title: Sermo de missione Spiritus Sancti

source_edition: Migne, Patrologia Latina, vol. 196, coll. 1017D–1032A

source_text:
## Sermo de missione Spiritus Sancti

[1017D] *Spiritus Domini replevit orbem terrarum; et hoc, quod continet omnia, scientiam habet vocis [n: (Sap. I)]*. Ecce qualem, fratres, Paraclitum de Domini promissione accipimus, ecce qualem consolatorem habemus. Fortassis apertius nosse cupitis quantus sit iste vel qualis. Ubique est, omnia potest, et omnino cum nihil latere potest. Utique talem oportebat esse, qui posset omnibus ubique occurrere, quem oportebat tot exsules reducere, tam dispersos colligere, tot moestos confortare, tot desperatos ad veniam reformare. Talem item oportebat esse qui posset quae vellet replere, quem oportebat tot infirmos curare, [1018D] tot oppressos protegere, et inter tot discrimina custodire, et contra tot tentamenta munire. Talem denique qui nihil non nosset, quem nihilominus oportebat tot infideles convertere, tot incredulos docere, tot rudes instruere, tot inscios erudire. Qualem utique oportuit accepimus consolatorem, protectorem, atque doctorem. Consolatorem ubique praesentem, protectorem omnipotentem, doctorem omnia scientem. Et sane consolatorem ubique praesentem exigebant tot miseriis addicti, protectorