quod dicit: Et nunc ostendisti nobis quae rogavimus te. In his autem tribus, ni fallor, verae devotionis officium continetur vel expletur.

## CAPUT XV. *Quomodo debeamus aequitatis regulam arctius consulere, eo maxime tempore quo oportet quodlibet sublimitatis officium explere.*

*Post haec Daniel ingressus ad Arioch, quem constituerat rex ut perderet sapientes Babylonis, sic ei locutus est: Sapientes Babylonis ne perdas, introduc me in conspectu regis, et solutionem regi narrabo* [1254B] [n: (Dan. II)]. Si per Danielem recte fervor devotionis, per Arioch intelligitur districtio aequitatis, quid erit aliud ad Arioch velle intrare, nisi secretioria aequitatis arcana profundius quaerere, et quid districta justitia exigat, intima perscrutatione perspicere velle? Hoc autem negotium Danieli tunc recte ascribitur, quando mens humana in idipsum ex magna animi devotione urgetur. Daniel itaque ad Arioch intrat, quando aequitatis consulta devotio quaeritat. Est et alia adhuc intrandi ad eum causa (nec forte minus necessaria) quando ei scilicet medullitus infundere volumus, quod ex divina revelatione in ejus sensibus corrigendum agnovimus. Ibi ad eum intramus, ut ex multa investigatione, justitiaeque examinatione, quid sit rectum agnoscamus; hic ad illum [1254C] ingredimur, ut rectum divinitus agnitum rectitudinis zelo arctius imprimamus. Ibi itaque intramus causa discendi, hic causa docendi; vel illic causa quaerendi, hic causa persuadendi. Sed ingressionis causam citius advertimus, si quid dicat attendimus: Sapientes Babylonis ne perdas. Ecce quod rex turbatus fieri praecepit, Daniel divinitus illuminatus fieri prohibuit, et fit saepe, ut quod turbati, et per impetum animi velut rectum discernimus, et quasi Arioch officio fieri posse vel debere praesumimus, postmodum ad preces et orationem conversi, et inter compunctionis nostrae lacrymas divinitus illuminati, injustum esse invenimus quod prius rectum putabamus. Sic devotio saepe iniquum esse invenit, fierique defendit, quod violentus animi impetus quasi [1254D] sub regio furore fieri decrevit: Sapientes, inquit, Babylonis ne perdas. Et addit: Introduc me in conspectu regis, et solutionem regi narrabo. Quid, quaeso, hoc loco ab alio se introduci petit, qui jam superius ante regis conspectum per semetipsum intravit? Sed superius intravit, ut regi supplicaret; hic vero, ut regem doceret. Illud fuit humilitatis, istud magnae sublimitatis. Magnae, inquam, sublimitatis fuit illud regem docere, quod ab alio nemine poterat didicisse. Ad humilitatis ergo obsequia libenter seipsum ingessit, ad celsitudinis officia impudenter se ingerere declinavit. Exemplo discamus quid in ejusmodi facere debeamus. Cum locum magisterii sive ex praecepto, sive pro officio suspicere [1255A] oportet, prius mens ad Arioch introeat. Justitiae consulta requirat, et ut bonum opus bene et juste exsequatur, sollicita examinatione praevideat. Fac, inquit, bene bonum. Bonum tum fit, quando opus bonum ex bona intentione surgit, et modo congruo procedit. Facile est ut ambitio vel cenodoxia ad conspicuum et praeclarum nos opus impellat. Facile est ut fermentum Pharisaeorum, totam boni operis nostri massam corrumpat. Nullo modo ab Arioch introducimur, quando ad opus bonum sinistra intentione impellimur. Quoties igitur docendi locum suscipimus, praevideamus quam juste, quam ordinate susceptum officium expleamus. Videamus ne aliquid falsum vel frivolum, ne aliquid ineptum vel inordinatum dicamus. Hanc, ni fallor, discendi vel docendi regulam [1255B] custodit, cui illud Psalmistae convenire potuit: *Jucundus homo qui miseretur et commodat, disponet sermones suos in judicio [n: (Psal. CXI)]*. Et forte hoc erit Arioch exterius consulere, contra sermonis vel operis vitia nos ipsos rectitudinis consiliis praemunire. Tunc autem quasi intrinsecus consulitur, quando de interioribus quaeritur, et contra cogitationum vel afflictionum corruptelam, justitiae institutis anima praemunitur. Maxime eo tempore debemus ad Arioch intrare, et ejus manuductionem quaerere, et nihil sine justitiae praemeditatione vel munitione agere; maxime, inquam, eo tempore ubi debemus celsitudinis loco apparere, vel sublimitatis officium explere. Introduc me, inquit, in conspectu regis, et solutionem [1255C] regi narrabo. Tunc autem Daniel noster veraciter dicti Arioch manuductione utitur, quando ex recordatione divinae districtionis, veraeque justitiae consideratione animus compungitur. Et tunc quasi ante regiam praesentiam ab ejusmodi duce introducitur, quando sub quovis animi impetu, et quasi sub regiae potestatis praesentia, per districti examinis respectum cor hominis ad devotionem facile inflammatur.

## CAPUT XVI. *Quibus gradibus mysteriorum cognitio proficit, et ad quantam scientiae perfectionem animus saepe merito devotionis ascendit.*

Et solutionem, inquit, regi narrabo. Quae est ista mysticae visionis solutio, nisi sacramentorum mysteriorumque divinorum facilis enodatio, et prompta [1255D] explicatio? Si autem per regem liberi arbitrii potestatem oportet intelligere, quid aliud erit ejusmodi solutionem ad regiam notitiam pervenire, quam mysteriorum divinorum rationem palam et in promptu habere? Si igitur liberum, et promptum, et in potestate nostra habemus occultorum enodationem in commune proferre cum voluimus, jam mysteriorum divinorum scientiam, et enodationem in nostro arbitrio esse, et quasi ad regiam potestatem jam pervenisse non dubitamus. Haec autem tanta scientiae vel doctrinae dilatatio Danieli tunc recte ascribitur, quando ejusmodi gratia merito devotionis acquiritur et possidetur. Videamus ergo quibus promotionis gradibus divinorum cognitio dilatatur. Primo omnium Daniel mysticae visionis notitiam ex divina revelatione [1256A] accepit. Postea etiam ejus utique sociis res eadem innotuit, tandem autem ejusdem rei scientia usque ad regis notitiam pervenit. De primo dicitur: *Tunc Danieli per visionem nocte mysterium revelatum est.* Postmodum autem tam pro se, quam pro sociis suis Daniel profitetur: *Quia sermonem,* inquit, *regis aperuisti nobis.* Et nunc de propalanda regi ejusdem rei notitia idem ipse pollicetur. Introduc me in conspectum regis, et solutionem regi narrabo. Et ut breviter absolvam quid super his sentiam, alii in sua oratione, alii in sua meditatione. alii autem in ipsa sua saepe locutione, revelationem divinam accipiunt, et sublimia quaelibet atque profunda ex divina inspiratione cognoscunt. Verumtamen non solum illud quod orando, sed et illud etiam quod meditando [1256B] vel loquendo subtiliter penetramus, tunc etiam recte Danieli attribuimus, quando horum quodlibet merito devotionis acquirimus. Quidam itaque sunt qui nunquam nisi post intimam compunctionem, et quasi post cordis emundationem ad sublimia contemplanda vel penetranda ascendere possunt, qualium personam Job in seipso expressit, cum dicit: *Antequam comedam suspiro, et tanquam inundantes aquae sic rugitus meus [n: (Job. III)]*. Antequam comedat suspirare habet necesse, qui nisi per compunctionis gratiam, et post lacrymarum effusionem, ad intimam animae refectionem, veritatisque pabula nullo modo potest pertingere. Alii in suis meditationibus divinis revelationibus copiose [1256C] affluunt, et forte adhuc tales sunt, qui sine praemeditatione, vel subtilia penetrare, vel subtiliter disserere omnino non possunt. Priores itaque illi suis orationibus, isti autem suis meditationibus ignem sibi divinae revelationis accendunt: *Et in meditatione mea exardescet ignis,* ait Psalmista [n: (Psal. XXXVIII)]. Ignis in meditatione exardescit, quando animus et propriis investigationibus ad divinae revelationis lucem, arcanorumque manifestationem proficit. Ignis in meditatione exardescit, quando ex propria inquisitione ad veritatis cognitionem, et amorem animus incandescit. Quosdam autem constat ad tantam eruditionem profecisse, ut possint omni hora de subtilibus quibusque subtiliter disserere, et ad quaelibet interrogata (sine praemeditatione [1256D] aliqua) pene semper sufficienter respondere, parati semper, quemadmodum scriptum est, ad satisfactionem omni poscenti rationem et ea quae in nobis est fide, et spe [n: (I Petr. III)]. Quidam autem ex eis qui ejusmodi sunt divinae revelationis, lucem tam familiarem habent, ut multa eis etiam inter loquendum revelentur, ex illis quae ipsi prius ignorabant. Quandiu igitur per solam cordis compunctionem divinam revelationem animus obtinet, quasi solus Daniel usque adhuc mysteriorum notitiam habet. Quando autem meditationibus nostris tam divina revelatio occurrit, jam mysticae visionis agnitio usque ad Danielis socios pervenit. Cum autem jam coeperit mens illustrantem gratiam tam familiarem, et quasi ad manum habere, ut [1257A] pro arbitrio et voluntate possit, cum placuerit, ad quaelibet discutienda, astruenda, defendenda sub omni pene hora sufficere, jam occultorum enodatio incipit se usque ad regiam notitiam dilatare. Nonne regio quodam jure in facultate profundiorum scientia, vel eruditio possidetur, quando pro voluntatis arbitrio de quibuslibet mysticis et profundis, facile et absque ulla difficultate disseritur? Ecce ad quantam scientiae perfectionem saepe animus merito devotionis perducitur, ecce qualis fructus saepe veram devotionem sequitur. Hunc devotionis suae fructum provida mens antequam obtineat saepe et prudenter praevidet, et fidenter exspectat. Unde fit maxime, ut devotionis studiis vehementius incumbat. Solutionem, inquit, regi narrabo. Et additur: [1257B] *Tunc Arioch festinus introduxit Danielem ad regem, et dixit ei: Inveni hominem de filiis transmigrationis Judae qui solutionem regi significet.* Ecce, ut audis, accepta promissione solutionis illius quam rex multum desideravit, Danielem Arioch ad regem introduxit. Ut superius dictum est, Daniel ad Arioch manuducitur, quando ex conspectu districtae aequitatis fervor devotionis inflammatur. Multis autem modis atque respectibus humanus compungitur animus. Optimus autem pene modus compunctionis qui surgit ex consideratione districti examinis. Daniel itaque non a quovis, sed quasi ab Arioch tunc introducitur, quando ex consideratione verae justitiae minus servatae, animus intime compungitur. Ad regem [1257C] introducitur, et quasi regiae potestati assistitur, quando vera devotio ex virtute possidetur, et ea animus pro arbitrio utitur. Festine introducitur, quando facile, et absque mora cum oportuerit, ad cordis contritionem animus emollitur. Studeat ergo ejusmodi facultatem, seu facilitatem compunctionis et devotionis habere, qui ad eam quam superius assignavimus scientiae dilatationem cupit attingere. Prius est enim ut Daniel per Arioch, et cum festinatione introeat, quam regi sermo desideratus innotescat.

## CAPUT XVII. *Quod ille summum devotionis culmen attingit, qui quidquid sibi molestiae etiam praeter meritum accidit, suis meritis ascribit.*

Inveni, inquit Arioch, hominem de filiis transmigrationis [1257D] Judae, qui solutionem regi annuntiet. Ab Arioch invenitur, quod aequitatis judicio justum et rectum esse deprehenditur. Invenit itaque Arioch Danielem idoneum, et dignum qui tantam acciperet gratiam, qui mysteriorum revelationem divinitus perciperet, qui solutionem regi annuntiaret. Et forte quod de filiis transmigrationis Judae fuit, quam longam captivitatem patienter sustinuit, Danielis meritum in idipsum adjuvit, et eum ad tantae gratiae susceptionem aptiorem exhibuit. Iste Daniel utique de Jerusalem in Babylonem captivatus fuerat, et fortassis nihil tale commiserat unde ejusmodi captivitatem incurreret, nisi eum communis casus involveret, et aliena malitia injuste opprimeret. Nihilominus tamen meritis suis ascribebat captivitatem [1258A] quam sine culpa sustinebat. *Peccavimus,* inquit, *iniquitatem fecimus, impie egimus, et recessimus, et declinavimus a mandatis tuis ac judiciis [n: (Dan. IX)]*. Recte ergo de filiis transmigrationis Judae dicitur, qui etiam inter immeritae oppressionis flagella Domino humiliter confitetur. Nam et Judas *confitens* interpretatur. Vide ergo quam recte divinitus glorificari meruit qui divinam gloriam (non propriam) in tanta, et tali afflictione vivendo, et confitendo quaesivit. Quam multi non tam propria culpa, quam aliena malitia notam suspicionis incurrunt, et quasi de Hierusalem ad Babylonem, et veluti de loco pacis et quietis ad locum confusionis et captivitatis transeunt. Hierusalem namque *visio pacis,* Babylon *confusio* interpretatur. Quid itaque est de Jerusalem in [1258B] Babylonem injuste captivum transire, nisi sub sinistra, sed tamen falsa, suspicione laborare? Pravorum est semper bonorum vitam lacerare, et cum vera non possunt, falsa tamen criminatione impetere, et cum ad operum infamationem deficiunt, simplicem illum intentionis eorum oculum nota, si possunt, sinistrae suspicionis obducunt. Velut igitur in modum Danielis mens justi sub injusta captivitate apud Babylonem tenetur, quando falsa suspicione laborans, injustae confusionis opprobrio tam impudenter quam irreverenter affligitur. Nonne sub Babylonica, ut sic dicam, afflictione gemebat, qui dicebat: *Tota die verecundia mea contra me est, et confusio faciei meae cooperuit me [n: (Psal. XLIII)]*. Cogita [1258C] tamen illam confusionis suae captivitatem quam tunc sustinuit, quam sine culpa tunc temporis portavit, qui secura conscientia dicere potuit: *Haec omnia venerunt super nos, nec obliti sumus te, et inique non egimus in testamento tuo [n: (ibid.)]* Sed cum inter instantia flagella praesentem in nobis culpam minime deprehendimus, nec tunc quidem securi esse debemus. Ad hoc nos suo exemplo erudivit, qui ait: *Nihil mihi conscius sum, sed non in hoc justificatus sum [n: (I Cor. IV)]*. Saepe etenim pro praecedenti, saepe pro praesenti, sed latenti, culpa percutimur, et pro tali quidem quam omnino nullam, vel forte satisfactione deletam credebamus. Et quidem, quod omnino fatendum est, non semper ad correptionem, seu ad purgationem percutimur. Sed modo ad eruditionem, [1258D] modo ad probationem, seu alio quolibet modo flagellamur. Sed verae et perfectae devotionis est poenam quam patitur suis semper meritis ascribere, et culpam quam in se minime deprehendit, ex occulto timere. Ille itaque devotionis fervor quasi summum perfectionis culmen jam attigit, qui quodlibet injustum confusionis opprobrium, et quidquid sibi etiam praeter meritum accidit, suis meritis ascribit, qui in omni afflictione sua Dominum glorificat, et semetipsum in omnibus sine simultate accusat. Quam recte ille devotionis fervor inter filios transmigrationis Judae deputatur, qui inter quaelibet injustae exprobrationis ignominiosa semper Domino humiliter confitetur. Saepe autem qui ejusmodi sunt qui divinam prae caeteris gloriam quaerunt, qui se ipsos [1259A] inglorios vident, et videri non refugiunt, supra caeteros gratiam divinitus percipiunt. Inveni, inquit, hominem de filiis transmigrationis, qui solutionem regi annuntiet.

## CAPUT XVIII. *Quod de virtute devotionis saepe minus praesumimus quam debeamus, et quod aliud est munus mysticae intelligentiae, et aliud munus mysticae doctrinae.*

*Respondit rex, et dixit Danieli, cujus nomen erat Balthasar: Putasne vere potes indicare mihi somnium, quod vidi, et interpretationem ejus?* Regem Danieli respondere, suamque diffidentiam ostendere, nihil aliud est quam ejusmodi animi vitium, veram devotionem non posse latere. Saepe enim vitia quaedam quae alio tempore non possumus, [1259B] compunctionis nostrae hora, et inter devotionis nostrae lacrymas facile deprehendimus. Perfecta siquidem devotio omnia discutit, omnia dijudicat. Spiritualis enim dijudicat omnia, et ipse a nemine judicatur.

Notandum sane quod Daniel dum profunda et mystica requirit, cum sublimia et subtilia pollicetur, Balthasar appellatur, quod *capillus capitis* interpretatur. Est autem capillus capitis, ut nostis, longus admodum atque subtilis. Quid itaque capillus capitis, nisi subtilis profunditas, et profunda subtilitas mentis? Et perfecta devotio profecto mentem et ad profunditatem illuminat, et ad omnem subtilitatem exacuit. Est autem et capillus capitis ornatus, et mens utique hominis ex vera devotione in [1259C] quantum a vitiis purgatur, in quantum ad veritatem illuminatur, in quantum ad virtutem inflammatur, in tantum procul dubio decoratur, vel ornatur. Nota ergo quod et ille de Balthasar promissione diffidit, qui ei tale nomen imposuit. Nam a rege utique ejusmodi nomen accepit. Et fit quidem ut mens ad miram subtilitatem ex multa devotione exacui se sentiat atque intelligat, et tamen sub tempore necessitatis minus quam valeat, vel debeat de virtute devotionis praesumat. Putasne vere, inquit, potes indicare mihi somnium quod vidi, et interpretationem ejus? Et Daniel superius: Introduc me in conspectu regis et solutionem regi narrabo. Ecce unde Daniel praesumit, fidenterque promittit, regia [1259D] sollicitudo diffidit. Totum hoc saepe apud unum eumdemque animum agitur, et pene quot affectibus tangitur, tot sententiis variatur. Unam eamdemque rem modo sperat, modo desperat, et secundum varios effectus sive respectus, sententias suae aestimationis alternat. Sed ista alternantium vicissitudinum fluctuatio, tandem utili exitu optimoque fine concluditur, quando quod de humana industria desperatur, tandem aliquando devotionis magisterio totum de gratia divina praesumitur. Quid enim est responsio Danielis, nisi magisterium verae devotionis? *Et respondens Daniel coram rege ait: Mysterium quod rex interrogat sapientes, magi, et arioli, et aruspices nequeunt indicare regi. Sed est Deus in coelis revelans mysteria, qui indicavit tibi Nabuchodonosor quae [1260A] ventura sunt novissimis temporibus.* Sed quia Daniel mysticam jam visionem agnoverat quam adhuc regia sollicitudo quaerebat, cupit sibi quis fortassis apertius ostendi quomodo una, eademque res ab eodem animo possit juxta aliquid sciri, et juxta aliquid nesciri. Sed aliud est mysteriorum profunda per solam intelligentiam capere, aliud est autem quoties volueris facile explicare, et explanare posse. Vide quam rari sunt qui mystica Scripturarum sine aliena opera et expositione penetrare valeant, multo tamen pauciores qui earum explanationem verbo, vel scripto ad aliorum notitiam propalare queant. Perpendis ergo, ut arbitror, quia aliud est munus mysticae intelligentiae, atque aliud est munus mysticae doctrinae. Alii in uno, alii in alio praepollent, [1260B] alii autem in utroque eminent. Si super hoc Moysi dicta consulimus, ipsum sapientia, fratremque ejus eloquentia praeeminere cognoscimus. Si ad David respicimus, in uno utrumque invenire poterimus: *Incerta, et occulta sapientiae tuae manifestasti mihi [n: (Psal. L)]*. Ecce de uno. Itemque pro alio: *Aperiam in parabolis os meum, loquar propositiones ab initio [n: (Psal. LXXVII)]*. Quidam autem jam primum perceperunt et de secundo quidem penitus diffidunt. Mysticam jam visionem Jeremias cognoverat, qui super hoc ipsum interrogatus, dicebat: *Virgam vigilantem ego video;* et item: *Ollam succensam ego video, et faciem ejus a facie aquilonis [n: (Jer. I)]*. Ecce jam audis de uno munere profitentem, audi eumdem de alio adhuc diffidentem: *A, a, a, [1260C] Domine, nescio loqui.* Ejusmodi sane diffidentia exprimitur, cum cognoscenti visionem jam dicitur. Putasne vere potes indicare mihi somnium quod vidi? Talis diffidentia redarguitur, et unde ejusmodi gratia desperari, vel sperari debeat ostenditur, cum dicitur: Mysterium quod rex interrogat sapientes, magi, et arioli, et aruspices nequeunt indicare regi. Sed est Deus in coelis revelans mysteria. Docet itaque nos in his verbis Daniel noster, ea quae supra hominem sunt, et humanum sensum excedunt, de humana industria penitus desperare, et de sola Domini revelatione exspectare. Quod autem dicit ostensa sibi quae futura sunt novissimis temporibus, ad illud procul dubio respicere videtur [1260D] quod in fine visionis post caetera adjungitur: Lapis autem qui percusserat statuam, factus est mons magnus, et implevit universam terram. Quam sint magna, quamve profunda, et quanta veneratione digna ea quae visio ista juxta allegoricum, imo pene juxta historicum sensum loquitur, nemo Scripturarum sanctarum peritus ignorare permittitur. Sed sic ista ad nostram seu aliorum aedificationem juxta moralem sensum discutimus, ut de tanti mysterii auctoritate juxta sacratiorem intelligentiam, nihil minuere vel attenuare praesumamus. Illud itaque stupendum, et multa admiratione dignum occurrit, quomodo contemplationis oculis tam late pateat, qui divinae revelationis cooperatione se usque ad ea quae in novissimo fiunt perlustranda dilatat. [1261A] Qui indicavit tibi, rex Nabuchodonosor, quae ventura sunt novissimis temporibus, non ait quae ventura sunt tibi, sed quae ventura sunt novissimis temporibus.

Quaerendum itaque est, ne forte aliquid in his verbis lateat quod non uni alicui tantum, sed pluribus, seu etiam praefectis pene omnibus juxta aliquid convenire queat. Neque enim alibi quam apud electos regnum coelorum suscitatur. Regnum quod secundum Danielis sententiam in aeternum non dissipatur, regnum quod intra nos esse dicitur: *Regnum,* inquit Dominus, *coelorum intra vos est [n: (Luc. XVII)]*. Hoc profecto regnum in electis suis Dominus in novissimis eorum suscitat, qualicunque modo eos in primordiis suis per varia tentamenta fluctuare [1261B] permittat.

## CAPUT XIX. *Quod amissam contemplationis gratiam, melius devotione, quam investigatione recuperamus, et quod id quoque gratis obtinemus quod merito devotionis acquirimus.*

Sed ecce jam Daniel ad visionis narrationem vel expositionem accedit, cum adjungit: *Somnium tuum, et visiones capitis tui in cubili tuo, hujuscemodi sunt [n: (Dan. II)]*. Quia per somnium sopitur sensus corporeus, recte per illum mentis excessum intelligimus, et per somnium, ea quae per mentis excessum videmus. Caput est summum et praecipuum membrum corporis, et mens est principale hominis [1261C] interioris. Visiones itaque capitis sunt contemplationes mentis. In cubili autem quiescere consuevimus, et idcirco in ipso quietis otium recte intelligimus. In hoc cubili quasi ad quiescendum interior homo noster locatur, quando animus ad summam tranquillitatem componitur. In hoc cubili tunc quodammodo somnium videtur, quando inter intimae quietis suae, summaeque tranquillitatis otia mens ad sublimia contemplanda sublevatur. Somnium, inquit, tuum et visiones capitis tui hujuscemodi sunt. Nihil aliud est Danielem nostrum ista dicere, amissumque somnium retractare, regemque docere, quam devotam mentem saepe post amissam contemplationis gratiam, qualis in ea aliquando fuerit, ad memoriam revocare, et per multam compunctionis instantiam [1261D] iterum eam reparare, firmiusque tandem atque perfectius possidere. Firmius namque atque perfectius rex per Danielis officium visionem suam cognovit, quam prius per semetipsum accepit. Ad hoc namque saepe ejusmodi gratia quibusdam in suis primordiis datur, atque subtrahitur, ut per experientiam agnoscant quid cum quanta aviditate expetere debeant. Ad hoc iterum (nec tamen sine magno labore) datur recuperari, ut ex eo melius innotescat, quam stricte oporteat custodiri. Sed ut ad sequentia transeamus, ecce Daniel antequam visionem explicet, duo quidem praemittere studet, quomodo videlicet eam rex prius obtinuerit, vel ad eam postmodum ipse Daniel recuperare possit. Et de primo quidem: *Tu rex,* inquit, *cogitare coepisti [1262A] in stratu tuo quid esset futurum post te. Et qui revelat mysteria ostendit tibi quae ventura sunt.* Ac si aperte dicat: Quia de futuris studiose quaesisti, futurorum revelationem accipere meruisti. De secundo quoque adjungit: *Mihi* autem *quoque non in sapientia quae est in me plus quam in cunctis viventibus, sacramentum hoc revelatum est, sed ut interpretatio regi manifesta fieret, et cogitationes mentis tuae scires.* Ac si regi apertius dicat: Mihi quoque ipsum est revelatum, non per sensum proprium, non ob meritum meum, sed ad profectum tuum. Palam autem omnibus puto hoc ipsum, quantum juxta historiam placeat, quod aliud quidem quod precibus obtinuerat industriae, vel meritis suis nullo modo ascribat. Tu rex, inquit, coepisti. Et tu cogita, et [1262B] excogita, si vales, quantum futurorum cogitatio apud Deum valeat, quae futurorum revelatione divinitus remunerari soleat. Audi hominem de futuris sollicitum, et in ejusmodi cogitationibus vehementer occupatum: *Nunquid in aeternum projiciet Deus, et non apponet ut complacitior sit adhuc? Aut in finem misericordiam suam abscindet a generatione in generationem? [n: (Psal. LXXVI.)]* Audi eumdem de ejusmodi edoctum, et de his quae quaesierat profunde illuminatum: *Miserator, et misericors Dominus, longanimis, et multum misericors, non in perpetuum irascetur, neque in aeternum comminabitur [n: (Psal. CII)]*. Forte tunc futurorum revelationem amiserat, et amisisse dolebat, cum diceret: *Jam non est propheta, [1262C] et nos non cognoscet amplius [n: (Psal. LXXIII)]*. Et item: *Et lumen oculorum, et ipsum non est mecum [n: (Psal. XXXVII)]*. Ad pristinam, ni fallor, gratiam aspirabat, qui dicebat: *Quis mihi det, ut sim juxta dies pristinos? [n: (Job. XXIX.)]* Solitam mysteriorum revelationem repetebat, qui a Domino postulabat: *Revela oculos meos, et considerabo mirabilia de lege tua [n: (Psal. CXVIII)]*. Tu quoque qui haec audis, vel legis, si ab ejusmodi gratia excidisse te sentis, attende diligenter quid tecum tacitus agis, cogita quibus cogitationibus vehementer occuparis. Si sola vana, sola instantia meditaris, quid mirum si profundorum, si futurorum revelatione fraudaris? In initio conversionis tuae, quando sola aeterna, sola spiritualia et futura cogitasti, quando sola sublimia [1262D] suspirasti, quid mirum si secundum desiderium tuum consolari meruisti? Desiderium pauperum exaudivit Dominus. Desisti jam ad Domini pedes sedere et quiescere, ad similitudinem Mariae. Turbaris jam erga plurima, ad similitudinem Marthae. Memento ergo unde excideris, et age poenitentiam, et priora opera fac. Si pristinam illam gratiam cupis reformare, si visiones capitis tui in cubili tuo quaeris recuperare, recurre ad Danielem, renova devotionem. Ad cordis sane renovationem, ad amissae gratiae reformationem melius proficis, citius promoveris intima devotione quam profunda investigatione, nisi forte investigatio tua sit circa detrimenta tua, detrimentorumque remedia. Consonat in haec verba Danielis illa sententia. Mihi quoque non in sapientia [1263A] quae est in me plus quam in cunctis viventibus, sacramentum hoc revelatum est. Certe omne verbum sapientiae, et intellectus sciscitans rex, decuplum super omnes ariolos, et magos in Daniele invenit. Verumtamen vir tantae sapientiae, non tam investigatione, quam prece, quod quaesivit obtinuit. Nemo ergo quaerat per humanam sapientiam ea quae sunt supra humanam intelligentiam. Ad profundiorem fortassis intelligentiam nos vocat, quod nec illud sibi Daniel ascribat quod merito devotionis obtinuerat. Sed ut interpretatio, inquit, regi manifesta fieret. Forte et illud gratis obtinetur, quod merito devotionis acquiritur. Nam et ipsam devotionem quidem non a nobis habemus, sed ex munere largientis accipimus: *Quid enim habes,* inquit Apostolus, *quod non [1263B] accepisti? [n: (I Cor. IV)]*. Ergo et devotione, et gratia quidem: *Gratis,* inquit, *accepistis, gratis date [n: (Matth. X)]*. Si igitur devotione gratis accipimus, gratuitum est et id quod ejus merito obtinemus. Quando gratia pro gratia impenditur, sicut primum, ita et secundum munus gratis obtinetur. Non ergo dona Dei percipimus, quia meruimus, sed ut ex eis proficere, vel prodesse possimus. Et veritatis quidem intelligentiam accipimus ad profectum nostrum; veritatis autem doctrinam ad profectum aliorum. Ex utraque autem liberum arbitrium ad bonum adjuvatur, et ad boni cooperationem utraque illi divinitus impenditur. Per regem vero, ut diximus, arbitrii libertatem accipimus. Danieli itaque perplexorum [1263C] interpretatio, divinorum judiciorum ratio, quasi ad hoc datur, ut regi manifestetur, quando ad hoc devotio ad veritatem illuminatur, ut liberum arbitrium habeat, et agnoscat in quo se exercere, quid cavere, quid eligere debeat.

## CAPUT XX. *Compendiosa recapitulatio praedictorum cum similitudinis attestatione.*

Juvat hoc loco in considerationem adducere quomodo ista lectio, et evangelica videantur sibi mystica locutione concinere. Refert Lucas evangelista quomodo voluerit Dominus itinerantibus discipulis praesentiam suam in peregrina specie exhibere, et [1263D] postmodum subtrahere, sed cum rogantibus manere, ad compellentes intrare, et tandem aliquando inter epulas speciem quam recognoscerent ostendere [n: (Luc, XXIV)]. Quid itaque est Christum, hoc est Dei sapientiam, in peregrina specie praesentem habere, nisi veritatem non in sua simplicitate, sed per speculum, vel aenigmate videre? Extra domum autem et quasi in itinere haec visio ostenditur, quando sublimium contemplatio per mentis excessum et velut in transitu videtur. Quasi duo exeuntes sunt, qui et ambulantes ejusmodi conspiciunt, quando ratio, et intelligentia humanum modum excedentes furtim quidem, et raptim sublimium spectacula percurrunt. Tunc autem Dominus longius se ire fingit, nec tamen penitus recedit, [1264A] quando contemplationis gratiam quam misericorditer impendere consuevit, non minus utiliter ad tempus subtrahit, ut melius per experientiam doceat cum quanta aviditate requiri, vel retineri debeat. Manere autem, et ad eos intrare compellitur, quando multa precum instantia amissa gratia reparatur, ut visionem exterius oblatam introrsum trahat, et per excessum visa, animus ad se ipsum reversus memoriter retineat, et ad contemplationis gratiam de caetero familiarius possideat. Cibos quales Dominus amat, et delectari solet, apponimus, quando eum pro recuperatione vel accumulatione gratiae in voce exsultationis et confessionis laudamus, honoramus, magnificamus: *In voce,* inquit, *exsultationis, et [1264B] confessionis sonus epulantis [n: (Psal. XLI)]*. Inter hos saepe exsultationis et confessionis nostrae hymnos sinus mentis dilatatur, sensus acuitur, et ad mystica penetranda, et usque ad Divinitatis arcana saepe rimanda, intelligentia illuminatur: *Sacrificium,* inquit, *laudis honorificabit me, et illic iter quo ostendam salutare Dei [n: (Psal. XLIX)]*. Panis coram nobis procul dubio a Domino frangitur, quando mysteriorum profunditas mystica interpretatione aperitur, ipsoque revelante cognoscitur. Ex hac panis fractione, mysteriorumque revelatione agitur, ut Dominus in propria specie recognoscatur, et ipsa Veritas (utpote figurarum velamine amoto) in sua simplicitate perspiciatur, Dominique praesentia ex [1264C] gratiae ipsius infusione perpendatur. Dominus autem (qui et Dei sapientia) ab oculis intuentium evanescit, quando ex contemplatione et admiratione divinae sapientiae contemplantis et admirantis animo innotescit, quantum ejus incomprehensibilitas omnem humanam intelligentiam excedit: *O altitudo,* inquit, *divitiarum, sapientiae, et scientiae Dei, quam incomprehensibilia sunt judicia ejus, et investigabiles viae ejus [n: (Rom. XI)]*. Humanus siquidem animus, quanto subtilius ad Dei sapientiam contemplandam illuminatur, tanto validius in semetipsum luminis illius immensitate reverberatur, quod est ab intuentis oculis evanescere, et seipsam quasi ostendendo subducere. Ex his itaque licet perpendere, quanta similitudinis proportione haec gemina lectio videatur [1264D] sibi respondere. Quod enim Dominus se in peregrina specie ostendit, hoc est, quod Nabuchodonosor veritatis revelationem sub mystico velamine accepit. Quod ibi Dominus longius iter se finxit, hoc est, quod visio regi ostensa ad modicum, se ab ejus memoria elongavit. Quod ibi qui apparuerat remanere, et intrare compellitur, hoc est, quod hic elongata visio multa instantia, quaeritur, et tandem Danielis sollicitudine multo profundius, multo perfectius percipitur vel retinetur. Quod ille qui illic apparuerat, tandem aliquando manifesta visione cognoscitur, hoc est, quod hoc in loco ablatae visionis obnubilata veritas prophetica demum interpretatione manifestatur. In his, et aliis quibusdam hanc geminam lectionem sibi invicem concinere [1265A] videbit, si quis est, qui haec altius perscrutari velit. Habet tamen illa lectio sua quaedam propria, et ista de quibus non est modo dicendum per singula. His itaque per excessum excussis, et pro similitudinis attestatione collatis, ad visionis explicationem, seu explanationem redeamus.

## CAPUT XXI. *Quomodo oporteat unumquemque a praesumptionis suae altitudine detumescere, qui cupit in vera stabilitate quandoque fixus manere.*

*Tu rex videbas, et ecce quasi statua una grandis statua illa magna, et statura sublimis stabat contra te, et intuitus ejus erat terribilis. Hujus statuae caput ex auro optimo erat. Pectus autem et brachia de argento. Porro venter et femora ex aere, tibiae autem ferreae. [1265B] Pedum quaedam pars erat ferrea, quaedam fictilis. Videbas ita, donec abscisus est lapis sine manibus, et percussit statuam in pedibus ejus ferreis, et fictilibus, et comminuit eos. Tunc contrita sunt pariter ferrum, testa, aes, argentum et aurum, et redacta quasi in favillam aestivae areae, quae rapta sunt vento, nullusque locus inventus est eis. Lapis autem qui percussit statuam, factus est mons magnus, et implevit universam terram. Hoc est somnium [n: (Dan. II)]*. Ecce, ut videre potes, imago illa, quae per visionem cernitur, varia permutatione semper in deteriora ducitur, et quae in somno a pretiosissima materia incipit, per multiplicia detrimenta decurrens, tandem in vilissimam materiam desinit. Quod enim inchoatur ex auro, ad [1265C] ultimum consummatur in luto. Ut igitur breviter perstringam quid super his, juxta generalem quamdam considerationem, sentiam, unumquemque oportere puto, juxta propositam ostensae visionis formam, apud semetipsum a propria aestimatione decrescere, et a sui confidentia magis magisque deficere, praesumptionemque temperare, si regnum coelorum intus apud semetipsum optat aedificari, et illud utique regnum, quod nunquam possit finiri. Omnis homo naturaliter seipsum amat, et approbat, et sane in quantum diligit, in tantum et magni pendit. Semper autem ex magnitudine dilectionis, pendet mensura aestimationis, quia modus dilectionis est sine modo, sine mensura est aestimationis suae magnitudo. O quam rarum ut homo inveniri possit, [1265D] qui contra Apostoli sententiam non se putet aliquid esse, cum nihil sit! Sed nunquid saltem aliquid parvum? Imo vere magnum, et valde magnum supra modum, et, ut figurate loquar, pene plusquam aureum, cum veraciter sit vile lutum, utquid superbis terra et cinis? *Si exaltatus fueris ut aquila, et si inter sidera coeli posueris nidum tuum, inde detraham te, dicit Dominus [n: (Abd. IV)]*. Oportet itaque eum qui adhuc apud se in immensum tumet, ab enormi illa aestimationis propriae altitudine detumescere, et ad verae humiliationis ima gradatim descendere, et tandem aliquando seipsum velut nihilum et inane reputare: velut vile lutum despiciendo calcare, et quasi favillam et cinerem omni hora aspicere, si illud aeternae stabilitatis regnum cupit in seipso consurgere. [1266A] Concinit in hanc sententiam cui non erat similis super terram: *Comparatus sum luto, et assimilatus sum favillae et cineri [n: (Job XXX)]*. Vultis autem adhuc apertius audire quam omnino ab omni confidentia sui dejectus fuit ille qui inter omnes orientales magnus apparuit? *Desperavi,* inquit, *nequaquam ultra jam vivam [n: (Job VII)]*. Desperasse se dicit, sed dubitas forte de quo, de Domino an de seipso? Audi ergo quid alibi dicat, et agnosce quam fortiter in Domini confidentia fixus manebat: *Etiamsi occiderit me, in ipso sperabo [n: (Job XIII)]*. Sperabat itaque, sed de Domino. Desperabat nihilominus, sed de seipso. O quanta perversitas de seipso praesumere, et de Domini pietate desperare! Si multum de tua virtute confidis, ibi te in altum erigis, et [1266B] quasi ad instar montis intumescis, ubi te submittere, et velut vallem facere debuisses. Bonum est ergo dicere huic monti tollere, et mittere in mari. Propter ejusmodi montes conturbabitur terra, et transferentur montes in cor maris. Econtra si de Domini protectione diffidis, ibi procul dubio satis prave atque perverse vallem efficis, ubi collem, imo montem, et montem excelsum valde habere debueras. Ut igitur sint prava in directa, et aspera in vias planas, ejusmodi omnis vallis implebitur, omnis mons et collis humiliabitur, et tunc temporis elevabitur mons domus Domini supra verticem montium. O quanta mentis altitudo! o quanta fortitudo vel firmitas in sola Domini pietate confidere, et in ejusmodi [1266C] confidentia fixum manere! Hic est ille mons qui post statuae dejectionem propriaeque confidentiae extenuationem vel exterminationem ex modico in immensum crescit, ut in aeternum moveri non possit: *Qui confidit,* inquit, *in Domino sicut mons Sion, non commovebitur in aeternum qui habitat in Hierusalem [n: (Psal. CXXIV)]*. Hic est mons quem oportet universam terrae superficiem implere, ita ut nihil audeat homo de sua industria, nihil omnino nisi de Domini virtute praesumere. Puto, quia non potest abscondi civitas supra hunc montem sita. Si mihi credis, aedificabis tibi in hoc monte structuram illam, quae aedificatur ut civitas, cujus participatio ejus in idipsum, ut sit firmamentum in terra in summis montium. In hoc sane eminenti metropolim, et sedem [1266D] imperii habere debet regnum charitatis, et regni ejus non erit finis. Regnum siquidem charitatis, ni fallor, est illud regnum secundum Danielis sententiam quod in aeternum non dissipabitur. Ecce quid tibi statuae hujus erectio, vel dejectio proponat, ecce qualia, vel quanta tibi per similitudinem repraesentat.

## CAPUT XXII. *De modo conditionis, vel corruptibilitatis humanae, et quod in quolibet virtutum culmine oporteat morum ruinam timere.*

Quid est statua, nisi effigies humana? Quid itaque est statuam, hoc est similitudinem humanam per visionem cernere, nisi humanae vitae modum, vel ordinem, quasi per speculum, et in aenigmate [1267A] oculo contemplationis aspicere? *Tu rex,* inquit, *videbas, et ecce quasi statua una grandis [n: (Dan. II)]*. Si modum vel qualitatem humanae vitae perscrutari velis, si ad dignitatem conditionis, si ad facilitatem reparationis, ad quodlibet horum te verteris, videbis te in singulis deficere, et nihil horum ad plenum posse comprehendere. Vide ergo in intuentis oculis quam grande est, quod ab ipsius aspectu omnino comprehendi non potest: *Statua,* inquit, *illa magna, et statura sublimis, stabat contra te, et intuitus ejus erat terribilis.* Bene autem postquam magnam dixit, et sublimem forte adjungit. Siquidem aliud est esse magnum, et aliud est esse altum. Nam et ager magnus dicitur, qui tamen nulla altitudine attollitur. Sic sane quaedam pene incomprehensibilia [1267B] sunt, quae tamen multa investigatione, vel admiratione digna non sunt. Sed quod hanc statuam grandem, sublimem, terribilem audivimus, ad triplicem considerationem recte accommodare possumus. Humanae siquidem vitae conditio, quae in hac statua figuratur, quamvis unumquodque secundum aliquid in singulis invenitur, specialius tamen, et expressius, ex uno grandis, ex altero sublimis, et ex alio invenitur terribilis. Una itaque humanae conditionis consideratio et immanis est, ex ea parte qua subjacet corruptioni; et sublimis est ex ea parte qua reservatur reparationi; et terribilis ex ea parte qua patet perditioni. Vultis audire quanta immanitas corruptionis? *Cui comparabo te, vel cui [1267C] assimilabo te, filia Hierusalem; cui exaequabo te, et consolabor te, virgo filia Sion? Magna velut mare contritio tua. Quis medebitur tui? [n: (Thren. II)]*. Vultis agnoscere quanta sit sublimitas reparationis? *Nam quos praescivit, et praedestinavit conformes fieri imaginis Filii sui, ut sit ipse primogenitus in multis fratribus. Quos praedestinavit, hos et vocavit, et quos vocavit, hos et justificavit; quos autem justificavit, illos et magnificavit [n: (Rom. VIII)]*. Vultis et illud nosse quantus sit terror divinae percussionis? *Quis,* inquit, *novit potestatem irae tuae, et prae timore tuo iram tuam dinumerare? [n: (Psal. LXXXIX)]*. Revelatur enim ira Dei de coelo super omnem impietatem, et injustitiam hominum eorum, qui veritatem Dei in injustitia detinent. Attende ergo magnitudinem statuae [1267D] nostrae in consideratione culpae; altitudinem, in consideratione gratiae; terrorem, in consideratione poenae. Quaere culpae magnitudinem, et secundum culpam originalem, et secundum culpam actualem. Et pro culpa originali audi quid de homine dicitur homini: *Homo cum in honore esset, non intellexit, comparatus est jumentis insipientibus, et similis factus est illis [n: (Psal. XLVIII)]*. Et de culpa actuali, accipe vocem improperii: *In omni colle sublimi, et sub omni ligno frondoso tu prosternebaris meretrix [n: (Jer. II)]*. Unde est quod ei dicitur: Leva in circuitu oculos tuos, et vide ubi nunc prostrata sis meretrix. O vere gratiae altitudinem, tam secundum gratiam justificantem quam secundum gratiam confirmantem, quam secundum gratiam glorificantem! [1268A] Metire si vales sublimitatis celsitudinem, secundum gratiam justificantem: *Nam quantum distat ortus ab occidente, longe fecit a nobis iniquitates nostras [n: (Psal. CII)]*. Suscipe et eminentiae altitudinem, secundum gratiam confirmantem. Quoniam secundum altitudinem coeli terra corroboravit misericordiam suam super timentes se. Aestima, si potes, dignitatis sublimitatem, secundum gratiam glorificantem: *Quicunque enim Spiritu Dei aguntur, hi filii sunt Dei. Si autem filii, et haeredes. Haeredes quidem Dei, cohaeredes autem Christi [n: (Rom. XIV)]*. O statuae nostrae aspectum vere terribilem, secundum poenae addictionem; terribilem, secundum judicium corruptionis; terribilem, secundum judicium reprobationis; terribilem, secundum judicium damnationis! O aspectum [1268B] terroris, secundum judicium corruptionis! Quoniam circumdederunt me mala quorum non est numerus, comprehenderunt me iniquitates meae, et non potui ut viderem. Multiplicatae sunt super capillos capitis mei. O aspectum plenum horroris secundum judicium reprobationis! *Et sicut non probaverunt,* inquit Apostolus, *Deum habere in notitia, tradidit illos Deus in reprobum sensum, ut faciant ea quae non conveniunt, repletos omni iniquitate, malitia, fornicatione, avaritia, nequitia [n: (Rom. I)]*. O aspectum plenum terroris, plenum horroris, secundum judicium damnationis! Terribilis enim, secundum eumdem Apostolum, quaedam exspectatio judicii, et ignis aemulatio quae consumptura [1268C] est adversarios. Ignis enim eorum non exstinguetur, et vermis eorum non morietur. Eorum utique qui ducunt in bono dies suos, et in puncto ad inferna descendunt. Ex his omnibus, ut arbitror, perpendis quam sit horrendum incidere in manus Dei viventis. Quid his terribilius dici, quid his horribilius potest excogitari? Et intuitus, inquit, ejus erat terribilis. Quod autem de statua dicitur, stabat contra te, non multa eget expositione. Tunc procul dubio contra unum quemlibet hujusmodi statua erigitur, quando speculantis animi foeditas, infirmitas, calamitas oculis ejus ingeritur, et qualis sit, vel qualis adhuc esse possit, ei per revelationem ostenditur, ut ejus impudentia, superbia, duritia confundatur, humilietur, conteratur: *Arguam [1268D] te,* inquit, *et statuam contra faciem tuam [n: (Psal. XLIX)]*. Divinitus arguitur, quando divina inspiratione jam tactus animus conscientiae propriae accusatione confunditur. Et quasi contra faciem propriam praevaricatrix anima statuitur, quando in foeditatis suae consideratione contra semetipsum per increpationem servire videtur. Contra speculantis itaque animum statua quodammodo statuitur, quando ad sui ipsius confusionem, et humiliationem divino quodam nutu suae ei corruptibilitatis imago proponitur. Disce itaque, homo, disce confidentiam tui (si subito, et semel non potes, gradatim saltem et per temporum intervalla), deponere stude; satage de te humiliora semper magis magisque sentire, ut ad veram perfectamque humilitatem possis vel [1269A] sero pertingere. Haec sunt consummatae charitatis inconcussa fundamenta, haec sunt aeternae securitatis regnantis animae firma munimenta. Depone arrogantiam, deprime superbiam, contere perversam illam de tua virtute fiduciam, jacta in Domino curam tuam. Omnem virtutem, omnem fortitudinem, omnem industriam tuam reputa velut cinerem et favillam. Quid aliud notavit favillam quam omni turbini cedere, imo ad quemlibet, vel tenuem flatum dissilire, quietisque suae locum deserere? Congrua satis corruptelae nostrae forma, et imago convenienter expressa in cinere et favilla. Vide, quisquis es, ne forte oporteat velis nolis, quandoque interius vel exterius talem forte, interius apud te in tua existimatione, vel exterius etiam coram [1269B] aliis in tua actione. Interius, inquam, ex proposito et studio voluntatis, vel exterius ex defectu et fluctu humanae corruptibilitatis, et quam multi sunt qui nullo modo ab altitudine propriae aestimationis descendunt, nisi tunc primum cum exterius in actione turpiter cadunt. Ad hoc namque procul dubio nonnulli permittuntur in actione deformiter cadere, et aurum suum in argentum, argentum in aes, aes in ferrum, ferrum in testam mutare, ut ex proprio defectu, et quasi per experimentum discant, quid de propria virtute et fortitudine sentire debeant. Videamus ergo quomodo quosdam contingat, juxta ostensae imaginis formam, quasi de summis bonis pene usque in extrema mala per varios corruptionum [1269C] defectus corruere, et velut aureum caput in testeos pedes terminare, ut discamus, in quolibet virtutum culmine morum ruinam timere, ut satagamus semper et ubique verae et perfectae humilitatis formam modumque tenere.

## CAPUT XXIII. *Quod de magno saepe virtutum culmine soleat mens humana gradatim in ima corruere.*

*Qui stat,* ait Apostolus, *videat ne cadat [n: (I Cor. X)]*. De quantumlibet celso fastigio facile potest in ima corrui, vel in profundum demergi, imo procul dubio quanto gradus altior, tanto casus deterior. Debet nos semper istud Nabuchodonosor somnium, et cautos reddere, et sollicitos efficere. Vide, obsecro, visionis [1269D] ejus statuam; vide, inquam, a quanta sublimitate incipitur, et in qualem tandem finem deducitur. Habet sane caput aureum, et finem testeum. Quid auro charius, quid testa vilius? Attende et illud quomodo gradatim ad deteriora vergit, et quandoque in foedissimo fine finem facit. Prima pars aurea, secunda argentea, tertia aerea, quarta ferrea, et quinta describitur testea. In auro intelligitur charitas, in argento veritas, in aere simultas, in ferro crudelitas, in testa fictili fragilitas. Testa enim facile frangitur, et per eam recte impatientiae fragilitas figuratur. Ferrum quod caetera omnia metalla comminuit et domat, competenter quidem crudelitatis violentiam designat, quae resistentia quaeque premit, ut opprimat. Aes autem argentum imitatur [1270A] in sono, sed multum dissonat in pretio. Sic simulatio suavem adulationis tinnitum habet in sermone, et suaviter reboat, et dulciter resultat in opere; sed quantum per verbum, et exercitium demulcet extrinsecus, tantum per consilium et desiderium pallet intrinsecus. Argentum quoque quo frequentiori usu atteritur, eo utique clarior redditur: sic veritas vehementi discussione quo magis eo melius commendatur, si veritatis consilia experientiae usu certiora, eo clariora redduntur. Charitatis claritatem auri fulgor exprimit, quae coelestis desiderii igne flammescit; et, sicut aurum caeteris metallis praefertur, sic charitas caeteras virtutes supergreditur. O quantum est inter testam et aurum, inter statuae finem et statuae principium! Statua, quae ex auro incipit, testam desinit. [1270B] Puto, quia nemo repente fit turpissimus. Sed qui minima negligit, paulatim defluit. Sicut quibusdam profectuum gradibus ad alta conscenditur, sic rursum gradatim ad ima descenditur. Attende quomodo in hac statua prius aurum, postea argentum, post haec mediante aere, sequitur et ferrum. O quanta differentia auri et ferri! O quantum in se differunt charitas et crudelitas! Quid tamen de his ait Veritas? *Abundabit,* inquit, *iniquitas, et refrigescet charitas multorum [n: (Matth. XXIV)]*. Vide, quaeso, unde quo pervenitur de abundantia charitatis ad abundantiam iniquitatis. Charitas ad aurum, iniquitas pertinet ad ferrum. O mirabilem (imo detestabilem) commutationem de charitate ad iniquitatem! *Si averterit,* inquit, [1270C] *justus justitia sua, et fecerit iniquitatem, omnes justitiae ejus quas fecerat, non recordabuntur [n: (Ezech. XVIII)]*. Opus detestabile et dignum confusione, quod inchoatur ex auro, et consummatur in testa et ferro. Sic namque describitur pedum pars ferrea, et quaedam testea. O confusibiles operarios, qui, in initio conversionis suae, opus suum inchoant ex auro, et tandem consummant luto. Scimus, quia saepe cum immundus spiritus exierit de homine, quaerens requiem et non inveniens, assumptis secum septem spiritibus nequioribus se, revertitur in domum suam, et ingressus habitat ibi, et fiunt novissima hominis illius pejora prioribus. Quam multos videmus in initio suae conversionis spe gaudentes, spiritu ferventes, in tribulatione patientes, sollicitos in opere, [1270D] studiosos in lectione, devotos in oratione. Quid isti videntur tibi, nisi in auro operari, et in charitate initiari? *Charitas enim,* ut scriptum est, *patiens est, benigna est, omnia suffert, omnia credit, omnia sperat, omnia sustinet [n: (I Cor. XIII)]*. Nonne operari tibi videtur in auro, cui dictum est a Domino: *Novi opera tua, et charitatem, et fidem, et ministerium, et patientiam tuam? [n: (Apoc. VIII.)]* Sed sunt multi qui ad tempus credunt, et in tempore tentationis recedunt. Nec tamen qui hujusmodi sunt, statim se in infima demergunt, sed prius de bono in pejus, dehinc de minus bono in malum, et demum de malo in deterius corruunt. Mons enim cadens paulatim defluit, et terra alluvione consumitur. Siquidem quae hujusmodi sunt, paulatim incipiunt a pristino desiderio [1271A] tepescere, et priori fervore magis magisque deficere.

## CAPUT XXIV. *Quomodo vel quibus corruptionis gradibus de summis in ima corruat saepe animus humanus.*

Nec statim tamen inchoata deserunt, sed agunt adhuc bona quae possunt. Refrigescente namque charitate, operantur sane bona ex deliberatione. Quid putamus tamen interesse inter priorem illum statum, et istum secundum? Multum per omnem modum. Aliud est bonum sequi ex desiderio, atque aliud ex solo consilio. Aliud, inquam, est bonum operari cum magna delectatione, atque aliud ex sola deliberatione. Istud bonum, sed illud optimum. Istud ad argentum, illud pertinet ad aurum. Pretiosum [1271B] quidem metallum in argento, licet longe vilius sit auro. Studeat ergo in argento operari, cui forte deest copia auri: Si non potest bona agere ex delectatione, age tamen saltem ex veritate, et veritas liberabit te. Vultis autem nosse opus quod fit ex hujusmodi argento, quomodo luceat, vel quantum placeat, et possessorem suum quam divitem vel securum reddat? *Omnis,* inquit, *qui facit veritatem, venit ad lucem, ut manifestentur opera ejus, quoniam bona sunt [n: (Joan. III)]*. Bonum est itaque argento hujusmodi abundare, sed nec minus stultum aurum suum in argentum mutare. Omnis enim homo mittens manum suam in aratrum, et respiciens retro, non est aptus regno Dei. Vultis autem nosse quomodo divinus eum sermo per increpationem feriat, [1271C] qui aureum opus in argentum commutarat? *Scio,* inquit, *opera tua et laborem, et patientiam tuam [n: (Luc. IX)]*. Ecce opus bonum, ecce brachia, ecce pectus argenteum. Sed videamus quid sequitur, cum postmodum subinfertur: *Sed habeo,* inquit, *adversum te, quod charitatem tuam primam dereliquisti [n: (Apoc. VIII)]*. Arguitur ergo qui adhuc bonum agit, quod charitatem primam reliquit, et aureum caput in pectus argenteum deflexit. Quicunque hujusmodi te esse perpendis, memor esto unde excideris, et age poenitentiam, et prima opera fac. Alioqui time illud quod sequitur, quod minime resipiscendi divinus sermo minatur: *Sin autem,* inquit, *venio tibi, et movebo candelabrum tuum de [1271D] loco suo, nisi poenitentiam egeris [n: (Apoc. II)]*. Time ergo nisi ad priora bona citius redeas, ne adhuc in deteriora cadas. Elige quid malis; ascendere sive descendere. Non enim potest homo in eodem fixus diutius stare. Fugit enim velut umbra, et nunquam in eodem statu permanet. Memoriter tene, nec mediocriter time, quoniam qui ad primam charitatem non revertitur, cito ejus candelabrum de loco suo transfertur. Quid per candelabrum gestatorium lucis, nisi opus bonum, opus veritatis? Hujusmodi candelabrum stat in loco suo, quando bonum opus surgit ex proposito bono. Sed hujusmodi candelabrum de loco suo transfertur, cum bona boni operis intentio in malam commutatur. Sic opus argenteum transit in aereum. Et est quidem frequens [1272A] hoc malum inter filios hominum. Saepe enim quod prius quis agebat ex veritate, ad laudem hominum resolutus, postmodum actitat pro humano favore: *Popule,* inquit, *meus, qui beatum te dicunt, ipsi te decipiunt, et viam gressuum tuorum dissipant [n: (Isa. III)]*. Qui igitur blandum se exhibet in sermone, benignum in opere, pravum autem atque perversum in cogitatione et voluntate, iste profecto abjecto argento jam operatur in aere. Aeris enim more suaviter tinnit extrinsecus, sed voluntatis depravatione pallescit intrinsecus. Nunquidnam tibi non tale videtur opus illorum, qui loquuntur pacem cum proximo suo, mala autem in cordibus eorum. In hujusmodi opere, ut arbitror, desudabat, quem Dominus increpando arguit, cum dicat: *Scio opera tua, quia [1272B] nomen habes, quod vivas, et mortuus es [n: (Apoc. III)]*. Sed quisquis hujusmodi es, non te existimes diu posse latere: *Sed si exaltatus fueris ut aquila, et inter sidera posueris nidum tuum: inde detraham te, dicit Dominus [n: (Abd. I)]*. Quandoque oportet te propheticam imo Dominicam vocem audire: *Denuda turpitudinem tuam, discooperi humerum, revela crura, transi flumina. Et tunc revelabitur ignominia tua, et videbitur opprobrium tuum [n: (Isa. XLVII)]*. Denudata autem turpitudine tua, cum jam coeperint venter et femora aerea apparere, incipies mox laudatoribus tuis, imo jam derisoribus tuis sordescere, et de die in diem magis magisque vilescere. Jam tunc illis incipies irasci, indignari, illos detestari et crudeliter persequi, quibus [1272C] antea multum placere studuisti. Et quam blandus eras prius, tam eris postmodum asper et durus. Sic aes tuum mutabitur in ferrum, diceturque tibi: *Quomodo conversa es in amaritudinem vitis aliena? [n: (Jer. II.)]* Haud dubium est opus aereum mutasse in ferrum. Lenitatem in severitatem, quorum os maledictione et amaritudine plenum est, qui prius linguis suis dolose agebant, venenum aspidum sub labiis eorum. Qui prius vos tam blandos, tam benignos exhibuistis, unde jam bella et lites in vobis? Jam zelum amarum habetis, et contentiones in vobis. Occiditis et zelatis, litigatis et belligeratis, et unde haec tam saeva crudelitas et ferri duritia in vobis? Quid putas causae est, quod sunt tam veloces pedes [1272D] eorum ad effundendum sanguinem, nisi quod tibias et plantas ferreas habent, qui laetantur cum male egerint, et exsultant in rebus pessimis? Sed hoc est in istis prae omnibus mirabile, imo supra omnia miserabile, quod sicut sunt prompti et audaces ad mala inferenda, sic sunt pusillanimes et supra modum impatientes ad toleranda illata, ut recte mirari possis quonam modo convenire possit ferrum cum testa, tanta crudelitas cum tanta impatientia. Ecce statua nostra in qualem finem desinit, quae post caput aureum fictiles plantas accepit. Filii Sion inclyti, et amicti auro primo, quomodo reputati sunt in vasa testea, opus manuum figuli? Quid auro pretiosius, quid testa vilius? Quomodo ergo obscuratum est aurum, mutatus est color optimus? [1273A] Quid auro tractabilius, quid testa fragilius? Quomodo charitas se attrectare; quomodo attenuare permittit, quae omnia suffert, omnia credit, omnia sperat, omnia sustinet? Quid autem voluntate contemptibilius, quid delicata mente dejectius, quae super et in prosperis per concupiscentiam resolvitur, et in adversis per impatientiam frangitur? *Vae illis, qui perdiderunt sustinentiam, qui dereliquerunt vias rectas, et diverterunt in pravas [n: (Eccle. II)]*. Contritio enim et infelicitas in viis eorum. Contritio propter testae corruptibilitatem, et infelicitas propter ferri rigorem, eo quod pedum pars quaedam sit testea, pars vero quaedam sit ferrea. Quid autem est, quod hujusmodi homines ad sua iterum desideria convertuntur, quod post opera aeris et ferri ad [1273B] opus figuli trahuntur, nisi quod non habeant (praeterquam in concupiscentiis suis) ubi delectentur, eo quod per simulationem prius perdiderint gaudium bonae conscientiae, et postmodum per crudelitatem gloriam famae. Ut autem ea quae diffusius jam diximus, ad compendium revocemus, in capite aureo, intelligitur devotio, in membris argenteis discretio, in aereis simulatio, in ferreis indignatio, in testeis dissolutio.

## CAPUT XXV. *De praedictorum differentia graduum, et qualitate singulorum.*

Notandum sane, quid de quibus membris dicitur, et qualia quaeque describantur. Describatur [1273C] autem caput aureum, pectus argenteum, brachia autem argentea, venter et femora aerea, tibiae ferreae, pedes ferrei, vel testei pro parte. Capite totum corpus regitur, unde per ipsum recte intentio designatur, quia per ipsam omne actionis nostrae corpus, sive in bonum, sive in malum finem deducitur. Consilium ad cor pertinet, et cor sub pectore latet. Brachiis opera nostra explicamus, cum aliquid a nobis fieri volumus. Venter tenerior pars corporis et velamentum fetoris obsequium portendit compassionis. Femur pudendis subjicitur et perfectam videri se vult humilitas, quae ad vilia et indigna inclinatur. Tibiae caeteris membris ossa longiora et robustiora portant, unde et recte severitatis rigorem designant. Pedibus terram tangimus, etiam cum [1273D] erecti stamus, et quantumcunque mens se ad coelestia extendat, sine hujus vitae subsidiis necessitatem suam non sustentat. Per caput itaque, ut dictum est, intelligitur intentio, per pectus deliberatio, per brachium exercitatio, per ventrem compassio, per femur humilitas, per tibiam severitas, per pedem necessitas, per caput desiderium intentionis, per pectus studium deliberationis, per brachium exercitium actionis, per ventrem obsequium pietatis, per femur servitium subjectionis, per tibiam flagellum severitatis, per pedem subsidium necessitatis. Si ergo caput intentio, et aurum devotio, quid aliud est aureum caput, nisi devota intentio? Si pectus deliberatio, brachium actio, argentum vero discretio, quid aliud erit pectus et brachia argentea quam [1274A] consilia et opera discreta? In ventre compassio, in femore subjectio, et in aere simulatio. Quid itaque aliud est venter et femora aerea, nisi pietas et humilitas ficta? Si per tibiam severitas, si per ferrum crudelitas, quid aliud intelligitur in tibiis ferreis, nisi severitas crudelis? Pes necessitatem, testa voluptatem. Planta ergo testea designat voluptuosam superfluitatem. Pes autem ex parte ferreus, et ex parte testeus describitur, quia delicata mens nunc in eorum odium obduratur, per quos forte a suis desideriis restringitur, nunc vero cum concupita suppetunt, in eorum luxu resolvitur. Quid itaque est fulgor capitis aurei, nisi fervor coelestis desiderii? Claritas pectoris argentei et brachii argentei, certitudo recti consilii et rectitudo operis certi. Sonoritas [1274B] aerei ventris et femoris, blandimentum falsae pietatis, et fictae humilitatis. Robur ferreae tibiae, rigor immoderatae disciplinae, fragilitas testei pedis, effrenatio superfluitatis. Caput itaque aureum, sancta desideria faciunt, pectus et brachium argenteum, consilia et opera recta. Ventrem et femur aereum, obsequia et servitia ficta, tibias ferreas flagella saeva, plantam testeam subsidia delicata.

## CAPUT XXVI. *Dictum est quomodo defluat homo saepe de bono in malum, nunc dicitur quomodo corruat saepe de malo in malum et vitio in vitium.*

Si quis autem totum quod de statua dicitur velit accipere in malo, ejus assertioni absque dubio facile [1274C] cedo. Sed sic tamen sensum suum qui ejusmodi est studeat approbare, ut praedictum minime audeat condemnare, eo quod Spiritus sanctus soleat saepe in uno quod loquitur plura designare. Nam, sicut aliquid est in hoc scriptione quod facilius accommodatur ad lectionem illam, sic et aliquid invenitur in eadem quod levius applicatur ad istam. Nam aurum sane hujus statuae, cum optimum legatur, accommodantius in meliorem partem accipi posse videtur. Sed, sicut hoc secundum praedictam lectionem recte accipitur juxta rei veritatem, sic in hac lectione quidem convenienter satis referri potest ad suam de se superbientis animae aestimationem. Sic quod statua non animal describitur hoc quod per revelationem cernitur, huic secundae lectioni alacrius [1274D] arridet, ubi totum quod dicitur in malam partem accipere placet. Quid enim aliud est hujusmodi statua nisi humana figura, sive humana vita? Et quid aliud est humana figura sine rationabili anima, nisi actio congrua sine intentione recta? Toties itaque non dicam animal nutritur, sed statua juxta humanam effigiem fabricatur, quoties homo in ordine conversationem suam secundum carnis prudentiam (quae inimica est Deo) moderatur. Videamus itaque hujusmodi statuae qualia quaecunque membra divinus sermo describat, cum dicat, hujus statuae caput ex auro optimo erat, etc. Secundum hanc itaque acceptionem qua totum referimus in malam partem, per aurum potest intelligi arrogantia. per argentum jactantia, per aes pertinacia, per [1275A] ferrum saevitia, per testam impatientia. Aurum siquidem omnia metalla pretii sui dignitate praecedit, et superba mens caeteros omnes in sui comparatione despicit. Argentum suavem, et admodum dulcem sonum habet, et jactantia in sui laudis praeconio blandam jucundamque se exhibet. Aes eo quod valde durabile existat, recte satis pertinaciam figurat, quae a suo consilio, vel proposito vix vel nunquam deflecti queat. Ferrum quod caetera soleat metalla domare convenienter satis saevitiam designat, quae solet caeteros premere. Per testam autem quae facile frangitur, recte satis impatientia designatur. Aureum itaque sibi caput fabricat, qui sibi sanctitatem arrogat. Pectus argenteum et brachia argentea circumferre videtur, qui de consilii et operis [1275B] sui rectitudine gloriatur. Quasi ventrem et femora quodammodo aerea habet, qui in his etiam pertinax permanet quae propter vilitatem despicere, vel propter inhonestatem erubescere deberet. Tibias ferreas habere se ostendit, qui et contra superiores se per audaciam erigit, et inferiores per saevitiam premit. Testeis plantis innititur qui terrenorum amori immoderatius incumbens ad impatientiam effrenatur.

Notandum sane quibus corruptionis gradibus defectus nostri malum incrementum accipiat, quomodo gradatim ad deteriora devergens usque in ima descendat. Vide quomodo arrogantiam sequitur jactantia, jactantiam pertinacia, pertinaciam saevitia, saevitiam impatientia. Jactantiam sane arrogantia praecedit, quia nisi prius elata mens de se alta sentiret, [1275C] nunquam tam impudenter de scientia, vel sanctitate jactaret. Cum autem quod in semetipsa de sua scientia, vel sanctitate sentit, aliis etiam persuasum esse credit, quid jam mirum si in suo consilio, vel proposito pertinax perstiterit? Nisi vero in suo consilio, vel proposito prius pertinaciter persisteret, nunquam pro eorum defensione in alios tam improbe saeviret. Saevitia impatientiam generat, quia quo quisque proximum suum minus amat, eo utique minus infirma molestius tolerat. Scimus autem quia amoris alveus quo amplius erga proximum obstruitur extrinsecus, eo altius erga semetipsum intumescit intrinsecus. Et quanto quisque miserabilius per privatum amorem in semetipso [1275D] languet, tanto utique molestias suas molestius sustinet, tantoque difficilius desideria sua cohibet. Hinc est quod erga alios severus, et in semetipso resolutus, dummodo in alios furit, modo in semetipso torpescit, pedibus ex parte ferreis, et ex parte testeis incedit. Et quidem saepe quaedam adeo ex magnis conatibus, quos in principio conversionis audacter praesumpserunt, tam enormiter inanescunt, ut in tanta dissolutione qua tandem tam enerviter vivunt, nec tenue quidem non dicam exprobrationis sed nec correctionis, imo blandae admonitionis verbum patienter audire possunt: Vae miseris. Quid, quaeso, jam de his poterit fieri, vel quae jam spes ulterius haberi, qui propter arrogantiam nullo modo possunt a suo tumore dejici, [1276A] nec propter pertinaciam de suo errore convinci, nec propter ferri duritiam a suo rigore deflecti, nec propter testeam fragilitatem de suo corpore redargui?

## CAPUT XXVII. *Quibus reparationis gradibus mens saepe ex divina operatione resurgit, quae de magnis bonis in ima cadit.*

Sed nec horum tamen ferream, seu lapideam duritiam debemus despicere, potens est enim Dominus de lapidibus istis suscitare filios Abrahae. Quae enim impossibilia sunt apud homines, apud Deum possibilia sunt. Vide enim quod sequitur: *Videbas,* inquit, *ita, donec abscissus est lapis sine manibus, et percussit statuam in pedibus ejus ferreis, et fictilibus, [1276B] et comminuit eos [n: (Dan. II)]*. Ecce lapis sine manibus abscinditur, unde ferri duritia conteratur, et quidem recte. Quae enim manus talem lapidem concidere, seu etiam abscindere posset, qui ferrum conterere vel comminuere valeret? Sed quod non potest humana opera vel quaelibet humana industria, fit in sola voluntate divina. Solus utique Deus est, qui sine aliquo conatu, sine aliquo sui motu, quoties et quaecunque voluerit potest operari, stabilisque manens dat cuncta moveri. Sed quid, quaeso, est, qui hoc potuit et voluit facere manibus, minime voluit haec perficere? An forte in hujusmodi ferreis et obduratis mentibus melius operatur inspiratione quam percussione, corrigiturque saepe interna illustratione, quem non possunt flagella corrigere? *Percussi,* [1276C] inquit, *filios vestros, et non doluerunt, renuerunt recipere disciplinam [n: (Jer. V)]*. Sed cum multo sit levius apud nos dicere quam facere, saepe tamen in his etiam mentibus, in quibus videtur percutientis manus opera defecisse, operatur quidem miro et incomprehensibili modo interno suo verbo vel sibilo: *Verbum,* inquit, *quod egredietur de ore meo, non redibit ad me vacuum, sed faciet quaecunque volui, et prosperabit in his ad quae misi illud [n: (Isa. LV)]*. Sic et Spiritus sanctus ubi vult spirat. Verbo enim Domini, coeli firmati sunt, et spiritu oris ejus omnis virtus eorum. Lapis itaque sine manibus abscissus, timor Domini divinitus inspiratus, in ictu hujus lapidis statua dejicitur, et monstruosum opus destruitur. [1276D] Sicut per timorem mens dejicitur a proposito bono, sic per timorem sane excutitur a proposito malo. Sicut enim initium omnis peccati superbia, sic initium sapientiae timor Domini. In hujusmodi itaque lapide statua concutitur, ut confusibilis mens confundatur et humilietur. Quid est hujusmodi percussio, nisi interna compunctio? Quid autem est percussae statuae comminutio, nisi compuncti cordis contritio et humiliatio? Sed scimus quia cor contritum et humiliatum Deus non despiciet. Melius itaque sane conteri in hoc lapide quam erectum stare et superbum sapere. Percussit, inquit, statuam in pedibus ejus ferreis et fictilibus, et comminuit eos. In inferioribus et deterioribus suis utique statua concutitur, quando mens elata atque [1277A] perversa per spiritum timoris Domini ad iniquitatis et infirmitatis suae considerationem reverberatur. Haec pia Domini percussio tam misericorditer intentatur quam utiliter in hac vita in nobis completur, cum dicitur: *Arguam te, et statuam contra faciem tuam [n: (Psal. XLIX)]*. In hunc utique modum redargutus, et in infirma sui parte percussus fuerat, et per ejusmodi percussionem seipsum contra seipsum erexerat, qui dicebat: *Quoniam iniquitatem meam ego cognosco, et peccatum meum contra me est semper [n: (Psal. L)]*. Sed postquam ferrum et testa concutitur, etiam caetera conteruntur. *Tunc contrita sunt,* inquit, *pariter ferrum, testa, aes, argentum, et aurum.* Vidisti superius, quibus gradibus bonitas defecit, crevit perversitas. Vide nunc quomodo gradatim [1277B] proficiat totius bonitatis fundamentum, humilitas: prius erubescimus vera mala, postea ficta bona. Novissime etiam vera bona cum sint imperfecta et inconsummata. Sic sane primum conteritur ferrum et testa, deinde membra aerea, novissime argentea et aurea. In malis facilius erubescimus iniquitatem quam infirmitatem. In bonis autem citius erubescimus imperfectionem quam intermissionem. Hinc est quod in infimis membris prius conteritur ferrum quam testa. Superius autem citius comminuuntur argentea, quam aurea membra. Primo itaque in ferri contritionem damnamus mala, quae per iniquitatem commisimus. In testae autem contritione, ea quae per infirmitatem contraximus. Aeris autem [1277C] contritio quid est quam simulati boni reprobatio? In argenteis membris hoc est, quod nobis minus placet, et quod minime placere debet, non quod sint bona, sed quod non sint optima. In aureo enim opere hoc solum sane reprehensibile cernitur, quod optimi operis inchoatio, usque ad digni vel debiti finis talum non perducitur. In argenti igitur contritione boni operis imperfectio. In auri autem contritione arguitur optimi operis intermissio. Hoc nunc de hujus statuae contritione jam diximus, secundum eam lectionem quam primo posuimus, ubi partim in bono partim in malo accepimus.

## CAPUT XXVIII. *Quibus promotionis gradibus saepe divinitus reparetur mens quae de magno malo in deteriora labitur.*

[1277D]

Nunc autem secundum eam lectionem, quae secundo loco ponitur, aliquid loquamur. Sicut nihil facilius erubescimus quam malitiam, sic nihil difficilius cognoscimus vel erubescimus quam arrogantiam. Arrogantia enim oculum mentis obnubilat vel excaecat, ut nec seipsam agnoscere valeat. Qualem enim seipsam mens elata per aestimationem fingit, talem procul dubio veraciter esse se credit. Vide ergo quam difficile sit illa nos in nobis reprehendere, et arguere, et per increpationem et reprobationem conterere, in quibus dudum credidimus nos veraciter debere et aliis placere. Sed quoniam jactantia, dum gloriam suam foras dilatare studet, veris falsa permiscet, et non solum [1278A] ea quae de se vera, verum etiam quae novit falsa, aliis de sui aestimatione persuadet. Ibi procul dubio facilius in confusionem dejicitur, ubi de falsa ostentatione, conscientiae etiam proprio testimonio convincitur. Unde utique est, quod jactantiae argentum quam aurum arrogantiae, quo facilius eo et citius atteritur. Sed, sicut multo difficilius arrogantiam quam jactantiam, sic multo laboriosius erubescimus jactantiam quam pertinaciam. Ex jactantia siquidem famam nostram saepe crevisse, semper autem ex pertinacia decrevisse non dubitamus. Nam nihil aliud pertinaciam dicimus, nisi cum in nostra sententia contra aliorum consilia impudenter persistimus. Quis autem illud malum facilius non erubescat, in quo et aliis se multum displicuisse [1278B] minime ignorat? Recte igitur prius aes quam argentum contritum esse describitur, quia facilius, ut dictum est, mens de pertinacia quam de jactantia confunditur. Pertinet autem ad contritionem testae, confusio de propriae infirmitatis et impatientiae consideratione. Cum autem perversa mens ad tantam infirmitatem et impatientiam pervenit, ut passionibus suis, etiam cum voluerit, omnino resistere non possit, quis non videat quam facile in hac fragilitatis suae consideratione erubescat? Facilius autem, ut superius dictum est, illa excusamus quae per infirmitatem contrahimus, quam quae ex sola malitia committimus, unde et illa citius erubescimus. Recte ergo, ut legitur, prius comminuitur ferrum quam [1278C] testa, sicut et post ista, aes, argentum et aurum recte describuntur comminuta. Hujusmodi ergo contritionis ordo describitur, cum dicitur: Tunc contrita sunt pariter ferrum, testa, aes, argentum, et aurum. Ubi et adducitur, *et redacta quasi in favillam aestivae areae, quae rapta sunt vento; nullusque locus inventus est in eis.*

## CAPUT XXIX. *Quomodo vel ad quantam perfectionem saepe homo post multiplicem lapsum ex divina operatione resurgat.*

Quid per aestivum tempus nisi fervorem spiritus, et quid per aream nisi prudentiam spiritus intelligimus? Quid itaque aestiva area nisi spiritalis intelligentia? In hac area veritatis grana a figurarum [1278D] paleis vehementis discussionis trituratione excutiuntur. In hac area virtutis annona a vitiorum aristis districte examinationis ventilatione separatur. In hujus areae tritura laboramus, et quasi grana a paleis separamus, quoties vera et aeterna bona a falsis et transitoriis secernimus. Nec nobis sufficiat paleas excutere, sed studeamus etiam earum cumulum igne supposito in favillam vertere, et transeuntium nitorem in nigredinem mutare, et affectum nostrum in eorum contemptum vel odium transformare. In hac area desudat quisquis spiritalis esse desiderat. Spiritalis enim judicat omnia, et ipse a nemine judicatur. Audi quemdam spiritalem in hac area laborantem: *Proposui,* inquit, *in corde meo quaerere, et investigare sapienter de omnibus [1279A] quae fiunt sub sole [n: (Eccle. I.)]* Ecce area, ecce tritura, et ubi est palea, ubi est arista? *Vanitas,* inquit, *vanitatum, et omnia vanitas.* Ecce palea, *et vidi quod in omnibus,* inquit, *esset vanitas, et afflictio spiritus [n: (ibid.)]*. Ecce palea cum arista. Sed ubi est favilla? *Quem ergo,* ait Apostolus, *fructum habuistis in quibus nunc erubescitis? [n: (Rom. VI.)]* Quid est nigredo favillae, nisi confusio verecundiae? Vide ergo quomodo stipularum nitorem in abominationis nigredinem verterant qui jam erubescebant in quibus aliquando delectari consueverant. Audi et illum qui vanitatum paleas non solum in nigredinem, sed etiam in fetorem verterat, cum dicebat: *Omnia arbitratus sum ut stercora, ut Christum lucrifacerem [n: (Philip. III)]*. Dolor autem poenitentiae est [1279B] ignis ille quo solent spiritales viri vanitatum aristas comburere, et in abominationum favillas vertere. Has utique favillas in conscientiae nostrae adhuc area toleramus, quandiu de praeteritis culpis confusi vel suspecti sumus; sed, flante vento, favillae, tolluntur, cum ad Spiritus sancti inspirationem reatus nostri formido omnis atque suscipio absorbetur, et per spem veniae ab omnis confusionis nigredine conscientiae nostrae area mundatur, ita ut veraciter Domino psallere possimus: projecisti post tergum omnia peccata mea. Nonne in favillam, non dicam membra caetera ferrea vel aerea, sed et caput ejus aureum redactum erat, cum Propheta dicebat: *Et confusio faciei meae cooperuit me [n: (Psal. XLIII)]*. Nonne pro favillarum eventilatione [1279C] Domino supplicabit, cum Domino in oratione proclamaret: *In te speravi, non confundar in aeternum [n: (Psal. XXX)]*. Nonne nigrae illae confusionum suarum favillae vento raptae atque sublatae fuerant, cum per veniae praesumptionem culparum suarum maculis emundatus in laudis confessionem erumperet, dicens: *Benedic, anima mea, Domino, et noli oblivisci omnes retributiones ejus, qui propitiatur omnibus iniquitatibus tuis [n: (Psal. CII)]*. Vide ergo quia corruptionis opibus in favillam redigitur, et postmodum vento raptatur et tollitur; quia, nisi praevaricatrix anima prius confusiones suas cognoscat, et erubescat, et digno poenitentiae dolore exurat, et absumat, conscientiae suae aream a culparum suarum maculis non [1279D] emundat, et ad plenam veniae securitatem nunquam se sublevat. Raptis autem vento nullus locus eis invenitur; quia post diu quaesitam, vixque impetratam veniam contra similes tentationes mens non solum cautior sed et robustior efficitur, imo contra similium corruptionum detrimenta insuperabilis redditur. Nullus sane locus eis potest inveniri, cum ad similem corruptelam nec sensus decipi, nec affectus potest corrumpi. Sed quid illud sibi vult quod lapis ille in quo statua percutitur, percussaque comminuitur; quid, inquam, est quod lapis non crescit in rupem sed mutatur in montem, nec lapis in lapidem grandem sed potius excrescit in montem magnum et eminentem? Sed scimus quia perfecta charitas mittit timorem. Nescit enim perfectio charitatis [1280A] augere formidinem, sed mutat et magnificat in confidentiae montem. Qui confidunt in Domino sicut mons Sion, non commovebitur in aeternum qui habitat in Hierusalem. Videsne, quaeso, quomodo concurrunt sibi propheticae sententiae, quomodo concordet David cum Daniele, veritas cum figura, Prophetae sententia cum visione prophetica? *Lapis autem,* ait, *qui percussit statuam factus est mons magnus, et implevit universam terram.* Quam magnus, quaeso, mons, qui implevit universam terram, qui non commovebitur in aeternum? Vultis audire quam magnus, quam firmus, quam grandis, quam immobilis? Audi alium hunc confidentiae montem tenentem, et de ejus magnitudine, seu immobilitate proponentem: *Certus sum,* inquit, *quia neque mors,* [1280B] etc., usque, *quae est in Christo Jesu Domino nostro [n: (Rom. VIII)]*.

## CAPUT XXX. *Qualem libertatem naturaliter habemus, et qualem potestatem ex gratia accipimus, et quid sit libertatis vel potestatis.*

Ecce somnium audivimus. Sed nunquid adhuc interpretatione indigemus? Sicut superius jam dixit, aliud est divinorum judiciorum arcana, et divina revelatione cognoscere, et aliud est eorumdem rationem perpendere, vel penetrare potuisse. Aliud est, inquam, perspicua contemplatione videre quid in rerum universitate soleat vel oporteat accidere, atque aliud est quid cui personae, quali de causa, quave illius cui accidit utilitate debeat [1280C] contingere. Unum quasi ad somnii visionem, aliud pertinet ad somnii interpretationem, et quid regi Nabuchodonosor datum est ex divina revelatione per similitudinem videre, ex quanto sublimitatis fastigio contingat hominem in ima corruere, et iterum ad integritatis statum, perfectionisque culmen resurgere, sed non aequa accepit qualitatem personae agnoscere cui debeat tale aliquid accidere. Sed quod per semetipsum videre non potuit, ab alio accepit, cum per Danielem audit: Tu es caput aureum, et post te consurget aliud regnum minus te. Alia itaque est gratia per quam cognoscimus judicia divina, atque alia est illa per quam dijudicamus merita propria vel aliena. Illud est contemplationis, [1280D] istud est meditationis, seu potius devotionis. Nam illa sane meditatio devotioni recte ascribitur, per quam vitae nostrae modus meritorumque qualitas dijudicatur. Et quidem infirmitatis nostrae corruptelam nunquam melius cognoscimus, nusquam plenius deprehendimus, quam cum inter compunctionis lacrymas totum cor nostrum Domino effundimus. Si ergo per Danielem devotio recte intelligitur, merito illi gratia illa ascribitur per quam vitae nostrae status, vel corruptela deprehenditur. Contingit autem saepe unum in una illarum quas dixi, et alium in alia gratia perfectum esse, et quod quisque per semetipsum non potest, ab alterutro discere. Quandoque vero unus idemque homo utriusque gratiae plenitudinem accipiet, et tamen in uno eodemque [1281A] animo quasi unus alium consulit, quando illud quod per unum mentis statum non potuit, per alium addiscit. Nam multa quae ex contemplationis gratia non possumus, merito devotionis obtinemus. Hoc est quod Daniel a rege consulitur, hoc est quod rex per Danielem eruditur: *Hoc est,* inquit, *somnium interpretationemque ejus dicemus coram te, rex.* Felix cui eo adhuc tempore visio haec ostenditur, ejusque interpretatio revelatur. Dum adhuc rex est, passionibus suis dominari potest: *Tu,* inquit, *Rex regum es.* Scimus quia motui corporis praesidet corporeus sensus, sensui appetitus, appetitui affectus, et his omnibus rationalis consensus, secundum quod scriptum est, quia excelso alius excelsior est, et super hos quoque eminentiores sunt [1281B] alii, insuper et universae terrae rex imperat servienti. Rex itaque regum est rationalis consensus, qui omnibus cordis corporisque motibus praesidet, et intra ditionis suae jura (accepta tamen divinitus potestate) coercet. Audi enim quod dicitur, et intellige a quo potestas haec datur: *Tu,* inquit, *rex regum es, et Dominus coeli, regnum et fortitudinem, et imperium, et gloriam dedit tibi.* Liberum arbitrium hominis in eo regnum accepit et habet quod aliis omnibus quae in homine sunt praesidere debet; fortitudinem accepit, et habet quandiu passionibus suis fortiter resistere valet; imperium accepit, et habet quandiu actiones et voluntates, cogitationesque in bono exercet, vel exercere valet. Gloriam accepit, et habet quandiu adhuc de bona conscientia gaudet: *Gloria,* inquit, [1281C] *nostra haec est, testimonium conscientiae nostrae [n: (II Cor. I)]*. Scimus quis dicat: *Sine me nihil potestis facere [n: (Joan. XV)]*. Tantum ergo possumus, quantum posse accepimus. Quid enim habes quod non accepisti, nihil enim aliud est habere hujusmodi potestatem et fortitudinem, quam habere gratiam cooperantem. Potestas tua, cooperatrix gratia. Quantum habes gratiae, tantum habes et potentiae; et quantum gratia accepta crescit, tantum et potentia tua proficit; et quantum gratia minuitur, tantum et potentiae tuae detrahitur; et si quando subtrahitur gratia, simul perit et potentia. Patet itaque ex his quia aliud est arbitrii potestas, atque aliud est arbitrii libertas. Aliud est enim magna posse, atque aliud est liberum [1281D] esse. Et liber, et infirmus esse potes, sicut econtrario et sanus, et servus esse potes. Si sanus et robustus es, et multa, et magna facere potes; verumtamen si liber es, ad nihil cogi potes, vel debes. Et si amittis sanitatem, amittis priorem potestatem, non tamen et libertatem. Potestatis itaque est quod bonum facere possumus quandiu id facere valemus. Libertatis autem quod ad nullum seu bonum, seu malum inviti cogi possumus. Quam multi in definitione liberi arbitrii errant, quia inter potestatem et libertatem distinguere ignorant vel dissimulant. Vide tamen quid intersit cum potestatem homo saepe amittat, libertatem vero nunquam amittere possit. Item nemo ad omnia bona accipit potestatem, sed omnis homo ad omnia bona vel mala accipit libertatem. [1282A] Nam, uti jam dictum est, ad nullum bonum, vel malum invitus cogi potest. Sed, cum sit liber omnium, non tamen omnium potestatem habet, alioqui omnipotens esset. Multum est autem per omnem modum cum ad illa accipit potestatem, quae sibi sufficiunt ad salutem. Quid autem cum et illa suppetunt quae sufficiunt ad perfectionem. Quemadmodum hic dictum est, et omnia in quibus habitant filii hominum, et bestias agri, volucresque coeli dedit in manu tua, et sub ditione tua universa constituit? Omnia in quibus habitant filii hominum quasi in manu sua tenet, cum ad illa gratiam cooperantem habet quae ex ejus adjutorio humanis consiliis et studiis subjacere solent. Bestias agri inter potestatis suae jura possidet, cum saecularium desideriorum [1282B] impetus intra aequitatis terminos fortiter coercere valet. Volucribus coeli potenter imperat, cui cogitationes suas quoties voluerit, bonis meditationibus spiritualibusque theoriis occupat. In hunc itaque modum sub ditione sua universa constitui meruit, qui ad singula horum quae diximus, gratiam divinitus accepit.

## CAPUT XXXI. *De diversis corruptionis gradibus, eorumque proprietatibus descendentium de bono in malum.*

Sed quaeramus quid illud sibi vult quod ad ista subjungitur: *Tu es ergo,* inquit, *caput aureum, et post te consurget regnum aliud minus te [n: (Dan. II)]*. Attende, quaeso, quid dicat, quid sua nos interpretatione docere proponat: Tu es, inquit, caput aureum. [1282C] Ut enim de caeteris taceam, hoc vel solum puto in quo interprete opus habemus, et utinam interpretantem intelligere, et hoc vel per interpretem nosse possimus. Nonne statua una unius hominis personam repraesentat, et illa, ut exposuimus, cujuslibet de summis in ima ruentis praevaricationem designat? Si unus est qui ejusmodi est, habens caput aureum, pectus argenteum, caetera autem membra aerea vel ferrea, cur, quaeso, si ipse cui hoc dicitur, est caput aureum, cur non et ipse sit pectus argenteum, et caetera in hunc modum? An forte in ea parte qua aureus es, ipse es, et ipse non es, in ea parte qua aureus non es? Quisquis ergo es, cum post caput aureum jam coeperis pectus argenteum habere, vide, [1282D] quaeso, et diligenter attende ne forte ipse, jam non sis ipse. Si post multam charitatem, magnamque animi devotionem desieris esse devotus, destiterisque esse aureus, nunquid ipse eris qui prius? *Homo,* inquit, *cum in honore esset non intellexit, comparatus est jumentis insipientibus, et similis factus est illis [n: (Psal. XLVIII)]*. Simile esse Deo, mirabile decus; similem esse pecoribus, miserabile dedecus. Ergo alius, et alius similis Deo et similis pecoribus. Homo bonus factus est, et ad bonitatem creatus est: *Solummodo hoc inveni,* inquit Ecclesiastes, *quia fecerit Deus hominem rectum, et ipse immiscuerit se infinitis quaestionibus [n: (Eccli. VII)]*. Si ergo charitate ferves, et in boni dilectione permanes, aureum caput habes, et tu ipse es, quia id quod, et ad quod factus es, et [1283A] esse debes. Sed, charitate in te refrigescente, cum jam coeperis a pristino fervore deficere, nunquid adhuc eris ipse, et non potius alius minor te? Tu es, inquit, caput aureum, et post te consurget regnum aliud minus te. Nunquid non es jam minor te ipso, cum coeperis facere ex solo consilio, quod prius actitabas ex magno consilio, et multo desiderio? Et post te, inquit, consurget regnum aliud minus te. Nonne aliud regnum est cum mens regitur solo consilio, quam cum agitur etiam boni desiderio? Nonne est minus regnum sine desiderio solum consilium, quam cum prudenti consilio fervens desiderium? Nonne minus est bonum facere ex sola deliberatione, quam etiam ex magna dilectione seu delectatione. Recte ergo dicitur: Et post te consurget regnum [1283B] aliud minus te. Et postea de tertio regno subinfertur, cum dicitur: Et regnum tertium aliud aereum quod imperabit universae terrae. Sicut ad aurum pertinet quod fit ex dilectione, et sicut ad argentum quod fit ex sola deliberatione, sic ad aes pertinet bonum quod fit ex simulatione. In primo regnat charitas, in secundo veritas, in tertio regnat simultas. Vide ergo, quaeso, quam recte videtur huic tertio regno convenire quod imperare describitur universae terrae. Neque enim habet hujus regni imperator sortem in regno coelorum qui in bono opere exercet corpus suum, sed negligit in bona voluntate nutrire cor suum: *Regnum coelorum,* inquit, *intra vos est [n: (Luc. XVII)]*. Intus sane, intus in corde regnat charitas, intus regnat veritas, nec his [1283C] tamen finibus contentae per bonum opus erumpunt foras. Vide ergo ne forte duo illa praedicta regna pertineant ad regnum coelorum, si omnino regnum coelorum intra nos est, eo quod utrumque illorum intra nos inveniri potest. Sed ille tertii regni rex et imperator, non habens partem in regno coelorum, de summo depulsus et foras ejectus, quia in coelo non potest, regnum sibi vindicat in terra. Projecit enim intima sua in vita sua, et non potest dicere, nostra conversatio in coelis est. Quanto magis ergo ejus dominatio in coelis esse non potest? Imperat tamen universae terrae exercens carnem in bono opere, mentem relinquens vacuam bona intentione. *Et quartum regnum,* inquit, *erit velut ferrum. Quomodo [1283D] ferrum comminuit, et domat omnia, sic comminuet haec omnia et conteret.* Quid est quod dicit haec omnia, nisi quod hoc regnum conterit caetera regna praedicta. Quomodo caetera metalla comminuere solet ferrum, ea videlicet, aurum et argentum? Sicut in auro charitas, in argento veritas, in aere simultas, sic, ut superius dictum est, in ferro signatur crudelitas. Quis autem nesciat quomodo rigor crudelitatis dissipare, et destruere soleat sanctum desiderium, quod pertinet ad aurum; verum consilium, quod pertinet ad argentum; pium sed simulatum obsequium, quod pertinet ad opus aereum? Bene ergo dictum est, et regnum quartum erit velut ferrum.

## CAPUT XXXII. *De diversis corruptionis gradibus, eorumque proprietatibus, descendentium de malo in malum.*

[1284A]

Sed oportet nos item paululum ad superiora redire, et quomodo haec interpretatio aliae lectioni etiam conveniat ostendere. Secundum autem eam lectionem, primum regnum est arrogantiae, secundum est jactantiae, tertium pertinaciae, quartum saevitiae. Arrogantia siquidem pertinet ad opus aureum, jactantia ad opus argenteum, pertinacia ad opus aereum, saevitia ad ferreum. Videamus quid interpres noster de aureo capite dicat, quidve sentiat, vel quomodo illud ei conveniat: *Tu,* inquit, *rex regum es: et Deus coeli, regnum et fortitudinem et imperium et gloriam dedit tibi, et omnia in quibus habitant [1284B] filii hominum, et bestias agri volucresque coeli dedit in manu tua, et sub ditione tua universa constituit.* Saepe cum talem tantamque gratiam accipimus qualem hic descriptam, vel superius expositam audivimus, fit ut inde contra Deum superbiamus, unde devotiores vel magis obnoxii Deo esse debuimus. Sed illud, quaeso, quam pium quantave admiratione dignum, quod cum tumida mens nostra contra Deum superbit, non statim nos districta animadversione percutit, nec gratiam suam illico subtrahit. Sed prius nos pia admonitione convenit, modo interius, modo exterius; intus per divinam revelationem, exterius per humanam exhortationem. Intus, per internam aspirationem, exterius per humanam rationem, sicut hic prius in occulto per somnium, postea in manifesto [1284C] per verbum. Tu, inquit, rex regum es, quia fortibus fortioribusque fortior, fortissimus dominari potes, quia adhuc gratiam adjutricem habes, poenitentiam ergo age, dum potes, dum gratiam adhuc cooperantem habes. Adhuc rex regum es et principaliter etiam vitiis adhuc principari, passionibusque tuis adhuc dominari potes. Quia gratiam licet deserens, nondum ab illa desertus es. Noli, inquit, superbire, noli altum sapere, cordis tui arrogantiam citius depone, et quod de Dei munere potes, noli tibi ascribere: Deus enim coeli, regnum et fortitudinem, et imperium, et gloriam dedit tibi. Adhuc in cordis vel corporis tui motibus habes regnum, quia bonos disponere; habes fortitudinem, quia malis resistere; [1284D] imperium, quia negligentius urgere; gloriam, quia potes rebelles revincere. Non est tamen unde superbias, non est quod tibi ascribas: Deus enim coeli dedit omnia ista tibi, et omnia in quibus habitant filii hominum, et bestias agri, volucresque coeli dedit in manu tua, et sub ditione tua universa constituit. Quod bestiis agri, quod volucribus coeli praesides, quod appetitibus carnis, quod cogitationibus mentis dominari potes, quod bona operari, quod utilia meditari vales non de tua virtute, sed de divino munere habes. Omnia enim in quibus filii hominum habitant, et quae rationi rectisque consiliis obtemperant, ex ejus munere fiunt, ejus cooperatione in actum prodeunt, bene proveniunt, prospere succedunt. Quidquid ergo utiliter potes, [1285A] ex ipso, et per ipsum potes, qui nihil non potest, quia omnia potest. Omnis itaque possibilitas tua ex ejus munere venit, qui sub ditione tua haec omnia constituit. Tu ergo, inquit, caput aureum es, qui, adhuc comitante gratia, et mala corrigere, et bona exercere potes. Preme ergo superbiam, ne perdas et gratiam: Deus enim superbis resistit, humilibus autem dat gratiam. Scimus autem quia initium omnis peccati superbia. Qui autem facit peccatum, servus est peccati. Quid ergo? Nunquidnam jam non erit aliud regnum, cum jam coeperit dominari peccatum, et tu exhibere famulatum, quam tunc erat cum tu poteras peccatum premere; ita ut non regnaret in tuo mortali corpore? Puto ergo quia cum coeperis gratiam per superbiam amittere, et teipsum [1285B] perdere, sine qua nihil poteris facere; puto, inquam, quia jam consurget aliud regnum minus te, secundum quod scriptum est: Tu, inquit, caput aureum es, et post te consurget regnum aliud minus te. Sed quia arrogans quisque gloriatur in seipso, jactantia autem in favore alieno, recte secundum aliquid de aureo capite, hoc est de arrogante, dici potest, quia adhuc ipse est, eo quod seipsum necdum deseruit, qui gloriam suam in seipso constituit. Recedit autem a seipso, cum gloriam ponit in altero. Cogita autem quanto minus sit gloriari in sibilo alieni oris, et laudibus falsis, quam in propriis bonis, et saepe veris, quamvis ab alio acceptis. Recte ergo dicitur: Tu caput aureum [1285C] es, et post te consurget regnum aliud minus te, et additur, et regnum aliud tertium aereum quod imperabit universae terrae. Aes, eo quod valde durabile existat, recte, ut superius diximus, pertinaciam designat. Ventrem itaque, et femora quae pudendis adjacent quasi aerea quis tunc habet, quando his etiam pertinaciter inhaeret quae etiam erubescere deberet. Vide ergo quam apte videatur huic regno congruere quod dicitur imperare universae terrae. Quomodo enim universae terrae non imperat quod usque ad ignominiosa imperanda tyrannidem suam dilatat? Et quartum, inquit, regnum erit velut ferrum. Quomodo ferrum comminuit et domat omnia, sic comminuet omnia haec, et conteret. Si in ferro saevitiam debemus intelligere, quomodo, [1285D] quaeso, hujusmodi regnum regna caetera queat comminuere atque conterere? Absque dubio quantumcunque mens impudens sit, gloriam tamen quam in seipsa per arrogantiam, vel in altero per jactantiam habere consuevit omnino (nec mirum) perturbat atque confundit. Quis enim inter tot saevitiae suae tam apertas insanias vel sanctum se credat, vel ab alio hoc posse credi confidat? Regnum autem pertinaciae adeo solent violenta illa saevitiae jura conterere atque confundere, ut in nullo proposito (quamvis recto, quamvis honesto) furoris sui tempore mens possit perseverare. Sed quidquid tranquillitatis tempore mens de pace seu patientia, etiam cum voto vel sacramento deliberat atque disponit, perturbationis suae tempore furor superveniens [1286A] dissipat atque dissolvit. Ea quae de visionis hujus expositione hucusque jam diximus, secundum duplicem considerationem, juxta intelligentiae nostrae modum pertractavimus. Caetera autem quae sequuntur utramque lectionem in eamdem sententiam concurrunt, geminam expositionem (ut ea quae praemissa sunt) non requirunt. Quid enim est saevitia nisi crudelitas? Sic et impatientia, quid aliud quam miseranda fragilitas? Sic sub diversis nominibus idem intelligere debemus.

## CAPUT XXXIII. *Quomodo mens in semetipsam scinditur, laceratur, confunditur, cum ad corruptionis extrema pervenitur.*

Nunc ergo sequentia consideremus: *Porro,* inquit, [1286B] *quia vidisti et pedum, et digitorum partem testeam figuli, et partem ferream, regnum divisum erit, quod tamen de plantario ferri orietur [n: (Dan. I)]*. Sed si per pedem necessitas, per ferrum intelligitur crudelitas, quid sibi vult quod pedum pars quaedam ferrea esse describitur? Nunquidnam quisque erga proprias necessitates durus, et immitis seu etiam inflexibilis invenitur? Scimus quia avarus non implebitur pecunia, et qui amat divitias fructus non capiet ex eis, et tamen laborare non cessat, nec satiantur oculi divitiis, nec recogitat, dicens: Cui laboro, et fraudo animam meam bonis? Nonne tibi videtur incedere ferrea planta qui cunctis diebus vitae suae comedit in tenebris, et in curis multis, et in aerumna atque [1286C] in tristitia? Vere, ut scriptum est, *avaro nihil est scelestius [n: (Eccle. X)]*, qui nec proximo compatitur, nec sui miseretur. Quid jam miramur ejusmodi hominem habere tibias ferreas, cum jam habet plantas? Quid jam conquerimur quod immitis est erga proximos, qui jam obduratus est erga usus proprios? Qui sibi nequam est, cui bonus erit?

Notate tamen quod qui ejusmodi est, prius in tibiis ferreis obduratur erga proximum suum. Postmodum etiam in ferreis pedibus obduratur erga semetipsum. Vide ergo quisquis haec legis, ne forte post amorem studiumque sapientiae revertaris ad amorem lucrumque pecuniae, hoc est aureum caput in ferreos pedes deflectere. Viscera avari crudelia: pone nunc ante oculos tuos, et considera quoslibet [1286D] avaros. Vide, quaeso, quam sint solliciti, quam laboriosi, quam parci, quam austeri sibi. Quid tamen saepe idem facere consueverunt, vel adhuc quoque facturi sunt, si ab alieno gratis nutriantur, vestiantur, protegantur? Videbis utique eos mollibus vestiri velle, crapula et ebrietate madere, somno et otio torpere, irasci et indignari cum sibi videant aliquid de assuetis deesse. Nunquidnam tibi non videtur ejusmodi pedibus ex parte ferreis et ex parte testeis incedere, cum videas unum eumdemque in suis tam parcum, in alienis tam prodigum esse, modo austeritati, modo luxui deservire? Porro, inquit, quod vidisti pedum et digitorum partem testeam figuli, et partem ferream, regnum divisum erit, quod tamen de plantario ferri orietur. [1287A] Pes in quinque digitos dividitur, et necessitatis conditio procul dubio in quinque partitur, cum ad omnes corporis sensus dilatatur. Sed cum sensuum oblectamenta studiose quaerimus vel caute declinamus, quid aliud quam duobus pedibus hinc inde, a dextris et a sinistris nitimur, et inter prospera et adversa per desideriorum nostrorum iter gradimur? Sed saepe videas hos uni, illos alii sensui vehementius indulgere, et propter unius alicujus sensus delicias, aliorum sensuum molestias libenter sustinere. Quam multi multo tempore magnoque labore acquirunt quod sub unius diei, vel horae crapula vel ebrietate expendunt? Quot timores, quot honores, quot algores hostis, noctis et frigoris adulteri sponte tolerant, ut ad momentanea foedae voluptatis blandimenta [1287B] pertingant? Nonne hujusmodi omnes pedum vel digitorum partem testeam, partem ferream habent, qui in uno tam patientes et pene insensibiles, in altero tam impatientes existunt? Porro quia vidisti, inquit, pedum et digitorum partem testeam figuli, et partem ferream, regnum divisum erit. Vere divisum erit quod hujusmodi fuerit. Nam ut aliqua in unum ex pluribus exempli causa ponamus, cum unus idemque saepe sit avarus, et gulosus; quanta, quaeso, rixa vel contentio sit frequenter in corde illius, cum unum eumdemque nummum saepe gula expendere, avaritia jubeat reservare. In hunc itaque modum multoties levi ex causa regnum in seipsum dividitur, perturbatur atque confunditur, donec funditus desoletur. Omne [1287C] enim regnum in seipsum divisum desolabitur, et domus supra domum cadet.

Notandum sane quod de hoc regno dicitur, quod tamen, inquit, de plantario ferri orietur. Cum enim praevaricatrix mens primo ad saecularia desideria revertitur, ad tolerandos mundi labores animus obduratur, et tunc temporis, secundum sententiam Job, esse sub sentibus delicias computat [n: (Job XXII)], dum ad desideriorum suorum finem qualicunque modo pertingat. O quam felices essent, si ea quae sustinent pro amore pecuniae, vel alicujus adipiscendae saecularis pompae vel gloriae, patienter sustinerent pro amore justitiae! Sed qui tot molestias, tot injurias, tot contumelias, saepe tam patienter [1287D] tolerant pro lucro cupiditatis, nec unum vel leve correctionis verbum aequanimiter audiunt pro amore virtutis. Hoc esse puto quod sequitur, cum statim subinfertur: *Secundum quod vidisti ferrum mistum testae ex luto, et digitos ex parte ferreos, et ex parte fictiles, ex parte erit solidum, et ex parte erit contritum.* Fortes enim et patientes, ut dictum est, ejusmodi homines sunt in ea parte qua eorum labor posset militare virtuti. Quod autem dicit ex testa, ex luto quid aliud est hujusmodi testa nisi foeda consuetudo? Quasi enim lutum in testam duratur quando foeda actio in consuetudinem ducitur, sed ex foedae consuetudinis obduratione homo ad impatientiam dejicitur, et testae more leviter nunc per iracundiam frangitur, nunc [1288A] in concupiscentiam resolvitur. Sed, sicut de avaris ostendimus, videntur multi suis voluptatibus libenter tunc satisfacere, cum hoc possunt sine dispendio pecuniae, cum autem sine lucri damno non possunt, vehementer contraire. Nonne tibi videntur isti ferrum, et testam ex luto pariter commiscere? *Quia autem vidisti,* inquit, *ferrum mistum testae ex luto, commiscebuntur quidem humano semini, sed non adhaerebunt sibi, sicut ferrum non potest misceri testae.* Quae sunt humana semina nisi carnalis prudentiae consilia? Docet nos prudentia carnis propter usui necessaria pecuniam quaerere. Docet nos eadem multa de vitae necessariis detrahere, et pecuniae parcere, ne videatur in necessarios usus deficere. Ecce quomodo adhaereat humano semini cum videatur [1288B] unum quasi ex consilio alterum requirere, non tamen permiscentur, quia unum alteri videtur saepe contradicere. Aliud imperat amor divitiarum, atque aliud amor deliciarum; aliud aestus voluptatis, aliud quaestus cupiditatis. Sed cum in hunc modum diversa vitia hominem per diversa rapiunt, vel ad contraria impellunt miserabiliter affligunt, nec die nec nocte quiescere sinunt, et modo mirabili atque miserabili qui ejusmodi sunt damnationis suae tempora praeveniunt, dum interna animi anxietate, vel exteriori afflictione erga semetipsos desaeviunt, et nisi superna eos clementia respiciat, per temporalia tormenta ad aeterna vadunt.

## CAPUT XXXIV. *Quomodo divinitus promovetur homo quandoque de profundo iniquitatis ad summum fastigium charitatis.*

[1288C]

Sed divina miseratio saepe venit in adjutorium salutis quod, quantum in ipsis est, cumulus est damnationis, secundum quod scriptum est, ubi abundavit iniquitas, superabundavit et gratia [n: (Matth. XXIV)]. Nam saepe superna gratia dum hujusmodi homines inter calamitatum suarum angustias visitat, hanc eamdem infelicitatis suae immanitatem eorum oculis objicit, et in ejus consideratione ad poenitentiae lamenta compungit, et eductas de lacu miseriae, et de luto faecis, quibusdam profectuum gradibus de profundo iniquitatis provehit ad summum fastigium charitatis. Nonne hoc est quod Scriptura loquitur, [1288D] ubi consequenter adjungitur: *In diebus regnorum illorum suscitabit Deus coeli regnum quod in aeternum non dissipabitur, et regnum ejus populo alteri non dabitur. Comminuet, et consumet universa regna haec, et ipsum stabit in aeternum, secundum quod vidisti, quod de monte abscissus est lapis sine manibus, et comminuit testam, et ferrum, et aes, et argentum, et aurum [n: (Dan. II)]*. In diebus itaque regnorum illorum sub tempore tantae malitiae, et tantae miseriae datur abundantia gratiae, et suscitatur regnum charitatis quod nunquam potest perire. Qui enim manet in dilectione, manebit in aeternum. Itaque hoc regnum in aeternum non dissipabitur. *Charitas* enim *omnia suffert, omnia credit, omnia sperat, omnia sustinet [n: (I Cor. XIII)]*. Et regnum ejus populo alteri non dabitur, [1289A] hic est enim fons ille (ut ait Augustinus) de quo non communicat alienus: *Comminuet,* inquit, *et consumet universa regna haec.* Vultis autem nosse quomodo charitas universa regna haec comminuit atque consumit: *Charitas,* ait Apostolus, *patiens est, benigna est, charitas non aemulatur, non agit perperam, non inflatur, non est ambitiosa, non quaerit quae sua sunt, non irritatur, non cogitat malum, non gaudet super iniquitate, congaudet autem veritati.* Adhuc additur de hoc regno, quia ipsum stabit in aeternum, et *Charitas,* ait Apostolus, *nunquam excidit,* secundum quod vidisti, inquit, quod de monte abscissus est lapis sine manibus, et comminuit testam, et ferrum, et aes, et argentum, et aurum. Scimus quia regnum Dei a timore inchoatur, sed in charitate [1289B] consummatur. Per lapidem itaque timoris dejicitur opus confusionis, et fundatur regnum charitatis. Sed lapis sine manibus abscinditur per quem charitatis regnum fundatur: timoris enim incussio, charitatisque inspiratio fit in Spiritu sancto non opere humano: *Charitas,* inquit, *Dei diffusa est in cordibus nostris, per Spiritum sanctum qui datus est nobis [n: (Rom. V)]*. Comminuet, inquit, atque consumet universa regna haec, secundum quod vidisti, quod lapis abscissus est sine manibus, et contrivit testam, et ferrum, et aes, et argentum, et aurum. Destructio adversantium regnorum incipitur a timore, perficitur in charitate. Per timorem eradicantur a consensu, per charitatem evelluntur ab effectu. Comminuit [1289C] ergo testeam fragilitatem charitas, quae patiens est, comminuit ferreum rigorem charitas, quae benigna est. Quid, quaeso, est in quo simulationis aes comminuitur, nisi charitas quae non aemulatur? Quid vero est quod comminuit aeream pertinaciam, nisi charitas quae non agit perperam? Si in argento jactantia, in auro intelligitur arrogantia, quid eis tam contrarium quam charitas quae non inflatur, nec est ambitiosa, nec quaerens quae sunt sua? Si aut in argento illud opus intelligitur quod fit ex sola deliberatione, non autem ex dilectione, non fit tam ex dilectione quam ex veritate, quid tam consentaneum charitati quae congaudet veritati? Si in aureo capite optimi operis defectus reprehenditur, eo quod ad debiti finis talum non [1289D] perducitur, quid melius hoc opus arguit vel corrigit quam perfecta charitas quae nunquam excidit? O felix charitatis regnum quod manet in aeternum! O felix regnum quod nunquam dissipabitur, quando populo alteri in aeternum dabitur! Felix regnum in quo patientia durat, benignitas perseverat! Felix regnum, in quo nemo aemulatur, felix utique in quo non agitur perperam, nemo inflatur, felix vere in quo nemo ambitiosus quaerit quae sua sunt; nemo uritur! Forte in hoc nobis aliquid innuit, quod cum superius in enumeratione contritionis prius ferrum, postea testam posuerit, hoc in loco sane prius testam, postea autem ferrum ponit. Sed scimus quia in aliis timor, in aliis autem principatur pudor. Nam alii quidem sunt magis timorati quam verecundi, [1290A] alii vero magis verecundi quam timorati. Qui igitur timidiores sunt facilius compunguntur ex consideratione propriae crudelitatis quam voluptatis. Qui vero verecundiores familiarius ad poenitentiam emolliuntur ex recordatione foedae voluptatis quam iniquitatis. Si igitur per ferrum crudelitas, per testam recte voluptas intelligitur, quid mirum si alias, alio et alio ordine ferrum et testa comminuta leguntur, cum pro qualitate animorum; vel morum in aliis et aliis intimae compunctionis et verae contritionis ordo vel occasio varietur?

## CAPUT XXXV. *Quae sit nimis sera, vel quae sit utilis et certa prudentia.*

Prosequitur adhuc Daniel, et addit: *Deus magnus,* [1290B] inquit, *ostendit regi quae futura sunt postea [n: (Dan. II)]*. Deus, inquit, magnus, forte in ejus cogitatione et dilectione creverat, cui tantam mysteriorum profunditatem revelaverat, ut ejus magnitudinem non immerito prae caeteris magnificare debeat. Deus magnus ostendit regi, non cuilibet homini, sed regi ista Dominus ostendit, ut regia libertate et auctoritate illud suum regendum atque disponendum agnoscat, qui ad futurorum praenotitiam et ejusmodi gratiam anhelat. Deus magnus ostendit regi quae futura sunt postea. O quanta Dei pietate agitur, ut cum adhuc futura est, dum adhuc praecaveri potest, sua homini ruina reveletur, ut tanta sollicitudine praevideat, et agnoscat quid timere, quid cavere, cui [1290C] periculo repugnare debeat. Tarda quidem et nimis sera providentia est, cum jam imminens periculum vitari non potest. Deus magnus ostendit regi quae futura sunt postea. Felix ille qui imminentem ruinam praevidere potest dum adhuc rex est, et passionibus suis dominari et instans adhuc periculum declinare potest! Videamus autem quid post haec omnia subjungitur, cum dicitur: *Et verum est somnium, et fidelis interpretatio.* Multa saepe divinorum mysteriorum profunda insitae nobis rationis vivacitate penetramus, et nonnulla de futuris prudentiae oculo antequam veniant cauta sollicitudine praevidemus. Sed in his saepe constantia titubat, et quid per certitudinis securitatem inconcusse teneat haud plene comprehendit. Cogitationes enim mortalium [1290D] timidae, et incertae providentiae nostrae. Econtra autem, quod in lumine Dei cernimus, quod ex ejus revelatione cognoscimus, tanta certitudine et fiducia tenemus, ut nullo super hoc ambiguitatis ancipiti pulsari possimus. Hoc est quod Psalmista figuraliter exprimit, cum dicit: *Prae fulgore in conspectu ejus nubes transierunt [n: (Psal. XVII)]*, Domini respicere, est illuminare. Cum enim sit lux vera, more utique solis eo ipso quo respicit, illustrat, accendit et illuminat. Ad divinum itaque respectum tanto saepe divini luminis splendore replemur, ut in eo quod divinitus revelatur omnis mox ambiguitatis vel haesitationis obnubilatio de medio tollatur. Nubes itaque transeunt, cum illae quae animum obnubilare consueverant dubitationes recedunt. Nubes transire [1291A] est veritatis perspicaciam, et intelligentiae serenum sine ulla percunctatione tenere. Ejusmodi certitudinem, certitudinisque securitatem in sententiae suae assertione habere se docuit qui fiducialiter asseruit. Et verum est somnium, et fidelis interpretatio ejus. Sed quid ad haec rex fecerit, Scriptura subjungit.

## CAPUT XXXVI. *Quod humiliatio instabilis, et indiscreta sit quidem reprehensione digna.*

*Tunc rex Nabuchodonosor cecidit in faciem suam et Danielem adoravit, et hostias, et incensum praecepit ut sacrificarent ei [n: (Dan. II)]*. Multum, nec mirum, seipsum humiliavit, et merito humiliari debuit postquam tale tantumque sibi periculum imminere cognovit. [1291B] Sed in hoc eum quis non jure reprehendat, quod illum qui soli Deo debetur honorem homini mortali exhibeat? Sed forte illum, quia verum templum esse deprehendit, tali honore dignum judicavit. Sed ad aedificationem nostram oportet nos ista diligenter discutere, vel quod in nobis juxta horum similitudinem actitari soleat subtiliter inquirere: Cecidit, inquit, in faciem suam: per faciem homo cognoscitur, et ea pars in homine caeteris decentior vel dignior habetur. Quid itaque aliud est in faciem cadere quam illud etiam quod in se praecipuum, vel optimum est alta desideratione despicere, et illud utique unde aliis innotescere, et velut venerandus apparere consueverat, tanquam infirmum et pene [1291C] vel penitus nihilum reputare? Attende quomodo in faciem suam cecidit, quomodo seipsum humiliavit, vel humiliari nos voluit, qui omnes justitias nostras panno mulieris menstruatae comparavit. Sed nec valde magnum, nec admodum mirum si eo nos tempore abjicimus, quo periculum nostrum imminere jam cernimus. Tunc, inquit, rex cecidit in faciem suam. Tunc cecidit cum, Daniele docente, periculum suum agnovit. Sed sciendum quod illa humiliatio, quae sine perseverantia est, imminenti periculo repugnare non potest.

Illud quoque notandum quod saepe quo se quis inconsultius et immoderatius abjicit, eo ad insaniorem et enormiorem postmodum superbiam erumpit. Attende in rege humiliationem instabilem et indiscretam, [1291D] et postmodum superbiam plus quam humanam. Nam qui prius Danielem adoravit, idem ipse postmodum statuam suam adorare praecepit.

## CAPUT XXXVII. *Quod in nulla nostra virtute debeamus confidere vel gloriari velle.*

Hostias, inquit, et incensum praecepit ut sacrificarent ei. Animalia pro Daniele occidere, vel incensum cremare, et ejusmodi quaelibet in ejus usus vel utilitatem expendere omnino non esset culpabile. Culpabile autem haec illi sacrificare, et homini mortali divinum honorem expendere. In hostiae immolatione, brutorum et irrationabilium caro mactatur, in incensi concrematione suavis odor latius spargitur Quasi igitur viva, sed bruta caro mactatur, [1292A] quando quilibet irrationabilis appetitus vel affectus in nobis carnis contritione mortificatur, et tunc velut incensi odorem latius spargimus, quando cujuscunque virtutis opinionem dignis laudum praeconiis dilatamus. Ex his itaque quae in nostris appetitibus vel affectibus adhuc bestialiter vivunt pro Daniele nostro mactare, et ejusmodi mortificationem in devotionis nostrae usum et utilitatem exercere absque ulla contradictione non erit inutile. Cum autem Danielis officium multiplici laude commendamus, et de virtute devotionis, bonae opinionis fragrantiam sermonis nostri commendatione circumquaque diffundimus, bonum opus quidem facimus, si in his omnibus Danielis nostri non tam gloriam quam utilitatem quaerimus. Et, ut apertius dicam [1292B] quid sentiam, bonum est utique ob devotionis gratiam et orationis instantiam vitam nostram restringere, bonum est virtutem orationis commendare et laudibus efferre, si tamen ab hoc fiat ut nostra devotio in melius excrescat et ferventior exsurgat, non ut gloriosior appareat. Quam multi sunt qui cum per orationis instantiam, aliquam se obtinuisse gratiam credunt, multum jam de sua devotione vel sanctitate praesumentes magna et ab aliis de ea aestimari volunt. Hoc est quod Nabuchodonosor postquam per Danielem ad voti sui desiderium pervenit, tam inepto quam vano eum honore cumulavit. Hoc autem quod circa hanc de qua loquimur virtutem reprehendimus, in qualibet virtute, vel [1292C] gratia cavere debemus. Audi aperte, diligenter adverte, memoriter retine si in aliqua gratia, in aliqua industria, si in aliqua virtute tua confidis, praesumis, gloriaris, divinum quidem et satis improbe honorem ei impendis, ne dicam Deum tibi facis. Qui gloriatur, in Domino glorietur. Maledictus homo qui confidit in homine, ergo qui confidit in se vel aliqua sua virtute: *Gloriam meam,* inquit, *alteri non dabo, nec laudem meam sculptili [n: (Isa XLII)]*.

## CAPUT XXXVIII. *Quam multi quaerunt virtutum scientiam, morumque doctrinam ad ostentationem, non ad utilitatem.*

Quam multi gloriantur, et gloriosi in oculis hominum esse volunt, non dicam de eo quod virtutes vel sanctitatem habeant. Sed quod de virtutibus [1292D] quidem prudenter disserere, et diserte disputare sciant. O quanto satius, o quanto utilius tibi esset aurum scientiae et argentum eloquentiae non habere, quam inde tibi idolum facere! Simulacra gentium argentum et aurum, opera manuum hominum. Virtutum modum, et formam solam per intelligentiam et doctrinam depingere, et memoria retinere, earum autem effectu carere, quid aliud est quam quaedam simulacra corde gestare? Scientia sanctitatis sine intentione bona quid aliud est quam imago sine vita? Scientia sola sine sanctitatis effectu, et bonitatis affectu, quid aliud est quam simulacrum vanum sine motu, et sensu? *Os,* inquit, *habent et non loquentur, oculos habent, et non videbunt; aures habent et non audient, nares habent et non odorabunt. [1293A] Manus habent, et non palpabunt; pedes habent et non ambulabunt; non clamabunt in gutture suo [n: (Psal. CXIII)]*. Os, ut omnes novimus, est instrumentum loquendi; oculi, instrumentum videndi; aures, instrumentum audiendi, et in hunc modum debet et de aliis intelligi. Quid itaque est os, oculos, aures, vel talium quaelibet habere, et ea in nullos usus exercere, nisi officiorum instrumenta habere, et instrumentorum officiis carere? Legis quia corde creditur ad justitiam, ore autem confessio fit ad salutem [n: (Rom. X)]. Ad os itaque pertinet confessio, ad oculos circumspectio, ad aures obauditio, ad nares discretio, ad manus operatio, ad pedes promotio, ad guttur supplicatio. Ecce illa tua scientia inanis optime fortassis novit quae sit virtus confessionis. [1293B] Novit quia omnia in confessione lavantur. Novit fortassis quomodo confiteri debeat, nec tamen confitetur. Os igitur habet et non loquitur. Novit fortassis quomodo vitam suam circumspicere debeat, eam tamen quomodo oportet circumspicere dissimulat. Videndi quodammodo instrumentum habes, sed videndi officio cares. Nosti forte quae sit virtus obedientiae, et qualis debeat esse, nec tamen vis obedire. Hoc est aures habere, et non audire. Per scientiam discernendi instrumentum fortassis habes spiritualis odoramenti. Sed dum in moribus discernendi nullum studium impendis, de inutili instrumento inaniter gloriaris. Scis quomodo te oporteat in bono opere exercere, nec tamen vis fructum boni operis per experientiam capere, hoc est manus habere, [1293C] et non palpare. Quid enim est manibus palpare, nisi operum fructus experiendo probare? Profectuum pedes per scientiam accepisti, si quomodo in anteriora extendere oporteat didicisti. Sed pedes habens minime incedis, si ad profectum non tendis. Supplicandi doctrinam accepisti, et non vis supplicare, hoc est guttur habere, et nolle clamare.

## CAPUT XXXIX. *Quod in cujuscunque virtutis exsecutione septem ista oporteat observare.*

Si autem diligenter attendimus, septem ista in cujuscunque virtutis exsecutione observare debemus. Primum illud quod ad os pertinet, anteacta mala damnare, et accusare. Secundum quod ad [1293D] oculos pertinet, quid agendum sit diligenter investigare, et per investigationem cognoscere. Tertium quod ad obauditionem pertinet, invento consilio consentiendo acquiescere, et obtemperare velle. Quartum quod quasi varium sit, agendo bono insidiantia mala caute deprehendere, et prudenter discernere. Quintum quod etiam quasi ad manus spectat, deliberatum bonum opere explere. Sextum quasi quadam promotione pedum, ex bono incoepto semper ad meliora tendere. Sed quia ad nullum horum per nosmetipsos sufficientes sumus, ad omnia haec divinum auxilium implorare debemus. Si autem haec novimus, nec tamen opere exercemus, quid aliud in acquirendis, et excolendis scientiis otiosis, et inutilibus, quam vana et inania simulacra facimus, [1294A] vel colimus, dum sola virtutum notitia contenti sumus? Vide quam sit perversum atque damnabile, spiritualem doctrinam ad solam ostentationem non autem ad aedificationem quaerere. Carnis prudentia est ista profecto, et quae prorsus inimica sit Deo? Quid, quaeso, prodest, imo quantum obest cum magno labore, et summo studio quaerere, et investigare, et anxie scire velle, quae nullo modo velis opere exercere? Nam luce clarius constat, quia servus sciens voluntatem domini sui, et non faciens quin potius agens indigna, plagis vapulabit multis. O quale, et quam inutile consilium, consilia vitae ad hoc solum quaerere, ut habeas quo possis caeteris sapientior apparere, et magistri nomen obtinere! Quam acuta prudentia, quam astuta providentia [1294B] illis consiliis exquirendis vehementer insistere, quibus adeptis, nullo modo velis acquiescere! Saepe autem hujusmodi mentibus justo Dei judicio accidere videmus, ut quales prius sunt spiritales providentiae ad spiritualia, tales postmodum fiant carnales providentiae ad carnalia. Qualia, inquam, spiritualia consilia prius existant ad coelestia et divina, talia post modicum carnalia consilia inveniantur ad saecularia et humana. Quemadmodum enim in spiritualibus et animae lucris prius vident quae salubriter facere possint, et tamen facere nolint; sit postmodum in carnibus commodis et temporalibus lucris videant quae utiliter facienda sint, et tamen concupiscentia victi vel socordia devincti, omnino facere non possint. Solent autem hoc ipsum quibusdam [1294C] etiam utiliter accidere, ita ut ex eo ipso jam incipiant vitia sua detestari et abhorrere, et super hoc ipso divinum auxilium implorare, cum videant nec inter summa pericula seipsos posse a suis excessibus temperare, unde est illa prophetica imprecatio, seu postulatio: *Similes illis fiant qui faciunt ea, et omnes qui confidunt in eis [n: (Psal. CXIII)]*. Sed ut ad id redeamus unde digressi sumus, hinc saltem colligamus quam ineptum sit et inane de solis inanibus virtutum scientiis, et quibusdam quasi ipsarum simulacris gloriari velle, cum apud Deum detestabile sit hominem de aliqua sua virtute praesumere. Ecce Nabuchodonosor reprehendimus, et merito reprehendere debemus quod Danielem, quamvis [1294D] hominem fidelem, divino honore donari praecepisset, quanto magis si ejus imagini idipsum exhiberi voluisset.

## CAPUT XL. *Quod saepe desiderium corrumpitur unde intelligentia illuminatur.*

Sed videamus inter haec quam vera de Deo senserit vel dixerit, qui tam inania fieri voluit. Loquens ergo rex ait Danieli: *Vere Deus vester Deus deorum est, et Dominus regum, revelans mysteria, quoniam potuisti aperire sacramentum hoc. [n: (Dan. II)]*. Ecce quam sane, et de divinis sentit, et tamen idololatriae simile quod per opus exercuit. Sic sic sub uno eodemque tempore et Moyses in monte ad summa et divina contemplanda sublimatur, et [1295A] plebs sibi commissa ad idololatriae scelus, et vituli culturam in valle dejicitur, et fit utique saepe in uno eodemque animo, modo mirabili atque miserando, ut unde in summis intelligentia humana ad divina illuminatur, inde minus desideriorum turba corrumpatur. Quis enim nesciat quomodo magnitudo revelationum mentem incautam in superbiam elevat, cum Apostolus ipse de seipso dicat: *Ne magnitudo revelationum extollat me, datus est mihi stimulus carnis meae angelus Satanae, qui me colaphizet [n: (I Cor. XII)]*. Saepe etenim quidam adhuc inter ipsa divinarum revelationum spectacula constituti, apud semetipsos tacita mente superbiunt, jam magna de se aestimantes, magni ab aliis aestimari dignum ducunt, jam quomodo et aliis innotescere [1295B] valeant sagaci sollicitudine perquirunt, jam inanis favoris auram captant, et illam quam apud Deum habere consueverant gloriam veram, in vanam commutant. De qualibus Psalmista: *Et mutaverunt gloriam in similitudinem vituli comedentis fenum [n: (Psal. CV)]*. Cum enim scriptum sit: *Omnis caro fenum, et omnis gloria ejus quasi flos feni [n: (Isa. XL)]*. Quid aliud erit vitulus fenum comedens, nisi humani favoris appetitus, carnalem et temporalem gloriam ambiens? Quid igitur aliud erit vitulum animal quidem petulcum et brutum colere, quam in gloriae temporalis ambitione irrationabili appetitui deservire, et in temporali et inani gloria gloriam suam constituere? Et Nabuchodonosor quidem, [1295C] quem tamen juste reprehendimus, tolerabilius aliquid fecit, qui hominem utique animal, videlicet rationale, divino honore donavit. Nam procul dubio irrationabilius erit irrationabile, quam rationabile animal colere. Alii confidunt et gloriantur in propria virtute, alii autem de sola virtutis aestimatione. Illi de eo quod habent vel se credunt habere, isti de eo quod aestimantur ab aliis esse. Illi de testimonio conscientiae, non quasi apud Deum, isti de testimonio famae quasi apud proximum tantum. Illud itaque est velut animal irrationabile, istud velut animal rationale. Felix qui gloriatur de conscientiae testimonio, sic tamen quasi in Domino. Alioquin ingratum valde gloriari de munere, sed non in muneris auctore. Quanto melius, quanto rectius [1295D] dictus rex Deum quam Danielem adoraret, et ei sacrificaret, qui eum quidem (quamvis Danielis officio) docuerat quod quaerebat.

## CAPUT XLI. *Quod alia ex divina revelatione cognoscimus, alia ex ratione colligimus.*

Sed quia reprehendenda, ut jam diximus, fecit, videamus quam recta de Deo senserit in eo, quod dixit: Vere Deus vester, Deus deorum est, et Dominus regum. Cum potestas regia sit principalis et summa, quid est regem hoc dicere, nisi ex intimo animae sensu hoc fortiter immobiliterque tenere? Quid est hoc Danielem a rege audire, nisi intimum animae sensum, veram animi devotionem non debere, nec posse latere? Vel in eo fortassis quod alia Daniel [1296A] a Deo discit, alia etiam a rege audivit sacra Scriptura mystice innuit, quia in devotionis nostrae usum alia sunt quae ex divina revelatione discimus, alia quae ex insita nobis rationis vivacitate perpendimus. Quod autem de Deo loquens vester et noster dicit, respectum gratiae, non conditionem naturae attendit. Speciali enim quodammodo illorum proprie erat, qui ex gratiae ipsius munere, et meritorum praerogativa singularem, prae caeteris apud ipsum familiaritatis locum, et confidentiae ausum obtinuerant. Et absque dubio devotio est, quae Deum et propitium reddit, et familiarem efficit. Deus, inquit, deorum, et Dominus regum. Nam etsi sint qui dicantur dii, sive in coelo, sive in terra, secundum illud: *Ego dixi: Dii estis [n: (Psal. LXXXI)]*, nuncupative [1296B] quidem sic dici possunt: nam quod Deus naturaliter et substantialiter est, omnino esse non possunt. Est ergo Deus deorum, et Dominus regum. Quia, testante Apostolo: *Non est potestas nisi a Deo [n: (Rom. XIII)]*. Nam quod alii aliis praesunt, quod viri virtutum vitiis et passionibus suis dominari possunt, ex summi Regis sane munere accipiunt. Ait ergo: Vere Deus vester, Deus deorum est, et Dominus regum, revelans mysteria, unde autem haec colligat, atque conjiciat, statim adnectit, cum dicit: Quia potuisti aperire sacramentum hoc. Ex eo enim, quod sibi secreta cordis sui, ex eo item quod sibi arcana consilii divini, unum de praeterito, alterum de futuro, sub uno eodemque tempore revelavit, [1296C] mira ingenii vivacitate, summae divinitatis revelationem perpendit. Ex eo autem, quod de sui cordis secreto audivit, et verum probavit, verum et illud esse collegit, quod divinitatis consilio vel proposito interim per experientiam probare non potuit. Prudenter igitur animadvertit summam sapientiam esse, quae Danieli potuit in tam tenebroso humani cordis abysso alienae conscientiae secreta aperire. Nam, secundum Salomonis sententiam, solus Deus est, qui novit cor omnium filiorum hominum. Sagaciter nihilominus deprehendit summam potestatem esse quae Danieli potuit futurorum, atque gerendorum ordinem et dispositionem pro beneplacito revelare. Quis enim alius quam Deus divinum consilium ei manifestare potuit? Juxta illud, [1296D] quod Isaias dixit: *Quis novit sensum Domini, aut quis consiliarius ejus fuit? [n: (Isai. XL.)]* Teste namque Apostolo, sicut nemo novit quae sunt hominis nisi spiritus hominis, qui in ipso est, sic nemo novit quae sunt Dei, nisi Spiritus Dei. Recte ergo dicitur: Vere Deus vester, Deus deorum est, et Dominus regum, revelans mysteria, quia potuisti aperire sacramentum hoc.

## CAPUT XLII. *Quod optimum sit devotionem nostram eousque proficere, quod nulla occupatio possit ejus officium interrumpere.*

Tunc rex Danielem in sublime extulit, et munera magna, et multa dedit ei. Si per Danielem devotionem recte intelligimus, quid aliud erit Danielem in [1297A] sublime attollere quam devotionis officium inter caetera quaelibet officia principale et praecipuum reputare, et quasi summo loco habere? Fieri autem solet postquam mens quanta sit virtus verae devotionis per experientiam ejus probat, ut studiis vehementius intendat et ejus provectibus diligenter insistat, investigando quaerat, quaerendo inveniat, unde in idipsum ad meliora proficiat. Quid aliud igitur quam munera magna et multa devotionis nostrae Daniel accipit, quando ex alacriter impenso studio, quasi quaedam intelligentiae talenta et prudentiae lucra facile invenit, unde ad majora crescere, et ad plurima dilatari possit? *Et constituit eum,* inquit, *principem super omnes provincias Babylonis, et praefectum magistratuum super cunctos sapientes Babylonis.* [1297B] O utinam devotio nostra, eousque proficiat, quo cunctis principibus Babylonis superior, cunctis prudentibus Babyloniae sapientior appareat, et omni eo quod in mundo placet, vel pretiosum videtur ex mentis nostrae judicio, pretiosior emineat, et ex arbitrii decreto superius lucrum obtineat! Hoc erit, ut arbitror, Danielem a rege principatus, et magisterii arcem accipere. Utinam contingat, tandem aliquando nostram devotionem id perfectionis attingere, quo nulla quantumlibet vehemens affectio, nulla occupatio, nulla sollicitudo, nulla suggestio, vel suasio possit in nobis ejus studium, non dicam dissipare, sed nec quidem interrumpere, et illud immobile Apostolicum impleatur: *Sine intermissione [1297C] orate! [n: (I Thess. V.)]* Utinam caetera quaelibet officia ita disponantur, vel ordinentur, ut devotionis nostrae usibus et utilitatibus militare, seu etiam subservire probentur!

## CAPUT XLIII. *Quod etiam in necessitatis nostrae usibus nihil improvide, nihil inconsulte agere debeamus.*

*Daniel autem postulavit a rege, et constituit super opera provinciae Babylonis, Sidrac, Misach et Abdenago [n: (Dan. II)]*. Petenti Danieli, rex absque dubio consentit, quando mentis arbitrium facile acceptat, et recipit quidquid ei conscientia sub tempore intimae devotionis suggerit. Sed quae, quaeso, dicta est illa Babylonis provincia, vel quae illius provinciae opera? Certe circumadjacentem Babylonis provinciam [1297D] Deus fecit: nam muros utique, et aedificia humana industria explevit. Si ergo Babylon recte *confusio* interpretatur, si ejus quaelibet confusioni subjacere videntur, quomodo, quaeso, ad Babylonem pertinere, vel confusioni subesse potuit, quod Deus fecit et instituit? Scimus autem, quia Deus hominem multiplici necessitati subjecit: nam comedendi bibendi, et quorumlibet ejusmodi necessitatem ex ipso conditionis suae jure accepit. Sed si in primo illo conditionis suae statu perstitisset, ista homo nullo modo erubesceret, quia sine omni peccato [1298A] exercere potuisset. Nunc autem eadem ipsa necessitatis officia juste erubescimus, quia corruptionis nostrae vitio devicti, sine culpa exercere non valemus. Recte ergo Babylonicae possessioni deputatur lata illa, et vere multum dilatata infirmitatis nostrae corruptela, quae confusioni subjacere non dubitatur. In hujusmodi itaque provincia, et necessitatis nostrae officio, vel opera, erit omnino perutile praedictos illos viros praefecisse, et sub eorum dispositione omnia redegisse. Sicut superius jam diximus, per istos tres viros, circumspectionem, discretionem, deliberationem intelligere debemus. Debemus itaque non solum in studiis et exercitiis spiritualibus, verum etiam in negotiis saecularibus et necessitatis usibus nihil incircumspecte, nihil [1298B] indiscrete, nihil improvide facere. Et hoc erit Sidrach, Misach et Abdenago, super omnia opera provinciae Babylonis constituisse. Itaque in his etiam, in quibus humanae necessitati consulimus, vel communi infirmitati deseruimus, nihil sine modestia, nihil sine mensura, nihil sine intentione bona, nihil praeter ordinem, nil praeter rationem agamus, et quale Daniel magisterium in Babylonica provincia habere nos voluit, obtinemus. Denique secundum Sapientis sententiam, omnia fac cum consilio, et tale magisterium habes, quale tibi propheta designat ex mysterio. Omnino namque opus est circumspectione, discretione, si volumus nihil improvide, nihil inconsulte agere.

## CAPUT XLIV. *Quod quidquid animum per cogitationem pulsat, mentis devotionem excitare debeat.*

[1298C]

Ad ultimum autem in conclusione sermonis infertur: *Ipse autem Daniel erat in foribus regis [n: (Dan. II)]*. Scimus autem, quia perfores aditus ad interiora patet. Daniel denique, quasi in regis foribus observat, quando devotio nostra circa quaslibet suggestiones caute invigilat, et contra quaslibet maligni machinationes in ipso tentationis aditu oratione repugnat, ne incautam mentem ulla infestatio, vel violentia opprimat, vel fraude circumveniat. Felix animi status, et omni studio expetendus, quando omne quod animum per cogitationem pulsat, et statim absque ulla mora mentis devotionem excitat. Debet itaque devotio [1298D] mentis omnem arbitrii consensum studiose praevenire, et oratione praemunire. Et hoc erit Danielem regis foribus praesidere. Ad omnem suggestionem, ad omnem emergentem cogitationem petamus a Domino ne nos inducat in tentationem, et habeamus Danielem civitatis nostrae foribus praesidentem. Audi quid secundum haec Sapiens admoneat, cum dicat: *Omni tempore benedic Deum, et pete ab eo ut vias tuas dirigat [n: (Tob. IV)]*. Ad veram autem vitam vias nostras dirigat, qui sine fine vivit, et regnat. Amen.

## LIBER SECUNDUS.

## CAPUT PRIMUM. *De conscientiae securitate, vel profectuum innovatione.*

[1299A]

*Ego Nabuchodonosor quietus eram in domo mea, et florens in palatio meo [n: (Dan. IV)]*. Quid per domum intelligimus, nisi conscientiam, et quid per palatium, nisi conscientiae securitatem, securitatisque fiduciam? Nam et palatium domus est, quaelibet tamen domus palatium dici non potest. Palatium namque est domus quaedam fortis, sublimis atque regalis. Si per domum conscientiam debemus intelligere, recte per palatium intelligitur securitas conscientiae. In domo itaque sua quietus sedet, quem sua conscientia non remordet. Quietam conscientiam facit praeteritorum [1299B] malorum condigna satisfactio, et instantium malorum cauta providaque declinatio. Quietus itaque in domo manet, quem conscientia sua, nec de praeterita, nec de praesenti culpa remordet. Quietus in domo erat, qui veraciter dicebat: *Neque enim reprehendit me cor meum in omni vita mea [n: (Job XXVII)]*. Quietus in domo sua exstitit, qui veraciter dicere potuit: *Nihil enim mihi conscius sum [n: (I Cor. IV)]*. Quietus sane tunc temporis in domo erat, et in palatio suo florebat, cum dicebat: *Gloria nostra, haec est testimonium conscientiae nostrae [n: (II Cor. I)]*. Quia in flore fructus speratur, recte per florem certa futurorum bonorum exspectatio figuratur. Quia flos est inchoatio futurorum fructuum, recte nihilominus [1299C] per florem intelligitur innovatio profectuum. In flore ergo figuratur vel certa praemiorum exspectatio, vel nova meritorum promotio. In palatio itaque suo ille veraciter floret, qui sub bonae conscientiae suae testimonio coronam gloriae securus exspectat. Audi in domo sua quiescentem, et in palatio suo florentem: *Ego autem in justitia apparebo conspectui tuo; satiabor, cum apparuerit gloria tua [n: (Psal. XVI)]*. Quod dicit in justitia apparebo, pertinet ad domus quietem. Quod dicit satiabor cum apparuerit gloria tua, pertinet ad efflorationem. In palatio suo nihilominus florebat, qui cum magnae securitatis conscientia dicebat: *Bonum certamen certavi, cursum consummavi, fidem servavi, de reliquo reposita est mihi corona justitiae, quam reddet mihi Dominus [1299D] in illa die justus judex [n: (II Tim. VI)]*. Nonne et ille tibi in palatio suo florere videtur, cujus sensus de die in diem renovatur? In palatio suo sedet, floret, qui inter magna opera sua quae libenter facit, adhuc majora et meliora in corde proponit.

## CAPUT II. *De intellectualis sensus illuminatione, vel quomodo contemplationis nostrae spectacula, menti soleant utilem timorem incutere.*

*Somnium vidi,* inquit, *quod perterruit me, et cogitationes [1300A] meae in stratu meo, et visiones capitis mei conturbaverunt me [n: (Dan. IV)]*. Prius dormimus quam somnium videamus. Quia per somnium corporis sensus corporeus sopitur, recte per somnium mentis alienatio intelligitur, per quam exteriorum omnium memoria funditus intercipitur. Somnium autem videre, est in divinae contemplationis arcanum mente transire. Dormit itaque et somnium videt qui per mentis excessum in sublimium contemplationem ascendit: Somnium, inquit, vidi, quod perterruit me. Hujusmodi somniorum alia deterrent, alia demulcent, alia contristant, alia laetificant. Laetificat sane (nec mirum) contemplatio aeternorum gaudiorum, terret vero speculatio divinorum judiciorum. Quis enim digne exprimere possit, quam [1300B] laetum, quam jucundum sua eum visio sive revelatio facit, cui Deus per Spiritum suum revelavit, quod oculus non vidit, nec auris audivit, nec in corde hominis ascendit? Sed quomodo eum econtra sua visio terret, qui mentis sublevatione per contemplationem videt, quam miro, quam occulto Dei judicio quod et de carcere catenisque interdum quis egrediatur ad regnum, et alius natus in regno inopia consummetur? Quem, quaeso, divinorum judiciorum abyssus non terreat, cum divino lumine tactus mentis intelligentia perspiciat, nec velocium esse cursum, nec fortium bellum, nec sapientium panem, nec doctorum divitias, nec artificum gratiam, sed tempus, casumque in omnibus? Viderat [1300C] utique Propheta, quia judicia Domini abyssus multa et perterruerant eum visiones capitis sui, cum diceret Domino: *A judiciis enim tuis timui [n: (Psal. CXVIII)]*. Solent tamen hujusmodi visiones perterrere, non tam eo tempore quo per excessum mentis videntur, quam tunc temporis cum post excussum somnum ad memoriam revocantur, quando subtili examinatione secum tacita mente retractantur. Hinc est illud quod sequitur, cum dicitur: Et cogitationes meae in stratu meo, et visiones capitis mei conturbaverunt me. Ex duobus siquidem se asserit conturbari, ex cogitationibus suis, et visionibus capitis sui. Cum enim mens ex divina revelatione mirandum, imo et formidandum aliquid considerat, et postmodum ad se rediens secumque retractans seipsam [1300D] forti examinatione dijudicat, ne forte digna sit, cui tale aliquid contingat ex propriis nimirum cogitationibus secum agitur, ut sua eam visio perterreat. Cogitationes, inquit, meae in stratu meo. Quid hic intelligitur per stratum, nisi intimae quietis otium, visio vero capitis, illuminatio sensus intellectualis. Et visiones, inquit, capitis mei conturbaverunt me. Cogitationes suae itaque in stratu suo, et visiones capitis sui unumquemque tunc perterrent, terrendoque conturbant, cum ex eo quod secum [1301A] post divinae revelationis arcanum meditationis suae negotioso otio pertractat, ad salubrem sollicitudinem, utilemque formidinem evigilat. Cum enim quis ex divina revelatione cognoscat quomodo soleat alius de bono in melius proficere, alius de malo in deteriora vergere, vel quomodo contingat alios de summis bonis in infima mala corruere, vel de infimis malis ad virtutum summa ascendere; quid, quaeso, mirum, si sua eum visio cogat formidare? *Nescit* namque *homo finem suum; sed, sicut pisces capiuntur hamo, et aves laqueo comprehenduntur, sic capiuntur homines in tempore malo, cum eis extemplo supervenerit [n: (Eccle. IX)]*.

## CAPUT III. *Quod alia sit gratia per quam cognoscimus judicia divina, alia per quam discernimus merita propria.*

[1301B]

Vide autem quam sit stupendum, quamve formidandum quod saepe mens divino lumine irradiata, per contemplationem videat quid tali homini, qualis ipse est, digne debeat contingere, et tamen talem tunc temporis esse nesciat, cui tale judicium ex divina sententia merito incumbat. Nonne Nabuchodonosor regi hoc idem contingit, qui divinam sententiam de arboris abscissione ex Dei revelatione cognovit, verumtamen ostensae arboris similitudinem ad seipsum trahere ignoravit? Vidit quid tali homini ex divina sententia incumberet, qui ejusmodi arboris imaginem, vel similitudinem in seipso gestaret, [1301C] et tamen quod talis ipse exstiterit, quia per seipsum non potuit, per alium cognovit. Vide ergo quia alia est gratia, per quam cognoscimus judicia divina, et alia illa per quam discernimus merita propria. Illa namque contemplando, ista invenimus meditando. Illud itaque posse accepimus ex gratia contemplationis, istud vero ex studio meditationis et gratia discretionis. Et saepe unus idemque homo, utramque simul gratiam accipit quamvis sub uno eodemque tempore simul utramque exercere non possit. Quasi itaque alius alium consulit, quando quod per unum eumdemque mentis statum plene non potuit, ex alio statu alioque tempore discit, quod ad plenam sui cognitionem interim sufficere possit. Hinc est quod Nabuchodonosor per Danielem [1301D] eruditur de his quae ipse in sua visione dubitare videtur. Mirumque in modum dum rex prophetae suam visionem narrat, ignorans docet alium, quod ab eo discat, et Daniel ab interrogante et ignorante discit quid discentem docere debeat. Sic utique, sic saepe mens prudenter inscia de contemplationis lumine reportat, quod postmodum per meditationem inveniat, pleniusque cognoscat. Accipitque meditatio de praecognita revelationis luce, unde nodos dubitationis dissolvat. Sicut superius jam diximus, per regem liberum arbitrium, per Danielem devotionem intelligimus. Ad ejusmodi itaque regem illa contemplatio pertinet, quae mentis arbitrio subjacet, quando eam animus jam ad manum habet, et velut ex potestate exercet. Sic et illa meditatio [1302A] ad Danielem videtur pertinere, quam ex devotionis studio religiosa mens circa morum suorum circumspectionem solet exercere. Designatus ergo rex apud Danielem quasi somniorum suorum interpretationem quaerit, et invenit, quando animus, quae inter liberos contemplationis suae volatus prospexit, postmodum meditando, et circumspiciendo in moribus suis legit, et altius intelligit. Sed videamus modo quam instanter Nabuchodonosor quaesivit quod nescivit.

## CAPUT IV. *Quomodo oporteat saecularia studia deponere, et ad spiritualium investigationem convertere.*

Inter haec autem, quos capitis visiones et subsequentes cogitationes conturbant, discant regis Nabuchodonosor [1302B] exemplo quid facere debeant: *Et per me,* inquit, *propositum est decretum, ut introducerentur in conspectu meo cuncti sapientes Babylonis, et ut solutionem somnii indicarent mihi [n: (Dan. IV)]*. Ecce quam diligenter, ecce quam instanter quaerit quod nescit, nisi prius desistit, donec somnii sui solutionem inveniat quam quaerit. Hinc est, quod Job de semetipso dicit: *Causam quam nesciebam, diligenter investigabam [n: (Job XXIX)]*. Decretum proponere, est aliquid firmiter statuere, et quod omnino non liceat temerare. Vide ergo quam vehementer fieri voluit, super quo decretum proponit. Ad sapientes Babylonis pertinet sapientia hujus mundi, quae stultitia est apud Deum. Ad sapientes [1302C] Babylonis pertinet prudentia carnis, quae inimica est Deo. Sapientes itaque Babylonis sunt peracuta scrutinia mundanae philosophiae. Sapientes Babylonis sunt peracuta consilia carnis prudentiae. Quid itaque erit ejusmodi sapientes introducere, et ad interiora revocare, nisi peracuta illa investigationis nostrae scrutinia, quae solebamus saecularibus negotiis impendere, ad spiritualia studia convertere? Quasi enim exterius sunt, quae sensu exteriori percepi possunt. Illa autem velut intus sunt qua: nisi interiori sensu omnino comprehendi non possunt. Intus ergo spiritualia, foris corporalia. Sapientes itaque Babylonis introducimus quando saecularia, et quaelibet exteriora studia ad spiritualem intelligentiam et spiritualium investigationem [1302D] convertimus. Sapientes Babylonis introducere, est exteriorum curam postponere, et solis spiritualibus exercitiis studium impendere. Sapientes suos in intimis tenebat, qui dicebat: *Cogitavi dies antiquos, et annos aeternos in mente habui. Meditatus sum nocte cum corde meo, et exercitabar, et scopebam spiritum meum [n: (Psal. LXXVI)]*.

Notandum autem quod sapientes nostri, modo intus, modo foris sunt, et tamen in conspectu nostro non sunt. Quasi in arbitrii nostri conspectu habetur, quod per intentionem, et ex deliberatione agitur. Saepe autem contingit ex multa studiorum nostrorum consuetudine animum ad inolita scrutinia incidenter recurrere, et antequam advertat quid intendat, multam ibi moram invectere, hoc est sapientes [1303A] suos ante conspectum suum non habere. Sed ille absque dubio sapientes suos ante conspectum suum sistere facit, qui studia sua ab omni evagatione restringit, et juxta deliberationis suae propositum solis utilibus, et necessariis impendit. Sapientes suos mens quasi in conspectu suo tenet, et observat, quando circa studiosas meditationes suas tanta cura invigilat, ut investigationis suae pedem nusquam divertere liceat, nisi quo eas ex deliberatione direxerat, intantum ut sagacitatis suae industriam, nulla perscrutationum suarum evagatio vel ad modicum praeterfugere queat.

## CAPUT V. *Quomodo insistere oporteat, qui ad divinorum mysteriorum enodationem anhelat.*

[1303B]Sed videamus modo cur sapientes suos in unum cogat, vel ad interiora compellat, ut solutionem, inquit, somnii indicarent mihi. Sicut in alterius visionis expositione jam diximus, aliud est divina judicia oculo contemplationis, et quasi per somnium cernere, et aliud eorumdem rationem perpendere, et qua aequitate, vel utilitate proveniant discretionis suae vivacitate dijudicare. Illud ad somnii visionem, istud pertinet ad somnii interpretationem. Somnium ergo quodammodo videmus, quando occulta Dei judicia in contemplationem et admirationem adducimus. Somnii nostri interpretationem quaerimus, quando post contemplationis nostrae spectacula eorum, quae per mentis sublevationem vidimus rationem, [1303C] modum et ordinem investigamus. Nonne ad somnii visionem pertinet stupenda illa, quae in Scripturis legimus divinorum judiciorum magnalia in considerationem adducere, et eorum admirationi diutius et diligentius inhaerere? Nonne ad somnii interpretationem pertinet mysticam eorum intelligentiam quaerere, et per expositionem explanare posse? Nonne ad hujusmodi somnia anhelabat, qui in oratione dicebat: *Illumina oculos meos, et considerabo mirabilia de lege tua [n: (Psal. CXVIII)]*. Quam autem pro magno haberet in ejusmodi somniorum interpretationem divinitus gratiam accipere, potestis ex illa ejus sententia perpendere. Cum enim de Domino praemiserit: *Qui annuntiat verbum suum Jacob, justitias et judicia sua Israel,* statim adnectit: [1303D] *Non fecit taliter omni nationi, et judicia sua non manifestavit eis [n: (Psal. CXLVII)]*. Veluti somnium jam viderat quae ex contemplationis suae luce deprehenderat, quod universa aeque eveniant justo et impio, bono et malo, mundo et immundo, immolanti victimas et sacrificia contemnenti. Somnii interpretationem quaesierat, sed necdum invenerat, cum alio loco dicebat: *Ecce hoc inveni,* dixit Ecclesiastes, *unum et alterum, ut invenirem rationem, quam adhuc quaerit anima mea, et non inveni [n: (Eccle. VII)]*. Oportet ergo sapientes suos in unum congregare, et ad interiora revocare, qui cupit ad ejusmodi, quae jam determinavimus somniorum interpretationem gratiam obtinere. *Tunc ingrediebantur arioli, magi, Chaldaei et aruspices. Tunc,* inquit, [1304A] ingrediebantur. Quid est tunc, nisi post decretum, post deliberationis propositum? Multi enim saepe multa proponunt, minime tamen faciunt, quia quam facile aliquid statuunt, tam facile rursum statuta rejiciunt.

Primo itaque observandum nobis est, ut utilia statuamus. Secundo autem, ut utiliter statuta firmiter teneamus. Attende quam firmiter statuit, quod optimus ille deliberator, optimum esse perpendit: *Juravi,* inquit, *et statui custodire judicia justitiae tuae [n: (Psal. CXXVIII)]*. Audisti de voti institutione, audi et de voti exsecutione: *Vota mea reddam in conspectu omnis populi ejus [n: (Psal. CXV)]*. Tunc ingrediebantur arioli, magi, Chaldaei et aruspices. Superius generaliter de Babylonis sapientibus proposuit, [1304B] hic quosdam specialiter expressit. Arioli, inquit, magi, Chaldaei et aruspices. Sed quia veraciter constat hujusmodi sapientes non vere sapientes esse, nusquam pene Scriptura sacra dicit eos sapientes nisi cum determinatione, sed modo Babylonis, modo dicit eos rex sapientes regni sui, vel aliquid hujusmodi. Si igitur per ariolos, magos, Chaldaeos et aruspices, studia prava, studia frivola, inepta et vana intelligimus, vide quam viriliter, vide quam salubriter ejusmodi studia ad spiritualia exercitia convertimus. Sapientes itaque Babylonis ad interiora compellimus, cum curam et sollicitudinem quam rebus supervacuis impendere solebamus, solis spiritualibus impendimus. Sapientes Babylonis velut [1304C] in somniorum interpretatione occupamus, quando studiis supervacuis omnino sepositis, in divinorum mysteriorum, seu judiciorum enodatione singulariter insistimus.

## CAPUT VI. *Quam sit inane mysteriorum profunda rimari, sine magisterio Spiritus sancti.*

Sed sapientibus introductis, adhuc rex addit, et dicit: *Et somnium narravi in conspectu eorum, et solutionem ejus non indicaverunt mihi [n: (Dan. IV)]*. Quid, quaeso, est somnia nostra in conspectu sapientum nostrorum narrare, nisi post contemplationem contemplationis nostrae spectacula ad memoriam revocare, sagaci meditatione retractare, studiosis cogitationibus discutere, et ex earum rerum collatione quas novimus [1304D] quaestionum nostrarum nodos dissolvere, et juxta assuetum perscrutationum nostrarum modum spiritualium rerum investigationem velle formare? Nonne in conspectu sapientum nostrorum somnia nostra narramus et solutionem quaerimus, quando ea quae de humanis scimus, et ea quae de divinis scire cupimus, mutua collatione conferimus, quando juxta doctum traditarum disciplinarum modum et ordinem divinorum mysteriorum, vel judiciorum perplexa discutere et penetrare praesumimus? Sed quidquid in divinis secretis de humana industria praesumitur, frustra attentatur, et quandiu in hunc modum quaeritur, in vanum laboratur. Juxta quod de hoc somnio legitur, et solutionem ejus non indicaverunt mihi. Somniorum sane divinitus ostensorum [1305A] solutionem sapientes nostri minime inveniunt, quia scientiarum nostrarum disciplinae, vel quaelibet traditiones humanae, ad divinorum secretorum discussionem et investigationem sufficere non possunt. Quis enim altitudinem illam consilii divini de suo sensu rimari praesumat, cum Domini prophetam clamantem et reclamantem audiat: *Quis cognovit sensum Domini, aut quis consiliarius ejus fuit? [n: (Isai. XL)]*. Quis profunditatem illam mysteriorum, et Scripturarum divinarum de sua penetrare sagacitate confidat, cum Petrum apostolum legat, quomodo pariter omnes ab ejusmodi praesumptione compescat? *Hoc,* inquit, *primum intelligentes, quia prophetia Scripturae propria interpretatione non fit [n: (II Petr. I)]*. Absque dubio nunquam proprie Scripturarum [1305B] sacrarum interpretatio fit, sine ejus magisterio, qui eas inspiravit.

## CAPUT VII. *Quod ad mysteriorum enodationem melius proficimus devotione, quam investigatione, et quod verae devotionis sit omnia discutere, ut possit omnia dijudicare.*

Si itaque ad mysticam divinarum Scripturarum intelligentiam, si ad divinorum judiciorum scientiam erudiri volumus, melius in hoc ipsum orando quam investigando proficimus, altius devota compunctione quam profunda perscrutatione illuminamur. Unde est quod ad ea, quae praemisimus, statim subnectitur: *Donec collega ingressus est in conspectu meo Daniel, cui nomen Balthassar secundum [1305C] nomen Dei mei, qui habet spiritum sanctorum in semetipso [n: (Dan. IV)]*. Ecce spiritum deorum sanctorum habere dicitur, qui ad somnii interpretationem idoneus invenitur. In eo sane, quod dii isti, dii sancti dicuntur, illi profecto excluduntur, de quibus in psalmo canitur: *Omnes dii gentium, daemonia [n: (Psal. CXIII)]*. Sed profecto qui hoc loco designantur. Spiritum sanctum habere creduntur; quia, si Spiritum sanctum non haberent, dii sancti non essent. De horum numero deorum esse deprehenditur, ad quem voce Dominica dicitur: *Ecce constitui te deum Pharaonis [n: (Exod. VII)]*. Ejusmodi itaque deos Psalmista expressit, cum alio loco dixit: *Ego dixi: Dii estis, et filii Excelsi omnes [n: (Psal. LXXXI)]*. Ejusmodi [1305D] deorum spiritum omnis sanctus accipit, ut sanctus esse possit. Omnis enim nostra justificatio, omnis nostra sanctificatio, absque ulla dubitatione est a spiritu isto. Sine hoc spiritu nescimus quod oremus, quomodo oportet, ipsum enim esse, docente Apostolo, didicimus qui interpellat pro nobis gemitibus inenarrabilibus [n: (Rom. VIII)]. Ut ergo devotio nostra possit vera esse, oportet hunc spiritum habere. Si igitur per Danielem vera devotio intelligitur, recte de eo per Nabuchodonosor dicitur: Qui habet spiritum deorum sanctorum in semetipso. Sed cum superius expresserit quosdam sapientes, et quales veraciter constat, vere sapientes non esse, mirum, quomodo dicatur Daniel hoc loco eorum collega esse. Nisi enim cum eis aliquid commune habeat, [1306A] nescio quomodo eorum collega existat. Illud autem scio quod spiritus ille quem Daniel secundum Scripturae testimonium acceperat, spirituales efficiat. Spiritualis autem dijudicat omnia, et ipse a nemine judicatur. Spiritus enim solet omnia scrutari, etiam profunda Dei. Si spiritualis dijudicat omnia, si spiritus scrutatur omnia, ergo eadem ipsa quae mundana philosophia; ergo eadem ipsa quae carnalis prudentia. Si omnia, ergo et ipsa quae quaelibet perversa doctrina. Solet namque qui spiritualis est omnia discutere, ut possit omnia judicare. Audi denique quomodo spiritualis ille omnia in sapientia sua tentaverit, ut omnia dijudicare possit: *Dedi,* inquit, *cor meum, ut scirem prudentiam atque doctrinam, erroresque et stultitiam [n: (Eccle. I)]*. Vides [1306B] quomodo iste rimatur, quomodo scrutatur, non solum bonos mores, verum etiam errores, non solum prudentiam, verum etiam stultitiam. Verae itaque devotionis est tam bona quam mala in contemplationem adducere, omnia investigare, omnia discutere, ut subsequenter et possit omnia dijudicare. Habet itaque vera devotio ex investigatione et perscrutatione cum Babylonis sapientibus aliquid commune, ut merito dicatur ex eo eorum collega esse. Differunt tamen ex intentione. Nam vera devotio doctrinas vanas atque perversas non ad hoc investigat, ut eis inhaereat, vel in eis ullam fiduciam ponat, sed ut eas dijudicando convincat, confutet atque condemnet. Daniel itaque noster, et mundi sapientes per investigationem eadem via currunt, quamvis [1306C] per intentionem ad eumdem exitum non pertingunt. Recte ergo Daniel eorum collega dicitur, quibus in studiorum suorum discursibus, nonnulla ex parte communicare videtur.

## CAPUT VIII. *Quibus devotionis studiis insistere debeat, qui occultorum revelationem divinitus exspectat.*

Donec collega ingressus est in conspectu meo Daniel. Perpendis ex his, ut arbitror, quo Daniel iste modo ingreditur de exterioribus ad interiora, modo egreditur de interioribus ad exteriora. Exterius est, quando devotio nostra meditando, dijudicando, orando, sollicita est de rebus exterioribus. Interius est, quando eisdem exercitiis vel [1306D] studiis occupata est, et sollicita pro rebus interioribus. Necesse enim habet providere bona coram Deo, et coram hominibus. Coram hominibus in sermone et opere, coram Deo in cogitatione et voluntate. Facta itaque et dicta nostra ad judicium revocare, et pro his Domino supplicare, hoc est Danielem exterius esse. Cogitationes, affectiones, voluntates, intentiones alta perscrutatione rimari, et pro ejusmodi in oratione compungi, hoc est Danielem intus morari. Vel hoc est Danielem exterius esse, tam interiora quam exteriora nostra secundum humanum judicium pensare, et hoc est Danielem interius esse, tam ista quam illa, secundum judicium divinum aestimare. Quando inter bona etiam opera quae agimus, quando inter utilia [1307A] quae dicimus, subtili examinatione pensamus, quid de nobis homines sentirent, quid sentire deberent, si nostras intentiones, si sordidas cogitationes, si pravas affectiones viderent; quando, inquam, hoc agimus, quasi Danielem exterius tenemus. Quando autem studiosa discussione quaeritur, qualiter opera, vel dicta nostra in conspectu Dei judicentur, etiam tunc cum secundum judicium humanum bona videntur, quando hujusmodi studio, cum magna devotione insistitur, Daniel noster intus invenitur. Quid itaque est Danielem ad interiora intrare, nisi ex intima devotione in his quae discutienda sunt, vel quaerenda tam de exterioribus quam de interioribus, ad divinum judicium recurrere? Et fit saepe, dum sapientes nostri in somniorum [1307B] interpretatione deficiunt, dum studiosae meditationes, dum intimae perscrutationes divinorum judiciorum, arcana divinorum mysteriorum profunda penetrare praesumunt, nec possunt; fit, inquam saepe ut mens post hujusmodi defectum, ex ipso suo defectu admonita, ad semetipsam redeat, infirmitatem suam diligentius attendat, et sine Dei adjutorio quod nihil possit plenius agnoscat. Incipit tunc ex infirmitatis suae consideratione gemere, suspirare, praesumptiones suas arguere, et de propriis studiis prius inaniter praesumpta jam de sola Domini revelatione sperare, et devotionis studio penitus insistere. Et hoc est Danielem post sapientes intrare.

## CAPUT IX. *Quanta virtus verae devotionis sit, quae Filium Dei facit, quae animum humanum Deo conjungit.*

[1307C]

Donec collega, inquit, ingressus est in conspectu meo Daniel, cujus nomen Balthassar. Balthassar *capillus capitis* interpretatur. Recte ergo Daniel Balthassar dicitur, quia mens nostra ex vera devotione adornatur, ex vera devotione ad omnem profunditatem subtiliatur. Sed in hoc loco cum Daniel Balthassar dicitur, aliquid adhuc latere adjungitur, unde, ut arbitror, ad profundiorem intelligentiam provocamur. Daniel, inquit, cujus nomen Balthassar, secundum nomen Dei mei. Illud autem hoc loco praemonere jam volumus, quod multa Scripturarum loca ineptum aliquid vel perversum sonant juxta historiam, [1307D] quae tamen mystice discussa, rectum aliquid loquuntur juxta spiritalem intelligentiam. Nam quod Daniel a rege, secundum nomen Dei sui Balthassar dicitur, quid aliud quam idololatriam juxta litteram sonare videtur? Sed sicut beatus Gregorius dicit: « Saepe res quaelibet per historiam virtus est, per significationem culpa, sicut aliquando res gesta in facto causa damnationis est, in scripto autem, prophetia virtutis. » Nam cum de regis David culpa, dum de Uriae innocentia tractaret, dum per adulterantem David Christum, per Uriam innocentem populum Judaicum interpretari voluisset, quid, inquit, per effectum istum David scelestius, quid Uria mundius dici potest? Sed rursus per mysterium, quid David sacratius, quid Uria infidelius invenitur, quando et ille per [1308A] vitae culpam prophetiae signat innocentiam, et iste per vitae innocentiam in prophetia exprimit culpam? Virtus namque sacri eloquii sic transacta narrat, ut ventura exprimat. Sic in facto rem approbat, ut ei in mysterio contradicat. Sic gesta damnat, ut haec mystice gerenda persuadeat. Sic et hoc loco sane, quod juxta historiam est reprehensibile, juxta mysterium potest commendabile aliquid exprimere. Cui nomen, inquit, Balthassar secundum nomen Dei mei. Si per regiam personam, regium recte intelligimus animum, quem, quaeso, dicit Deum suum nisi Christum? Nam, quamvis Pater, et Filius, et Spiritus sanctus veraciter sit unus idemque Deus, Christum tamen, secundum quemdam dicendi modum, recte religiosus quisque suum esse dicit, cujus nomine [1308B] insignitum, cujus gratia praeventum se meminit, cujus denique personae agnoscit familiarius inhaerere per Incarnationis mysterium ex communione naturae. Si vero Balthassar *capillus capitis* interpretatur, videamus modo quomodo hoc nomen Christo congruere videatur, vel quomodo secundum hoc Dei sui nomen, mysticus Daniel merito nuncupetur. Scimus autem, quia caput viri Christus, caput vero Christi, Deus. Scimus absque dubio quia Trinitas Deus, principium est omnium creaturarum; scimus nihilominus quia persona Patris principium est aliarum in Trinitate personarum. Et quamvis secundum alium et alium modum dicatur principium hic et ibi, utrobique tamen tam congruenter [1308C] quam veraciter potest principium dici. Quia igitur persona Patris, principium omnium est, jure ex capite designari potest. Si igitur Dei digitus, per similitudinem dicitur Spiritus sanctus, cur per similitudinem, similiter Christus non dicatur hujus capitis capillus? Capillus de capite oritur, et Christus de Patre generatur. Dominus dixit ad me: *Filius meus es tu, ego hodie genui te [n: (Hebr. I)]*. Caput capillo ornatur, et Pater per Christum clarificatur: *Pater,* inquit, *clarifica Filium tuum, ut Filius tuus clarificet te [n: (Joan. XVII)]*. Vides certe, quam juste Christus, Balthassar, hoc est capillus capitis, dicitur, quem verum Dei Patris Filium catholica fides veraciter confitetur. Nonne et nos secundum hoc nomen accipimus, quando a Christo, [1308D] et per Christum obtinemus, ut merito filii Dei dici debeamus? *Fratres,* ait Joannes apostolus, *filii Dei sumus, et nondum apparet quid erimus [n: (I Joan. III)]*. Hinc est quod ei qui voluntarie genuit nos verbo virtutis suae in quotidiana oratione dicimus: *Pater noster qui es in coelis [n: (Matth. VI)]*. Si igitur Christus convenienter satis Balthassar dici potest, quia summi Patris Filius est, cur non et verus Christianus secundum dictam nominis rationem Balthassar dicatur, qui secundum adoptionis gratiam inter ejusdem Dei Patris filios deputatur? Non tamen omnis Christianus hoc nomine est, vel honore dignus. Sola devotio est quae eos discernit, sola devotio filios Dei facit. Si itaque devotio in Daniele intelligitur, vide quam recte Balthassar per effectum dicitur. Per quem [1309A] quilibet in filiorum libertatem adoptatur. Quid autem aliud est devotio, nisi fervida mentis in Deum dilectio? *Charitas autem Dei diffusa est in cordibus nostris per Spiritum sanctum, qui datus est nobis [n: (Rom. V)]*. Recte ergo devotio capillus capitis dicitur, quae quasi de summo omnium capite profluere videtur, dum de summi Patris inspiratione procreatur. Recte Balthassar dicitur, qui in modum capilli summo omnium capiti inhaerere videtur. Perpendis, ut arbitror, ex his quanta sit virtus verae devotionis, quae filium Dei facit, quae animum humanum Deo conjungit, et cum eo quasi unum spiritum efficit. *Qui* enim *adhaeret Deo, unus spiritus est [n: (I Cor. VI)]*.

## CAPUT X *Quod maxime sub tempore orandi quibusdam solet intellectualis sensus aperiri.*

[1309B]

Ingresso Daniele, rex coram ipso somnium loquitur, sicut verbis subsequentibus ostenditur: *Et somnium,* inquit, *coram ipso locutus sum [n: (Dan. IV)]*. Somnium ejusmodi coram Daniele loqui, est mysteriorum quae divinitus erudiri cupimus, sub tempore orandi memoria tangi, et inter orandum divinae revelationis desiderio affici. Nam quemadmodum experti recognoscunt illi qui frequentibus relevationibus divinitus relevari laetificarique meruerunt, sub tempore orandi maxime solent illuminantis gratiae lumen accipere, et ex ejus inspiratione mysteriorum profunda penetrare. Ex intima namque compunctione [1309C] animus lavatur, mundatur, et procul dubio quanto purior redditur, tanto facilius, tanto profundius illuminatur. Hinc est, quod Balaam de semetipso testatur: *Dixit auditor sermonum Dei, qui visionem omnipotentis Dei intuitus est, qui cadit, et sic aperientur oculi ejus [n: (Num. XXIV)]*. Quid est quod dicitur, quod cadendo oculi aperiuntur, nisi quod inter orandum saepe intellectualis sensus aperitur. Solemus nos sane in terram toto corpore saepe prosternere, cum volumus attentius orare. Quantum ergo ad expositionem litterae spectare videtur, oculi ei quasi cadendo aperiuntur, qui lumen revelantis gratiae accipit, dum se in orationem prosternit. Si autem eadem littera mystice discutitur, in eamdem sententiam concurrere videtur. Quid enim est cadere, [1309D] nisi semetipsum ex peccatorum suorum recordatione humiliare, et ex vera contritione cordis rigorem deponere? Sed animus saepe, dum semetipsum in hunc modum dejicit, in majori gratia resurgit, quia lumen oculorum suorum cadendo recuperat, quos male erectus clausos tenebat. Possumus tamen dicere, quod hoc sit absque dubio cadere, blandienti culpae consentire. Scimus autem quia nonnulli sunt, qui ex multitudine revelationum suarum se attollunt. Permittuntur autem qui ejusmodi sunt ex digno Dei judicio cadere, ut desinant superbire. Dum igitur in culpam labuntur, confunduntur, compunguntur, compuncti purgantur, purgati illuminantur. Sed si illuminati iterum superbiunt, superbiendo lumen quod receperant, amittunt. Illuminati [1310A] itaque et elati iterum atque iterum dejiciuntur, lapsi et humiliati iterum et iterum illuminantur. Hanc cadendi resurgendique vicissitudinem saepe alternant, et hos alternandi modos multi diu, multumque frequentant. Multi autem hanc alternandi consuetudinem pessimo tandem fine concludunt, de quibus constat quod spiritualium charismatum gratiam non tam ad suam quam ad aliorum utilitatem acceperunt. Horum absque dubio Balaam typum ex suis operibus gessit, horum proprietatem in suis verbis expressit, cum dicit: Dixit auditor sermonum Dei, qui visionem Omnipotentis videt, qui cadit, et sic aperiuntur oculi ejus.

## CAPUT XI. *Quod saeculares scientiae debeant spiritualibus studiis subservire, et verae devotionis lucris militare.*

[1310B]

Sed ut ad id redeamus unde digressi sumus, illud pro certo tenemus quod multi saepe sub orationis suae tempore lumen revelantis gratiae suscipiunt, et quod ad ejusmodi gratiam multi ex virtute devotionis proficiunt. Hinc est quod rex a Daniele somnii sui interpretationem cum omni fiducia exigit, cum dicit: *Balthassar princeps ariolorum quem ego scio quod spiritum deorum sanctorum habeas in te, et omne sacramentum non est impossibile tibi. Visiones somniorum meorum quas vidi et solutionem eorum narra [n: (Dan. IV)]*. In quibus verbis illud primo notandum, quod dicitur hoc loco princeps ariolorum, qui superius dictus est collega eorum, nec eorum tantum, [1310C] sed aliorum Babyloniae sapientum. Inter saeculares utique scientias quasdam scimus utiles et usui necessarias, quasdam vero (qualis ars ariolandi est) omnino perversas. Si igitur has quae absque dubio sunt perversae, potest vera devotio ad aliquem virtutis usum convertere, et in eis quemdam spiritalis militiae principatum coercere, quemadmodum hic ex arte ariolandi possumus colligere, quid tunc de his sentiendum est quae possunt esse utiles et bonae? Nam, ut caetera taceam, nonne tunc Daniel principatur, nonne quaelibet perversa scientia devotioni subservire cogitur, quando ex ejus consideratione humanus error plenius agnoscitur, quando ex ejus retractatione animus humiliatur, confunditur, compungitur, et ad devotionis [1310D] studia instigatur? Nonne perversa quaelibet scientia devotioni subservit, quando animus a semetipso tempora exigit quae in hujusmodi studiis ineptis perdere consuevit, quando ex comparatione colligit quantum spiritualibus studiis invigilare debeat, qui tantis ineptiis quandoque se insudasse retractat? Sic itaque Daniel dictorum sapientum collega intelligatur, ut in eis quemdam spiritalis militiae principatum aequitatis jure tenere credatur. Debent ergo quaelibet saeculares scientiae spiritualibus studiis subservire, et nil quod verae devotionis lucris non militet in suis exercitiis praesumere. Quando ergo saecularibus scientiis importune insistimus, quando studiorum nostrorum importunitate devotionis nostrae exercitia interrumpimus, eum profecto qui principari [1311A] debet, Danielem videlicet, servire compellimus. Sed attendendum est quam sit malum bonis etiam scientiis abuti, et earum abusione meliora studia praepediri, quando ex devotionis officio perversa quaelibet scientia debet, et solet in bonis usus deflecti.

## CAPUT XII. *Quod sit utile summae devotioni summam curam impendere.*

Jure autem devotio bonis studiis antefertur, jure vero malis principatur, jure Danieli inter omnes sapientes Babylonis primatus conceditur, si veraciter constat quod per Nabuchodonosor dicitur: Scio quod spiritum deorum sanctorum habeas in te, et omne sacramentum non est impossibile tibi. Nonne [1311B] huic sententiae concordare videtur, si recte pensetur quod ex ore Veritatis auditur: *Amen dico vobis, quidquid orantes petieritis, credite quia accipietis, et fiet vobis [n: (Marc. VI)]*. Vera autem et plena devotio non est quae attestationi Veritatis credere non potest. Si autem potest credere, potest petendo et credendo obtinere. Fit itaque summae devotioni nullum sacramentum impossibile, si obtineri potest ex fide. Recte ergo animi arbitrium ex virtute devotionis obtinere nititur, quod ei impossibile non esse Veritatis testimonio comprobatur. Visiones, inquit, somniorum meorum quas vidi, et solutiones eorum narra. Optimum ergo studii genus est summae devotioni summam curam impendere, eo quod nullum sacramentum juxta demonstratam rationem [1311C] sit ei impossibile. Juxta regis itaque Nabuchodonosor exemplum, Danielem nostrum quibuslibet sapientibus nostris praeferamus, omnia studia, omnia exercitia nostra verae devotionis lucris subservire cogamus, et tunc procul dubio non frustra attentabimus quidquid de divinis mysteriis cum Dei adjutorio ex ejus officio utiliter praesumimus. Sed nunc visionis ordinem prosequamur, spiritalisque intelligentiae sensum, saltem secundum moralem aedificationem majoribus ingeniis majora relinquentes perscrutemur.

## CAPUT XIII. *De contemplandi modo, vel qualitate, et quod aliter videntur res in suo esse, atque aliter in sola ratione, vel summa veritate.*

[1311D] *Visio,* inquit, *capitis mei in cubili meo. Videbam et ecce arbor in medio terrae et altitudo ejus nimia. Magna arbor, et fortis, et proceritas ejus contingens coelum, aspectus illius erat usque ad terminos universae terrae. Folia ejus pulcherrima, et fructus ejus nimius, et esca universorum in ea. Subter eam habitabant animalia et bestiae, et in ramis ejus conversabantur volucres coeli, et ex ea vescebatur omnis caro [n: (Dan. IV)]*. Ut ex superioribus pater, visio capitis est intelligentia mentis. Cubile autem tranquillitas cordis otiumque studiosae quietis. Visio capitis in cubili divinitus percipitur, quando inter studii sui secreta otia ad veritatis contemplationem mens humana divina aspiratione sublevatur. Videbam, inquit, et [1312A] ecce arbor in medio terrae. Aliud est videre res ipsas in suo esse, atque aliud est eas videre in sola ratione, vel summa veritate. Aliud est eas videre cuique in propria essentia, et longe aliud videre eas in sola sapientia. Aliud est videre rerum substantias in suis generibus et speciebus, atque aliud videre singulas in suis individuis. Istud est sensus seu imaginationis, illud vero primum est rationis et contemplationis. Cum itaque mens ad universalem quamdam rerum considerationem rapitur, et ad universitatis pulchritudinem speculandam divinitus sublevatur, et in hujusmodi contemplatione contemplationisque dulcedine delectabiliter figitur, mirabiliterque reficitur, videt saepe in divino lumine quot, vel cujusmodi rerum genera oporteat esse, [1312B] inconcussumque tenet nihil horum omnium quae summae dispositionis ordo, universitatisque pulchritudo exigit, penitus posse deesse. Verbi gratia, videt oportere esse bonos similiter et malos, et in bonis alios aliis meliores, alios optimos; sic et in malis, alios aliis pejores, alios pessimos. Videt nihilominus, quia oportet alios malos esse, et malos perseverare, alios malos esse, et malitiam in perpetuum deserere; alios autem ad tempus deserere, et iterum ad malitiam redire. Sic e diverso, videt alios bonos esse et bonos perseverare, alios irrecuperabiliter cadere, alios post lapsum ad bonitatem redire. De hoc sexto rerum genere esse videtur quem Nabuchodonosor in Dei lumine contemplatur qui ei per similitudinem ostenditur, quem etiam postquam [1312C] ad seipsum rediit secum mirabatur, seu etiam miserebatur. Videbat universitatis pulchritudinem talem exigere, talemque omnino deesse non potuisse, et tamen nescivit seipsum talem esse, vel talis hominis imaginem in seipso gestare, qui de tanta sublimitate subito caderet, et in imis diu jaceret, tandem tamen ad pristinum statum rediret. Hoc est quod arbor magna prius in altum erigitur, postmodum abscinditur, et tamen radices ejus in terra reservantur unde iterum reparetur. Videamus ergo et nos, et discamus ab ipso qualis sit arbor quam ipse videt, vel quomodo cecidit, vel cadere potuit quae tanta vel talis fuit.

## CAPUT XIV. *De magnitudine gratiae mentis postmodum casurae, et in tanta plenitudine gratiae, quid soleat esse causa ruinae.*

[1312D]

Videbam, inquit, et ecce arbor magna in medio terrae et altitudo ejus nimia. Quid intelligemus per magnitudinem arboris, nisi immensum robur virtutis? Nonne et magna illa arbor fuit quae plenitudinem gratiae, et fortitudinis accepit? *Stephanus,* inquit, *plenus gratia, et fortitudine [n: (Act. VI)]*. Ecce arbor magna in medio terrae, et altitudo ejus nimia. Ergo haec arbor magna fuit, alta fuit, et in medio terrae fuit. Ad multa et magna se dilatabat per virtutem, ad alta se erigebat per subtilitatem, et in intimis stabat per intentionem. Ad fortia se extendebat, ad summa se erigebat, et in intimis fixa manebat. [1313A] In magnis fuit per exercitium, in summis per studium, in intimis per desiderium. Quia ergo fortia agebat, magna arbor erat; quia intima bona desiderabat, in medio terrae erat; quia de sublimibus subtiliter sentiebat, altitudo ejus magna erat. Magna, inquit, arbor et fortis, et proceritas ejus contingens coelum. Ecce arbor magna, arbor robusta, arbor procera. Magna ad bona agenda, fortis ad mala toleranda, procera ad sublimia contemplanda. Magna in actionibus, fortis in tentationibus, sublimis in investigationibus. Attende quam alta erat cujus proceritas etiam coelum tangebat. Proceritas ejus coelum tangebat, quia investigationis ejus sublimitas coelestia penetrabat. Proceritas itaque ejus alta fuit, et altitudo ejus procera fuit. Vere magna altitudo [1313B] fuit quae se summis, et coelestibus immersit. Elige itaque in hujus consideratione arboris quod amplius mireris, magnitudinem, fortitudinem seu proceritatem. Magna, inquit, arbor et fortis, et proceritas ejus contingens coelum, Magna arbor fuit, quae veraciter dicere potuit: *Ubique et in omnibus instructus sum. Scio humiliari, scio et abundare, et penuriam pati. Omnia possum in eo qui me confortat [n: (Philipp. IV)]*. Fortis arbor fuit quae fidenter dicere potuit: *Non timebo quid faciat mihi homo. Si consistant adversum me castra, non timebit cor meum [n: (Psal. LV)]*. *Si exsurgat adversum me praelium in hoc ego sperabo [n: (Psal. XXVI)]*. Prae caeteris arboribus procera fuit, quae dicere de se non dubitavit: *Et praecessi sapientia omnes qui fuerunt ante me in Hierusalem, et [1313C] mens mea contemplata est multa sapienter et didicit [n: (Eccle. I)]*. Proceritas ejus coelum tangebat, qui veraciter dicere poterat: *Sapientiam loquimur inter perfectos, sapientiam vero non hujus saeculi nec principum hujus saeculi qui destruuntur. Sed loquimur Dei sapientiam in mysterio, quae abscondita est, quam praedestinavit ante saecula, quam nemo principum hujus saeculi cognovit [n: (II Cor. XXIX)]*. Sed vide quisquis haec audis, vel legis, si forte altitudo tua est magna, vide, inquam, et diligenter attende ne forte sit et nimia. Hoc fortassis in hac descripta arbore reprehensibile fuit, hoc fortassis succisionis causa exstitit quod ejus altitudo nimia fuit. Et altitudo, inquit, ejus nimia. Forte Nabuchodonosor ambulabat in magnis et mirabilibus [1313D] super se, et hoc ei fortassis exstitit causa ruinae. Fortassis Nabuchodonosor alta sapiebat, et idcirco altitudo ejus nimia erat: *Noli,* inquit Apostolus, *altum sapere, sed time [n: (Rom. XI)]*. Sicut enim qui mel multum comedit, non est ei bonum, sic qui scrutator est majestatis, opprimetur a gloria. Altiora igitur te ne quaesieris, ne forte proceritas tua sit alta nimis. Scrutator majestatis opprimitur a gloria, et sententiam succisionis meretur arbor cujus altitudo est nimia. Nonne ejusmodi arbores altae fuerunt, et juste succidi meruerunt, quae cum cognovissent Deum non sicut Deum, glorificaverunt, aut gratias egerunt: *Sed evanuerunt in cogitationibus suis, et obscuratum est insipiens cor eorum [n: (Rom. I)]*.

## CAPUT XV. *De auctoritatis magnitudine mentis postmodum ruiturae.*

[1314A]

Sed audiamus quid adhuc de hac arbore dicitur in eo quod sequitur: Aspectus illius erat usque ad terminos universae terrae. Aspectus ejusmodi arboris usque ad terminos universae terrae porrigitur, quando nominis ejus dignitatem qui ejusmodi est, morum similitudine propinqui et morum dissimilitudine longinqui pariter verentur, auctoritatesque ejus tam a bonis diligitur, quam a malis timetur. Nonne illius aspectus usque ad terminos universae terrae prominebat, de quo illius sententiae veritas constabat: *Christi bonus odor sumus Deo in his qui salvi fiunt, et in his qui pereunt. Aliis quidem odor mortis in [1314B] mortem, aliis autem odor vitae in vitam [n: (II Cor. II)]*. Nonne et illarum arborum aspectus usque ad terminos universae terrae dilatabatur, de quibus veraciter dicitur: *In omnem terram exivit sonus eorum, et in fines orbis terrae verba eorum [n: (Psal. LXXXI)]*. Sed et secundum alium quemdam sensum arboris nostrae aspectus in nobismetipsis usque ad terminos universae terrae, patet, cum jam unumquemque nostrum propriae virtutis experientia, nec in magnis, nec in minimis latet. Si enim per arborem virtutem, per aspectum arboris notitiam virtutis accipimus, cum jam quid in singulis rebus possumus multo studio, multo exercitio didicerimus, quid aliud quam arboris nostrae aspectum usque ad terminos universae terrae propalavimus? Nonne arboris suae [1314C] aspectum usque ad terminos universae terrae propalaverat, et virtutis suae experientiam per omnia jam coeperat, qui de seipso illud quod et superius jam posuimus veraciter asseverat. Ego enim didici in quibus sufficiens sim. *Scio humiliari, scio et abundare ubique, et in omnibus instructus sum [n: (Philipp. VI)]*.

## CAPUT XVI. *De multitudine scientiae mentis ruiturae, et in tanta scientiae plenitudine quid esse soleat causa ruinae.*

Adhuc additur de hac arbore: Folia ejus pulcherrima, et fructus ejus nimius, et esca universorum in ea. In foliis verba, in fructu scientia, in esca doctrina. Foliis fructus vestitur, et verbis compositis [1314D] sententia ornatur: *Os enim sapientis ornat scientiam [n: (Prov. XV)]*. Fructus bonus sapit, et pascit, et scientia spiritalis spiritalem esuriem per sacram admonitionem suaviter reficit. Folia itaque pulcherrima, sunt verba diserta, fructus copiosus, sensus eruditus, multiplex intellectus. Esca universorum est plena eruditio omnium, discreta admonitio singulorum. Folia verborum pulchra, ut arbitror, illa arbor habebat, et bonorum sensuum, utiliumque consiliorum fructibus abundabat quae veraciter dicere potuit: *Qui me audiebant exspectabant sententiam et intenti tacebant ad consilium meum. Verbis meis addere nihil audebant, et super illos stillabat eloquium meum [n: (Job XXIX)]*. Fructum copiosum illa arbor habuit, quae in veritate dicere potuit: *Mihi autem [1315A] dedit Deus dicere ex sententia, ipse enim mihi dedit horum quae sunt scientiam veram, ut sciam dispositionem orbis terrarum, et virtutes elementorum; initium et consummationem, et medietatem temporum; vicissitudinum permutationes, et consummationes temporum; morum mutationes, et divisiones temporum; anni cursus, et stellarum dispositiones; naturas animalium, et iras bestiarum; vim ventorum, et cogitationes hominum; differentias virgultorum, et virtutes radicum; et quaecunque sunt absconsa, et improvisa, didici [n: (Sap. VII)]*. Esca universorum nonne in illo fuit qui in hoc ipsum se debitorem cognovit, cum dixit: *Graecis ac barbaris, sapientibus et insipientibus debitor sum [n: (Rom. I)]*. Nonne esca universorum in ipso est qui doctrina sua omnes aedificare [1315B] potest? Nonne escam universorum in seipso habet, qui per spiritum consilii qui menti ejus praesidet, et per gratiam discretionis qua pollet, quacunque tentatione circumventos, quacunque tribulatione oppressos, salubri consilio instruere, et blanda admonitione erigere sufficienter valet? Nonne similiter et ille quantum ad semetipsum attinet, omnium escam in seipso invenit, qui quaelibet sancta desideria nutrire, et ad quaelibet bona opera animum suum inflammare propriis meditationibus et spiritualibus theoriis novit, quoties, et quantum voluit? Sed, sicut superius innuimus de arboris altitudine, videamus ne forte et hoc in ea sit reprehensibile quod dicitur fructum nimium habere. Non enim [1315C] dicitur quod fructus ejus multus, vel fructus ejus copiosus, sed fructus ejus, inquit, nimius, fructum nimium arguit qui dicit, in rebus supervacuis noli scrutari multipliciter. Aliud est importune quaerere impossibilia, quamvis forte sint utilia, atque aliud curiose investigare inutilia, quamvis et ipsa sint possibilia. Illud pertinet ad altitudinis nimietatem, istud pertinet ad fructuum superfluitatem. Praesumptio incomprehensibilium prohibetur, cum dicitur: *Altiora te ne quaesieris, et fortiora te ne scrutatus fueris, sed quae praecepit tibi Deus,* etc. [n: (Eccle. III.)] Curiositas supervacuarum rerum reprehenditur in eo quod dicitur, in rebus supervacuis noli scrutari multipliciter, et in pluribus operibus ejus ne fueris curiosus. Vultis audire de arboribus [1315D] quae ejusmodi sunt, quae praesumptionis et curiositatis audaciam temperare nolunt, quomodo saepe sententiam succisionis incurrunt: *Multos enim,* inquit, *supplantavit suspicio illorum; et in vanitate detinuit sensum illorum [n: (Eccli. III)]*.

## CAPUT XVII. *De rigore disciplinae quem solet ruitura mens saepe erga alios exercere.*

Audivimus ex praecedentibus cujus fuerit scientiae qui designatur ex hac arbore, audiamus adhuc ex sequentibus cujus fuerit disciplinae. Audivimus quomodo per doctrinam potuit vel indoctos erudire, vel inconsultos instruere, audiamus quomodo per disciplinam soleat et carnales premere, et spiritales sublimare. [1316A] Subter eam habitabant animalia, et bestiae, et in ramis ejus conversabantur volucres coeli, et ex ea vescebatur omnis caro. Per animalia et bestias, intellige homines animales, mentes carnales et saeculares; per volucres accipe spiritales, bonorum studiorum, et sanctorum desideriorum alis ad coelestia volantes. Duo autem genera carnalium solemus videre. Unum quidem quod servit concupiscentiae, alterum quod cedit iracundiae. Per animalia itaque intelligimus mentes voluptati deditas; per bestias, mentes iracundas. Si per bestias nonnisi fera animalia congrue intelligere possumus, relinquitur ut nomine animalium sola hic mansueta intelligere debeamus. Recte ergo voluptuosae mentes designantur per animalia quae solo ventri deserviunt. [1316B] Recte nihilominus mentes iracundae designantur per bestias quae dente et ungue desaeviunt. De talibus ergo recte dicitur: Subter eam habitabant animalia et bestiae, eo quod hujusmodi mentes per concupiscentiam vel iracundiam dissolutae, juste quidem premi debeant rigore disciplinae. Recte in ramis, et quasi in sublimioribus conversabantur volucres coeli, eo quod spiritales viri et coelestibus desideriis accensi merito debeant et in auctoritatem erigi, et digno honore sublimari: Subter eam, inquit, habitabant animalia, et bestiae, et in ramis ejus conversabantur volucres coeli. Ergo bestiales in imis coercebat, spiritales vero in alta sublevabat. Discant praelati nostri, discant hic quid facere debeant; [1316C] discant, inquam, indisciplinatos mores premere, bonos attollere et honorare. Quid, quaeso, hoc genus monstri est, quod nostri temporis arbores, ursos, et leones, vel alias hujusmodi quaslibet bestiales mentes portant in ramis; volucres vero coeli, et quaelibet volatilia pennata contra conditionis jura, Creatorisque instituta premunt in imis? Quoties ego ipse vidi, vidensque ingemui impium superexaltatum et elevatum super cedros Libani. Quid, quaeso, est quod facitis, qui ejusmodi bruta et bestialia corda in sublime attollitis, et velut in aere suspenditis? Si vere eos diligitis, cur eis non parcitis? Quid, quaeso, eis aliud quam ruinam paratis, dum eos ad alta suspenditis et quasi in ramis portatis? Quid aliud quisque suo sublimatori, vel potius [1316D] subversori dicturus est in fine in ipso confinio ruinae, nisi quia elevans allisisti me? Conversentur volucres coeli in ramis, locumque teneant in summis quos sublevat penna sanctitatis. Bestiae sub ramis locum teneant in imis, et qui pronos vultus habent per appetitum carnis, districtionem sentiant piae severitatis et justae humiliationis. Subter eam habitabant animalia et bestiae, et in ramis ejus conversabantur volucres coeli, et ex ea vescebatur omnis caro. Ex illa sane omnis caro vescitur, cujus virtutum exemplis omnes aedificantur, cujus consolationibus omnes foventur, cujus beneficiis omnes roborantur et doctrina reficiuntur. O qualis arbor, o quantae sublimitatis, cui convenit tantae praeconium laudis!

## CAPUT XVIII. *De rigore disciplinae quem solet ruitura mens apud seipsam exercere.*

[1317A]

Sed et hoc ipsum quod de hac arbore dicitur in nobis ipsis implemus, si carnales affectiones sub rigore disciplinae restringimus, et cogitationes nostras in morum circumspectione occupamus, et per spiritales meditationes omnes sensus nostros in bonis desideriis nutrimus. Quid enim per volatilia intelligimus nisi subtiles cogitationes et quid per quadrupedia et terrestria, nisi carnales affectiones? Per animalia, illa desideria quae surgunt, praeter rationem; per bestias, illa quae nituntur contra rationem; praeter rationem vana et frivola; contra rationem perversa et noxia. Per arborem, ut dictum [1317B] est, accipimus robur fortitudinis, et recte per ramos arboris opera intelligimus et exercitia virtutis. Et ex hujusmodi ramis meritorum bonorum fructus tempore suo colligimus, secundum quod per Prophetam audivimus: *Labores manuum tuarum manducabis, beatus es, et bene tibi erit [n: (Psal. CXXVII)]*. Ex hujusmodi ramis salubrium consiliorum subtiliumque intellectuum fructus prodeunt, cum per multa experimenta virtutum exercitia hominem ad discretionis et scientiae perfectionem erudiunt. Multa enim quae per investigationem non possumus, per experientiam plenius et certius addiscimus, hinc illud Psalmistae: *A mandatis tuis intellexi [n: (Psal. CXVIII)]*. A mandatis intelligit qui ex eo [1317C] quod agit ad majorem intelligentiam proficit. Hinc est quod alias scribitur: *In intellectibus manuum suarum deduxit eos [n: (Psal. LXVII)]*. In intellectibus manuum suarum alium deducit, qui ad viam veritatis quam per operum experimenta didicit certis profectuum gradibus dirigit. Parva et parum certa est illa scientia, quam non adjuvat et confirmat rerum experientia: hinc est quod per Sapientem dicitur: *Qui non est expertus, pauca recognoscit [n: (Eccle. XXXIV)]*. Non solum autem ex bonis quae agimus, verum etiam ex malis quae sustinemus ad discretionem erudimur, et ex ipsis tentationibus prudentiores efficimur. Hoc nos illa vox Sapientis admonet, quae dicit: *Qui non est tentatus, quid scit? [n: (Ibid.)]* Vir in multis expertus cogitavit multa, et qui [1317D] multa didicit, enarrabit intellectum. Ex ramis itaque arboris fructus colligitur, quia ex multo virtutum exercitio scientia multiplicabitur. Et quo quisque perfectior atque probatior, eo uberiores fructus gignit, delectabiliusque reficit. *Perfectorum autem,* ait Apostolus, *est solidus cibus eorum qui pro consuetudine exercitatos habent sensus ad discretionem boni et mali [n: (Hebr. V)]*. Boni sane et bonae arboris rami qui talem fructum ferunt, cibumque animarum gignunt, qui volatilia coeli suscipiunt, et sublimes cogitatus ad alta suspendunt, qui bestias protegunt, et carnis impetus deorsum premunt. Puto quia et apostolus sub hujusmodi ramis animalia deorsum premebat, cum diceret: *Castigo corpus meum, et in servitutem redigo [n: (I Cor. IX)]*. Qui autem [1318A] voluerit volucres coeli hujusmodi arboris ramis assuescere, sit in lege Domini voluntas ejus, et in lege ejus meditetur die ac nocte.

Caveamus ergo quarumdam avium more nidum nobis in terra facere, vel in aquosis degere, ramosque arboris deserere, pudeatque nos curis saecularibus, carnisque desideriis assiduarum importunitate cogitationum inhaerere: *Quae sursum sunt* inquit Apostolus, *sapite, non quae super terram [n: (Coloss. III)]*. Debent itaque aves nostrae, pro tempore ad coelestia elevari, et in aeternorum contemplatione suspendi, et iterum post sublimes volatus ad arboris suae ramos reverti, ibique immorari, imo et conversari. Quid enim aliud est volucres coeli ad ramos suae arboris semper redire, et ibi inhabitare, [1318B] nisi cogitationes cordis sui ad morum, operumque suorum considerationem frequenter revocare, et eorum circumspectioni crebrius insistere, et vehementius incumbere? Hinc est quod per Salomonem dicitur: *Oritur sol, et occidit, et ad locum suum revertitur [n: (Eccle. I)]*, intelligentiae enim sol post ortum suum, et sublimis contemplationis ascensum iterum ad locum suum revertitur, et ad sui circumspectionem oculus cordis revocatur, ut iterum ad altiora sublevetur. Cor enim quod ad sui conservationem obdormit, cito contemplationis gratiam quam acceperat amittit. Recte ergo de hac arbore dicitur, et in ramis ejus conversabantur volucres coeli, eo quod circumspectiones mentis praecipue invigilare debeant circa custodiam sui. Ecce jam [1318C] audivimus quid de hujusmodi arbore sentire debeamus. Nemo tamen putet me credere Nabuchodonosor regem talem fuisse qualem me audit ex mystica significatione describere: neque enim in sua persona talis fuit, sed ex sua persona talem virum praefiguravit, et in visa arbore talem designavit. Sed mysticam interim descriptionem prosequamur, et inveniemus fortassis in ea quod juste miremur, nec solum quod admirari debeamus, imo digne defleamus, et merito de nobis timere debeamus.

## CAPUT XIX. *Quod in quolibet virtutum culmine oporteat semper morum ruinam timere.*

Audiamus ergo quid adhuc de hac arbore dicat, et quid quisque timere debeat discat et ingemiscat: [1318D] *Videbam in visione capitis mei super stratum meum, et ecce vigil, et sanctus de coelo descendit, et clamavit fortiter, et ait sic: Succidite arborem et praecidite ramos ejus; excutite folia ejus et dispergite fructum ejus. Fugiant bestiae quae subter eam sunt, et volucres de ramis ejus [n: (Dan. IV)]*. Vae filiis Adae, vae conditioni humanae. Quid, quaeso, quantumcunque profecerit, quantumcunque ascenderit de reliquo poterit securus esse si tantus vir tamque perfectus et quasi sub unius horae momento potuit de tanta sublimitate cadere? Recolamus ergo qualis superius ex mystica arbore describitur qui hic praecidi jubetur, et tunc melius agnoscimus in qualicunque virtutis fastigio constitutis morum ruina [1319A] quam juste timetur. In magnitudine arboris miramur modum fortitudinis; in altitudine ejus profunditatem subtilitatis; in aspectus dilatatione, magnitudinem auctoritatis. In pulchritudine foliorum facundiam sermonis; in nimietate fructuum, multitudinem eruditionis; in esca universorum, doctrinam aedificationis; in subjectione bestiarum, rigorem severitatis; in cohabitatione volucrum, providentiam circumspectionis. Quis ergo, nisi insanus, in tanto mutabilitatis ancipiti sibi securitatem promittit, si vere aliquando talis fuit, qui postea succisus cecidit? Vere, ut Scriptura dicit: *Beatus homo qui semper est pavidus. Nescit enim quid futura pariat dies [n: (Prov. XXVIII)]*.

## CAPUT XX. *Quod quidquid circa nos agitur, Dei dispositione et angelica administratione dispensatur.*

[1319B]

Nemo tamen existimet Deum humana non curare, nemo audeat temere ejus judicia reprehendere, cum videat vel audiat aliquid praeter existimationem, vel contra rationem, ut sibi videtur, accidisse. Ecce de coelo descendisse et sanctus fuisse dicitur a quo succisionis sententia datur seu dispensatur. Ecce, inquit, vigil sanctus de coelo descendit. Cum igitur audias hujus operis ministrum de coelo venire, intellige Dei dispositione id agi, et cum sanctum legas, crede eum quod justum est juste exsequi. Ecce vigil et sanctus de coelo descendit. Circa hominum curam tam boni angeli quam mali perpetuam sollicitudinem impendunt, et nec nocte nec die ab hac [1319C] sollicitudine se vel ad modicum subtrahunt, sed mali ad impugnandum, boni ad protegendum invigilant, ita ut utrique recte satis vigiles dici queant. Sed quod bonus angelus sit qui hujusmodi sententiam, vel e coelo cognovit vel in terra disposuit: satis ostenditur ex eo quod sanctus et de coelo descendisse perhibetur. O quam recte hoc nomen bonis angelis convenit quibus somnus erroris vel oblivionis circa nostrae salutis negotia nunquam subrepit! O celsitudo angelicae pietatis! Qui securi sunt de seipsis, adhuc sollicitudinem gerunt pro nobis. De hac angelorum circa nostram salutem vigilia, vigilique custodia est illa apostolica sententia: *Nonne omnes administratorii spiritus sunt in ministerium [1319D] missi propter eos qui haereditatem capiunt salutis? [n: (Hebr. I.)]* Quid itaque aliud est ejusmodi vigiles de coelo descendere, nisi salutis nostrae ministros terrena curare, et secundum quod in summis divinitus discunt, et imis humana disponere? Recte ergo dicitur: Ecce vigil, et sanctus de coelo descendit, et clamavit fortiter; et ait sic: Praecidite arborem. Alia itaque sunt quae boni angeli per seipsos faciunt, alia quae fieri permittunt nulla omnino sine eorum dispositione uspiam fiunt. Bona itaque fiunt eorum cooperatione, mala autem eorum permissione. Bona ergo per bonos angelos, mala administrantur per malos. Quoniam erga rectitudinis statum subvertere malum esse cognovit, bonus angelus arborem praecidere noluit; verumtamen quia hoc unius meritum, [1320A] vel universitatis bonum exigere cognovit, fieri permisit. Quod enim dicit, praecidite arborem, permissionem intellige non autem praeceptionem. Neque enim in hoc est spiritibus malignis obedientia injuncta, sed licentia indulta. Hoc siquidem eos tandem aliquando facere permisit, quod eos diu, multumque desiderasse non ignoravit. Hinc est quod a Domino Judae traditori dicitur: *Quod facis fac citius [n: (Joan. XIII)]*. Non enim ei in hoc praeceptum injungitur, sed agendi facultas conceditur.

Notum autem est omnibus quod magnae vocis clamore uti solemus, quoties longe positis aliquid innotescere volumus. Quid autem ab invicem distat longius quam spiritus angelicus, spiritusque malignus, non tam loci longinquitate quam voluntatis [1320B] diversitate? Hinc est quod prodigus ille filius qui omnem substantiam suam vivendo luxuriose cum meretricibus dissipasse legitur, in regionem longinquam abiisse in Evangelio perhibetur [n: (Luc. XV)], eo quod a patris summi beneplacito volontatis depravatione elongatus alienatur. Secundum hunc itaque modum multum utique sunt inter se longinqui tam varia, tam contraria sorte distincti atque disjuncti angelus confirmatus in bono, angelus confirmatus in malo, angelus deputatus gloriae, et angelus addictus gehennae. Recte ergo vigil ille et sanctus fortiter clamasse perhibetur, ut ex eo aperte daretur intelligi cujusmodi angeli et a bono angelo quam remoti esse viderentur, quibus vigilum sententia coelitus dictata non sine forti clamore [1320C] intimatur. Est tamen et inter bonos quosdam angelos magna distantia non contrariae voluntatis, sed supereminentis dignitatis divinitus decenter ordinata differentia. Unde nec incongruum videtur si inter eos aliquis clamor describitur, per quem dignitatis eorum differentia denotetur. Recte ergo angelus qui hic malignis spiritibus tentandi licentiam concessisse introducitur, non solum clamasse, sed et fortiter clamasse perhibetur. Ecce, inquit, vigil, et sanctus de coelo descendit et clamavit fortiter, et sic ait: Succidite arborem.

## CAPUT XXI. *Quod nihil in nos possunt spiritus maligni nisi permissione Dei.*

[1320D]Duo sunt quae ex praesenti possumus patenter colligere. Primum quod non possunt nos maligni spiritus, nisi quantum permittuntur, tentare. Secundum quia, si juxta omnem virtutem suam ad nostram impugnationem relaxarentur, nemo posset eorum impetum tolerare. Qui enim arborem succidere possunt, et volunt, et tamen non nisi permissi succidunt, patet profecto quia sine Dei permissione nil in nostra insectatione praesumunt. Sed quid in hominibus praesumerent sine Dei permissione qui, attestante Evangelio, nec gregem porcorum sine divina licentia ausi sunt invadere? [n: (Matth. VIII; Marc. V; Luc. VIII.)] Tantum itaque in electorum impugnatione eis licentiae relaxatur, quantum utilitas [1321A] eorum exigit, vel justitia meretur. Quae enim humana virtus eorum impetum posset sustinere, si talem tantamque arborem, accepta divinitus licentia, statim potuerunt evertere? Sed consolatur nos in hoc apostolus Paulus: *Fidelis,* inquit, *est Dominus, qui non sinit vos tentari supra id quod potestis, sed faciet etiam cum tentatione proventum, ut possitis sustinere [n: (I Cor. X)]*. Nisi ergo arbor ista nimis alta fuisset et de sua virtute intumesceret, nimisque praesumeret, sententiam succisionis divinitus non acciperet. Attende modo grandem arborem, et de fortitudinis suae abundantia nimis praesumentem: *Ego dixi,* inquit, *in abundantia mea, non movebor in aeternum [n: (Psal. XXIX)]*. Sed statim ex subtractione gratiae supervenientique tentatione didicit [1321B] quid, vel quantum de seipsa potuit: *Avertisti,* inquit, *faciem tuam a me, et factus sum conturbatus [n: (ibid.)]*. Arbor itaque succiditur, quando constantiae virtus tentationibus paulatim attenuatur, tandemque funditus tollitur. Nonne arboris illius robur succisum fuit quae dixit: *Dereliquit me virtus mea, et lumen oculorum meorum et ipsum non est mecum [n: (Psal. XXXVII)]*. Nonne virtus ejus subtracta arborque succisa ad ima ruit, quando ad unius concupiscentiae respectum in adulterium, et de adulterio in homicidium cecidit?

## CAPUT XXII. *Quomodo, vel quo ordine ad subtractionem gratiae soleat mens humana corruere.*

[1321C]Succisa arbore etiam rami praeciduntur; quia, virtute animi deficiente, bona opera paulatim subtrahuntur. Arbor succiditur et ramus praeciditur, quando virtus in occulto, et virtutis opus deficit in aperto. Prius igitur subtrahitur virtus animi, postmodum etiam tollitur facultas, et occasio bene agendi, et succiso robore arboris ramisque praecisis, folia excutiuntur, fructusque dispergitur; quia, deficiente virtutum proposito virtutumque exercitio, prius gratia bene loquendi tollitur, tandem etiam gratia recte intelligendi subtrahitur. Recte quidem postquam deficit studium bonae operationis, subtrahitur facundia sermonis, quia scandalizare magis quam aedificare audientes potest omnis castigatio vel exhortatio depravati praedicatoris, cum ei loquenti [1321D] quivis tacite respondeat: Cur ergo haec ipse non facis? Peccatori autem dixit Deus: Quare tu enarras justitias meas et assumis testamentum meum per os tuum? Foliorum gratia excutitur, quando ex infami suspicione prius habita, loquendi fiducia vel auctoritas amittitur. Fructus dispergitur, quando ejus doctrina contemnitur, quae quamvis per sensum, seu consilium utilis forte videatur, propter tamen pravum vitae exemplum facile conculcatur. Fructus dispergitur quando importuna variarum concupiscentiarum incursione studium meditationis dissipatur, et subtilitas investigandi, intelligendique facilitas cogitationum evagatione confunditur. Ecce quam facile, ecce quo ordine mens ab alto dejicitur quae meritis exigentibus a gratia divina [1322A] deseritur, quae malignis exactoribus ex divina permissione exponitur. Recte ergo de hac arbore dicitur: Excutite folia ejus, et dispergite fructum ejus.

## CAPUT XXIII. *Quomodo mens post foedam dejectionem sui soleat postmodum et ab aliis contemni, et in semetipsam resolvi.*

Sed cum coeperit homo virtutum ramos, consiliique fructum amittere, et tam vitae honestatem quam doctrinae auctoritatem omnino non habere, quis jam ei vel carnalium obedire, vel spiritualium per familiaritatem dignetur inhaerere? Recte ergo adjungitur quod adhuc de hac arbore dicitur: Fugiant bestiae quae subter eam sunt, et volucres de ramis ejus. Bestiae siquidem quae prius subter eam [1322B] erant diffugiunt, quando subjecti ipsius ejus obedientiam detrectant, et carnales quique magisterium ejus contemnunt. Volucres coeli de ramis ejus fugere, est spirituales quosque viros vitae illius infamiam horrere, consortiaque declinare. Nonne illius magnae arboris cui, secundum Dominicum testimonium, non erat similis super terram, eo quod vere esset vir magnus inter omnes orientales, et inter praecipuos primus; nonne, inquam, magnae illius arboris umbracula juniores abominabantur, et jam subter eam esse bestiae dedignabantur cum de se veraciter protestabatur: *Nunc autem derident me juniores tempore quorum non dignabar patres ponere cum canibus gregis mei. Quorum virtus manuum erat [1322C] mihi pro nihilo, et vita ipsa putabantur indigni (Job XXX)*. Quid, quaeso, majores faciebant si juniores, et tam viles eum deridebant, eo quod arbor tanta esset ex Domini permissione succisa, et a planta pedis usque ad verticem ulcere pessimo percussa? Quam magna et illa arbor erat cui Dominus testimonium perhibebat, quod hominem secundum cor suum invenerat. Nonne conversabantur in ramis ejus volucres coeli, cum veraciter de se protestetur: *Quia innocentes, et recti adhaeserunt mihi? [n: (Psal. XXIV.)]* Nonne et tunc temporis de ramis ejus aufugerant cum iterum in oratione proclamabat: *Longe fecisti notos meos a me, posuerunt me abominationem sibi [n: (Psal. LXXXVII)]*; et iterum: *Elongasti a me amicum, et proximum, et notos meos a miseria [n: (ibid.)]*. [1322D] Sed tunc apud quemlibet virtutis virum impletur quod scribitur de hac arbore, ut, ligni robore succiso, fugiant subter habitantes bestiae, cum vigore animi fracto tentationibusque exhausto, jam non valet mens carnales impetus cohibere, vel quaelibet irrationabilia desideria sub rationis magisterio coercere. Avium coeli cohabitationem amittimus, cum sublimium investigationum jucunda spectacula, tot phantasmatum occursione turbati, exercere non valemus. Ramis suis inhabitantes volucres arbor amittit, cum meditationes suas circa assuetam morum suorum circumspectionem exercere jam nequit. Contubernia talium volucrum nos amisisse saepe dolemus, cum cogitationes nostras ab inepta evagatione restringere non valemus, ita ut unusquisque [1323A] nostrum illud beati Job recte apud se dicat, cum suas aves non sine suo dolore evolasse jam videat: *Cogitationes meae dissipatae sunt, torquentes cor meum [n: (Job VII)]*.

## CAPUT XXIV. *Quod turpiter lapsos, et a sublimi dejectos divina miseratio saepe et ad poenitentiam reservat, et ad correctionem exspectat.*

Illud autem quam pium, et quanta admiratione dignum quod divina miseratio nec tales homines saepe funditus deserit, nec post talem lapsum tantamque ruinam penitus destituit, sed adhuc tales saepe ad correctionem exspectat, et ad poenitentiam reservat. Vae tibi quisquis talem te esse deprehendis, si divitias bonitatis ejus, et patientiae, et longanimitatis [1323B] contemnis. An ignoras quoniam benignitas Dei ad poenitentiam te adducit, qui spei tuae radices nondum praecidit, sed in judiciorum suorum arcano, et quasi in sinu terrae abscondit? Audiamus ergo quomodo illa divinae pietatis altitudo severitatis suae sententiam temperat, cum post tantae dissipationis vastitatem ad nostram consolationem aliquid adhuc de hac arbore adjungat: *Verumtamen,* inquit, *germen radicum ejus in terra sinite.* Hoc est quod sine divinae benignitatis admiratione nec possumus, nec debemus transire, qui jubet germen radicum ejus in terra sinere, unde possit iterum reparari, et ad pristinam plenitudinem reformari. Verumtamen, inquit, germen radicum ejus in terra sinite. Tunc arbor quasi radicitus avellitur, quando [1323C] post perpetrata mala etiam in desperationem praecipitatur. Quasi enim radices suas arbor amittit, quando omnem correctionis spem perdit, et in desperationem cadit. Arbor illa radicitus avulsa erat, et sine reparationis germine corruendo remanserat, quae ad Dominum loquens, et de venia desperans dicebat: *Major est iniquitas mea quam ut veniam merear [n: (Gen. IV)]*. Quid enim aliud sunt germen, vel radix hujusmodi arboris, nisi propositum correctionis et spes divinae propitiationis? Omne enim opus bonum ex bono proposito germinat ut in effectum erumpat et ad bonae consuetudinis robur convalescat, et frustra virtutis arbor ad alia nititur, quae in spe divinae propitiationis non radicatur: *Non [1323D] enim volentis neque currentis, sed miserentis est Dei [n: (Rom. IX)]*. Quid itaque aliud est hujusmodi arbori germen radicum post ruinam remanere, nisi quemlibet post peccati lapsum poenitentiae propositum habere et poenitentiae fructum de divina pietate sperare, in tantum ut sentiens de Domino in bonitate audeat, et dicat: *Non in aeternum irascetur, neque in aeternum comminabitur? [n: (Psal. CII.)] Cum enim iratus fuerit, misericordiae recordabitur [n: (Habac. III)]*. Quam multos quotidie videmus qui inter flagitia quae assidue committunt, spem et propositum resipiscendi non amittunt, et non solum peccata dimittere, imo etiam omnia quae mundi sunt relinquere, et ad ordinem, et religionem venire proponunt. Quid aliud isti quam boni germinis radices retinent? Unde [1324A] cum tempus miserendi pro divino beneplacito advenerit, ad bonum studium pullulant. Alii autem, cum de conversione admonentur, nunquam se ad ordinem vel religionem venire etiam cum juramento affirmant, et cum de peccatis corripiuntur, se a suis voluptatibus non posse cohibere cum sacramento asseverant. Qui ergo ejusmodi sunt qui correctionis spem, propositumque perdiderunt, nonne cum virtutis arbore etiam radicum germen amiserunt? Quo contra dicitur de hac arbore: Verumtamen germen radicum ejus in terra sinite.

## CAPUT XXV. *Ad quantam pravitatem, mens quandoque obduratur quae tamen divinitus ad veniam reservatur.*

Mirum sane quomodo ad unum statim flagitium [1324B] multi saepe in desperationem cadunt. Alii nec post multa, et maxima, et diuturna mala spem, vel propositum resipiscendi amittunt. De quo et illud recte intelligitur quod hic de hac adhuc arbore subinfertur, quia *alligetur vinculo ferreo et aereo in herbis quae foris sunt, et rore coeli tingatur, et cum feris pars ejus in herba terrae. Cor ejus ab humano commutetur, et cor ferae detur ei [n: (Dan. IV)]*. Ex his certe, ut arbitror, perpendis quanta mala, sed audi adhuc quam sint diuturna: *Et septem,* inquit, *tempora mutentur super eum.* Quid enim intelligitur rectius in vinculo ferreo et aereo, quam perversitatis indomabilis consuetudo? In ferro audacia, in aere pertinacia, in herbis terrae bona infima, bona terrena. Quid enim nisi quaedam herbae terrae sunt bona ista [1324C] terrena, quae nobis sunt cum bestiis communia. De quibus recte dicitur: quae foris sunt. Eo enim ipso foris existunt quo corporalia et carnalia, non autem spiritualia sunt. Interna namque bona sunt spiritualia, exteriora autem sunt corporalia. Illa pertinent ad hominem interiorem, ista ad hominem exteriorem. Illa itaque invisibilia, ista autem visibilia; illa aeterna, ista temporalia: *Quae enim videntur,* ait Apostolus, *temporalia sunt, quae autem non videntur aeterna [n: (II Cor. IV)]*. Illa autem ad mentem, ista vero pertinent ad carnem. Sed omnis caro fenum, et omnis gloria ejus quasi flos feni. Cum ergo depravata mens coeperit ad hujusmodi infima bona seipsam inclinare, et quasi in herba terrae carnalia desideria [1324D] satiare, et ejusmodi oblectamenta in usum ducere, prava consuetudine paulatim invalescente, fit tandem saepe ut jam appetitum suum ab eorum amore vel usu non possit temperare. Quasi ergo vinculo ferreo in herba terrae mens depravata alligatur, quando in carnalium voluptatum amore ex prava consuetudine obduratur. Quia ferrum caetera omnia metalla domat, recte, ut dictum est, audaciam designat, quae neminem veretur, neminem formidat. Et quoniam aes caeteris omnibus est durabilius, recte per ipsum pertinaciam designari jam diximus. Quasi ergo in ferri, seu etiam aeris rigore prava consuetudo obdurescit, quando depravata mens tam pertinaciter quam audaciter assuetis desideriis insistit. Nonne ferreo et aereo vinculo alligatur quae [1325A] nullius unquam terrore, nullius unquam admonitione ab assuetis concupiscentiis avertitur? Nonne vincula ferrea vel aerea jam sentit, quae nec minis cedit, nec consiliis acquiescit? Constat ergo ejusmodi mentes omnino corrigi non posse, nisi in ejus utique potestate qui quoties voluit contrivit portas aereas, et vectes ferreos confregit. Portis sane procedentium transitum obstruimus, vectibus autem ipsam clausuram munimus atque obfirmamus. Quid itaque per portam accipimus nisi contradictionem, et quid per vectem nisi rebellionem? Et scimus quidem quia non sufficit quibusdam praelatorum suorum monitis vel mandatis contradicere, sed cum non possunt eorum instituta dictis refellere vel avertere, nituntur etiam factis obsistere, et operibus rebellare, [1325B] et quasi contradictionem suarum portas rebellionum vectibus munire. Si ergo, ut superius jam dictum est, per aes pertinacia, per ferrum recte intelligitur audacia, quid aliud erit porta aerea, nisi contradictio pertinax, et quid vectis ferreus, nisi rebellio audax? Quid itaque aliud est Dominum portas aereas et vectes ferreos confringere, quam pertinacem contradictionem et audacem rebellionem interna aspiratione et cordis compunctione coercere? Solius itaque Dei est, ut dictum est, hanc tantam cordis duritiem conterere, et ad poenitentiam et humiliationem emollire. Cum igitur aliquis, juxta praedictum modum, vinculo ferreo et aereo in herbis quae foris sunt alligatur, tantae obdurationis [1325C] et obligationis resolutio de sola Dei misericordia exspectetur.

## CAPUT XXVI. *Quomodo mens, quae moribus depravatur, postmodum ad errores vel fraudes imbuitur.*

Sed adhuc ad augmentum mali additur, quod adjungitur: Et rore coeli tingatur. Quid intelligimus per rorem coeli, nisi subtiles et vix intelligibiles suggestiones diaboli? Si enim per terram convenienter satis designatur corpus, cur non aeque per coelum recte designetur spiritus? Corporum itaque comparatione spiritales illae in daemonibus substantiae, coeli dici possunt. Et in Evangelio volucres coeli dicti sunt, non propter justitiam, non propter gloriam, sed propter angelicam spiritualemque naturam. [1325D] Rore itaque coeli mens depravata intingitur, quando per suggestiones diaboli diversis erroribus imbuitur. Ex concupiscentiarum enim suarum exsultatione, tantam saepe incurrit caliginem errorum, ut dicat malum bonum, et bonum malum, ponens tenebras lucem et lucem tenebras, ponens amarum in dulce et dulce in amarum. Qui igitur in herbis terrae foris alligatur, oportet ut rore tingatur: nam post depravationem morum, etiam sensus depravatur et multis erroribus facile implicatur. Hinc est, quod in eversione Hierusalem, rex prius filios, postea oculos amisit [n: (IV Reg. XXV)]. Spirituales utique filios perdit, qui virtutum sobolem, quas diu nutrierat, amittit. Sed, filiis amissis, lumen oculorum eruitur, quia saepe ex depravatione voluntatum acumen intelligentiae [1326A] obducitur et obnubilatur. Qui coelestis itaque desideria amittit, qui terrenorum se amore involvit, quem quasi herbarum pastu vinculum cupiditatis astringit, necesse est quandoque errorum caliginem incurrere, et stillantibus velut coeli nubibus, quodam se seductionis rore inficere. Nonne et ille tibi rore coeli intingi videtur, qui spirituum malignorum suggestione ad omnem fraudem instruitur, ut ad eorum similitudinem libenter velit, et facile possit proximos suos decipere et fraudibus circumvenire? Absque dubio enim cum nimius amor terrenorum regnare incipit, paulatim quidem fraudulentiam inducit, ad extremum autem, ad violentiam et rapinam impellit. Unde est quod subjungit, et cum feris pars ejus in herba terrae.

## CAPUT XXVII. *Quomodo mens ad omnem crudelitatem quandoque effrenatur, cum tamen divinitus ad poenitentiam reservetur.*

[1326B]

Et mirum quidem, nec tamen minus verum, quod quosdam divina dispositio ad summam crudelitatem effrenari permittit, quos tamen ad poenitentiam reservare disponit, utpote quos ad vitam aeternam praeordinavit. Dicitur ergo de hujusmodi homine: Et cum feris pars ejus in herba terrae. Per feras quae dente et ungue saeviunt (unde et a feritate, feroces dictae sunt) recte satis crudeles quique intelligi possunt. De qualibus Psalmista: *Filii hominum,* inquit, *dentes eorum arma, et sagittae, [1326C] et lingua eorum gladius acutus [n: (Psal. LVI)]*. Per herbam terrae intelligimus oblectamenta carnis moriturae et gloriam transeuntis vitae. Omnis siquidem caro fenum, et omnis gloria ejus quasi flos feni. Partem igitur cum crudelibus, et quasi cum feris in herba terrae habere videntur, qui propter avaritiam et ambitionem ad rapinam et fraudem et ad omnem crudelitatem effrenantur. Quid enim est cum crudelitatis ministris, tabulisque feris partem habere, nisi cum talibus sociis, sicut in morum similitudine, sic et in retributionum debito sortem accipere? Econtra autem Propheta talium consortia habere, vel cum eis partem accipere summopere declinabat, cum dicebat: *Odivi Ecclesiam malignantium, et cum impiis non sedebo [n: (Psal. C)]*. Unde et [1326D] alias: *Non adhaesit mihi cor pravum [n: (ibid.)]*. Cor ejus ab humano commutetur. Cor animae praevaricatricis et in ima ruentis ab humano commutatur, quando totius humanitatis et pietatis affectus omnino amittitur, quando temporalium amore et ex avaritiae vitio ad opera misericordiae medullitus obduratur, secundum illud. Viscera avari crudelia [n: (Prov. XII)]. Post tot autem corruptionis gradus, adhuc in augmentum mali et illud additur, quod subinfertur, et cor ferae detur ei. Cor ferae datur et accipitur, quando proximus proximum suum sine alicujus commodi respectu, solo malignitatis instinctu, tam inaniter quam crudeliter prosequitur. Audi quid sentiat Propheta de talibus: *Virum sanguinum,* inquit, *et dolosum abominabitur Dominus [n: (Psal. V)]*.

## CAPUT XXVIII. *Quomodo malum grassatur in his qui semper in deteriora labuntur.*

[1327A]

Attende, obsecro, quomodo malum grassatur. Prius amittuntur bona, postea committuntur et mala. In excussione foliorum, et dispersione fructuum, intellige detrimenta bonorum. In alligatione in herbis et obduratione cordis, intellige incrementa malorum.

Illud autem notandum, quibus gradibus accrescat accumulatio vitiorum, prius in avaritiam dejicitur, tandem autem per multiplices corruptionis gradus ad omnem crudelitatem effrenatur. Primo itaque vinculo ferreo et aereo praevaricatrix anima ligatur, quando cum forti labore et pertinaci sollicitudine, circa terrenorum acquisitionem infatigabiliter occupatur. [1327B] Rore coeli tingitur, quando maligna suggestione ad fraudem imbuitur, ut ad avaritiae instigationem, quod non potest per industriam, acquirat per fraudulentiam. Fit autem tandem cum feris pars ejus in herbis terrae, quando id quod non potest per industriam, neque per fraudem acquirere cupit, ac satagit per violentiam et rapinam obtinere. Ecce quomodo morbus avaritiae crescit, et malum crudelitatis inducit. Est autem primus gradus saevitiae, quando pro aliqua sui commoditate praesumit, vel sustinet (non tamen sine conscientiae remorsu) in proximum suum saevire. Cor ab humano commutatur, quando nulla compassione movetur, nulla humanitate mollitur, quando exercendis rapinis nullo [1327C] divini timoris respectu, nulla poenae vel nulla penitus conscientiae stimulatione mordetur. Cor ferae accipit qui gratis etiam saevit, qui sine causa aliqua ad apertam malitiam erumpit. Primus itaque malitiae gradus est, quando sine causa omnino erga proximum suum obduratur. Secundus autem, quando in miseriis proximi nulla compassione tangitur. Tertius et pessimus, quando jam in ejus malis pascitur et delectatur.

## CAPUT XXIX. *Quod saepe contingat mentem omniformiter corrumpi, quam tamen constat ad poenitentiam ex divina miseratione reservari.*

Unum autem adhuc, et velut ultimo loco additur in quo severitatis sententia consummari videtur. [1327D] Et septem, inquit, tempora mutentur super eum. Mutantur septem tempora, quando variis corruptionis gradibus infirmitatis nostrae qualitas variatur, dum semper in deteriora vertitur. Nonne tunc aliud tempus, et velut priori contrarium incurrimus quando vitio cui prius resistere potuimus, jam omnino non posse praevalere incipimus? Tempus itaque circa quemlibet multipliciter mutatur, quando corruptionis ejus modus multiformiter variatur. Vitiorum siquidem dominatio animum paulatim emollit, et semper magis magisque debilem reddit, et gradatim ad deteriora impellit. Septem autem diebus, ut in commune novimus, totum tempus evolvitur, et idcirco saepe ipso septenario universitas figuratur. Item capitalia vitia septem esse leguntur. Hinc est [1328A] quod in Evangelio legimus immundum spiritum septem spiritus secum introducere, et domum suam quam ad tempus reliquerat inhabitare, quia unum quodlibet vitium saepe cum dominari jam coeperit, solet totum illud detestandum vitiorum collegium pedetentim subintroducere. Hinc econtrario mulier peccatrix a septem daemoniis purgata describitur, quae ab omni vitiorum tyrannide per septiformem gratiam liberatur. Septenaria itaque temporum mutatio, est multiformis, imo universalis morum depravatio. Quasi enim septem super eum tempora mutantur qui omniformiter corrumpitur, et ad omnem vitiorum servitutem tandem aliquando enerviter inclinatur. Sed vide modo quod sit mirabile quod divina miseratio solet quandoque hujusmodi [1328B] hominem ad poenitentiam reservare.

## CAPUT XXX. *Quomodo soleat multorum utilitati deservire quod quosdam contingat de sublimi corruere.*

*In sententia vigilum decretum est, et sermo sanctorum, et petitio, donec cognoscant viventes quod dominatur Excelsus in regno hominum, et cuicunque voluerit dabit illud, et humillimum hominem constituet super eo [n: (Dan. IV)]*. Ut superius jam diximus, per vigiles hoc loco sanctos angelos intelligimus. Apostolo autem docente, didicimus quia omnes administratorii spiritus missi sunt propter eos qui haereditatem capiunt salutis. Salutis itaque nostrae cooperatores angeli, et divinae ordinationis [1328C] ministri humana disponunt, prout communi hominum utilitati congruere, Deo revelante, cognoscunt. Solet autem saepe multorum utilitati militare quod quosdam contingit ex magno sublimitatis culmine corruere, ut discant caeteri non altum sapere, sed de semetipsis semper humilia sentire, et in quolibet virtutum culmine morum ruinam timere, et veraciter agnoscant quia solus Dominus est qui operatur in nobis velle et perficere pro bona voluntate. Hanc ejusmodi ruinae utilitatem propheticus sermo innuit, dicens: *Donec cognoscant viventes quod dominatur Excelsus in regno hominum.* Divina itaque dispensatione, cum communis utilitas hoc exigit, magnae auctoritatis viri permittuntur cadere, eo duntaxat tempore [1328D] quo inveniuntur de sua magnitudine superbire. Fit itaque circa eamdem personam unum idemque judicium, tam justum quam pium, quantum ad ipsam quidem justum, pium vero inquantum proficit ad cautelam aliorum. Justum namque valde est, ut qui ex divinis muneribus insolenter intumescit, ex propria ruina discat quam nihil sit, et per semetipsum quam nihil possit. Sermo autem sanctorum idem decretum idcirco esse dicitur, quia quod in lumine Dei futurum a quibusdam praevidetur, in commune confertur. Petitio vero sanctorum est, quia non solum fieri volunt, verum etiam cum desiderio expetunt quod multis utile, et divinae gloriae militare praenoscunt. Erit itaque ejusmodi judicium sanctorum decretum, quia misericorditer justum, [1329A] sermo sanctorum, quia veraciter futurum. Petitio, quia juste pium.

## CAPUT XXXI. *Quomodo addiscant quidam ex proprio, quidam ex alieno casu, quod nihil suis viribus attribuere debeant.*

Donec cognoscant viventes quod dominetur excelsus in regno hominum. Ecce utilitas, ut cognoscant viventes. Affectus in nobis sane secundum Deum vivunt, dum in bono fortes sunt, et ad virtutum opera convalescunt, dum gratiam cooperantem habent, et in studiis spiritualibus se exercere valent. Tunc procul dubio moriuntur, cum in eis gratia cooperatrix subtrahitur. Subtrahitur autem cum de suis bonis et divinis donis mens improba superbit, et sua sibi merita ascribit. Subtracta gratia, affectus [1329B] boni deficiunt et ad omne bonum languescunt, et sic de viventibus mortui fiunt. Quid enim aliud est virtutum defectus, quam quasi quidam illarum interitus? Qui igitur infirmitatem suam, gratiamque divinam tunc primum attendunt cum jam in bono deficiunt, isti post mortem, et quasi per mortem divinae dominationis, et moderationis magisterium vel beneficium discunt et agnoscunt. Quid igitur est supernae majestatis dominium et principatum in regno hominum viventes agnoscere, nisi unumquemque eo etiam tempore dum adhuc in bonis operibus vivit infirmitatem suam attendere, et nihil sibi, nihil suis meritis ascribere, et inter quaelibet virtutum exercitia humilitatis custodiam non deserere, [1329C] sed veraciter et absque simulatione quidquid mali, sibi ipsi, quidquid boni divinae gratiae ascribere? Et solet quidem pietas superna viros etiam virtutum in quibusdam humiliare, et gratiam subtrahere, donec discant inter quaelibet morum insignia nil altum sapere, nihil de propria virtute praesumere. Felices qui alieno casu potius quam proprio, humanae fragilitatis infirma addiscunt, et humilitatis gratiam proficiunt. Sed et cum eis quidem bene agitur qui ex propria ruina ad humilitatis custodiam evigilant, cum tandem aliquando post infirmitatis suae lapsum fortiores resurgant. Utriusque rei typus in regis Nabuchodonosor ruina vel reparatione exprimitur, quia et idem ipse post ruinam ad maiorem gloriam reparatur, et multi per ejus ruinam ad circumspectionis [1329D] cautelam erudiuntur. Donec cognoscant, inquit, viventes quod dominatur Excelsus in regno hominum. Viventes itaque est ejusmodi cognitionem habere, justum quaelibet et coelestem vitam ducentem in bono studio perseverare, et nihil sibi de suis bonis attribuere. Viventes utique ejusmodi cognitionem habent, quando et in bona intentione perdurant, et nihil de sua virtute praesumunt, sed totum quod utiliter possunt, Domino ascribunt, eo quod ipse sit qui solus dominatur in regno hominum quoniam Domini est regnum, et ipse dominabitur gentium. Sane et illud regnum exterius quo homines hominibus praeesse solent, et illud item interius quo vitiis et passionibus suis principari debent ab ipso disponitur, et dispensatur, et utrumque ex ejus [1330A] munere possidetur. Sed illud utique vitare et fugere omnino oportet, sicut magistra veritas proprio exemplo nos docet. Istud autem debemus desiderare, et quaerere, et cum summo desiderio postulare, et cum Propheta supplicare: *Da imperium puero tuo [n: (Psal. LXXXV)]*. Nunquidnam, quaeso, animam prophetalem tantae ambitionis credere oportet, ut regnum Israeliticum a Domino peteret, et ab ejusmodi eum petitione nec saltem pudor cohiberet? Sed si non potuit cohibere linguam ne hoc peteret, cur non saltem prohibuit manum ne tale aliquid scriberet? Sed absit de anima tam sancta et anima, prophetali tale aliquid suspicari. Sed tale utique regnum, vel imperium de Domini pietate postulabat, unde salutis suae proventum, vel provectum sperabat. [1330B] *Da imperium,* inquit, *puero tuo, et salvum fac filium ancillae tuae.* Pete ergo et tu tale imperium, vel regnum a Domino Deo tuo, ut pro hac parte psallere possis: *Ego autem constitutus sum rex ab eo [n: (Psal. II)]*. Vera namque satis sententia, cuicunque voluerit dabit illud. Non est enim volentis, neque currentis, sed miserentis Dei. Si enim nihil habes quod non accepisti, quanto magis regnum?

## CAPUT XXXII. *Quod ex modo humilitatis pendet mensura magnitudinis.*

Et humillimum, inquit, hominem constituet super eo. Superbis namque resistit, humilibus autem dat gratiam, et certe quanto humiliorem, tanto sublimiorem. [1330C] Absque dubio si illud internum regnum cogitemus, eris in hoc regno quanto humilior, tanto sublimior, et tanto sine ambiguitate major, quanto in oculis tuis fueris minor. Cuinam, quaeso, dubium esse queat quod in illo exteriori regno multo aliter, seu econtrario saepe contingat? In illo autem interiori regno semper ex mensura humilitatis pendet mensura magnitudinis. Quia humilem in eo, et humillimum constituet super eo. Humilis est qui seipsum apud semetipsum veraciter contemnit, humilior autem qui se contemni etiam ab aliis non refugit. Humillimus vero qui contemptum suum non solum contemnit, sed et admodum concupiscit. Quid itaque, quaeso in illum superbia possit, cui despectus suus in despectum venit? Cum igitur, attestante [1330D] Scriptura, initium sit omnis peccati superbia [n: (Eccle. X)], quid, quaeso, contra illum possit peccatum cui ex victoria superbiae longe est omnis peccati initium? Qui igitur ejusmodi est vide quam fortis et potens in illo regno invenitur, quod contra peccatum statuitur, quod a solo peccato destruitur, vel dissipatur. Ecce jam ex fine visionis manifeste colligimus quod longe superius praelocuti sumus, quia commune bonum et universitatis utilitas exigebat talem hominem, forte qualis designatur in arbore, talem, inquam, hominem qui juxta similitudinem arboris de sublimi quodam statu caderet et iterum resurgeret, ut ex sui ruina, stantibus metum cadendi incuteret, et ex sui reparatione jacentes ad spem resurgendi reformaret.

## CAPUT XXXIII. *Quod aliud sit divina judicia per contemplationem cernere, atque aliud eorum rationem perpendere.*

[1331A]

Ecce somnium quod Nabuchodonosor vidit, sed adhuc ejus interpretationem requirit, unde et dicit: *Hoc somnium vidi ego rex Nabuchodonosor. Tu ergo Balthassar interpretationem narra festinus, quia omnes sapientes regni mei nequeunt solutionem edicere mihi. Tu autem potes, quia spiritus deorum sanctorum in te est [n: (Dan. IV)]*. Sicut in superioribus jam dixi, aliud est judicia divina perspicaciae vel praevidentiae oculo cernere, atque aliud est eorum rationem discretionis judicio et intelligentiae vivacitate penetrare atque cognoscere. Illud ad somnii visionem, istud pertinet ad somnii interpretationem. [1331B] Ad somnii visionem pertinet ex divina revelatione cognoscere quid contingere oporteat, ad interpretationem autem somnii pertinet intelligere qualitatem personae cui hoc accidere debeat, causam videlicet perpendere quae ad ejusmodi casum qualemcunque personam impellere soleat. Hoc est quod Daniel investigando invenit, et regi interpretando aperuit, cum dicit: Tu es arbor illa quam vidisti. Quid enim est dicere, tu es, nisi talem te esse perpendo, talem in te causam invenio, unde tale aliquid tibi accidere debere non dubito? Vis autem adhuc apertius nosse quomodo post ostensam divinitus visionem solemus, imo et debemus ejus interpretationem quaerere? Ecce forte quis per contemplationis lucem videt quomodo quorumdam sublimium virorum lapsum, [1331C] et reparationem communis utilitas requirat. Videt quomodo hoc ipsum ad gratiam Dei commendat, quomodo hoc ipsum stantes adhuc ad cautelam informat, quomodo lapsos ad spem reparat, quomodo ex hoc universitatis pulchritudo mirabilior appareat, et certum habet quia fieri oporteat, eo quod omnipotens bonitas commune bonum impedire nolit, nec debeat. Sed iterum mirari incipit quomodo possit summae justitiae convenire, vel quomodo possit justum esse, ut vel propter universitatis utilitatem, permittantur aliqui cadere. Nam, sicut universitatis debitor est qui omnia fecit, sic et singulorum debitor est qui singula instituit. Et, sicut pium est commune bonum non impedire, sic et justum esse [1331D] oportet, semper aliquam causam lapsuro inesse propter quam merito debeat imminenti patere ruinae. Qui igitur ejusmodi causam nosse concupiscit, et divinorum judiciorum rationem summopere quaerit, quid aliud quam ostensae visionis interpretationem inquirit? Tunc autem ejusmodi interpretationem quasi a Daniel exigit quando quod per investigationem non potest, praecipuo, et summae devotionis studio a Domino extorquere non desistit. Hoc somnium, inquit, vidi ego Nabuchodonosor. Tu ergo, Balthasar, interpretationem ejus narra festinus. Perpendis, ut arbitror, quia alia rex per seipsum videt, et alia a Daniele extorquet, quia alia sunt quae animo libere et ex facili occurrunt, alia quae sine magno labore, et ingenti sollicitudine sciri non possunt. In illis [1332A] animus provocatur ut ad majora assurgat, in istis exercetur et humiliatur, ne praesumat. Innuitur autem quod in his quae rex viderat, sine timore non fuerit qui interpretationem cum festinatione requirit. Admonemur autem et nos ejus rei absolutionem cum omni festinatione quaerere, ubi periculi suspicio potest metum incutere.

## CAPUT XXXIV. *Quod eorum notitiam saepe merito devotionis acquirimus quae nulla nostra sagacitate, nullo nostro studio penetrare valemus.*

Notandum sane quod Daniel Balthassar, hoc est capillus capitis vocatur, ubi ad subtilem et sublimium absolutionem invitatur. In humanis etenim membris quid capite sublimius, quid capillo subtilius? [1332B] Recte ergo capillus capitis dicitur, a quo subtilitas sublimis intelligentiae exigitur. Et vera mentis devotio ab effectu recte, ni fallor, capillus capitis dicitur, quia per ipsam absque dubio ad omnem subtilitatem acuitur. Per effectum itaque ipsa est capillus capitis, ipsa subtilitas mentis. Audiamus adhuc quid ad haec subjungat: Quia omnes sapientes regni mei nequeunt solutionem edicere mihi. Qui sunt, quaeso, sapientes illius interioris regni nisi acerrima acumina, et peracuti sensus cordis humani? Attende ergo quae sit virtus devotionis, quam recte dicatur capillus capitis, si per ipsam mens potest quod per omnes regni sui sapientes non potest. Cum igitur mens quod supra suam intelligentiam multiformiter quaerit, quaerendo insistit, insistendo [1332C] deficit, deficiendo diffidit, quid aliud, quaeso, jam apud se tacita per diffidentiam loquitur nisi hoc quod rex Nabuchodonosor palam profitetur? Quia omnes sapientes regni mei nequeunt solutionem edicere mihi. Sed cum Veritas dicat: *Amen dico vobis, quidquid orantes petitis, credite quia accipietis, et fiet vobis [n: (Marc. XI)]*. Si igitur mens credit quod audit, si se ad orationem convertit, si per veram et intimam devotionem se posse obtinere non diffidit quod per investigationem non potuit, quid aliud, quaeso, per spei fiduciam, fideique constantiam apud semetipsum asserit nisi idem idipsum quod rex ad Danielem: Tu autem potes, inquit? Et causam quoque adjungit: Quia spiritus deorum sanctorum in te est. Scimus [1332D] quia in Scripturis sanctis homines sancti dicti sunt dii, et potest eadem ratione et hoc de angelis dici. Quis ergo est istorum deorum spiritus, nisi Spiritus sanctus? Ipse profecto est qui interpellat pro nobis gemitibus inenarrabilibus. Ipse est qui suggerit nobis quid oremus. Ipse qui docet quomodo orare debeamus. Sine isto Spiritu devotio nostra vera esse non potest, quod cum ipso, et per ipsum attentaverit incassum iri non potest: Tu autem, inquit, potes, quia spiritus deorum sanctorum in te est.

Notandum autem quod rex Nabuchodonosor non inutilia et supervacua per Danielis officium quaesivit, sed quae ad declinandi periculi cautelam sciri oportuit. Dabitur autem et nobis quod petimus, si juxta illius exemplum cum fide et ex vera devotione [1333A] quaerimus quod sine periculo ignorare non possumus.

## CAPUT XXXV. *Quod animus dum ex multa consideratione infirmitatis suae humiliatur, saepe ad sublimem intelligentiam divinitus illuminatur.*

*Tunc Daniel, cujus nomen Balthasar, coepit intra semetipsum tacitus cogitare quasi hora una, et cogitationes ejus conturbabant eum [n: (Dan. IV)]*. Puto quia ad Danielem pertineat, et quia verae devotionis officium existat ad semetipsum redire, exteriorum oblivisci et interiora cogitare, eo maxime tempore cum debet propriae, vel alienae saluti consulere. Aliud est tempus investigandi quae sunt supra se, atque aliud est tempus discutiendi quae sunt intra [1333B] se. Omnia enim tempus habent. Tempus itaque est contemplandi magnalia divina, et est tempus considerandi infirma nostra. Istud est tempus ridendi. Nam et ad vesperum demorabitur fletus, et ad matutinum laetitia. Cur non sit tempus ridendi in matutino divinae revelationis et contemplatione aeterni luminis? Cur non sit tempus flendi in vespertino horrendae visionis, in considerandis humanae conscientiae tenebris? Vespertinum tempus est quando ante contemplantis oculos lumen revelantis gratiae emergit et in sui admirationem convertit, et saepe extra semetipsum per mentis excelsum rapit: *Exitus,* inquit, *matutini, et vespere delectabis [n: (Psal. LXIV)]*. Qui sunt isti matutini exitus, nisi ad veri solis irradiationem humanae mentis excessus? Dicit [1333C] ergo quia delectant exitus matutini, cur non et vespera, vel introitus vespertini? Nam mane solemus ab interioribus ad exteriora exire, et vespere ab exterioribus ad interiora redire. Quis autem digne miremur quam sit dulce, quamve delectabile, fervente jam charitate, et quasi sub aestivo tempore ad matutinam lucem radiantis divinitatis se a somno excutere, et extra humanae mentis angustias in auram libertatis erumpere, et in latum illum divinorum spectaculorum campum mentis alienatione transire? Delectant itaque exitus matutini, contristant autem introitus vespertini, eo procul dubio tempore cum animus revertitur ad considerationem sui: *Ad meipsum,* inquit, *anima mea conturbata est* [1333D] [n: (Psal. XLI)]. Sed in horrore visionis nocturnae, in consideratione horridae conscientiae unum est certum levamen animi, memoria videlicet Dei sui, et hoc est quod additur ibi: Ad meipsum, anima mea conturbata est, *propterea memor ero tui.* Hoc est quod alias dicit: *Memor fui Dei, et delectatus sum [n: (Psal. LXXVI)]*. Et hoc in loco: *Exitus matutini, et vespere delectabis.* Tu, inquit, delectabis, non ipsa hora, non ipsi introitus vespertini temporis. Nam quae, quaeso, poterit esse delectatio in consideranda tenebrosa illa humani cordis abysso? Pravum siquidem est cor hominis, et inscrutabile, et quis cognoscet illud? Hoc est quod Daniel, dum diu cogitat, apud semetipsum cogitationes suae conturbant eum. Sed qui infirma sua libenter considerat, diligenter retractat, [1334A] et se in eorum consideratione humiliat, dum illud studiose discutit quod in seipso per semetipsum deprehendere potuit, saepe et ad id divinitus illuminatur quod per seipsum scire non potuit. Hoc est quod Daniel, dum apud se diu tacitus meditatur, ad praenoscendam regiae potestatis ruinam ejusdemque ruinae causam divinitus eruditur.

## CAPUT XXXVI. *De vera mentis devotione, quomodo debeat semetipsam discutere.*

Debet autem non mediocriter et quasi in transitu interiora sua meditari, qui vult ad profundam et plenam sui cognitionem erudiri, qui suae vel alienae saluti necessaria optat sibi revelari. Sic Daniel quasi hora una apud semetipsum cogitavit, et [1334B] causam quam quaesivit obtinuit. Investigationis hora tunc demum debito fine concluditur, quando jam invenitur quod quaeritur. Et nos itaque, articulo necessitatis urgente, studeamus orare, quaerere, pulsare quantum necessitas cogit, vel opportunitas sinit et studii nostri continuatio instantem horam complevit. Sed si per Danielem devotionem oportet intelligere, forte hoc erit Danielem intra semetipsum cogitare, devotionem nostram semetipsam discutere, semetipsam examinare, quam fervens, quam frequens, quam supplex sit apud semetipsam inquirere. Apud semetipsum cogitat, cum studii et exercitii sui qualitatem, modum et intentionem pensat. Cogitat apud semetipsum dum diligenter inquirit si hoc ipsum quod bene intendit non de [1334C] suis viribus, sed de sola pietate Domini praesumit. Devotio itaque nostra saepe cum hoc secum agit, arrogantiae vitium quod in se prius latebat deprehendit. Sed absque dubio vitium arrogantiae cum coeperit menti praevalere, semper solet esse causa ruinae. Cum igitur hoc vitium ad eam enormitatem devotio excrevisse invenerit, futuram animi ruinam imminere colligit, et pertimescit. Scit enim quod ante ruinam exaltabitur cor, et quia Deus superbis resistit.

## CAPUT XXXVII. *Quomodo devotio quandoque totum interioris hominis statum deprehendat, et tam praesentem perspiciat, quam futurum provideat.*

[1334D] *Respondens rex ait: Balthasar, somnium, et interpretationes ejus non conturbent te [n: (Dan. IV)]*. Quod Danielem rex turbari prohibuit, quid aliud est nisi quod mens seipsam deludit, et spe inani saepe utilem timorem tollit? Sed ecce Daniel facit quod, imminente periculo, a nobis fieri voluit, et quod verae devotionis est, se ad orationem convertit *Respondit Balthasar, et dixit: Domine mi, somnium his quae te oderunt, et interpretatio ejus hostibus tuis sit.* Maligni spiritus sunt qui odio inexstinguibili in nos exarserunt. Vitia veri animae hostes sunt, quae eam ad aeternum interitum impellunt. Horum ruinam imprecari docemur in eo quod dicitur: Somnium his qui te oderunt, et interpretatio ejus hostibus tuis sit. Cum igitur mens spiritu superbiae, et [1335A] ejusmodi vitiorum incentoribus impugnatur, cum arrogantia, et vana gloria opprimitur, debet ad orationem confugere, et juxta Danielis exemplum eorum ruinam expostulare. Sed cum animi devotio contra arrogantiam et vanam gloriam per orationem praevalere non possit, saepe ex eo ipso altius intelligit, certiusque colligit quod animi tumor, nisi per foedam et erubescendam ipsius dejectionem sanari nequiverit. Et hoc est quod Daniel per mysterium loquitur, cum dicit: *Ejicient te ab hominibus, et cum bestiis ferisque erit habitatio tua.* Audiamus nunc quid dicat, et ex eo colligamus quomodo totum saepe interioris hominis statum devotio deprehendat, et tam praesentem describat, quam futurum provideat. Dicat ergo, jam imminente ruina, quid [1335B] animus interim sit per gratiam, qualis futurus sit per culpam, novissime autem addat ruinae ipsius, vel reparationis suae causam. Hunc, ni fallor, ordinem in verbis Danielis ad regem invenies, si recte examines: *Arborem,* inquit, *quam vidisti sublimem atque robustam, cujus altitudo pertingit ad coelum, et aspectus illius in omnem terram, et rami ejus pulcherrimi, et fructus ejus nimius, et esca omnium in ea, subter eam habitantes bestiae agri, et in ramis ejus commorantes aves coeli; tu es rex, qui magnificatus es, et invaluisti; et magnitudo tua crevit, et pervenit usque ad coelum, et potestas tua in terminos universae terrae.* Quomodo in his verbis describatur quidam magnae perfectionis status, superius [1335C] jam diximus, et hic replicare non debemus.

Nota autem illud quod dicitur: Arborem quam vidisti, tu es. Si per ejusmodi arborem, magnum quoddam admirandae virtutis robur oportet intelligere, si per visionem divinitus ostensam contemplationis revelationem debemus accipere, quid, quaeso, erit dicere, tu es arbor quam vidisti, nisi quia talem gratiam accepisti, qualem prius per contemplationem vidisti, et magnae perfectionis virum qualem esse oporteret per contemplationis gratiam intellexisti, talis, et tantus ex divino munere esse meruisti. In arbore igitur mystice describitur gratia divinitus accepta, sequentibus autem verbis exprimitur arrogantis animae superveniens ruina: *Quod autem,* inquit, *vidit rex vigilem, et sanctum [1335D] descendere de coelo, et dicere: Succidite arborem, et dissipate illam, attamen germen radicum ejus in terra dimittite, et vinciatur ferro et aere in herbis foris, et rore coeli conspergatur, et cum feris sit pabulum ejus, donec septem tempora commutentur super eum. Haec est interpretatio sententiae Altissimi, quae pervenit super dominum meum regem. Ejicient te ab hominibus, et cum bestiis, ferisque erit habitatio tua, et fenum ut bos comedes, et rore coeli infunderis. Septem quoque tempora mutabuntur super te.* Quomodo in his verbis animae de sublimi quodam statu in ima ruentis typus exprimitur, in superioribus habetur.

Nota quod hic quoque quemadmodum superius prius sit divinitus per contemplationem ostensum, postea autem opere explendum. Quod autem vidit [1336A] rex hoc pertinet ad contemplationem, quod in sequentibus additur, ejicient te ab hominibus, hoc pertinet ad visionis exsecutionem, ac si dicat: Secundum hoc quod per contemplationem vidisti talem ruinam de tam sublimi statu posse et solere contingere, simile periculum tibi video imminere, quia in te invenio causam ruinae. Ruinae autem causa innuitur in eo quod novissime infertur: Donec scias quod dominetur Excelsus super regnum hominum, et cuicunque voluerit det illud. Quod dicit donec scias, notat quod hoc ipsum prout oportuit nondum agnoverat. Sequentibus autem verbis exprimitur qualis tandem aliquando futurus sit per gratiam, et cur, vel quomodo reparandus sit post ruinam. *Quod autem praecepit,* inquit, *ut relinqueretur germen radicum [1336B] ejus, id est arboris: regnum tuum tibi manebit postquam cognoveris potestatem esse coelestem.* Haec autem omnia per Danielem audire, est per devotionis nostrae studium, arrogantiae nostrae enormitatem deprehendere, quae semper solet esse causa ruinae, et causa ruinae inventa atque perspecta, violentissimum cadendi metum incurrere, spem tamen firmissimam resipiscendi, et resurgendi inconcusse retinere. Quomodo vero haec omnia debeant plenius intelligi, ex superiori expositione facile potest agnosci.

## CAPUT XXXVIII. *Quomodo imminenti periculo repugnare oporteat, vel quantum eleemosyna valeat, si simplici intentione fiat.*

[1336C]Imminenti periculo jam cognito, et in medium prolato, novissimo Daniel loco adjungit quid sub tantae necessitatis articulo fieri, vel quomodo instanti periculo repugnari oporteat: *Quamobrem,* inquit, *rex, consilium meum placeat tibi, et peccata tua eleemosynis redime, et iniquitates tuas misericordiis pauperum; forsitan ignoscet Deus dilectis tuis [n: (Dan. IV)]*. Quid, quaeso, consultius, quidve commodius quam, urgente periculo, ad divinam protectionem confugere, ejusque propitiationem quaerere cui nihil est impossibile? Justum est autem valde, ut qui in sua necessitate suffragium a suo expetit superiori, opem quam valet, et oportet suo exhibeat inferiori, ut qui sibi misereri desiderat, [1336D] misericordiam libenter impendat, ut fiat quod scriptum est: *Beati misericordes, quoniam ipsi misericordiam consequentur [n: (Matth. V)]*. Recte ergo dicitur peccata tua eleemosynis redime, et iniquitates tuas misericordiis pauperum. Forte in hac gemina clausula est repetita sententia, ut idem sit redimere iniquitates atque peccata. Possumus tamen in peccatis intelligere praevaricationes operis, in iniquitatibus vero pravitates voluntatis. Monet namque illud nos psalmi aliquam in his distinctionem debere, vel posse fieri: *Tu remisisti,* inquit, *impietatem peccati mei [n: (Psal. XXXI)]*. In eleemosynis nihilominus recte intelligitur pietatis actus, in misericordiis pietatis affectus. Et vide quam recte expietur opus opere, actus ex affectione. Peccata tua, inquit, eleemosynis [1337A] redime, et iniquitates tuas misericordiis pauperum. Pauperes facit indulgentia bonorum exteriorum, multo magis autem pauperes reddit inopia bonorum interiorum. Pauper est, qui discretione caret, qui consilium non habet, qui virtutum divitiis caret. Sed ubi paupertas est, ibi et eleemosyna esse potest. Et quanto paupertas est verior, tanto eleemosyna major. Magna eleemosyna suo cibo reficere carnem quandoque morituram, major autem sui generis alimento saginare animam in aeternum victuram. Eleemosyna nudum vestire, major autem indisciplinatum morum disciplina ornare. Optimum eleemosynae genus corripere inquietos, consolari pusillanimes, patientem esse ad omnes. Misericordia magna alienae afflictioni compati, major autem pro [1337B] alienis erratibus compungi; praeclarum genus misericordiae, delinquentes deflere, poenitentibus indulgere, aliena delicta propriis lacrymis delere. In his misericordiae operibus nos exercitare debemus, qui exteriores divitias non habemus. Forsitan, inquit, ignoscet delictis tuis. Quid est quod forsitan dicit, et quasi sub dubitatione ponit, nisi, quod nec in his misericordiae operibus potest animus plenam fiduciam habere, quando superbiae et inanis gloriae tabe corruptus, non potest haec pura et simplici intentione exercere?

## CAPUT XXXIX. *Quam patienter, vel misericorditer correptionem nostram Dei longanimitas exspectat, vel quomodo perversa mens ejus patientia abuti soleat.*

[1337C] *Omnia haec venerunt super Nabuchodonosor regem [n: (Dan. IV)]*. Omnia, inquit, venerunt super regem, et regem talem. Omnia venerunt, omnia venire possunt super regium animum, et qualem regia persona designat per mysterium: *Post finem mensium duodecim in aula Babylonis deambulabat. Respondit rex, et ait: Nonne haec est Babylon magna, quam ego aedificavi in domum regni, in robore fortitudinis meae, et in gloria decoris mei?* Quis, quaeso, divinae pietatis viscera digne pensare sufficiat, quod contemptum suum non statim vindicat, sed correptionis nostrae satisfactionem exspectat, et propitiationis suae tempora prolongat. Post finem, inquit, mensium duodecim, in duodenario senarius duplicatur, et in [1337D] senario propter sui perfectionem, perfectio figuratur. Quid itaque est, quod divina moderatio in exspectationis suae mora senarium duplicat, nisi quod ultionis suae dilationem, secundum justitiae et misericordiae suae plenitudinem dispensat? Parum namque ei est ut nostram correptionem exspectet quantum justitia exigit, nisi et illud superaddat quod misericordia requirit, ut exspectatio sua sit tam justa quam pia, et tam aequitate perfecta quam pietate plena. Sed multi Dei benignitate abutuntur, et unde corrigi debuerant, deteriorantur. Ecce Nabuchodonosor dum satisfaciendi tempora divinitus data accipit, unde se corrigere debuit, altius intumuit. In aula Babylonis deambulabat. Forte palatium et firmissimum habitaculum humilitas vera et custos [1338A] virtutum. Sed pertinet ad Hierusalem hujusmodi habitaculum: *Hierusalem,* inquit, *quae aedificatur ut civitas, cujus participatio ejus in idipsum [n: (Psal. CXXI)]*. Sed, sicut ad Hierusalem pertinet humilitas vera, sic ad Babylonem humilitas ficta. Quid enim aliud ficta humilitas quam ignominiam parat, quid aliud quam confusionem exspectat? Aula igitur Babylonica humilitas ficta. Aula Babylonis sine humilitate disciplina humiliationis. In aula Babylonis non sedet, non jacet, sed deambulat quem sua conscientia dum remordet inquietat. In aula Babylonica deambulat quem de ficta humilitate sua conscientia accusando fatigat. Est autem deambulare, non in unam partem ire, sed passim huc illucque vagari. Ille ergo deambulat, quem conscientiae stimulus undique exagitat.

## CAPUT XL. *De typo arrogantis animae, vel quomodo soleat semetipsam magnificare.*

[1338B]

Responditque rex, et ait: Quae, quaeso, est ista responsio, ubi nulla praecedit interrogatio? An forte alienae cogitationi respondebat, et forsitan cogitationi quae nulla erat, sed esse credebat? Forte eorum cogitationi respondebat quos suam magnitudinem et auctoritatem admirari aestimabat. Habet autem hoc proprium arrogans animus, ut celsitudinem suam omnes admirari credat, quam ipse omni hora apud semetipsum magnificat: unde fit ut et apud alios in verba jactantiae fiducialiter prorumpat, et idem quod Nabuchodonosor, quamvis aliis verbis, exprimat. [1338C] Consideremus modo quam alte intumuit qui in ea quae superius posuimus verba prorupit. Nonne haec est Babylon magna quam ego aedificavi? Ecce ostentatio. In domum regni; ecce ambitio. In robore fortitudinis meae; ecce arrogantia. Et in gloria decoris mei; ecce vana gloria. Haec est Babylon magna quam ego aedificavi. Idem dicimus sonare Babylonem quod confusionem. Animae superbienti et dupliciter ingredienti est Babylon aedificare, ad omnem se humilitatem inclinare, et quasi pro religionis obtentu ad omnem se utilitatem et abjectionem exponere, et ad quaelibet in quibus solent homines erubescere, qualis est vilis habitus, humilis gestus, tenuis cibus, voluntaria servitus. Dicat ergo: Haec est Babylon magna, [1338D] humiliatio profunda, haec est dejectio voluntaria, haec est confusio votiva, quam ego aedificavi, quam observare decrevi. Sed quo fine, qua utilitate? In domum, inquit, regni. Nonne tibi aedificare videtur quasi in domum qui agit ad obtinendam auctoritatem, et artem magisterii, ut talis tantusque omnibus appareat qui digne debeat promoveri, aliisque praeferri et dignitate seu etiam potestate sublimari? In robore, inquit, fortitudinis meae. Ecce quanta arrogantia sibi ipsi attribuerit, quod totum pendet ex gratia divina. Non dicit in munere miserationis divinae, sed in robore fortitudinis meae. O quam aliter veritas ipsa et sensit, et docuit cum dicit: *Sine me nihil potestis facere [n: (Joan. XV)]*. Sed quod se mens improba efficere aestimat per fortitudinem suam, [1339A] consequenter retorquet ad gloriam propriam: In robore, inquit, fortitudinis meae, et in gloria decoris mei. O quam aliter hujusmodi gloriator agit, quam Apostolus praecepit, quam aliter, quam magistra veritas instituit: *Qui gloriatur,* ait, *in Domino glorietur [n: (I Cor. II)]*; et illa: *Sic luceat lux vestra coram hominibus, ut videant opera vestra bona, et glorificent Patrem vestrum qui in coelis est [n: (Matth. V)]*. Sed iste in gloria, inquit, decoris mei.

## CAPUT XLI. *Quam subito, saepe, et quam profunde labuntur, qui patientia Dei abutuntur.*

*Cum esset adhuc sermo in ore regis, vox de coelo ruit: Tibi dicitur Nabuchodonosor rex: Regnum transiit [1339B] a te [n: (Dan. IV)]*. Vox ruit, cum adhuc sermo esset in ore, sub ipso videlicet adhuc gloriandi tempore. Saepe namque impudens animus, dum gloriatur in immensum, inter ipsum gloriandum, remordente conscientia, subito consternatur, et divino quodam nutu subitaneo horrore concutitur, et cadendi metu in non evadendi desperationem praecipitatur. Vox de coelo ruit, quando quod aure cordis percipit ab intimis animae sensibus venit. Velut terra audit, quidquid per sensum corporeum haurit. De coelo venit, quod per Spiritum agnoscit. E coelo discit, quod intellectualiter comprehendit. Tibi dicitur Nabuchodonosor: tibi tam inaniter superbienti, tibi tam inaniter glorianti. Regnum transiit a te, *et ab hominibus te ejicient et cum bestiis atque feris erit habitatio [1339C] tua.* Regnum ab uno quolibet transit, quando gratiam divinitus sibi collatam amittit, per quam desideriis, et passionibus suis dominari consuevit. Ab hominibus te ejicient. Quantum te supra homines extulisti per arrogantiam, tantum infra homines dejicieris per culpam, et cum bestiis et feris erit habitatio tua. Ab hominibus ejectus ad bestias et feras descendit et degit, qui rationales mores deserens, de caetero irrationabiliter vivit, ut bestialiter degens et feraliter agens cum bestialiter viventibus sit ad omnem carnalitatem resolutus, et cum feraliter agentibus ad omnem crudelitatem effrenatus. Addit adhuc: *Fenum quasi bos comedes.* Bos cum fenum accipit pro summis deliciis ducit, et nil lautius [1339D] requirit. Cum sit ergo omnis caro fenum, et omnis gloria ejus quasi flos feni, fenum quasi bos comedit, qui omne gaudium suum in temporali gloria et carnalibus oblectamentis ponit, et spirituales delicias omnino, nec per studium, nec per desiderium requirit. Ecce in quam profundum labitur, qui patientia Dei abutitur. Ecce ad quem exitum venit, qui resipiscendi tempora in vanum accepit.

## CAPUT XLII. *Quod una, eademque sententia per contemplationem praenoscitur, per timorem intentatur, per desperationem confirmatur.*

*Et septem tempora mutabuntur super te, donec scias, quod dominetur Excelsus in regno hominum, et cuicunque voluerit det illud [n: (Dan. IV)]*. Ista jam [1340A] superius exposuimus, et eadem iterum replicare non debemus.

Illud sane notandum quod unum atque idem saepius repetitur, et una et eadem divinae severitatis sententia tertio replicatur. Et ut tibi propriis differentiis distinguam, primo animus per contemplationem, quasi per visionem agnoscit quid evenire soleat; secundo, per devotionem et quasi per Danielis officium invenit quid de seipso timere jam debeat, novissime ad subtractionem gratiae desperatione jam fractus, manifeste deprehendit quid jam evitare non valet. Una itaque eademque sententia per contemplationem praenoscitur, per timorem intentatur, per desperationem confirmatur.

## CAPUT XLIII. *Quod sine divina protectione nullus valeat suis passionibus, vel malignis suggestionibus resistere.*

[1340B]

*Eadem hora sermo completus est super Nabuchodonosor, ex hominibus abjectus est [n: (Dan. IV)]*. Quid est eadem hora, nisi statim ad subtractionem gratiae tentationibus cedere, et tentantibus malignis spiritibus non posse resistere? Eadem hora, non quod concepta nequitia statim in actum prodeat, cum peccandi occasionem non semper ad manum habeat: sed mens dejicitur, et cadit ex quo peccato consentit. Dejicitur, et cadit ex quo occasionem quaerit. Ex hoc loco, ut arbitror, possumus patenter colligere, quod nullus sine divina protectione posset, vel passionibus suis, vel suggestionibus malignis, [1340C] vel ad modicum resistere. Eadem itaque hora ab hominibus abjectus est, *et fenum ut bos comedit, et rore coeli corpus ejus infectum est.* Haec omnia jam superius exposuimus. Sed additur adhuc quod in superioribus non legimus: *Donec capilli ejus in similitudinem aquilarum crescerent, et ungues quasi ungues avium.*

## CAPUT XLIV. *De quanto virtutum culmine contingat in ima vitiorum corruere.*

Sunt autem capilli subtiles et longi, et recte in eis profunda et peracuta consilia possunt intelligi. Corpus vero aquilarum multa tegitur densitate plumarum. Solent autem aquilae caeteris cunctis animantibus videre perspicacius et volare sublimius. [1340D] Capillos itaque quasi in similitudinem aquilarum habet, qui multa prudentia, qui plurima astutia callet, qui in fraudibus inveniendis, qui in dolis nectendis nullo jam segnior, nullo invenitur inferior. Rapaces autem aves, ut omnes novimus, unguibus desaeviunt, omnes vero aves in commune lacerant et laedunt quod unguibus apprehendunt. Quid itaque est ungues velut avium habere, quam quoscunque laedere quibus possis praevalere. Sed si sub unguium typo crudelitatis officium recte intelligitur, nonne id ipsum superius sub alia figura exprimitur, ubi dicitur: Et cum feris erit habitatio tua. Sed ferae aves non aucupant, nec habent omnino quid avibus faciant. Qui igitur saeculares et carnales quosque et quasi terrae incubantes libenter opprimunt, [1341A] quid aliud quam ferarum more in animalia desaeviunt? Nonne recte animalia dicendi sunt quae soli ventri deserviunt, quorum Deus venter est, et gloria in confusione? Qui autem spiritales viros persequuntur quid aliud quam avium more avibus insidiantur, et velut unguibus debacchantur? Nonne tibi aves coeli videntur esse qui veraciter possunt dicere: Nostra autem conversatio in coelis est? Nonne coeli aves dicendi sunt qui se in alta contemplationis penna suspendunt? In priori igitur sententia habemus quomodo infesti sunt carnalibus; in hac autem habemus quomodo tandem aliquando penitus non parcunt vel ipsis spiritualibus. Dicat ergo de hujusmodi homine, dicat: Donec capilli ejus in similitudinem aquilarum crescerent, et ungues [1341B] ejus quasi ungues avium, ut sit tam promptus ad circumveniendum etiam circumspectos, quam absque dubio est pronus ad opprimendum viros etiam virtute conspicuos. Hic efficax ad fallendum, hic procax et impudens ad persequendum: *Os tuum,* inquit Psalmista, *abundavit malitia, et lingua tua concinnabat dolos [n: (Psal. XLIX)]*. Ecce quomodo fallacem arguit. Audi, et quomodo procaces confundit: *Captabunt in animam justi, et sanguinem innocentem condemnabunt [n: (Psal. XCIII)]*. Nonne in coeli volatilia, et velut unguibus desaeviunt, qui justi animam captant, et innocentem condemnant? Vel per aves daemones possunt intelligi, sicut habemus ex lectione Evangelii [n: (Luc. VIII)]. Quid igitur erit ungues ad [1341C] ejusmodi avium similitudinem habere, nisi bonos quoslibet solo malignitatis instinctu infestare? Ecce jam habemus de quam alto perfectionis culmine contingat virum virtutum in ima vitiorum corruere, ut discat homo in qualicunque sanctitatis celsitudine, semper morum ruinam timere. Recole qualem superius ex mystica arbore descripsit, simul et attende ad quem exitum tandem aliquando venit. Et de arbore quidem legis, quia in ramis ejus conversabantur volucres coeli, et ex ea vescebatur omnis caro. Erat itaque bonis ad protectionem, omnibus autem ad consolationem. Quia volucres coeli conversabantur in ea, et omnis caro vescebatur ex ea. Ecce idem ipse post omnia, dente et ungue in omnes saevit, quia et pars ejus cum feris exstitit et [1341D] ungues ut avium accepit.

## CAPUT XLV. *Quomodo interim etiam ad majorem gloriam quandoque resurgit qui prius de sublimi cecidit.*

Laetificat valde quod sequitur cum post ista subjungitur: *Igitur post finem dierum ego Nabuchodonosor oculos meos ad coelum levavi, et sensus meus redditus est mihi, et Altissimo benedixi, et viventem in sempiternum laudavi, et glorificavi, quia potestas ejus potestas sempiterna, et regnum ejus in generatione et generationem. Et omnes habitatores terrae apud eum in nihilum reputati sunt [n: (Dan. IV)]*. Ecce iterum resurgit, ecce ad priorem, imo ad potiorem potius gloriam redit, qui de tam sublimi in tam profundum ruit. Quis non miretur, quis non obstupescat? [1342A] Quis divinae pietatis viscera digne pensare sufficiat? Quis, quaeso, quantumlibet peccator de divina miseratione non praesumat, et ad spem veniae non reviviscat? Post finem, inquit, dierum levavi oculos meos ad coelum. Finis dierum, completio divinorum judiciorum. Si lumen est justitia, vel judicia humana, cur non multo magis judicia divina? *Et educet,* inquit, *quasi lumen justitiam tuam, et judicium tuum tanquam meridiem [n: (Psal. XXXVII)]*. Si dies (imo meridies) potest esse judicium tuum, quanto magis judicium divinum? Judicia Dei dies sunt, quia in lumine veritatis, quia in luce rectitudinis fiunt. Siquidem judicia Domini vera justificata in semetipsa. Ejusmodi dierum numerus super quemlibet afflictum finitur, quando divinorum [1342B] judiciorum severitas in ejus percussione completur? Talium dierum finis completur, quando divinae severitatis animadversio in misericordiam commutatur. Horum dierum finem in sua Nabuchodonosor attritione accepit, quando eum jam divina miseratio respexit. Nam si non respiceret, nec ipse quidem oculos suos ad coelum levaret. Oculos ad coelum levare, est coelestia et aeterna cogitare, et cura et sollicitudine saecularium semota, sola spiritualia prae oculis habere. Coelum respicere, et regionem lucis prae oculis habere, et in illud aeternitatis lumen intelligentiae oculos tota intentione figere. Illic oculos jam fixerat, qui dicebat: *Cogitavi dies antiquos, et annos aeternos in mente habui* [1342C] [n: (Psal. LXXVIII)]. Sed ecce qui oculos in coelum levavit, sensum quem amiserat, recepit. Attende ergo quam sit utile oculos in hunc modum ad coelum levare. Ego, inquit Nabuchodonosor, oculos meos ad coelum levavi, et sensus meus redditus est mihi. Sensus itaque carnis, suus est animalis. Sensus vero mentis, suus est hominis. Sensus animalis quo percipit candidum et nigrum, sensus vero suus est hominis qui discernit inter bonum et malum, verum et falsum. Hunc sensum cum Nabuchodonosor perdiderunt, vel nunquam habuerunt, qui dicunt bonum malum et malum bonum, ponentes amarum dulce et dulce amarum, ponentes tenebras lucem et lucem tenebras. Hunc sensum ex magna parte recipiunt qui judicant inter diem et [1342D] diem, plenius autem qui judicant omnem diem. *Alius,* inquit Apostolus, *judicat inter diem et diem, alius autem judicat omnem diem [n: (Rom. XIV)]*. Suum itaque sensum recuperat, qui ad discretionis judicium quandoque evigilat. Non autem dicitur sensus suus datus, sed redditus; unde et constat quod prius sit habitus, sed amissus. Sensus itaque amissus cuique tunc redditur, quando illa quam habere consueverat discretionis in eo gratia reparatur. Sensum autem recipit dum oculos levat, quia animus dum aeterna et coelestia cogitat, ad discretionis judicium evigilat. Dum enim coelestibus vehementer intendit, videt quam nihil sit quidquid terrenum, et transitorium amavit. Qui igitur ad gratiam discretionis anhelat coelestibus intendat, ut lumen oculorum [1343A] suorum recipiat, et cum receperit Domino suo proclamet, et dicat: Quid enim mihi est in coelo, et a te quid volui super terram? Sensum autem suum Nabuchodonosor quam non in vanum acceperit subsequentibus verbis ostendit.

## CAPUT XLVI. *Quomodo solum Deum glorificat, qui se ipsum tam impudenter magnificabat.*

Et Altissimo, inquit, benedixi. Ecce qui seipsum superius tam impudenter magnificabat, modo eum solum glorificat, qui, secundum quod Apostolus ait, est super omnia benedictus in saecula: *Et viventem in sempiternum laudavi, et glorificavi [n: (Rom. IX)]*. Viventem in sempiternum, vita utique quae est ipse, cui non est aliud esse quam vivere, nec vivere quam [1343B] esse. Quia potestas ejus potestas sempiterna, quia quod semel potest, semper potest qui omnipotens est. Et regnum ejus in generatione et generationem, quia ei ex tempore nihil accedit, nihil recedit, apud quem non est transmutatio, nec vicissitudinis obumbratio. Et omnes habitatores terrae apud eum in nihilum reputati sunt. Habitatores terrae, amatores terrenorum intellige, qui nesciunt quae sursum sunt quaerere, nec possunt cum Apostolo dicere: *Nostra autem conversatio in coelis est [n: (Philipp. III)]*. Vere autem in nihilum reputantur, qui perdiderunt verum esse quibus profecto melius esset omnino non esse quam sic esse, nisi quis putet melius esse semper miserum esse, quam omnino non esse. Juxta voluntatem enim suam facit tam in virtutibus coeli quam in [1343C] habitatoribus terrae, et non est qui resistat manui ejus, et dicat ei: Quare fecisti? Eidem sententiae congruit quod Psalmista dicit: *Omnia quaecunque voluit fecit in coelo et in terra, in mari, et in omnibus abyssis [n: (Psal. CXXXIV)]*. Cum in sequentibus idem Nabuchodonosor in Dei laude dicat, quia omnia opera ejus vera, et viae ejus judicia: quid est quod hic eum dicit omnia agere pro voluntate sua? Certe si omnia opera ejus vera sunt, omnia fiunt in veritate; certe si omnes viae ejus judicia sunt, omnia fiunt in aequitate, quomodo ergo pro voluntate? An forte fieri secundum aequitatem est fieri secundum voluntatem, et eo ipso quo fit in aequitate, eo ipso, inquam, fit pro ejus voluntate? Sed si idem est [1343D] omnino fieri secundum aequitatem, et fieri secundum ejus voluntatem, ergo idem est ejus voluntas quod aequitas, et aequitas quod voluntas. Et non est qui resistat manui ejus, et dicat, quare fecisti? Quis ei resistat? quis contradicat? cum omnia tam potenter, quam sapienter agat, cum nemo sit qui possit vel omnipotentiam cohibere, vel summam sapientiam arguere.

## CAPUT XLVII. *Quid agat superba gloriatio, vel quid efficiat devota glorificatio.*

*In ipso tempore sensus meus reversus est ad me, et ad honorem regni mei decoremque perveni, et figura mea reversa est ad me [n: (Dan. IV)]*. In ipso, inquit, tempore. In ipso quo Deum benedixi, in ipso quo [1344A] laudavi, atque glorificavi. Certe si dicta superius bene recolimus, ibi cecidit, cum superbe satis magnificaret seipsum. Ecce idem ipse resurgit cum devote glorificat Deum, et Dominum suum. Certe vides quid agat superba gloriatio, certe vides quid efficiat devota glorificatio. Superba gloriatio meretur dejectionem, devota glorificatio exaltationem. Ecce cum jam non in semetipso, sed in Domino gloriatur, sensus ejus ad semetipsum revertitur. Quod superius dixit sensum sibi redditum, hoc modo dicit sensum ad se reversum; vel forte sensus cujusque ad semetipsum revertitur, quando discretionis oculus ad sui considerationem revocatur. Sensus ad se revertitur, quando ad meritorum suorum considerationem et cognitionem divinitus [1344B] illuminatur. Dum igitur animus humanus Deum suum glorificat, sensus ejus ad semetipsum redit quia dum ad illud divinitatis lumen oculos aperit, et vehementer intendit, infirmitatis suae tenebras plenius agnoscit: *Accedite ad eum,* inquit, *et illuminamini [n: (Psal. XXXIII)]*. Quid mirum si accedendo ad lumen illuminamur? quid mirum si ex lumine lumen accenditur? *Et in lumine,* inquit, *tuo videbimus lumen [n: (Psal. XXXV)]*. Lumen videtur in lumine, quando ex cognitione et operatione claritatis divinae plenius illuminatur animus ad cognitionem infirmitatis humanae. Solet tamen haec gemina cognitio alterna sibi incrementa ministrare, et utraque profecto ex alterutra crescere. Nam et ex cognitione Dei proficit animus ad cogitationem sui, et eodem utique [1344C] modo ex multa cognitione sui crescit ad cognitionem Dei. Sed ecce dum sensus qui amissus fuerat redit, regnum suum qui perdiderat recepit. Procul dubio nisi discretionis gratia in eo reparetur, nunquam ad plenam virtutis integritatem animus perducitur.

## CAPUT XLVIII. *Quomodo per discretionem judicii, vel circumspectionem sui solet morum disciplina reformari.*

Ad honorem, inquit, regni mei decoremque perveni. Constat profecto liberum hominis arbitrium regnum divinitus accipere atque tenere, quando jam potest malos cordis motus a malo cohibere. Hoc autem regnum tunc efficitur honorabile, quando ex [1344D] Dei munere jam potest bonos cordis motus in bono exercere. Idem autem ipsum condigno decore superducitur, quando in eo quidquid boni agitur cum summo moderamine et magna discretione disponitur. Regnum itaque accipit, et obtinet, qui rebelles animi motus fortiter domat, viriliterque coercet. Et tunc temporis qui ejusmodi est, judicabit in nationibus, implebit ruinas, conquassabit capita in terra multorum. Habet autem et honorabile tunc regnum, quando jam efficitur Dominus exercituum in tanta multitudine tam innumerabilium virtutum, et habens sub se milites dicit huic vade, et vadit, et alii veni, et venit, et servo suo, fac hoc, et facit. Decoratur hoc regnum inde, vel maxime cum modeste se agens moderatur omnia cum mansuetudine, [1345A] et tranquillitate: *Fili,* inquit, *in mansuetudine fac opera tua, et super hominum gloriam diligeris [n: (Eccle. XIII)]*. Regni itaque honor, facere potenter, regni decor, facere sapienter, ita ut in illo regno suo qui possessor est regni attingat a fine usque ad finem fortiter, et disponat omnia suaviter. Et figura mea reversa est ad me. Figura est qualitas extrinseca, exterior videlicet corporis forma. Corporalis autem disciplina pertinet ad qualitatem extrinsecam, sicut compositio mentis ad qualitatem intrinsecam. In figura igitur quae constat in corporalibus lineamentis, recte intelligitur disciplina corporis, forma religionis, habitus et compositio exterioris hominis. Figura itaque revertitur, quando juxta pristinam consuetudinem, amissa ad tempus religionis forma [1345B] reformatur. Sensu reverso, figura revertitur, quia per discretionem judicii, et circumspectionem sui morum disciplina, vel nova statuitur, vel antiqua innovatur.

## CAPUT XLIX. *Quomodo debeat dejecta mens semetipsam discutere, et ad pristinum fervorem innovare.*

Adhuc Nabuchodonosor addit et dicit: *Et optimates mei, et magistratus mei requisierunt me, et in regno meo restitutus sum, et magnificentia amplior addita est mihi [n: (Dan. IV)]*. Ecce a quibus quaeritur, et in regnum restituitur. Et optimates mei et magistratus mei. Quid est optimum in homine nisi intentiones bonae? Qui vero debent magisterium exercere, [1345C] vel illud interius regnum disponere, nisi deliberationes discretae? In optimatibus ergo mentis intentiones. In magistratibus vero intelligimus mentis deliberationes. Quid vero est hujusmodi optimates et magistratus, amissum regni caput quaerere, et in suum locum restituere, nisi cum summa intentione, et deliberatione investigare, quomodo post ruinam vel sero possit amissum animi vigorem ad primam integritatem reformare? Debet autem anima aliquando diligenter quaerere, qualis ejusmodi fuerit, quam constanter egerit, quantum perfectionis obtinuerit. Debet et consequenter deliberare quomodo in statum pristinum restitui possit, et hoc erit, ut arbitror, regiam illam animi dignitatem per intentionem quaerere, et in suum gradum restituere [1345D] velle. Hanc regiam dignitatem in alieno corde quaerebant, et in suum locum restitui cupiebant, quia dejectam putabant, qui dicebant: *Ubi est timor tuus, et fortitudo tua, patientia tua, et perfectio viarum? [n: (Job IV.)]* Non solum autem illi qui in malum corruunt, verum etiam illi qui a bono tepescunt debent semetipsos discutere, et pristinum illum religionis fervorem in semetipsis innovare. Hinc est quod ad angelum Ephesi in Apocalypsi scribitur: *Habeo adversum te aliquid quod primam charitatem reliquisti. Memento unde excideris, et age poenitentiam, et prima opera fac [n: (Apoc. II)]*.

Notandum tamen sane, quod rex iste a suis dicitur requisitus, non autem ab eisdem restitutus. Sed quis, quaeso, eum restituit, nisi ad quem oculos levavit, [1346A] benedixit, glorificavit? Nam et si forte in nostra jam potestate sit, mentis nostrae statum, qualis modo sit, vel aliquando fuerit, per deliberationem quaerere, non tamen et aeque in nostra potestate est virtutis nostrae detrimenta, pro arbitrio reparare. Sed si studiose exsequimur, quod jam posse ex divino munere accepimus, forte et illud superaddetur, quod nondum potuimus. Et in regno meo, inquit, restitutus sum, et magnificentia amplior addita est mihi.

## CAPUT L. *Quomodo ex virtute humilitatis animus in bono roboratur, et ad boni perseverantiam solidatur.*

Magnificentia amplior post ruinam, ad plenam reparationem additur, quia ex ipso lapsu suo, homo [1346B] saepe ad veram humilitatem eruditur. Et tunc veraciter magnificentia ampliatur, quando inter virtutum magnalia, virtus etiam humilitatis immobiliter custoditur. Ex virtute vero humilitatis, animi profectio et in bono roboratur, et ad boni perseverantiam solidatur. Constat itaque magnificentiam tunc veraciter ampliari quando, ad consummationem boni, datur etiam gratia perseverandi. Amplificatio itaque magnificentiae, est virtus perseverantiae. Amplificatio magnitudinis, ex virtute humilitatis adjuncta, divinitus gratia confirmationis. Hanc magnificentiae amplificationem Propheta postulabat, cum psallendo orabat: *Redde mihi laetitiam salutaris tui, et spiritu principali confirma me [n: (Psal. L)]*. Hujusmodi quotidie amplificationem petimus, [1346C] cum dicimus: *Confirma Deus hoc quod operatus es in nobis [n: (Psal. LXVII)]*. Perpendis ex his, ut arbitror, quia multi ad hoc, Deo dispensante, cadunt, ut fortiores resurgant; et qui prius ante lapsum habuerunt solummodo gratiam adjuvantem, post ruinae reparationem, accipiunt simul et gratiam confirmantem. Vere, secundum quod scriptum est: *Dominus mortificat, et vivificat, deducit ad inferos, et reducit [n: (I Reg. II)]*. Vere ipse est qui humiliat et sublevat, ipse qui percutit ut sanet [n: (Job V)].

## CAPUT LI. *Quomodo vel qua utilitate oporteat Deum laudare.*

*Nunc ego Nabuchodonosor laudo et magnifico et glorifico regem coeli, quia omnia opera ejus vera, et [1346D] viae ejus, judicia, et gradientes in superbia potest humiliare [n: (Dan. IV)]*. Superius, uti jam audivimus, benedixit, laudavit atque magnificavit. Hic iterum laudat, magnificat atque glorificat. Superius laudavit cum sensum accipit, et quia beneficiis divinis ingratus non fuit, ad majora provehi meruit. Nam regnum amissum, cum magnificentiae amplificatione accepit. Accepto autem regno, iterum laudat, iterum magnificat. Unde et factum est, ne iterum contumeliose amittat quod et humiliatus recipit et jam cum devotione possedit. Accepto beneficio, lauda et tu, ut merearis ad majora proficere, promotus ad sublimiora nihilominus lauda, ut merearis in ipsis perseverare. Si juxta similitudinem Nabuchodonosor sensum tuum recepisti, si quae [1347A] agenda sunt intelligere potuisti, lauda, glorifica, ut quod accepisti, ex revelante gratia posse intelligere, detur ex aspirante gratia, posse implere. Si juxta ejusdem Nabuchodonosor similitudinem, regnum tuum recepisti, si passionibus tuis dominari potuisti, si bonos affectus in bono posse exercere accepisti, lauda, magnifica, glorifica, ut qui accepisti gratiam proficiendi, accipias pariter et gratiam perseverandi. Libenter ergo lauda summe bonum, glorifica summe beatum, magnifica majestate immensum, aeternitate infinitum. Quia omnia opera ejus vera et viae ejus judicia. Opera ejus, viae sunt ejus. Viae, inquam, per quas ad nos venit, viae per quas nostrae se intelligentiae ingerit et innotescere facit. Ex operibus namque ipsius, ad ejus cognitionem [1347B] proficimus. Omnia igitur opera ejus, quia omnes viae ejus judicia, et omnia ejus vera, quia in veritate facta. Nos saepe in judiciis nostris erramus, unde fit saepe ut nocentes absolvamus et innocentes condemnemus. Sed absque dubio quem latere nihil potest, in suo judicio errare non potest. Sed cum scriptum sit: *Universae viae Domini misericordia et veritas [n: (Psal. XXIV)]*, nunquid et illa etiam judicia sunt quae ab ipso misericorditer fiunt? Sed absque contradictione ulla pietas illa divina, in omnibus, quae misericorditer impendit aequitatis metas, non deserit. [1348A] Nos saepe, cum pietate movemur, aequitatis limites transgredimur, et in eo saepe quod misericordiam impendere nos credimus, contra justitiam actitamus. Sed superna pietas sic misericordiae suae opera dispensat, ut in his omnibus nihil contra justitiam agat, nihil iniquum committat. Viae itaque ejus judicia sunt, quia ab aequitatis tenore et justitiae rectitudine non recedunt, et gradientes in superbia potest humiliare. Quid, quaeso, solum hoc eum posse dicit, de quo veraciter constat, quia omnia possit? Sed quia experto credendum est, forte illud specialius exprimere voluit, quod tertius in seipso proprio experimento probavit. Ante forte illud prae omnibus voluit sensibus nostris imprimere quod maxime expedit memoriter retinere? [1348B] Scimus autem quia initium omnis peccati superbia [n: (Eccle. X)]. Scimus quia ante ruinam exaltabitur cor [n: (Prov. XVI)]. Qui igitur morum ruinam timet, prae omnibus contra superbiam vigilare debet. Valet autem maxime ad conterendam superbiam, et ad verae humilitatis custodiam semper animo retinere, quia ille, qui solet superbis resistere, potest cum voluerit gradientes in superbia humiliare. Hoc eos Nabuchodonosor verbo, hoc nos docuit exemplo, quod quomodo vel quando voluerit, gradientes in superbia humiliare possit.

## LIBER TERTIUS.

## CAPUT PRIMUM. *De triplici vitio mutabilitatis, et inconstantia mentis.*

[1347C]

*Videbam in visione mea nocte, et ecce quatuor venti coeli pugnabant in mari magno. Et quatuor bestiae grandes ascendebant de mari diversae inter se. Prima quasi leaena, et alas habebat aquilae. Aspiciebam donec evulsae sunt alae ejus, et sublata est de terra. Et super pedes quasi homo stetit, et cor ejus datum est ei [n: (Dan. VII)]*. Videamus nunc quid sit hoc mare magnum, in quo propheta Daniel vidit hanc, quaecunque sit, pugnam ventorum. Quis autem nescit mare quam sit instabile et inquietum, quod semper movetur ad omnem statum, impulsumque ventorum? Recte itaque in eo, ni fallor, cordis mutabilitas, et inconstantia figuratur, eo quod [1347D] vere sit similis fluctui maris qui a vento movetur et circumfertur. Est autem hoc malum triplex. Est enim mutabilitas propositi, et est mutabilitas promissi, et item mutabilitas voti. Propositum est quod quisque statuit apud semetipsum; promissum est quod quisque statuit apud proximum; votum est quod quisque statuit, sed quasi apud Deum. De mutabilitate propositi est illud: *Vult et non vult piger [n: (Prov. XIII)]*. Audi et quomodo mutabilitas promissi arguitur in eo quod dicitur: *Nubes et ventus, et pluviae non sequentes, vir gloriosus, et promissa non complens [n: (Prov. XXIII)]*. Voti mutabilitatem [1348C] praecavere nos voluit qui dicit: *Si quid vovisti Deo, ne moreris reddere, displicet enim Deo infidelis, et stulta promissio [n: (Eccle. III)]*. Stulta promissio est quae fit de eo quod fieri non licet, vel quod Deus facere prohibet. Stulta promissio est de eo quod fieri non expedit in eo quod quis vel modestiae metas excedit, vel aliquid contra obedientiam praesumit. De talibus votis dicit Scriptura, quia vota stultorum frangenda sunt. Nec tamen qui tali se voto obligaverunt, pro libitu ejusmodi vinculum abrumpere debent, sed ad eorum arbitrium absolvendi sunt qui potestatem ligandi ac solvendi acceperunt, et habent. Infidelis promissio est quam poenitentia sequitur, vel cordis duplicitas comitatur. Bonum itaque est bona, et bene vovere, ne sit promissio [1348D] stulta. Bonum est, et bene promissa plene exsolvere, ne sit promissio infida: *Vovete,* inquit, *et reddite Domino Deo vestro, qui in circuitu ejus affertis munera [n: (Psal. CLXXV)]*. *Alioquin melius est non vovere, quam vota non reddere [n: (Eccle. V)]*. In mutabilitate propositi, notatur vitium inconstantis animi. In mutabilitate promissi, scandalum proximi. In mutabilitate voti, contemptus et injuria Dei. Mala itaque mutabilitas prima, sed pejor secunda, tertia autem omnium pessima. O quam amarum hoc ultimum prae caeteris malum, quam timidam, quam turbidam reddit humanam conscientiam! [1349A] Haec est procellosa illa maris aqua, et per timiditatem inquieta, et per amaritudinem salsa. Hoc est illud quod quaerimus, mare magnum, in cujus comparatione non reputatur quodlibet caeterorum. Tenemus mare, restat nunc de ventis, ventorumque pugna inquirere. Quae est autem ista pugna ventorum, nisi fortis impulsus, et vehementia tentationum. Tentatio enim est vita humana super terram. Unde et recte praecipitur, vel admonetur: *Fili, accedens ad servitutem Dei sta in timore, et praepara animam tuam ad tentationem [n: (Eccle. II)]*. Diversitas vero ventorum coeli, contrarii affectus sunt animi. Aliter enim spirat concupiscentia, et aliter flat iracundia. Aliter autem et aliter confidentia, vel diffidentia. Quis autem per experientiam [1349B] non agnoscat quomodo concupiscentia spirat, et anhelat, quam vehementer animum concutiat, quam fortiter inclinet in id quod affectat? *Unusquisque enim tentatur concupiscentia sua abstractus, et illectus [n: (Jac. I)]*. Sed saepe inter fortes concupiscentiae aestus violentosque impulsus animus ad semetipsum redit atque redarguit acriterque reprehendit. Sibi irascitur, sibi indignatur, et concupiscentiae flatibus iracundia, ex adverso flando fortiter resistit et reluctatur. Hos iracundiae flatus, atque resultus fieri volebat qui dicebat? *Irascimini et nolite peccare [n: (Psal. IV)]*. In hunc itaque modum concupiscentiae et iracundiae flatus; saepe invicem confligunt, et in alterutrum consurgunt. Hujusmodi alternantium flatuum conflictum unusquisque nostrum [1349C] experiri solet, et sustinere oportet, quandiu caro concupiscit adversus spiritum, et spiritus adversus carnem. Nam quamvis videatur concupiscentia, quandoque vel ad modicum quiescere, incipit iterum et iterum resurgere, et vehementius impugnare. *Siluit,* inquit Scriptura, *terra Juda diebus paucis [n: (I Mach. VII)]*. Si terra et terra Juda, vix potest paucis diebus silere, quanto magis mare? Quid namque per mare, nisi cor instabile. et quid per terram (elementum, scilicet solidum et corpus immobile) rectius intelligimus quam cor firmum et stabile. Si igitur stabile cor raro requiescit, et diebus paucis, quid mirum si cor inquietum et lubricum, et quale denique designatur [1349D] per mare magnum, quid, inquam, mirum si raro silet, et vix paucis momentis? Ventus itaque ille vehementer urens (concupiscentia videlicet spirans et fervens) post momentaneam saepe quietem violentior surgit, et solito validius impellit, et mentis statum pene evertit, in tantum ut incipiat jam animus lassescere et pene deficere, et de perseverantia desperare et in diffidentiam cadere. Flante itaque diffidentiae vento, miserabilius saepe animum periclitari contingit, quam ullis concupiscentiae impulsibus potuit. Timendum est namque valde, ne ventus iste vehemens repente irruat e regione deserti, et concutiens conscientiae domum, totum mentis statum evertat. A facie enim frigoris ejus quis sustinebit? Nisi forte, quod fieri solet, aspirante [1350A] Deo ex adverso contrarii flatus exsurgant. Fit namque saepe ut post multam diffidentiae trepidationem, nimiamque fatigationem, animus tandem aliquando redeat ad conscientiam, recurrat ad divinam misericordiam, jactet in Domino curam suam, reparet constantiam, et vix sero resumat fiduciam. Ex tunc incipit confidentia, et diffidentia mutuo rebellare, fortiterque impugnare, et adversis flatibus impellere, et alternis vicibus modo haec, modo illa, superiorem manum habere. Haec illa ventorum pugna, ni fallor, quam propheta Daniel vidit, mysticoque sermone descripsit, et quam forsitan qualis sit nonnullos vestrum, ipsa experientia docuit. Et utinam nossem et possem eam tam utiliter describere quam veraciter constat, me cujusmodi sit per [1350B] experientiam probasse. Sed videamus quid hanc ventorum pugnam nonnunquam sequi soleat. Videamus qualia illud, quod supra locuti sumus mare magnum monstra gignere contingat.

## CAPUT II. *Qualis, vel quanta conflictio tentationis surgat ex inconstantia mentis.*

Quatuor, inquit, bestiae grandes ascendebant de mari diversae inter se. Quid, quaeso, est bestias post ventorum pugnam, de mari ascendere, nisi bestiales motus et irrationabiles impetus, post tentationum violentiam, de cordis instabilitate exsurgere et in apertum prorumpere? Quasi bestialem enim formam sibi induit, qui bestialiter vivit. Nam procul dubio, qui irrationabiliter et bestialiter degit, [1350C] in quantum irrationabiliter, bestialiter. Quid nisi quaedam bestiae sunt, quaelibet vitia? Quid nisi bestiae sunt, quaelibet prava desideria? Ejusmodi bestiae mores lacerant, virtutes jugulant, animas suffocant. Ejusmodi bestiarum incursus Psalmista metuebat, cum psallendo orabat et orando psallebat: *Ne tradas bestiis animas confitentes tibi [n: (Psal. LXXIII)]*. Sunt bestiae quae corpus occidunt, animae autem non habent quid faciant. Verumtamen viris sanctis, qui ejusmodi sunt, non sunt valde metuendae, eis praesertim, qui spontaneo nutu, mortificantur tota die, ne propheticum illud improperium videantur incurrere: *Illic trepidabant timore ubi non erat timor. Non tradas,* ait, *bestiae animas confitentes [1350D] tibi [n: (Psal. XIII)]*. Non dicit corpus confitentium tibi, non dicit carnes confitentium tibi, sed ne tradas bestiis animas confitentes tibi. Illae, illae utique bestiae vere timendae sunt, quae animas occidere possunt. Talium bestiarum incursus, cito incurrimus, cum exigentibus meritis divinae illustrationis lumen amittimus: *Posuisti,* inquit, *tenebras, et facta est nox, in ipsa pertransibunt omnes bestiae silvae [n: (Psal. CIII)]*. Talium bestiarum incursus de semetipsis praesumentibus, et de suis meritis gloriantibus, Dominus minatur, cum in Deuteronomii cantico per Prophetam loquitur: *Dentes bestiarum immittam in eis [n: (Deut. XXXVIII)]*. Restat autem nunc illud quaerere, cur quatuor tantum dicantur hae bestiae, vel quomodo diversae inter se.

## CAPUT III. *Quod bestialiter vivendi modus sit quadripartitus.*

[1351A]

Ut breviter dicam quid sentiam, omnis bestialiter vivendi modus videtur mihi esse quadripartitus. Alii videntur bona exercere, sed sine modo atque mensura et absque omni discretione. Et quamvis in eis fortassis sit bona intentio, hoc in eis bestiale est, quod vivunt sine modo, et feruntur praecipites, sine rationis judicio et absque consilio. Et quamvis forte zelum rectitudinis habeant, sed secundum scientiam non habent. Alii autem mala exercent, sed timide quidem, et ideo occulte; et idcirco, secundum vocem Psalmistae inhabitabunt, et abscondent [n: (Psal. LV)], eo quod argui timeant, vel deprehendi erubescant. Alii item bona exercent in opere, [1351B] sed per hypocrisim quidem, et sine omni bona intentione, utpote amantes primos recubitus in coenis, et primas cathedras in synagogis, et salutationes in foro, et vocari ab hominibus Rabbi. Alii item mala exercent passim, palam, et libere, et absque ullo timore, et pudore, ita ut videantur esse sine fronte, eo quod frons meretricis facta sit illis, et nesciant erubescere. Vides ergo quam sint inter se diversi hujusmodi operarii. Primi et tertii exercent se in bonis, secundi et quarti in malis. Primi et tertii agunt bona, non bene: nam primi indiscrete, tertii simulate, et eo ipso diversi inter se. In malis se exercent tam secundi quam quarti. Sed illi latenter, isti tam patenter quam impudenter, et idcirco ipsi inter seipsos diversi. Primi, sunt qui ambulant [1351C] in magnis et mirabilibus sub se [n: (Psal. CXXX)]. Secundi sunt, qui sedent in insidiis cum divitibus in occultis, ut interficiant innocentem [n: (Psal. X)]. Tertii sunt, qui omnia opera sua faciunt ut videantur ab hominibus [n: (Matth. XXIII)]. Quarti vero, qui nec Deum timent nec homines verentur [n: (Luc. XVIII)]. In primis itaque est religio indiscreta, in secundis praevaricatio occulta, in tertiis religio ficta, in quartis praevaricatio manifesta. Hi sunt quatuor status eorum, qui irrationabiliter et bestialiter vivunt (si tamen status, et non potius casus dicendi sunt) qui semper hominem de malo in pejus impellunt.

Et notandum quod in his quatuor corruptionum gradibus secundus est pejor quam primus, tertius quam secundus, quartus autem omnium est pessimus. [1351D] Et forte quis dubitet de tertio quomodo sit pejor secundo. Sed in tertio statu, quid aliud est quam simulata aequitas? Sed, teste Augustino, didicimus quia simulata aequitas non est aequitas, sed duplex iniquitas.

## CAPUT IV. *Quibus corruptionis gradibus corruere solet saepe animus humanus.*

In primo itaque statu est justitia fatua, in secundo malitia infrenata, in tertio justitia ficta, in quarto malitia effrenata. In primo regnat singularitas, in secundo impietas, in tertio calliditas, in quarto crudelitas. In primo, inquam, regnat singularitas, et dicitur de eo: *Vae soli, quia cum ceciderit non habet [1352A] sublevantem [n: (Eccle. IV)]*. Vae, inquam, soli, hoc est de se solo, et suo consilio praesumenti, et solitaria quadam praesumptione viventi. In secundo regnat impietas, et de eo dicitur: *Vae impio in malum [n: (Isa. III)]*. In tertio regnat calliditas. Callidi autem provocant iram Dei, et dicitur de eis: *Vae duplici corde, et terram ingredienti duabus viis [n: (Eccle. II)]*. In quarto regnat crudelitas, et crudelibus dicitur: *Vae qui praedaris, nonne et ipse praedaberis [n: (Isai. XXXIII)]*. Crudelitas est rapina, rapina est quando quis tollit res alienas. Quid tibi videtur de eo qui seminat inter fratres discordiam? Impie quidem tecum agit qui tibi aufert pecuniam tuam; quid ille, qui tibi aufert pacem tuam? Nunquid crudeliter agit, qui tibi aufert vestem, [1352B] et non multo magis qui tibi aufert charitatem? Si vero crudele est tollere homini bona exteriora, bona peritura, multo magis crudele erit tollere homini bona interiora, bona in aeternum mansura: *Nam charitas est, quae nunquam excidit [n: (II Cor. XIII)]*. Absque dubio, qui homini charitatem tollit, et Deum tollit: *Quia Deus charitas est [n: (I Joan. IV)]*. Vae qui praedaris, nonne praedaberis? Quantum tollis, tantum perdis; Deum tollis et Deum perdis. Coelum tollis, coelum amittis. Quid hac impietate crudelius? Quid hac crudelitate vesanius? Ecce unde quo pervenitur, ecce nihilominus et qua descenditur: unde, inquis, et quo? De summa singularitate, ad summam crudelitatem. Sed qua, inquis, et quomodo? Per impietatem et duplicitatem. A primo [1352C] siquidem gradu descenditur ad secundum, de secundo ad tertium, de tertio ad quartum. Nam absque dubio praesumptio dejecta solet inducere aemulationem, aemulatio despecta simulationem, simulatio dejecta, mentis effrenationem. Ad primum namque statum pertinet praesumptio, ad secundum aemulatio, ad tertium simulatio, ad quartum mentis effrenatio. Ad primum insolentia, ad secundum invidentia, ad tertium fraudulentia, ad quartum impudentia, et fortassis hae sunt illae bestiae, quas oportuit quaerere.

## CAPUT V. *De vitio insolentiae.*

In descriptione igitur primae bestiae, intelligimus [1352D] vitium insolentiae. Insolitum quasi, non solitum, vel contra solitum dicimus, et inde insolentia, dictum putamus. Recte ergo insolentia dicitur, quando passim et temere, praeter solitum praesumitur. Insolentiae itaque est vitium praeceps, et temeraria praesumptio, sive praeceps et praesumptuosa temeritas, praeter solitum. Est autem multiplex hoc malum. Insolentia siquidem, modo se erigit supra solitum, modo cohibet infra solitum, modo se opponit contra solitum. Sed videamus nunc de prima bestia qualem eam Scriptura sacra describat vel quam convenienter insolentiae proprietatem exprimat. Prima, inquit, quasi leaena, et alas habebat aquilae. Dicitur leo tantae feritatis esse, ut provocatus nec mortem timeat, in tantum ut nec pro periculo mortis, [1353A] a furoris sui impetu se cohibeat. *Leo,* inquit, *fortissimus bestiarum, ad nullius pavebit occursum [n: (Prov. XXX)]*. Vides in leone quam stulta audacia, et quam audax stultitia. Nonne leoninae videtur audaciae et ad faciendum sibi nomen, ambulare in magnis et mirabilibus supra se, omnia ultra vires praesumere, spreto consilio doctorum, contempto praecepto majorum, jejunia, vigilias et ejusmodi observantias ultra modum extendere, et nec saluti corporis parcere, nec animae mortem in debitae obedientiae contemptu horrere?

Nota quod non leoni, sed leaenae assimilatur, quia hic sexus, in impetus sui vehementia protervior et pertinacior invenitur. Vide ergo quam irrationabile et bestiale et vere leoninum simile, nullius consilio, [1353B] nullius praecepto acquiescere, sed in temeritatis suae audacia pertinaciter perdurare. Vultis et hoc breviter audire quid sentiam de ejusmodi bestiae alis? Videtur mihi una esse praecipitationis, altera praesumptionis. Ecce alae duae et ambae aquilinae. Quis hoc de aquila nesciat quod caeteris pene omnibus avibus celerius, vel celsius volare soleat. In praecipitatione attende volatus celeritatem. In praesumptione perpende volatus sublimitatem. Jam superius dictum est, quod insolentia sit praeceps, et praesumptuosa temeritas, praeter solitum. Ut igitur diffusius dicta, compendiosa brevitatis succingam, agnosce leoninum simile in singularitatis temeritate. Adverte in aquilinis alis vitium praesumptionis [1353C] et vitium praecipitationis. Dicitur aquila, rex avium et leo bestiarum. Nunquid ergo non ille videtur aliquid habere leaenae, et aliquid aquilae qui praesumit, tam in activa quam in contemplativa vita, cunctos praecedere et in utraque vita singularem et summum locum tenere? In terra leaena, in coelo est aquila, qui se praesumit caeteris omnibus incedere fortius, volare sublimius, incedere per actionem, volare per contemplationem.

## CAPUT VI. *Quibus insolentiae gradibus paulatim corrumpitur animus humanus.*

Sed videamus nunc quid Salomon de hujusmodi homine sentiat, qui omnia praecipitanter et praesumptuose actitat, qui in conatibus suis nec modum, [1353D] nec modestiam servat: *Qui festinus est,* inquit, *pedibus offendit [n: (Prov. XIX)]*. Hinc est, quod alibi dicit: *Haereditas ad quam festinatur in principio, in novissimo benedictione carebit [n: (Prov. XX)]*. Eidem sententiae consonare videtur, quod de antedicta bestia adjungitur: Aspiciebam donec evulsae sunt alae ejus, et sublata est de terra et super pedes quasi homo stetit, et cor ejus datum est ei. Ecce qui de semetipsis ultra modum praesumunt, quomodo gradatim amittunt, unde intumescunt, caeterosque contemnunt. Prius alae evelluntur, postea et ipsius bestiae corpus de terra sublevatur, prius contemplativae, postmodum activae etiam vitae gratia amittitur. Quid est enim alas suas perdere, nisi sublimes illos contemplandi [1354A] volatus amittere? Cum enim post multos jejuniorum et vigiliarum excessus, coeperit corpus tabescere, caput dolere, velis nolis, oportet alas deponere, ad terram redire, et carnis curam agere, et melius est ut sponte deponantur quam invito avellantur. Quid est alas avelli, nisi amittere, cum dolore ingenti, et sine ulla spe recuperandi? Alae evelluntur, quando praecipitationis et praesumptionis audacia, urgente infirmitate, cogente necessitate praeciditur. Nonne ejusmodi alarum evulsionem Dominus minatur, cum per prophetam loquitur: *Si exaltatus fueris, ut aquila, et inter sidera coeli posueris nidum tuum, inde traham te, dicit Dominus [n: (Abd. I)]*. Post alarum evulsionem de terra sublevatur; per mentis ergo elevationem, et propter mentis elationem [1354B] de terra excutitur. Et merito, ut credo, eo quod per superbiam inflando, crepando, tabescendo, putrescendo, tamen aliquando fiant tanquam pulvis quem projicit ventus a facie terrae. Sic itaque post alarum amissionem, etiam terrae inhabitatio amittitur, quia post subtractam contemplationis gratiam, ut dictum est, etiam bene operandi gratia superbienti animae subtrahitur. Et qui prius praesumpsit omnes fortiter praecedere, jam incipiat post omnes sequi et tandem remanere. Et qui prius per insolentiam se extendit ultra solitum, postmodum remanet citra solitum, et sic jam de primo insolentiae gradu decidit in secundum, futurum tandem quod timeo, ut de secundo recidat in tertium. Sed ubi, quaeso, de caetero erit dicta jam bestia de coelo amissis [1354C] aliis dejecta, et de terra sublevata? An forte illuc redibit unde venit, et iterum in mare descendet, quae de mari ascendit? Sic utique, sic saepe quod ex cordis levitate praesumitur, post in multam mentis fluctuationem in amaritudine. Et hoc forte est terram perdere, omnem propositi sui stabilitatem amittere, et dejectionem suam indigne ferendo, nimiam cordis amaritudinem incurrere. Sic de terra in mare transitur, sic montes in cor maris transferuntur. Quid enim est montes in cor maris transire, nisi de magni conaminis culmine, in intimam cordis malitiam cadere? Nam juxta Veritatis testimonium, abundante iniquitate, refrigescet charitas multorum [n: (Matth. XXIV)]. Nemo ergo in quantalibet [1354D] virtutum celsitudine, debet quidquam de suis viribus, sed totum de Domino praesumere, et cum Psalmista cantare: *Propterea non timebimus, dum turbabitur terra, et transferentur montes in cor maris [n: (Psal. XXV)]*. Tunc sane montes transferuntur, quando illud Joannis impletur: *Exierunt a nobis, sed non erant ex nobis [n: (I Joan. II)]*.

## CAPUT VII. *Quomodo ex vitio insolentiae, cadat homo in vitium invidentiae.*

Sed si nullus jam locus remanet huic bestiae praeter mare (nam et coelum et terram videtur amisisse), mirum quomodo dicatur, supra pedes stetisse. An forte super cautem, vel rupem aliquam stetisse creditur, ubi et mari undique cingeretur, et fluctibus marinis indesinenter [1355A] tunderetur? O quam dura poena, sed praesumptuose singularitati condigna! Ecce, quae prius omnes praecurrere praesumebat, et ex sua praesumptione fatigabat, jam non habet quo eat, nec invenit quomodo requiescat. Et supra pedes, inquit, quasi homo stetit. Et utinam vel sero desinat se angelum credere, et tandem aliquando desistat supra hominem praesumere. Ecce jam angelum exuens non jam volat in summis, sed ambulat in imis, imo jam non ambulat, sed stat qui amorem et spem proficiendi amisit. Non autem jacet, sed stat ut nunquam requiescat. Assidue ergo stat, quia sine intermissione laborat. Pedes sine incessu fatigat, sine fructu laborat. Stat itaque, sed quomodo? Supra pedes, ut homo. Grande spectaculum, sed foedum [1355B] miraculum, videre quadrupedem bestiam, leoninam denique formam, se supra duos pedes contra coelum erigere, et contra naturam erectam stare. Quae est ista erectio monstruosa, nisi enormis quaedam, et nimis detestanda superbia? Contra Deum se erigit, qui contra supercoelestem majestatem intumescit. Nonne contra Deum intumescit, qui ejus judicia reprehendit? Quis autem nesciat, quomodo praesumptuose mentes soleant contra divina flagella murmurare, aliorum profectibus invidere, et gloriae suae detrimenta impatienter ferre? Murmurant autem non solum contra justitiam Dei, verum etiam contra bonitatem Dei. Contra justitiam Dei in malis suis, contra bonitatem Dei in bonis alienis. Insolens namque animus, et propriae excellentiae cupidus cum [1355C] per nimiam superbiam cadit in invidiam pene molestius fert aliorum profectum quam proprium defectum. O praesumptionem monstruosam quae inde murmurat contra majestatem divinam quod Deus superbis resistat, humilibus autem det gratiam [n: (Luc. IV)]. *An oculus tuus,* inquit, *nequam est, quia ego bonus sum? [n: (Matth. XX.)]* Solent autem qui ejusmodi sunt, querelas quasdam quasi rationabiles texere, et murmurationis suae causas (cum verae sint irrationabiles) quasi justas ostendere, et hoc est forte belluinam formam ad hominis se similitudinem erigere, in irrationabili murmuratione contra Deum velut rationes quasdam velle praetendere. Huic sententiae concordare videtur quod adhuc de [1355D] hac bestia dicitur. Cum enim praemissum esset, super pedes stetit quasi homo, statim adjungitur et cor ejus datum est ei. Cujus ejus? Aut cor hominis, aut cor leaenae. Sed cur dicatur leaena cor suum accepisse quod non dicitur amisisse? Accepit cor hominis et carnaliter sapientis cum permittente Deo incidit in prudentiam carnis, vel tunc veraciter cor hominis accipit quando per multam experientiam errorem suum intelligit, et tam suum defectum quam aliorum profectum plenius agnoscit. Sed quod homini divinitus conceditur ad bonum suum, ipse homo saepe abutitur ad malum suum. Et cognitis suis, vel aliorum meritis disparibus, unde deberet compungi ad poenitentiam, inde excrescit ad majorem invidiam. Ecce enim postquam descripta leaena [1356A] cor hominis accepit, ei non agnus sed ut sus succedit. Nam saepe cor gloriae cupidum et lividum, aliorum inspecta gloria propriaque ignominia, in invidentiam cadit. Sic vitium vitio succedit, insolentia praecedit, et invidentia succedit, et quod adhuc pejus est, insolentia non recedit.

## CAPUT VIII. *De vitio invidentiae.*

Plus aliquid sonare videtur invidentia quam invidia. Sicut legens non recte dicitur nisi tunc temporis quando legendo occupatur, sic et invidens tunc quidem recte dicitur quando livore utitur. Ab eo autem quod est invidens, invidentia dicitur. Invidia itaque in invidentiam tunc veraciter excrescit, quando animum eousque exagitat, ut eum [1356B] nullo pene jam tempore quiescere sinat. Invidentia itaque est invidia frequens et animum quiescere non sinens. In secunda autem bestia recte, ni fallor, intelligitur invidentia. Sed, ut hoc melius clarescat, audiamus quomodo eam sermo propheticus describat: *Et ecce,* inquit, *bestia alia, similis urso, in parte stetit, et tres ordines erant in ore ejus et in dentibus ejus, et sic dicebant ei: Surge, comede carnes plurimas [n: (Dan. VII)]*. Est autem ursus, ut omnes novimus, animal deforme, et quod in locis remotis et abditis soleat habitare, et in hoc ipso formam gerit invidiae. Nam et ipsa quidem (utpote foeditatem suam erubescens) semper studet latere. Ursus autem est animal malitiosum et saevum, et forte ejusmodi est invidiae vitium. Invidia est odium [1356C] felicitatis alienae, et quid magis malitiosum? Quid itaque aliud est invidia quam lucifuga et latebrosa malitia? Invidentia autem est malitia fervens et in occulto saeviens. Est autem ursus animal inquietum valde, ita ut ad stipitem ligatus nunquam pene desinat vel in circuitum pergere, vel pedibus fixis caput nunc in hanc, nunc in illam partem jactitare, et in hoc habet formam non modo invidiae, sed invidentiae, quae animum nullo pene momento sinit requiescere. Dicitur autem de hac bestia quod in parte stetit. Nondum ergo homo in hoc statu funditus bona deserit, nec tamen, ut in superiori, ad omnia se extendit. Stat igitur in parte quia in quibusdam adhuc bonis videtur perdurare. Nemo [1356D] enim repente fit turpissimus, sicut e regione nemo repente fit summus. Quasi adhuc itaque in parte consistit, quoniam ad aliqua bona agenda antiqua adhuc hominem consuetudo trahit. Ecce quod in hoc statu animus nondum et apertam malitiam effrenatur in quantum vel timore restringitur, vel pudore cohibetur.

## CAPUT IX. *De malo invidentiae quibus soleat gradibus accrescere.*

Et tres ordines, inquit, erant in ore ejus, et in dentibus ejus. Ipsa Scriptura determinat quomodo tres ordines essent in ore ejus, id est in dentibus ejus. Quid autem in dentibus rectius intelligimus quam malitiae, invidentiae morsus? Quis autem nesciat quam familiare, et domesticum, et velut [1357A] proprie proprium sit invidiae alienam vitam rodere et morsibus obtrectationum lacerare? Solet autem hoc malum quibusdam gradibus accrescere. Nam sunt in hominibus quidem quaedam manifeste mala, quaedam autem dubia, ita ut in ambiguum venire possit, utrum sint bona an mala. Solet autem livida mens semper manifesta mala multiplicius exagerare, dubia quaeque in deteriorem partem vertere, aperta autem bona (quia negare non potest) arte qua potest offuscare, et de eis vel aliquid minuere. Primum est oblocutionis, secundum derogationis, tertium detractionis. Oblocutio est quando mordax et reprehensoria locutio versatur circa id, vel fit propter id mali quod vere in homine est. Qui scit quid sit rogare, ex opposito potest agnoscere quid [1357B] sit derogare cum sic sibi per contrarium respondeant quemadmodum suadere et dissuadere. Nonne tibi derogatio videtur cum aestimationem de alio aliquo bonam habenti dicitur noli sic credere, noli ita existimare, falleris, deciperis, longe aliter est quam sentis, tenebras lucem credis et amarum in dulce ponis. Haec utique in apertis bonis locum non habet, quia quae manifesta sunt in alteram partem inflectere non valet. Detrahere autem est de apertis bonis vel aliquid velle minuere, cum non possis penitus evacuare. Detrahit enim qui aliquid inde oblatrando retrahit unde hominis famam gloriosiorem credit. Oblocutio itaque est malae opinionis disseminatio. Derogatio bonae opinionis evacuatio. Detractio bonae opinionis attenuatio. Linguam [1357C] obloquentem timebat Psalmista, cum diceret: *Tota die verecundia mea contra me est, et confusio faciei meae cooperuit me a facie exprobrantis et obloquentis [n: (Psal. XLIII)]*. Derogatores tangit quod alias dicit: *Captabant in animam justi, et sanguinem innocentem condemnabant [n: (Psal. XCIII)]*. Detractores exprimit, cum dicit: *Qui retribuunt mala pro bonis, detrahebant mihi, quoniam sequebar bonitatem [n: (Psal. XXXVII)]*. Ecce habes tres ordines dentium in multiplicitate detractionum, derogationum, oblocutionum.

## CAPUT X. *Quomodo ex vitio invidentiae mens cadat in vitium fraudulentiae.*

Nunc est facile videre quam recte conveniat huic [1357D] bestiae, quod loco novissimo ponitur dum dicitur: Surge, comede carnes plurimas. Quid est enim carnes comedere, nisi aliena infirma dente maledico lacerare? Qui enim alienam vitam libenter rodunt, qui derogationibus studiose deserviunt, qui proximorum infirmitates delectabiliter carpunt, quid aliud quam carnes comedunt? Ejusmodi carnium corrosores, Propheta jam per experientiam noverat, quando dicebat: *Appropiant super me nocentes, ut edant carnes meas [n: (Psal. XXVI)]*. Sed quod dicitur: Surge, comede, quid, quaeso, erit praeceptio an permissio, suggestio an instigatio? Sed si a bonis angelis dictum putamus, consequenter et in eorum verbis solam permissionem factam intelligamus. Tale est illud quod ad Judam [1358A] dicitur: *Quod facis, fac citius [n: (Joan. XIII)]*. Si autem constat a malis angelis dictum fuisse, possumus in ejusmodi verbis tam suggestionem, quam instigationem intelligere. Solent enim semper mali spiritus malignis mentibus maligna suggerere, et ad omnem malitiam instigare. Quod sit malitiosum, quamve perniciosum detractionibus deservire, et in hoc unumquemque vitio suo satisfacere, ex illa potes Salomonis sententia advertere: *Si mordeat serpens in silentio, nihil eo minus habet, qui occulte detrahit [n: (Eccli. X)]*. Nonne huic sententiae concinit, quod Psalmista de ejusmodi dicit: *Sepulcrum patens est guttur eorum, linguis suis dolose agebant, venenum aspidum sub labiis eorum [n: (Psal. V)]*. O malum exsecrabile et tam loquenti, quam audienti exitiale: [1358B] Surge, inquit, comede carnes plurimas. Et quid aliud ursus, quid aliud haec ferina bellua novit, quam vel suas plantas sugere, vel alienas carnes lacerare? Quid, inquam, invidentiae monstrum aliud officii gerit, quam vel suas molestias plangere, vel aliena infirma carpere? Sed utinam solas carnes lacerarent, utinam vel ossibus parcerent! Nunc autem omnia laniant, omnia lacerant, unde fit ut tandem aliquando omnibus odiosi fiant. Qui enim loquitur, inquam, non potest latere. Sed cum incipiunt agnosci, incipiunt pariter contemni et odio haberi. Sed invida mens atque superba, quanto putas dolore uritur, quanto livore torquetur, cum alios videat de die in diem ad meliora proficere, seipsum quotidie in omni opinione decrescere, et magis magisque [1358C] vilescere? Unde fit saepe ut se ad callida argumenta convertat, dum summo cum studio et sollicitudine quaeritat, quomodo vel suam gloriam dilatare, vel aliorum obnubilare queat. Incipit itaque extunc sanctitatem simulare, et per hypocrisim paulatim se ad omnem fraudulentiam tradere. Sic pardus urso succedit, dum mens lubrica de vitio in vitium defluit, et per invidentiae malum in fraudulentiam cadit.

## CAPUT XI. *De vitio fraudulentiae.*

Tunc procul dubio fraus in fraudulentiam excrescit, quando ex multa jam malitia menti accidit, ut libenter omnino decipere velit cum possit, et post [1358D] multum usum, et exercitium, nihilominus per multam jam astutiam suppetit, ut decipere facile possit, cum velit. Quid enim aliud est fraudulentia, quam astuta malitia, ad omnem fraudem tam prona quam prompta? Recte hypocritarum fraudulentia in pardo figuratur qui per totum corpus maculis quibusdam respergitur. Nam hypocritae quidem sanctitatem opere praetendunt, sed perversum est quod diligunt, et quod intus vivit in affectione, necesse est quandoque erumpat et appareat in opere. Agunt itaque qui ejusmodi sunt, bona in manifesto, et mala in occulto. Qui igitur ad dissolutionis opera furtive erumpunt, vel quotiescunque excusabiliter id possunt, quid aliud quam actionis suae corpus quibusdam maculis respergunt? Videamus itaque [1359A] qualis esse dicatur bestia haec, quae tertio loco describitur. *Post haec,* inquit, *aspiciebam, et ecce altera quasi pardus, et alas habebat quasi avis quatuor super se, et quatuor capita erant super bestiam, et potestas data est ei [n: (Dan. VII)]*. Attende quam recte alas habere dicantur, quae in hac bestia designantur. Certe cum volucres volant, seipsas supra semetipsas levant. Certe cum volare volunt seipsas per inane suspendunt. Nonne ejusmodi mentes seipsas supra semetipsas attollunt, et per inane suspendunt, cum propter ambitionem et inanem gloriam durae districtionis observantias pene ultra humanae possibilitatis mensuram extendunt? Virtutis enim studia exercere, et virtutum merita, vel praemia non curare, nec quaerere, quid aliud est quam se per [1359B] inane in alta suspendere? Et quid aliud est multa capita habere, quam nihil simpliciter agere? Nam, sicut in alis occupationem et exercitationem, sic in capite intelligimus intentionem. Nam caput totum corpus regit, et intentioni omnis nostra actio subservit.

## CAPUT XII. *De malo fraudulentiae, quam sit multiforme in opere.*

Vultis adhuc plenius nosse quales alas soleat fraudulentia habere? Ut igitur breviter exprimam quid sentiam: Una dicatur simulationis, alia dissimulationis, tertia ostentationis, quarta excusationis. Solent namque simulatrices mentes et hypocrisi deservientes; solent, inquam, non solum jactitare quae habent, verum etiam simulare se habere [1359C] bona, quae omnino non habent. Solent econtrario manifesta mala callide excusare, occulta autem mala (ac si omnino non habeant) astute dissimulare. Simulatio et dissimulatio est de occultis. Sed simulatio de occultis bonis, dissimulatio vero de occultis malis. Econtra autem ostentatio et excusatio solent esse de manifestis, sed illa de manifestis bonis, ista de manifestis malis. Nam in his bonis quae manifesta sunt, et negari non possunt, locum habet ostentatio, sicut et in solis manifestis malis quaeritur excusatio. Sinistra nostra quam dextera in medium rarius profertur, et eo ipso rarius videtur. Recte igitur per sinistram occultiora, et recte per dexteram intelligimus manifestiora. Videntur [1359D] itaque alae simulationis et dissimulationis pertinere ad sinistram, quemadmodum et alae ostentationis et excusationis ad dexteram. Habes ergo in ostentatione et simulatione par alarum primum. Habes et aeque in excusatione et dissimulatione par alarum secundum. Nam ostentatio et simulatio est de solis bonis. Sed illa de veris et manifestis, quasi ala a dextris. Ista de fictis, quasi ala a sinistris. In his duabus alis volant, et se proximis commendantes, opinionemque suam propalantes, gloriam suam circumquaque dilatant. Excusatio autem et dissimulatio est de solis malis, sed illa de manifestis quasi ala una a dextris. Ista de occultis, quasi ala alia a sinistris. Sicut in superioribus duobus, ut dictum est, volant, sic in istis posterioribus corpus suum [1360A] velant. Nam absque dubio simulatores et hypocritae solent hinc inde sub excusationis et dissimulationis obductione posteriora sua et inhonestiora velare.

## CAPUT XIII. *De malo fraudulentiae, quam sit multiplex intentione.*

Ecce de numero alarum videamus et de pluralitate capitum. Scimus autem quia hypocritarum fraudulentia in omni eo quod actitat ad honoris sui promotionem anhelat. Omne enim quod agit, vel agendo intendit, ambitioni deservit. Nihil autem aliud est ambitio quam honoris affectatio. Prima autem species hujus mali est affectatio libertatis, secunda affectatio dignitatis, tertia affectatio auctoritatis, quarta affectatio potestatis. Ecce quomodo ambitio [1360B] in quatuor se capita dividit, cui omnis, ut dictum est, hypocritarum actio subservit. Libertatis affectatio est, quando jam quis subterfugitat aliis subesse. Dignitatis affectatio est superiora ambiendo semper de gradu in gradum anhelare. Auctoritatis affectatio est, cum jam ambit quis vir magni consilii et sanctitatis omnibus apparere et statuenda quaeque, vel diffinienda ab ejus consilio vel arbitrio pendere. Potestatis affectatio est, cum jam ambit aliis praeesse. Videmus saepe illos etiam qui voluntariam obedientiam professi sunt, quam libenter, quam desideranter molestas satis et onerosas occupationes suscipiunt, ut exeundi, loquendi, agendi majusculam libertatem ex administrationis suae occasione obtineant. Quid agit hoc, quaeso, nisi libertatis ambitio? [1360C] Videmus alios niti semper de gradu in gradum, et qui inferioris gradus sunt aspirare ab subdiaconatum, subdiaconos ad diaconatum, diaconos ad presbyteratum; et cum nihil ex eo fortassis majoris libertatis vel potestatis acquisierint, nonnihil tamen arbitrantur tenere prae caeteris saltem superiorem locum. Sed unde hoc in eis nisi ex ambitione dignitatis? Docet nos ille illius Achitopel loquens quid in quibusdam possit ambitio auctoritatis, docet nos proditor et parricida Absalon quid valet ambitio potestatis.

## CAPUT XIV. *Quomodo ex vitio fraudulentiae mens cadat in vitium impudentiae.*

[1360D]Notandum autem quod de hac bestia dicitur: Quia potestas data est ei, et absque dubio miro Dei occultoque judicio majora sunt pene quae hypocritae facere possunt, et faciunt et districtioris vitae observantias custodiunt, quam hi qui se propter Deum affligunt, et cum constet quia omnis caro fenum, et omnis gloria ejus quasi flos feni, plus tamen laborant saepe sectatores vanitatis pro gloria vana et transitoria, quam veri aemulatores pro gloria vera et aeterna. Sed valde est difficile, imo pene impossibile ejusmodi homines diu posse latere. Audi quid hic Salomon sentiat cum dicat: *Qui ambulat simpliciter, ambulat confidenter, qui autem depravat vias suas manifestus erit [n: (Prov. X)]*. Oportet ergo dupliciter et fraudulenter ambulantes, et viarum suarum depravatores [1361A] manifestos fieri et illud in eis propheticum impleri: *Denuda turpitudinem tuam, discooperi humerum, revela crura, transi flumina, revelabitur ignominia tua, et videbitur opprobrium tuum. [n: (Isa. XLVII)]*. Ejusmodi homines saepe cum in hoc fraudulentiae statu deprehensi fuerint, adhuc in deteriora ruunt: nam, cum ulterius in suis pravitatibus posse latere diffidunt, cum unicum illud gloriationis suae gaudium sine ulla spe recuperandi amittunt, statim ad apertam impudentiam erumpunt. Ecce quomodo per fraudulentiam praecipitatur homo in impudentiam.

## CAPUT XV. *De vitio impudentiae.*

Attende, obsecro, quam sit bestialis, et plus [1361B] quam bestialis vita, rejecto humano pudore, ad omnia se praecipitem dare, et conspectum divinum vel vultus hominum, nec in erubescendis erubescere, et tandem aliquando ad omnem se malitiam effrenare. Quid enim aliud est impudentia quam praeceps, et effrenata malitia? Audiamus nunc itaque quid de hac ultima bestia dicatur: *Post haec aspiciebam,* inquit, *in visione noctis, et ecce bestia quarta terribilis atque mirabilis et fortis nimis. Dentes ferreos habebat magnos, comedens atque comminuens, et reliqua pedibus suis conculcans. Dissimilis autem erat caeteris bestiis quas videram ante eam, et habebat cornua decem [n: (Dan. VII)]*. Ecce bestiam dicit et tamen quae bestia sit, vel cui [1361C] bestiae similis sicut in superioribus non dicit. Vide ergo quod genus monstri in vitiis sit, quod modo mystice describitur cui nulla in tot bestiarum monstris comparabilis invenitur. Scimus autem quia mens, quae invidia et impudentia corrupta fuerit, de caetero nulli omnino quia nec sibi, nec aliis parcit. Nam invidia quidem tollit homini amorem et compassionem proximi; impudentia vero moderantiam et circumspectionem sui. Et saepe qui ejusmodi sunt, multos labores, multos dolores patienter imo et libenter tolerant, ut alios affligant, et malunt ipsi miseriam sustinere, quam aliis non inferre. Vide ergo quam sit mirabile, quamve horribile, hominem humanitatis oblitum, hominem exuere, et cor belluinum, imo plus quam belluinum induere. [1361D] Et ecce, inquit, bestia quarta terribilis atque mirabilis et fortis nimis. Nunquid non est fortis et fortis nimis, quae ob mala proximis inferenda, tam patiens est ad mala toleranda? Dentes autem et ungues ferreos habere dicitur, qui ad omnem crudelitatem effrenatur. Ferrum enim quod caetera omnia metalla domat, recte satis crudelitatem designat. Ferreos ergo dentes et ungues accipit, qui verbis et operibus in proximos saevit, De alia bestia dictum est, quod carnes plurimas comedat. De hac autem dicitur, quod omnia comminuat. Quae ergo omnia comminuit, non solum aliorum infirma, sed et fortia capit, damnat, annihilat. Omnia itaque per diffamationem lacerat, et quod infamare non potest, per despectum calcat. Ut autem caetera [1362A] taceam, in hoc maxime videtur haec bestia caeteris dissimilis esse, quod in hoc novissimo statu nescit mens improba erubescere. Dissimilis erat, inquit, caeteris bestiis quas videram ante eam, et habebat cornua decem.

## CAPUT XVI. *Quomodo mens obduratur per impudentiae vitium, et primo contra Deum.*

O cruenta bellua, quae et per despectum conculcat quosque inferiores, et rebellionis cornibus oppugnat superiores! Utinam de hujusmodi cornibus impleatur, quod utiliter minatur qui in psalmo loquitur: *Et omnia cornua peccatorum confringam, et exaltabo cornua justi [n: (Psal. LXXIV)]*. Quaeramus ergo diligentius qualia cornua impudentia habeat [1362B] in quibus repugnare vel impugnare soleat. Illud autem novimus, quia cornua a carne excrescunt, et supra carnis sensibilitate obdurescunt. Decem autem modis, ut mihi videtur, anima impudens obdurescit, et illam quam habere decet cordis sensibilitatem amittit. Tribus namque modis mens obdurescit erga Deum, tribus apud semetipsum, quatuor autem modis contra proximum. Erga Deum per arrogantiam, per extollentiam, per contumaciam. Arrogantia est, quando quod divinitus accepit, sibi ascribit. Extollentia est, quando semetipsum supra id quod accepit attollit: per arrogantiam in se gloriatur de eo quod habet, per extollentiam de eo etiam quod non habet. Per arrogantiam et extollentiam [1362C] agitur, ut gratia divina merito subtrahatur, et ad contumaciam obduretur, desertus autem praevaricator efficitur. Nunquam autem est spontanea praevaricatio praecepti sine contemptu Dei. Contumacia itaque est, quando Deum et praecipientem despicit et minantem contemnit. Per arrogantiam impugnatur bonitas Dei, per extollentiam veritas Dei, per contumaciam potestas Dei. Pro certo scimus, et absque ulla haesitatione, quia Deus est qui operatur omnia pro bona voluntate [n: (Ephes. I)]. Ex sola itaque Dei bonitate est, quidquid in nobis boni est, vel esse potest. Qui igitur sibi arrogat unde Deum glorificare debuerat, quid aliud quam Dei bonitatem sua gloria spoliat? Qui se attollit supra id quod est, vult falsum credi quod verum est, et [1362D] verum quod falsum est. Qui vero falsitati innititur, veritati Dei reniti convincitur. Ad divinae autem potentiae contumeliam maxime spectat, quidquid improba mens per contumaciam praesumit.

## CAPUT XVII. *Quomodo per impudentiae vitium, mens obdurescit apud semetipsam.*

Tribus nihilominus praecipitationis gradibus, solet animus humanus apud semetipsum obrigescere, mentis obligatione, mentis obduratione, mentis effrenatione. Mentis obligatio est, quando assueta eam delectatio ita insolubiliter implicat, ut se a peccati consuetudine implicare, etiam cum velit, non valeat; cum jam omnino peccare non desistit, in quantum eam impunitas sinit. Ecce quia quem arrogantia [1363A] spoliat, extollentia enervat; et quem extollentia enervat, contumacia praecipitat; et quem contumacia ad peccandum praecipitat, peccandi consuetudo postmodum paulatim ligat. Tali animae, taliterque ligatae, clamat vox illa prophetae: *Solve vincula colli tui, captiva filia Sion [n: (Isa. LII)]*. Talibus vinculis soluta et libera canere potest cum Psalmista: *Dirupisti vincula mea, tibi sacrificabo hostiam laudis [n: (Psal. CXV)]*. Cordis autem obduratio est quando nullius jam poenae timore, nulla vindictae severitate a suis excessibus coerceri potest, qui ejusmodi est. Et, ut apertis utamur exemplis, sciunt flagitiosi qualem damnationem in suis flagitiis deprehensi sustineant vel sustinere debeant, et tamen a flagitiorum perpetratione nec se cohibere valent. Aliud est desiderium [1363B] suum cohibere non posse, cum impunitas blanditur, atque aliud est illud etiam cavere non posse, quod sine summo periculo non committitur. In superiori igitur gradu animus insolubiliter ligatur ad culpam, in isto velut insensibiliter obduratur ad poenam. In illo pudor, in isto calcatur et timor. Audi quid de his dicatur, qui in hoc gradu ad poenam obdurantur: *Percussi,* inquit, *eos, et non doluerunt [n: (Jer. V)]*. Mentis effrenatio est, quando absque ulla haesitatione, vel retractatione animus se ad omnem praevaricationem exponit, et pudoris chamo, frenoque timoris excusso, praeceps in omnia ruit, et fit de reliquo sicut equus et mulus quibus non est intellectus [n: (Psal. XXXI)]. In duobus superioribus, animus a suis desideriis, etiam cum reluctatur, [1363C] vincitur. In isto autem gradu penitus non reluctatur, sed, quovis tentationis vento flante, quaquaversum raptatur, secundum quod propheta imprecatur: *Deus meus, pone illos ut rotam, et sicut stipulam ante faciem venti [n: (Psal. LXXXII)]*. Sicut autem in tribus primis cornibus Deum impugnat, sic in tribus sequentibus Deo repugnat. Nam obligatione, obduratione, effrenatione sui mens male munita fortiter resistit, ne ullus divini timoris impulsus facile eam humiliare possit.

## CAPUT XVIII. *Quomodo per impudentiae vitium, mens obdurescit erga proximum.*

Quatuor adhuc restant de cornibus praedictis, cornu [1363D] abjectionis, cornu objectionis, cornu dejectionis, cornu subjectionis. His quatuor gradibus mens improba obduratur adversus proximum suum, et quod pejus est, adversus eos quibus debet humilem famulatum. Nam, sicut in ferreis unguibus conculcat inferiores, sic quatuor his rebellionis cornibus, armatur contra superiores. Impudens siquidem anima, quae jugum timoris semel excussit, improba jam temeritate contra magisterium suum insurgit. Cornu itaque abjectionis rebellat, quando jam dedignatur obedire; cornu objectionis, quando praelatorum suorum conatibus conatur semper et ubique fortiter resistere; cornu dejectionis, quando praelatos suos nititur dejicere; cornu subjectionis, quando jam nititur etiam sibi subjicere. Ecce quomodo malum [1364A] grassatur, ecce quibus gradibus prava anima ad summam impudentiam obduratur, ecce qualiter homo, in id usque producitur, ut *nec Deum timeat, nec hominem vereatur [n: (Luc. XVIII)]*.

## CAPUT XIX. *Quomodo mens cum in profundum malorum venerit, saepe etiam in desperationem cadit.*

Sed, depravata anima saepe, cum in profundum malorum venerit post omnia mala, spem etiam resipiscendi amittit, et in desperationem cadit. Hoc est illud cornu novissimum, desperationis videlicet malum; cornu, inquam, et per diffidentiam parvulum, et prae caeteris, per diffidentiae pertinaciam durum. *Considerabam,* inquit, *cornua, et ecce cornu aliud parvulum ortum est de medio eorum, et tria de [1364B] cornibus primis evulsa sunt a facie ejus. Et ecce oculi quasi oculi hominis erant in cornu isto, et os loquens ingentia [n: (Dan. VII)]*. Hoc cornu de medio aliorum oritur, quia cordis obligatione, cordis obduratione, et effrenatione ad desperationem mens maxime praecipitatur. Cum enim ex his tribus coeperit homo sui potestatem amittere, incipit et pariter paulatim de salute desperare. Malum autem desperationis animum non tam tumidum quam timidum reddit, et in eo ipso contumaciae cornu dejicit. Malum desperationis animum solet, non tam attollere quam dejicere, et idcirco extollentiae cornu non potest ante faciem ejus subsistere. Malum desperationis animum facit suis viribus magis derogantem, quia plus semper [1364C] cogit timere quam oportet: unde est quod arrogantiae cornu ante ejus praesentiam subsistere non valet. Anima de sua semel salute desperata, et a gratia divina penitus destituta, cum sentit se inveteratae consuetudini non posse resistere, et a sua se pravitate non posse cohibere, solet saepe seipsam excusabilem ostendere, et culpam suam in Creatorem refundere. Et hoc est, desperationis cornu, oculos quasi hominis et os loquens ingentia habere. Solus homo inter caetera animantia ratione pollet, et prudentia callet. Cum igitur, post desperationis malum, coeperit quisque ad excusationis suae argumentum, quasi rationabiles causas, astute texere, argute praetendere, videtur oculos quasi hominis habere. Oportet, inquiunt, esse, quomodo praedestinatum [1364D] est, quis Dei voluntati, quis ejus ordinationi resistere potest? Quales vero voluit, tales nos fecit. Omnia enim quaecunque voluit fecit, in coelo et in terra, in mari et in omnibus abyssis [n: (Psal. CXXXIV)]. Quid ergo nos possumus, quid nos sumus? Nunquid merita nostra nobis creare possumus? Non est utique volentis neque currentis sed miserentis Dei [n: (Rom. IX)]. Cur ergo non miseretur? Cur in nobis, quod sibi placet non operatur, qui operatur omnia in omnibus prout vult? [n: (Ephes. I.)] Os loquens ingentia, et tam vesana quam inania. Ut te excuses, Deum accusas; ut te justifices, Deum blasphemas? Nonne hoc esse videtur, quod in sequentibus legitur, et sermones contra Altissimum loquetur. Ecce, quibus gradibus, ad ima descenditur. Ecce unde, [1365A] quo, quomodo, pervenitur de nimia animi levitate ad impudentem animi effrenationem, de multa cordis praesumptione ad ultimam desperationem.

Audivimus quomodo mens de malo semper in pejus corruens, in profundum tandem malorum deducitur. Audiamus quomodo, vel unde eadem ipsa quandoque, post multa et ultima mala, ad rectitudinis integritatem reformatur. Si enim praecedentia et subsequentia hujus visionis recte censemus, puto quia in hac mystica descriptione recognoscimus, quod in Apostolo legimus: Quoniam ubi abundavit [1366A] iniquitas, superabundavit et gratia. Ex hoc Scripturae loco facile advertere est quod nulla nostra malitia divinam misericordiam vincere potest. Quid enim est quod post succedentes sibi bestias, posito throno, antiquus dierum sedit, nisi quod post multa saepe vitiorum detrimenta, ille qui est ante omnia tempora aeternus, per visitantem gratiam, cor lubricum in firma propositi stabilitate figit, et sibi mansionem constituit? Et quid est quod bestiarum potestas aufertur, nisi, quod per visitantem gratiam, vitiorum tyrannide sopita, regnum peccati destruitur?

english:
## BOOK ONE.

## CHAPTER ONE. *On the mystical dream of King Nabuchodonosor, and the sum of the intention of the whole work.*

[1229D]

What that dream of Nabuchodonosor signifies according to the letter, that most weighty exposition of Daniel teaches. But it ought not to displease, if a tropological discussion should elicit out of the same matter something that may build up the reader unto the knowledge of truth or unto the discipline of morals. That I may therefore touch in few words upon the sum of his intention: [1230D] the prophet in this place seems, out of a mystical vision, to signify how it befalls men of virtues little by little to flow away, and by certain steps of decline to fall down into the lowest things, and at some time, through visiting grace, to rise again to their former, or rather to a stronger, state of spirit. Now this corruption of change, or this remedy of repair, is wont assuredly to happen in either life, that is, as well in the active as in the contemplative. Of both, unless I am mistaken, the type is expressed in this one vision, [1231A] if it be rightly weighed. For what is it that Nabuchodonosor received a mystical vision, lost it, and afterward again came to know it more abundantly. For he deserved at the last to receive it together with its own interpretation. What, I say, is hinted to us in all these things, unless that the grace of contemplation is at one time divinely given, at times withdrawn, and at last repaired more manifoldly. But the declines of the active life are signified in the statue, which, begun from gold, ends in clay: at the top golden, in the middle silver or bronze, at the bottom iron or of clay. Behold, as thou seest, by how much the lower, by so much is it always found worse than itself. In the varied change of the metals are marked the varied declines of kingdoms, and in both the manifold failure of morals or of merits. [1231B] But behold, after the manifold failure of the kingdoms, that kingdom is raised up which shall not be scattered for ever. So often the human mind, after manifold ruin, pricked with compunction by divine inspiration, returns to righteousness; and, instructed and humbled by its own very fall, by how much the more instructed and by how much the more humble, by so much the stronger also does it rise again.

This also is to be noted, that the grace of the contemplative life slips away than [cj: *quam*; read *facilius quam*, "more easily than"] that of the active, but is repaired with much greater difficulty. Hence it is that Nabuchodonosor recovered with so great difficulty the vision of the dream which he had lost so easily. Hence it is that the decline of the kingdoms is described more at large, and is distinguished by steps, while the bringing in of the indestructible kingdom [1231C] is touched upon in few words, and is brought in suddenly indeed, and without any gradation. And perhaps what is said of either grace of the twofold life is given to be understood of both. For Holy Scripture often says one thing and hints another. And so both are wont by turns to befall: namely, that a man exercised in the active life should fall suddenly and unlooked for, and likewise that one cast down from the contemplative should rise again, through visiting grace, with wonderful ease. But fittingly enough in this place, where the fall or the repair of either life is treated, fittingly, I say, he has expressed the property of each, and has shown by what proportion they answer to one another. For from the contemplative we fall away more easily, and to the active we rise again more easily. Now this vision of King Nabuchodonosor (like the rest of his own) shows plainly enough how aptly [1231D] he received such a name. For beyond doubt the dream which he saw was a foretoken of things to come. And that also which through the foretoken he foresaw as future was none the less a sign of other things: for it expressed the accidents of morals. See then how rightly he obtains such a name. For Nabuchodonosor is interpreted prophesying a sign of this sort. Was not Nabuchodonosor prophesying through the mystical vision, whence also his vision was a prophecy, which portended the varied failures of kingdoms? And who does not know that all things befell them in figure? Therefore that change of kingdoms was a figure, because it signified something else through a mystery; and it was a sign of spiritual things. And so he was prophesying a sign, who in the foretoken of things to come was foreseeing figures of spiritual things. But what kind of sign? [1232A] A sign of this sort, that is, such a sign that what it is, or how true it is, can be proved by experience and shown as it were to the eye; or a sign of this sort, as it were of that thing which can be shown with the finger. For if in the decline of kingdoms the decline of morals is said to be understood, in what place, I ask, or at what time could this not be shown, could this not be seen. And this interpretation of the name indeed agrees with him well enough, according to what befell him. For there is another also, no less fitting, according to what he did: for Nabuchodonosor is interpreted *a sitting in the acknowledgement of anguish.* What is it to sit, unless to humble oneself? But consider how greatly this king humbled himself, who adored Daniel, a servant made over to him out of captivity, when he came to know the casting down of his kingdom [1232B] (which he could not know without anguish) by that man's own exposition. And so he sat in the acknowledgement of anguish, who, when he had heard of the imminent peril, humbly prostrated himself at the feet of him that prophesied. Now these things which have been said concerning the interpretation of the name seem to allude to the history; but none the less this too is to be considered, how they may be able to agree with the mystery. For what else does this so great person signify, who seems to be at once king and prophet, unless a spirit endowed with a twofold grace and fully exercised as well in the active life as in the contemplative? Does not the human spirit seem to thee to bear in itself in some manner a kingly person, when it has begun to preside strongly over the affections and the passions (both by the right of free will and by the bestowal of grace), and to command with authority, and [1232C] manfully to claim that kingdom of heaven which is within us? Does it not seem to thee to be strong with a certain gift as it were of prophecy, when now by the endowment of foresight it has received power to foresee and to foretell imminent perils; but most of all when it has now begun, through the grace of contemplation, to search into the deep things of the mysteries, and through excess of mind, and as it were through a dream, to marvel at the secrets of the divine judgments? And rightly is he also called Nabuchodonosor who is endowed with the gift of foresight; and then does he truly prophesy a sign of this kind, when from preceding causes he foresees the declines of morals. For the declines of merits always signify the declines of rewards. For beyond doubt, by how much is taken away from [1232D] merit, by so much is always taken away from the reward also. He therefore prophesies a sign, and a sign of this sort, who foretells a sign of this kind, or a sign of that thing which — of what sort they be — can in some manner be shown with the finger and proved by experience. But often the failure of good desires foreshows the failure of good works. For, when the will grows torpid, the spirit must afterward grow lukewarm from good zeal. But it is wont to befall conversely also. But to him to whom it is given to be able to foresee imminent perils and evils yet to come, if he takes care and is busy to bring them with grief and anguish of spirit into consideration, and to humble himself in the expectation of them, the same name can fit him according to the other interpretation. For Nabuchodonosor, as has been said, is interpreted [1233A] *a sitting in the acknowledgement of anguish.* But let no one wonder that by an unjust king a manly spirit and a man of virtues is said to be understood. For who does not know (unless he be unskilled in the sacred letters) how often in the Scriptures the serpent, a venomous animal, and the lion, a most ferocious animal, signify Christ? And if we believe blessed Gregory expounding it, in David the adulterer Christ is understood through a mystery, and in innocent Uriah is understood that faithless Jewish people. What wonder therefore if by the unjust king whom we disapprove we understand a just thing which we approve? And indeed in the unjust king, although the will was disordered, yet the power belonging to him was ordered. For there is no power but from God. *And the things which are from God,* the Apostle bearing witness, *are ordered [n: (Rom. XIII)]*. [var: Vulg. Rom. 13:1 *quae autem sunt, a Deo ordinatae sunt*, "the powers that are, are ordained by God"; Migne draws the agent into the relative clause and prints the neuter participle] [1233B] And so fittingly enough the royal power signifies the spirit of virtues, which claims for itself that inward kingdom by its morals; or free will, through which, by cooperating grace, the spirit commands its own affections and passions.

## CHAPTER II. *How the grace of contemplation is to some at one time given, at another withdrawn, and meanwhile, when lost, recovered.*

*In the second year of the reign of Nabuchodonosor, Nabuchodonosor saw a dream, and his spirit was terrified, and his dream fled from him [n: (Dan. II)]*. The first zeal of a manly spirit ought to be that it may have dominion over the affections; the second, that it may command the thoughts; the third, therefore — the spirit, and the soul that is victor over its own vices, [1233C] begins from that time already to have in its own kingdom all spiritual things whatsoever, when, its excesses being now subdued, it prevails to command not only the affections but also the thoughts, so that it may be able to restrain both, the former from unlawful concupiscence and the latter from unfitting wandering. But what is it to see a dream, and to foresee the foretokens of things to come or the mysteries of hidden things, unless to receive divinely the grace of contemplation, and through excess of mind to perceive out of divine revelation the knowledge of the divine judgments? And rightly did this king see the dream in the second year, because every spiritual man, after the taming of concupiscence and the discipline of his knowings, at length at some time prevails and grows accustomed to be at leisure for the zeal of contemplation. [1233D] But it often comes to pass that, while the human spirit is led to contemplate the subtlety, or even the strictness, of the divine judgments, it is shaken to the marrow with a sudden fear out of that very consideration of the divine strictness which it perceives. For while a mind that is untrained, and less instructed in heavenly disciplines, still presumes all things upon its own effort rather than upon divine grace, it easily falls into this fear from the contemplation of the divine severity and the consideration of that equity. For a presumptuous mind, when with wondrous subtlety it beholds how far it is above human virtue to answer to the divine benefits, and how strictly the divine severity, by the right of equity, may and ought to deal with us, is often wont to hurl itself into an immense dread [1234A] (nay, almost even into despair). But while the trembling spirit is confounded with a dread of this sort (to say nothing of how justly, beyond all doubt, and as mercifully as profitably), under this crisis of necessity the grace of contemplation is withdrawn, lest by the excess of its own subtlety it be hurled wholly into the pit of despair. And so the dream as it were flees from him, while he loses that light of contemplation which he was wont to see through excess of mind.

*But the king commanded that the soothsayers, and the magicians, and the sorcerers, and the Chaldeans should be called together, that they might declare to the king his dreams [sic: sommia].* He assuredly bears a kingly spirit who is wont to command his own desires, and to dispose his zeals and his exercises according to the judgment of deliberation. [1234B] And so a kingly spirit of this sort makes all the wise men of Babylon come together into one, and in a manner drives diverse sects into one by scrutiny, when it spends upon the one and only business of heavenly doctrine all that solicitude and searching which it was wont to scatter through varied zeals and exercises. But from wise men of this sort, coming together as it were into one, we seek back as it were our lost dreams, when we busy ourselves to repair, by the manifold and untiring urgency of our zeals, the spectacles of our contemplation that have been withdrawn. *Who, when they had come, set up before the king.* [var: Vulg. Dan. 2:2 *steterunt*, "they stood"; the word Migne prints is transitive and leaves the clause without an object] Behold what is said; behold what manner of assembly is declared to stand before the king. Thou mayest reckon that thou hast not yet a kingly spirit, if thou art not yet able to gather from every side, at thy wish, those most subtle points of thy thoughts, [1234C] and, by the liberty of thy judgment, to fix them unmovably upon the zeal of whatever intention thou wilt. *And the king said to them: I saw a dream, and being confounded in mind I know not what I saw.* We address the assembly of our wise men when in our inmost parts we rebuke the wandering of our searchings, or inflame it to the investigation of sublime things. But let us be zealous, after the likeness of this man, not to neglect the losses of our advances, but rather to stir up our zeals unto their repair.

This surely is to be noted, that above he says that he was terrified, but here that he was confounded in mind. But it is to be known that the human mind, while it is lifted up to contemplate more clearly the steep things of the divine equity, [1234D] is, by the beating back of its own infirmity, at one and the same time confounded from that same source whence it is terrified. For beyond doubt, in the consideration of the divine justice and in the comparison of human weakness, a man shudders at his own infirmity, and equally blushes at it. *And the Chaldeans answered the king in Syriac: O king, live for ever.* Tell the dream to thy servants, and we will declare the interpretation thereof. In the first place it must be considered to whom and in what manner they answered. Namely, to a Chaldean king, in Syriac — which indeed is the same thing, as Jerome has determined upon this same place, as in Chaldee. What then is it to answer the king in his own tongue, unless expressly and manifestly to convey that which it behooves to be known? For when anything is said to a man in [1235A] a foreign and unknown tongue, the noise of the voice indeed comes to the ears, but the sense of it does not enter as far as the spirit. Therefore answer is made as it were in one's own and known tongue, when that which the occasion demands is fittingly made known. But if we have recourse to the interpretation of the name, we are beyond doubt brought back to the same meaning. For Syria is interpreted *sublime.* What then will it be to answer in Syriac, unless to answer sublimely? and what will it be to answer sublimely, unless to answer fittingly and sufficiently? But the spirit knows nothing better, nothing more certain, and nothing more sublime than what it has learned through experience; and perhaps this is the proper and chief, and altogether the most sublime, manner of learning belonging to the human soul, when by our own experience [1235B] we prove something. Do not thy own thoughts or occupations answer thee as properly as openly, and instruct thee unto the truth sublimely enough, when out of their own failure they teach, and as it were through experience declare, how vainly and how rashly anything above the human measure is presumed upon one's own effort? Surely the whole answer of these men seems chiefly to contain this (namely, that) they were altogether unable to do what the king was violently demanding. In wise men of this sort therefore, such as we have showed thee above, this will be, as I judge, their answering: to teach their own impossibility by their own experience. But let us handle the several parts of their answer, and first let us see concerning the first.

## CHAPTER III. *That in all that we do we ought to be zealous for a good intention and to lean upon divine grace.*

[1235C]

*O king,* they say, *live for ever [n: (Dan. II)]*. That we may therefore compare together outward things with inward, bodily with spiritual: would that we had that inward household as well disciplined as we have known this outward one to be disciplined. We have heard what they answer at the first to their king, and perhaps he himself had taught them this very thing; let us also teach our own household (namely, in every endeavour of ours) to answer things most like: O king, live for ever. Yet what will this be, I ask, a wish, or an admonition? A wish, that he may avail for this; or an admonition, that he may spend all zeal upon this very thing? But what is [1235D] the life of that inward prince, and lord of that inward household? What, I say, is the life of that which is chief in the soul (namely, of the human mind), unless a good intention? Whatever a man may do, even if it be good, yet it will be unprofitable unless it be done with a good intention. But then the mind of a man dies even amid good works, when the intention is corrupted. It is the Truth's own attestation: *Because, if thine eye be evil, thy whole body shall be darksome [n: (Matth. VI)]*. What therefore will it be to live for ever, unless to have a good intention in every good work? Would that at every endeavour of ours, at every good beginning, this answer might first meet us; that all our thought might sigh and busy itself for this, that we may live for ever, which indeed will then come to pass, [1236A] if we do nothing but what is good, and nothing without a good intention. For, to say nothing of the rest: oh, how often do we seek the truth itself, not for truth but for vanity, and the truth once found we love, not in truth, but unto vanity; and, what is most wretched, in the words of life we traffic for the gains of death; or at any rate we rightly understand the life of the inner man to be divine grace! For as the body can do nothing without its own life, that is, without the soul, so our inner man can do no good thing without divine grace: *By the grace, of God,* says the apostle, *I am what I am [n: (Cor. XV)]*. And the Truth himself concerning himself: *Without me you can do nothing [n: (Joan. XV)]*. What therefore is it to say, to live for ever, unless unceasingly to cleave to grace? Whatever thou mayest purpose, presume not of thine own effort, but of divine grace. [1236B] Whatever thou accomplishest, ascribe to him, not to thyself this assuredly was to be said to that king, and at that time above all, because he was seeking in a human way that which he had received divinely, and for the other thing that was hoped for was leaning upon human effort rather than upon divine grace. But this is very marvellous (nay, astonishing beyond the human measure), that often, when we say these things silently within ourselves and feel them inwardly, none the less, and at the very same time, we lean upon our own effort, as if we were wholly ignorant of cooperating grace. Often, when we say something subtly to our neighbours concerning the commendation of divine grace, we glory within ourselves over the subtlety of our own speaking. O infinite folly of man, [1236C] and dost thou indeed rightly say that a man can do nothing without grace? But if thou speakest the truth, whence dost thou glory? Let us therefore teach those most subtle searchers-out of hidden things, namely, those thoughts of ours, that in all our zeal, in every business, they busy themselves first and chiefly with this, that they first beget in us this solicitude: that we be zealous to presume of grace all that we propose, and to ascribe to divine grace all that we accomplish; and this belongs to living for ever.

## CHAPTER IV. *How, according to the varied successes of their zeals, some either feebly cast themselves down or emptily exalt themselves.*

*Tell,* says he, *the dream to thy servants, and we will declare the interpretation [1236D] thereof (Dan, II)*. Mark what they say. One thing they demand, and another they promise. They demand of the king the vision, and they promise its interpretation. And yet as vainly as they demand, so falsely do they promise. But there was one thing which they might have said truly, if they had been willing to confess the truth: namely, that they in no wise knew the vision, nor could of themselves have known it at all. They therefore who profess false things, why do they not at least confess true ones? A common modesty; a general shamelessness. It is common modesty to conceal one's own impossibility; it is general shamelessness to presume beyond possibility. *And the king answering said to the Chaldeans: The word has departed from me. Unless you declare to me the dream and the conjecture of it, you shall perish, and your houses shall be made public. But if you shall relate the dream and the conjecture [1237A] of it, you shall receive from me rewards, and gifts, and much honour.* Who, I ask, would not freely rebuke King Nabuchodonosor, that for such a cause he consigns his wise men to destruction, when perhaps he himself does the like, or worse? For what is it to destroy one's own wise men of one's own accord, unless utterly to lay aside the zeals of wisdom, and to be now unwilling to exercise those most subtle points of one's wit any further in the investigation of some doctrine? But what is it to make public the houses of the wise men, and to reduce them to the common use of all? Now by houses we are wont to mean that place of our dwelling to which, after manifold labours and runnings to and fro, we are always accustomed to return for the sake of rest. What therefore is more rightly given to be understood by the house of the wise men [1237B] than those private and secret leisures of their rest, wherein all the studious are wont to be free for the zeals of doctrine? The houses of our wise men therefore are in a manner made public, when those studious leisures of our rest are exposed to every wandering of dissoluteness, and the secret inner chambers of doctrine are prostituted to every care or curiosity. How many do we see, after the glorious marks of their zeals and the great things of their knowledge, when perchance they have been promoted to some step of honour, or perchance have taken up the care of some administration, straightway despise all the discipline of their doctrines, be free for secular affairs only and always, destroy in one day all the cultivators of wisdom, and make public their hidden secrets? [1237C] What would these men do if they received the kingdom of Nabuchodonosor? How many likewise do we see, after much urgency of spiritual exercises, after having at last received the grace of contemplation, when perchance they have been cast down from that state of their sublimity by some temptation or by weariness of whatever kind, and have perceived that they cannot return to that art of their height without some, or perchance without great, labour, straightway lay down or condemn all the effort of spiritual zeals, and expose themselves at every hour to all vagrant and empty runnings to and fro. Thou mayest see them not only not seek again those leisures of their contemplation, but even utterly lay aside all urgency of meditation or of reading. What [1237D] else do these men do than slay their own wise men, who overspread all spiritual understandings within themselves by the varied fluctuation of their own desires? Behold, we have heard concerning the threats; let us see concerning the promises. *But if the dream,* says he, *and the conjecture of it you shall relate, you shall receive rewards and gifts, and much honour from me.* A reward is when we receive that which we have deserved; a gift, when we receive that which we have not yet deserved; but an honour, when we obtain even that for the deserving of which we are less fit. And so a reward is what is rendered to merits; a gift, what is bestowed freely; an honour, what is conferred from dignity alone: rewards, says he, and gifts, and much honour you shall receive from me. Nothing, brethren, is truer: how gladly do we bestow upon our wise men the wages of their merits, [1238A] how thankfully do we confer upon them honour due or gratuitous? And that I may more fully declare what I think thereon: I look for nothing more certain, I fear nothing more, than that every man should busy himself that too much honour, and greater reverence than is fitting, be bestowed upon wise men of this sort, when perchance they have satisfied his desires and have answered his wishes according to his wish. Who would not ascribe more to his own zeals and disciplines than the Truth itself dictates? Who, I ask, would not wish to extend the reputation of his own knowledge and wisdom, not only according to the measure of equity, but even beyond, nay above, what equity owes? And so as often as the spirit gladly presses on in its own zeals, and thence promises itself an enlargement of fame and glory, it speaks in a manner to its own wise men: both rewards, and gifts; [1238B] and much honour you shall receive.

## CHAPTER V. *In how many ways the spirit deceives itself, and not unwillingly hides its own vice from itself.*

The reward being set forth, the king straightway subjoins and says: *Tell me therefore the dream and the interpretation of it [n: (Dan. II)]*. Two things he seeks: the dream, and the interpretation of it. It is one thing to know the secrets of the divine judgments out of divine revelation, and another to have been able to weigh or to penetrate the reason of the same. This belongs to the knowledge of the dream, that to the interpretation of it. How many of the divine judgments do we know, whose reason we penetrate by no discussion of ours. *They answered a second time [1238C] and said: Let the king tell the dream to his servants, and we will declare the interpretation of it.* What is it to answer again, unless to teach their own impossibility more fully and more perfectly by the repeated failure of their own [sic: *conanimis*]? O how hardly is human shamelessness restrained from its own presumption. Behold, after many experiences, still impossible things are demanded, still impossible things are promised. But let us see what follows: *The king answered and said: I know for certain that you buy up the time, knowing that the word has departed from me. If therefore you shall not declare to me the dream, there is one sentence concerning you, that you have framed an interpretation also that is deceitful and full of deception, that you may speak to me until the time pass away. Tell me therefore the dream, that I may know that you speak a true interpretation [1238D] of it also.* Behold, from his urgency the king profited not nothing, who at length at some time detected their duplicity; and do not thou think that thou hast profited but little, when thou shalt be able clearly to detect the duplicity of thine own heart. How many things do we often feign, how many do we dissemble. Our weaknesses we gladly dissemble, and those good things which we are altogether unable to do we feign that we can do or have: and it is very marvellous that the spirit gladly deceives itself, and not unwillingly hides its own vice from itself. Behold, the king detected both vices, of simulation and of dissimulation, in his subjects: that of dissimulation indeed in that he says, I know for certain that you buy up the time. That of simulation, in that after a few words he adds, There is one sentence concerning you, that you have framed a deceitful interpretation [1239A] also. They dissembled their own ignorance, and were willing [cj: *volebant*; read *nolebant*, "were unwilling"] to confess it openly, and in this they were buying up the time, and yet concerning the interpretation of the dream they were promising false things. But the evil of dissimulation in them the king proved by experience, while the evil of simulation he knew from reason, gathering the one vice out of the other. For if they could not do even that which was the less, how could they have done that whereby it was the greater? From these things, as I judge, thou weighest and observest that some things in us we prove by experience, and others assuredly we gather from reason. *The Chaldeans therefore answered before the king and said: There is not a man upon earth that can fulfil thy word, O king.* Behold, now a third time they answer, and at length at some time they manifestly teach their own failure. And that [1239B] we may distinguish by steps the three alternations of the answer, see whether perchance that first answer be of doubt, the second of fear, the third of despair. And at the first endeavour indeed, when we begin something and yet do not finish it, we often begin to doubt of the consummation of what we have begun. But at the second, to dread the more. But at the third endeavour, when we obtain no effect, we are wont utterly to despair.

And note that doubt and dread have an ambiguous answer, but despair has a manifest answer. So assuredly at the first and the second those men rather lessen their own ignorance than speak it. But at the third, they now openly profess the light. Yet let us hear how falsely they speak true things: There [1239C] is not, say they, a man upon earth that can fulfil thy word. They do not say simply, We cannot, which assuredly was true, but, There is not a man upon earth that can, which beyond doubt was false. For Daniel also was a man, and was upon earth, who was able to do this, as the outcome of the matter afterward proved. Yet he was able, not of his own effort, but of divine grace. Who would say that he could not do what he was able to obtain by praying? See in how many ways, and how often, the human spirit deceives itself; but who would suffice to explain this fully? How many things do we often presume that we can do, which yet we altogether cannot; and how many things which we altogether cannot do, do we think that no one can? What is it, I ask, [1239D] that the human spirit, according to the good which it approves in itself, does not at all proclaim others, and yet, according to the evil which it finds in itself, adds others? Behold, what these wise men presumed concerning the interpretation of the dream, they did not yet attribute equally to all in common. But nevertheless, what they could not do concerning the recovery of the dream, they affirm that no one can do. But that we may consider all this according to one and the same spirit: surely we ought neither rashly to presume anything in ourselves, nor rashly to despair. For often what we cannot do in one way, we easily accomplish in another. How many things which we often cannot get by doing, we obtain by praying.

## CHAPTER VI. *How rashly, or how vainly, we presume upon human effort for that which we ought to await from angelic revelation alone, or from divine.*

[1240A]

Yet let us see what these men further add, subtly discussing what they say faultily, or what perchance they say truly. For things uttered incautiously avail for our caution, and things rightly uttered have wherewith to form us unto the zeal of imitation. *But neither doth any of the kings,* say they, *great and mighty, inquire such a word of every soothsayer, and magician, and Chaldean [n: (Dan. II)]*. He is rightly called a king who is exalted unto a kingdom. But what says that King, truly King of kings and Lord of lords? *The kingdom of heaven,* says he, *is within you [n: (Luc. XVII)]*. [var: Vulg. Luc. 17:21 reads *regnum Dei*, "the kingdom of God"] Unto this kingdom surely we can be exalted, [1240B] if we perfectly will it. This kingdom, existing within us, surely has many inhabitants and dwellers without number. But by how much the more each man enlarges such a kingdom, more faithfully dispenses it, more strictly rules it, more prudently orders it, by so much the mightier is he made, by so much the greater is he judged. But unto this kingdom poverty of spirit advances and conducts more than abundance of sense: for *Blessed* are *the poor in spirit, for theirs is the kingdom of heaven [n: (Matth. V)]*. He who receives such a kingdom sings confidently, when he says: *But I am appointed king by him [n: (Psal. II)]*. And well is it said of kings of this sort. But neither doth any of the kings, great and mighty, inquire a word of this kind of every soothsayer, and magician, and Chaldean. But in this the said kings are great, and defend their own power for themselves, [1240C] that they presume nothing of their own virtue: how much less those things which are above man? Certainly the king had received that word divinely, and it was altogether such that it could not be known unless from God's revelation. That therefore which could not be known save from God, with what rashness is it presumed of a man, a soothsayer, a magician, or a Chaldean? What therefore is it to be unwilling, and not to be bound, to inquire a word of this kind of any wise man of this sort, unless that those things which are above man ought to be presumed of no human effort or art? Hence it is that it is added, when it is said: *For the word which thou, O king, seekest is grievous, neither shall there be found any one that may declare it in the sight of the king, except the gods, whose conversation is not with men.* Certainly [1240D] what was above man, the king ought not to have demanded of man. But what is more grievous, or what more burdensome, than that a man should demand of a man things impossible for a man, and should wish to wrest from human possibility things that are above the human measure? But the things that are impossible with men are possible with God. Except, say they, the gods, whose conversation is not with men. Rightly enough in this place do we understand by the gods the holy angels. For if because of the participation of the image, or even of the likeness, men have been called gods, how much more rightly the angels? *I have said: you are gods and sons of the Most High [n: (Psal. LXXXI)]*; and angels indeed are engaged among men at every hour, nay at almost every moment, and yet they do not converse with men, because even then, when they are among men, [1241A] they live not in a human way, but in a heavenly, and truly in a divine way. Who would deny or not know that angels have been able to reveal to men many things which are above men, and are wont to reveal them? But that we may still draw a likeness from outward things to our inmost parts, so often the things which we penetrate by no investigation of ours, we come to know from divine revelations and inspirations. But if any one should wish that by the gods there be understood not angels, but men divinely inspired, whose conversation is now not with men (that is, with such as savour of human things), in that they can now truly say, Our conversation is in heaven, nothing truer can be said. For they come to know many things from divine inspiration which exceed human investigation. But if that former sentence be accommodated to this sense, [1241B] nothing in it seems to sound but what is right, where it is said. There is not a man upon earth that can fulfil thy word, O king: as if it were said, None of those who are upon earth, save only those who by a heavenly conversation ascend the heavens.

## CHAPTER VII. *How, after the often illustrious distinctions of its own studies, the mind lays aside the care of doctrines both secular and spiritual; and exposes itself wholly to outward business alone.*

*And when this was heard, the king in fury and in great wrath commands that all the wise men of Babylon should perish. And when the sentence had gone forth, the wise men were being slain [n: (Dan. II)]*. Behold what we have already spoken of above. After the king had despaired of the recovery of his dream, in fury [1241C] and wrath he decreed that all his wise men should perish. As we have already said, this is to destroy his wise men: no longer to seek out, according to the former custom and the accustomed exercise, those keen and subtle apprehensions of knowledge and of wisdom, and to spend no labor at all upon the studies of any teaching whatever, nor to bestow care upon them. The dream that was seen is as it were lost when that grace of contemplation by which the mind was frequently lifted up to sublime things is withdrawn; and then indeed we as it were despair of its recovery, when, laboring long and much and profiting nothing, we distrust that we can any longer recover that delight of our spiritual sights. But it often happens that, when the spirit loses that gazing upon divine revelations which it had been [1241D] wont to love, being now broken by long weariness, it lays aside the care not only of that in whose restoration it failed, but of studies of every kind, and in a manner disposes to destroy all its wise men. In fury, he says, and in great wrath. Fury is a disturbance of the mind wholly devoid of reason. Wrath is a great disturbance of the mind, yet not utterly alien from reason. We are driven and driven about as it were out of fury, when, with no regard to reason, we cast ourselves headlong into that which ought not to be done. Often, moved by wrath, we understand what ought to be done, though it cannot be reined in, if it be great. And so in the first onset of our disturbance we often do not so much as look back to reason; but afterwards we do indeed see reason, [1242A] yet cannot follow it; and at last we both behold it and follow it. Rightly therefore is fury set first, and wrath afterwards.

It is certainly to be noted that those who in this place are commanded to perish are called the wise men of Babylon. I think that the wise men of the Babylonians are one thing, and the wise men of the Jews another. The former, indeed, are occupied about earthly things, the latter about divine. The former follow after the wisdom of the world, which is foolishness with God; the latter search even the deep things of God, being spiritual, and comparing spiritual things with spiritual. What then do we understand by the wise men of the Babylonians, but secular sciences? and what by the wise men of the Jews, but spiritual teachings? So then we as it were consign the wise men of Babylon to condemnation, when we cut off the secular disciplines from our [1242B] studies. Our conscience acquiesces more easily in the cutting off of these, and the more lightly consents to their being cast away, the more it observes them (however useful for something to human salvation) to be in no way necessary. First, then, the wise men of Babylon are slaughtered; whence it is that of them it is said: And when the sentence had gone forth, the wise men were being slain. The sentence goes forth when at length a man manifests in deed what he had deliberated and determined in his mind. That is as it were still within which is still turned over and lies hidden in the mind; and it begins as it were to be already put into practice when it now appears in deed. There follows: And Daniel and his companions were sought, that they might perish. Behold how the evil spreads. We have heard above how the wise men of Babylon were being slain; behold, now the wise men [1242C] of the Jews are sought, that they may be slain. Behold by what steps a studious mind is often loosened from its own liveliness, and slips back little by little from the highest things to worse ones: first it lays aside the care of secular, afterwards of spiritual teachings [sic: *doctrinam*], and exposes itself wholly to outward business alone, and slays within itself as it were all the cultivators of knowledge and of wisdom, while after its contempt for the human arts it utterly forsakes the urgency of contemplation, of meditation, of reading and of prayer.

It is to be noted, however, that of the wise men of the Jews it is said that they were sought for destruction. What, I ask, is it to seek a place where wise men of this sort may be found for destruction, but to snatch at an occasion, [1242D] or even at the opportunity of some excuse, whereby a dissolute mind may the more safely and the more freely, and with a more secure conscience, cast away even the pursuits of sacred instruction? For we often plead infirmity of the body when we cast away spiritual exercises. Often we pretend this to be charity, that, forsaking the contemplative life, we utterly expose ourselves to outward business. In this way an occasion, and as it were the opportunity of a place, is sought, where Daniel with the rest of the wise men of the Jews may be found for slaying. If we consult the deeds of this Daniel, what shall we more rightly find figured in him than the devotion of the heart? See how, under every adversity and in whatever necessity, he always has recourse to the Lord and consults him, implores and receives the divine aid. [1243A] And who does not know that it belongs to true devotion, under every crisis of necessity, to flee to the divine defenses, and in doubtful matters as well as in adverse ones humbly to ask counsel from the one side and aid from the other, and effectually to obtain it? But we know that the mind never prays inwardly and devoutly which does not first rouse itself to devotion by diligent premeditations. For these are the inseparable companions of true devotion: circumspect, discerning and provident thoughts. For without companions and fellow workers of this kind, whatever devotion is ours neither knows nor is able to pray as it ought.

## CHAPTER VIII. *How in every purpose or ordinance we ought to consult the rule of equity, and to call back what has been improvidently decreed to a sounder judgment.*

[1243B]

*Then Daniel inquired concerning the law and the sentence from Arioch, the prince of the king's soldiery, who had gone forth to slay the wise men of Babylon; and he questioned him who had received power from the king, for what cause so cruel a sentence had gone forth from the king's face. When therefore Arioch had made the matter known to Daniel, Daniel went in and asked the king that he would give him time to declare the solution to the king [n: (Dan. II)]*. As in Daniel the fervor of devotion is understood, so by the prince of the soldiery we rightly, as I judge, understand the zeal of rectitude and the rigor of strict severity. Certainly, without the rigor of just severity, not even that kingdom may be possessed in peace or in security in which men are wont to command men, and in which men are wont to disturb the peace [1243C] of those who possess it. What ruler was ever able to enjoy a lasting peace, or to rejoice in it, who was unwilling strictly to judge and strongly to strike the adversaries of peace, when he could and when he ought? But how much more in that kingdom, in which our wrestling is not against flesh and blood, but against the spiritual things of wickedness in the heavenly places; how much more, I say, in a kingdom of this sort ought we to act strongly, and with strict punishment to strike all the tumults of clamorous thoughts or affections, and whatever disturbers there be of inward peace? Good indeed is this prince of the soldiery (namely rigor; and the severity of justice), whose laws or disciplines whoever does not obey estranges himself [1243D] from that fellowship of the heavenly soldiery. And rightly, as I judge, is this prince of the soldiery called Arioch. For Arioch is interpreted *reducing to solitude*. We know that the kingdom of heaven is within us [var: Vulg. Luke 17:21 *regnum Dei intra vos est*, "the kingdom of God is within you"]. And so this prince of the soldiery ought, whatever kingdom or region he sees rising up or rebelling against this kingdom and not obeying the laws of the eternal King, to overthrow it by a strong assault, and to reduce it to everlasting solitude, and, if it can be done, to blot it out forever. If therefore by Daniel we ought to understand devotion, and by Arioch the zeal of rectitude, what is it for Daniel to inquire of Arioch concerning the law and the sentence of the king, but for a mind stricken with compunction to consult the judgment of equity, and out of great devotion vehemently to examine whether that be perhaps just or unjust which it remembers itself [1244A] to have formerly determined through the impulse of its own spirit? For in the time of compunction and of prayer the mind of man finds many things to be evil and unjust which it had formerly defined out of the impulse of its spirit, and as it were headlong, and which nevertheless it did not perceive at that time to be unjust; and often, out of that same impulse of his spirit, a man dictates many things against his own conscience, and yet afterwards, in the time of his prayer and of his devotion, he tempers that same headlong haste of his spirit, and reforms it to a sounder judgment. And so we ought afterwards diligently to examine those things which we have decreed headlong rather than prudently, and which we greatly fear to be evil, and to search out by shrewd reconsideration whether they be just or unjust, useful or useless; and in this way the office [1244B] of Arioch is as it were inquired of through Daniel concerning the law or the sentence given, when at length, out of great devotion, the rule of true equity and of the highest discretion is consulted concerning any less considered purpose of the mind. But what it is to go forth to slay the wise men can easily be weighed from what has gone before. It is to be known, however, that we often more easily detect, and more fully dread, the determination or the quality of an ill-considered sentence at that time when we now prove by the deed itself, and as it were by experiment, what sort it is. Hence it is that Arioch in this place is consulted about the giving of the sentence then first, when he is already going forth on occasion of it.

## CHAPTER IX *That whatever is wont to befall against us answers, by God's dispensation, to the free will of the mind according to the quality of merits.*

[1244C]

But if by Arioch the strictness of equity is rightly understood, it will perhaps seem strange to someone, and not without reason, how the execution of a sentence of this kind is said to belong to the office of Arioch, since that same sentence is by no means judged just, either according to the history or according to the mystical understanding. Or did the king perhaps, according to the history, being troubled with fury, believe that to be just which was not truly just, in that he might then truly have said: My eye is troubled with fury? Just so, indeed, certain men after the type of this likeness, begetting a zeal of rectitude but not having it according to knowledge, believe it to be right, or feign it to be right, [1244D] that they slay their own wise men, setting before themselves or promising themselves greater gains of merit to be acquired from bodily exercises than from spiritual ones, in which meanwhile they cannot make as much progress, or as easily, as they wish. But if we look still more deeply, and have recourse to the divine judgments, we shall at once see that many things which a man disposes or does unjustly, God permits to be done in no way but justly. Why then should not those things also be said to pertain to the office of Arioch which, according to this consideration, are proved by the equity of the divine strictness to answer to our merits? And he questioned, he says, him who had received power from the king. Mark, then, that this Arioch received power from the king, because whatever [1245A] befalls us, whether profitably or unprofitably, comes down from the merit or the fault of free will. And Arioch receives from the king the power of executing a sentence now profitable, now unprofitable: sometimes from one who knows and wills, sometimes from one who knows and does not will, sometimes from one who does not know and wills, sometimes from one who neither knows nor wills. For, as has been said, what is wont to befall each man answers, by God's dispensation, to the free choice of liberty according to the quality of merits. Whatever therefore is done concerning us is regulated, for the requital of merits and by the right of equity, by the just judgment of God. But that provident gaze of the spirit often, under the onset of its own great disturbance, recognizes the good pleasure or judgment of the Almighty and acquiesces in it. Sometimes it recognizes it and does not acquiesce; but sometimes [1245B] it is so wrought that it desires the will of God alone to be done concerning itself, although meanwhile it does not fully understand it; and sometimes it is so affected that it cannot at all acquiesce in the will of God, even if it had been able fully to know that will (which meanwhile it cannot know). But what wonder if the human spirit cannot always acquiesce even in a divine will that is known, since indeed it often cannot acquiesce even in its own advantage? For often through impatience it dictates a sentence which it is in no way ignorant to be contrary to its own advantage. Therefore that prince of the soldiery which we have named receives from his king the power of executing a sentence not then only, when a king of this sort disposes something justly and usefully, but even now [cj: *nunc*; read *tunc*, "then"] indeed, when he ordains something through shamelessness or even [1245C] through impatience which, by God's disposition and his own preceding merits, answers to the requital of equity; nay, even then, when he does something whereby he incurs a hateful, though just, sentence.

## CHAPTER X. *By what considerations the things that befall us are to be weighed.*

But let us further see what that is which Daniel again inquires of Arioch. For what cause so cruel a sentence had gone forth from the king's face. A fitting order, and diligently to be observed: first he is questioned concerning the law and the sentence, afterwards concerning the cause of that same sentence. Without doubt there must be diligent inquiry [1245D] and vehement examination (in matters doubtful, at all events, and most perilous) first concerning the quality of the action, and consequently concerning the quality of the intention. For often the fault that is contracted from the action is not a little lightened by the quality of the intention. Yet that he inquires concerning the cause of the sentence we can, as I judge, nay we ought, to refer to two things: namely, with what intention it is done, or by what disposition of God it happens to be done. And concerning the action it is asked whether it be advantageous or disadvantageous, just or unjust. But concerning the intention, whether it be perhaps pious or impious, discerning or undiscerning. And concerning God's disposition let each man especially search this out in the investigation of a dread or a hard sentence: whether he strikes us for our profit or for vengeance. For certainly, when he smites us [1246A] or permits us to be struck, he does it now for our instruction, now for our correction, now for our rebuke, now for our condemnation, or in yet some other way whatever. All these things are to be diligently inquired into and subtly examined. All these things strike in a profitable fear, and prick the mind with compunction in prayer. All these things humble the mind, and rouse our devotion, and inflame it to supplication. Thou seest surely how rightly, how discreetly Daniel inquires into all these things before he presses on in prayers or applies himself to supplication. Hence it is that it is said, when there is added: When therefore Arioch had made the matter known to Daniel, Daniel went in and asked the king But what is that aforesaid learning of Daniel from Arioch, but that the devoted mind, the rule of equity having been diligently and devoutly [1246B] and strictly consulted, should at length, after much examination, more fully recognize the quality of the sentence sought and of its cause.

## CHAPTER XI. *How in the time of our disturbance we ought to flee to the remedies of prayer, and to bring a support of this kind into use.*

It remains now to ask what it is for Daniel to go in to the king. Rightly perhaps by the king, who presides and commands over all, we understand in this place the vehement motion of the spirit and the strong impulse of free will, to which any other affection whatever readily yields or gives obedience. And to how many (when they are vehemently affected or sharply moved) does it not occur at all to consult reason or discretion, how much less [1246C] to flee to prayer, or to admit any devotion? But what else do we say this to be, than that none of the wise men dares to appear before the king? Yet often those who are of this sort, after the impulse of the spirit has been settled, when they come back to themselves, have recourse to the judgment of discretion and to the office of devotion, busying themselves to correct the things in which they went beyond measure in the time of disturbance. But if we are diligent about the discipline of the heart, as we ought to be, let us teach and accustom our spirit, under any impulse whatever and in the time of disturbance, to flee to the counsels of discretion; and this is to lose the wise men before the king's sight. But because it often happens that by no attestation of reason can it soothe the headlong impulse of its own [1246D] disturbance, the mind ought, under a crisis of necessity of this kind, to have recourse to the helps of devotion, and to obtain the supports of the divine mercy for the pacifying of the violence of its disturbance; and a remedy of devotion of this kind must be brought into use; and this is for Daniel to go in to the king. For Daniel as it were goes in to the king when, for the pacifying of the impulse of the spirit, devotion lends its support even under the very drive of headlong haste.

But it is to be noted that above he is said to have been brought in, whereas here it is simply set down that he went in. And I think that to be brought in by another and to go in by oneself are one thing and another; as is plain from what has gone before, to have the support of devout prayer ready at hand under every vehement impulse of the spirit, this is [1247A] that Daniel is not wanting in the presence of the raging king. But, as we all in common effect things by carefulness too, other things we obtain by prayers, by praying and beseeching God. When therefore by human shrewdness and by exercise the defense of devotion is made habitual for settling the impulse of the spirit, that Daniel of ours is in a manner brought into the presence of the aforesaid king by another's office. But when this is effected not so much by meditating as by praying, Daniel without doubt goes in to the king by himself. And so we ought by diligent and shrewd premeditation to rouse our mind to devotion; and this will be to bring Daniel in by another's office. Likewise, because often even when necessity demands and presses we cannot pray devoutly, let us pray in the time of the divine visitation and of our own compunction, [1247B] that in the time of necessity we may be able to pray. If, then, the faculty of praying is obtained by prayer, Daniel assuredly goes in by himself. But neither is this to be passed over negligently, that he is read to have gone in during the time of the king's disturbance and fury. For at the time of his being brought in we assuredly receive not even any indication of the king's disturbance. For we must not believe that this king is always angry and troubled with some fury. It is one thing for the impulse of the spirit to be vehement, another for it to be headlong. One thing, I say, to be strong and unconquered, and another to be full of wrath and madness. One thing, finally, to be invincible and almost immovable; but another to be intolerable and plainly irrational. [1247C] But who, I ask, in the time of the royal fury would presume, or would dare, to lead Daniel before the king? I judge it to be above human effort and virtue to apply oneself to prayer in the time of so great and so inward a disturbance, since scarcely, or rather in no way at all, does it happen at that time even to remember it. It behooves therefore, in the manner we have said above, that Daniel go in by himself before the troubled king, if he wishes under the crisis of so great a necessity to fight back against the peril. And so let the mind that is diligent and solicitous about its own salvation, which as yet, when it has been disturbed, does not know how to fight back against its disturbance by praying, and has not yet obtained the practice or the grace of this kind, pray and obtain in a time of tranquillity that the grace of praying in a time of disturbance be given it from God. [1247D] In this way it will perhaps be granted to Daniel at some time to go in to the king by himself, and while he is still raging; and then he will perhaps be able, not once only but often and assiduously, to ask and to obtain a respite for the deferring of an evil sentence, to this end, that he may afterwards utterly blot it out. When, in the time of its inward disturbance, the devoted mind humbly asks and beseeches that the divine goodness not permit him, under the impulse of a roused fury, to do anything through impatience whereof he must afterwards repent, if it obtains what it desires, what else does the Daniel of our devotion seem to thee to do, than to soothe the madness of the raging king? But when it feels itself drawn by the vehemence of its headlong affection to something which meanwhile, under the cloud or the whirlwind of so great a disturbance of its own, it cannot fully recognize whether [1248A] it be right, if meanwhile it asks patience for itself until in the time of its tranquillity it can more rightly discern what is to be done, then, by receiving what it asks, what else does it seem to thee to accomplish, than to ask and receive a respite? Daniel, he says, went in and asked the king that he would give him time to declare the solution to the king. Thou seest surely that devotion piously and profitably presumes often upon the Lord's goodness for things which human effort could by no shrewdness of its own bring about; and how justly we presume great things upon the Lord's goodness, if for love of him, with his help, we conquer our own magnanimity.

## CHAPTER XII *With what meditations the spirit must be inflamed to devotion, and how the urgency of our studies must be reformed.*

[1248B]

But let us see what Daniel did after these things, or what is written of him: *And having gone into his house, he made the matter known to Ananias, Misael, Azarias, his companions, that they might seek mercy from the face of the God of heaven concerning this sacrament, and that Daniel and his companions might not perish with the rest of the wise men of Babylon [n: (Dan. II)]*. By these three, Daniel's undivided companions and inseparable comrades, we understand circumspection, discretion, deliberation; without which we prove by daily experience that the office of true devotion can in no way be fulfilled. For if we wish to pray inwardly and devoutly, the first thing is that we look about upon our own [1248C] life. Let us see with what studies or exercises we have been accustomed to be occupied, or with what we are occupied still, or what purpose we have in these for the time to come. But what does it profit to bring these things into consideration, unless with the same solicitude we busy ourselves to discern each single thing by strong examination, and to separate the good from the bad by watchful shrewdness, that we may know for what things we ought to beseech the Lord, or even to give thanks? But when our good things or our evil ones are known, it still remains to search out by provident deliberation by what occupation or carefulness we may both make satisfaction for past evils, and extricate oneself from present ones, and more carefully exhibit caution concerning things to come. The first belongs to circumspection, the second to discretion, the third to deliberation. It belongs [1248D] to circumspection to bring the measure of our morals into consideration; it belongs to discretion to make judgment in all things; but to deliberation, to seek and to find counsel. Circumspection says: *I will recount to thee all my years in the bitterness of my soul [n: (Isai. XXXVIII)]*. Discretion confesses: *I have done judgment and justice [n: (Psal. XCVIII)]*. Deliberation speaks: *What shall I render to the Lord for all the things that he hath rendered to me? [n: (Psal. CXV.)]* She is called back to the pursuit of circumspection to whom it is said: *Lift up thine eyes round about [n: (Isai. XLIX)]*, and see then where thou hast lain prostrate, harlot [var: Vulg. Jer. 3:2 *vide ubi non prostrata sis*, "see where thou hast not lain prostrate"; the received text carries the negative, which is absent here]. He wished to encourage us to the examination of discretion who said: *If we judged ourselves, we should not indeed be judged [n: (I Cor. XI)]*. The office of deliberation is enjoined, or even commended, when it is said through the wise man: *Do all things with counsel, [1249A] and unto eternity thou shalt not repent [n: (Eccli. XXXII)]* [var: Vulg. Eccli. 32:24 *Fili, sine consilio nihil facias, et post factum non poeniteberis*, "Son, do nothing without counsel, and after the deed thou shalt not repent"]. But who does not see how necessary the offices of these are to true devotion? For who was ever able to pray inwardly and devoutly, if he has put off looking about upon his life, examining it, ordering it? As often therefore as necessity urges us to apply ourselves more vehemently to devout prayer, we must have recourse to the offices of circumspection and of discretion, or even of deliberation, and by such pursuits and busy meditations inflame our spirit to devotion; and this is for Daniel to take up the supports of his companions for the use of his prayer. And so Daniel as it were runs back to the inner chambers of his house, and seeks fellow workers, as it were, for the more perfect fulfilling of the business of his prayer, when, the time of prayer now pressing, or even the crisis of urgent [1249B] necessity, the devoted mind seeks again the accustomed opportunity of its own quiet, necessary for that office, and strives to animate or to inflame its devotion by certain provident meditations, apt for such a use. To his companions, he says, he made the matter known. The matter is as it were made known by Daniel to Daniel's companions, when out of devotion it is brought about that the impending matter is brought into consideration, examination, consultation. But mercy is set forth as a thing to be obtained, if the mind stricken with compunction, in that which it devoutly performs, leans not upon its own merits, but upon the divine mercies.

It is certainly to be noted, according to the history, that Daniel the prophet calls that matter a sacrament; whence who would doubt that a mystical understanding of things lies hidden in it? [1249C] And that Daniel, he says, and his companions might not perish with the rest of the wise men of Babylon. After the example of this thing, when we have seen our mind, after its contempt of secular studies, grow torpid toward the spiritual exercises also, and little by little fail, and the peril of our wise men press upon us, we too ought by all means to ask that of the Lord whereby we may be able to repair or to confirm the accustomed urgency of our studies. But there is, as we alike know, a very great labor both in the pursuit of praying and in that of meditating, and to minds that wander and are restless it is almost intolerable. But in contemplation the delight is wonderful and almost singular. When therefore the grace of contemplation is conferred upon diligent minds, [1249D] that labor of the other studies is by its sweetness lightened or tempered just so far as it is sweetened. If therefore we have not yet received grace of this kind, or grieve that it has been withdrawn, we ought to seek it from the Lord for the confirming or the reforming of our studies. When therefore we do these things, what else, I ask, do we seem to have done than to seek the dreams of divine revelations, that we may have wherewith we can preserve in their integrity those wise men of ours designated above? Then the mystery was revealed to Daniel by a vision in the night. The revelation of a mystery is as it were perceived by night, when the illumination of truth is seen thinly indeed, and in part, and as it were by the light of the moon. We perceive the revelation of a mystery as it were by night, when concerning some [1250A] secret of the Godhead we ourselves indeed understand what is to be thought, but do not yet have ready to hand the reason by which we can prove it to others also. The light of revelation appears as it were in the night and as though in the midst of darkness, when a man is not able to unfold in speech, and as it were to bring forth into the open light, the declaration of the mystery which he sees through understanding. But when afterwards by long reconsideration we bring it to pass that we can declare to others by clear demonstration the received understanding of the truth, which we ourselves formerly could scarcely or but thinly see, what else do we bring forth under the light of day than what we perceived by night? Rightly therefore is no mention made afterwards of night, where Daniel at length speaks openly in the presence of the king what he had formerly received by night.

## CHAPTER XIII. *How at the renewing of understanding we ought always to magnify, not our own effort, but the Lord's magnificence.*

[1250B]

But, the revelation of the mystery having been received, let us further see what Daniel does or says: *And Daniel blessed the God of heaven, and speaking said: Blessed be the name of the Lord from everlasting and even unto everlasting, for wisdom and fortitude are his, and he changeth times and ages, transferreth kingdoms and establisheth them [n: (Dan. II)]*. By this example let us learn what we ourselves ought to do when we receive the light of revealing grace. And so let us busy ourselves, after Daniel's example, to render glory and honor and thanksgiving to him from whom we have it to be wise [1250C] and to understand, and whatever of good it is agreed that we have. For there are many who, when they receive the light of truth, at once ascribe this to their own merits or studies, magnify and exalt themselves, and despise all others in comparison with themselves. A soul of this kind speaks within herself: I have understood above all my teachers. She strives to draw to herself that saying of Solomon, as imprudently as emptily: *I have gone before in wisdom all who were before me [n: (Eccle. I)]*. On the contrary, let us give glory to him from whom we have received understanding. Let us be zealous always, at the very rising of revealing grace, at the very renewing of an illumined understanding, to render proclamations of praise worthy of God. Blow up the trumpet on the new moon, on the notable day of your solemnity. Neomenia, the new moon; the new moon, renewed for the understanding and divinely [1250D] inspired. We know that the moon has not light from itself, but receives it from the sun that it may be able to shine. So indeed the human understanding has received from God, that it may be able to shine back with the rays of the true light. As often therefore as we receive new rays of divine illumination, and know from divine revelation something that exceeds human understanding, we ought at once to rise up into thanksgiving, and with the trumpet of magnificence to resound in the proclamations of the divine goodness: *Magnify,* he says, *the Lord with me, and let us exalt his name together [n: (Psal. XXXIII)]*. Behold how the trumpet has sounded; behold how at the blast of the trumpet he has roused others also along with himself. He wished a blast of such a trumpet to be made at the new moon, or promised that he would make it, when he said: *I will bless the Lord who hath given me understanding* [1251A] [n: (Psal. XV)]. So Daniel, when he received the light of revealing grace, sounded as it were the trumpet of magnificence at the rising of the new moon, when he said: Blessed be the name of the Lord from everlasting and even unto everlasting, for wisdom and fortitude are his.

## CHAPTER XIV. *That the office of true devotion is threefold.*

It is certainly to be noted that the office of true and perfect devotion is threefold. The first is the confession of the crime, the second the request for mercy, the third the glorification of him who shows mercy. The first is the accusing of the fault, the second the supplication for pardon, the third the magnifying of the divine munificence. All these things this Daniel of ours performs magnificently, as is known from his words. It is the confession and the accusing of fault, where in another place he speaks [1251B] to the Lord in prayer: *We have sinned, we have done iniquity, we have acted impiously, and we have departed, and we have turned aside from thy commandments and thy judgments [n: (Dan. IX)]*. It is the supplication and the imploring of pardon, where thou readest, the same man saying: *Hear, O Lord; be appeased, O Lord; attend, and do [n: (ibid.)]*. It is without doubt the glorification and magnifying of his Creator, and of him who shows mercy to him, that thou readest in this place: *Blessed be the name of the Lord from everlasting and even unto everlasting, for wisdom, and fortitude are his, and he changeth times and ages, transferreth kingdoms, and establisheth them [n: (Dan. II)]*. Wisdom and fortitude are indeed goods of the one who receives them, but without doubt they are the goods of God who bestows them, since whoever have wisdom and fortitude, [1251C] whoever have been able to act wisely and strongly, have received them from his gift. *For what hast thou,* says the Apostle, *which thou hast not received? [n: (I Cor. XIV)]*. He, he says, changeth times and ages. We know that all things have their time, and that all things under heaven pass in their own spaces. A time to plant, and a time to pluck up that which is planted. After this manner it can be considered in other things also. And so from the occasion of the time we receive an opportunity, that we may be able to do now these things, now those, more profitably or more readily. And so he changes the times for our uses, when now he accommodates opportunity to the exercises of these virtues, of those. But what, I ask, does it profit to have received the opportunity of the things to be practiced, unless from the gift of that same bounty we receive also the faculty of performing them? But we know [1251D] that different ages are more apt for different effects. Certainly the things we learn in boyhood we retain more deeply and bring forth more readily. In the age of youth the strength of the body is more robust, and the spirit bolder; and therefore that age is more effective for the practice of exercise. Up to a more advanced age both manifold teaching and manifold experience of things increase knowledge by daily advances; and therefore that age, beyond all the rest, is vigorous in counsels and strong in prudence. And so the first of the ages spoken of prevails for learning, the second for practicing, but the third for discerning. After the likeness of years we consider, so to speak, the ages of merits also; and according to the difference of the various advances we know that we have the efficacy of various virtues. [1252A] And so differing efficacies and diverse faculties are in a manner the ages of years. That best governor of merits therefore alternates the measures of times and of ages, who by the dispensation of his goodness administers both the faculty and the opportunity, now of these virtues, now of those. He transferreth kingdoms and establisheth them, when, the tyranny of vices being overthrown, he makes the virtues to reign. Of these peoples of vices or of virtues, and of the destruction of the one as well as the exaltation of the other, it is mystically written, when it is said through the Prophet: *Thou hast brought a vineyard out of Egypt; thou hast cast out the nations, and planted it [n: (Psal. LXXIX)]*. The vineyard is planted when a good purpose is fixed in a good intention. The nations are cast out when, by the edict of confession and the vow of profession, sins are threatened and vices are renounced. [1252B] To the same purport runs that which the same Prophet [sic: *alios*] took heed of concerning the extirpation of vices, or the planting of virtues: *Thou hast cast out the nations, and planted them; thou hast afflicted the peoples, and driven them out [n: (ibid.)]* [var: Vulg. Ps. 43:3 opens *Manus tua gentes disperdidit*, "Thy hand destroyed the nations"; the opening clause as printed here is that of Ps. 79:9 just quoted, whose object is the vine, *eam*]. That hateful people of vices is driven out by the greatness of affliction, when at length the soul, long and much oppressed, is set free from the dominion of carnal desires as much by contrition of body as by compunction of heart. And so in this manner the author and protector of our salvation, while he destroys the dominion of vices in us and restores the virtues in their place, transferreth kingdoms and establisheth them. And rightly indeed, for the kingdom is the Lord's, and he shall rule over the nations: *He giveth,* he says, *wisdom to the wise, and knowledge to them that understand instruction. He revealeth [1252C] deep and hidden things, and knoweth what is set in darkness, and light is with him.* Let no one, then, presume upon his own genius; let no one ascribe the knowledge of inward or of outward things to his own studies or merits. For it is he who gives wisdom to the wise, he equally who gives knowledge to them that understand instruction. To the same purport without doubt goes he who says: *All wisdom is from the Lord God, and hath been with him always, and is before all time [n: (Eccle. I)]*. With both agrees he who says: *Every best gift, and every perfect gift, is from above, coming down from the Father of lights [n: (Jac. I)]*. He revealeth deep and hidden things, and knoweth what is set in darkness. For those things which are truly deep, and exceed the measure of human understanding, the Apostle cries out [1252D] when he says: *O the depth of the wisdom and of the knowledge of God, how incomprehensible are his judgments, and his ways past finding out! [n: (Rom. XI.)]* [var: Vulg. *O altitudo divitiarum sapientiae et scientiae Dei*, "O the depth of the riches of the wisdom and of the knowledge of God"] Yet of these very sublime and deep things he does reveal, through his Spirit, as much as it behooves us to know, or is expedient for us. He reveals therefore the deep things and the secrets of his own hiddenness; nor these only, but also the hidden things of another's counsel, which an alien malice conceals from us, that it may the more easily deceive us. Thou hast heard what we ought to desire or to hope for concerning his revelation; hear further what we should fear concerning his knowledge. He knoweth what is set in darkness; he knows indeed our inmost things and whatever is hidden of our heart, and not only those things which we alone know of ourselves and wish to be hidden from others, but also those which we ourselves are not able to penetrate in the hiding places of our conscience. He reveals therefore his own things, he reveals [1253A] another's, he knows ours. He reveals his own secrets, he reveals another's frauds, he knows our hidden things. He reveals the deep things of his own dispensation, he reveals the hidden things of the devil's fraud, he knows the dark things of the human conscience. He reveals his own deep things, that we may know what we ought to believe of him, what to hope from him. He reveals another's hidden things, that we may know what we ought to fear, what to beware of. He knows our dark things, lest we believe that anything can lie hidden from him, and deceive ourselves with a vain hope. He revealeth deep and hidden things, and knoweth what is set in darkness: *The uncertain and hidden things of thy wisdom thou hast made manifest to me [n: (Psal. L)]*. Behold the revelation of deep things; and elsewhere he prays to the same effect: *Unveil mine eyes, and I will consider the wondrous things of thy law [n: (Psal. CXVIII)]*. He feared another's hidden things who said: *Thou wilt bring [1253B] me out of this snare which they have hidden for me [n: (Psal. XXX)]*. To the same thing looks what he sings elsewhere: *With their tongues they acted deceitfully; the venom of asps is under their lips [n: (Psal. XIII)]*. Did they not wish to hide the venom which they carried under their tongue? He believed that our lurking places could not lie hidden from him, who said: *But all things are naked and open to the eyes of God [n: (Hebr. IV)]* [var: Vulg. Heb. 4:13 *oculis ejus*, "to his eyes"]. It is Solomon's judgment that he alone knows all things, or knows all the hearts of the sons of men [n: (Sap. IX)]. With whose judgment he agrees who says: *God searcheth the hearts and the reins [n: (Psal. XII)]*. But what did he mean by saying, and light is with him. Without doubt God is light, and in him there are no darknesses at all. Why then does he not say what he could truly have said, that God is light, but says, and with him is light? Or did he perhaps wish to teach us this, [1253C] that where he himself has abided through indwelling grace, the light of necessary knowledge cannot be lacking? For the light indeed which he himself is, as it is in itself, we certainly cannot meanwhile see in this life; but the light which is with him we have been accustomed to receive, not only for solace, but also for support. But of what sort do we say this light to be, through which we recognize what we ought to do, what to avoid, what to love, what to hold in hatred, what to believe or to hope? Of what sort, I ask, is that light which knows deep and hidden things, he indeed revealing, he finally inspiring, who gives wisdom to the wise, and knowledge to them that understand instruction? Thus far Daniel has glorified God for the common good; but now for the special benefit specially bestowed [1253D] upon himself and upon his companions. *To thee,* he says, *God of my fathers, I confess, and thee I praise, because thou hast given me wisdom and fortitude, and now thou hast shown me the things we asked of thee, because thou hast opened to us the word of the king.* [var: Vulg. Dan. 2:23 *Deus patrum nostrorum*, "God of our fathers"] Above he said, he giveth wisdom to the wise. But here he says: Because thou hast given me wisdom and fortitude; and again: Because thou hast opened to us the word of the king. The chief order of charity, to prefer common goods to private ones. For charity seeketh not the things that are her own, but the things of others. He therefore who by the instinct of charity set common goods before his own, what wonder if he first offered the sacrifice of praise for those things which he loved more?

But it is to be noted that those three things which we assigned above to Daniel's office we can equally [1254A] mark in this one verse. Mark the voice of confession and of glorification in that which thou readest: To thee, God of my fathers, I confess, and thee I praise; and he shows that he offered the prayers of supplication in that which he says: And now thou hast shown to us the things we asked of thee. [var: Vulg. Dan. 2:23 has "hast shown ME" here, and the lemma printed above has it so too; this re-quotation gives "to us"] But in these three, unless I am mistaken, the office of true devotion is contained or fulfilled.

## CHAPTER XV. *How we ought to consult the rule of equity the more strictly, at that time above all when some office of sublimity must be fulfilled.*

*After this Daniel, going in to Arioch, whom the king had appointed to destroy the wise men of Babylon, spoke to him thus: Destroy not the wise men of Babylon; bring me in before the king, and I will tell the king the solution* [1254B] [n: (Dan. II)]. If by Daniel the fervor of devotion is rightly understood, and by Arioch the strictness of equity, what else will it be to wish to go in to Arioch than to seek out more deeply the [sic: *secretioria*] secrets of equity, and to wish to discern by innermost searching what strict justice demands? Now this business is rightly ascribed to Daniel at that time when the human mind is urged to this very thing out of a great devotion of spirit. Daniel therefore goes in to Arioch when devotion seeks out the counsels of equity. There is also yet another cause for going in to him (and perhaps not a less necessary one), namely when we wish to pour into him, to the very marrow, what we have recognized from divine revelation as needing correction in his senses. There we go in to him that, from much investigation and examination of justice, we may recognize what is right; here we enter in to him [1254C] that what has been divinely recognized as right we may press home the more strictly with a zeal for rectitude. There, then, we enter for the sake of learning, here for the sake of teaching; or there for the sake of inquiring, here for the sake of persuading. But we perceive the cause of his entering the sooner if we attend to what he says: Destroy not the wise men of Babylon. Behold, what the king in his trouble commanded to be done, Daniel, divinely enlightened, forbade to be done; and it often happens that what, being troubled and carried by an impulse of the spirit, we discern as though it were right, and presume can or ought to be done as by the office of Arioch, afterwards, having turned to prayers and supplication and been divinely enlightened amid the tears of our compunction, we find to be unjust, which before we thought right. So devotion often finds that to be iniquitous, and forbids its being done, which a violent impulse of the spirit had decreed should be done as it were [1254D] under a royal fury: Destroy not, he says, the wise men of Babylon. And he adds: Bring me in before the king, and I will tell the king the solution. Why, I ask, does he in this place beg to be brought in by another, who already above entered before the king's sight by himself? But above he entered that he might make supplication to the king; here, however, that he might teach the king. That was of humility, this of great sublimity. Of great sublimity, I say, was it to teach the king that which he could have learned from no one else. To the services of humility, therefore, he thrust himself willingly; to the offices of eminence he declined to thrust himself shamelessly. By his example let us learn what we ought to do in matters of this kind. When the place of mastery must be looked up to, whether from a command or for an office, [1255A] let the mind first enter in to Arioch. Let it seek out the counsels of justice, and by anxious examination let it look ahead, that it may carry out a good work well and justly. Do the good well, he says. The good is then done, when a good work rises from a good intention and proceeds in a fitting manner. It is easy for ambition or vainglory to drive us to a conspicuous and illustrious work. It is easy for the leaven of the Pharisees to corrupt the whole lump of our good work. In no way are we brought in by Arioch when we are driven to a good work by a sinister intention. As often, therefore, as we take up the place of teaching, let us look ahead to how justly, how orderly we are to fulfil the office we have taken up. Let us see to it that we say nothing false or frivolous, nothing inept or disordered. This rule of learning and of teaching, unless I am mistaken, [1255B] he keeps to whom that word of the Psalmist could apply: *Pleasant is the man who has mercy and lends; he shall order his words in judgment [n: (Psal. CXI)]*. And perhaps this will be to consult Arioch outwardly: to fortify ourselves beforehand with counsels of rectitude against the vices of speech or of work. But he is consulted as it were inwardly when inquiry is made concerning inward things, and the soul is fortified beforehand by the ordinances of justice against the corruption of thoughts or of afflictions. Above all at that time ought we to go in to Arioch, and to seek his leading by the hand, and to do nothing without the forethought or the fortification of justice; above all, I say, at that time when we must appear in a place of eminence, or fulfil an office of sublimity. Bring me in, he says, before the king, and I will tell the solution [1255C] to the king. Now our Daniel truly uses the leading by the hand of the said Arioch when, from the recollection of the divine strictness and the consideration of true justice, the spirit is pricked with compunction. And then he is brought in as it were before the royal presence by such a leader, when under any impulse of the spirit whatever, and as it were in the presence of royal power, the heart of man is easily inflamed to devotion by the regard of a strict examination.

## CHAPTER XVI. *By what steps the knowledge of mysteries advances, and to how great a perfection of learning the spirit often ascends by the merit of devotion.*

And I will tell the king, he says, the solution. What is this solution of the mystic vision, but the easy unravelling and ready [1255D] explication of the divine sacraments and mysteries? But if by the king we must understand the power of free will, what else will it be for such a solution to come to the royal cognizance, than to have the account of the divine mysteries openly and ready at hand? If therefore we have it free and ready and in our own power to bring forth in common the unravelling of hidden things whenever we will, we do not doubt that the learning and unravelling of the divine mysteries is already in our own choosing, and has already come, as it were, to the royal power. Now so great an enlargement of learning or of teaching is rightly ascribed to Daniel at that time when such grace is acquired and possessed by the merit of devotion. Let us see, then, by what steps of advancement the knowledge of divine things is enlarged. First of all Daniel received cognizance of the mystic vision from divine [1256A] revelation. Afterwards the same thing became known to his companions also, and at last the learning of that same thing came even to the king's cognizance. Of the first it is said: *Then to Daniel the mystery was revealed by a vision in the night.* [var: Vulg. *per visum nocte*, "by a sight in the night"] But afterwards Daniel professes, as much for himself as for his companions: *Because the word,* he says, *of the king thou hast opened to us.* And now the same man promises concerning the publishing to the king of the cognizance of that same thing. Bring me in before the king, and I will tell the king the solution. And that I may briefly discharge what I think upon these things: some in their prayer, some in their meditation. and others often in their very speaking, receive divine revelation, and come to know whatever things are sublime and profound out of divine inspiration. Nevertheless not only that which we penetrate subtly by praying, but that also which we penetrate by meditating [1256B] or by speaking, we then rightly attribute to Daniel, when we acquire any of these by the merit of devotion. There are certain men, then, who can never ascend to the contemplating or the penetrating of sublime things save after inward compunction and as it were after a cleansing of the heart; whose person Job expressed in himself when he says: *Before I eat I sigh, and like overflowing waters, so is my roaring [n: (Job. III)]*. He must needs sigh before he eats, who in no way can reach the inward refreshment of the soul and the pastures of truth save through the grace of compunction and after a pouring out of tears. Others in their meditations abound copiously [1256C] in divine revelations; and perhaps there are still such as cannot at all, without premeditation, either penetrate subtle things or discourse subtly. Those former, then, kindle for themselves the fire of divine revelation by their prayers, but these by their meditations: *And in my meditation a fire shall flame out,* says the Psalmist [n: (Psal. XXXVIII)]. The fire flames out in meditation when the spirit advances, even by its own investigations, to the light of divine revelation and to the manifestation of hidden things. The fire flames out in meditation when, out of its own inquiry, the spirit grows white-hot toward the knowledge and the love of truth. But it is agreed that some have advanced to so great an instruction that they can at every hour discourse subtly upon any subtle matters whatever, and can answer sufficiently, almost always, to whatever is asked them (without any premeditation [1256D]), being always ready, as it is written, to give satisfaction to everyone that asks a reason, and with that faith and hope which is in us [n: (I Petr. III)] [var: Vulg. *de ea, quae in vobis est, spe*, "concerning that hope which is in you"; the received text has no word for faith here, and reads "in you" for "in us"]. But certain of those who are of this kind have the light of divine revelation so familiar that many things are revealed to them even while they are speaking, out of those things which they themselves before knew not. As long, therefore, as the spirit obtains divine revelation through compunction of heart alone, Daniel as it were alone has thus far the cognizance of the mysteries. But when so divine a revelation occurs to our meditations, then the recognition of the mystic vision has come even to Daniel's companions. But when the mind has begun to have the illuminating grace so familiar and as it were at hand that [1257A] it can, at its own choosing and will, whenever it please, be sufficient at almost every hour for whatever things are to be discussed, established, defended, then the unravelling of hidden things begins to enlarge itself even to the royal cognizance. Is not the learning, or the instruction, of deeper things possessed as a faculty by a kind of royal right, when at the choice of the will one discourses easily and without any difficulty upon whatever mystic and profound matters? Behold to how great a perfection of learning the spirit is often led by the merit of devotion; behold what fruit often follows true devotion. This fruit of its devotion the provident mind often and prudently foresees before it obtains it, and confidently awaits. Whence it comes above all that it presses the more vehemently upon the zeal of devotion. I will tell the king, he says, the solution. And it is added: [1257B] *Then Arioch in haste brought Daniel in to the king, and said to him: I have found a man of the sons of the transmigration of Judas, who may signify the solution to the king.* [var: Vulg. *annuntiet*, "may announce" — the reading Richard's own exposition re-quotes twice at 1257D and again at 1259A] Behold, as thou hearest, when the promise of that solution which the king greatly desired had been received, Arioch brought Daniel in to the king. As was said above, Daniel is led by the hand to Arioch when, from the sight of strict equity, the fervor of devotion is inflamed. Now the human spirit is pricked with compunction in many ways and in many regards. But almost the best mode of compunction is that which rises from the consideration of the strict examination. Daniel therefore is then brought in not by anyone whatever, but as it were by Arioch, when from the consideration of true justice too little kept, the spirit is inwardly pricked with compunction. He is brought in to the king [1257C] and stands as it were beside the royal power, when true devotion is possessed out of virtue, and the spirit uses it at its own choosing. He is brought in in haste when easily, and without delay when need requires, the spirit is softened to contrition of heart. Let him therefore be zealous to have such a faculty, or facility, of compunction and of devotion, who desires to attain to that enlargement of learning which we assigned above. For it comes first that Daniel enter in through Arioch, and with haste, before the desired word becomes known to the king.

## CHAPTER XVII. *That he attains the highest summit of devotion who ascribes to his own merits whatever trouble befalls him, even beyond his desert.*

I have found, says Arioch, a man of the sons of the transmigration [1257D] of Judas, who may announce the solution to the king. That is found by Arioch which by the judgment of equity is discerned to be just and right. Arioch therefore found Daniel fit, and worthy to receive so great a grace, to perceive the revelation of the mysteries from God, to announce the solution to the king. And perhaps the fact that he was of the sons of the transmigration of Judas, and bore that long captivity patiently, helped Daniel's merit toward this very thing, and showed him the fitter for the receiving of so great a grace. This Daniel had assuredly been carried captive from Jerusalem into Babylon, and perhaps had committed nothing such as to incur a captivity of this kind, save that the common lot enfolded him and another's malice unjustly oppressed him. Nonetheless he ascribed to his own merits the captivity [1258A] which he bore without guilt. *We have sinned,* he says, *we have committed iniquity, we have done wickedly, and we have departed, and we have turned aside from thy commandments and thy judgments [n: (Dan. IX)]*. Rightly, then, is he said to be of the sons of the transmigration of Judas, who even amid the scourges of an undeserved oppression humbly confesses to the Lord. For Judas too is interpreted *confessing*. See therefore how rightly he deserved to be divinely glorified, who in so great and such an affliction sought the divine glory (not his own) by living and by confessing. How many incur the mark of suspicion not so much by their own fault as by another's malice, and pass as it were from Hierusalem to Babylon, and as though from a place of peace and quiet to a place of confusion and captivity. For Hierusalem is interpreted *a vision of peace,* Babylon *confusion*. What, then, is it to pass unjustly, as a captive, from Jerusalem into [1258B] Babylon, but to labor under a sinister, yet false, suspicion? It belongs to the depraved always to tear at the life of the good, and, when they cannot do it with true charges, to assail them nevertheless with false accusation; and when they fail at the defaming of their works, they overspread that simple eye of their intention, if they can, with the mark of a sinister suspicion. Just so, therefore, after the manner of Daniel, the mind of the just man is held under an unjust captivity at Babylon, when, laboring under a false suspicion, it is afflicted as shamelessly as irreverently by the reproach of an unjust confusion. Was he not groaning under a Babylonian affliction, so to speak, who said: *All the day my shame is against me, and the confusion of my face has covered me [n: (Psal. XLIII)]*. Consider [1258C] nevertheless that captivity of his confusion which he then bore, which at that time he carried without guilt, who with a secure conscience could say: *All these things came upon us, and we have not forgotten thee, and we have not dealt unjustly in thy testament [n: (ibid.)]* But when, amid pressing scourges, we detect in ourselves no present fault, not even then ought we to be secure. To this he instructed us by his own example who says: *I am conscious to myself of nothing, but I am not hereby justified [n: (I Cor. IV)]*. For often we are struck for a preceding fault, often for a present but hidden one, and indeed for such a fault as we believed to be no fault at all, or perhaps blotted out by satisfaction. And indeed, as must be altogether confessed, we are not always struck for correction or for purgation. But we are scourged now for instruction, [1258D] now for testing, or in some other way whatever. But it belongs to true and perfect devotion always to ascribe to its own merits the punishment it suffers, and to fear from what is hidden the fault which it does not detect in itself. That fervor of devotion, therefore, has already reached as it were the highest summit of perfection, which ascribes to its own merits any unjust reproach of confusion, and whatever befalls it even beyond its desert; which glorifies the Lord in all its affliction, and accuses itself in all things without pretense. How rightly is that fervor of devotion reckoned among the sons of the transmigration of Judas, which amid whatever ignominies of unjust reproach always humbly confesses to the Lord. But often those who are of this kind, who seek the divine glory before all others, who see themselves [1259A] without glory and do not shrink from being so seen, receive grace from God above the rest. I have found, he says, a man of the sons of the transmigration, who may announce the solution to the king.

## CHAPTER XVIII. *That we often presume less upon the virtue of devotion than we ought, and that the gift of mystic understanding is one thing, and the gift of mystic teaching another.*

*The king answered, and said to Daniel, whose name was Balthasar: Thinkest thou that thou canst truly tell me the dream which I saw, and the interpretation thereof?* For the king to answer Daniel and to show his own diffidence is nothing else than that such a vice of the spirit cannot lie hidden from true devotion. For often certain vices which at another time we cannot detect, we detect easily [1259B] in the hour of our compunction and amid the tears of our devotion. For perfect devotion sifts all things, discerns all things. For the spiritual man discerns all things, and he himself is judged by no one.

It is surely to be noted that Daniel, while he seeks out things profound and mystic, when he promises things sublime and subtle, is called Balthasar, which is interpreted *a hair of the head*. Now a hair of the head, as you know, is exceedingly long and subtle. What, then, is a hair of the head, but the subtle profundity and the profound subtlety of the mind? And perfect devotion assuredly both illuminates the mind unto profundity and sharpens it unto every subtlety. And a hair of the head is also an ornament; and the mind of man, assuredly, out of true devotion, in [1259C] so far as it is purged from vices, in so far as it is illuminated unto truth, in so far as it is inflamed unto virtue, in so far without doubt is it adorned, or ornamented. Note therefore that even he distrusted Balthasar's promise who had laid such a name upon him. For it was from the king assuredly that he received such a name. And it does happen that the mind feels and understands itself to be sharpened unto a wondrous subtlety out of much devotion, and yet in a time of necessity presumes less upon the virtue of devotion than it is able, or than it ought. Thinkest thou, he says, that thou canst truly tell me the dream which I saw, and the interpretation thereof? And Daniel above: Bring me in before the king, and I will tell the king the solution. Behold: where Daniel presumes and confidently promises, the royal [1259D] anxiety distrusts. All this is often enacted within one and the same spirit; and by almost as many affections as it is touched, by so many opinions is it varied. One and the same thing it now hopes for, now despairs of, and according to its various effects or regards it alternates the opinions of its estimation. But this fluctuation of alternating vicissitudes is at last concluded with a useful issue and a best end, when what is despaired of from human effort is at length, by the mastery of devotion, wholly presumed upon from divine grace. For what is Daniel's answer, but the mastery of true devotion? *And Daniel, answering before the king, said: The mystery which the king asks of, the wise men, the magi, and the soothsayers, and the diviners are not able to tell the king. But there is a God in the heavens revealing mysteries, who has shown to thee, Nabuchodonosor, what things [1260A] are to come in the last times.* [var: Vulg. *tibi, rex Nabuchodonosor* — the royal title is absent here, though Richard's own re-quotation at 1261A restores it; the received text also has the singular *in caelo*, "in heaven"] But because Daniel had already recognized the mystic vision which the royal anxiety was still seeking, someone perhaps desires to have it shown him more openly how one and the same thing can, by the same spirit, in one respect be known and in another respect not be known. But it is one thing to grasp the depths of the mysteries by understanding alone, and another to be able to explicate and expound them easily as often as thou shalt wish. See how rare they are who are able to penetrate the mystic things of the Scriptures without another's labor and exposition; yet far fewer are they who can publish the exposition of them, by word or by writing, to the cognizance of others. Thou weighest therefore, as I judge, that the gift of mystic understanding is one thing, and the gift of mystic teaching another. Some are strong in the one, some in the other, [1260B] but others are eminent in both. If upon this point we consult what is said of Moses, we recognize that he stands pre-eminent in wisdom, and his brother in eloquence. If we look to David, we shall be able to find both in one: *The uncertain and hidden things of thy wisdom thou hast made manifest to me [n: (Psal. L)]*. Behold, for the one. And likewise for the other: *I will open my mouth in parables, I will utter propositions from the beginning [n: (Psal. LXXVII)]*. But certain men have already received the first, and yet utterly distrust as to the second. Jeremiah had already known the mystic vision, who, being questioned upon this very thing, said: *I see a rod that watches;* and likewise: *I see a pot set burning, and the face thereof from the face of the north [n: (Jer. I)]*. Behold, thou already hearest him professing concerning the one gift; hear the same man still distrusting concerning the other: *Ah, ah, ah, [1260C] Lord, I know not how to speak.* Such a diffidence, surely, is expressed when it is said to one who already knows the vision. Thinkest thou that thou canst truly tell me the dream which I saw? Such diffidence is refuted, and it is shown whence such a grace ought to be despaired of, or hoped for, when it is said: The mystery which the king asks of, the wise men, the magi, and the soothsayers, and the diviners are not able to tell the king. But there is a God in the heavens revealing mysteries. Our Daniel therefore teaches us in these words utterly to despair of human effort as to those things which are above man and exceed human sense, and to look for them from the Lord's revelation alone. But in saying that there have been shown to him the things that are to come in the last times, he seems without doubt to look to that [1260D] which is added at the end of the vision after the rest: But the stone which had struck the statue became a great mountain, and filled the whole earth. How great, and how profound, and how worthy of much veneration are those things which this vision speaks according to the allegorical, nay almost according to the historical sense, no one skilled in the Holy Scriptures is permitted to be ignorant. But we sift these things according to the moral sense, for our own edification or that of others, in such a way that we presume to diminish or to weaken nothing of the authority of so great a mystery according to its more sacred understanding. This therefore presents itself as astonishing and worthy of much wonder: how widely there lies open to the eyes of contemplation the man who, by the cooperation of divine revelation, enlarges himself even to the surveying of those things which come to pass at the last. [1261A] Who has shown to thee, king Nabuchodonosor, what things are to come in the last times: he does not say, what things are to come to thee, but what things are to come in the last times.

It must therefore be asked whether perhaps something lie hidden in these words which may in some respect fit not one man only, but many, or even almost all prefects. For the kingdom of heaven is not raised up anywhere else than among the elect. A kingdom which, according to Daniel's word, is not scattered for ever; a kingdom which is said to be within us: *The kingdom,* says the Lord, *of heaven is within you [n: (Luc. XVII)]* [var: Vulg. *regnum Dei*, "the kingdom of God" — the received text of Luke 17:21 does not read "of heaven"]. This kingdom assuredly the Lord raises up in his elect at their last, in whatever manner he may permit them in their beginnings to waver [1261B] through various trials.

## CHAPTER XIX. *That we recover a lost grace of contemplation better by devotion than by investigation, and that we obtain freely that also which we acquire by the merit of devotion.*

But behold, Daniel now comes to the narration, or the exposition, of the vision, when he adds: *Thy dream, and the visions of thy head upon thy bed, are of this kind [n: (Dan. II)]*. Because by the dream the bodily sense is lulled, we rightly understand by it the excess of mind, and by the dream those things which we see through the excess of mind. The head is the highest and chief member of the body, and the mind is the principal part of the inner [1261C] man. The visions of the head, therefore, are the contemplations of the mind. Now in a bed we are wont to rest, and therefore in it we rightly understand the leisure of rest. In this bed our inner man is laid as it were to rest, when the spirit is composed to the highest tranquillity. In this bed a dream is then in a manner seen, when amid the leisures of its inmost rest and highest tranquillity the mind is lifted up to the contemplation of sublime things. Thy dream, he says, and the visions of thy head are of this kind. It is nothing else for our Daniel to say these things, and to go over again the lost dream, and to teach the king, than that the devout mind, often after the grace of contemplation has been lost, calls back to memory what that grace once was in it, and by much insistence of compunction [1261D] repairs it again, and at last possesses it more firmly and more perfectly. For the king came to know his vision more firmly and more perfectly through Daniel's office than he had before received it by himself. For to this end such grace is often given to some in their beginnings, and withdrawn, that they may recognize by experience what they ought to seek after, and with how great avidity. To this end again it is granted to be recovered (yet not without great labor), that from it may better become known how strictly it must be guarded. But that we may pass on to what follows: behold, before Daniel explicates the vision, he is zealous to set down two things first, namely how the king had first obtained it, and how Daniel himself might afterwards recover it. And of the first: *Thou, O king,* he says, *didst begin to think [1262A] upon thy bed what should be after thee. And he that reveals mysteries showed thee what things are to come.* [var: Vulg. *post haec*, "after these things"] As if he said openly: Because thou didst diligently seek concerning things to come, thou hast deserved to receive a revelation of things to come. Of the second also he adds: *To me* moreover *too, not in the wisdom which is in me above all living, has this sacrament been revealed, but that the interpretation might be made manifest to the king, and that thou mightest know the thoughts of thy mind.* As if he said to the king more openly: To me also it has been revealed, not through my own sense, not on account of my merit, but for thy advancement. And I think this very thing is plain to all, how much it pleases according to the history, that he in no way ascribes to his own effort or to his merits that other thing which he had obtained by prayers. Thou, O king, he says, didst begin. And do thou consider, and [1262B] consider well, if thou art able, how much the thought of things to come avails with God, which is wont to be divinely rewarded with a revelation of things to come. Hear a man anxious concerning things to come, and vehemently occupied in thoughts of this kind: *Will God then cast off for ever, and will he not add that he be more favorable yet? Or will he cut off his mercy unto the end, from generation to generation? [n: (Psal. LXXVI.)]* Hear the same man taught concerning such things, and deeply enlightened as to those things which he had sought: *The Lord is compassionate and merciful, long-suffering and very merciful; he will not be angry for ever, nor will he threaten unto eternity [n: (Psal. CII)]*. Perhaps he had then lost the revelation of things to come, and grieved to have lost it, when he said: *There is now no prophet, [1262C] and he will know us no more [n: (Psal. LXXIII)]*. And likewise: *And the light of the eyes, even that is not with me [n: (Psal. XXXVII)]* [var: Vulg. *lumen oculorum meorum*, "the light of my eyes"]. He was aspiring, unless I am mistaken, to the former grace, who said: *Who will grant me that I may be according to the former days? [n: (Job. XXIX.)]* [var: Vulg. *Quis mihi tribuat, ut sim juxta menses pristinos*, "the former months"] He was seeking again the accustomed revelation of mysteries, who asked of the Lord: *Unveil mine eyes, and I will consider the wondrous things of thy law [n: (Psal. CXVIII)]*. Thou too who hearest or readest these things, if thou feelest that thou hast fallen from such grace, attend diligently to what thou dost silently within thyself; consider with what thoughts thou art vehemently occupied. If thou meditatest on empty things alone, on pressing things alone, what wonder if thou art cheated of the revelation of deep things, of things to come? In the beginning of thy conversion, when thou didst think on eternal things alone, on spiritual and future things alone, when thou didst sigh after sublime things alone, [1262D] what wonder if thou didst deserve to be consoled according to thy desire? The Lord has heard the desire of the poor. Thou hast now ceased to sit and rest at the Lord's feet, after the likeness of Mary. Thou art now troubled about many things, after the likeness of Martha. Remember therefore whence thou hast fallen, and do penance, and do the former works. If thou desirest to restore that former grace, if thou seekest to recover the visions of thy head upon thy bed, run back to Daniel, renew thy devotion. For the renewal of the heart, surely, for the restoration of a lost grace, thou advancest better and art promoted more swiftly by inward devotion than by profound investigation, unless perhaps thy investigation be about thy own declines, and the remedies of those declines. That saying of Daniel agrees with these words. To me also, not in the wisdom [1263A] which is in me above all living, has this sacrament been revealed. Assuredly the king, inquiring after every word of wisdom and of understanding, found in Daniel tenfold above all the soothsayers and magi. Nevertheless a man of so great wisdom obtained what he sought not so much by investigation as by prayer. Let no one, therefore, seek through human wisdom those things which are above human understanding. It calls us perhaps to a deeper understanding, that Daniel does not ascribe to himself even that which he had obtained by the merit of devotion. But that the interpretation, he says, might be made manifest to the king. Perhaps that also is obtained freely which is acquired by the merit of devotion. For devotion itself indeed we have not from ourselves, but we receive it from the gift of the bestower: *For what hast thou,* says the Apostle, *which thou hast not [1263B] received? [n: (I Cor. IV)]*. Therefore both by devotion, and indeed by grace: *Freely,* he says, *you have received, freely give [n: (Matth. X)]*. If therefore by devotion we receive freely, that too is gratuitous which we obtain by its merit. When grace is bestowed for grace, then, just as the first, so also the second gift is obtained freely. We do not therefore receive the gifts of God because we have deserved them, but that from them we may be able to advance, or to profit others. And the understanding of truth indeed we receive for our own advancement, but the teaching of truth for the advancement of others. Now by both is free will helped toward the good, and both are divinely bestowed upon it for a cooperation in the good. But by the king, as we have said, we understand the liberty of the will. To Daniel, therefore, the interpretation [1263C] of perplexed things, the account of the divine judgments, is given as it were for this end, that it may be made manifest to the king, when devotion is for this end illuminated unto truth, that free will may have and recognize wherein it ought to exercise itself, what to beware of, what to choose.

## CHAPTER XX. *A concise recapitulation of what has been said, with the attestation of a likeness.*

It is profitable at this point to bring into consideration how this reading and the Gospel reading seem to accord together in a mystical manner of speech. Luke the evangelist relates how the Lord willed to show his presence to the disciples on their journey in the appearance of a stranger, and [1263D] afterwards to withdraw it; but to remain with them as they asked, to enter in to them as they constrained him, and at last, amid the feast, to show that appearance which they might recognize [n: (Luc, XXIV)]. What then is it to have Christ, that is, the Wisdom of God, present in the appearance of a stranger, but to see the truth not in its own simplicity, but through a glass, or in an enigma? But this vision is shown outside the house and as it were on a journey, when the contemplation of sublime things is seen through an excess of mind and as it were in passing. There are, as it were, two going out, who also as they walk behold such things, when reason and intelligence, exceeding the human measure, run through the spectacles of sublime things, stealthily indeed and hurriedly. But then the Lord feigns to go further, and yet does not wholly withdraw, [1264A] when the grace of contemplation, which he is wont mercifully to bestow, he withdraws for a time, no less profitably, that he may better teach by experience with how great eagerness it ought to be sought and to be held fast. And he is constrained to remain and to enter in to them, when by much instancy of prayers the lost grace is repaired, so that he may draw inward the vision offered outwardly, and that the spirit, returned to itself, may retain in memory the things seen through excess, and thereafter possess the grace of contemplation more familiarly. We set before him such foods as the Lord loves and is wont to be delighted with, when, for the recovery or the accumulation of grace, we praise, honor, and magnify him in the voice of exultation and of confession: *In the voice,* he says, *of exultation, and [1264B] of confession the sound of one feasting [n: (Psal. XLI)]*. Amid these hymns of our exultation and confession the bosom of the mind is often enlarged, the sense is sharpened, and the intelligence is enlightened for penetrating mystical things, and for often searching out even the secrets of the Godhead: *The sacrifice,* he says, *of praise shall honor me, and there is the way by which I will show the salvation of God [n: (Psal. XLIX)]*. [var: Vulg. *ostendam illi salutare Dei*, "will show him the salvation of God"] Beyond doubt the bread is broken before us by the Lord, when the profundity of the mysteries is opened by mystical interpretation, and is known by his own revealing. From this breaking of bread and revelation of the mysteries it comes about that the Lord is recognized in his own appearance, and that Truth itself (the veil of figures being removed) is discerned in its own simplicity, and the Lord's presence is weighed from [1264C] the infusion of his grace. But the Lord (who is also the Wisdom of God) vanishes from the eyes of those beholding, when, from the contemplation and admiration of the divine wisdom, it becomes known to the spirit of him who contemplates and admires how far its incomprehensibility exceeds every human intelligence: *O the depth,* he says, *of the riches, of the wisdom, and of the knowledge of God: how incomprehensible are his judgments, and his ways unsearchable [n: (Rom. XI)]*. For the human spirit, the more subtly it is enlightened for contemplating the wisdom of God, so much the more strongly is it beaten back upon itself by the immensity of that light; and this is to vanish from the eyes of the beholder, and, as it were, in showing itself to withdraw itself. From these things, therefore, one may weigh with how great a proportion of likeness this twin reading seems [1264D] to answer to itself. For that the Lord showed himself in the appearance of a stranger, this is that Nabuchodonosor received the revelation of the truth under a mystical veil. That there the Lord feigned for himself a longer journey, this is that the vision shown to the king withdrew itself for a little from his memory. That there he who had appeared is constrained to remain and to enter in, this is that here the withdrawn vision is sought with much instancy, and at last, by Daniel's solicitude, is perceived and retained far more profoundly, far more perfectly. That he who had appeared there is at length known in a manifest vision, this is that in this place the clouded truth of the vision taken away is at last made manifest by prophetic interpretation. In these things, and in certain others, he will see this twin reading to accord with itself, [1265A] if there be any who is willing to search these matters out more deeply. Yet that reading has certain things proper to itself, and this one too, of which there is no need to speak now one by one. These things, therefore, having been shaken out by way of digression, and brought together for the attestation of the likeness, let us return to the explication, or explanation, of the vision.

## CHAPTER XXI. *How everyone who desires one day to remain fixed in true stability must subside from the height of his own presumption.*

*Thou, O king, wast seeing, and behold, as it were one great statue that statue, the great one, and lofty in stature, stood over against thee, and its look was terrible. The head of this statue was of the finest gold. But the breast and the arms of silver. Further, the belly and the thighs of bronze, but the shins of iron. [1265B] A certain part of the feet was of iron, a certain of earthenware. Thou wast seeing thus, until a stone was cut out without hands, and struck the statue upon its feet of iron and of earthenware, and crushed them. Then were crushed together the iron, the clay, the bronze, the silver and the gold, and were reduced as it were into the cinders of a summer threshing-floor, which were carried off by the wind, and no place was found for them. But the stone which struck the statue became a great mountain, and filled the whole earth. This is the dream [n: (Dan. II)]*. [var: Vulg. *abscissus est lapis de monte sine manibus*, "was cut out of a mountain without hands"] Behold, as thou canst see, that image which is discerned through the vision is by manifold change always led into worse things; and that which in the dream begins from the most precious material, running down through manifold declines, at last ends in the vilest material. For what is begun from gold is at [1265C] the last consummated in mire. That I may therefore briefly touch upon what I think concerning these things, according to a certain general consideration: I judge that everyone must, according to the form set forth of the vision shown, decrease within himself from his own estimation, and fail more and more in confidence in himself, and temper his presumption, if he desires the kingdom of heaven to be built within him, and that kingdom indeed which can never be ended. Every man naturally loves and approves himself, and assuredly, in so far as he loves, so far also does he esteem himself great. But always the measure of esteem hangs upon the greatness of love; because the mode of love is without mode, the greatness of his own esteem is without measure. O how rare it is that a man can be found [1265D] who does not think himself, against the Apostle's sentence, to be something, when he is nothing! But is he at least something small? Nay, truly great, and exceedingly great beyond measure, and, that I may speak figuratively, almost more than golden, while in truth he is vile mire. Why art thou proud, earth and ashes? *If thou be exalted as an eagle, and if thou set thy nest among the stars of heaven, thence will I draw thee down, saith the Lord [n: (Abd. IV)]*. [var: Vulg. *et si inter sidera posueris nidum tuum*, with no *coeli*, "among the stars"] It behooves him therefore who still swells immeasurably within himself to subside from that enormous height of his own esteem, and to descend by steps to the depths of true humiliation, and at length to reckon himself as a nothing and a void: to trample himself in contempt as vile mire, and to look upon himself every hour as cinder and ashes, if he desires that kingdom of eternal stability to rise up within himself. [1266A] He accords with this sentence to whom there was none like upon the earth: *I am compared to mire, and am made like to cinders and ashes [n: (Job XXX)]*. But do you wish to hear yet more plainly how utterly he was cast down from all confidence in himself, who appeared great among all the men of the East? *I have despaired,* he says, *by no means shall I live any longer now [n: (Job VII)]*. He says that he has despaired, but perhaps thou doubtest of what: of the Lord, or of himself? Hear therefore what he says elsewhere, and know how strongly he remained fixed in confidence in the Lord: *Even if he slay me, I will hope in him [n: (Job XIII)]*. He hoped, therefore, but of the Lord. He despaired none the less, but of himself. O how great a perversity, to presume of oneself and to despair of the Lord's mercy! If thou trustest much in thine own virtue, there thou raisest thyself on high, and [1266B] swellest up after the likeness of a mountain, where thou oughtest to have lowered thyself and made thyself as a valley. It is good therefore to say to this mountain: be lifted up, and be cast into the sea. Because of such mountains the earth shall be troubled, and mountains shall be carried into the heart of the sea. On the contrary, if thou distrustest the Lord's protection, there beyond doubt thou makest, wickedly and perversely enough, a valley where thou oughtest to have had a hill, nay a mountain, and a mountain exceeding high. That therefore the crooked things may be made straight, and the rough ways plain, every such valley shall be filled, every mountain and hill shall be brought low, and at that time the mountain of the house of the Lord shall be raised above the top of the mountains. O how great a height of mind! o how great a fortitude or firmness, to trust in the Lord's mercy alone, and to remain fixed in such [1266C] confidence! This is that mountain which, after the casting down of the statue and the attenuation or extermination of confidence in oneself, grows from small to immense, so that it cannot be moved for ever: *He that trusteth,* he says, *in the Lord, as mount Sion, shall not be moved for ever, he that dwelleth in Jerusalem [n: (Psal. CXXIV)]*. [var: Vulg. *Qui confidunt in Domino*, plural, "they that trust in the Lord"] This is the mountain which must fill the whole surface of the earth, so that a man may dare nothing of his own effort, may presume nothing at all save of the Lord's virtue. I think that a city set upon this mountain cannot be hid. If thou believest me, thou wilt build for thyself on this mountain that structure which is built as a city, whose participation is in itself, that there may be a firmament in the earth on the tops of the mountains. On this eminence assuredly the kingdom of charity ought to have its metropolis and the seat [1266D] of its empire, and of its kingdom there shall be no end. For the kingdom of charity, if I mistake not, is that kingdom which, according to Daniel's sentence, shall not be destroyed for ever. Behold what the raising up, or the casting down, of this statue sets before thee; behold what things, and how great, it represents to thee by way of likeness.

## CHAPTER XXII. *On the measure of the human condition, or of human corruptibility, and that on any summit of virtues one must fear the ruin of morals.*

What is a statue, but a human effigy? What then is it to discern a statue, that is, a human likeness, through a vision, but to look upon the measure, or the order, of human life as through a glass, and in an enigma, [1267A] with the eye of contemplation? *Thou, O king,* he says, *wast seeing, and behold, as it were one great statue [n: (Dan. II)]*. If thou wouldst search out the measure or the quality of human life, if to the dignity of its condition, if to the ease of its reparation, to whichever of these thou turn thyself, thou wilt see that thou failest in each, and canst not fully comprehend any of them. See therefore how great that is in the eyes of the beholder which cannot at all be comprehended by his own sight: *That statue,* he says, *the great one, and lofty in stature, stood over against thee, and its look was terrible.* But rightly, after he said "great," he perhaps adds "lofty" also. For it is one thing to be great, and another to be high. For a field also is called great which yet is raised by no height. So indeed some things are almost incomprehensible [1267B] which yet are not worthy of much investigation or admiration. But that we have heard this statue to be great, lofty, terrible, we can rightly accommodate to a threefold consideration. For the condition of human life, which is figured in this statue, although each of these is found in some respect in each, is yet more especially and more expressly found great from one thing, lofty from another, and terrible from another. One consideration therefore of the human condition is monstrous, on that side by which it lies subject to corruption; and it is lofty on that side by which it is reserved for reparation; and terrible on that side by which it lies open to perdition. Do you wish to hear how great is the monstrousness of corruption? *To what shall I compare thee, or to what shall I [1267C] liken thee, O daughter of Jerusalem; to what shall I make thee equal, and comfort thee, O virgin daughter of Sion? Great as the sea is thy crushing. Who shall heal thee? [n: (Thren. II)]*. [var: Vulg. *magna est enim velut mare contritio tua*, "for thy crushing is great as the sea"] Do you wish to know how great is the loftiness of reparation? *For whom he foreknew, he also predestinated to be made conformable to the image of his Son, that he himself might be the firstborn among many brethren. Whom he predestinated, them he also called; and whom he called, them he also justified; but whom he justified, them he also magnified [n: (Rom. VIII)]*. [var: Vulg. *glorificavit*, "glorified"] Do you wish to know this also, how great is the terror of the divine stroke? *Who,* he says, *knoweth the power of thy wrath, and for fear of thee can number thy anger? [n: (Psal. LXXXIX)]*. For the wrath of God is revealed from heaven against all ungodliness and injustice of those men who detain the truth of God in injustice. Consider therefore the greatness of our statue [1267D] in the consideration of fault; its height, in the consideration of grace; its terror, in the consideration of punishment. Seek the greatness of fault both according to original fault and according to actual fault. And for original fault, hear what is said of man to man: *Man, when he was in honor, did not understand; he is compared to senseless beasts, and is become like to them [n: (Psal. XLVIII)]*. And concerning actual fault, receive the voice of reproach: *On every high hill, and under every leafy tree thou didst prostrate thyself, a harlot [n: (Jer. II)]*. Whence it is that it is said to her: Lift up thine eyes round about, and see where thou now liest prostrate, a harlot. O truly the height of grace, both according to justifying grace and according to confirming grace, and according to glorifying grace! [1268A] Measure, if thou art able, the loftiness of that sublimity, according to justifying grace: *For as far as the rising is distant from the west, so far hath he put our iniquities from us [n: (Psal. CII)]*. Receive also the height of eminence, according to confirming grace. For according to the height of heaven from the earth, he hath strengthened his mercy over them that fear him. Estimate, if thou canst, the sublimity of dignity, according to glorifying grace: *For whosoever are led by the Spirit of God, they are the sons of God. And if sons, heirs also. Heirs indeed of God, but joint-heirs with Christ [n: (Rom. XIV)]*. O the aspect of our statue, truly terrible according to the adjudging of punishment; terrible according to the judgment of corruption; terrible according to the judgment of reprobation; terrible according to the judgment of damnation! O the aspect [1268B] of terror, according to the judgment of corruption! For evils without number have surrounded me; my iniquities have overtaken me, and I was not able to see. They are multiplied above the hairs of my head. O the aspect full of horror, according to the judgment of reprobation! *And as they did not approve,* says the Apostle, *to have God in their knowledge, God delivered them up to a reprobate sense, to do those things which are not fitting, being filled with all iniquity, malice, fornication, avarice, wickedness [n: (Rom. I)]*. O the aspect full of terror, full of horror, according to the judgment of damnation! For there is, according to the same Apostle, a certain terrible expectation of judgment, and rage of fire which shall consume [1268C] the adversaries. For their fire shall not be extinguished, and their worm shall not die. Of those, namely, who lead their days in good things, and in a moment go down to hell. From all these things, as I judge, thou weighest how horrible it is to fall into the hands of the living God. What can be said more terrible than these, what more horrible can be devised? And its look, he says, was terrible. But that which is said of the statue, it stood over against thee, needs no long exposition. Then beyond doubt is such a statue raised up against any single man, when the foulness, the infirmity, the calamity of the beholding spirit is thrust upon his eyes, and it is shown him by revelation what he is, or what he may yet become, so that his shamelessness, his pride, his hardness may be confounded, humbled, crushed: *I will reprove thee,* [1268D] he says, *and I will set thee against thy face [n: (Psal. XLIX)]*. He is divinely reproved, when the spirit, already touched by divine inspiration, is confounded by the accusation of his own conscience. And the transgressing soul is set as it were against its own face, when in the consideration of its own foulness it seems to serve against itself by rebuke. A statue therefore is in a manner set against the spirit of him who beholds, when, for his own confusion and humiliation, by a certain divine nod the image of his own corruptibility is set before him. Learn therefore, O man, learn to lay aside confidence in thyself (if suddenly and at once thou canst not, then at least by degrees and through intervals of time); be earnest to do it; be busy to think of thyself ever more and more humbly, that thou mayest attain, even [1269A] late, to true and perfect humility. These are the unshaken foundations of consummate charity; these are the firm defenses of the eternal security of the reigning soul. Lay aside arrogance, press down pride, crush that perverse trust in thine own virtue, cast thy care upon the Lord. Reckon all thy virtue, all thy fortitude, all thine effort as ash and cinder. What else has marked the cinder than to yield to every whirlwind, nay, to fly apart at any breath, however slight, and to forsake the place of its rest? A form fitting enough for our corruption, and an image suitably expressed in ash and cinder. See, whoever thou art, lest perhaps it behoove thee, willing or unwilling, to be such perhaps at some time inwardly or outwardly: inwardly with thyself in thine own estimation, or outwardly also before [1269B] others in thine action. Inwardly, I say, from the purpose and zeal of the will, or outwardly from the failing and the fluctuation of human corruptibility. And how many there are who in no way come down from the height of their own estimation, save then first, when outwardly they fall shamefully in action. For to this end beyond doubt are some permitted to fall deformedly in action, and to change their gold into silver, silver into bronze, bronze into iron, iron into clay, that from their own failing, and as it were by experiment, they may learn what they ought to think of their own virtue and fortitude. Let us see therefore how it befalls some, according to the form of the image shown, to fall as it were from the highest goods almost to the utmost evils through the various failings of corruptions, [1269C] and to end a head of gold, as it were, in feet of clay; that we may learn, on any summit of virtues, to fear the ruin of morals, and may be busy always and everywhere to keep the form and the measure of true and perfect humility.

## CHAPTER XXIII. *That from a great summit of virtues the human mind is often wont to fall by degrees into the depths.*

*He that standeth,* says the Apostle, *let him take heed lest he fall [n: (I Cor. X)]*. [var: Vulg. *qui se existimat stare*, "he that thinketh himself to stand"] From however lofty a summit one may easily fall into the depths, or be plunged into the deep; nay, beyond doubt, the higher the step, the worse the fall. That dream of Nabuchodonosor ought always both to render us cautious and to make us solicitous. See, I beseech thee, the statue of his vision; [1269D] see, I say, from how great a loftiness it begins, and to what an end it is at last brought down. It has indeed a head of gold, and an end of clay. What is dearer than gold, what viler than clay? Note this also, how by degrees it inclines to worse things, and at length makes its end in a most foul ending. The first part is described as of gold, the second of silver, the third of bronze, the fourth of iron, and the fifth of clay. In the gold is understood charity; in the silver, truth; in the bronze, pretense; in the iron, cruelty; in the earthenware clay, fragility. For clay is easily broken, and by it the fragility of impatience is rightly figured. Iron, which crushes and tames all other metals, fittingly designates the violence of cruelty, which presses upon whatever resists, that it may crush it. But bronze imitates silver [1270A] in sound, yet is much at variance in price. So simulation has the sweet ring of flattery in speech, and resounds sweetly, and echoes pleasantly in work; but as much as by word and practice it soothes without, so much by counsel and desire it grows pale within. Silver too, the more frequent the use by which it is worn, so much the brighter is it made: so truth, the more it is shaken by vehement discussion, so much the better is it commended, if the counsels of truth, made more certain by the use of experience, are thereby rendered the brighter. The splendor of gold expresses the brightness of charity, which blazes with the fire of heavenly desire; and as gold is preferred to the other metals, so charity surpasses the other virtues. O how great is the distance between clay and gold, between the end of the statue and the beginning of the statue! The statue which begins from gold ends in clay. [1270B] I think that no one becomes most base of a sudden. But he who neglects the least things slips away little by little. As one climbs to the heights by certain steps of progress, so again one descends by degrees to the depths. Note how in this statue there is first gold, afterwards silver, and after these, with bronze between, iron also follows. O how great the difference of gold and iron! O how greatly do charity and cruelty differ from one another! Yet what says the Truth concerning these? *Iniquity shall abound,* he says, *and the charity of many shall grow cold [n: (Matth. XXIV)]*. [var: Vulg. *quoniam abundavit iniquitas*, "because iniquity hath abounded"] See, I pray, from whence one comes to what: from the abundance of charity to the abundance of iniquity. Charity belongs to gold, iniquity belongs to iron. O the wonderful (nay, the detestable) change from charity to iniquity! *If the just man,* he says, [1270C] *turn away from his justice, and do iniquity, all his justices which he had done shall not be remembered [n: (Ezech. XVIII)]*. A detestable work, and worthy of confusion, which is begun from gold and consummated in clay and iron. For thus is described a part of the feet as of iron, and a certain part as of clay. O shameful workmen, who at the beginning of their conversion begin their work from gold, and at last consummate it in mire. We know that often, when the unclean spirit has gone out of a man, seeking rest and not finding it, having taken with him seven other spirits more wicked than himself, he returns into his house, and entering in dwells there, and the last things of that man become worse than the first. How many do we see at the beginning of their conversion rejoicing in hope, fervent in spirit, patient in tribulation, solicitous in work, [1270D] studious in reading, devout in prayer. What do these seem to thee to do, but to work in gold, and to be initiated in charity? *For charity,* as it is written, *is patient, is kind, beareth all things, believeth all things, hopeth all things, endureth all things [n: (I Cor. XIII)]*. Does he not seem to thee to work in gold, to whom it was said by the Lord: *I know thy works, and thy charity, and thy faith, and thy ministry, and thy patience? [n: (Apoc. VIII.)]* [var: Vulg. *et fidem, et caritatem tuam*, faith before charity] But there are many who believe for a time, and in the time of temptation fall away. Yet those who are such do not at once plunge themselves into the lowest things, but fall first from the good into the worse, then from the less good into the bad, and at last from the bad into the yet worse. For a falling mountain slips away little by little, and the earth is consumed by a flood. For such as these begin little by little to grow lukewarm from their former desire, [1271A] and to fail more and more from their earlier fervor.

## CHAPTER XXIV. *How, or by what steps of corruption, the human spirit often falls from the highest things into the lowest.*

Yet they do not at once forsake what they have begun, but still do the good things they can. For when charity has grown cold, they do indeed work good things out of deliberation. Yet what do we think there is between that former state and this second one? Much in every way. It is one thing to follow the good out of desire, and another out of counsel alone. It is one thing, I say, to work the good with great delight, and another out of deliberation alone. This is good, but that is best. This belongs to silver, that belongs to gold. A precious [1271B] metal indeed is in silver, though it be far viler than gold. Let him therefore study to work in silver who perchance lacks abundance of gold: if he cannot do good things out of delight, yet do it at least out of truth, and the truth shall make thee free. But do you wish to know the work that is made out of such silver, how it shines, or how much it pleases, and how rich or how secure it renders its possessor? *Everyone,* he says, *that doeth truth cometh to the light, that his works may be made manifest, because they are good [n: (Joan. III)]*. [var: Vulg. *Qui autem facit veritatem … quia in Deo sunt facta*, "But he that doeth truth … because they are done in God"] It is good therefore to abound in silver of this kind, but no less foolish to change one's gold into silver. For every man that putteth his hand to the plough and looketh back is not fit for the kingdom of God. But do you wish to know how the divine word strikes with rebuke [1271C] him who had changed a golden work into silver? *I know,* he says, *thy works and thy labor, and thy patience [n: (Luc. IX)]*. Behold a good work; behold the arms, behold the breast of silver. But let us see what follows, when afterwards it is subjoined: *But I have,* he says, *against thee, that thou hast forsaken thy first charity [n: (Apoc. VIII)]*. He therefore who still does good is reproved because he has left his first charity, and has bent the golden head down into a breast of silver. Whosoever thou art that judgest thyself to be of this kind, be mindful whence thou art fallen, and do penance, and do the first works. Otherwise fear that which follows, which the divine word threatens against him who by no means comes to his senses: *But if not,* he says, *I come to thee, and will move thy candlestick out of [1271D] its place, unless thou do penance [n: (Apoc. II)]*. Fear therefore, unless thou return the more speedily to thy former good things, lest thou fall yet into worse. Choose which thou wouldst rather, to ascend or to descend. For a man cannot stand fixed in the same state for long. For he flees as a shadow, and never continues in the same state. Hold it in memory, and fear it not moderately, that he who does not return to his first charity, his candlestick is quickly moved out of its place. What is meant by the candlestick, the bearer of light, but a good work, a work of truth? Such a candlestick stands in its place, when a good work rises out of a good purpose. But such a candlestick is moved out of its place, when the good intention of a good work is changed into an evil one. So a work of silver passes into one of bronze. And this evil is indeed frequent [1272A] among the sons of men. For often what one formerly did out of truth, being dissolved toward the praise of men, he afterwards keeps doing for human favor: *O my people,* he says, *they that call thee blessed, the same deceive thee, and destroy the way of thy steps [n: (Isa. III)]*. He therefore who shows himself bland in speech, kind in work, but crooked and perverse in thought and in will, he assuredly, having cast away silver, works now in bronze. For after the manner of bronze he rings sweetly without, but by the depravity of his will he grows pale within. Does not the work of those seem to thee to be such, who speak peace with their neighbor, but evils are in their hearts. In such a work, as I judge, he sweated whom the Lord reproved in rebuking him, when he says: *I know thy works, that [1272B] thou hast a name that thou livest, and thou art dead [n: (Apoc. III)]*. But whosoever thou art that art such, do not think that thou canst long lie hid: *But if thou be exalted as an eagle, and set thy nest among the stars, thence will I draw thee down, saith the Lord [n: (Abd. I)]*. One day thou must hear the prophetic, nay the Lord's, voice: *Uncover thy shame, lay bare thy shoulder, make bare thy legs, pass over the rivers. And then shall thy ignominy be revealed, and thy reproach shall be seen [n: (Isa. XLVII)] [var: Vulg. Isa. 47:3 runs on without *Et tunc*, *transi flumina, revelabitur ignominia tua*; the same verse is printed at 1361A of this work without the added words]*. But when thy shame has been uncovered, when the belly and the thighs of bronze have begun to appear, thou wilt soon begin to grow foul to thy praisers, nay now to thy mockers, and from day to day to grow viler and viler. Then wilt thou begin to be angry with them, to be indignant, to detest them and cruelly to persecute them, whom [1272C] before thou hadst studied much to please. And as bland as thou wast before, so harsh and hard wilt thou be afterwards. So thy bronze shall be changed into iron, and it shall be said to thee: *How art thou turned into bitterness, O strange vine? [n: (Jer. II.)]* [var: Vulg. *conversa es mihi in pravum*, "turned unto me into that which is depraved"] There is no doubt that he has changed a work of bronze into iron. Gentleness into severity: whose mouth is full of cursing and bitterness, who before dealt deceitfully with their tongues, the venom of asps under their lips. You who before showed yourselves so bland, so kind, whence now are wars and quarrels among you? Now you have bitter zeal, and contentions among you. You kill and you envy, you go to law and you make war; and whence is this so savage cruelty and hardness of iron in you? What thinkest thou is the cause that their feet are so swift [1272D] to shed blood, unless that they have shins and soles of iron, who rejoice when they have done evil, and exult in the worst things? But this in them is above all wonderful, nay above all things pitiable, that as they are prompt and bold in inflicting evils, so are they faint-hearted and beyond measure impatient in bearing the evils inflicted; so that thou mayest rightly wonder in what manner iron can agree with clay, so great a cruelty with so great an impatience. Behold to what an end our statue comes, which after a head of gold received soles of earthenware. The noble sons of Sion, and clothed with the finest gold, how are they esteemed as vessels of clay, the work of the potter's hands? What is more precious than gold, what viler than clay? How then is the gold become obscured, the finest color changed? [1273A] What is more tractable than gold, what more fragile than clay? How does charity permit herself to be handled; how to be drawn thin, she who beareth all things, believeth all things, hopeth all things, endureth all things? But what is more contemptible than the will, what more abject than a delicate mind, which both above and in prosperous things is dissolved through concupiscence, and in adverse things is broken through impatience? *Woe to them that have lost endurance, that have forsaken the right ways, and have turned aside into crooked ones [n: (Eccle. II)]*. For crushing and unhappiness are in their ways. Crushing, because of the corruptibility of clay; and unhappiness, because of the rigor of iron, in that a certain part of the feet is of clay, but a certain part is of iron. But what is it that men of this kind are turned again to their own desires, that after the works of bronze and of iron they are drawn to [1273B] the work of the potter, unless that they have not (save in their own concupiscences) wherein to be delighted, because by simulation they first lost the joy of a good conscience, and afterwards, by cruelty, the glory of reputation. But that we may recall to a summary the things we have now said more diffusely: in the head of gold is understood devotion; in the members of silver, discretion; in those of bronze, simulation; in those of iron, indignation; in those of clay, dissolution.

## CHAPTER XXV. *On the difference of the aforesaid steps, and the quality of each.*

It is indeed to be noted what is said of which members, and of what sort each of them is described. Now there is described [1273C] a golden head, a silver breast, silver arms too, a belly and thighs of bronze, iron shins, feet of iron, or in part of clay. By the head the whole body is ruled, whence by it intention is rightly signified, because by intention the whole body of our action is led to an end, whether good or evil. Counsel belongs to the heart, and the heart lies hidden beneath the breast. With the arms we carry out our works, when we will something to be done by us. The belly, the more tender part of the body and the covering of foulness, portends the service of compassion. The thigh is set beneath the shameful parts, and humility, which bends down to base and unworthy things, wishes to be seen as perfect. The shins carry bones longer and sturdier than the other members, whence they also rightly signify the rigor of severity. With the feet we touch the earth, even when we [1273D] stand upright; and however much the mind stretches itself out toward heavenly things, without the supports of this life it does not sustain its own necessity. By the head, therefore, as has been said, intention is understood; by the breast, deliberation; by the arm, exercise; by the belly, compassion; by the thigh, humility; by the shin, severity; by the foot, necessity; by the head, the desire of intention; by the breast, the zeal of deliberation; by the arm, the exercise of action; by the belly, the service of piety; by the thigh, the servitude of subjection; by the shin, the scourge of severity; by the foot, the support of necessity. If then the head is intention, and gold devotion, what else is a golden head but a devout intention? If the breast is deliberation, the arm action, and silver discretion, what else will a silver breast and silver arms be than [1274A] discreet counsels and works? In the belly, compassion; in the thigh, subjection; and in the bronze, simulation. What else, then, is a bronze belly and bronze thighs but feigned piety and feigned humility? If by the shin severity, if by iron cruelty, what else is understood in iron shins but a cruel severity? The foot signifies necessity, the clay pleasure. The clay sole, therefore, signifies voluptuous superfluity. But the foot is described as in part of iron and in part of clay, because the pampered mind is now hardened into hatred of those by whom it is perhaps restrained from its own desires, and now, when the things it has coveted are at hand, is dissolved in the luxury of them. What, then, is the gleam of the golden head but the fervor of heavenly desire? The brightness of the silver breast and of the silver arm is the certainty of right counsel and the rightness of a certain work. The resonance [1274B] of the bronze belly and thigh is the allurement of false piety and of feigned humility. The strength of the iron shin is the rigor of immoderate discipline; the fragility of the clay foot, the unbridling of superfluity. The golden head, therefore, holy desires make; the silver breast and arm, right counsels and works. The bronze belly and thigh, feigned services and servitudes; the iron shins, savage scourges; the clay sole, dainty supports.

## CHAPTER XXVI. *It has been said how a man often flows down from good into evil; now it is said how he often falls headlong from evil into evil and from vice into vice.*

But if anyone should wish to take the whole of what is said of the statue in an evil sense, I readily yield, without doubt, [1274C] to his assertion. Yet let him who is of this mind be zealous so to approve his own meaning that he by no means dare to condemn what has been said before, in that the Holy Spirit is often wont to signify many things in the one thing he speaks. For as there is something in this writing which is more easily fitted to that reading, so also something is found in the same which is more lightly applied to this one. For the gold of this statue indeed, since it is read as the best, seems able to be taken more fittingly in the better sense. But as this is rightly taken, according to the aforesaid reading, in keeping with the truth of the matter, so in this reading it can indeed be referred suitably enough to the estimate which the soul that is proud of itself makes of itself. So the fact that what is beheld through the revelation is described as a statue and not as a living creature smiles the more eagerly [1274D] upon this second reading, where it is pleasing to take the whole of what is said in the evil sense. For what else is such a statue but a human figure, or a human life? And what else is a human figure without a rational soul but a fitting action without a right intention? So often, therefore — I will not say a living creature is nourished, but a statue is fashioned after the human likeness — as often as a man in an order regulates his manner of life according to the prudence of the flesh (which is an enemy to God). Let us see, then, what sort of members the divine discourse describes for such a statue, when it says: the head of this statue was of the best gold, and so on. According to this acceptation, then, by which we refer the whole to the evil sense, by gold arrogance can be understood. by silver boastfulness, by bronze obstinacy, by [1275A] iron savagery, by clay impatience. For gold goes before all metals in the dignity of its price, and the proud mind despises all others in comparison with itself. Silver has a sweet and exceedingly pleasant sound, and boastfulness shows itself soothing and delightful in the proclamation of its own praise. Bronze, in that it is exceedingly durable, figures obstinacy rightly enough, which can scarcely or never be turned aside from its own counsel or purpose. Iron, because it is wont to tame the other metals, suitably enough signifies savagery, which is wont to crush others. But by clay, which is easily broken, impatience is rightly enough signified. He therefore fashions a golden head for himself who arrogates holiness to himself. He is seen to carry about a silver breast and silver arms who glories in the rightness of his own counsel and [1275B] work. He has, as it were, a belly and thighs after a manner of bronze who remains obstinate even in those things which he ought to despise for their baseness, or to blush at for their dishonor. He shows himself to have iron shins who both raises himself against his superiors through boldness and crushes his inferiors through savagery. He leans upon clay soles who, bearing down too immoderately upon the love of earthly things, is unbridled into impatience.

It is indeed to be noted by what steps of corruption our failing takes on an evil increase, how, sinking gradually toward worse things, it descends even to the lowest. See how boastfulness follows arrogance; obstinacy, boastfulness; savagery, obstinacy; impatience, savagery. Arrogance indeed goes before boastfulness, because unless the mind, lifted up, first thought lofty things of itself, [1275C] it would never so shamelessly boast of its knowledge or of its holiness. But when it believes that what it thinks within itself of its own knowledge or holiness has been persuaded to others as well, what wonder is it now if it has stood obstinate in its own counsel or purpose? But unless it first persisted obstinately in its own counsel or purpose, it would never rage so wickedly against others in their defense. Savagery begets impatience, because by how much the less each man loves his own neighbor, by so much the less, assuredly, does he bear weak things the more troublesomely. But we know that the channel of love, the more it is blocked outwardly toward the neighbor, the higher it swells inwardly toward itself. And by how much the more wretchedly each man languishes in himself through private love, by so much the more troublesomely [1275D] does he endure his own troubles, and by so much the more hardly does he restrain his own desires. Hence it is that, severe toward others and slack in himself, so long as [cj: *dummodo*; read *modo*, "now"] he rages against others, and now grows torpid in himself, he walks with feet in part of iron and in part of clay. And indeed certain ones often become so enormously empty of the great efforts which at the beginning of their conversion they boldly presumed upon, that in the great dissolution in which at last they live so nervelessly they cannot patiently hear even a slight word, I will not say of reproach, but not even of correction, nay, of gentle admonition: Woe to the wretched. What, I ask, can now be done with these, or what hope can now be had hereafter, who by reason of arrogance can in no way be cast down from their swelling, [1276A] nor by reason of obstinacy be convicted of their error, nor by reason of the hardness of iron be turned aside from their rigor, nor by reason of their clay fragility be reproved concerning their own body?

## CHAPTER XXVII. *By what steps of repair the mind that falls from great goods into the lowest often rises again by divine working.*

But neither ought we for all that to despise the iron or stony hardness of these men, for the Lord is able of these stones to raise up sons to Abraham. For the things that are impossible with men are possible with God. For see what follows: *Thou wast beholding,* he says, *thus, until a stone was cut out without hands, and struck the statue upon its feet of iron and of earthenware, [1276B] and broke them small [n: (Dan. II)]* [var: Vulg. adds *de monte* after *lapis*: the stone is "cut out of a mountain"]. Behold, a stone is cut out without hands, whereby the hardness of iron may be crushed; and rightly indeed. For what hand could cut down, or even cut out, such a stone as would be strong enough to crush or to break iron small? But what human work, or any human effort whatever, cannot do is done by the divine will alone. It is assuredly God alone who, without any exertion, without any motion of himself, can work as often and whatsoever he will, and, remaining stable, grants all things to be moved. But what, I ask, is it, that he who was able and willed to do this, by no means willed to accomplish these things with hands? Or does he perhaps work better in such iron and hardened minds by inspiration than by striking, and is he often corrected by an inward illumination whom scourges cannot correct? *I have struck,* [1276C] he says, *your sons, and they grieved not; they refused to receive discipline [n: (Jer. V)]* [var: Vulg. Jer. 5:3 reads *Percussisti eos … attrivisti eos, et renuerunt accipere disciplinam*, "Thou hast struck them … thou hast bruised them"; the opening words are those of Jer. 2:30]. But although with us it is much lighter to say than to do, yet often even in those minds in which the work of the striking hand seems to have failed, he works indeed in a wondrous and incomprehensible manner by his own inward word or whisper: *The word,* he says, *that shall go forth from my mouth shall not return to me void, but shall do whatsoever I have willed, and shall prosper in those things for which I have sent it [n: (Isa. LV)]*. So too the Holy Spirit breathes where he wills. For by the word of the Lord the heavens were established, and all their power by the spirit of his mouth. The stone, therefore, cut out without hands is the fear of the Lord divinely inspired; at the stroke of this stone the statue is cast down, and the monstrous work is destroyed. [1276D] As by fear the mind is cast down from a good purpose, so by fear indeed it is shaken out of an evil purpose. For as pride is the beginning of every sin, so the fear of the Lord is the beginning of wisdom. By such a stone, then, the statue is shaken, that the mind that can be confounded may be confounded and humbled. What is such a striking but inward compunction? And what is the breaking small of the stricken statue but the contrition and humiliation of a heart pierced with compunction? But we know that God will not despise a contrite and humbled heart [var: Vulg. Ps. 50:19 addresses God, *Cor contritum et humiliatum, Deus, non despicies*, "thou, O God, wilt not despise"]. It is therefore indeed better to be crushed upon this stone than to stand erect and to be high-minded. It struck, he says, the statue upon its feet of iron and of earthenware, and broke them small. The statue, assuredly, is shaken in its lower and worse parts, when the mind, lifted up and [1277A] perverse, is beaten back by the spirit of the fear of the Lord to the consideration of its own iniquity and weakness. This loving striking of the Lord is threatened as mercifully as it is profitably completed in us in this life, when it is said: *I will reprove thee, and will set against thy face [n: (Psal. XLIX)]*. In this manner assuredly he had been reproved and struck in the weak part of himself, and by such a striking had raised himself against himself, who said: *For I acknowledge my iniquity, and my sin is always against me [n: (Psal. L)]*. But after the iron and the clay are shaken, the rest also are crushed. *Then were broken in pieces together,* he says, *the iron, the clay, the bronze, the silver, and the gold.* Thou hast seen above by what steps goodness failed and perversity grew. See now how the foundation of all goodness, humility, [1277B] advances step by step: first we blush at true evils, afterward at feigned goods. Last of all, at true goods also, since they are imperfect and unconsummated. So indeed first the iron and the clay are crushed, then the bronze members, last of all the silver and the golden. Among evils we blush more easily at iniquity than at weakness. But among goods we blush more quickly at imperfection than at interruption. Hence it is that in the lowest members the iron is crushed before the clay. But higher up the silver members are broken small more quickly than the golden. First, therefore, in the crushing of the iron we condemn the evils which we have committed through iniquity. But in the crushing of the clay, those things which we have contracted through weakness. And what is the crushing [1277C] of the bronze but the reprobation of a simulated good? In the silver members this is what pleases us less, and what ought least to please, not that they are good, but that they are not the best. For in the golden work this alone is indeed discerned as blameworthy, that the beginning of the best work is not carried through even to the heel of a worthy or due end. In the crushing of the silver, therefore, the imperfection of a good work. But in the crushing of the gold the interruption of the best work is arraigned. This we have now already said concerning the crushing of this statue, according to that reading which we set down first, where we took it partly in a good and partly in an evil sense.

## CHAPTER XXVIII. *By what steps of advancement the mind that slips from great evil into worse things is often divinely repaired.*

[1277D]

But now let us say something according to that reading which is set in the second place. As there is nothing at which we blush more easily than malice, so there is nothing which we acknowledge or blush at more hardly than arrogance. For arrogance clouds over or blinds the eye of the mind, so that it cannot even recognize itself. For such as the mind lifted up feigns itself to be by its own estimate, such, beyond doubt, it believes itself truly to be. See then how difficult it is for us to reprehend in ourselves, and to arraign, and by rebuke and reprobation to crush, those things in which we have long believed that we truly ought to please others also. But since boastfulness, while it is zealous to spread its own glory abroad, mixes false things with true, and persuades others, concerning the estimate of itself, not only [1278A] of those things which it knows to be true of itself, but even of those which it knows to be false. There beyond doubt it is more easily cast down into confusion, where concerning its false ostentation it is convicted even by the proper testimony of its own conscience. Whence assuredly it comes that the silver of boastfulness, rather than the gold of arrogance, is worn away the more quickly by how much the more easily. But as we blush at arrogance much more hardly than at boastfulness, so we blush much more laboriously at boastfulness than at obstinacy. For we do not doubt that our reputation has often grown from boastfulness, but has always decreased from obstinacy. For we call nothing else obstinacy, save when we shamelessly persist in our own opinion against the counsels of others. But who would not blush more easily at that evil in which he is by no means ignorant that he has greatly displeased others as well? [1278B] Rightly, therefore, is the bronze described as crushed before the silver, because, as has been said, the mind is more easily confounded over obstinacy than over boastfulness. But to the crushing of the clay belongs the confusion that comes of the consideration of one's own weakness and impatience. But when the perverse mind has come to such weakness and impatience that it cannot at all resist its own passions, even when it has willed to, who would not see how easily it blushes in this consideration of its own fragility? But more easily, as has been said above, do we excuse those things which we contract through weakness than those which we commit out of malice alone, whence also we blush at them the more quickly. Rightly then, as it is read, the iron is broken small before the [1278C] clay, just as after these the bronze, the silver, and the gold are rightly described as broken small. Such an order of crushing, then, is described when it is said: Then were broken in pieces together the iron, the clay, the bronze, the silver, and the gold. Where also it is brought in: *and they were reduced as it were into the ashes of a summer threshing-floor, which were carried away by the wind; and no place was found in them.* [var: Vulg. *nullusque locus inventus est eis*, "no place was found for them"; chunk 0016 of this work prints the verse without *in*]

## CHAPTER XXIX. *How, and to how great a perfection, a man often rises again after a manifold lapse by divine working.*

What do we understand by the summer season but the fervor of the spirit, and what by the threshing-floor but the prudence of the spirit? What, then, is a summer threshing-floor but spiritual understanding? On this floor the grains of truth are beaten out from the [1278D] chaff of figures by the threshing of a vehement examination. On this floor the corn of virtue is separated from the beards of the vices by the winnowing of a strict examination. In the threshing of this floor we labor, and, as it were, separate the grains from the chaff, as often as we sunder true and eternal goods from false and transitory ones. Nor let it suffice us to beat out the chaff, but let us be zealous also to turn the heap of it into ash by setting fire beneath it, and to change the brightness of passing things into blackness, and to transform our affection into contempt or hatred of them. On this floor sweats whoever desires to be spiritual. For the spiritual man judges all things, and he himself is judged by no man. Hear a certain spiritual man laboring on this floor: *I purposed,* he says, *in my heart to seek and to search out wisely concerning all things [1279A] that are done under the sun [n: (Eccle. I.)]* [var: Vulg. *in animo meo*, "in my mind"] Behold the floor, behold the threshing; and where is the chaff, where is the beard? *Vanity,* he says, *of vanities, and all is vanity.* Behold the chaff, *and I saw that in all things,* he says, *there was vanity, and affliction of spirit [n: (ibid.)]*. Behold the chaff with the beard. But where is the ash? *What fruit therefore,* says the Apostle, *had you in those things whereof you are now ashamed? [n: (Rom. VI.)]* What is the blackness of the ash but the confusion of shame? See then how they had turned the brightness of the stubble into the blackness of abomination, who were now blushing at the things in which they had once been wont to take delight. Hear him too who had turned the chaff of vanities not only into blackness but even into stench, when he said: *I have counted all things as dung, that I might gain Christ [n: (Philip. III)]* [var: Vulg. *arbitror … ut Christum lucrifaciam*, present, "I count … that I may gain"]. But the sorrow of penitence is [1279B] that fire with which spiritual men are wont to burn up the beards of vanities, and to turn them into the ashes of abominations. These ashes assuredly we endure still on the threshing-floor of our conscience, so long as we are confounded or suspect concerning past faults; but, when the wind blows, the ashes are taken away, when at the inspiration of the Holy Spirit all dread of our guilt and [sic: *suscipio*] is swallowed up, and through the hope of pardon the floor of our conscience is cleansed of all the blackness of confusion, so that we may truly sing to the Lord: thou hast cast behind thy back all my sins. Had it not been reduced to ash, I will not say the other members, the iron or the bronze, but even his golden head, when the Prophet said: *And the confusion of my face hath covered me [n: (Psal. XLIII)]*. Will he not make supplication to the Lord [1279C] for the winnowing away of the ashes, when he cried out to the Lord in prayer: *In thee have I hoped, let me never be confounded [n: (Psal. XXX)]*. Had not those black ashes of his confusions been carried away and taken up by the wind, when, cleansed from the stains of his faults through the presuming upon pardon, he broke forth into the confession of praise, saying: *Bless the Lord, O my soul, and forget not all his benefits, who forgiveth all thy iniquities [n: (Psal. CII)]*. See then that by the riches of corruption it is reduced to ash, and afterward is carried off and taken away by the wind; because, unless the transgressing soul first acknowledge its confusions, and blush at them, and burn them up and consume them with a worthy sorrow of penitence, it does not [1279D] cleanse the floor of its conscience from the stains of its faults, and never raises itself to the full security of pardon. But when they have been carried off by the wind, no place is found for them; because after a pardon long sought and scarcely obtained the mind is made not only more cautious but also stronger against like temptations, nay is rendered insuperable against the declines of like corruptions. No place indeed can be found for them, when neither can the sense be deceived nor the affection corrupted unto a like corruption. But what does that mean, that that stone by which the statue is struck, and being struck is broken small; what, I say, is it that the stone does not grow into a crag but is changed into a mountain, nor the stone into a great stone but rather grows out into a great and eminent mountain? But we know that perfect charity sends fear. [var: Vulg. I Joan. 4:18 *perfecta caritas foras mittit timorem*, "casteth fear out"] For the perfection of charity knows not [1280A] how to increase dread, but changes and magnifies it into a mountain of confidence. They that trust in the Lord, as mount Sion: he shall not be moved for ever that dwelleth in Jerusalem. Dost thou see, I pray, how the prophetic sentences run together with one another, how David agrees with Daniel, truth with figure, the sentence of the Prophet with the prophetic vision? *But the stone,* he says, *that struck the statue became a great mountain, and filled the whole earth.* How great a mountain, I pray, is that which filled the whole earth, which shall not be moved for ever? Will you hear how great, how firm, how vast, how immovable? Hear another who holds this mountain of confidence, and sets forth its greatness and immovability: *I am sure,* he says, *that neither death,* [1280B] etc., as far as, *which is in Christ Jesus our Lord [n: (Rom. VIII)]*.

## CHAPTER XXX. *What kind of liberty we have by nature, and what kind of power we receive from grace, and what belongs to liberty or to power.*

Behold, we have heard the dream. But do we still need an interpretation? As he has already said above, it is one thing to know the secrets of the divine judgments, and to know them by divine revelation, and another to have been able to weigh or to penetrate the reason of the same. It is one thing, I say, to see by clear contemplation what is wont or ought to happen in the universe of things, and another what ought to [1280C] befall to which person, for what cause, and with what profit to him to whom it happens. The one belongs, as it were, to the vision of the dream, the other to the interpretation of the dream; and what was given to king Nabuchodonosor out of divine revelation was to see by a likeness from how great a height of loftiness it may befall a man to fall down into the lowest places, and again to rise up to the state of integrity and to the summit of perfection; but he did not receive equal things, to recognize the quality of the person to whom such a thing ought to happen. But what he could not see through himself he received from another, when he hears through Daniel: Thou art the head of gold, and after thee shall rise up another kingdom less than thee. One grace, therefore, is that by which we know the divine judgments, and another that by which we judge our own merits or those of others. The former belongs to contemplation, [1280D] the latter to meditation, or rather to devotion. For that meditation is indeed rightly ascribed to devotion by which the measure of our life and the quality of our merits are judged. And indeed we never better know the corruption of our weakness, nowhere more fully detect it, than when amid the tears of compunction we pour out our whole heart to the Lord. If, then, devotion is rightly understood by Daniel, deservedly is that grace ascribed to him by which the state or the corruption of our life is detected. But it often happens that one man is perfect in one of those graces which I have named, and another in the other, and that what each cannot do through himself he learns from the other. But sometimes one and the same man will receive the fullness of both graces, and yet in one and the same [1281A] spirit the one, as it were, consults the other, when what he could not attain through one state of mind he learns through another. For many things which we cannot do out of the grace of contemplation we obtain by the merit of devotion. This is why Daniel is consulted by the king, this is why the king is instructed through Daniel: *This is,* he says, *the dream; and its interpretation also we will tell before thee, O king.* Happy is he to whom, while there is yet time, this vision is shown and its interpretation revealed. While he is still a king, he can have dominion over his own passions: *Thou,* he says, *art the King of kings.* We know that bodily sense presides over the motion of the body, appetite over sense, affection over appetite, and rational consent over all these, according to what is written, that another is higher than the high, and over these there are yet [1281B] others more eminent, and moreover the king rules over all the earth that serves him. The king of kings, therefore, is rational consent, which presides over all the motions of the heart and of the body, and restrains them within the rights of its own dominion (the power having nonetheless been received from God). For hear what is said, and understand by whom this power is given: *Thou,* he says, *art king of kings, and the Lord of heaven hath given thee a kingdom, and strength, and empire, and glory.* [var: Vulg. Dan. 2:37 *Deus caeli*, "the God of heaven"; chunk 0025 of this work prints the verse with *Deus*] The free will of man has received and has a kingdom in this, that it ought to preside over all other things that are in man; it has received strength, and has it so long as it is able bravely to resist its own passions; it has received empire, and has it so long as it exercises, or is able to exercise, its actions and wills and thoughts in good. It has received glory, and has it so long as it still rejoices in a good conscience: *Our glory,* he says, [1281C] *is this, the testimony of our conscience [n: (II Cor. I)]*. We know who it is that says: *Without me you can do nothing [n: (Joan. XV)]*. So much, then, can we do as we have received the power to do. For what hast thou that thou hast not received, for to have such power and strength is nothing else than to have cooperating grace. Thy power, cooperating grace. As much grace as thou hast, so much power also hast thou; and as much as the grace received grows, so much also does thy power advance; and as much as grace is diminished, so much also is taken from thy power; and if ever grace is withdrawn, power perishes together with it. It is plain, then, from these things that the power of the will is one thing, and the liberty of the will another. For it is one thing to be able to do great things, and another to be [1281D] free. Thou canst be both free and weak, just as, on the contrary, thou canst be both sound and a slave. If thou art sound and strong, thou canst do both many and great things; but nevertheless, if thou art free, thou canst not, nor oughtest to, be compelled to anything. And if thou losest soundness, thou losest thy former power, yet not thy liberty as well. It belongs, therefore, to power that we can do good so long as we are able to do it. But to liberty, that we cannot be compelled unwilling to anything, whether good or evil. How many err in the definition of free will, because they know not, or dissemble, how to distinguish between power and liberty. See nevertheless what difference there is, since a man often loses power, but can never lose liberty. Likewise no one receives power unto all goods, but every man receives liberty unto all goods or evils. [1282A] For, as has already been said, he can be compelled unwilling to no good or evil. But although he is free for all things, he does not for all that have power over all things, otherwise he would be omnipotent. But it is much in every way when he receives power unto those things which suffice him for salvation. And what when those things also are at hand which suffice for perfection. As it is said here: and all things in which the children of men dwell, and the beasts of the field, and the fowls of the air he hath given into thy hand, and hath set all things under thy dominion? He holds, as it were, in his own hand all things in which the children of men dwell, when he has cooperating grace unto those things which, by his help, are wont to lie subject to human counsels and zeals. He possesses the beasts of the field among the rights of his own power, when he is able bravely to restrain the onsets of worldly desires [1282B] within the bounds of equity. He powerfully commands the fowls of the air, to whom he occupies his own thoughts, as often as he wills, with good meditations and spiritual *theoriae*. In this manner, then, he has deserved that all things be set under his dominion who has received grace from God unto each of these things which we have named.

## CHAPTER XXXI. *On the various steps of corruption, and the properties of those who descend from good into evil.*

But let us ask what this means, that to these things there is subjoined: *Thou art therefore,* he says, *the head of gold, and after thee shall rise up another kingdom less than thee [n: (Dan. II)]*. Give heed, I pray, to what he says, to what he sets out to teach us by his interpretation: Thou art, he says, the head of gold. [1282C] For, to say nothing of the rest, this alone, I think, is the thing in which we have need of an interpreter; and would that we might understand the one interpreting, and know this at least through an interpreter. Does not one statue represent the person of one man, and does it not, as we have expounded, signify the transgression of anyone falling from the highest things into the lowest? If he who is of this sort is one, having a golden head, a silver breast, but the other members of bronze or of iron, why, I pray, if he to whom this is said is himself the golden head, why is he not himself also the silver breast, and the rest in this manner? Or art thou perhaps thyself in that part in which thou art golden, and not thyself in that part in which thou art not golden? Whosoever therefore thou art, when after the golden head thou hast now begun to have a silver breast, see, [1282D] I pray, and diligently give heed, lest perhaps thou thyself be now not thyself. If, after much charity and a great devotion of spirit, thou hast ceased to be devout and left off being golden, wilt thou be the same as thou wast before? *Man,* he says, *when he was in honor did not understand; he hath been compared to senseless beasts, and is become like to them [n: (Psal. XLVIII)]*. To be like to God, a wonderful glory; to be like to cattle, a miserable disgrace. Therefore it is one man and another, he that is like to God and he that is like to cattle. Man was made good, and was created unto goodness: *This only I have found,* says Ecclesiastes, *that God made man upright, and that he himself hath entangled himself with infinite questions [n: (Eccli. VII)]*. If, then, thou glowest with charity and abidest in the love of the good, thou hast a golden head, and thou art thyself, because thou art that which, and unto which, thou wast made and [1283A] oughtest to be. But when charity grows cold in thee, when thou hast now begun to fail from thy former fervor, wilt thou still be thyself, and not rather another less than thee? Thou art, he says, the head of gold, and after thee shall rise up another kingdom less than thee. Art thou not now less than thyself, when thou hast begun to do out of counsel alone what before thou wast doing out of great counsel and much desire? And after thee, he says, shall rise up another kingdom less than thee. Is it not another kingdom when the mind is ruled by counsel alone, than when it is driven also by the desire of the good? Is not counsel alone, without desire, a lesser kingdom than a fervent desire with prudent counsel? Is it not less to do good out of deliberation alone than also out of great love or delight. Rightly, then, is it said: And after thee shall rise up another kingdom [1283B] less than thee. And afterward concerning the third kingdom it is inferred, when it is said: And another third kingdom of bronze, which shall rule over the whole earth. As what is done out of love belongs to the gold, and as what is done out of deliberation alone belongs to the silver, so the good that is done out of simulation belongs to the bronze. In the first charity reigns, in the second truth, in the third reigns pretense. See then, I pray, how rightly it seems to fit this third kingdom that it is described as ruling over the whole earth. For the emperor of this kingdom has no lot in the kingdom of heaven, who exercises his body in good work but neglects to nourish his heart in good will: *The kingdom of heaven,* he says, *is within you [n: (Luc. XVII)]* [var: Vulg. Luc. 17:21 *regnum Dei*, "the kingdom of God"]. Within indeed, within in the heart charity reigns, within truth reigns; yet not content with these [1283C] bounds they break forth outward through good work. See then whether perhaps those two aforesaid kingdoms belong to the kingdom of heaven, if the kingdom of heaven is altogether within us, in that either of them can be found within us. But that king and emperor of the third kingdom, having no part in the kingdom of heaven, driven down from the height and cast forth outside, because he cannot in heaven, claims a kingdom for himself on earth. For he hath cast forth his inmost parts in his own life, and cannot say, our conversation is in heaven. How much more, then, can his dominion not be in heaven? Yet he rules over the whole earth, exercising the flesh in good work, leaving the mind empty of good intention. *And the fourth kingdom,* he says, *shall be as iron. As [1283D] iron breaketh in pieces and tameth all things, so shall it break in pieces and crush all these things.* What is it that he says, all these things, unless that this kingdom crushes the other aforesaid kingdoms. How is iron wont to break in pieces the other metals, namely those, the gold and the silver? As in the gold charity, in the silver truth, in the bronze pretense, so, as has been said above, in the iron cruelty is signified. But who could fail to know how the rigor of cruelty is wont to scatter and to destroy holy desire, which belongs to the gold; true counsel, which belongs to the silver; the pious but simulated service, which belongs to the bronze work? Well, therefore, has it been said: and the fourth kingdom shall be as iron.

## CHAPTER XXXII. *On the diverse steps of corruption, and their properties, in those who descend from evil to evil.*

[1284A]

But we must again return a little to what has gone before, and show how this interpretation also fits the other reading. Now according to that reading, the first kingdom is that of arrogance, the second that of boasting, the third of obstinacy, the fourth of savagery. For arrogance belongs to the golden work, boasting to the silver work, obstinacy to the bronze work, savagery to the iron. Let us see what our interpreter says of the head of gold, or what he understands, or how it fits him: *Thou,* he says, *art king of kings: and the God of heaven hath given thee a kingdom, and strength, and empire, and glory, and all things in which [1284B] the children of men dwell, and the beasts of the field and the birds of heaven he hath given into thy hand, and hath set all things under thy dominion.* Often, when we receive such and so great a grace as we have heard described here or expounded above, it comes about that we grow proud against God from that very thing for which we ought to have been more devout and more beholden to God. But that, I ask, how merciful and how worthy of wonder it is, that when our swollen mind grows proud against God he does not at once strike us with strict punishment, nor withdraw his grace on the spot. But first he approaches us with a devout admonition, now inwardly, now outwardly; within, by divine revelation, without, by human exhortation. Within, by inward inspiration; without, by human reasoning, as here first in secret by a dream, afterwards openly [1284C] by a word. Thou, he says, art king of kings, because, stronger than the strong and than the stronger, thou art strongest and canst rule, because thou still hast grace as thy helper; do penance therefore while thou canst, while thou still hast grace working with thee. Thou art still king of kings, and thou canst still in princely wise be prince over the vices too, and still lord it over thy passions. For although thou art deserting grace, thou art not yet deserted by it. Be not proud, he says, be not high-minded, lay aside the sooner the arrogance of thy heart, and what thou canst do of God's gift, ascribe not to thyself: for the God of heaven hath given thee a kingdom, and strength, and empire, and glory. Still in the motions of thy heart or of thy body thou hast a kingdom, because thou canst dispose the good; thou hast strength, because thou canst resist the evil; [1284D] empire, because thou canst urge the more remissly; glory, because thou canst overcome the rebellious. Yet there is nothing whence thou shouldst be proud, there is nothing thou shouldst ascribe to thyself: for the God of heaven hath given all these things to thee, and all things in which the children of men dwell, and the beasts of the field and the birds of heaven he hath given into thy hand, and hath set all things under thy dominion. That thou presidest over the beasts of the field, that thou presidest over the birds of heaven, that thou canst lord it over the appetites of the flesh and over the thoughts of the mind, that thou art able to work good things and to meditate on useful ones: this thou hast not of thy own virtue, but of the divine gift. For all things in which the children of men dwell, and which obey reason and right counsels, come to be of his gift; by his co-working they come forth into act, they turn out well, they prosper. Whatever therefore thou canst do usefully, [1285A] thou canst do of him and through him, who is incapable of nothing, because he can do all things. And so all thy possibility comes of his gift, who hath set all these things under thy dominion. Thou therefore, he says, art the head of gold, who, grace still accompanying thee, canst both correct evils and practise good things. Press down thy pride, therefore, lest thou lose grace as well: for God resisteth the proud, but giveth grace to the humble. And we know that pride is the beginning of all sin. And he that committeth sin is the servant of sin. What then? Will there not now be another kingdom, when sin has already begun to hold dominion and thou to render service, than there was then, when thou couldst press sin down, so that it did not reign in thy mortal body? I think therefore that when thou hast begun through pride to lose grace, [1285B] without which thou wilt be able to do nothing, and to lose thyself; I think, I say, that another kingdom, less than thou, will now rise up, according to what is written: Thou, he says, art the head of gold, and after thee shall rise another kingdom, less than thou. But since every arrogant man glories in himself, while boasting glories in another's favour, it can rightly be said in some respect of the head of gold, that is, of the arrogant man, that he is still himself, in that he has not yet deserted himself, he who has set his glory in himself. But he withdraws from himself when he places his glory in another. Consider then how much less a thing it is to glory in the hissing of another's mouth and in false praises, than in goods of one's own, and often true ones, though received from another. Rightly therefore is it said: Thou art the head of gold, [1285C] and after thee shall rise another kingdom, less than thou; and there is added, and another third kingdom of bronze, which shall rule over all the earth. Bronze, in that it is exceedingly durable, rightly denotes obstinacy, as we said above. And so a man then has a belly and thighs as it were of bronze, when he clings obstinately even to those things at which he ought rather to blush. See then how aptly it seems to agree with this kingdom that it is said to rule over all the earth. For how does that not rule over all the earth which extends its tyranny even to the commanding of shameful things? And the fourth kingdom, he says, shall be as iron. As iron breaketh in pieces and subdueth all things, so shall it break in pieces all these, and shall crush them. If we ought to understand savagery in the iron, how, [1285D] I ask, can a kingdom of this sort break in pieces and crush the other kingdoms? Without doubt, however shameless the mind may be, yet the glory which it was wont to have in itself through arrogance, or in another through boasting, it altogether (nor is this a wonder) disturbs and confounds. For who, amid so many and so open madnesses of his own savagery, would either believe himself holy, or be confident that this could be believed of him by another? But those violent laws of savagery are wont so to crush and confound the kingdom of obstinacy, that in the time of its fury the mind can persevere in no purpose (however right, however honourable). But whatever in the time of tranquillity the mind deliberates and disposes concerning peace or patience, even with a vow or an oath, in the time of its disturbance an oncoming fury [1286A] scatters and dissolves. Those things which we have thus far said concerning the exposition of this vision we have handled according to a twofold consideration, after the measure of our understanding. But the rest which follow run together, for both readings, into the same sense, and do not require a twofold exposition, as do those that have gone before. For what is savagery but cruelty? So too impatience: what else is it than a pitiable frailty? Thus under diverse names we ought to understand the same thing.

## CHAPTER XXXIII. *How the mind is cleft against itself, torn and confounded, when the extremities of corruption are reached.*

Now therefore let us consider what follows: *Moreover,* he says, [1286B] *whereas thou sawest both of the feet and of the toes a part of the potter's clay and a part of iron, the kingdom shall be divided, which nevertheless shall rise out of the plantation of iron [n: (Dan. I)]*. But if by the foot necessity is understood, and by iron cruelty, what does it mean that a certain part of the feet is described as being of iron? Is anyone found hard and harsh, or even inflexible, towards his own necessities? We know that the covetous man shall not be filled with money, and he that loveth riches shall reap no fruit from them; and yet he does not cease to labour, nor are his eyes satisfied with riches, nor does he consider, saying: For whom do I labour, and defraud my soul of good things? Does he not seem to thee to walk upon an iron sole, who all the days of his life eateth in darkness, and in many cares, and in misery and [1286C] in sorrow? Truly, as it is written, *there is nothing more wicked than the covetous man [n: (Eccle. X)]*, who neither has compassion on his neighbour nor pities himself. Why do we now wonder that a man of this sort has legs of iron, when he already has the soles? Why do we now complain that he is harsh towards his neighbours, who is already hardened towards his own uses? He that is evil to himself, to whom will he be good?

Note however that he who is of this sort is first hardened in iron legs towards his neighbour. Afterwards he is hardened also in iron feet towards himself. See therefore, whoever thou art that readest these things, that thou do not perchance, after the love and zeal of wisdom, turn back to the love and gain of money; this is to bend the head of gold down into feet of iron. The bowels of the covetous are cruel: set now before thine eyes and consider any [1286D] covetous men thou wilt. See, I pray thee, how anxious they are, how laborious, how sparing, how austere towards themselves. Yet what have these same men often been wont to do, or what will they yet do, if at another's cost they are fed, clothed, and sheltered free of charge? Thou wilt surely see them wishing to be clothed in soft raiment, to be soaked with surfeiting and drunkenness, to grow numb with sleep and idleness, to be angry and indignant when they see something of their accustomed comforts wanting to them. Does such a man not seem to thee to walk upon feet in part of iron and in part of clay, when thou seest one and the same man so sparing in his own goods, so prodigal in another's, serving now austerity, now luxury? Moreover, he says, in that thou sawest of the feet and of the toes a part of the potter's clay and a part of iron, the kingdom shall be divided, which nevertheless shall rise out of the plantation of iron. [1287A] The foot is divided into five toes, and the condition of necessity is beyond doubt parted into five, when it is extended to all the senses of the body. But when we studiously seek the delights of the senses or warily shun them, what else do we do than lean upon two feet, on this side and on that, on the right hand and on the left, and walk between prosperity and adversity along the road of our desires? But thou mayest often see these men indulge one sense more vehemently and those another, and for the delights of some one sense willingly endure the troubles of the other senses. How many acquire over much time and great labour what they spend in the surfeiting or drunkenness of a single day or hour? How many fears, how many honours, how many chills, of the enemy, of the night, and of the cold, do adulterers willingly endure, that they may attain to the momentary blandishments [1287B] of foul pleasure? Have not all such men a part of the feet or of the toes of clay and a part of iron, who in the one thing are so patient and almost insensible, and in the other so impatient? Moreover, whereas thou sawest, he says, of the feet and of the toes a part of the potter's clay and a part of iron, the kingdom shall be divided. Truly divided will that be which is of this sort. For, to set down by way of example some few things out of many in one man: since one and the same man is often both covetous and gluttonous, how great, I ask, is the quarrel and contention that is frequently in his heart, when gluttony bids him spend, and avarice bids him keep back, one and the same coin. In this way, then, many times upon a slight occasion the kingdom is divided against itself, disturbed and confounded, until it is utterly laid desolate. For every [1287C] kingdom divided against itself shall be brought to desolation, and house upon house shall fall.

It is surely to be noted what is said of this kingdom, which nevertheless, he says, shall rise out of the plantation of iron. For when the transgressing mind first turns back to worldly desires, the spirit is hardened for the enduring of the world's labours, and at that time, according to the saying of Job, it counts it a delight to be under the briers [n: (Job XXII)], so long as it may in any manner attain the end of its desires. O how happy they would be, if the things they endure for the love of money, or for the gaining of some worldly pomp or glory, they endured patiently for the love of justice! But they who so patiently bear so many troubles, so many injuries, so many contumelies [1287D] for the gain of covetousness, do not hear with an even mind so much as one light word of correction for the love of virtue. This I take to be what follows, when it is at once subjoined: *According as thou sawest the iron mingled with clay of mire, and the toes in part of iron and in part of earthenware, in part it shall be solid, and in part it shall be broken.* For men of this sort are strong and patient, as has been said, in that very part in which their labour might have served virtue as a soldier. But as to what he says, of clay, of mire: what else is clay of this sort than foul habit? For mire is hardened as it were into clay when a foul action is drawn into a habit; but out of the hardening of foul habit a man is cast down into impatience, and after the manner of clay is lightly broken, now by wrath, now [1288A] dissolved into concupiscence. But, as we have shown concerning the covetous, many are seen to satisfy their own pleasures gladly when they can do so without expense of money; but when they cannot do so without loss of gain, to go vehemently against them. Do not these men seem to thee to mingle iron and clay of mire alike? *And whereas thou sawest,* he says, *the iron mingled with clay of mire, they shall indeed be mingled to human seed, but they shall not cleave one to another, even as iron cannot be mingled with clay.* [var: Vulg. *humano semine*, ablative, "mingled with human seed"; Migne's dative governs the gloss that follows] What are human seeds, but the counsels of carnal prudence? The prudence of the flesh teaches us to seek money for the things necessary for use. The same teaches us to withdraw much from the necessaries of life, and to spare money, lest it seem to fail for necessary uses. See how it cleaves to human seed, since [1288B] the one seems as it were by counsel to require the other; yet they are not mingled together, because the one often seems to contradict the other. The love of riches commands one thing, and the love of delights another; the heat of pleasure one thing, the gain of covetousness another. But when in this manner diverse vices hurry a man in diverse directions, or drive him to contrary things, they wretchedly afflict him, they suffer him to rest neither by day nor by night; and in a manner as wonderful as it is wretched, they who are of this sort anticipate the times of their own damnation, while by the inward anxiety of the spirit, or by outward affliction, they rage savagely against themselves; and unless the clemency from above look upon them, they go through temporal torments to eternal ones.

## CHAPTER XXXIV. *How a man is sometimes advanced by God from the depth of iniquity to the highest summit of charity.*

[1288C]

But the divine mercy often comes to the help of salvation in that which, so far as lies in the men themselves, is a heaping up of damnation, according to what is written: where iniquity abounded, grace also did more abound [n: (Matth. XXIV)]. [var: Vulg. Rom. 5:20 reads *delictum*, "offence", where Migne's noun is that of Matt. 24:12, to which his own note points] For often, when the grace from above visits men of this sort amid the straits of their calamities, it sets this very enormity of their own unhappiness before their eyes, and in the consideration of it pricks them to the lamentations of penitence; and having drawn them out of the pit of misery and out of the mire of dregs, by certain steps of advance it carries them from the depth of iniquity to the highest summit of charity. Is not this what Scripture speaks, [1288D] where it is consequently added: *In the days of those kingdoms the God of heaven shall raise up a kingdom which shall never be destroyed, and his kingdom shall not be given to another people. It shall break in pieces and shall consume all these kingdoms, and itself shall stand for ever, according as thou sawest that a stone was cut out of a mountain without hands, and it broke in pieces the clay, and the iron, and the bronze, and the silver, and the gold [n: (Dan. II)]*. [var: Vulg. *non tradetur*, "shall not be delivered over"] And so in the days of those kingdoms, in the time of so great malice and so great misery, an abundance of grace is given, and there is raised up a kingdom of charity which can never perish. For he that abideth in love shall abide for ever. And so this kingdom shall never be destroyed. *Charity* indeed *beareth all things, believeth all things, hopeth all things, endureth all things [n: (I Cor. XIII)]*. And his kingdom shall not be given to another people, [1289A] for this is that fountain (as Augustine says) whereof a stranger doth not partake: *It shall break in pieces,* he says, *and shall consume all these kingdoms.* But would you know how charity breaks in pieces and consumes all these kingdoms: *Charity,* says the Apostle, *is patient, is kind; charity envieth not, dealeth not perversely, is not puffed up, is not ambitious, seeketh not her own, is not provoked to anger, thinketh no evil, rejoiceth not upon iniquity, but rejoiceth with the truth.* Further it is added of this kingdom, that itself shall stand for ever; and *Charity,* says the Apostle, *never falleth away,* according as thou sawest, he says, that a stone was cut out of a mountain without hands, and it broke in pieces the clay, and the iron, and the bronze, and the silver, and the gold. We know that the kingdom of God is begun from fear, but is consummated [1289B] in charity. And so by the stone of fear the work of confusion is cast down, and the kingdom of charity is founded. But the stone by which the kingdom of charity is founded is cut out without hands: for the striking in of fear and the inspiration of charity comes to be in the Holy Spirit, not by human work: *The charity,* he says, *of God is poured forth in our hearts, by the Holy Spirit who is given to us [n: (Rom. V)]*. It shall break in pieces, he says, and shall consume all these kingdoms, according as thou sawest that a stone was cut out without hands, and it crushed the clay, and the iron, and the bronze, and the silver, and the gold. The destruction of the opposing kingdoms is begun from fear and perfected in charity. Through fear they are rooted out of consent, through charity they are plucked out of effect. Charity therefore, which is patient, breaks [1289C] in pieces the fragility of clay; charity, which is kind, breaks in pieces the rigidity of iron. What, I ask, is that in which the bronze of simulation is broken in pieces, but charity which envieth not? And what is it that breaks in pieces the obstinacy of bronze, but charity which dealeth not perversely? If in the silver boasting is understood and in the gold arrogance, what is so contrary to them as charity, which is not puffed up, nor is ambitious, nor seeketh the things that are her own? If either in the silver that work is understood which is done out of deliberation alone and not out of love, it is not done so much out of love as out of truth: what is so agreeable to charity, which rejoiceth with the truth? If in the head of gold the failure of the best work is reproved, in that it is not [1289D] brought through to the heel of its due end, what better convicts or corrects this work than perfect charity, which never falleth away? O happy kingdom of charity, which abideth for ever! O happy kingdom which shall never be destroyed, since to another people it shall for ever be given [cj: *dabitur*; read *non dabitur*, "shall not be given"]! Happy kingdom in which patience endures and kindness perseveres! Happy kingdom, in which no one envies; happy indeed, in which there is no perverse dealing, no one is puffed up; truly happy, in which no ambitious man seeks the things that are his own; no one is burned! Perhaps he hints something to us in this, that whereas above, in the enumeration of the crushing, he set first the iron and afterwards the clay, in this place he plainly sets first the clay and afterwards the iron. But we know that in some men fear rules, and in others shame. For some indeed are more fearful than modest, [1290A] but others more modest than fearful. Those therefore who are the more timid are the more easily pricked by the consideration of their own cruelty than of their own pleasure. But those who are the more modest are the more readily softened to penitence by the recollection of foul pleasure than of iniquity. If therefore by the iron cruelty is understood, and by the clay pleasure rightly so, what wonder if elsewhere the iron and the clay are read as broken in pieces in one order and another, since according to the quality of spirits; or of manners, the order or the occasion of inward compunction and true contrition varies in one man and another?

## CHAPTER XXXV. *What prudence is far too late, and what is useful and sure.*

Daniel still goes on, and adds: *The great God,* [1290B] he says, *hath shown the king what shall be hereafter [n: (Dan. II)]*. [var: Vulg. *ventura*, "what shall come to pass"] God, he says, is great: perhaps he had grown great in the thought and the love of the man to whom he had revealed so great a depth of mysteries, so that not undeservedly he ought to magnify his greatness above all others. The great God hath shown the king: not to any man whatsoever, but to a king the Lord hath shown these things, so that he who pants after the foreknowledge of things to come and after grace of this sort may recognize, with royal liberty and authority, that this realm of his is to be ruled and ordered. The great God hath shown the king what shall be hereafter. O with how great mercy of God is it done, that while it is still to come, while it can still be guarded against, a man's own ruin is revealed to him, that with so great solicitude he may foresee and recognize what he ought to fear, what to beware of, what [1290C] peril he ought to fight against. Slow indeed, and far too late, is that foresight when the peril already imminent cannot be avoided. The great God hath shown the king what shall be hereafter. Happy is he who can foresee the imminent ruin while he is still king, and can still lord it over his passions and turn aside the pressing peril! But let us see what is subjoined after all these things, when it is said: *And the dream is true, and the interpretation faithful.* We often penetrate many deep things of the divine mysteries by the liveliness of the reason implanted in us, and some things concerning what is to come we foresee with the eye of prudence, in wary solicitude, before they arrive. But in these things constancy often totters, and it does not fully grasp what it might hold unshaken through the security of certitude. For the thoughts of mortal men are fearful, [1290D] and our foresights uncertain. But on the contrary, what we discern in the light of God, what we know from his revelation, we hold with such certitude and confidence that we can be shaken by no doubtful ambiguity concerning it. This is what the Psalmist figuratively expresses when he says: *At the brightness that was before him the clouds passed away [n: (Psal. XVII)]*, for the Lord to look upon is to illuminate. For since he is the true light, after the manner of the sun, by that very act by which he looks he lights up, kindles, and illuminates. And so at the divine regard we are often filled with so great a splendour of the divine light, that in that which is divinely revealed every clouding of ambiguity or hesitation is straightway taken out of the midst. And so the clouds pass away, when those doubts which were wont to becloud the spirit withdraw. For the clouds to pass away [1291A] is to hold the clear-sightedness of truth and the serenity of understanding without any questioning. He who confidently asserted it showed that he had certitude of this sort, and the security of certitude, in the assertion of his own judgment. And the dream is true, and the interpretation thereof faithful. But what the king did at these things, Scripture subjoins.

## CHAPTER XXXVI. *That an unstable and indiscreet humbling is indeed worthy of reproof.*

*Then king Nabuchodonosor fell upon his face and adored Daniel, and he commanded that they should sacrifice victims and incense to him [n: (Dan. II)]*. Greatly, and no wonder, did he humble himself, and deservedly ought he to have been humbled after he knew that so great a peril hung over him. [1291B] But who would not justly reprove him in this, that he rendered to a mortal man the honour which is owed to God alone? But perhaps, because he perceived him to be a true temple, he judged him worthy of such honour. But for our own edification we must diligently sift these things, and subtly inquire what is wont to be enacted in us after their likeness: He fell, it says, upon his face: by the face a man is known, and that part in a man is held more comely and more worthy than the rest. What else therefore is it to fall upon one's face, than even to despise, with a lofty longing, that which is chief or best in oneself, and to reckon that very thing whereby one was wont to become known to others and to appear as it were venerable, as something weak and almost [1291C] or utterly nothing? Consider how he fell upon his face, how he humbled himself, or rather how he would have us humbled, who compared all our justices to the cloth of a menstruous woman. But it is neither a very great thing nor much of a wonder if we cast ourselves down at that time in which we already discern that our peril hangs over us. Then, it says, the king fell upon his face. Then he fell, when, at Daniel's teaching, he recognized his own peril. But it must be known that that humbling which is without perseverance cannot fight against the imminent peril.

This also is to be noted, that often the more inconsiderately and immoderately a man casts himself down, the more insanely and enormously does he afterwards break out into pride. Consider in the king a humbling unstable and indiscreet, [1291D] and afterwards a pride more than human. For he who first adored Daniel, that same man afterwards commanded his own statue to be adored.

## CHAPTER XXXVII. *That we ought to trust in no virtue of our own, nor to wish to glory in it.*

Victims, it says, and incense he commanded that they should sacrifice to him. To kill animals for Daniel, or to burn incense, and to expend anything whatever of that kind for his use or profit, would not be blameworthy at all. But it is blameworthy to sacrifice these things to him, and to expend divine honour upon a mortal man. In the immolation of a victim the flesh of brute and irrational creatures is slain; in the burning of incense a sweet odour is spread more widely As therefore living but brute flesh is slain, [1292A] when any irrational appetite or affection in us is mortified by the crushing of the flesh; and then we spread abroad more widely as it were the odour of incense, when we enlarge the repute of any virtue with worthy heralding of praises. And so to slay for our own Daniel some of those things which still live bestially in our appetites or affections, and to practise a mortification of that sort for the use and profit of our devotion, will without any contradiction not be unprofitable. But when we commend Daniel's office with manifold praise, and concerning the virtue of devotion spread abroad on every side the fragrance of good repute by the commendation of our speech, we do indeed a good work, if in all these things we seek not so much the glory of our Daniel as his profit. And, that I may say more openly [1292B] what I think, it is surely good to restrain our life for the sake of the grace of devotion and of instancy in prayer; it is good to commend the virtue of prayer and to extol it with praises, provided that it be done to this end, that our devotion may grow to the better and rise up more fervent, not that it may appear more glorious. How many there are who, when they believe that they have obtained some grace through instancy in prayer, already presuming much upon their own devotion or holiness, wish great things to be thought of it by others also. This is what Nabuchodonosor did, who, after he had come through Daniel to the desire of his vow, heaped upon him an honour as foolish as it was vain. But what we reprove concerning this virtue of which we speak, we ought to beware of in any virtue or [1292C] grace whatever. Hear it openly, mark it diligently, hold it in memory: if in any grace, in any effort, if in any virtue of thine own thou trustest, presumest, gloriest, thou art indeed bestowing divine honour upon it, and shamelessly enough; not to say that thou art making a God for thyself. He that glorieth, let him glory in the Lord. Cursed be the man that trusteth in man; therefore also he who trusteth in himself or in any virtue of his own: *My glory,* he says, *I will not give to another, nor my praise to a graven thing [n: (Isa XLII)]*. [var: Vulg. *et laudem meam sculptilibus*, "and my praise to graven images", plural]

## CHAPTER XXXVIII. *How many seek the knowledge of the virtues and the teaching of morals for display, not for profit.*

How many glory, and wish to be glorious in the eyes of men: I will not say over the fact that they have virtues or holiness, but over the fact that they know how to discourse prudently [1292D] about the virtues and to dispute eloquently. O how much better, O how much more profitable it would be for thee not to have the gold of knowledge and the silver of eloquence, than to make thyself an idol out of them! The idols of the nations are silver and gold, the works of the hands of men. To paint out the measure and the mere form of the virtues by understanding and teaching, and to hold them in memory, but to lack their effect: what else is it than to carry certain idols in the heart? The knowledge of holiness without a good intention: what else is it than an image without life? Knowledge alone, without the effect of holiness and the affection of goodness: what else is it than a vain idol without motion and without sense? *A mouth,* he says, *they have, and they shall not speak; eyes they have, and they shall not see; ears they have, and they shall not hear; nostrils they have, and they shall not smell. [1293A] Hands they have, and they shall not feel; feet they have, and they shall not walk; neither shall they cry out in their throat [n: (Psal. CXIII)]*. The mouth, as we all know, is the instrument of speaking; the eyes, the instrument of seeing; the ears, the instrument of hearing; and in this manner it ought to be understood of the rest also. What therefore is it to have a mouth, eyes, ears, or any such things, and to exercise them for no uses at all, but to have the instruments of the offices and to lack the offices of the instruments? Thou readest that with the heart we believe unto justice, but with the mouth confession is made unto salvation [n: (Rom. X)]. And so to the mouth belongs confession; to the eyes, circumspection; to the ears, obedient hearing; to the nostrils, discretion; to the hands, working; to the feet, advance; to the throat, supplication. Behold, that empty knowledge of thine perhaps knows exceedingly well what the virtue of confession is. [1293B] It knows that all things are washed away in confession. It knows perhaps how it ought to confess, and yet it does not confess. It has a mouth therefore, and speaks not. It knows perhaps how it ought to look around upon its own life, yet it dissembles to look around upon it as it should. Thou hast in a manner the instrument of seeing, but thou lackest the office of seeing. Thou knowest perhaps what the virtue of obedience is, and of what kind it ought to be, and yet thou wilt not obey. This is to have ears, and not to hear. Through knowledge thou hast perhaps the instrument of discerning spiritual fragrance. But while thou spendest no zeal upon discernment in matters of conduct, thou gloriest emptily in a useless instrument. Thou knowest how thou oughtest to exercise thyself in good work, and yet thou wilt not take the fruit of good work by experience: this is to have hands, [1293C] and not to feel. For what is it to feel with the hands, but to prove the fruits of works by experiencing them? Thou hast received through knowledge the feet of advances, if thou hast learned how one ought to stretch forward to the things that are before. But having feet thou dost not walk at all, if thou tendest not to advance. Thou hast received the teaching of supplication, and thou wilt not supplicate: this is to have a throat, and to be unwilling to cry out.

## CHAPTER XXXIX. *That in the carrying out of any virtue these seven things ought to be observed.*

But if we attend diligently, we ought to observe these seven things in the carrying out of any virtue. The first is that which belongs to the mouth: to condemn and accuse the evils done before. The second, which belongs to the [1293D] eyes: to investigate diligently what is to be done, and through investigation to know it. The third, which belongs to obedient hearing: when counsel has been found, to rest in it by consenting, and to be willing to comply. The fourth, which is as it were a various thing: warily to detect the evils that lie in wait for the good that is to be done, and prudently to discern them. The fifth, which likewise looks as it were to the hands: to fulfil in work the good that has been deliberated. The sixth, as it were by a certain advance of the feet: from a good beginning always to tend to better things. But because we are of ourselves sufficient for none of these, we ought to implore the divine help for them all. But if we know these things and yet do not practise them in work, what else, in acquiring and cultivating idle and useless kinds of knowledge, do we make [1294A] or worship than vain and empty idols, while we are content with the mere acquaintance with the virtues? See how perverse and damnable a thing it is to seek spiritual teaching for display alone, and not for edification. This is assuredly the prudence of the flesh, and one that is utterly an enemy to God? What, I ask, does it profit; nay, how much does it hurt, to seek with great labour and the utmost zeal, and to investigate, and anxiously to wish to know, the things which thou art in no way willing to practise in work? For it stands clearer than the light that the servant who knows his lord's will and does it not, but rather does things unworthy, shall be beaten with many stripes. O what a counsel, and how useless, to seek the counsels of life for this alone, that thou mayest have wherewith thou canst appear wiser than the rest, and obtain the name of master! How sharp a prudence, how cunning a foresight, [1294B] to press vehemently after the searching out of those counsels in which, once obtained, thou art in no way willing to rest! But we often see it happen to minds of this sort, by the just judgment of God, that such as their spiritual foresights were before towards spiritual things, such afterwards do their carnal foresights become towards carnal things. Of what kind, I say, their spiritual counsels stood before towards heavenly and divine things, of that kind after a little are their carnal counsels found to be towards worldly and human things. For just as in spiritual things and in the gains of the soul they first see what they might healthfully do, and yet are unwilling to do it; may it be [cj: *sit*; read *sic*, "so"] that afterwards in advantageous fleshes and in temporal gains they see what ought usefully to be done, and yet, conquered by concupiscence or bound fast by sloth, are wholly unable to do it. But this very thing is wont to happen to some men [1294C] even profitably, so that from that very fact they now begin to detest and abhor their own vices, and over this very thing to implore the divine help, when they see that not even amid the greatest perils can they restrain themselves from their own excesses; whence comes that prophetic imprecation, or petition: *Let them that make them become like unto them, and all such as trust in them [n: (Psal. CXIII)]*. But that we may return to that from which we digressed, let us at least gather from this how foolish and empty a thing it is to wish to glory in the mere empty knowledges of the virtues, and in certain idols as it were of the virtues themselves, since with God it is detestable that a man should presume upon any virtue of his own. Behold, we reprove Nabuchodonosor, and deservedly ought we to reprove him, in that he had commanded Daniel, though [1294D] a faithful man, to be presented with divine honour; how much the more if he had wished the same thing to be rendered to Daniel's image.

## CHAPTER XL. *That desire is often corrupted from the very source by which the understanding is illuminated.*

But let us see amid these things how truly he thought and spoke concerning God, who willed such empty things to be done. The king therefore, speaking, says to Daniel: *Verily your God is the God of gods, and the Lord of kings, revealing mysteries, since thou couldst open this sacrament. [n: (Dan. II)]*. Behold how soundly he thinks even concerning divine things, and yet what he practised in deed was like to idolatry. Thus, thus, at one and the same time both Moses on the mountain is lifted up to the contemplation of the highest and divine things, and [1295A] the people committed to him is cast down in the valley to the crime of idolatry and to the worship of the calf; and often indeed it comes to pass in one and the same spirit, in a manner as wonderful as it is pitiable, that from the very source by which human understanding is illuminated on high toward divine things, from that same source the crowd of desires is the less corrupted. For who does not know how the greatness of revelations lifts an incautious mind into pride, since the Apostle himself says of himself: *Lest the greatness of the revelations should exalt me, there was given me a sting of my flesh, an angel of Satan, to buffet me [n: (I Cor. XII)]*. For often certain men, while still set amid the very sights of divine revelations, grow proud within themselves with a silent mind; already thinking great things of themselves, they count it worthy to be esteemed great by others; already they search out with shrewd solicitude how they may become known [1295B] to others also; already they catch at the breeze of empty favour, and change into a vain glory that true glory which they were wont to have with God. Of such the Psalmist says: *And they changed the glory into the likeness of a calf that eateth hay [n: (Psal. CV)]*. Since indeed it is written: *All flesh is hay, and all the glory thereof as the flower of hay [n: (Isa. XL)]*. [var: Vulg. *flos agri*, "the flower of the field"] What else will the calf that eateth hay be, but the appetite for human favour, courting a carnal and temporal glory? What else therefore will it be to worship a calf, an animal wanton indeed and brute, than in the courting of temporal glory to serve an irrational appetite, and to set one's own glory in a temporal and empty glory? And Nabuchodonosor indeed, [1295C] whom nevertheless we justly reprove, did something more tolerable, in that he presented with divine honour a man, an animal to be sure, but a rational one. For beyond doubt it will be more irrational to worship an irrational animal than a rational one. Some trust and glory in their own virtue, but others in the mere estimation of virtue. Those, over what they have or believe themselves to have; these, over what they are esteemed by others to be. Those, over the testimony of conscience, yet not as before God; these, over the testimony of report, as before their neighbour only. And so the former is as it were an irrational animal, the latter as it were a rational animal. Happy is he who glories over the testimony of conscience, yet so as in the Lord. Otherwise it is a very thankless thing to glory over the gift, but not in the giver of the gift. How much better, how much more rightly [1295D] would the said king have adored God rather than Daniel, and sacrificed to him who had indeed taught him (though by Daniel's office) what he was seeking.

## CHAPTER XLI. *That some things we know from divine revelation, and others we gather from reason.*

But since he did things to be reproved, as we have already said, let us see how rightly he thought concerning God in that which he said: Verily your God is the God of gods, and the Lord of kings. Since the royal power is chief and highest, what is it for the king to say this, but from the inmost sense of the soul to hold it firmly and unmovably? What is it for Daniel to hear this from the king, but that the inmost sense of the soul neither ought nor is able to lie hidden from the true devotion of the spirit? Or perhaps in this, that some things Daniel [1296A] learns from God and others he heard also from the king, Holy Scripture mystically hints that, for the use of our devotion, some things are those which we learn from divine revelation, others those which we weigh out from the liveliness of reason implanted in us. But in that, speaking of God, he says "your" and "our", he attends to the regard of grace, not to the condition of nature. For in a certain special way he belonged properly to those who, out of the gift of his own grace and by the prerogative of merits, had obtained with him a singular place of familiarity beyond the rest, and the boldness of confidence. And without doubt it is devotion which both renders God propitious and makes him familiar. God, he says, of gods, and Lord of kings. For although there be some that are called gods, whether in heaven or on earth, according to that word: *I have said: You are gods [n: (Psal. LXXXI)]*, by name [1296B] indeed they can be so called: for what God is naturally and substantially, that they can in no wise be. He is therefore the God of gods, and the Lord of kings. Because, as the Apostle testifies: *There is no power but from God [n: (Rom. XIII)]*. For that some are set over others, that men of virtues are able to have dominion over their own vices and passions, they receive assuredly from the gift of the highest King. He says therefore: Verily your God is the God of gods, and the Lord of kings, revealing mysteries; but whence he gathers and conjectures these things he at once subjoins, when he says: Since thou couldst open this sacrament. For from this, that he revealed to him the secrets of his own heart, and from this likewise, that he revealed to him the hidden things of the divine counsel, the one concerning the past, the other concerning the future, at one and the same time, [1296C] he weighed, with a wonderful liveliness of wit, the revelation of the highest Godhead. And from this, that he heard concerning the secret of his own heart and proved it true, he gathered that that also was true which meanwhile he could not prove by experience concerning the counsel or the purpose of the Godhead. Prudently therefore he observed that it was the highest wisdom which was able to open to Daniel, in so dark an abyss of the human heart, the secrets of another's conscience. For, according to Solomon's sentence, God alone it is who knows the heart of all the sons of men. Shrewdly none the less he perceived that it was the highest power which was able to reveal to Daniel, according to its good pleasure, the order and disposition of things to come and of things to be done. For who else than God could manifest to him the divine counsel? According to that word [1296D] which Isaiah said: *Who hath known the sense of the Lord, or who hath been his counsellor? [n: (Isai. XL.)]* [var: Vulg. Isa. XL:13 opens *Quis adjuvit spiritum Domini*, "Who hath helped the spirit of the Lord"; the wording printed here is that of Rom. XI:34, *Quis enim cognovit sensum Domini*] For, as the Apostle witnesses, just as no one knows the things that are of man save the spirit of man which is in him, so no one knows the things that are of God, save the Spirit of God. Rightly therefore is it said: Verily your God is the God of gods, and the Lord of kings, revealing mysteries, since thou couldst open this sacrament.

## CHAPTER XLII. *That it is best that our devotion advance so far that no occupation can interrupt its office.*

Then the king raised Daniel on high, and gave him great and many gifts. If by Daniel we rightly understand devotion, what else will it be to lift Daniel on [1297A] high than to reckon the office of devotion, among all other offices whatsoever, as chief and principal, and to hold it as it were in the highest place? And it is wont to come to pass, after the mind proves by experience how great the virtue of true devotion is, that it stretches out more vehemently toward its pursuits and diligently presses upon its advancements, that by investigating it may seek, by seeking may find, whence it may advance in the selfsame thing toward better things. What else therefore than great and many gifts does the Daniel of our devotion receive, when out of zeal eagerly bestowed he easily finds, as it were, certain talents of understanding and gains of prudence, whereby he may grow toward greater things and be enlarged to very many? *And he set him,* he says, *prince over all the provinces of Babylon, and chief of the magistrates over all the wise men of Babylon.* [1297B] O would that our devotion might advance so far that it should appear higher than all the princes of Babylon, wiser than all the prudent of Babylonia, and stand out more precious, by the judgment of our mind, than everything that pleases in the world or seems precious, and by the decree of the will obtain the higher gain! This will be, as I judge, for Daniel to receive from the king the citadel of princedom and of mastery. Would that it might at length at some time befall our devotion to attain that measure of perfection wherein no affection, however vehement, no occupation, no solicitude, no suggestion or persuasion could in us, I will not say scatter, but not even interrupt its zeal, and that unmoved apostolic word be fulfilled: *Without ceasing [1297C] pray! [n: (I Thess. V.)]* Would that all other offices whatsoever were so disposed or ordered that they might be proved to serve as soldiers, or even to be subservient, to the uses and advantages of our devotion!

## CHAPTER XLIII. *That even in the uses of our necessity we ought to do nothing improvidently, nothing inconsiderately.*

*But Daniel requested of the king, and he appointed over the works of the province of Babylon, Sidrac, Misach and Abdenago [n: (Dan. II)]*. The king without doubt consents to Daniel asking, when the will of the mind readily accepts and receives whatever conscience suggests to it in the time of inmost devotion. But what, I ask, is that province of Babylon that is spoken of, or what are the works of that province? Certainly God made the province lying round about Babylon: [1297D] for the walls indeed and the buildings human effort completed. If therefore Babylon is rightly interpreted *confusion*, if whatsoever things are hers seem to lie subject to confusion, how, I ask, could that which God made and instituted belong to Babylon, or be under confusion? But we know that God has subjected man to a manifold necessity: for the necessity of eating, of drinking, and of any things of that kind, he received from the very right of his own condition. But if he had persisted in that first state of his condition, man would in no way blush at these things, because he could have practised them without any sin. [1298A] But now we justly blush at those same offices of necessity, because, overcome by the vice of our corruption, we have not strength to practise them without fault. Rightly therefore is that broad, and truly much widened, corruption of our infirmity assigned to the Babylonian possession, which is not doubted to lie subject to confusion. In a province of this kind, therefore, and in the office or the works of our necessity, it will be altogether most useful to have set those aforesaid men in charge, and to have brought all things under their disposition. As we have already said above, by those three men we ought to understand circumspection, discretion, deliberation. We ought therefore, not only in spiritual pursuits and exercises, but also in secular business and in the uses of necessity, to do nothing incircumspectly, nothing [1298B] indiscreetly, nothing improvidently. And this will be to have appointed Sidrach, Misach and Abdenago over all the works of the province of Babylon. And so in these things also, in which we take counsel for human necessity, or serve the common infirmity, let us do nothing without modesty, nothing without measure, nothing without good intention, nothing beside order, nothing beside reason, and we obtain such mastery as Daniel willed us to have in the Babylonian province. Finally, according to the sentence of the Wise Man, do all things with counsel, and thou hast such mastery as the prophet designates for thee out of the mystery. For there is altogether need of circumspection and of discretion, if we wish to do nothing improvidently, nothing inconsiderately.

## CHAPTER XLIV. *That whatever strikes the spirit through thought ought to arouse the devotion of the mind.*

[1298C]

But at the last, in the conclusion of the discourse, it is brought in: *But Daniel himself was in the doors of the king [n: (Dan. II)]*. Now we know that through the doors [sic: *perfores*] the entrance to the inner parts lies open. Daniel, finally, keeps watch as it were in the doors of the king, when our devotion warily keeps vigil over all suggestions whatsoever, and in the very entrance of temptation fights back with prayer against all the machinations of the evil one, lest any infestation or violence oppress the incautious mind, or circumvent it by fraud. Happy the state of the spirit, and to be sought after with all zeal, when everything that strikes the spirit through thought also at once, without any delay, arouses the devotion of the mind. The devotion [1298D] of the mind ought therefore studiously to forestall every consent of the will, and to fortify it beforehand with prayer. And this will be for Daniel to preside over the doors of the king. At every suggestion, at every emerging thought, let us ask of the Lord that he lead us not into temptation, and let us have Daniel presiding over the doors of our city. Hear what the Wise Man admonishes according to these things, when he says: *At all times bless God, and ask of him that he direct thy ways [n: (Tob. IV)]*. And may he direct our ways to the true life, who without end lives and reigns. Amen.

## BOOK TWO.

## CHAPTER ONE. *Of the security of conscience, or the renewal of advancements.*

[1299A]

*I Nabuchodonosor was at rest in my house, and flourishing in my palace [n: (Dan. IV)]*. What do we understand by the house, but conscience, and what by the palace, but the security of conscience and the confidence of security? For a palace also is a house, yet not any house whatsoever can be called a palace. For a palace is a certain house that is strong, lofty and royal. If by the house we ought to understand conscience, rightly by the palace is understood the security of conscience. And so he sits at rest in his own house whom his own conscience does not bite back. A quiet conscience is made by a worthy satisfaction for past [1299B] evils, and by a wary and provident turning aside from present evils. And so he remains at rest in the house whom his own conscience bites back neither for past nor for present fault. He was at rest in the house who truly said: *For neither hath my heart reproved me in all my life [n: (Job XXVII)]*. He stood at rest in his own house who could truly say: *For I am conscious to myself of nothing [n: (I Cor. IV)]*. He was assuredly at rest in the house at that time, and was flourishing in his own palace, when he said: *Our glory, this is the testimony of our conscience [n: (II Cor. I)]*. Because in the flower fruit is hoped for, rightly by the flower is figured the certain expectation of the goods to come. Because the flower is the beginning of the fruits to come, rightly none the less [1299C] by the flower is understood the renewal of advancements. In the flower therefore is figured either the certain expectation of rewards, or the new promotion of merits. And so he truly flourishes in his own palace who, under the testimony of his own good conscience, securely awaits the crown of glory. Hear one resting in his own house and flourishing in his own palace: *But I shall appear before thy sight in justice; I shall be satisfied when thy glory shall appear [n: (Psal. XVI)]*. That he says, I shall appear in justice, pertains to the rest of the house. That he says, I shall be satisfied when thy glory shall appear, pertains to the flowering. He was none the less flourishing in his own palace who with the conscience of a great security said: *I have fought the good fight, I have finished the course, I have kept the faith; for the rest there is laid up for me a crown of justice, which the Lord [1299D] will render to me in that day, the just judge [n: (II Tim. VI)]*. Does not he also seem to thee to flourish in his own palace, whose sense is renewed from day to day? He sits and flourishes in his own palace who, amid his own great works which he gladly does, purposes in his heart yet greater and better ones.

## CHAPTER II. *Of the illumination of the intellectual sense, or how the sights of our contemplation are wont to strike a useful fear into the mind.*

*I saw a dream,* he says, *which terrified me, and my thoughts [1300A] upon my bed, and the visions of my head troubled me [n: (Dan. IV)]*. We sleep before we see a dream. Because through the dream the bodily sense of the body is lulled, rightly by the dream is understood that alienation of the mind through which the memory of all outward things is utterly cut off. But to see a dream is to pass over in mind into the secret place of divine contemplation. And so he sleeps and sees a dream who through excess of mind ascends into the contemplation of sublime things: I saw a dream, he says, which terrified me. Of dreams of this kind, some deter, others soothe, others sadden, others gladden. The contemplation of eternal joys assuredly gladdens (nor is it a wonder), but the beholding of the divine judgments terrifies. For who could worthily express how [1300B] glad, how joyful his own vision or revelation makes him to whom God has revealed through his Spirit that which eye hath not seen, nor ear heard, nor hath ascended into the heart of man? But how, on the contrary, does his own vision terrify him who by the lifting up of the mind sees through contemplation by how wonderful, by how hidden a judgment of God it is that one man sometimes goes forth even from prison and from chains unto a kingdom, and another born in a kingdom is consumed in want? Whom, I ask, would the abyss of the divine judgments not terrify, when, touched by the divine light, the understanding of the mind perceives clearly that the course is not the swift men's, nor the war the strong men's, nor bread the wise men's, nor riches the learned men's, nor favour the craftsmen's, but time and chance in all things? The Prophet had [1300C] certainly seen that the judgments of the Lord are a great abyss, and the visions of his head had terrified him, when he said to the Lord: *For I have feared thy judgments [n: (Psal. CXVIII)]*. Yet visions of this kind are wont to terrify, not so much at that time in which they are seen through excess of mind, as at that time when, after sleep has been shaken off, they are recalled to memory, when with subtle examination they are gone over again with oneself in a silent mind. Hence is that which follows, when it is said: And my thoughts upon my bed, and the visions of my head troubled me. For indeed he asserts that he is troubled by two things: by his own thoughts, and by the visions of his own head. For when the mind considers out of divine revelation something to be wondered at, nay rather to be dreaded, and afterwards, returning to itself and going over it with itself, judges itself [1300D] with a strong examination, lest perchance it be worthy that some such thing should befall it, it is dealt with by its very own thoughts, so that its own vision terrifies it. My thoughts, he says, upon my bed. What is here understood by the bed, but the leisure of inmost quiet; and the vision of the head, but the illumination of the intellectual sense. And the visions, he says, of my head troubled me. And so his own thoughts upon his own bed, and the visions of his own head, then terrify each man and by terrifying trouble him, when out of that which, after the secret of divine revelation, he handles with himself [1301A] in the busy leisure of his own meditation, he wakes up unto a wholesome solicitude and a useful dread. For when a man knows out of divine revelation how one is wont to advance from good to better, another to sink from evil into worse things, or how it befalls that some fall down from the highest goods into the lowest evils, or climb up from the lowest evils to the heights of the virtues; what wonder, I ask, if his own vision compels him to dread? *Man knoweth not* indeed *his own end; but, as fishes are taken with the hook, and birds are caught with the snare, so are men taken in the evil time, when it shall suddenly come upon them [n: (Eccle. IX)]*.

## CHAPTER III. *That the grace by which we know the divine judgments is one, and that by which we discern our own merits another.*

[1301B]

But see how astonishing a thing it is, and how dreadful, that often the mind, irradiated by the divine light, sees through contemplation what ought worthily to befall such a man as it is itself, and yet knows not that it is at that time such a one, upon whom by the divine sentence such a judgment deservedly presses. Did not this same thing befall king Nabuchodonosor, who knew from God's revelation the divine sentence concerning the cutting down of the tree, and yet knew not how to draw to himself the likeness of the tree that was shown? He saw what by the divine sentence would press upon such a man as should bear in himself the image or the likeness of a tree of that kind, [1301C] and yet that he himself stood forth such a one, because he could not through himself, he knew through another. See therefore that the grace is one by which we know the divine judgments, and that other by which we discern our own merits. For those we find by contemplating, these by meditating. And so that power we have received from the grace of contemplation, but this from the zeal of meditation and the grace of discretion. And often one and the same man receives both graces together, although he cannot exercise both together at one and the same time. And so it is as though one consulted another, when what he could not fully do through one and the same state of mind, he learns from another state and at another time, which meanwhile may suffice for the full knowledge of himself. Hence it is that Nabuchodonosor is instructed through Daniel [1301D] concerning those things about which he himself seems to doubt in his own vision. And in a wonderful manner, while the king narrates his own vision to the prophet, not knowing it he teaches another what he may learn from him, and Daniel learns from the questioner who does not know, what he ought to teach the learner. Thus indeed, thus often the mind, prudently unknowing, brings back from the light of contemplation that which afterwards it may find through meditation, and may more fully know. And meditation receives from the foreknown light of revelation that whereby it may loose the knots of doubt. As we have already said above, by the king we understand free will, by Daniel devotion. And so to a king of this kind belongs that contemplation which lies subject to the will of the mind, when the spirit already has it at hand, and exercises it as it were out of its own power. So also that meditation [1302A] seems to belong to Daniel which, out of the zeal of devotion, a religious mind is wont to exercise about the circumspection of its own morals. The king thus designated therefore seeks, as it were, the interpretation of his own dreams from Daniel, and finds it, when the spirit afterwards, by meditating and by looking about, reads in its own morals the things which it descried amid the free flights of its own contemplation, and understands them more deeply. But let us now see how urgently Nabuchodonosor sought what he knew not.

## CHAPTER IV. *How we ought to lay aside secular pursuits, and to turn them to the investigation of spiritual things.*

But amid these things, let those whom the visions of the head and the thoughts that follow trouble learn from the example of king Nabuchodonosor [1302B] what they ought to do: *And by me,* he says, *a decree was set forth, that all the wise men of Babylon should be brought in before me, and that they should show me the solution of the dream [n: (Dan. IV)]*. Behold how diligently, behold how urgently he seeks what he knows not, unless [cj: *nisi*; read *nec*, "nor does he first desist"] he first desists, until he finds the solution of his dream which he seeks. Hence it is that Job says of himself: *The cause which I knew not, I diligently investigated [n: (Job XXIX)]*. [var: Vulg. *diligentissime*, "most diligently"] To set forth a decree is to establish something firmly, and such as it may in no wise be lawful to violate. See therefore how vehemently he willed that to be done concerning which he sets forth a decree. To the wise men of Babylon belongs the wisdom of this world, which is foolishness with God. To the wise men [1302C] of Babylon belongs the prudence of the flesh, which is an enemy to God. And so the wise men of Babylon are the exceedingly sharp searchings of worldly philosophy. The wise men of Babylon are the exceedingly sharp counsels of the prudence of the flesh. What therefore will it be to bring in wise men of this kind, and to call them back to the inner parts, but to turn to spiritual pursuits those exceedingly sharp searchings of our investigation which we were wont to bestow upon secular business? For those things are as it were outside which can be perceived by the outward sense. But those things are as it were within which cannot at all be comprehended save by the inward sense. Within, therefore, are spiritual things; without, bodily things. And so we bring in the wise men of Babylon when we turn secular pursuits, and all outward pursuits whatsoever, to spiritual understanding and to the investigation [1302D] of spiritual things. To bring in the wise men of Babylon is to postpone the care of outward things, and to bestow zeal upon spiritual exercises alone. He was keeping his own wise men in the inmost parts who said: *I thought upon the days of old, and I had the eternal years in mind. I meditated in the night with my own heart, and I was exercised, and I swept my spirit [n: (Psal. LXXVI)]*.

But it is to be noted that our wise men are now within, now without, and yet are not in our sight. That is held as it were in the sight of our will which is done through intention and out of deliberation. But it often befalls, out of the great accustomedness of our pursuits, that the spirit runs back incidentally to its ingrained searchings, and, before it notices what it intends, weaves in [sic: *invectere*] much delay there; that is, not to have its own wise men [1303A] before its own sight. But he without doubt makes his own wise men stand before his own sight who restrains his own pursuits from all wandering, and, according to the purpose of his own deliberation, bestows them upon useful and necessary things alone. The mind holds and watches its own wise men as it were in its own sight, when it keeps vigil with so great care over its own zealous meditations that it may nowhere be allowed to turn aside the foot of its investigation, save whither it had directed them out of deliberation, insomuch that no wandering of its own searchings can escape past the effort of its own shrewdness even for a little.

## CHAPTER V. *How he ought to press on who pants after the unravelling of the divine mysteries.*

[1303B]But let us now see why he gathers his own wise men into one, or drives them to the inner parts: that they should show me, he says, the solution of the dream. As we have already said in the exposition of the other vision, it is one thing to discern the divine judgments with the eye of contemplation and as it were through a dream, and another to weigh the reason of the same, and by the liveliness of one's own discretion to judge with what equity or with what usefulness they come to pass. That belongs to the seeing of the dream, this to the interpretation of the dream. We therefore see a dream in a certain manner, when we bring the hidden judgments of God into contemplation and admiration. We seek the interpretation of our dream when, after the sights of our contemplation, we investigate the reason, [1303C] the manner and the order of those things which we have seen through the lifting up of the mind. Does it not belong to the seeing of the dream to bring into consideration those astonishing great works of the divine judgments which we read in the Scriptures, and to cleave longer and more diligently to the admiration of them? Does it not belong to the interpretation of the dream to seek their mystical understanding, and to be able to explain it through exposition? Was he not panting after dreams of this kind who said in prayer: *Enlighten mine eyes, and I will consider the wondrous things of thy law [n: (Psal. CXVIII)]*. [var: Vulg. Ps. CXVIII:18 *Revela oculos meos*, "Uncover mine eyes"; this work prints *Revela* at 1253A and at 1262C] But how great a thing he would count it to receive grace divinely for the interpretation of dreams of this kind, you can weigh from that saying of his. For when he has premised concerning the Lord: *Who declareth his word unto Jacob, his justices and his judgments unto Israel,* he at once subjoins: [1303D] *He hath not done in like manner to every nation, and his judgments he hath not made manifest unto them [n: (Psal. CXLVII)]*. He had already seen as a dream the things which he had caught out of the light of his own contemplation: that all things happen alike to the just and to the wicked, to the good and to the evil, to the clean and to the unclean, to him that immolates victims and to him that despises sacrifices. He had sought the interpretation of the dream, but had not yet found it, when in another place he said: *Behold this I have found,* said Ecclesiastes, *one and another, that I might find out the reason which my soul still seeketh, and I have not found it [n: (Eccle. VII)]*. He must therefore gather his own wise men into one, and call them back to the inner parts, who desires to obtain grace for the interpretation of dreams of that kind which we have already determined. *Then came in the soothsayers, the magicians, the Chaldeans and the diviners. Then,* he says, [1304A] they came in. What is then, but after the decree, after the purpose of deliberation? For many often set forth many things, yet by no means do them, because as easily as they establish something, so easily do they again reject what was established.

First therefore it is to be observed by us that we establish useful things. But secondly, that we firmly hold what has been usefully established. Mark how firmly he established that which that best deliberator weighed to be best: *I have sworn,* he says, *and I have determined to keep the judgments of thy justice [n: (Psal. CXXVIII)]*. Thou hast heard of the establishing of the vow; hear also of the performing of the vow: *I will render my vows in the sight of all his people [n: (Psal. CXV)]*. [var: Vulg. Ps. CXV:14 *Vota mea Domino reddam coram omni populo ejus*, "I will pay my vows to the Lord before all his people"] Then came in the soothsayers, the magicians, the Chaldeans and the diviners. Above he set forth generally concerning the wise men of Babylon; [1304B] here he expressed certain of them specially. The soothsayers, he says, the magicians, the Chaldeans and the diviners. But because it truly stands that wise men of this kind are not truly wise, Holy Scripture almost nowhere calls them wise save with a determination, but now of Babylon, now the king calls them the wise men of his own kingdom, or something of this sort. If therefore by the soothsayers, the magicians, the Chaldeans and the diviners we understand depraved pursuits, frivolous, foolish and empty pursuits, see how manfully, see how wholesomely we turn pursuits of this kind to spiritual exercises. And so we drive the wise men of Babylon to the inner parts, when the care and the solicitude which we were wont to bestow upon superfluous things we bestow upon spiritual things alone. We occupy the wise men of Babylon as it were [1304C] in the interpretation of dreams, when, superfluous pursuits being wholly set aside, we press singularly upon the unravelling of the divine mysteries or judgments.

## CHAPTER VI. *How empty a thing it is to search into the deep things of the mysteries without the mastery of the Holy Spirit.*

But when the wise men had been brought in, the king still adds and says: *And I told the dream in their sight, and they showed me not the solution thereof [n: (Dan. IV)]*. What, I ask, is it to tell our dreams in the sight of our wise men, but, after contemplation, to recall to memory the sights of our contemplation, to go over them with shrewd meditation, to discuss them with zealous thoughts, and out of the comparison of those things which we know [1304D] to loose the knots of our questions, and to wish to shape the investigation of spiritual things according to the accustomed manner of our searchings? Do we not tell our dreams in the sight of our wise men and seek the solution, when we bring together in a mutual comparison the things which we know of human matters and the things which we desire to know of divine ones, when, according to the learned manner and order of the disciplines handed down, we presume to discuss and to penetrate the perplexed things of the divine mysteries or judgments? But whatsoever in the divine secrets is presumed out of human effort is attempted in vain, and so long as it is sought in this manner, the labour is spent for nothing. According to that which is read of this dream: and they showed me not the solution thereof. Assuredly our wise men by no means find the solution [1305A] of dreams divinely shown, because the disciplines of our learning, or any human traditions whatsoever, cannot suffice for the discussion and the investigation of the divine secrets. For who would presume to search out that height of the divine counsel out of his own sense, when he hears the Lord's prophet crying and crying again: *Who hath known the sense of the Lord, or who hath been his counsellor? [n: (Isai. XL)]*. [var: Vulg. Isa. XL:13 opens *Quis adjuvit spiritum Domini*, "Who hath helped the spirit of the Lord"; the wording printed here is that of Rom. XI:34, and this work prints the same verse with *Quis novit* at 1296D] Who would trust to penetrate that depth of the mysteries and of the divine Scriptures out of his own shrewdness, when he reads the apostle Peter, how he equally restrains all men from presumption of this kind? *This,* he says, *first understanding, that prophecy of Scripture is not made by private interpretation [n: (II Petr. I)]*. [var: Vulg. *quod omnis prophetia Scripturae*, "that no prophecy of Scripture"] Without doubt the interpretation of the holy Scriptures [1305B] is never properly made without the mastery of him who inspired them.

## CHAPTER VII. *That toward the unravelling of the mysteries we advance better by devotion than by investigation, and that it belongs to true devotion to discuss all things, that it may be able to judge all things.*

If therefore we wish to be instructed unto the mystical understanding of the divine Scriptures, unto the learning of the divine judgments, we advance better toward this same thing by praying than by investigating, and we are illuminated more deeply by devout compunction than by profound searching. Whence it is that to those things which we have premised there is at once subjoined: *Until my colleague Daniel came in before me, whose name is Balthassar according to [1305C] the name of my God, who hath the spirit of the holy ones in himself [n: (Dan. IV)]*. [var: Vulg. Dan. IV:5 has *deorum* before *sanctorum*, "the spirit of the holy gods"; Richard restores the word in both of his own re-quotations below] Behold, he is said to have the spirit of the holy gods who is found fit for the interpretation of the dream. In this indeed, that these gods are called holy gods, those are assuredly excluded of whom it is sung in the psalm: *All the gods of the Gentiles are devils [n: (Psal. CXIII)]*. But assuredly they who are designated in this place. They are believed to have the Holy Spirit; because, if they had not the Holy Spirit, they would not be holy gods. He is perceived to be of the number of these gods to whom by the Lord's voice it is said: *Behold I have appointed thee the god of Pharao [n: (Exod. VII)]*. And so the Psalmist expressed gods of this kind, when in another place he said: *I have said: You are gods, and all of you sons of the Most High [n: (Psal. LXXXI)]*. Every [1305D] holy man receives the spirit of gods of this kind, that he may be able to be holy. For all our justification, all our sanctification, is without any doubt from that spirit. Without this spirit we know not what we should pray, as we ought; for we have learned, by the Apostle's teaching, that it is he who maketh intercession for us with unspeakable groanings [n: (Rom. VIII)]. [var: Vulg. Rom. VIII:26 reads *postulat*, "asketh"; *interpellat*, "maketh intercession", is the verb of Rom. VIII:34] That our devotion therefore may be able to be true, it must have this spirit. If therefore by Daniel true devotion is understood, rightly is it said of him through Nabuchodonosor: Who hath the spirit of the holy gods in himself. But since he expressed above certain wise men, and such as it truly stands are not truly wise, it is a wonder how Daniel is in this place said to be their colleague. For unless he has something in common with them, [1306A] I know not how he should stand as their colleague. But this I know, that that spirit which Daniel, according to the testimony of Scripture, had received, makes men spiritual. But the spiritual man judgeth all things, and he himself is judged of no man. For the Spirit is wont to search all things, even the deep things of God. If the spiritual man judgeth all things, if the spirit searcheth all things, then those same things also which worldly philosophy searches; then those same things also which carnal prudence searches. If all things, then those also which any perverse doctrine whatsoever searches. For he who is spiritual is wont to discuss all things, that he may be able to judge all things. Hear finally how that spiritual man tried all things in his own wisdom, that he might be able to judge all things: *I gave,* he says, *my heart, that I might know prudence and doctrine, and errors and folly [n: (Eccle. I)]*. Thou seest [1306B] how this man searches out, how he searches, not only good morals, but also errors, not only prudence, but also folly. And so it belongs to true devotion to bring both good things and evil into contemplation, to investigate all things, to discuss all things, that thereafter it may also be able to judge all things. And so true devotion has, out of investigation and searching, something in common with the wise men of Babylon, so that it is deservedly said on that account to be their colleague. Yet they differ in intention. For true devotion investigates empty and perverse doctrines not for this, that it may cleave to them or place any confidence in them, but that by judging it may convict, confute and condemn them. And so our Daniel and the wise men of the world run by the same way through investigation, although [1306C] through intention they do not reach the same issue. Rightly therefore is Daniel called their colleague, with whom in the courses of his own pursuits he seems in some part to share.

## CHAPTER VIII. *With what pursuits of devotion he ought to press on who awaits from God the revelation of hidden things.*

Until my colleague Daniel came in before me. Thou weighest from these things, as I judge, how this Daniel now enters from outward things to inward, now goes forth from inward things to outward. He is outside when our devotion, by meditating, by judging, by praying, is solicitous concerning outward things. He is within when it is occupied with the same exercises or [1306D] pursuits, and solicitous for inward things. For it must needs provide good things before God and before men. Before men in speech and in work, before God in thought and in will. And so to call our deeds and our words back to judgment, and to make supplication to the Lord for them, this is for Daniel to be outside. To search out thoughts, affections, wills, intentions with deep searching, and to be pricked with compunction in prayer for such things, this is for Daniel to abide within. Or this is for Daniel to be outside: to weigh both our inward and our outward things according to human judgment; and this is for Daniel to be within: to esteem both these and those according to the divine judgment. When, even amid the good works which we do, when amid the useful things [1307A] which we say, we weigh with subtle examination what men would think of us, what they ought to think, if they saw our intentions, if they saw our sordid thoughts, if they saw our depraved affections; when, I say, we do this, we hold Daniel as it were outside. But when it is sought with zealous discussion how our works or our words are judged in the sight of God, even then when according to human judgment they seem good, when such a pursuit is pressed with great devotion, our Daniel is found within. What therefore is it for Daniel to enter to the inner parts, but out of inmost devotion, in those things which are to be discussed or to be sought concerning outward things as well as inward, to have recourse to the divine judgment? And it often comes to pass, while our wise men fail in the interpretation [1307B] of dreams, while zealous meditations, while inmost searchings presume to penetrate the hidden things of the divine judgments, the deep things of the divine mysteries, and cannot; it comes to pass, I say, often, that the mind, after a failure of this kind, admonished by that very failure of its own, returns to itself, attends more diligently to its own infirmity, and more fully acknowledges that without God's help it can do nothing. Then it begins, out of the consideration of its own infirmity, to groan, to sigh, to reprove its own presumptions, and now to hope from the Lord's revelation alone for the things it had before emptily presumed upon out of its own pursuits, and to press wholly upon the zeal of devotion. And this is for Daniel to enter after the wise men.

## CHAPTER IX. *How great the virtue of true devotion is, which makes a Son of God, which joins the human spirit to God.*

[1307C]

Until my colleague, he says, Daniel came in before me, whose name is Balthassar. Balthassar is interpreted *hair of the head*. Rightly therefore is Daniel called Balthassar, because our mind is adorned out of true devotion, and out of true devotion is made subtle unto every depth. But in this place, when Daniel is called Balthassar, something is added that still lies hidden, whereby, as I judge, we are called forth to a deeper understanding. Daniel, he says, whose name is Balthassar, according to the name of my God. But this we now wish to forewarn in this place, that many places of the Scriptures sound something foolish or perverse according to the history, [1307D] which nevertheless, when mystically discussed, speak something right according to the spiritual understanding. For that Daniel is called Balthassar by the king according to the name of his god, what else does it seem to sound, according to the letter, than idolatry? But as blessed Gregory says: « Often any thing whatsoever is, through the history, a virtue, and through the signification a fault, just as sometimes a deed done is, in the fact, a cause of damnation, but in the writing, a prophecy of virtue. » For when he was treating of king David's fault, while he was treating of Urias's innocence, when he had wished to interpret Christ by the adulterous David, and by the innocent Urias the Jewish people: what, he says, through this effect can be said more wicked than David, what more clean than Urias? But again, through the mystery, what is found more sacred than David, what more faithless than Urias, when the one by [1308A] the fault of his life signifies the innocence of prophecy, and the other by the innocence of his life expresses in prophecy a fault? For the virtue of the sacred discourse so narrates things past that it may express things to come. So it approves a thing in the fact, that it may contradict it in the mystery. So it condemns things done, that it may persuade that these same things are to be done mystically. So also in this place assuredly, that which according to the history is reprehensible can, according to the mystery, express something commendable. Whose name, he says, is Balthassar according to the name of my God. If by the royal person we rightly understand the royal spirit, whom, I ask, does he call his God but Christ? For although the Father, and the Son, and the Holy Spirit is truly one and the same God, yet every religious man rightly says, according to a certain manner of speaking, that Christ is his own: by whose name [1308B] he remembers that he was marked, by whose grace he was prevented, and to whose person, finally, he acknowledges that he cleaves more familiarly through the mystery of the Incarnation, out of the communion of nature. But if Balthassar is interpreted *hair of the head*, let us now see how this name may seem to agree with Christ, or how according to this name of his God the mystical Daniel is deservedly named. But we know that the head of the man is Christ, and the head of Christ, God. We know without doubt that God the Trinity is the beginning of all creatures; we know none the less that the person of the Father is the beginning of the other persons in the Trinity. And although it is called a beginning here and there according to one manner and another, yet in both places it can be called a beginning as fittingly [1308C] as truly. Since therefore the person of the Father is the beginning of all things, he can by right be designated by the head. If therefore the Holy Spirit is called by a likeness the finger of God, why should not Christ likewise be called by a likeness the hair of this head? The hair arises from the head, and Christ is begotten of the Father. The Lord said to me: *Thou art my Son, this day have I begotten thee [n: (Hebr. I)]*. The head is adorned with hair, and the Father is glorified through Christ: *Father,* he says, *glorify thy Son, that thy Son may glorify thee [n: (Joan. XVII)]*. Thou seest certainly how justly Christ is called Balthassar, that is, the hair of the head, whom the Catholic faith truly confesses to be the true Son of God the Father. Do not we also receive this name, when from Christ [1308D] and through Christ we obtain that we ought deservedly to be called sons of God? *Brethren,* says John the apostle, *we are the sons of God, and it doth not yet appear what we shall be [n: (I Joan. III)]*. [var: Vulg. I John III:2 opens *Carissimi, nunc*, "Dearly beloved, now"; and it reads *apparuit*, "hath appeared", for the present *apparet*] Hence it is that to him who of his own will begot us by the word of his power we say in our daily prayer: *Our Father who art in heaven [n: (Matth. VI)]*. If therefore Christ can fittingly enough be called Balthassar, because he is the Son of the highest Father, why should not the true Christian also be called Balthassar according to the said reason of the name, who according to the grace of adoption is reckoned among the sons of the same God the Father? Yet not every Christian is worthy of this name or of this honour. Devotion alone it is that distinguishes them; devotion alone makes sons of God. If therefore devotion is understood in Daniel, see how rightly he is called Balthassar in effect. Through whom [1309A] any man whatsoever is adopted into the liberty of the sons. But what else is devotion, but the fervent love of the mind toward God? *But the charity of God is poured forth in our hearts by the Holy Spirit, who is given to us [n: (Rom. V)]*. Rightly therefore is devotion called the hair of the head, which seems as it were to flow forth from the highest head of all, while it is begotten out of the inspiration of the highest Father. Rightly is he called Balthassar who after the manner of hair seems to cleave to the highest head of all. Thou weighest, as I judge, from these things how great is the virtue of true devotion, which makes a son of God, which joins the human spirit to God, and makes it with him as it were one spirit. *He who* indeed *cleaveth to God, is one spirit [n: (I Cor. VI)]*. [var: Vulg. I Cor. VI:17 reads *Domino*, "to the Lord", where the plate prints *Deo*]

## CHAPTER X *That most of all in the time of praying the intellectual sense is wont to be opened to certain men.*

[1309B]

Daniel having entered, the king speaks the dream before him, as is shown by the words that follow: *And the dream,* he says, *I spoke before him [n: (Dan. IV)]*. To speak a dream of this kind before Daniel is, in the time of praying, to be touched by the memory of the mysteries concerning which we desire to be divinely instructed, and while praying to be affected with the desire of divine revelation. For as those recognize by experience who have deserved to be divinely relieved and gladdened by frequent relievings, in the time of praying most of all are they wont to receive the light of illuminating grace, and out of its inspiration to penetrate the deep things of the mysteries. For out of inmost compunction [1309C] the spirit is washed and cleansed, and beyond doubt the purer it is rendered, the more easily, the more deeply is it illuminated. Hence it is that Balaam testifies of himself: *He hath said, the hearer of the words of God, who hath beheld the vision of God almighty, who falleth, and so his eyes shall be opened [n: (Num. XXIV)]*. [var: Vulg. Num. XXIV:4 has no *Dei* after *omnipotentis*, and reads *aperiuntur*, "are opened", for the future *aperientur*] What is it that is said, that by falling the eyes are opened, but that while praying the intellectual sense is often opened. We are indeed wont often to prostrate ourselves upon the earth with the whole body, when we wish to pray more attentively. So far therefore as it seems to look to the exposition of the letter, his eyes are opened as it were by falling who receives the light of revealing grace while he prostrates himself in prayer. But if the same letter is mystically discussed, it seems to run together into the same meaning. For what is it to fall, [1309D] but to humble oneself out of the remembrance of one's own sins, and out of true contrition to lay aside the rigidity of the heart? But the spirit often, while it casts itself down in this manner, rises again in a greater grace, because by falling it recovers the light of its own eyes, which, being ill upraised, it was holding closed. Yet we can say that this without doubt is to fall: to consent to a flattering fault. But we know that there are some who lift themselves up out of the multitude of their own revelations. But those who are of this kind are permitted, by the worthy judgment of God, to fall, that they may cease to be proud. While therefore they slip into fault, they are confounded, they are pricked with compunction; being pricked they are purged, being purged they are illuminated. But if, being illuminated, they are again proud, by being proud they lose the light which they had received. And so, being illuminated [1310A] and lifted up, they are cast down again and again; having fallen and been humbled, they are illuminated again and again. This vicissitude of falling and of rising again they often alternate, and many long and much frequent these manners of alternating. But many at length conclude this custom of alternating with a most evil end, of whom it stands that they received the grace of spiritual charisms not so much for their own advantage as for that of others. Of these without doubt Balaam bore the type by his own works, and expressed their property in his own words, when he says: He hath said, the hearer of the words of God, who seeth the vision of the Almighty, who falleth, and so his eyes are opened. [var: Vulg. Num. XXIV:4 has the perfect, "hath beheld", where this second printing prints the present *videt*, "seeth"; the printing at 1309C keeps the perfect]

## CHAPTER XI. *That the secular kinds of learning ought to be subservient to spiritual studies, and to serve as soldiers for the gains of true devotion.*

[1310B]

But that we may return to that from which we digressed, we hold this for certain: that many often, in the time of their prayer, receive the light of revealing grace, and that many advance to grace of this kind out of the virtue of devotion. Hence it is that the king with all confidence demands of Daniel the interpretation of his dream, when he says: *Balthassar, prince of the soothsayers, whom I know that thou hast the spirit of the holy gods in thee, and every sacrament is not impossible to thee. Tell the visions of my dreams which I saw, and the solution of them [n: (Dan. IV)]*. [var: Vulg. *quoniam ego scio*, "forasmuch as I know"; the relative printed here leaves the clause without a governing verb] In these words this first is to be noted, that he is here called prince of the soothsayers who above was called their colleague, and not theirs only, [1310C] but of the other wise men of Babylon also. Among the secular kinds of learning we assuredly know some to be useful and necessary for use, but others (such as the art of soothsaying is) altogether perverse. If therefore true devotion can turn those which are without doubt perverse to some use of virtue, and can constrain within them a certain princedom of the spiritual soldiery, even as here we can gather from the art of soothsaying, what then is to be thought of those which can be useful and good? For, to say nothing of the rest, does not Daniel then hold the princedom, is not any perverse learning whatsoever compelled to be subservient to devotion, when from the consideration of it human error is more fully recognized, when from the going over of it again the spirit is humbled, confounded, pricked with compunction, and stirred up to the [1310D] zeals of devotion? Does not any perverse learning whatsoever serve devotion, when the spirit exacts of itself the times which it was wont to waste in useless studies of this kind, when from the comparison it gathers how much he ought to watch over spiritual studies who goes over again in his mind that he once sweated at follies so great? And so let Daniel be understood as the colleague of the said wise men in such wise, that he be believed to hold among them, by the right of equity, a certain princedom of the spiritual soldiery. All secular kinds of learning, therefore, ought to be subservient to spiritual studies, and to presume nothing in their exercises which does not serve as a soldier for the gains of true devotion. When therefore we press importunately upon the secular kinds of learning, when by the importunity of our studies we interrupt the exercises of our devotion, we assuredly compel him who ought to hold the princedom, [1311A] Daniel namely, to serve. But it must be attended to how great an evil it is to abuse even good kinds of learning, and by the abuse of them to have better studies hindered, when out of the office of devotion any perverse learning whatsoever ought, and is wont, to be bent to good uses.

## CHAPTER XII. *That it is useful to bestow the highest care upon the highest devotion.*

Now rightly is devotion set before good studies, rightly does it hold the princedom over evil ones, rightly is the primacy among all the wise men of Babylon granted to Daniel, if that stands truly which is said through Nabuchodonosor: I know that thou hast the spirit of the holy gods in thee, and every sacrament is not impossible to thee. Does not [1311B] this seem to agree with that sentence, if it be rightly weighed, which is heard from the mouth of Truth: *Amen I say to you, whatsoever you shall have asked in praying, believe that you shall receive, and it shall be done unto you [n: (Marc. VI)]*. [var: Vulg. Mark 11:24 *Propterea dico vobis, omnia quaecumque orantes petitis … et evenient vobis*, "Therefore I say to you, all things whatsoever you ask … and they shall come unto you"] But that devotion is not true and full which cannot believe the attestation of Truth. But if it can believe, it can by asking and believing obtain. And so to the highest devotion no sacrament becomes impossible, if it can be obtained out of faith. Rightly therefore does the judgment of the spirit strive to obtain, out of the virtue of devotion, that which is proved by the testimony of Truth not to be impossible to it. Tell, he says, the visions of my dreams which I saw, and the solutions of them. [var: Vulg. and the lemma at 1310B print the singular, *solutionem*] The best kind of zeal, therefore, is to bestow the highest care upon the highest devotion, in that no sacrament, according to the reason demonstrated, [1311C] is impossible to it. According to the example, then, of king Nabuchodonosor, let us set our Daniel before any wise men of ours whatsoever; let us compel all our studies, all our exercises, to be subservient to the gains of true devotion; and then beyond doubt we shall not attempt in vain whatsoever we usefully presume, with God's help, concerning the divine mysteries out of his office. But now let us pursue the order of the vision, and let us search out the sense of the spiritual understanding, at least according to moral edification, leaving greater things to greater wits.

## CHAPTER XIII. *Of the manner, or the quality, of contemplating; and that things are seen otherwise in their own being, and otherwise in reason alone, or in the highest truth.*

[1311D] *The vision,* he says, *of my head in my bed. I was seeing, and behold a tree in the midst of the earth, and the height thereof excessive. A great tree, and strong, and the tallness thereof reaching unto heaven; the sight of it was even unto the ends of all the earth. The leaves thereof most beautiful, and the fruit thereof excessive, and in it the food of all. Under it dwelt the animals and the beasts, and in the branches thereof abode the birds of heaven, and of it all flesh did eat [n: (Dan. IV)]*. As is plain from the things above, the vision of the head is the understanding of the mind. The bed, moreover, is the tranquillity of the heart and the leisure of a zealous quiet. The vision of the head in the bed is divinely perceived when, amid the secret leisures of its zeal, the human mind is lifted up by divine inbreathing to the contemplation of truth. I was seeing, he says, and [1312A] behold a tree in the midst of the earth. It is one thing to see the things themselves in their own being, and another to see them in reason alone, or in the highest truth. It is one thing to see each of them in its own proper essence, and far another to see them in wisdom alone. It is one thing to see the substances of things in their genera and species, and another to see them singly in their individuals. The latter belongs to sense or to imagination, but that first one belongs to reason and to contemplation. When therefore the mind is caught up to a certain universal consideration of things, and is divinely lifted up to behold the beauty of the universe, and is delightfully fixed and wonderfully refreshed in a contemplation of this kind and in the sweetness of contemplation, it often sees in the divine light how many and of what sort the kinds of things must needs be, [1312B] and holds it unshaken that nothing of all those which the order of the highest disposition and the beauty of the universe require can be utterly lacking. For example, it sees that there must needs be good men and likewise evil, and among the good some better than others, and some best of all; and so among the evil, some worse than others, and some worst of all. It sees none the less that some must needs be evil and persevere in evil, others be evil and forsake malice for ever, and others forsake it for a time and return again to malice. So, conversely, it sees that some are good and persevere in good, that others fall irrecoverably, that others after a lapse return to goodness. Of this sixth kind of things he seems to be whom Nabuchodonosor contemplates in the light of God, who is shown to him by a likeness, at whom also, after [1312C] he had returned to himself, he wondered within himself, or even had pity. He was seeing that the beauty of the universe required such a one, and that such a one could by no means be lacking; and yet he knew not that he himself was such a one, or that he bore in himself the image of such a man as should fall suddenly from so great a sublimity, and lie long in the lowest places, and yet at last return to his former state. This is what it is that the great tree is first raised up on high, is afterward cut away, and yet its roots are kept in the earth, whence it may be repaired again. Let us therefore see, we also, and let us learn from him what kind of tree it is that he sees, or how it fell, or how that could fall which was so great and of such a kind.

## CHAPTER XIV. *Of the greatness of grace in a mind that is afterward to fall, and what is wont to be the cause of ruin amid so great a fullness of grace.*

[1312D]

I was seeing, he says, and behold a great tree in the midst of the earth, and the height thereof excessive. [var: Vulg. Dan. 4:7, and the lemma printed at 1311D, have *ecce arbor in medio terrae*, without "great"] What shall we understand by the greatness of the tree, but the immense strength of virtue? Was not that also a great tree which received the fullness of grace and of fortitude? *Stephen,* he says, *full of grace and fortitude [n: (Act. VI)]*. Behold a great tree in the midst of the earth, and the height thereof excessive. This tree, therefore, was great, was high, and was in the midst of the earth. It spread itself out to many and great things by virtue, it raised itself to high things by subtlety, and it stood in the inmost things by intention. It stretched itself out to strong things, it raised itself to the highest things, and it remained fixed in the inmost things. [1313A] It was in great things by exercise, in the highest by zeal, in the inmost by desire. Because therefore it did strong things, it was a great tree; because it desired inmost goods, it was in the midst of the earth; because it thought subtly of sublime things, its height was great. A great tree, he says, and strong, and the tallness thereof reaching unto heaven. Behold a great tree, a robust tree, a tall tree. Great for doing good things, strong for enduring evil things, tall for contemplating sublime things. Great in actions, strong in temptations, sublime in investigations. Consider how high it was, whose tallness even touched heaven. Its tallness touched heaven, because the sublimity of its investigation penetrated the heavenly things. And so its tallness was high, and its height was tall. Truly it was a great height [1313B] which plunged itself into the highest and heavenly things. Choose therefore, in the consideration of this tree, what thou mayest wonder at the more: its greatness, its strength, or its tallness. A great tree, he says, and strong, and the tallness thereof reaching unto heaven, A great tree it was, which could truly say: *Everywhere and in all things I am instructed. I know how to be humbled, I know also how to abound, and to suffer want. I can do all things in him who strengtheneth me [n: (Philipp. IV)]*. [var: Vulg. Phil. 4:12 *Scio et humiliari, scio et abundare (ubique et in omnibus institutus sum) et satiari, et esurire, et abundare, et penuriam pati*: the received text has *institutus*, "taught," for *instructus*, and sets the "everywhere and in all things" clause after the two verbs, not before them] A strong tree it was, which could confidently say: *I will not fear what man can do unto me. If armies in camp should stand together against me, my heart shall not fear [n: (Psal. LV)]*. *If a battle should rise up against me, in this will I hope [n: (Psal. XXVI)]*. Beyond the other trees it was tall, which doubted not to say of itself: *And I went beyond in wisdom all that were before me in Hierusalem, and [1313C] my mind hath contemplated many things wisely, and hath learned [n: (Eccle. I)]*. [var: Vulg. Eccl. 1:16 *et didici*, "and I have learned," in the first person; Migne's third person makes "my mind" the subject] Its tallness touched heaven, who could truly say: *We speak wisdom among the perfect, yet not the wisdom of this world, nor of the princes of this world that are brought to nought. But we speak the wisdom of God in a mystery, which is hidden, which he predestined before the worlds, which none of the princes of this world hath known [n: (II Cor. XXIX)]*. But see, whosoever thou art that hearest or readest these things, if perchance thy height is great; see, I say, and diligently attend, lest perchance it be also excessive. This perhaps was blameworthy in the tree here described, this perhaps stood as the cause of its cutting down, that its height was excessive. And the height thereof, he says, excessive. Perhaps Nabuchodonosor was walking in great things and in things wonderful [1313D] above himself, and this perhaps stood to him as the cause of his ruin. Perhaps Nabuchodonosor was minded of high things, and therefore his height was excessive: *Be not,* says the Apostle, *high-minded, but fear [n: (Rom. XI)]*. For as for him who eats much honey it is not good for him, so he who is a searcher of majesty shall be overwhelmed by glory. Seek not therefore the things that are higher than thee, lest perchance thy tallness be too high. The searcher of majesty is overwhelmed by glory, and that tree deserves the sentence of cutting down whose height is excessive. Were not trees of this kind high, and did they not justly deserve to be cut down, which, when they had known God, glorified him not as God, or gave thanks: *But they became vain in their thoughts, and their foolish heart was darkened [n: (Rom. I)]*.

## CHAPTER XV. *Of the greatness of authority in a mind that is afterward to fall into ruin.*

[1314A]

But let us hear what is further said of this tree in that which follows: The sight of it was even unto the ends of all the earth. The sight of a tree of this kind reaches unto the ends of all the earth, when the dignity of his name who is of this kind is alike revered by those near him through likeness of morals and by those far off through unlikeness of morals, and his authorities are alike loved by the good and feared by the evil. Did not his sight stand forth even unto the ends of all the earth, of whom the truth of that sentence stood firm: *We are the good odour of Christ unto God in them that are saved, and in them that perish. To some indeed the odour of death unto [1314B] death, but to others the odour of life unto life [n: (II Cor. II)]*. Was not the sight of those trees also spread abroad even unto the ends of all the earth, of which it is truly said: *Their sound hath gone forth into all the earth, and their words unto the ends of the world [n: (Psal. LXXXI)]*. But according to a certain other sense also the sight of our tree in our own selves lies open even unto the ends of all the earth, when now the experience of his own virtue is hidden from no one of us, neither in great things nor in the least. For if by the tree we take virtue, and by the sight of the tree the cognizance of virtue, when we have now learned with much zeal and much exercise what we can do in each several matter, what else have we done than publish the sight of our tree even unto the ends of all the earth? Had he not published the sight of his tree [1314C] even unto the ends of all the earth, and had he not already begun the experience of his own virtue through all things, who truly affirms of himself that which we have already set down above. For I have learned in what things I am sufficient. *I know how to be humbled, I know also how to abound everywhere, and in all things I am instructed [n: (Philipp. VI)]*. [var: Vulg. Phil. 4:12 *Scio et humiliari, scio et abundare (ubique et in omnibus institutus sum)*; this second printing also reverses the order of the two members against the printing at 1313B]

## CHAPTER XVI. *Of the multitude of learning in a mind that is to fall into ruin, and what is wont to be the cause of ruin amid so great a fullness of learning.*

There is further added concerning this tree: The leaves thereof most beautiful, and the fruit thereof excessive, and in it the food of all. In the leaves, words; in the fruit, learning; in the food, teaching. By the leaves the fruit is clothed, and by well-composed words [1314D] the sentence is adorned: *For the mouth of the wise adorneth learning [n: (Prov. XV)]*. [var: Vulg. Prov. 15:2 *Lingua sapientium*, "the tongue of the wise"] Good fruit has savour and feeds; and spiritual learning sweetly refreshes spiritual hunger by holy admonition. And so the most beautiful leaves are eloquent words; the copious fruit is an instructed sense, a manifold intellect. The food of all is the full instruction of all, the discreet admonition of each. Beautiful leaves of words, as I judge, that tree had, and it abounded in the fruits of good senses and of useful counsels, which could truly say: *They that heard me waited for my sentence, and being attentive held their peace at my counsel. To my words they durst add nothing, and my speech dropped upon them [n: (Job XXIX)]*. Copious fruit that tree had, which could say in truth: *But to me [1315A] God hath given to speak according to my mind, for he himself hath given me the true learning of those things which are: that I may know the disposition of the whole world, and the virtues of the elements; the beginning and the ending, and the midst of the times; the alterations of their courses, and the endings of the times; the changes of manners, and the divisions of times; the courses of the year, and the dispositions of the stars; the natures of animals, and the rages of beasts; the force of winds, and the thoughts of men; the differences of shrubs, and the virtues of roots; and whatsoever things are hidden and unforeseen, I have learned [n: (Sap. VII)]*. Was not the food of all in him who acknowledged himself a debtor unto this very thing, when he said: *To the Greeks and to the barbarians, to the wise and to the unwise, I am a debtor [n: (Rom. I)]*. Is not the food of all in him who by his teaching can edify [1315B] all? Has he not the food of all in himself, who by the spirit of counsel which presides over his mind, and by the grace of discretion in which he is strong, is sufficiently able to instruct with wholesome counsel and to raise up with kindly admonition those beset by any temptation whatsoever, those oppressed by any tribulation whatsoever? Does not he likewise, so far as pertains to himself, find the food of all in himself, who knows how by his own meditations and spiritual theories to nourish any holy desires whatsoever, and to inflame his own spirit to any good works whatsoever, as often and as much as he has willed? But, as we hinted above concerning the height of the tree, let us see whether perchance this also be blameworthy in it, that it is said to have excessive fruit. For it is not [1315C] said that its fruit was much, or its fruit copious, but its fruit, he says, excessive. He reproves excessive fruit who says, In superfluous matters search not manifoldly. It is one thing importunately to seek things impossible, though perchance they be useful, and another curiously to investigate things useless, though these also be possible. The former pertains to the excess of height, the latter pertains to the superfluity of fruits. The presumption of things incomprehensible is forbidden when it is said: *Seek not the things that are too high for thee, and search not out things stronger than thee, but the things which God hath commanded thee,* etc. [n: (Eccle. III.)] The curiosity of superfluous things is reproved in that it is said, In superfluous matters search not manifoldly, and in many of his works be not curious. Will you hear of trees [1315D] which are of this kind, which will not temper the boldness of presumption and of curiosity, how often they incur the sentence of cutting down: *For the suspicion of them,* he says, *hath supplanted many, and hath held their sense in vanity [n: (Eccli. III)]*.

## CHAPTER XVII. *Of the rigor of discipline which a mind that is to fall into ruin is often wont to exercise toward others.*

We have heard from what precedes of what learning he was who is designated by this tree; let us hear yet from what follows of what discipline he was. We have heard how by teaching he could either instruct the untaught or inform the ill-advised; let us hear how by discipline he is wont both to press down the carnal and to raise up the spiritual. [1316A] Under it dwelt the animals and the beasts, and in the branches thereof abode the birds of heaven, and of it all flesh did eat. By the animals and the beasts understand animal men, carnal and secular minds; by the birds take the spiritual, flying to heavenly things on the wings of good zeals and of holy desires. Now we are wont to see two kinds of carnal men. One indeed which serves concupiscence, the other which yields to wrathfulness. And so by the animals we understand minds given over to pleasure; by the beasts, wrathful minds. If by beasts we can fitly understand none but wild animals, it remains that under the name of animals we ought here to understand tame ones only. Rightly therefore are voluptuous minds designated by the animals, which serve the belly alone. [1316B] Rightly none the less are wrathful minds designated by the beasts, which rage with tooth and claw. Of such, therefore, it is rightly said: Under it dwelt the animals and the beasts, in that minds of this kind, dissolute through concupiscence or wrathfulness, ought indeed justly to be pressed down by the rigor of discipline. Rightly did the birds of heaven abide in the branches, and as it were in the higher places, in that spiritual men, kindled with heavenly desires, ought deservedly both to be raised into authority and to be exalted with worthy honor: Under it, he says, dwelt the animals and the beasts, and in the branches thereof abode the birds of heaven. Therefore it confined the bestial in the lowest places, but lifted the spiritual into the high places. Let our prelates learn, let them learn here what they ought to do; [1316C] let them learn, I say, to press down undisciplined morals, to lift up and to honor the good. What, I ask, is this kind of monstrous thing, that the trees of our time bear in their branches bears and lions, or any other bestial minds whatsoever of this sort, but press down in the lowest places the birds of heaven and any feathered flying creatures whatsoever, against the laws of their condition and the ordinances of the Creator? How often have I myself seen, and seeing have groaned over, the wicked man exalted above measure and lifted up above the cedars of Lebanon. What, I ask, is it that you do, who lift up on high brute and bestial hearts of this kind, and suspend them as it were in the air? If you truly love them, why do you not spare them? What, I ask, do you prepare for them but ruin, while you suspend them on high and bear them as it were in your branches? What else shall each man say to him who exalted him, or rather [1316D] to him who subverted him, at the end, in the very border of ruin, but that lifting me up thou hast dashed me down? Let the birds of heaven abide in the branches, and let those whom the wing of sanctity lifts up hold their place in the highest. Let the beasts hold their place beneath the branches in the lowest, and let those who have downward-bent faces through the appetite of the flesh feel the strictness of a devout severity and of a just humiliation. Under it dwelt the animals and the beasts, and in the branches thereof abode the birds of heaven, and of it all flesh did eat. Of that tree assuredly does all flesh eat, by whose examples of virtues all are edified, by whose consolations all are cherished, by whose benefits all are strengthened and are refreshed with teaching. O what a tree, O of how great a sublimity, to which so great a proclamation of praise belongs!

## CHAPTER XVIII. *Of the rigor of discipline which a mind that is to fall into ruin is wont to exercise upon itself.*

[1317A]

But this very thing also which is said of this tree we fulfil in our own selves, if we restrain carnal affections under the rigor of discipline, and occupy our thoughts in the circumspection of our morals, and through spiritual meditations nourish all our senses in good desires. For what do we understand by the flying creatures but subtle thoughts, and what by the fourfooted and earthly creatures but carnal affections? By the animals, those desires which arise beside reason; by the beasts, those which strive against reason: beside reason, the vain and frivolous; against reason, the perverse and hurtful. By the tree, as has been [1317B] said, we take the strength of fortitude, and rightly by the branches of the tree we understand the works and the exercises of virtue. And from branches of this kind we gather in their own season the fruits of good merits, according as we have heard through the Prophet: *Thou shalt eat the labours of thy hands, blessed art thou, and it shall be well with thee [n: (Psal. CXXVII)]*. From branches of this kind come forth the fruits of wholesome counsels and of subtle understandings, when through many trials the exercises of the virtues instruct a man unto the perfection of discretion and of learning. For many things which we cannot attain by investigation we learn more fully and more certainly by experience; hence that saying of the Psalmist: *By thy commandments I have understood [n: (Psal. CXVIII)]*. He understands from the commandments who, from that [1317C] which he does, advances to a greater understanding. Hence it is that elsewhere it is written: *In the understandings of his hands he led them [n: (Psal. LXVII)]*. He leads another in the understandings of his hands who directs him by sure steps of advancement to the way of truth which he has learned through the trials of works. Small and of little certainty is that learning which the experience of things does not help and confirm: hence it is that it is said through the Wise Man: *He that is not experienced knoweth few things [n: (Eccle. XXXIV)]*. But not only from the good things which we do, but also from the evils which we endure, are we instructed unto discretion, and from the very temptations we are made more prudent. Of this that voice of the Wise Man admonishes us, which says: *He that hath not been tempted, what doth he know? [n: (Ibid.)]* [var: Vulg. Sir. 34:11 *Qui tentatus non est, qualia scit?*, "what manner of things doth he know?"] A man experienced in many things hath thought many things, and he who [1317D] hath learned many things shall declare understanding. [var: Vulg. Sir. 34:9 *cogitabit*, future, "shall think many things"] And so from the branches of the tree fruit is gathered, because from much exercise of the virtues learning shall be multiplied. And the more perfect and the more approved each man is, the more abundant fruits he begets, and the more delightfully he refreshes. *But for the perfect,* says the Apostle, *is solid food, for them who by custom have their senses exercised unto the discerning of good and evil [n: (Hebr. V)]*. Good indeed, and branches of a good tree, are those which bear such fruit and beget the food of souls; which receive the flying creatures of heaven and suspend sublime thoughts on high; which cover the beasts and press down the assaults of the flesh. I think that the Apostle too was pressing down the animals beneath branches of this kind, when he said: *I chastise my body, and bring it into subjection [n: (I Cor. IX)]*. But he who [1318A] would accustom the birds of heaven to the branches of a tree of this kind, let his will be in the law of the Lord, and in his law let him meditate day and night.

Let us beware, therefore, of making our nest in the earth after the manner of certain birds, or of living in watery places, and of forsaking the branches of the tree; and let us be ashamed to cleave to worldly cares and to the desires of the flesh by the importunity of unremitting thoughts: *Mind the things that are above,* says the Apostle, *not the things that are upon the earth [n: (Coloss. III)]*. And so our birds ought for a season to be lifted up to heavenly things, and to be suspended in the contemplation of eternal things, and again, after their sublime flights, to return to the branches of their own tree, and there to tarry, nay even to dwell. For what else is it for the birds of heaven always to return to the branches of their own tree, and to inhabit there, [1318B] but for the thoughts of one's own heart frequently to be called back to the consideration of one's own morals and works, and to press the more often upon the circumspection of them, and to lean upon it the more vehemently? Hence it is that it is said through Solomon: *The sun riseth and setteth, and returneth to his own place [n: (Eccle. I)]*; for the sun of the understanding, after its rising and after the ascent of sublime contemplation, returns again to its own place, and the eye of the heart is called back to the circumspection of itself, that it may again be lifted up to higher things. For the heart which sleeps as to the keeping of itself quickly loses the grace of contemplation which it had received. Rightly therefore is it said of this tree, and in the branches thereof abode the birds of heaven, in that the circumspections of the mind ought chiefly to be watchful about the custody of themselves. Behold, we have now [1318C] heard what we ought to think concerning a tree of this kind. Yet let no one suppose that I believe king Nabuchodonosor to have been such as he hears me describe out of the mystical signification: for neither was he such in his own person, but out of his own person he prefigured such a man, and in the tree he saw he designated such a one. But let us meanwhile pursue the mystical description, and we shall find perhaps in it what we may justly wonder at; and not only what we ought to admire, but rather what we may worthily bewail, and what we ought deservedly to fear concerning ourselves.

## CHAPTER XIX. *That upon any summit of the virtues whatsoever one ought always to fear the ruin of morals.*

Let us hear therefore what he further says of this tree, and let each man learn and groan at what he ought to fear: [1318D] *I was seeing in the vision of my head upon my bed, and behold a watcher, and a holy one came down from heaven, and cried out mightily, and said thus: Cut down the tree and cut off its branches; shake off its leaves and scatter its fruit. Let the beasts flee which are under it, and the birds from its branches [n: (Dan. IV)]*. [var: Vulg. Dan. 4:11 *dispergite fructus ejus*, plural, "scatter its fruits"; the exposition at 1321C–D follows the singular printed here] Woe to the sons of Adam, woe to the human condition. What, I ask, how much soever he shall have advanced, how much soever he shall have ascended, will he be able to be secure for the rest, if so great a man and one so perfect could fall from so great a sublimity, and that as it were within the moment of a single hour? Let us call to mind, therefore, of what sort he is described above out of the mystical tree who here is bidden to be cut off, and then we shall the better recognize how justly the ruin of morals [1319A] is feared by those who are set upon any height of virtue whatsoever. In the greatness of the tree we wonder at the measure of fortitude; in its height, at the profundity of subtlety; in the spreading of its sight, at the greatness of authority. In the beauty of its leaves, at the eloquence of speech; in the excess of its fruits, at the multitude of instruction; in the food of all, at the teaching of edification; in the subjection of the beasts, at the rigor of severity; in the cohabitation of the birds, at the providence of circumspection. Who therefore, unless he be mad, promises himself security amid so great a hazard of mutability, if he was truly once such a one who afterward was cut down and fell? Truly, as the Scripture says: *Blessed is the man who is always fearful. For he knoweth not what the day to come may bring forth [n: (Prov. XXVIII)]*. [var: Vulg. Prov. 27:1 *ignoras enim quid superventura pariat dies*, "for thou knowest not what the day to come may bring forth"; the second clause is not part of Prov. 28:14, to which the note points]

## CHAPTER XX. *That whatsoever is done concerning us is dispensed by God's disposition and by angelic administration.*

[1319B]

Yet let no one think that God has no care for human things, let no one dare rashly to reprehend his judgments, when he sees or hears that something has happened beside expectation, or against reason, as it seems to him. Behold, he by whom the sentence of cutting down is given or dispensed is said to have come down from heaven and to have been holy. Behold, he says, a holy watcher came down from heaven. [var: Vulg. Dan. 4:10 and the lemma at 1318D read *vigil, et sanctus*, two subjects, "a watcher, and a holy one"] When therefore thou hearest that the minister of this work comes from heaven, understand that this is done by God's disposition; and when thou readest that he is holy, believe that he justly executes that which is just. Behold, a watcher and a holy one came down from heaven. About the care of men both the good angels and the evil expend a perpetual solicitude, and neither by night nor by day do they withdraw themselves even for a little from this [1319C] solicitude; but the evil are watchful for assailing, the good for protecting, so that both may rightly enough be called watchers. But that it is a good angel who either learned this sentence from heaven or disposed it on earth is sufficiently shown from this, that he is reported to be holy and to have come down from heaven. O how rightly does this name befit the good angels, upon whom the sleep of error or of forgetfulness never creeps as touching the business of our salvation! O height of angelic devotion! They who are secure concerning themselves yet bear solicitude for us. Of this watch of the angels about our salvation, and of their watchful custody, is that apostolic sentence: *Are they not all ministering spirits, sent in ministry [1319D] for them who receive the inheritance of salvation? [n: (Hebr. I.)]* [var: Vulg. Heb. 1:14 *qui haereditatem capient salutis*, future, "who shall receive the inheritance of salvation"; the received text also runs *Nonne omnes sunt administratorii spiritus*] What else, therefore, is it for watchers of this kind to come down from heaven, but for the ministers of our salvation to have a care of earthly things, and, according to what they divinely learn in the highest things, to dispose human affairs also in the lowest? Rightly therefore is it said: Behold, a watcher and a holy one came down from heaven, and cried out mightily; and said thus: Cut off the tree. [var: Vulg. Dan. 4:11 and the lemma at 1318D read *Succidite arborem*, "Cut down the tree"] And so some things there are which the good angels do by themselves, others which they permit to be done, nothing at all is anywhere done without their disposition. Good things therefore are done by their cooperation, but evil things by their permission. Good things therefore are administered through the good angels, evil things through the evil. Since he knew that to overthrow, as regards the state of rectitude, was an evil, the good angel was unwilling to cut off the tree; nevertheless, because he knew that the merit of this one man, [1320A] or the good of the universe, required it, he permitted it to be done. For in that he says, Cut off the tree, understand a permission and not a precept. For herein obedience is not enjoined upon the malignant spirits, but licence is granted. This at length he permitted them at some time to do, which he was not ignorant that they had long and much desired. Hence it is that it is said by the Lord to Judas the betrayer: *That which thou dost, do quickly [n: (Joan. XIII)]*. For herein a precept is not enjoined upon him, but the faculty of acting is conceded.

Now it is known to all that we are wont to use the outcry of a great voice as often as we would make something known to those set far off. But what stands farther apart one from another than an angelic spirit and a malignant spirit, not so much by the distance of place as by the [1320B] diversity of will? Hence it is that that prodigal son, who is read to have wasted all his substance in living riotously with harlots, is reported in the Gospel to have gone away into a far country [n: (Luc. XV)], in that, made distant by the depravation of his will, he is estranged from the good pleasure of the supreme Father. According to this manner, therefore, they are assuredly far distant from one another, distinguished and disjoined by a lot so various and so contrary: an angel confirmed in good, an angel confirmed in evil; an angel deputed to glory, and an angel consigned to Gehenna. Rightly therefore is that watcher and holy one reported to have cried out mightily, that from this it might be openly given to understand of what kind those angels were, and how far removed from a good angel they might be seen to be, to whom a sentence of the watchers, dictated from heaven, is made known not without a mighty outcry. [1320C] Yet there is among certain of the good angels also a great distance, a difference not of contrary will but of supereminent dignity, becomingly ordained of God. Whence neither does it seem incongruous if some outcry is described among them, whereby the difference of their dignity may be denoted. Rightly therefore is the angel who is here brought in as having conceded to the malignant spirits the licence of tempting reported not only to have cried out, but to have cried out mightily. Behold, he says, a watcher, and a holy one came down from heaven and cried out mightily, and thus said: Cut down the tree.

## CHAPTER XXI. *That the malignant spirits can do nothing against us save by God's permission.*

[1320D]There are two things which from the present passage we can plainly gather. The first, that the malignant spirits cannot tempt us save so far as they are permitted. The second, that if they were let loose for our assailing according to all their power, no one could endure their onset. For since they who can and will cut down the tree yet do not cut it down unless permitted, it plainly appears that without God's permission they presume nothing in their persecution of us. But what would they presume upon men without God's permission, who, as the Gospel attests, dared not invade even the herd of swine without divine licence? [n: (Matth. VIII; Marc. V; Luc. VIII.)] So much licence, therefore, is let loose to them in the assailing of the elect as their profit [1321A] requires, or as justice deserves. For what human virtue could sustain their onset, if, having received licence from God, they were able straightway to overthrow a tree so great and of such a kind? But in this the apostle Paul consoles us: *Faithful,* he says, *is the Lord, who suffereth you not to be tempted above that which you are able, but will make also with the temptation issue, that you may be able to sustain it [n: (I Cor. X)]*. [var: Vulg. 1 Cor. 10:13 *Fidelis autem Deus est, qui non patietur vos tentari*, "God is faithful, who will not suffer you to be tempted"] Unless therefore that tree had been too high, and had swollen concerning its own virtue, and presumed too much, it would not have received from God the sentence of cutting down. Consider now a great tree, and one presuming too much upon the abundance of its own fortitude: *I said,* he says, *in my abundance, I shall never be moved [n: (Psal. XXIX)]*. But straightway, from the withdrawal of grace and the temptation that came upon it, it learned [1321B] what, or how much, it could of itself: *Thou hast turned away,* he says, *thy face from me, and I became troubled [n: (ibid.)]*. And so the tree is cut down when the virtue of constancy is little by little worn away by temptations, and at last is utterly taken away. Was not the strength of that tree cut down which said: *My virtue hath forsaken me, and the light of my eyes, even that is not with me [n: (Psal. XXXVII)]*. Was not its virtue withdrawn, and the tree, being cut down, fallen to the lowest, when at the regard of a single concupiscence it fell into adultery, and from adultery into homicide?

## CHAPTER XXII. *How, or in what order, the human mind is wont to fall to ruin upon the withdrawal of grace.*

[1321C]When the tree is cut down, the branches also are cut off; because, as the virtue of the spirit fails, good works are little by little withdrawn. The tree is cut down and the branch is cut off, when virtue fails in secret and the work of virtue in the open. First therefore the virtue of the spirit is withdrawn, afterward the faculty also and the occasion of doing well is taken away; and, the strength of the tree being cut down and the branches cut off, the leaves are shaken off and the fruit is scattered; because, as the purpose of the virtues and the exercise of the virtues fail, first the grace of speaking well is taken away, and at last the grace of understanding rightly also is withdrawn. Rightly indeed, after the zeal of good working fails, is the eloquence of speech withdrawn, because every chastisement or exhortation of a depraved preacher can scandalize his hearers rather than edify them, since to him as he speaks [1321D] anyone may silently answer: Why then dost thou not thyself do these things? But to the sinner God hath said: Why dost thou declare my justices, and take my testament in thy mouth? The grace of the leaves is shaken off when, from an infamous suspicion first entertained, the confidence or the authority of speaking is lost. The fruit is scattered when his teaching is despised, which, although through its sense or its counsel it may perchance seem useful, yet on account of the depraved example of his life is easily trodden underfoot. The fruit is scattered when, by the importunate incursion of various concupiscences, the zeal of meditation is dissipated, and the subtlety of investigating and the facility of understanding are confounded by the wandering of thoughts. Behold how easily, behold in what order that mind is cast down from on high which, its merits requiring it, is deserted by divine grace, [1322A] which by divine permission is exposed to the malignant exactors. Rightly therefore is it said of this tree: Shake off its leaves, and scatter its fruit.

## CHAPTER XXIII. *How the mind, after a foul casting down of itself, is wont afterwards both to be despised by others, and to be dissolved into itself.*

But when a man has begun to lose the branches of the virtues and the fruit of counsel, and to have not at all either uprightness of life or the authority of teaching, who now among carnal men would deign to obey him, or who among spiritual men to cleave to him through familiarity? Rightly, therefore, is that added which is still said of this tree: Let the beasts flee which are under it, and the birds from its branches. For the beasts which before were under it [1322B] flee away, when his own subjects refuse obedience to him, and all carnal men despise his mastery. For the birds of heaven to flee from its branches is for all spiritual men to shudder at the infamy of that life, and to shun its fellowships. Did not the younger men abominate the shady coverts of that great tree to which, according to the Lord's testimony, there was none like upon the earth, in that he was truly a great man among all the men of the east, and the first among the chief; did not, I say, the younger men abominate the shady coverts of that great tree, and did not the beasts now disdain to be under it, when he truly protested of himself: *But now they that are younger in time deride me, whose fathers I did not deign to set with the dogs of my flock. The strength of whose hands was [1322C] to me as nothing, and they were thought unworthy of life itself (Job XXX)*. What, I ask, were the elders doing, if the younger, and men so vile, derided him, in that so great a tree had been cut down by the Lord's permission, and smitten with a most grievous ulcer from the sole of the foot even to the crown? How great also was that tree to which the Lord bore testimony, that he had found a man according to his own heart. Did not the birds of heaven dwell in its branches, when he truly protests of himself: *that the innocent and the upright have cleaved to me? [n: (Psal. XXIV.)]* [var: Vulg. Ps. 24:21 begins *Innocentes et recti adhaeserunt mihi*; the *quia* Migne prints inside the quotation is the conjunction binding it to *protestetur*] Had they not also at that time fled away from its branches, when again in prayer he cried out: *Thou hast put my acquaintance far from me, they have made me an abomination to themselves [n: (Psal. LXXXVII)]*; and again: *Thou hast removed far from me friend and neighbour, and my acquaintance because of misery [n: (ibid.)]*. [1322D] But then in any man of virtue is fulfilled what is written of this tree, that, the strength of the wood being cut down, the beasts dwelling beneath flee away, when, the vigour of the spirit being broken and drained by temptations, the mind is no longer strong enough to check carnal onsets, or to coerce any irrational desires under the mastery of reason. We lose the dwelling together of the birds of heaven, when, disturbed by the onrush of so many phantasms, we are not strong enough to practise the pleasant spectacles of sublime investigations. The tree loses the birds that dwell in its branches, when it can no longer practise its meditations about the accustomed circumspection of its own morals. We often grieve that we have lost the companionship of such birds, when we are not strong enough to restrain our thoughts from unfitting wandering, so that each one [1323A] of us may rightly say within himself that word of blessed Job, when he now sees his own birds to have flown away, not without grief of his own: *My thoughts are dissipated, tormenting my heart [n: (Job VII)]*.

## CHAPTER XXIV. *That the divine mercy often both reserves unto repentance those who have basely fallen and been cast down from on high, and waits for their correction.*

But how merciful a thing is this, and how worthy of great wonder, that the divine mercy often neither utterly forsakes such men, nor after such a fall and so great a ruin wholly abandons them, but still often waits for such men unto correction, and reserves them unto repentance. Woe to thee, whosoever thou art that dost catch thyself to be such a one, if thou despisest the riches of his goodness, and of his patience, and of his longsuffering. [1323B] Or knowest thou not that the kindness of God leadeth thee to repentance, who has not yet cut away the roots of thy hope, but has hidden them in the secret place of his judgments, and as it were in the bosom of the earth? Let us hear, therefore, how that height of the divine mercy tempers the sentence of its own severity, when after the waste of so great a scattering it still adds something concerning this tree for our consolation: *Nevertheless,* he says, *leave the shoot of its roots in the earth.* This is that which we neither can nor ought to pass by without wonder at the divine kindness, in him who bids the shoot of its roots be left in the earth, whence it may again be repaired, and reformed to its former fullness. Nevertheless, he says, leave the shoot of its roots in the earth. Then is the tree as it were plucked up by the roots, when [1323C] after evils have been perpetrated it is hurled headlong even into despair. For the tree loses as it were its own roots, when it loses all hope of correction, and falls into despair. That tree had been plucked up by the roots, and had remained in its falling without any shoot of repair, which, speaking to the Lord and despairing of pardon, said: *My iniquity is greater than that I may deserve pardon [n: (Gen. IV)]*. For what else are the shoot, or the root, of a tree of this kind, but the purpose of correction and the hope of the divine propitiation? For every good work germinates out of a good purpose, that it may break forth into effect and grow strong unto the sturdiness of good habit; and in vain does the tree of virtue strive after other things, which is not rooted in the hope of the divine propitiation: *For [1323D] it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy [n: (Rom. IX)]*. What else, then, is it for the shoot of the roots to remain to a tree of this kind after its ruin, than for anyone after the fall of sin to have a purpose of repentance and to hope for the fruit of repentance from the divine mercy, so far that, feeling concerning the Lord in goodness, he may dare, and say: *He will not be angry unto eternity, neither will he threaten unto eternity? [n: (Psal. CII.)] For when he shall have been angry, he will remember mercy [n: (Habac. III)]*. [var: Vulg. Ps. 101:9 *Non in perpetuum irascetur*, "not for ever", and the clause is a statement; chunk 0014 prints the same verse at 1262B with *in perpetuum* and no question mark] [var: Vulg. Hab. 3:2 *cum iratus fueris, misericordiae recordaberis*, second person, "when thou shalt be angry, thou wilt remember mercy"] How many do we daily see who, amid the outrages which they assiduously commit, do not lose the hope and the purpose of coming to their senses, and who purpose not only to put away their sins, nay rather to leave all things that are of the world, and to come to an order and to religion. What else do these retain than the roots of a good shoot? Whence, [1324A] when the time of showing mercy shall have come according to the divine good pleasure, they sprout forth unto good zeal. But others, when they are admonished concerning conversion, affirm even with an oath that they will never come to an order or to religion, and when they are rebuked concerning their sins, asseverate under solemn oath that they cannot restrain themselves from their own pleasures. They therefore who are of this kind, who have lost the hope and the purpose of correction, have they not, together with the tree of virtue, lost also the shoot of the roots? Against which it is said of this tree: Nevertheless leave the shoot of its roots in the earth.

## CHAPTER XXV. *To how great depravity the mind is sometimes hardened, which nevertheless is divinely reserved unto pardon.*

It is truly a wonder how at a single outrage [1324B] many often fall at once into despair. Others do not, even after many and very great and long-continued evils, lose the hope or the purpose of coming to their senses. And of this is rightly understood that also which is here still brought in concerning this tree, namely, that *it be bound with a bond of iron and of bronze among the grasses which are without, and let it be dipped in the dew of heaven, and let its portion be with the wild beasts in the grass of the earth. Let his heart be changed from man's, and let the heart of a beast be given him [n: (Dan. IV)]*. From these things assuredly, as I judge, thou weighest how great the evils are; but hear yet how long-continued they are: *And let seven,* he says, *times be changed over him.* For what is more rightly understood in the bond of iron and of bronze, than the habit of untameable perversity? In the iron, audacity; in the bronze, obstinacy; in the grasses of the earth, the lowest goods, earthly goods. For what are these earthly [1324C] goods, which are common to us with the beasts, but certain grasses of the earth. Of which it is rightly said: which are without. For by that very thing they exist without, in that they are bodily and carnal, and not spiritual. For the inward goods are spiritual, but the outward are bodily. Those belong to the inner man, these to the outer man. Those, then, are invisible, but these visible; those eternal, these temporal: *For the things which are seen,* says the Apostle, *are temporal, but the things which are not seen, eternal [n: (II Cor. IV)]*. [var: Vulg. closes *quae autem non videntur, aeterna sunt*; Migne's printing drops the second *sunt*] But those belong to the mind, and these to the flesh. But all flesh is hay, and all the glory thereof as the flower of hay. When therefore the depraved mind has begun to incline itself to lowest goods of this kind, and as it were in the grass of the earth to sate its carnal desires, [1324D] and to bring delights of this kind into habitual use, then, as the crooked habit little by little grows strong, it often comes to pass at last that it can no longer temper its own appetite away from the love or the use of them. The depraved mind, therefore, is bound as it were with a bond of iron in the grass of the earth, when out of a crooked habit it is hardened in the love of carnal pleasures. Because iron tames all other metals, it rightly, as has been said, designates audacity, which reveres no one, dreads no one. And since bronze is more durable than all the rest, we have already said that obstinacy is rightly designated by it. The crooked habit, therefore, grows hard as it were in the rigidity of iron, or also of bronze, when the depraved mind presses upon its accustomed desires as obstinately as audaciously. Is not that mind bound with a bond of iron and of bronze which is turned away [1325A] from its accustomed concupiscences by the terror of no man ever, by the admonition of no man ever? Does it not already feel bonds of iron or of bronze, which neither yields to threats, nor acquiesces in counsels? It stands firm, therefore, that minds of this kind can in no wise be corrected, save assuredly in the power of him who, as often as he willed, has ground down the gates of bronze and shattered the bars of iron. With gates, surely, we block the passage of those going forth, but with bars we fortify and make fast the closure itself. What, then, do we understand by the gate but contradiction, and what by the bar but rebellion? And we know indeed that for certain men it is not enough to contradict the admonitions or the mandates of their prelates, but when they cannot refute or turn aside their ordinances by words, they strive also to withstand them by deeds, and to rebel against them by works, [1325B] and as it were to fortify the gates of their contradiction with the bars of rebellions. If therefore, as has already been said above, by bronze is rightly understood obstinacy, and by iron audacity, what else will the gate of bronze be, but obstinate contradiction, and what the bar of iron, but audacious rebellion? What else, then, is it for the Lord to shatter the gates of bronze and the bars of iron, than to coerce obstinate contradiction and audacious rebellion by an inward inbreathing and by compunction of heart? It belongs, therefore, to God alone, as has been said, to grind down this so great hardness of heart, and to soften it unto repentance and humiliation. When therefore anyone, according to the aforesaid manner, is bound with a bond of iron and of bronze among the grasses which are without, let the loosing of so great a hardening [1325C] and binding be looked for from the mercy of God alone.

## CHAPTER XXVI. *How the mind, which is depraved in its morals, is afterwards imbued with errors or deceits.*

But there is still added, to the increase of the evil, that which is joined on: And let it be dipped in the dew of heaven. What do we understand by the dew of heaven, but the subtle and scarcely intelligible suggestions of the devil? For if by the earth the body is fittingly enough designated, why should not the spirit be equally rightly designated by heaven? In comparison with bodies, therefore, those spiritual substances in the demons can be called heavens. And in the Gospel they have been called birds of heaven, not on account of justice, not on account of glory, but on account of their angelic and spiritual nature. [1325D] The depraved mind, therefore, is dipped in the dew of heaven, when through the suggestions of the devil it is imbued with divers errors. For out of the exultation of its own concupiscences it often runs into so great a darkness of errors, that it calls evil good, and good evil, putting darkness light and light darkness, putting bitter for sweet and sweet for bitter. He therefore who is bound without among the grasses of the earth must needs be dipped in the dew: for after the depravation of morals, the sense also is depraved and is easily entangled in many errors. Hence it is that in the overthrow of Jerusalem the king first lost his sons, and afterwards his eyes [n: (IV Reg. XXV)]. He assuredly loses spiritual sons, who loses the offspring of the virtues which he had long nourished. But when the sons have been lost, the light of the eyes is plucked out, because often from the depravation of the wills the keenness of understanding [1326A] is overdrawn and beclouded. He therefore who loses the desires of the heavenly, who wraps himself in the love of earthly things, whom the bond of cupidity binds fast as it were by a pasturing upon grasses, must needs at some time run into the darkness of errors, and, as the clouds of heaven drop down, infect himself with a certain dew of seduction. Does not he also seem to thee to be dipped in the dew of heaven, who by the suggestion of malignant spirits is trained unto every deceit, so that after their likeness he may willingly will, and easily be able, to deceive his neighbours and to circumvent them by frauds? For without doubt, when an excessive love of earthly things begins to reign, it little by little brings in fraudulence, but at the last it drives on to violence and rapine. Whence it is that he subjoins, and let its portion be with the wild beasts in the grass of the earth.

## CHAPTER XXVII. *How the mind is sometimes let loose unto every cruelty, though it be nevertheless divinely reserved unto repentance.*

[1326B]

And it is a wonder indeed, yet none the less true, that the divine disposition permits some to be let loose unto the highest cruelty, whom nevertheless it disposes to reserve unto repentance, inasmuch as it has preordained them unto eternal life. It is said, therefore, of a man of this kind: And let his portion be with the wild beasts in the grass of the earth. By the wild beasts, which rage with tooth and claw (whence also from their fierceness they are called ferocious), all cruel men can rightly enough be understood. Of such the Psalmist: *The sons of men,* he says, *their teeth are weapons and arrows, [1326C] and their tongue a sharp sword [n: (Psal. LVI)]*. By the grass of the earth we understand the delights of a flesh that is to die and the glory of a life that passes. For all flesh is hay, and all the glory thereof as the flower of hay. They therefore seem to have a portion with the cruel, and as it were with the wild beasts in the grass of the earth, who for the sake of avarice and ambition are let loose unto rapine and deceit and unto every cruelty. For what is it to have a portion with the ministers of cruelty, and with wild planks, but to receive a lot with such companions in the due of retributions, even as in the likeness of morals? But on the contrary the Prophet utterly shunned to have the fellowships of such men, or to receive a portion with them, when he said: *I have hated the church of the malignant, and with the wicked I will not sit [n: (Psal. C)]*. Whence also [1326D] elsewhere: *The crooked heart hath not cleaved to me [n: (ibid.)]*. Let his heart be changed from man's. The heart of a soul that prevaricates and rushes into the depths is changed from man's, when all affection of humanity and of mercy is utterly lost, when out of the love of temporal things and out of the vice of avarice it is hardened to the marrow against the works of mercy, according to that word. The bowels of the covetous man are cruel [n: (Prov. XII)]. [var: Vulg. Prov. 12:10 *viscera autem impiorum crudelia*, "the bowels of the wicked"; Migne prints *avari*] But after so many steps of corruption, that also is still added to the increase of the evil which is brought in below, and let the heart of a beast be given him. The heart of a beast is given and received, when a neighbour pursues his neighbour without regard to any advantage of his own, by the mere instinct of malignity, as emptily as cruelly. Hear what the Prophet feels concerning such men: *The bloody and deceitful man,* he says, *the Lord will abhor [n: (Psal. V)]*.

## CHAPTER XXVIII. *How evil goes rioting on in those who ever slip into worse things.*

[1327A]

Attend, I beseech thee, how evil goes rioting on. First goods are lost, afterwards evils also are committed. In the shaking off of the leaves, and the scattering of the fruits, understand the declines of goods. In the binding among the grasses and the hardening of the heart, understand the increases of evils.

But this is to be noted, by what steps the accumulation of vices grows: first one is cast down into avarice, but at last through manifold steps of corruption is let loose unto every cruelty. First, then, the prevaricating soul is bound with a bond of iron and of bronze, when with strong labour and obstinate solicitude it is untiringly occupied about the acquisition of earthly things. [1327B] It is dipped in the dew of heaven, when by a malignant suggestion it is imbued unto deceit, so that at the instigation of avarice it may acquire by fraudulence what it cannot acquire by effort. But at last its portion comes to be with the wild beasts in the grasses of the earth, when that which it can acquire neither by effort nor by deceit, it desires and busies itself to obtain by violence and rapine. Behold how the disease of avarice grows, and brings in the evil of cruelty. Now the first step of savagery is when for some advantage of his own a man presumes, or endures (yet not without remorse of conscience), to rage against his neighbour. The heart is changed from man's, when it is moved by no compassion, softened by no humanity, when in the practising of rapines it is stung by no [1327C] regard of the divine fear, by no goading of punishment or of conscience whatsoever. He receives the heart of a beast who rages even gratuitously, who without any cause breaks out into open malice. The first step of malice, then, is when without any cause at all a man is hardened toward his neighbour. The second, when in his neighbour's miseries he is touched by no compassion. The third and worst, when he now feeds and delights himself in that neighbour's evils.

## CHAPTER XXIX. *That it often happens that the mind is corrupted in every form, which nevertheless is agreed to be reserved unto repentance out of the divine mercy.*

But one thing more is added, and as it were in the last place, in which the sentence of severity seems to be consummated. [1327D] And let seven, he says, times be changed over him. Seven times are changed, when by the various steps of corruption the quality of our infirmity is varied, while it is ever turned unto worse things. Do we not then run into another time, and one as it were contrary to the former, when against a vice which we were before able to resist we now begin to be wholly unable to prevail? The time, then, is manifoldly changed about anyone, when the manner of his corruption is multiformly varied. For the domination of the vices little by little softens the spirit, and renders it ever more and more feeble, and step by step drives it on to worse things. But in seven days, as we commonly know, all time is unrolled, and therefore universality is often figured by that same sevenfold number. Likewise the capital vices are read to be seven. Hence it is [1328A] that in the Gospel we read that the unclean spirit brings in seven spirits with him, and inhabits his house which he had left for a time, because any one vice, when it has already begun to have dominion, is wont step by step to bring in after it that whole detestable college of vices. Hence on the contrary the sinful woman is described as purged of seven demons, who is freed from every tyranny of the vices by the sevenfold grace. The sevenfold change of times, then, is a multiform, nay rather a universal depravation of morals. For seven times are as it were changed over him who is corrupted in every form, and who at last at some time nervelessly bends to every servitude of the vices. But see now how wonderful it is that the divine mercy is sometimes wont to reserve a man of this kind [1328B] unto repentance.

## CHAPTER XXX. *How it is wont to serve the profit of many that some men happen to fall from a height.*

*In the sentence of the watchers it is decreed, and the word of the holy ones, and the petition, until the living know that the Most High ruleth in the kingdom of men, and to whomsoever he will he shall give it, and he shall set the lowliest man over it [n: (Dan. IV)]*. [var: Vulg. Dan. 4:14 *donec cognoscant viventes quod dominetur Excelsus in regno hominum … constituet super eum*; Migne prints the indicative *dominatur* and *super eo*] As we have already said above, by the watchers in this place we understand the holy angels. But by the Apostle's teaching we have learned that all ministering spirits are sent for the sake of those who receive the inheritance of salvation. The angels, therefore, fellow-workers of our salvation and ministers of the divine [1328C] ordination, dispose human affairs according as they know, by God's revealing, that it agrees with the common profit of men. But it is often wont to serve the profit of many that some men happen to fall from a great summit of loftiness, that the rest may learn not to be high-minded, but always to think humble things concerning themselves, and upon any summit of the virtues to fear the ruin of their morals, and may truly acknowledge that it is the Lord alone who works in us to will and to accomplish according to good will. [var: Vulg. Phil. 2:13 *qui operatur in vobis et velle et perficere*, "in you"; Migne prints *in nobis* and drops the first *et*] This profit of such a ruin the prophetic word intimates, saying: *Until the living know that the Most High ruleth in the kingdom of men.* [var: Vulg. *dominetur*, subjunctive] By the divine dispensation, therefore, when the common profit demands this, men of great authority are permitted to fall, at that time only [1328D] in which they are found to grow proud over their own greatness. And so about one and the same person there comes one and the same judgment, as just as it is merciful: just indeed as regards that person, but merciful inasmuch as it profits toward the wariness of others. For it is exceedingly just that he who insolently swells up over the divine gifts should learn from his own ruin how much he is nothing, and how much he can do nothing by himself. But the same decree is said to be also the word of the holy ones, for this reason, that what is foreseen by certain of them in the light of God as to come is brought into common. But it is the petition of the holy ones, because they not only will it to be done, but even with desire seek after that which they foreknow to be useful to many and to serve the divine glory. A judgment of this kind, then, will be the decree of the holy ones, because it is mercifully just; [1329A] the word of the holy ones, because it is truly to come. A petition, because it is justly merciful.

## CHAPTER XXXI. *How some men learn from their own fall, and some from another's, that they ought to attribute nothing to their own powers.*

Until the living know that the most High ruleth in the kingdom of men. Behold the profit: that the living may know. The affections in us surely live according to God, while they are strong in good, and grow strong unto the works of the virtues, while they have cooperating grace, and are able to exercise themselves in spiritual zeals. Then without doubt they die, when the cooperating grace is withdrawn in them. But it is withdrawn when the wicked mind grows proud over its own goods and over the divine gifts, and ascribes its own merits to itself. When grace has been withdrawn, the good affections [1329B] fail and languish toward every good, and thus from living they become dead. For what else is the failure of the virtues, than as it were a certain perishing of them? They therefore who first attend to their own infirmity and to the divine grace only when they are already failing in good, these men learn and acknowledge the mastery, or the benefit, of the divine dominion and moderation after death, and as it were through death. What, then, is it for the living to acknowledge the dominion and princedom of the supernal majesty in the kingdom of men, but for each one, even at that time while he still lives in good works, to attend to his own infirmity, and to ascribe nothing to himself, nothing to his own merits, and amid any exercises whatever of the virtues not to desert the guard of humility, [1329C] but truly and without simulation to ascribe whatever of evil to himself, whatever of good to the divine grace? And the supernal mercy is indeed wont to humble even men of virtues in certain things, and to withdraw grace, until they learn amid any distinctions of morals to be in nothing high-minded, to presume nothing concerning their own virtue. Happy are they who learn the weak things of human frailty from another's fall rather than from their own, and advance in the grace of humility. But it goes well indeed even with those who from their own ruin wake up to the guard of humility, since at last at some time after the fall of their infirmity they rise again the stronger. The type of both things is expressed in the ruin, or the repair, of king Nabuchodonosor, because he himself also is repaired after his ruin unto greater glory, and many through his ruin are instructed unto the [1329D] wariness of circumspection. Until the living know, he says, that the Most High ruleth in the kingdom of men. It belongs, then, to the living to have knowledge of this kind: for one leading a just life of whatsoever sort, and a heavenly one, to persevere in good zeal, and to attribute nothing to himself out of his own goods. The living assuredly have knowledge of this kind, when they both endure in a good intention, and presume nothing concerning their own virtue, but ascribe to the Lord all that they usefully can, in that he it is who alone ruleth in the kingdom of men, since the kingdom is the Lord's, and he shall rule over the nations. Surely both that outward kingdom by which men are wont to be set over men, and likewise that inward one by which they ought to have princedom over their own vices and passions, are disposed by him and dispensed, and both are possessed out of his [1330A] gift. But the former we must assuredly avoid and flee altogether, even as the mistress Truth teaches us by her own example. But the latter we ought to desire, and to seek, and with the highest desire to ask for, and with the Prophet to entreat: *Give rule to thy servant [n: (Psal. LXXXV)]*. [var: Vulg. Ps. 85:16 *Da imperium tuum puero tuo*, "thy command"; Migne drops *tuum*] Must we, I ask, believe the prophetic soul to be of so great ambition that he would seek the kingdom of Israel from the Lord, and that not even shame would restrain him from a petition of that kind? But if he could not restrain his tongue from seeking this, why did he not at least forbid his hand to write any such thing? But far be it to suspect any such thing of a soul so holy, and a soul prophetic. But he was assuredly asking of the Lord's mercy such a kingdom, or rule, whence he hoped for the outcome, or the advancement, of his own salvation. [1330B] *Give rule,* he says, *to thy servant, and save the son of thy handmaid.* [var: Vulg. *Da imperium tuum puero tuo*; Migne again drops *tuum*] Ask thou also, therefore, such rule, or kingdom, from the Lord thy God, that on this behalf thou mayest be able to sing: *But I am appointed king by him [n: (Psal. II)]*. For it is a saying true enough: to whomsoever he will he shall give it. For it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. [var: Vulg. Rom. 9:16 *Igitur non volentis, neque currentis, sed miserentis **est** Dei*; Migne prints *enim* and moves the copula forward, where chunk 0040 prints the same verse at 1323D as *Non enim volentis neque currentis, sed miserentis est Dei*] For if thou hast nothing which thou hast not received, how much more a kingdom?

## CHAPTER XXXII. *That the measure of greatness hangs upon the manner of humility.*

And he shall set, he says, the lowliest man over it. For he resisteth the proud, but to the humble he giveth grace, and assuredly the humbler a man is, the more sublime. [1330C] Without doubt, if we think upon that inward kingdom, thou wilt be in this kingdom the more sublime the humbler thou art, and without ambiguity the greater, the less thou shalt have been in thine own eyes. To whom, I ask, can it be doubtful that in that outward kingdom it often happens far otherwise, or rather contrariwise? But in that inward kingdom the measure of greatness ever hangs upon the measure of humility. Because he will set the humble man in it, and the lowliest over it. He is humble who truly despises himself in his own sight, but he is humbler who does not shrink from being despised also by others. But he is the lowliest who not only despises his own contempt, but even greatly covets it. What, then, I ask, can pride do against him, to whom his own contempt has come into contempt? Since therefore, as [1330D] Scripture testifies, pride is the beginning of all sin [n: (Eccle. X)], what, I ask, can sin do against him, from whom, by the victory over pride, the beginning of all sin is far off? See therefore how strong and how powerful he who is of this kind is found in that kingdom, which is established against sin, which is destroyed or scattered by sin alone. Behold, now from the end of the vision we manifestly gather what we spoke of far above, that the common good and the profit of the universe demanded such a man, perhaps such as is designated in the tree; such a man, I say, who according to the likeness of the tree should fall from a certain sublime state and rise again, so that out of his own ruin he might strike into those who stand a fear of falling, and out of his own repair might reform those who lie prostrate unto the hope of rising again.

## CHAPTER XXXIII. *That it is one thing to discern the divine judgments through contemplation, and another to weigh the reason of them.*

[1331A]

Behold the dream which Nabuchodonosor saw; but he still requires its interpretation, whence also he says: *This dream I, king Nabuchodonosor, saw. Do thou therefore, Balthassar, tell the interpretation in haste, because all the wise men of my kingdom are unable to declare the solution to me. But thou art able, because the spirit of the holy gods is in thee [n: (Dan. IV)]*. [var: Vulg. Dan. 4:15 *Hoc somnium vidi ego Nabuchodonosor rex*; Migne inverts the title to *rex Nabuchodonosor*, and prints *nequeunt* where the Vulgate has *non queunt*] As I have already said in what went before, it is one thing to discern the divine judgments with the eye of perspicacity or of foresight, and another to penetrate and know the reason of them by the judgment of discretion and the liveliness of understanding. The former belongs to the vision of the dream, the latter to the interpretation of the dream. [1331B] To the vision of the dream it belongs to know from divine revelation what must come to pass; but to the interpretation of the dream it belongs to understand the quality of the person to whom this must happen, namely, to weigh the cause which is wont to drive a person of whatever kind to a fall of this sort. This is what Daniel found out by investigating, and opened to the king by interpreting, when he says: Thou art that tree which thou sawest. For what is it to say, thou art, but: I weigh thee to be such a one, I find such a cause in thee, whence I doubt not that some such thing must happen to thee? But wilt thou know yet more openly how, after a vision has been divinely shown, we are wont, nay rather ought, to seek its interpretation? Behold, perhaps someone sees through the light of contemplation how the common profit requires the fall [1331C] and the repair of certain sublime men. He sees how this very thing commends the grace of God, how this very thing forms those who still stand unto wariness, how it repairs the fallen unto hope, how from this the beauty of the universe appears more wonderful; and he holds it certain that it must come to pass, in that the omnipotent goodness neither wills nor ought to hinder the common good. But again he begins to wonder how it can agree with the highest justice, or how it can be just, that some should be permitted to fall even for the profit of the universe. For as he who made all things is debtor to the universe, so he who established each several thing is debtor also to each. And as it is merciful not to hinder the common good, so it must also be [1331D] just that there be always in him who is about to fall some cause on account of which he deservedly ought to lie open to the impending ruin. He therefore who covets to know a cause of this kind, and utterly seeks the reason of the divine judgments, what else does he inquire after than the interpretation of the vision that has been shown? But then he demands an interpretation of this kind as it were from Daniel, when what he cannot obtain by investigation he ceases not to wrest from the Lord by a chief zeal, and one of the highest devotion. This dream, he says, I Nabuchodonosor saw. Do thou therefore, Balthasar, tell the interpretation of it in haste. Thou weighest, as I judge, that the king sees some things by himself, and wrests others from Daniel, because some things are such as occur to the spirit freely and easily, others such as cannot be known without great labour and huge solicitude. In the former [1332A] the spirit is provoked to rise up to greater things; in the latter it is exercised and humbled, lest it presume. But it is intimated that in those things which the king had seen he was not without fear, who requires the interpretation with haste. And we too are admonished to seek with all haste the resolution of that matter wherein a suspicion of danger can strike in fear.

## CHAPTER XXXIV. *That we often acquire by the merit of devotion the cognizance of those things which by no sagacity of ours, by no zeal of ours, are we able to penetrate.*

It is surely to be noted that Daniel is called *Balthassar*, that is, hair of the head, where he is invited to the subtle resolution of sublime things. For among human members, what is more sublime than the head, what more subtle than the hair? [1332B] Rightly, therefore, is he called hair of the head, from whom the subtlety of a sublime understanding is demanded. And the true devotion of the mind is rightly called, from its effect, unless I am mistaken, the hair of the head, because through it the mind is without doubt sharpened unto every subtlety. Through its effect, then, it is itself the hair of the head, it is itself the subtlety of the mind. Let us hear yet what he subjoins to these things: Because all the wise men of my kingdom are unable to declare the solution to me. Who are, I ask, the wise men of that inward kingdom, but the keenest points and the most piercing senses of the human heart? Attend, therefore, what the virtue of devotion is, how rightly it is called the hair of the head, if through it the mind can do what it cannot do through all the wise men of its own kingdom. When therefore the mind seeks in manifold ways what is above its own understanding, and by seeking presses on, by pressing on [1332C] fails, by failing distrusts, what else, I ask, does it now say within itself, silent through distrust, but this which king Nabuchodonosor openly professes? Because all the wise men of my kingdom are unable to declare the solution to me. But since Truth says: *Amen I say to you, whatsoever you ask when praying, believe that you shall receive, and it shall be done unto you [n: (Marc. XI)]*. [var: Vulg. Mark 11:24 *Propterea dico vobis, omnia quaecumque orantes petitis, credite quia accipietis, et evenient vobis*; chunk 0035 prints this same verse at 1311B with *petieritis* where Migne prints *petitis* here] If therefore the mind believes what it hears, if it turns itself to prayer, if through true and inmost devotion it does not distrust that it can obtain what it could not obtain by investigation, what else, I ask, does it assert within itself, through the confidence of hope and the constancy of faith, but that very same thing which the king said to Daniel: But thou art able, he says? And he adds the cause also: Because the spirit of the holy gods is in thee. We know [1332D] that in the Holy Scriptures holy men have been called gods, and by the same reason this can be said of the angels also. Who, then, is the spirit of those gods, but the Holy Spirit? He assuredly it is who intercedes for us with unspeakable groanings. He it is who suggests to us what we should pray. He who teaches how we ought to pray. Without this Spirit our devotion cannot be true; and what it shall have attempted with him and through him cannot go for nothing: But thou, he says, art able, because the spirit of the holy gods is in thee.

But it is to be noted that king Nabuchodonosor did not seek useless and superfluous things through Daniel's office, but such things as it behoved to be known for the wariness of avoiding danger. And that which we ask shall be given to us also, if after his example we seek with faith and out of true devotion [1333A] that which we cannot without danger be ignorant of.

## CHAPTER XXXV. *That the spirit, while it is humbled by much consideration of its own weakness, is often divinely enlightened unto a sublime understanding.*

*Then Daniel, whose name is Balthasar, began to think silently within himself for about one hour, and his thoughts troubled him [n: (Dan. IV)]*. I think that it belongs to Daniel, and that it is the office of true devotion, to return to oneself, to forget outward things and to think upon inward ones, and this chiefly at that time when one must take counsel for his own salvation or another's. One is the time for investigating the things that are above oneself, and another the time for examining the things that are within [1333B] oneself. For all things have their time. There is therefore a time for contemplating the mighty works of God, and there is a time for considering our own weaknesses. The latter is the time of laughing. For in the evening weeping shall abide, and in the morning gladness. Why should there not be a time of laughing in the morning of divine revelation and in the contemplation of the eternal light? Why should there not be a time of weeping in the evening of a dreadful vision, in considering the darkness of the human conscience? It is evening time when before the eyes of the contemplative the light of revealing grace comes forth and turns him into admiration of itself, and often snatches him beyond himself through the height of the mind: *The goings out,* he says, *of the morning, and at evening thou shalt delight [n: (Psal. LXIV)]*. What are those goings out of the morning, but the excesses of the human mind toward the irradiation of the true sun? He says [1333C] therefore that the goings out of the morning delight; why not the evening also, or the goings in of the evening? For in the morning we are wont to go out from inward things to outward, and in the evening to return from outward things to inward. But who may we worthily wonder how sweet it is, or how delightful, when charity is now fervent and as it were under the summer season, to shake oneself out of sleep at the morning light of the radiant Godhead, and to break out beyond the straits of the human mind into the air of liberty, and to pass over by an alienation of the mind into that broad field of the divine spectacles? And so the goings out of the morning delight, but the goings in of the evening sadden, at that time without doubt when the spirit turns back to the consideration of itself: *Unto myself,* he says, *my soul is troubled* [1333D] [n: (Psal. XLI)]. But in the horror of the nightly vision, in the consideration of a dreadful conscience, there is one sure relief of the spirit, namely the memory of one's God; and this is what is added there: Unto myself my soul is troubled, *therefore will I be mindful of thee.* This is what he says elsewhere: *I was mindful of God, and was delighted [n: (Psal. LXXVI)]*. And in this place: *The goings out of the morning, and at evening thou shalt delight.* Thou, he says, shalt delight; not the hour itself, not the goings in themselves of the evening time. For what delight, I ask, could there be in considering that dark abyss of the human heart? For the heart of man is perverse and unsearchable, and who shall know it? This is why, with Daniel, while he thinks long, his own thoughts trouble him within himself. But he who willingly considers his own weaknesses, diligently goes over them again, [1334A] and humbles himself in the consideration of them, while he zealously examines that which he was able to detect in himself by himself, is often enlightened by God even unto that which he could not know by himself. This is why Daniel, while he meditates long and silently within himself, is divinely instructed to foreknow the ruin of the royal power and the cause of that same ruin.

## CHAPTER XXXVI. *On the true devotion of the mind, how it ought to examine itself.*

But he ought to meditate upon his inward things not slightly and as it were in passing, who wishes to be instructed unto a deep and full knowledge of himself, who desires that the things necessary for his own salvation or another's be revealed to him. So Daniel thought within himself for about one hour, and [1334B] obtained the cause which he sought. The hour of investigation is then at last closed with its due end, when that which is sought is now found. And we too, therefore, when the moment of necessity presses, let us be earnest to pray, to seek, to knock, as much as necessity compels, or opportunity allows and the continuance of our zeal has filled up the present hour. But if by Daniel devotion is to be understood, perhaps this will be for Daniel to think within himself: for our devotion to examine itself, to try itself, to inquire within itself how fervent, how frequent, how suppliant it is. It thinks within itself when it weighs the quality, the measure and the intention of its own zeal and exercise. It thinks within itself while it diligently inquires whether this very thing which it rightly intends it presumes not upon [1334C] its own powers, but upon the piety of the Lord alone. And so our devotion, when it often deals with this within itself, detects the vice of arrogance which before lay hidden within it. But without doubt the vice of arrogance, when it has begun to prevail over the mind, is always wont to be the cause of ruin. When therefore devotion has found that this vice has grown to such enormity, it gathers that a coming ruin of the spirit is at hand, and greatly fears it. For it knows that before ruin the heart shall be exalted, and that God resisteth the proud.

## CHAPTER XXXVII. *How devotion sometimes detects the whole state of the inner man, and as much discerns it present as it foresees it future.*

[1334D] *The king answering said: Balthasar, let not the dream and the interpretations thereof trouble thee [n: (Dan. IV)]* [var: Vulg. *interpretatio ejus*, singular, "the interpretation thereof"; the next lemma prints the singular]. That the king forbade Daniel to be troubled, what else is it but that the mind deludes itself, and by an empty hope often takes away a profitable fear? But behold, Daniel does what he willed to be done by us when danger is at hand, and what belongs to true devotion: he turns himself to prayer *Balthasar answered and said: My lord, the dream be to them which hate thee, and the interpretation thereof be to thine enemies.* [var: Vulg. *his qui te oderunt*, masculine, "to them that hate thee", and without *sit*; the re-quotation three lines below prints the masculine] They are malignant spirits who have blazed out against us with an inextinguishable hatred. The vices are the true enemies of the soul, which drive it to eternal destruction. We are taught to imprecate their ruin in that which is said: The dream be to them who hate thee, and the interpretation thereof to thine enemies. When therefore the mind is assailed by the spirit of pride and [1335A] by such kindlers of vices, when it is oppressed by arrogance and vainglory, it ought to flee to prayer, and after Daniel's example to demand their ruin. But when the devotion of the spirit cannot prevail by prayer against arrogance and vainglory, often from that very thing it understands more deeply, and gathers more surely, that the swelling of the spirit could not be healed save by a foul and shameful casting down of itself. And this is what Daniel speaks through a mystery, when he says: *They shall cast thee out from among men, and thy dwelling shall be with beasts and wild beasts.* Let us now hear what he says, and from it let us gather how devotion often detects the whole state of the inner man, and as much describes it present as it foresees it future. Let it say, then, when ruin is now at hand, what [1335B] the spirit meanwhile is by grace, what manner of thing it will be by fault, and let it add last of all the cause of that ruin, or of its own repair. This order, unless I am mistaken, thou wilt find in Daniel's words to the king, if thou examine rightly: *The tree,* he says, *which thou sawest lofty and strong, whose height reacheth unto heaven, and the sight thereof unto all the earth, and its branches most fair, and its fruit exceeding great, and food for all in it, the beasts of the field dwelling under it, and the birds of the air abiding in its branches: thou art the king, who art magnified, and hast grown strong; and thy greatness hath increased, and hath reached unto heaven, and thy power unto the ends of all the earth.* How in these words a certain state of great perfection is described, we have already said above, [1335C] and we ought not to repeat it here.

But note that which is said: The tree which thou sawest, thou art. If by such a tree we must understand a certain great strength of admirable virtue, if by the vision divinely shown we ought to take the revelation of contemplation, what, I ask, will it be to say, thou art the tree which thou sawest, but that thou hast received such grace as thou first sawest through contemplation; and that, having understood through the grace of contemplation what manner of man a man of great perfection ought to be, thou hast deserved of the divine gift to be such and so great a one. In the tree, therefore, is mystically described grace received from God; but in the words that follow is expressed the ruin that comes upon an arrogant soul: *But whereas,* he says, *the king saw a watcher and a holy one [1335D] come down from heaven, and say: Cut down the tree, and scatter it, yet leave the shoot of its roots in the earth, and let it be bound with iron and bronze among the grass without, and let it be sprinkled with the dew of heaven, and let its fodder be with the wild beasts, until seven times be changed over it. This is the interpretation of the sentence of the Most High, which is come upon my lord the king. They shall cast thee out from among men, and thy dwelling shall be with beasts and wild beasts, and thou shalt eat hay like an ox, and shalt be drenched with the dew of heaven. Seven times also shall be changed over thee.* How in these words is expressed the type of a soul falling from a certain lofty state into the depths, is held in what has gone before.

Note that here also, just as above, a thing is first shown by God through contemplation, and afterward to be fulfilled in deed. That the [1336A] king saw belongs to contemplation; that which is added in what follows, they shall cast thee out from among men, belongs to the carrying out of the vision, as if he should say: According to this, that thou hast seen through contemplation that such a ruin from so lofty a state can and is wont to happen, I see a like danger threatening thee, because in thee I find the cause of ruin. But the cause of ruin is hinted in that which is brought in last: Until thou know that the Most High ruleth over the kingdom of men, and giveth it to whomsoever he will. In that he says until thou know, he marks that he had not yet acknowledged this very thing as he ought. But in the words that follow is expressed what manner of man he will at length one day be by grace, and why, or how, he is to be repaired after his ruin. *But whereas he commanded,* he says, *that the shoot of its roots [1336B] should be left, that is, of the tree: thy kingdom shall remain to thee after thou shalt have known that the power is heavenly.* But to hear all these things through Daniel is, through the zeal of our devotion, to detect the enormity of our own arrogance, which is always wont to be the cause of ruin; and, the cause of ruin found and looked through, to incur a most violent fear of falling, yet to hold unshaken a most firm hope of coming to oneself again and of rising again. But how all these things ought to be more fully understood can easily be known from the exposition above.

## CHAPTER XXXVIII. *How one ought to fight back against an imminent danger, and how much alms avails, if it be done with a simple intention.*

[1336C] The imminent danger being now known and brought into the midst, Daniel adds in the last place what ought to be done under the moment of so great a necessity, or how the pressing danger ought to be resisted: *Wherefore,* he says, *O king, let my counsel be pleasing to thee, and redeem thou thy sins with alms, and thine iniquities with mercies to the poor; perhaps God will pardon thy beloved ones [n: (Dan. IV)]* [var: Vulg. *delictis tuis*, "thy sins"; Migne prints *dilectis* here and *delictis* at 1337B below]. What, I ask, is more prudent, or what more profitable, than, when danger presses, to flee to the divine protection, and to seek the propitiation of him to whom nothing is impossible? But it is very just that he who in his own necessity seeks support from his superior should show to his inferior the aid he can and ought, so that he who desires mercy for himself may [1336D] willingly spend mercy, that what is written may come to pass: *Blessed are the merciful, for they shall obtain mercy [n: (Matth. V)]*. Rightly therefore is it said, redeem thy sins with alms, and thine iniquities with mercies to the poor. Perhaps in this twofold clause the sentence is repeated, so that to redeem iniquities and sins is one and the same. Yet we can understand in sins the transgressions of work, and in iniquities the perversities of the will. For that word of the psalm admonishes us that some distinction in these ought, or can, be made: *Thou hast forgiven,* he says, *the impiety of my sin [n: (Psal. XXXI)]*. In alms nonetheless the act of piety is rightly understood, in mercies the affection of piety. And see how rightly a work is expiated by a work, an act by an affection. Redeem thy sins, he says, with alms, [1337A] and thine iniquities with mercies to the poor. Indulgence in outward goods makes men poor, but far more does the want of inward goods render them poor. He is poor who lacks discretion, who has no counsel, who lacks the riches of virtues. But where poverty is, there alms too can be. And by how much the poverty is truer, by so much is the alms greater. It is a great alms to refresh with one's own food flesh that will one day die, but a greater to fatten with the nourishment of its own kind a soul that will live forever. It is an alms to clothe the naked, but a greater to adorn the undisciplined with the discipline of morals. The best kind of alms is to rebuke the restless, to comfort the fainthearted, to be patient toward all. It is a great mercy to suffer together with another's affliction, but a greater to be pricked with compunction for [1337B] another's straying; a noble kind of mercy, to weep for the delinquent, to pardon the penitent, to blot out another's offenses with one's own tears. In these works of mercy we ought to exercise ourselves, who have no outward riches. Perhaps, he says, he will pardon thy offenses. What is it that he says perhaps, and sets it as it were under a doubt, but that not even in these works of mercy can the spirit have full confidence, when, corrupted by the wasting of pride and vainglory, it cannot practice them with a pure and simple intention?

## CHAPTER XXXIX. *How patiently, or mercifully, the long-suffering of God awaits our correction, or how a perverse mind is wont to abuse his patience.*

[1337C] *All these things came upon king Nabuchodonosor [n: (Dan. IV)]*. All things, he says, came upon the king, and upon such a king. All things came, all things can come upon a kingly spirit, and upon such a one as the royal person designates through a mystery: *After the end of twelve months he was walking about in the hall of Babylon. The king answered and said: Is not this the great Babylon, which I have built to be the house of the kingdom, in the strength of my fortitude, and in the glory of my comeliness?* Who, I ask, may suffice worthily to weigh the bowels of the divine pity, in that he does not at once avenge the contempt shown him, but awaits the satisfaction of our correction, and prolongs the times of his propitiation. After the end, he says, of twelve months: in the number twelve the number six is doubled, and in [1337D] six, because of its own perfection, perfection is figured. What then is it, that the divine moderation doubles the six in the delay of its waiting, but that it dispenses the postponement of its vengeance according to the fullness of its justice and of its mercy? For it is a small thing to him to await our correction as much as justice demands, unless he add over and above that which mercy requires, so that his waiting may be as just as it is pious, and as perfect in equity as it is full of piety. But many abuse the kindness of God, and are made worse by that whereby they ought to have been corrected. Behold, while Nabuchodonosor receives the times of making satisfaction given him by God, he swelled the higher by that whereby he ought to have corrected himself. He was walking about in the hall of Babylon. Perhaps true humility, the guardian [1338A] of virtues, is a palace and a most firm dwelling. But such a dwelling belongs to Jerusalem: *Jerusalem,* he says, *which is built as a city, whose participation thereof is in itself [n: (Psal. CXXI)]*. But as true humility belongs to Jerusalem, so feigned humility to Babylon. For what else does feigned humility prepare but disgrace, what else does it look for but confusion? The hall of Babylon, therefore, is feigned humility. The hall of Babylon is a discipline of humiliation without humility. In the hall of Babylon he does not sit, does not lie down, but walks about, whom his own conscience, while it gnaws him, disquiets. He walks about in the hall of Babylon whom his own conscience wearies by accusing him concerning his feigned humility. But to walk about is not to go in one direction, but to wander here and there at random. He therefore walks about whom the goad of conscience drives on from every side.

## CHAPTER XL. *On the type of an arrogant soul, or how it is wont to magnify itself.*

[1338B]

And the king answered and said: What, I ask, is this answering, where no questioning goes before? Was he perhaps answering another's thought, and perhaps a thought which was not at all, but which he believed to be? Perhaps he was answering the thought of those whom he reckoned to be admiring his greatness and authority. But an arrogant spirit has this as its own, that it believes all men to admire its loftiness, which it magnifies within itself at every hour: whence it comes about that before others too it confidently breaks out into words of boasting, and expresses the same thing as Nabuchodonosor, though in other words. [1338C] Let us now consider how high he swelled who broke out into those words which we set down above. Is not this the great Babylon which I have built? Behold ostentation. To be the house of the kingdom; behold ambition. In the strength of my fortitude; behold arrogance. And in the glory of my comeliness; behold vainglory. This is the great Babylon which I have built. We say that Babylon sounds the same as confusion. For a soul that is proud and enters in doubly, to build Babylon is to bend itself to every humility, and, as it were under the pretext of religion, to expose itself to every service and abjection, and to whatsoever things men are wont to blush at, such as mean apparel, lowly bearing, thin food, voluntary servitude. Let him say then: This is the great Babylon, [1338D] a deep humiliation; this is a voluntary casting down, this is a confusion taken by vow, which I have built, which I have resolved to observe. But to what end, to what profit? To be the house, he says, of the kingdom. Does he not seem to thee to build as it were for a house, who acts to obtain authority and the art of mastery, that he may appear to all such and so great a man as ought worthily to be promoted, and preferred to others, and exalted in dignity or even in power? In the strength, he says, of my fortitude. Behold with how great arrogance he has attributed to himself that which wholly hangs upon divine grace. He does not say, in the gift of the divine compassion, but, in the strength of my fortitude. O how otherwise the Truth itself both thought and taught, when it says: *Without me you can do nothing [n: (Joan. XV)]*. But what the wicked mind reckons that it accomplishes by its own fortitude, it consequently twists back [1339A] to its own glory: In the strength, he says, of my fortitude, and in the glory of my comeliness. O how otherwise such a boaster acts than the Apostle enjoined, how otherwise than the Truth our mistress appointed: *He that glorieth,* he says, *let him glory in the Lord [n: (I Cor. II)]*; and that other word: *So let your light shine before men, that they may see your good works, and glorify your Father who is in heaven [n: (Matth. V)]*. But this man says, in the glory of my comeliness.

## CHAPTER XLI. *How suddenly, often, and how deeply they fall who abuse the patience of God.*

*While the word was yet in the king's mouth, a voice rushed down from heaven: To thee it is said, king Nabuchodonosor: The kingdom has passed [1339B] from thee [n: (Dan. IV)]*. The voice rushed down while the word was yet in his mouth, that is, still under the very time of his glorying. For often a shameless spirit, while it glories beyond measure, in the very act of glorying, its conscience gnawing it, is suddenly dismayed, and by a certain divine nod is shaken with a sudden horror, and by the fear of falling is hurled headlong into the despair of not escaping. A voice rushes down from heaven when that which he perceives with the ear of the heart comes from the inmost senses of the soul. He hears as it were the earth, whatever he draws in through bodily sense. That comes from heaven which he acknowledges through the Spirit. He learns from heaven that which he comprehends intellectually. To thee it is said, Nabuchodonosor: to thee so emptily proud, to thee so emptily glorying. The kingdom has passed from thee, *and they shall cast thee out from among men, and thy dwelling [1339C] shall be with beasts and with wild beasts.* The kingdom passes from any man whatsoever when he loses the grace divinely conferred upon him, by which he was wont to rule over his own desires and passions. They shall cast thee out from among men. By as much as thou hast raised thyself above men through arrogance, by so much shalt thou be cast down beneath men through fault, and thy dwelling shall be with beasts and wild beasts. Cast out from among men, he goes down to beasts and wild beasts and lives there, who, forsaking rational manners, lives thenceforth irrationally, so that, living like a beast and acting like a wild beast, he is with those who live like beasts dissolved into every carnality, and with those who act like wild beasts unbridled into every cruelty. He adds further: *Thou shalt eat hay like an ox.* The ox, when it receives hay, counts it for the highest delights, and seeks nothing [1339D] more sumptuous. Since therefore all flesh is hay, and all its glory as the flower of hay, he eats hay like an ox who places all his joy in temporal glory and in carnal delights, and seeks spiritual delights not at all, neither by zeal nor by desire. Behold into how deep a place he falls who abuses the patience of God. Behold to what end he comes who has received in vain the times for coming to himself again.

## CHAPTER XLII. *That one and the same sentence is foreknown through contemplation, threatened through fear, confirmed through despair.*

*And seven times shall be changed over thee, until thou know that the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will [n: (Dan. IV)]*. These things we have already [1340A] expounded above, and we ought not to repeat the same again.

This surely is to be noted, that one and the same thing is repeated rather often, and one and the same sentence of the divine severity is rehearsed a third time. And that I may distinguish it for thee by its own differences: first the spirit, through contemplation and as it were through a vision, acknowledges what is wont to happen; second, through devotion and as it were through Daniel's office, it finds what it must now fear concerning itself; last, broken already by despair at the withdrawal of grace, it plainly detects what it is now unable to avoid. And so one and the same sentence is foreknown through contemplation, threatened through fear, confirmed through despair.

## CHAPTER XLIII. *That without divine protection no one is able to resist his own passions, or malignant suggestions.*

[1340B]

*In the same hour the word was fulfilled upon Nabuchodonosor, he was cast out from among men [n: (Dan. IV)]*. What is in the same hour, but at once, upon the withdrawal of grace, to yield to temptations, and to be unable to resist the malignant spirits that tempt? In the same hour: not that the wickedness conceived goes forth at once into act, since it does not always have the occasion of sinning at hand; but the mind is cast down, and falls, from the moment it consents to sin. It is cast down, and falls, from the moment it seeks an occasion. From this place, as I judge, we can plainly gather that without divine protection no one could resist his own passions, or malignant suggestions, [1340C] even for a little. And so in the same hour he was cast out from among men, *and he ate hay like an ox, and his body was stained with the dew of heaven.* All these things we have already expounded above. But something is added further which we did not read in what went before: *Until his hairs grew after the likeness of eagles', and his claws like the claws of birds.* [var: Vulg. *et ungues eius quasi avium*, "and his nails as birds'"; Migne sets *ungues* twice and drops *ejus*, which the exposition at 1341B restores]

## CHAPTER XLIV. *From how great a summit of virtues it may happen that a man falls into the depths of vices.*

Now hairs are fine and long, and in them deep and exceedingly sharp counsels can rightly be understood. But the body of eagles is covered with a great thickness of feathers. And eagles are wont to see more keenly and to fly more loftily than all other living creatures. [1340D] He therefore has hairs as it were after the likeness of eagles' who is skilled in much prudence, in exceeding great cunning, who in finding out frauds, in weaving deceits, is found now slower than none, inferior to none. But birds of prey, as we all know, rage with their claws; and all birds in common tear and hurt what they seize with their claws. What then is it to have claws like birds', but to hurt whomsoever thou canst prevail against. But if under the type of claws the office of cruelty is rightly understood, is not this very thing expressed above under another figure, where it is said: And thy dwelling shall be with wild beasts. But wild beasts do not go fowling, nor have they anything at all that they may do to birds. Those, therefore, who willingly oppress all worldly and carnal men, and such as brood as it were upon the earth, [1341A] what else do they do but rage against animals after the manner of wild beasts? Are not they rightly to be called animals who serve the belly alone, whose God is the belly, and whose glory is in their confusion? But those who persecute spiritual men, what else do they do but lie in wait for birds after the manner of birds, and rave as it were with their claws? Do they not seem to thee to be birds of heaven who can truly say: But our conversation is in heaven? Are not they to be called birds of heaven who hang themselves aloft on the wing of contemplation? In the former sentence, therefore, we have how they are hostile to carnal men; but in this we have how at length one day they utterly do not spare even spiritual men themselves. Let him say then of such a man, let him say: Until his hairs grew after the likeness of eagles', and his claws [1341B] like the claws of birds, so that he is as ready to circumvent even the circumspect as he is without doubt prone to crush men even conspicuous in virtue. This man is effective in deceiving, this man forward and shameless in persecuting: *Thy mouth,* says the Psalmist, *hath abounded with malice, and thy tongue framed deceits [n: (Psal. XLIX)]*. Behold how he convicts the deceiver. Hear also how he confounds the forward: *They shall hunt after the soul of the just, and shall condemn innocent blood [n: (Psal. XCIII)]*. Do they not rage against the fowls of heaven, and as it were with claws, who hunt after the soul of the just, and condemn the innocent? Or by birds demons can be understood, as we have from the reading of the Gospel [n: (Luc. VIII)]. What then will it be to have claws after [1341C] the likeness of such birds, but to harass any good men whatever by the mere instinct of malignity? Behold, we now have from how high a summit of perfection it may happen that a man of virtues falls into the depths of vices, that a man may learn, in whatever loftiness of sanctity, always to fear the ruin of morals. Call to mind what manner of man he described above from the mystical tree, and at the same time mark to what end he came at length. And of the tree indeed thou readest that the birds of heaven dwelt in its branches, and that all flesh fed upon it. And so it was for the protection of the good, and for the consolation of all. Because the birds of heaven dwelt in it, and all flesh fed upon it. Behold, this same man after all things rages against all with tooth and claw, because his portion also was with the wild beasts, and [1341D] he received claws like birds'.

## CHAPTER XLV. *How meanwhile he who before fell from on high sometimes rises again even to a greater glory.*

What follows gladdens greatly, when after these things it is subjoined: *Therefore after the end of the days I Nabuchodonosor lifted up my eyes to heaven, and my sense was restored to me, and I blessed the Most High, and I praised and glorified him that liveth for ever; for his power is an everlasting power, and his kingdom in generation and unto generation. And all the inhabitants of the earth are reputed as nothing before him [n: (Dan. IV)]*. Behold, he rises again; behold, he returns to his former glory, nay rather to a better, who fell from so lofty a place into so deep a one. Who would not wonder, who would not be astonished? [1342A] Who may suffice worthily to weigh the bowels of the divine piety? Who, I ask, however great a sinner, would not presume upon the divine compassion, and revive unto the hope of pardon? After the end, he says, of the days I lifted up my eyes to heaven. The end of the days is the completion of the divine judgments. If justice, or human judgments, is a light, why not much more the divine judgments? *And he shall bring forth,* he says, *thy justice as the light, and thy judgment as the noonday [n: (Psal. XXXVII)]*. If thy judgment can be a day (nay rather a noonday), how much more the divine judgment? The judgments of God are days, because they are made in the light of truth, in the light of rectitude. For indeed the judgments of the Lord are true, justified in themselves. The number of such days is ended over any afflicted man when the severity of the divine [1342B] judgments is completed in the striking of him? The end of such days is completed when the punishment of the divine severity is changed into mercy. Nabuchodonosor received the end of these days in his own crushing, when the divine compassion now looked upon him. For if it had not looked upon him, neither indeed would he have lifted his own eyes to heaven. To lift the eyes to heaven is to think upon heavenly and eternal things, and, the care and solicitude of worldly things put away, to have spiritual things alone before the eyes. To look back to heaven, and to have the region of light before the eyes, and to fix the eyes of understanding with the whole intention upon that light of eternity. He had already fixed his eyes there who said: *I thought upon the days of old, and I had the eternal years in mind* [1342C] [n: (Psal. LXXVIII)]. But behold, he who lifted his eyes to heaven received back the sense which he had lost. Mark therefore how profitable it is to lift the eyes to heaven in this manner. I, says Nabuchodonosor, lifted up my eyes to heaven, and my sense was restored to me. And so the sense of the flesh is the animal's own. But the sense of the mind is man's own. The animal's sense is that by which it perceives white and black; but man's own sense is that which discerns between good and evil, true and false. This sense, along with Nabuchodonosor, they have lost, or never had, who call good evil and evil good, putting bitter sweet and sweet bitter, putting darkness light and light darkness. This sense they receive in great part who judge between day and [1342D] day, but more fully they who judge every day. *One,* says the Apostle, *judgeth between day and day, but another judgeth every day [n: (Rom. XIV)]* [var: Vulg. *alius iudicat diem plus inter diem*, "one esteemeth one day above another"; the exposition here and above turns on Migne's *inter diem et diem*]. And so he recovers his own sense who at some time awakens to the judgment of discretion. But his sense is not said to be given, but restored; whence also it is plain that it was first had, but lost. And so the lost sense is then restored to a man when that grace of discretion which he had been wont to have is repaired in him. But he receives his sense while he lifts his eyes, because the spirit, while it thinks upon eternal and heavenly things, awakens to the judgment of discretion. For while it strains vehemently toward heavenly things, it sees how nothing is whatever earthly and transitory thing it loved. He therefore who pants after the grace of discretion, let him strain toward heavenly things, that he may receive the light of his own [1343A] eyes, and, when he has received it, may cry out to his Lord and say: For what have I in heaven, and besides thee what have I desired upon earth? But how not in vain Nabuchodonosor received his own sense, he shows in the words that follow.

## CHAPTER XLVI. *How he glorifies God alone, who was so shamelessly magnifying himself.*

And I blessed, he says, the Most High. Behold, he who above so shamelessly magnified himself now glorifies him alone who, according as the Apostle says, is over all things blessed forever: *And I praised and glorified him that liveth for ever [n: (Rom. IX)]*. Him that liveth for ever: that life, surely, which is himself, for whom to be is nothing other than to live, nor to live [1343B] than to be. For his power is an everlasting power, because what he can do once, he who is almighty can always do. And his kingdom in generation and unto generation, because to him nothing accrues from time, nothing departs, with whom there is no change, nor shadow of alteration. And all the inhabitants of the earth are reputed as nothing before him. By the inhabitants of the earth understand the lovers of earthly things, who know not how to seek the things that are above, nor can say with the Apostle: *But our conversation is in heaven [n: (Philipp. III)]*. But they are truly reputed as nothing who have lost true being, for whom assuredly it were better not to be at all than to be thus, unless someone think it better to be always wretched than not to be at all. For he does according to his own will as much among the powers of heaven as among [1343C] the inhabitants of the earth, and there is none that can resist his hand and say to him: Why hast thou done it? To the same sentence agrees what the Psalmist says: *Whatsoever he would he hath done, in heaven and in earth, in the sea, and in all the deeps [n: (Psal. CXXXIV)]*. Since in what follows the same Nabuchodonosor says in the praise of God that all his works are true and his ways judgments: what is it that here he says that he does all things according to his own will? Surely if all his works are true, all things are done in truth; surely if all his ways are judgments, all things are done in equity: how then according to will? Or is it perhaps that to be done according to equity is to be done according to will, and by the very fact that it is done in equity, by that very fact, I say, it is done according to his will? But if it is [1343D] altogether the same to be done according to equity and to be done according to his will, then his will is the same as equity, and equity the same as will. And there is none that can resist his hand and say, Why hast thou done it? Who should resist him? who gainsay him? since he does all things as powerfully as wisely, since there is no one who could either restrain omnipotence or convict the highest wisdom.

## CHAPTER XLVII. *What proud glorying does, or what devout glorification effects.*

*At that very time my sense returned to me, and I came unto the honor of my kingdom and unto my comeliness, and my figure returned to me [n: (Dan. IV)]*. At that very, he says, time. At that very time in which I blessed God, in that very one in which I [1344A] praised and glorified him. Surely, if we well recall the things said above, he fell there, when he was magnifying himself proudly enough. Behold, this same man rises again when he devoutly glorifies God, and his Lord. Surely thou seest what proud glorying does, surely thou seest what devout glorification effects. Proud glorying deserves a casting down, devout glorification an exaltation. Behold, when he now glories not in himself but in the Lord, his sense returns to himself. What above he called his sense restored to him, he now calls his sense returned to himself; or perhaps a man's sense returns to itself when the eye of discretion is called back to the consideration of itself. The sense returns to itself when it is divinely [1344B] enlightened unto the consideration and knowledge of its own merits. While therefore the human spirit glorifies its God, its sense returns to itself; because while it opens its eyes to that light of the Godhead, and strains vehemently toward it, it more fully acknowledges the darkness of its own weakness: *Come ye to him,* he says, *and be enlightened [n: (Psal. XXXIII)]*. What wonder if by drawing near to the light we are enlightened? what wonder if from light a light is kindled? *And in thy light,* he says, *we shall see light [n: (Psal. XXXV)]*. Light is seen in light when, from the knowledge and working of the divine brightness, the spirit is more fully enlightened unto the knowledge of human weakness. Yet this twofold knowledge is wont to minister alternate increases to itself, and each assuredly to grow out of the other. For from the knowledge of God the spirit advances to the thought of itself, and in the same way [1344C] from much knowledge of itself it grows to the knowledge of God. But behold, while the sense which had been lost returns, he received back his kingdom which he had lost. Without doubt, unless the grace of discretion be repaired in him, the spirit is never brought through to the full integrity of virtue.

## CHAPTER XLVIII. *How through the discretion of judgment, or through circumspection of oneself, the discipline of morals is wont to be reformed.*

I came, he says, unto the honor of my kingdom and unto my comeliness. It is assuredly plain that man's free will receives and holds a kingdom from God, when it can now restrain the evil motions of the heart from evil. But this kingdom is then made honorable when, by [1344D] God's gift, it can now exercise the good motions of the heart in good. And that same kingdom is overlaid with a worthy comeliness when whatever good is done in it is ordered with the highest moderation and with great discretion. And so he receives and obtains a kingdom who bravely tames and manfully restrains the rebellious motions of the spirit. And at that time he who is such shall judge among the nations, shall fill up ruins, shall crush the heads in the land of many. And he has then an honorable kingdom too, when he is now made Lord of hosts in so great a multitude of virtues so innumerable, and, having soldiers under him, says to this one, Go, and he goes, and to another, Come, and he comes, and to his servant, Do this, and he does it. This kingdom is made comely thereby, and most of all when, bearing himself modestly, he moderates all things with meekness [1345A] and tranquillity: *Son,* he says, *do thy works in meekness, and thou shalt be loved above the glory of men [n: (Eccle. XIII)]* [var: Vulg. *in mansuetudine opera tua perfice*, "perfect thy works in meekness"]. And so the honor of the kingdom is to act powerfully, the comeliness of the kingdom to act wisely, so that in that his kingdom he who is the possessor of the kingdom may reach from end to end mightily and order all things sweetly. And my figure returned to me. Figure is an outward quality, namely the exterior form of the body. But bodily discipline belongs to the outward quality, as the composure of the mind to the inward quality. In the figure, therefore, which consists in bodily lineaments, there is rightly understood the discipline of the body, the form of religion, the habit and composure of the outer man. And so the figure returns when, according to the former custom, the form of religion lost for a time [1345B] is reformed. The sense having returned, the figure returns, because through the discretion of judgment and through circumspection of oneself the discipline of morals is either newly established or the old renewed.

## CHAPTER XLIX. *How a cast-down mind ought to examine itself, and to renew itself unto its former fervour.*

Nabuchodonosor still adds and says: *And my nobles, and my magistrates sought me, and I was restored unto my kingdom, and a greater magnificence was added to me [n: (Dan. IV)]*. Behold by whom he is sought, and into his kingdom restored. And my nobles and my magistrates. What is best in a man but good intentions? And who ought to exercise mastery, [1345C] or to dispose that inward kingdom, but discreet deliberations? In the nobles, therefore, the mind's intentions. But in the magistrates we understand the mind's deliberations. And what is it for nobles and magistrates of this sort to seek the lost head of the kingdom, and to restore him unto his own place, but with the utmost intention and deliberation to investigate how, after the ruin, even late, one may be able to reform the lost vigour of the spirit unto its first integrity? But the soul ought sometimes diligently to inquire what sort of thing of this kind it was, how constantly it acted, how much of perfection it obtained. And it ought consequently to deliberate how it may be restored unto its former state; and this will be, as I judge, to seek that royal dignity of the spirit by intention, and to be willing to restore it [1345D] unto its own step. They were seeking this royal dignity in another's heart, and desiring it to be restored unto its own place, because they thought it cast down, who said: *Where is thy fear, and thy fortitude, thy patience, and the perfection of ways? [n: (Job IV.)]* [var: Vulg. *timor tuus, fortitudo tua … perfectio viarum tuarum*, "the perfection of thy ways"] But not only they who fall headlong into evil, but also they who grow lukewarm from good, ought to examine themselves, and to renew in themselves that former fervour of religion. Hence it is that it is written to the angel of Ephesus in the Apocalypse: *I have somewhat against thee, that thou hast left the first charity. Remember from whence thou art fallen, and do penance, and do the first works [n: (Apoc. II)]*. [var: Vulg. *Sed habeo adversum te, quod caritatem tuam primam reliquisti. Memor esto itaque unde excideris*, "But I have against thee, that thou hast left thy first charity. Be mindful therefore"]

Yet it is soundly to be noted that this king is said to have been sought by his own men, but not to have been restored by the same. But who, I ask, restored him, save he unto whom he lifted up his eyes, [1346A] whom he blessed, whom he glorified? For even if it now perhaps lies within our power to seek by deliberation the state of our mind, of what sort it now is, or once was, yet it does not equally lie within our power to repair at will the declines of our virtue. But if we zealously carry out that which we have already received of the divine gift the power to do, perhaps that also will be added over which we have not yet been able to do. And I was restored, he says, unto my kingdom, and a greater magnificence was added to me.

## CHAPTER L. *How from the virtue of humility the spirit is strengthened in good, and made solid unto perseverance in good.*

A greater magnificence is added after the ruin, unto full reparation, because out of his very fall a man [1346B] is often instructed unto true humility. And then is magnificence truly enlarged, when among the great things of the virtues the virtue of humility also is unmovably kept. But from the virtue of humility the spirit's advance is both strengthened in good, and made solid unto perseverance in good. It stands, therefore, that magnificence is then truly enlarged, when unto the consummation of the good the grace of persevering is given also. The amplification of magnificence, therefore, is the virtue of perseverance. The amplification of greatness, from the virtue of humility adjoined, is divinely the grace of confirmation. This amplification of magnificence the Prophet was asking, when in psalmody he prayed: *Restore unto me the joy of thy salvation, and strengthen me with a principal spirit [n: (Psal. L)]*. An amplification of this kind we ask daily, [1346C] when we say: *Confirm, O God, this which thou hast wrought in us [n: (Psal. LXVII)]*. Thou weighest from these things, as I judge, that many fall, by God's dispensing, unto this end, that they may rise again the stronger; and they who before, prior to the fall, had only the assisting grace, after the reparation of the ruin receive at the same time the confirming grace also. Truly, according to that which is written: *The Lord killeth and maketh alive, he bringeth down unto hell and bringeth back [n: (I Reg. II)]*. Truly it is he who humbles and lifts up, he who strikes that he may heal [n: (Job V)].

## CHAPTER LI. *How, or with what profit, one ought to praise God.*

*Now I Nabuchodonosor praise and magnify and glorify the King of heaven, because all his works are true, and [1346D] his ways, judgments, and them that walk in pride he is able to humble [n: (Dan. IV)]*. [var: Vulg. *Nunc igitur ego*, "Now therefore I"] Above, as we have already heard, he blessed, praised and magnified. Here again he praises, magnifies and glorifies. Above he praised when he received his sense, and because he was not ungrateful for the divine benefits, he merited to be advanced unto greater things. For he received the lost kingdom with an amplification of magnificence. But the kingdom once received, he praises again, magnifies again. Whence also it came about that he should not again ignominiously lose what he both received when humbled and now possessed with devotion. When a benefit has been received, praise thou also, that thou mayest merit to advance unto greater things; and when promoted unto loftier things, praise none the less, that thou mayest merit to persevere in them. If after the likeness of Nabuchodonosor thou hast received thy sense, if thou hast been able to understand the things [1347A] that are to be done, praise, glorify, that what thou hast received of revealing grace, to be able to understand, may be given thee of the grace that breathes upon thee, to be able to fulfil. If after the likeness of the same Nabuchodonosor thou hast received thy kingdom, if thou hast been able to have dominion over thy passions, if thou hast received the power to exercise good affections in good, praise, magnify, glorify, that thou who hast received the grace of advancing mayest equally receive the grace of persevering also. Gladly, therefore, praise him who is supremely good, glorify him who is supremely blessed, magnify him who is immeasurable in majesty, infinite in eternity. Because all his works are true and his ways judgments. His works are his ways. Ways, I say, by which he comes unto us; ways by which he presses himself upon our understanding and makes himself known. For from his works we advance unto the knowledge [1347B] of him. All his works, therefore, because all his ways are judgments; and all his things are true, because done in truth. We often err in our judgments, whence it often comes about that we absolve the guilty and condemn the innocent. But without doubt he from whom nothing can lie hidden cannot err in his judgment. But since it is written: *All the ways of the Lord are mercy and truth [n: (Psal. XXIV)]*, are those things also judgments which are done by him mercifully? But without any contradiction that divine goodness, in all the things which it mercifully bestows, forsakes not the bounds of equity. [1348A] We, when we are moved with pity, often transgress the limits of equity, and often in that very thing wherein we believe ourselves to be bestowing mercy, we act against justice. But the supernal goodness so dispenses the works of its mercy that in all these it does nothing against justice, commits nothing unjust. His ways therefore are judgments, because they depart not from the tenor of equity and the rectitude of justice, and them that walk in pride he is able to humble. What, I ask, does he say that this alone he is able to do, of whom it truly stands that he is able to do all things? But because one must believe him who has had the experience, perhaps he wished to express that thing more especially which he, a third, proved in his own self by his own trial. Beforehand, perhaps, he wished to impress upon our senses before all things that which it is most expedient to retain in memory? [1348B] But we know that pride is the beginning of all sin [n: (Eccle. X)]. We know that before ruin the heart shall be exalted [n: (Prov. XVI)]. [var: Vulg. *ante ruinam exaltatur spiritus*, "the spirit is exalted"] He therefore who fears the ruin of morals ought before all things to be watchful against pride. But it avails most for the crushing of pride, and for the keeping of true humility, always to retain in the spirit that he who is wont to resist the proud is able, when he will, to humble them that walk in pride. This Nabuchodonosor taught them by word, this he taught us by example: that howsoever or whensoever he will, he is able to humble them that walk in pride.

## BOOK THREE.

## CHAPTER ONE. *Of the threefold vice of mutability, and of the inconstancy of the mind.*

[1347C]

*I saw in my vision by night, and behold, the four winds of heaven strove upon the great sea. And four great beasts came up out of the sea, diverse one from another. The first was like a lioness, and had the wings of an eagle. I beheld till its wings were plucked off, and it was lifted up from the earth. And it stood upon its feet as a man, and its heart was given to it [n: (Dan. VII)]*. [var: Vulg. *cor hominis*, "a man's heart"] Let us now see what this great sea is, in which the prophet Daniel saw this battle of the winds, whatever it be. But who knows not how unstable and restless the sea is, which is ever moved at every state and impulse of the winds? Rightly therefore, if I mistake not, is the mutability and inconstancy of the heart figured in it, in that [1347D] it is truly like a wave of the sea, which is moved and carried about by the wind. But this evil is threefold. For there is a mutability of purpose, and there is a mutability of promise, and likewise a mutability of vow. A purpose is what each man determines with himself; a promise is what each man determines with his neighbour; a vow is what each man determines, but as it were with God. Of the mutability of purpose is that saying: *The sluggard willeth and willeth not [n: (Prov. XIII)]*. Hear also how the mutability of promise is reproved in that which is said: *Clouds and wind, and rains not following, a boastful man, and not fulfilling his promises [n: (Prov. XXIII)]*. He wished us to beware [1348C] of the mutability of vow who says: *If thou hast vowed anything to God, defer not to pay it; for an unfaithful and foolish promise displeaseth God [n: (Eccle. III)]*. A foolish promise is one that is made concerning that which it is not lawful to do, or which God forbids to be done. A foolish promise is concerning that which it is not expedient to do, in this, that a man either exceeds the bounds of modesty, or presumes something against obedience. Of such vows the Scripture says that the vows of fools are to be broken. Yet they who have bound themselves by such a vow ought not to break a bond of that kind at their own pleasure, but are to be absolved at the judgment of those who have received and have the power of binding and loosing. An unfaithful promise is one which repentance follows, or which duplicity of heart accompanies. It is good, therefore, to vow good things, and to vow them well, lest the promise be [1348D] foolish. It is good also fully to discharge what has been well promised, lest the promise be faithless: *Vow ye,* he says, *and pay to the Lord your God, ye that round about him bring presents [n: (Psal. CLXXV)]*. [var: Vulg. *omnes qui in circuitu ejus*, "all ye that round about him"] *Otherwise it is better not to vow, than not to pay the vows [n: (Eccle. V)]*. [var: Vulg. *Multoque melius est non vovere, quam post votum promissa non reddere*, "And much better is it not to vow, than after a vow not to perform what is promised"] In mutability of purpose is noted the vice of an inconstant spirit. In mutability of promise, the scandal of one's neighbour. In mutability of vow, the contempt and the wrong of God. Evil, therefore, is the first mutability, but worse the second, and the third the worst of all. O how bitter beyond the rest is this last evil, how fearful, how troubled it renders the human conscience! [1349A] This is that stormy water of the sea, restless through fearfulness, and salt through bitterness. This is that which we seek, the great sea, in comparison whereof none of the rest is reckoned anything. We hold the sea; it remains now to inquire concerning the winds, and the battle of the winds. But what is this battle of the winds, but the strong impulse and vehemence of temptations. For human life upon earth is a temptation. Whence also it is rightly enjoined, or admonished: *Son, when thou comest to the service of God, stand in fear, and prepare thy soul for temptation [n: (Eccle. II)]*. [var: Vulg. *sta in justitia et timore*, "stand in justice and in fear"] But the diversity of the winds of heaven is the contrary affections of the spirit. For concupiscence breathes in one way, and wrathfulness blows in another. And in one way and another, confidence, or diffidence. But who does not recognize by experience [1349B] how concupiscence breathes and pants, how vehemently it shakes the spirit, how strongly it bends it toward that which it desires? *For every man is tempted, being drawn away and allured by his own concupiscence [n: (Jac. I)]*. But often, amid the strong heats and violent impulses of concupiscence, the spirit returns unto itself, and confutes, and sharply rebukes. It is angry with itself, it is indignant with itself, and wrathfulness, blowing from the opposite quarter, strongly resists and struggles against the blasts of concupiscence. These blasts of wrathfulness, and these recoils, he wished to come about, who said? *Be ye angry, and sin not [n: (Psal. IV)]*. In this manner, therefore, the blasts of concupiscence and of wrathfulness; often clash one with the other, and rise up each against the other. A conflict of alternating blasts of this kind each one of us [1349C] is wont to experience, and must endure, so long as the flesh lusteth against the spirit, and the spirit against the flesh. For although concupiscence may seem at some time to rest, at least for a little, it begins again and again to rise up, and to assail more vehemently. *It was silent,* says the Scripture, *the land of Juda, for a few days [n: (I Mach. VII)]*. If the earth, and the land of Juda, can scarcely keep silence for a few days, how much more the sea? For what by the sea, but an unstable heart. and what by the earth (a solid element, that is to say, and an immovable body) do we more rightly understand than a heart firm and stable. If therefore a stable heart rarely rests, and that for a few days, what wonder if a heart restless and slippery, and such in short as is designated [1349D] by the great sea, what wonder, I say, if it is rarely silent, and scarcely for a few moments? That wind, therefore, vehemently burning (concupiscence, that is to say, breathing and boiling), after a momentary quiet often rises the more violent, and drives more strongly than is its wont, and well-nigh overturns the state of the mind, so far that the spirit now begins to grow weary and almost to fail, and to despair of perseverance, and to fall into diffidence. When therefore the wind of diffidence blows, it often befalls that the spirit is more miserably endangered than it could be by any impulses of concupiscence. For it is greatly to be feared lest that vehement wind rush suddenly from the region of the desert, and, shaking the house of conscience, overturn the whole state of the mind. For who shall stand before the face of its cold? Unless perhaps, as is wont to happen, by God's breathing [1350A] contrary blasts rise up from the opposite quarter. For it often comes about that, after much trembling of diffidence and exceeding weariness, the spirit at length at some time returns unto conscience, runs back unto the divine mercy, casts its care upon the Lord, repairs its constancy, and scarcely and late resumes its confidence. From thenceforth confidence and diffidence begin mutually to rebel, and strongly to assail, and to drive with adverse blasts, and by alternate turns, now this, now that, to have the upper hand. This is that battle of the winds, if I mistake not, which the prophet Daniel saw and described in mystical speech, and of what sort it is, experience itself has perhaps taught some of you. And would that I knew and were able to describe it as profitably as it truly stands that I have proved by [1350B] experience of what kind it is. But let us see what is sometimes wont to follow this battle of the winds. Let us see what monsters that great sea, of which we spoke above, chances to bring forth.

## CHAPTER II. *What sort, or how great, a conflict of temptation arises out of the inconstancy of the mind.*

Four great beasts, he says, came up out of the sea, diverse one from another. What, I ask, is it for beasts to come up out of the sea after the battle of the winds, but for bestial motions and irrational impulses, after the violence of temptations, to rise up out of the instability of the heart and to break forth into the open? For he puts on as it were a bestial form who lives bestially. For without doubt, he who passes his life irrationally and bestially, [1350C] in so far as irrationally, so far bestially. What are any vices whatsoever, but certain beasts? What are any depraved desires whatsoever, but beasts? Beasts of this kind tear morals, cut the throat of virtues, choke souls. The onslaughts of such beasts the Psalmist feared, when in psalmody he prayed and in praying sang: *Deliver not up unto the beasts the souls that confess to thee [n: (Psal. LXXIII)]*. There are beasts which kill the body, but have nothing that they can do to the soul. Yet to holy men such as these are not greatly to be feared, and least of all to those who by a spontaneous nod are mortified all the day long, lest they seem to incur that prophetic reproach: *There they trembled for fear, where there was no fear. Do not deliver,* he says, *unto the beast the souls that confess [1350D] to thee [n: (Psal. XIII)]*. [var: Vulg. *trepidaverunt*, "they feared"; and at Psal. LXXIII, printed a few lines above, *Ne tradas bestiis*, "deliver not up unto the beasts", plural] He says not the body of them that confess to thee, he says not the flesh of them that confess to thee, but deliver not up unto the beasts the souls that confess to thee. Those, those beasts assuredly are truly to be feared, which are able to kill souls. The onslaughts of such beasts we quickly run into, when, our deserts requiring it, we lose the light of divine illumination: *Thou hast appointed,* he says, *darkness, and it was night: in it shall all the beasts of the wood go about [n: (Psal. CIII)]*. The onslaughts of such beasts the Lord threatens against them that presume upon themselves and glory in their own merits, when in the canticle of Deuteronomy he speaks by the Prophet: *I will send the teeth of beasts upon them [n: (Deut. XXXVIII)]*. But it now remains to inquire why these beasts are said to be four only, or how they are diverse one from another.

## CHAPTER III. *That the manner of living bestially is fourfold.*

[1351A]

That I may briefly say what I think, every manner of living bestially seems to me to be fourfold. Some seem to practise good things, but without mode and measure and apart from all discretion. And although in them there be perhaps a good intention, this in them is bestial, that they live without measure, and are carried headlong, without the judgment of reason and apart from counsel. And although they may perchance have a zeal of rectitude, yet they have it not according to learning. Others, however, practise evil things, but timidly indeed, and therefore secretly; and for that reason, according to the voice of the Psalmist, they will dwell, and will hide themselves [n: (Psal. LV)], because they fear to be reproved, or blush to be caught. Others again practise good things in work, [1351B] but by hypocrisy indeed, and without any good intention, as loving the first couches at feasts, and the first chairs in the synagogues, and salutations in the market place, and to be called Rabbi by men. Others again practise evil things everywhere, openly, and freely, and without any fear and shame, so that they seem to be without a forehead, because a harlot's forehead has been made theirs, and they know not how to blush. Thou seest therefore how diverse among themselves are workmen of this kind. The first and the third exercise themselves in good things, the second and the fourth in evil. The first and the third do good things, but not well: for the first indiscreetly, the third in simulation, and by that very thing they are diverse one from the other. In evil things both the second and the fourth exercise themselves. But those secretly, these as openly as shamelessly, and therefore are they themselves diverse among themselves. The first are they who walk [1351C] in great things and in wonderful things beneath themselves [n: (Psal. CXXX)]. [var: Vulg. *neque ambulavi in magnis, neque in mirabilibus super me*, "nor have I walked in great matters, nor in wonderful things above me"] The second are they who sit in ambush with the rich in secret places, that they may kill the innocent [n: (Psal. X)]. The third are they who do all their works that they may be seen of men [n: (Matth. XXIII)]. But the fourth, they who neither fear God nor reverence men [n: (Luc. XVIII)]. In the first, therefore, there is an indiscreet religion; in the second, a hidden transgression; in the third, a feigned religion; in the fourth, a manifest transgression. These are the four states of them who live irrationally and bestially (if indeed they are to be called states, and not rather falls), which ever drive a man from evil to worse.

And it is to be noted that in these four steps of corruptions the second is worse than the first, the third than the second, and the fourth is the worst of all. [1351D] And perhaps some may doubt of the third, how it is worse than the second. But in the third state, what else is there than a dissembled equity? But, on Augustine's testimony, we have learned that a dissembled equity is not equity, but a double iniquity.

## CHAPTER IV. *By what steps of corruption the human spirit is often wont to fall.*

In the first state, therefore, there is a foolish justice; in the second, an uncurbed malice; in the third, a feigned justice; in the fourth, an unbridled malice. In the first reigns singularity, in the second impiety, in the third craftiness, in the fourth cruelty. In the first, I say, reigns singularity, and of it is said: *Woe to him that is alone, for when he shall fall he hath none [1352A] to lift him up [n: (Eccle. IV)]*. Woe, I say, to him that is alone, that is, to him who presumes upon himself alone and upon his own counsel, and lives by a certain solitary presumption. In the second reigns impiety, and of it is said: *Woe to the wicked unto evil [n: (Isa. III)]*. In the third reigns craftiness. And the crafty provoke the wrath of God, and of them is said: *Woe to the double heart, and to him that goeth on the earth two ways [n: (Eccle. II)]*. In the fourth reigns cruelty, and to the cruel it is said: *Woe to thee that spoilest, shalt not thou thyself also be spoiled [n: (Isai. XXXIII)]*. Cruelty is rapine; rapine is when a man takes away another's goods. What seems to thee of him who sows discord among brethren? Impiously indeed he deals with thee who takes away thy money; what of him who takes away thy peace? Does he act cruelly who takes away thy garment, [1352B] and not much more he who takes away thy charity? But if it is cruel to take from a man outward goods, goods that shall perish, much more cruel will it be to take from a man inward goods, goods that shall abide unto eternity: *For it is charity that never falleth away [n: (II Cor. XIII)]*. Without doubt, he who takes charity from a man takes God also away: *Because God is charity [n: (I Joan. IV)]*. Woe to thee that spoilest, shalt not thou be spoiled? As much as thou takest, so much dost thou lose; thou takest God away, and thou losest God. Thou takest heaven away, thou forfeitest heaven. What is crueller than this impiety? What is madder than this cruelty? Behold from whence and whither one comes; behold none the less also by what way one goes down: from whence, sayest thou, and whither? From the height of singularity, unto the height of cruelty. But by what way, sayest thou, and how? Through impiety and duplicity. For from the first [1352C] step one goes down to the second, from the second to the third, from the third to the fourth. For without doubt presumption cast down is wont to bring in emulation; emulation despised, simulation; simulation cast down, the unbridling of the mind. For to the first state belongs presumption, to the second emulation, to the third simulation, to the fourth the unbridling of the mind. To the first, insolence; to the second, enviousness; to the third, fraudulence; to the fourth, shamelessness; and perhaps these are those beasts which we had to seek.

## CHAPTER V. *Of the vice of insolence.*

In the description, therefore, of the first beast we understand [1352D] the vice of insolence. We say *insolitum*, as it were *non solitum*, "not customary", or "contrary to the customary", and thence we suppose *insolentia*, insolence, to be so named. Rightly therefore is it called insolence, when at random and rashly something is presumed beyond the customary. Insolence, therefore, is a headlong vice, and a rash presumption, or a headlong and presumptuous rashness, beyond the customary. But this evil is manifold. For insolence now raises itself above the customary, now restrains itself below the customary, now sets itself against the customary. But let us now see concerning the first beast, of what sort Holy Scripture describes it, or how fittingly it expresses the property of insolence. The first, he says, was like a lioness, and had the wings of an eagle. The lion is said to be of such fierceness that, when provoked, he fears not even death, so far that not even for the peril of death [1353A] does he restrain himself from the impulse of his own fury. *The lion,* he says, *the strongest of beasts, will be afraid at the meeting of none [n: (Prov. XXX)]*. Thou seest in the lion how foolish a boldness, and how bold a folly. Does it not seem a matter of lion-like boldness, and done to make oneself a name, to walk in great things and in wonderful things above oneself, to presume all things beyond one's strength, the counsel of teachers being spurned and the precept of elders contemned, to stretch fasts, vigils and observances of this kind beyond measure, and neither to spare the health of the body, nor to shudder at the death of the soul in the contempt of due obedience?

Note that it is likened not to a lion, but to a lioness, because this sex is found more forward and more obstinate in the vehemence of its impulse. See therefore how irrational and bestial and truly lion-like a thing it is to rest in no man's counsel, [1353B] in no man's precept, but obstinately to persist in the boldness of one's own rashness. Do ye wish to hear this also briefly, what I think of the wings of a beast of this kind? It seems to me that the one is of precipitancy, the other of presumption. Behold, two wings, and both of the eagle. Who knows not this of the eagle, that it is wont to fly more swiftly, or more loftily, than almost all other birds. In precipitancy mark the swiftness of the flight. In presumption weigh the loftiness of the flight. It has been said already above that insolence is a headlong and presumptuous rashness, beyond the customary. That I may therefore gird up into a compendious brevity the things said more diffusely, recognize the lion-like likeness in the rashness of singularity. Note in the eagle's wings the vice of presumption [1353C] and the vice of precipitancy. The eagle is called the king of birds, and the lion the king of beasts. Does not he therefore seem to have something of the lioness and something of the eagle, who presumes, in the active life as in the contemplative, to go before all men, and in both lives to hold a singular and highest place? On earth he is a lioness, in heaven he is an eagle, who presumes to walk more strongly than all others, to fly more loftily; to walk by action, to fly by contemplation.

## CHAPTER VI. *By what steps of insolence the human spirit is little by little corrupted.*

But let us now see what Solomon thinks of a man of this kind, who does all things precipitately and presumptuously, who in his endeavours keeps neither measure [1353D] nor modesty: *He that is hasty,* he says, *stumbleth with his feet [n: (Prov. XIX)]*. Hence it is that elsewhere he says: *The inheritance which is hastened to in the beginning, in the end shall want a blessing [n: (Prov. XX)]*. To the same sentence there seems to accord that which is added concerning the aforesaid beast: I beheld till its wings were plucked off, and it was lifted up from the earth and stood upon its feet as a man, and its heart was given to it. [var: Vulg. *cor hominis*, "a man's heart"] Behold how they who presume upon themselves beyond measure lose by degrees that whereby they swell and despise the rest. First the wings are plucked off, afterwards the body itself of the beast is lifted up from the earth; first the grace of the contemplative life, afterwards that of the active life also is lost. For what is it to lose one's wings, but to lose those lofty [1354A] flights of contemplating? For when, after many excesses of fastings and vigils, the body has begun to waste away and the head to ache, willy-nilly one must lay down the wings, return to the earth, and take care of the flesh; and it is better that they be laid down willingly than plucked off from one unwilling. What is it for the wings to be plucked off, but to lose them with huge grief, and without any hope of recovering them? The wings are plucked off when the boldness of precipitancy and of presumption is cut short, infirmity urging, necessity compelling. Does not the Lord threaten a plucking off of wings of this kind, when he speaks by the prophet: *If thou be exalted as an eagle, and set thy nest among the stars of heaven, thence will I draw thee, saith the Lord [n: (Abd. I)]*. [var: Vulg. *et si inter sidera posueris … inde detraham te*, "and if thou set thy nest among the stars, thence will I draw thee down"] After the plucking off of the wings it is lifted up from the earth; through the mind's elevation, therefore, and because of the mind's elation, [1354B] it is shaken off from the earth. And deservedly, as I believe, in that by pride, swelling, bursting, wasting, rotting, they yet at some time become as the dust which the wind driveth from the face of the earth. And so, after the loss of the wings, the habitation of the earth also is lost, because after the grace of contemplation has been withdrawn, as has been said, the grace of working well also is withdrawn from the proud soul. And he who before presumed to go strongly before all, let him now begin to follow after all, and at last to be left behind. And he who before through insolence stretched himself beyond the customary, afterwards remains short of the customary; and thus he now falls from the first step of insolence into the second, with this at last to come, which I fear, that from the second he fall back into the third. But where, I ask, will the beast already spoken of be henceforth, cast down from heaven, the others [1354C] having been lost, and lifted up from the earth? Will it perhaps return thither whence it came, and go down again into the sea, it that came up out of the sea? So indeed, so often what is presumed out of the levity of the heart, afterwards into a great fluctuation of the mind in bitterness. And this perhaps is to lose the earth: to lose all the stability of one's purpose, and, by bearing one's dejection unworthily, to run into an exceeding bitterness of heart. Thus from the earth one passes into the sea; thus are the mountains carried into the heart of the sea. For what is it for mountains to pass into the heart of the sea, but to fall from the summit of a great endeavour into the inmost malice of the heart? For according to the testimony of the Truth, iniquity abounding, the charity of many shall grow cold [n: (Matth. XXIV)]. No one therefore, in however great a [1354D] loftiness of virtues, ought to presume anything of his own powers, but all of the Lord, and to sing with the Psalmist: *Therefore we will not fear when the earth shall be troubled, and the mountains shall be carried into the heart of the sea [n: (Psal. XXV)]*. Then indeed are the mountains carried away, when that saying of John is fulfilled: *They went out from us, but they were not of us [n: (I Joan. II)]*.

## CHAPTER VII. *How from the vice of insolence a man falls into the vice of enviousness.*

But if no place now remains to this beast except the sea (for it seems to have lost both heaven and earth), it is a wonder how it is said to have stood upon its feet. Or is it perhaps believed to have stood upon some crag or rock, where it might be girt about on every side by the sea, and unceasingly [1355A] beaten by the waves of the sea? O how hard a punishment, but worthy of presumptuous singularity! Behold, it which before presumed to outrun all, and out of its own presumption wearied them, now has not whither to go, nor finds how it may rest. And upon its feet, he says, it stood as a man. And would that even late it might cease to believe itself an angel, and at length at some time leave off presuming above man. Behold, now putting off the angel, it no longer flies in the highest, but walks in the lowest; nay, now it walks not, but stands, having lost the love and the hope of advancing. Yet it lies not down, but stands, so that it never rests. Continually therefore it stands, because without intermission it labours. It wearies its feet without going forward, it labours without fruit. It stands therefore, but how? Upon its feet, as a man. A grand spectacle, but a foul [1355B] wonder, to see a four-footed beast, a lion-like shape at that, raise itself upon two feet against heaven, and stand upright against nature. What is this monstrous uprearing, but a certain enormous and exceedingly detestable pride? He rears himself against God who swells against the supercelestial majesty. Does he not swell against God who reproves his judgments? But who knows not how presumptuous minds are wont to murmur against the divine scourges, to envy the advances of others, and impatiently to bear the declines of their own glory? But they murmur not only against the justice of God, but even against the goodness of God. Against the justice of God in their own evils, against the goodness of God in the goods of others. For an insolent spirit, and one greedy of its own excellence, when [1355C] through excessive pride it falls into envy, bears almost more grievously the advance of others than its own defect. O monstrous presumption, which murmurs against the divine majesty for this, that God resisteth the proud, but giveth grace to the humble [n: (Luc. IV)]. *Is thy eye,* he says, *evil, because I am good? [n: (Matth. XX.)]* But they who are of this kind are wont to weave certain complaints as though reasonable, and to display the causes of their murmuring (though in truth they are irrational) as though just; and this perhaps is for the brutish shape to raise itself unto the likeness of a man, to be willing to put forward as it were certain reasons in an irrational murmuring against God. To this sentence there seems to accord what is further said of [1355D] this beast. For when it had been premised, it stood upon its feet as a man, straightway there is added, and its heart was given to it. Whose, its? Either the heart of a man, or the heart of the lioness. But why should the lioness be said to have received its heart, which it is not said to have lost? It received the heart of a man, and of one savouring carnally, when, God permitting, it fell into the prudence of the flesh; or else it then truly receives the heart of a man when through much experience it understands its own error, and more fully recognizes both its own defect and the advance of others. But what is divinely granted to a man for his own good, the man himself often abuses to his own evil. And when his own merits and those of others are known to be unequal, from that whereby he ought to be pricked unto penitence, thence he grows unto a greater envy. For behold, after the lioness described [1356A] received the heart of a man, there succeeds it not a lamb, but a bear [sic: *ut sus*]. For often a heart greedy of glory and livid, when the glory of others and its own ignominy have been looked upon, falls into enviousness. Thus vice succeeds vice: insolence goes before, and enviousness follows; and what is yet worse, insolence does not withdraw.

## CHAPTER VIII. *Of the vice of enviousness.*

Enviousness seems to sound something more than envy. As a man is not rightly called a reader save at that time when he is occupied in reading, so too a man is then rightly called envying when he is employing his spite. And from that which is *invidens*, envying, is *invidentia*, enviousness, named. Envy, therefore, then truly grows out into enviousness, when it so agitates the spirit that it [1356B] now scarcely at any time lets it rest. Enviousness, therefore, is a frequent envy, and one that does not let the spirit rest. But in the second beast, if I mistake not, enviousness is rightly understood. But, that this may grow clearer, let us hear how the prophetic word describes it: *And behold,* he says, *another beast, like a bear, stood on one side, and there were three rows in its mouth and in its teeth, and thus they said to it: Arise, eat much flesh [n: (Dan. VII)]*. Now the bear, as we all know, is an ugly animal, and one that is wont to dwell in remote and hidden places; and in this very thing it bears the form of envy. For envy herself too (as blushing at her own foulness) ever strives to lie hidden. But the bear is a malicious and savage animal, and perhaps such is the vice of envy. Envy is the hatred [1356C] of another's happiness; and what is more malicious? What else, therefore, is envy but a light-shunning and lurking malice? But enviousness is a boiling malice, and one that rages in secret. And the bear is a very restless animal, so that when tied to a stake it scarcely ever ceases either to go round about, or, with its feet fixed, to toss its head now to this side, now to that; and in this it has the form not only of envy, but of enviousness, which scarcely for a moment lets the spirit rest. But it is said of this beast that it stood on one side. Not yet, therefore, in this state does a man utterly forsake good things, nor yet, as in the former state, does he extend himself unto all things. It stands therefore on one side, because in certain good things it still seems to persist. For no one [1356D] becomes suddenly most base, just as, on the opposite side, no one becomes suddenly highest. As it were, therefore, it still stands on one side, since old custom still draws the man to do some good things. Behold that in this state the spirit is not yet unbridled even to open malice, in so far as it is either restrained by fear or checked by shame.

## CHAPTER IX. *Of the evil of enviousness, by what steps it is wont to increase.*

And three rows, he says, were in its mouth, and in its teeth. The Scripture itself determines how there were three rows in its mouth, that is, in its teeth. But what do we more rightly understand by the teeth than the bites of malice, of enviousness? But who knows not how familiar, and homely, and as it were [1357A] properly proper it is to envy to gnaw another's life, and to tear it with the bites of disparagement? But this evil is wont to increase by certain steps. For there are in men some things manifestly evil, and some doubtful, so that it may come into ambiguity whether they are good or evil. But a livid mind is wont always to exaggerate manifest evils the more manifoldly, to turn whatever is doubtful to the worse part, and open goods (since it cannot deny them) to darken by what art it can, and to diminish at least something of them. The first is of speaking-against, the second of derogation, the third of detraction. Speaking-against is when a biting and reproving speech is occupied about that, or is made on account of that evil, which is truly in a man. He who knows what it is *rogare*, to entreat, can from the opposite recognize what [1357B] it is *derogare*, to derogate, since they answer to one another by contraries just as to persuade and to dissuade do. Does it not seem to thee derogation when to one who holds a good estimation of some other man it is said, do not so believe, do not so esteem, thou art mistaken, thou art deceived, it is far otherwise than thou thinkest, thou believest darkness to be light and puttest bitter for sweet. This assuredly has no place in open goods, because it cannot bend the things that are manifest to the other side. But to detract is to be willing to diminish at least something of open goods, when thou canst not utterly empty them out. For he detracts who by barking against draws back something from that whereby he believes a man's reputation to be the more glorious. Speaking-against, therefore, is the disseminating of an evil opinion. Derogation, the emptying out of a good opinion. Detraction, the thinning of a good opinion. The tongue [1357C] that speaks against the Psalmist feared, when he said: *All the day long my shame is before me, and the confusion of my face hath covered me, at the face of him that reproacheth and speaketh against me [n: (Psal. XLIII)]*. [var: Vulg. *a voce exprobrantis*, "at the voice of him that reproacheth"] He touches the derogators in what he says elsewhere: *They were catching at the soul of the just, and were condemning innocent blood [n: (Psal. XCIII)]*. [var: Vulg. *Captabunt … condemnabunt*, "they shall catch … they shall condemn"] He expresses the detractors when he says: *They that render evil for good detracted from me, because I followed goodness [n: (Psal. XXXVII)]*. Behold, thou hast the three rows of teeth in the manifoldness of detractions, derogations, speakings-against.

## CHAPTER X. *How from the vice of enviousness the mind falls into the vice of fraudulence.*

Now it is easy to see how rightly there befits this [1357D] beast that which is set in the last place when it is said: Arise, eat much flesh. For what is it to eat flesh, but to tear another's weak things with a slanderous tooth? For they who gladly gnaw another's life, who zealously serve derogations, who delightedly pluck at the infirmities of their neighbours, what else do they but eat flesh? Such gnawers of flesh the Prophet had already known by experience, when he said: *They that harm me draw near upon me, to eat my flesh [n: (Psal. XXVI)]*. But that which is said, Arise, eat, what, I ask, will it be, a command or a permission, a suggestion or an instigation? But if we think it was said by good angels, let us consequently understand that in their words also only a permission was made. Such is that which is said to Judas [1358A]: *That which thou dost, do quickly [n: (Joan. XIII)]*. But if it stands that it was said by evil angels, we can understand in words of this kind both a suggestion and an instigation. For evil spirits are ever wont to suggest malignant things to malignant minds, and to instigate them unto every malice. How malicious a thing it is, and how pernicious, to serve detractions, and in this for each man to satisfy his own vice, thou canst note from that sentence of Solomon: *If a serpent bite in silence, he that detracteth secretly hath nothing the less [n: (Eccli. X)]*. Does not that accord with this sentence which the Psalmist says of such men: *Their throat is an open sepulchre, with their tongues they acted deceitfully, the venom of asps is under their lips [n: (Psal. V)]*. O evil execrable, and deadly as much to him that speaks as to him that hears: [1358B] Arise, he says, eat much flesh. And what else does the bear, what else does this wild brute know, but either to suck its own paws, or to tear the flesh of others? What other office, I say, does the monster of enviousness discharge, but either to bewail its own troubles, or to pluck at the weak things of others? But would that they tore the flesh only, would that they spared at least the bones! But now they mangle all things, they tear all things, whence it comes about that at length at some time they become hateful to all. For he who speaks, I say, cannot lie hidden. But when they begin to be recognized, they begin likewise to be despised and to be held in hatred. But an envious and proud mind, with how great a grief thinkest thou it is burned, with how great a spite is it tormented, when it sees others advance from day to day unto better things, and itself daily decrease in every opinion, and grow more and more [1358C] worthless? Whence it often comes about that it turns itself to crafty devices, while with the utmost zeal and solicitude it seeks how it may either spread wide its own glory, or becloud the glory of others. It begins therefore from thenceforth to dissemble sanctity, and through hypocrisy little by little to give itself over to every fraudulence. Thus the leopard succeeds the bear, while a slippery mind flows down from vice to vice, and through the evil of enviousness falls into fraudulence.

## CHAPTER XI. *On the vice of fraudulence.*

Then without doubt fraud grows into fraudulence, when out of much malice it now befalls the mind that it is altogether willing to deceive when it can, and after [1358D] much use and practice there is nonetheless at hand to it, through much cunning now, that it can easily deceive when it wills. For what else is fraudulence than a cunning malice, as prone to every fraud as it is prompt? Rightly is the fraudulence of hypocrites figured in the leopard, which is sprinkled over its whole body with certain spots. For hypocrites indeed make a show of holiness in their work, but what they love is perverse; and what lives within in the affection must needs at some time break forth and appear in the work. And so they that are of this sort do good things openly and evil things in secret. They therefore who break forth stealthily into works of dissoluteness, or as often as they can do it excusably, what else do they do than sprinkle the body of their own action with certain spots? Let us see, then, [1359A] of what sort this beast is said to be, which is described in the third place. *After these things,* he says, *I was beholding, and lo, another as it were a leopard, and it had wings as of a bird, four upon itself, and four heads were upon the beast, and power was given to it [n: (Dan. VII)]*. [var: Vulg. Dan. 7:6 reads *et ecce alia quasi pardus* and *quatuor capita erant in bestia*, "in the beast"; Migne prints *altera* for *alia*, and *super bestiam*, "upon the beast"] Give heed how rightly those that are designated in this beast are said to have wings. Certainly when birds fly, they lift themselves above themselves. Certainly when they will to fly, they suspend themselves through the void. Do not minds of this sort lift themselves above themselves, and suspend themselves through the void, when for the sake of ambition and empty glory they stretch out the observances of a hard strictness almost beyond the measure of human possibility? For to exercise the zeals of virtue, and not to care for or to seek the merits or the rewards of the virtues, what else is it than to suspend oneself on high through [1359B] the void? And what else is it to have many heads, than to do nothing simply? For as in the wings we understand occupation and exercise, so in the head we understand intention. For the head rules the whole body, and all our action is subservient to the intention.

## CHAPTER XII. *On the evil of fraudulence, how multiform it is in work.*

Do you wish to know yet more fully what kind of wings fraudulence is wont to have? That I may therefore briefly express what I think: let one be called the wing of simulation, another of dissimulation, the third of ostentation, the fourth of excuse. For simulating minds, and those that are slaves to hypocrisy, are wont; they are wont, I say, not only to boast of the goods they have, but even to simulate that they have [1359C] goods which they have not at all. On the contrary they are wont craftily to excuse manifest evils, but hidden evils (as if they had them not at all) cunningly to dissimulate. Simulation and dissimulation are concerning hidden things. But simulation concerning hidden goods, dissimulation concerning hidden evils. On the other side, however, ostentation and excuse are wont to be concerning manifest things; but the former concerning manifest goods, the latter concerning manifest evils. For in those goods which are manifest and cannot be denied, ostentation has its place, just as in manifest evils alone excuse is sought. Our left hand is brought forth into the midst more rarely than the right, and by that very fact is more rarely seen. Rightly therefore by the left we understand the more hidden things, and rightly by the right the more manifest. And so the wings [1359D] of simulation and of dissimulation seem to belong to the left, even as the wings of ostentation and of excuse to the right. Thou hast therefore in ostentation and simulation the first pair of wings. And thou hast likewise in excuse and dissimulation the second pair of wings. For ostentation and simulation are concerning goods alone. But the former concerning true and manifest ones, as it were a wing on the right; the latter concerning feigned ones, as it were a wing on the left. On these two wings they fly, and commending themselves to their neighbours and publishing abroad their own reputation, they spread their glory round about. But excuse and dissimulation are concerning evils alone: the former concerning manifest ones, as it were one wing on the right; the latter concerning hidden ones, as it were the other wing on the left. As on the two former, as has been said, they fly, so on these latter they veil their own [1360A] body. For beyond doubt simulators and hypocrites are wont, on this side and on that, under the covering of excuse and of dissimulation, to veil their hinder and more shameful parts.

## CHAPTER XIII. *On the evil of fraudulence, how manifold it is in intention.*

Behold, let us see concerning the number of the wings and concerning the plurality of the heads. Now we know that the fraudulence of hypocrites, in all that it keeps doing, pants after the advancement of its own honour. For all that it does, or intends in doing, is a slave to ambition. But ambition is nothing else than the coveting of honour. Now the first species of this evil is the coveting of liberty, the second the coveting of dignity, the third the coveting of authority, the fourth the coveting of power. Behold how ambition [1360B] divides itself into four heads, to which, as has been said, the whole action of hypocrites is subservient. The coveting of liberty is when one now shrinks from being under others. The coveting of dignity is, by courting higher things, always to pant from step to step. The coveting of authority is when one now courts to appear to all a man of great counsel and of holiness, and that whatever is to be established or defined should hang upon his counsel or his judgment. The coveting of power is when one now courts to be set over others. We often see even those who have professed a voluntary obedience, how gladly, how eagerly they take upon themselves occupations troublesome enough and burdensome, that from the occasion of their own administration they may obtain a somewhat greater liberty of going out, of speaking, of acting. What does this, I ask, unless the ambition of liberty? [1360C] We see others striving always from step to step, and those who are of a lower grade aspiring from the subdiaconate, subdeacons to the diaconate, deacons to the presbyterate; and though from it they have perhaps acquired nothing of greater liberty or of power, yet they judge it no small thing to hold at least a higher place than the rest. But whence is this in them, unless from the ambition of dignity? That man of that Achitopel, speaking, teaches us what the ambition of authority can do in certain men; the traitor and parricide Absalon teaches us what the ambition of power avails.

## CHAPTER XIV. *How from the vice of fraudulence the mind falls into the vice of shamelessness.*

[1360D] But it is to be noted what is said of this beast: That power was given to it; and beyond doubt, by the wonderful and hidden judgment of God, the things which hypocrites can do are almost greater, and they do them and keep the observances of a stricter life, than they who afflict themselves for God's sake; and although it is established that all flesh is hay, and all the glory thereof as the flower of hay [var: Vulg. Isa. 40:6 *flos agri*, "the flower of the field"], yet the followers of vanity often labour more for a vain and transitory glory than true emulators for the true and eternal glory. But it is very difficult, nay almost impossible, that men of this sort should be able long to lie hid. Hear what Solomon thinks here, when he says: *He that walketh simply, walketh confidently, but he that perverteth his ways shall be made manifest [n: (Prov. X)]*. It behoves therefore that those who walk doubly and fraudulently, and the perverters of their own ways, [1361A] be made manifest, and that that prophetic word be fulfilled in them: *Uncover thy shame, lay bare thy shoulder, make bare thy legs, pass over the rivers, thy ignominy shall be revealed, and thy reproach shall be seen. [n: (Isa. XLVII)]*. Men of this sort, when they have been caught in this state of fraudulence, often rush yet into worse things: for when they despair of being able any longer to lie hid in their own depravities, when they lose that one joy of their boasting without any hope of recovering it, straightway they break forth into open shamelessness. Behold how through fraudulence a man is cast headlong into shamelessness.

## CHAPTER XV. *On the vice of shamelessness.*

Give heed, I beseech thee, how bestial, and more [1361B] than bestial, a life it is, when human shame has been cast off, to give oneself headlong to all things, and the divine gaze or the countenances of men, not to blush even at things to be blushed at, and at length at some time to unbridle oneself unto every malice. For what else is shamelessness than a headlong and unbridled malice? Let us therefore now hear what is said of this last beast: *After these things I was beholding,* he says, *in the vision of the night, and lo, a fourth beast, terrible and wonderful, and exceeding strong. It had great iron teeth, eating and breaking in pieces, and treading down the rest with its feet. But it was unlike to the other beasts which I had seen before it, and it had ten horns [n: (Dan. VII)]*. Behold, he says a beast, and yet what beast it is, or to what [1361C] beast it is like, he does not say, as in the foregoing. See therefore what kind of monster among the vices this is, which is now mystically described, to which none among so many monsters of beasts is found comparable. Now we know that the mind which has been corrupted by envy and by shamelessness spares thenceforth no one at all, since it spares neither itself nor others. For envy indeed takes away from a man love and compassion for his neighbour; but shamelessness, moderation and circumspection of himself. And often they that are of this sort bear many labours, many griefs, patiently, nay even gladly, that they may afflict others; and they had rather themselves endure misery than not inflict it upon others. See therefore how wonderful, or rather how horrible a thing it is, that a man, forgetful of humanity, should put off the man, and put on a beastly heart, nay one more than beastly. [1361D] And lo, he says, a fourth beast, terrible and wonderful, and exceeding strong. Is it not strong, and exceeding strong, which, for the sake of inflicting evils upon its neighbours, is so patient in bearing evils? But he is said to have iron teeth and nails who is unbridled unto every cruelty. For iron, which tames all the other metals, rightly enough designates cruelty. He therefore receives iron teeth and nails who rages in words and in works against his neighbours, Of another beast it was said that it devoured very much flesh. But of this one it is said that it breaks all things in pieces. It therefore which breaks all things in pieces seizes, condemns, annihilates not only the weak things of others, but the strong as well. And so it tears all things by defamation, and what it cannot defame it treads down by contempt. But that I may be silent about the rest, [1362A] in this chiefly does this beast seem to be unlike the others, that in this last state the wicked mind knows not how to blush. It was unlike, he says, to the other beasts which I had seen before it, and it had ten horns.

## CHAPTER XVI. *How the mind is hardened through the vice of shamelessness, and first against God.*

O bloody beast, which both by contempt treads down all its inferiors, and with the horns of rebellion assails its superiors! Would that of horns of this kind might be fulfilled that which he who speaks in the psalm profitably threatens: *And I will break all the horns of sinners, and I will exalt the horns of the just [n: (Psal. LXXIV)]*. [var: Vulg. Ps. 74:11 *exaltabuntur cornua justi*, "the horns of the just shall be exalted"; the received text is passive, not a first-person promise] Let us therefore ask more diligently what sort of horns shamelessness has, [1362B] with which it is wont to fight back or to assail. But this we know, that horns grow out of the flesh, and harden above the sensibility of the flesh. Now in ten ways, as it seems to me, the shameless soul grows hard, and loses that sensibility of heart which it is fitting to have. For in three ways the mind grows hard toward God, in three toward itself, and in four ways against its neighbour. Toward God, through arrogance, through self-exaltation, through contumacy. Arrogance is when it ascribes to itself that which it has received from God. Self-exaltation is when it lifts itself above that which it has received: through arrogance it glories in itself over what it has, through self-exaltation even over what it has not. Through arrogance and self-exaltation [1362C] it comes about that the divine grace is deservedly withdrawn, and that it is hardened unto contumacy; and being deserted, it is made a transgressor. But there is never a willing transgression of a precept without contempt of God. Contumacy therefore is when it despises God commanding and contemns him threatening. Through arrogance the goodness of God is assailed, through self-exaltation the truth of God, through contumacy the power of God. For certain we know, and without any hesitation, that it is God who worketh all things according to good will [n: (Ephes. I)]. [var: Vulg. Eph. 1:11 reads *qui operatur omnia secundum consilium voluntatis suae*, "who worketh all things according to the counsel of his will"; *pro bona voluntate* is the phrase of Phil. 2:13] And so from the goodness of God alone is whatever of good is, or can be, in us. He therefore who arrogates to himself that whereby he ought to have glorified God, what else does he do than despoil the goodness of God of its glory? He who lifts himself above that which he is wills that to be believed false which is true, and [1362D] true which is false. But he who leans upon falsehood is convicted of striving against the truth of God. But whatever the wicked mind presumes through contumacy looks chiefly to the contumely of the divine power.

## CHAPTER XVII. *How through the vice of shamelessness, the mind grows hard in regard to itself.*

By three steps of headlong fall, nonetheless, the human spirit is wont to grow stiff in regard to itself: by the binding of the mind, by the hardening of the mind, by the unbridling of the mind. The binding of the mind is when a habitual delight so insolubly entangles it that it cannot, even when it wills, entangle itself from the custom of sin; when it now does not at all cease from sinning, so far as impunity permits it. See how him whom arrogance [1363A] despoils, self-exaltation enervates; and him whom self-exaltation enervates, contumacy casts headlong; and him whom contumacy casts headlong into sinning, the custom of sinning afterwards little by little binds. To such a soul, and so bound, that voice of the prophet cries: *Loose the bonds of thy neck, O captive daughter of Sion [n: (Isa. LII)]*. Loosed from such bonds and free, it can sing with the Psalmist: *Thou hast broken my bonds, to thee will I sacrifice the sacrifice of praise [n: (Psal. CXV)]*. But the hardening of the heart is when he that is of this sort can now be restrained from his own excesses by fear of no punishment, by no severity of vengeance. And, that we may use open examples, the shameful know what condemnation they undergo, or ought to undergo, when caught in their shameful deeds, and yet neither are they able to restrain themselves from the perpetration of shameful deeds. It is one thing not to be able to restrain one's own desire [1363B] when impunity allures, and another not to be able to beware even of that which is not committed without the utmost peril. In the former step, therefore, the spirit is insolubly bound to fault; in this one it is hardened, as it were insensibly, against punishment. In that one shame, in this one fear also, is trodden underfoot. Hear what is said of those who in this step are hardened against punishment: *I have struck,* he says, *them, and they grieved not [n: (Jer. V)]*. [var: Vulg. Jer. 5:3 *Percussisti eos*, "Thou hast struck them"; the received text addresses God in the second person, and the same verse is printed at 1276C of this work as *Percussi filios vestros*] The unbridling of the mind is when without any hesitation or drawing back the spirit exposes itself to every transgression, and, the bit of shame and the bridle of fear being shaken off, rushes headlong into all things, and becomes thenceforth as the horse and the mule which have no intellect [n: (Psal. XXXI)]. In the two former the spirit, by its own desires, even when it resists, [1363C] is overcome. But in this step it does not resist at all, but, whatever wind of temptation blows, is snatched in every direction, according to that which the prophet imprecates: *My God, set them as a wheel, and as stubble before the face of the wind [n: (Psal. LXXXII)]*. But as in the three first horns it assails God, so in the three following it fights back against God. For by the binding, the hardening, the unbridling of itself, the ill-fortified mind strongly resists, lest any impulse of divine fear should be able easily to humble it.

## CHAPTER XVIII. *How through the vice of shamelessness, the mind grows hard toward its neighbour.*

Four still remain of the aforesaid horns: the horn [1363D] of abjection, the horn of objection, the horn of dejection, the horn of subjection. By these four steps the wicked mind is hardened against its neighbour, and, what is worse, against those to whom it owes a humble service. For as with iron nails it treads down its inferiors, so with these four horns of rebellion it is armed against its superiors. For the shameless soul, which has once shaken off the yoke of fear, rises up now with wicked rashness against its own mastery. And so it rebels with the horn of abjection, when it now disdains to obey; with the horn of objection, when it strives always and everywhere strongly to resist the endeavours of its own prelates; with the horn of dejection, when it strives to cast down its own prelates; with the horn of subjection, when it now strives even to subject them to itself. Behold how the evil [1364A] rages abroad; behold by what steps the depraved soul is hardened unto the utmost shamelessness; behold in what manner a man is brought even to this, that *he neither fears God nor reverences man [n: (Luc. XVIII)]*. [var: Vulg. Luc. 18:2 *qui Deum non timebat, et hominem non reverebatur*, "who feared not God, nor regarded man"]

## CHAPTER XIX. *How the mind, when it has come into the depth of evils, often falls even into despair.*

But the depraved soul often, when it has come into the depth of evils, after all evils loses even the hope of coming to itself again, and falls into despair. This is that last horn, namely the evil of despair; a horn, I say, both little through diffidence, and, beyond the rest, hard through the obstinacy of diffidence. *I was considering,* he says, *the horns, and lo, another little horn sprang out of the midst of them, and three of [1364B] the first horns were plucked up before its face. And behold, eyes as it were the eyes of a man were in this horn, and a mouth speaking great things [n: (Dan. VII)]*. This horn arises out of the midst of the others, because by the binding of the heart, the hardening of the heart, and unbridling, the mind is chiefly cast headlong into despair. For when out of these three a man has begun to lose power over himself, he begins likewise little by little to despair of salvation. But the evil of despair renders the spirit not so much swollen as timid, and in that very thing casts down the horn of contumacy. The evil of despair is wont not so much to lift the spirit up as to cast it down, and therefore the horn of self-exaltation cannot stand before its face. The evil of despair makes the spirit the more disparaging of its own powers, because it always [1364C] compels it to fear more than is fitting: whence it is that the horn of arrogance is not able to stand before its presence. The soul that has once despaired of its own salvation, and is utterly forsaken by divine grace, when it feels that it cannot resist an inveterate custom, and cannot restrain itself from its own depravity, is often wont to show itself excusable, and to pour back its own fault upon the Creator. And this is for the horn of despair to have eyes as it were of a man, and a mouth speaking great things. Man alone among the other living things is strong in reason and shrewd in prudence. When therefore, after the evil of despair, anyone has begun cunningly to weave, and shrewdly to put forward, for the proof of his own excuse, causes as it were reasonable, he seems to have eyes as it were of a man. It must be, they say, as it has been predestined; [1364D] who can resist the will of God, who his ordinance? And such as he willed us, such he made us. For whatsoever he would he hath done, in heaven and in earth, in the sea and in all the deeps [n: (Psal. CXXXIV)]. [var: Vulg. Ps. 134:6 *Omnia quaecumque voluit Dominus fecit in caelo, in terra, in mari, et in omnibus abyssis*: the received text names the Lord as the subject, and does not join the members with *et*] What then can we do, what are we? Can we create our own merits for ourselves? It is not, assuredly, of him that willeth, nor of him that runneth, but of God that showeth mercy [n: (Rom. IX)]. Why then does he not show mercy? Why does he not work in us that which pleases him, who worketh all things in all as he wills? [n: (Ephes. I.)] [var: Vulg. Eph. 1:11 reads *qui operatur omnia secundum consilium voluntatis suae*; the words printed here are those of I Cor. 12:6 and 12:11, *qui operatur omnia in omnibus … dividens singulis prout vult*] A mouth speaking great things, and things as mad as they are empty. That thou mayest excuse thyself, thou accusest God; that thou mayest justify thyself, thou blasphemest God? Is not this seen to be that which is read in what follows, and he shall speak words against the Most High. [var: Vulg. Dan. 7:25 *sermones contra Excelsum loquetur*; Migne prints *Altissimum* for *Excelsum*] Behold by what steps one descends to the lowest things. Behold whence, [1365A] whither, and in what manner one comes from an excessive levity of spirit to a shameless unbridling of spirit, from much presumption of heart to the last despair.

We have heard how the mind, falling ever from evil into worse, is at last led down into the depth of evils. Let us hear how, or whence, that same mind is sometimes, after many and last evils, reformed to the integrity of rightness. For if we rightly judge the things that go before and that follow after in this vision, I think that in this mystical description we recognize what we read in the Apostle: Since where [1366A] iniquity abounded, grace also did more abound. [var: Vulg. Rom. 5:20 *Ubi autem abundavit delictum, superabundavit gratia*, "where the offence abounded"; the noun printed here is *iniquitas*, that of Matt. 24:12] From this place of Scripture it is easy to observe that no malice of ours can conquer the divine mercy. For what is it that, after the beasts succeeding one another, a throne being set, the Ancient of days sat, unless that after many and frequent declines of the vices, he who is eternal before all times, through visiting grace, fixes the slippery heart in a firm stability of purpose, and establishes for himself a dwelling? And what is it that the power of the beasts is taken away, unless that through visiting grace, the tyranny of the vices being lulled to sleep, the kingdom of sin is destroyed?

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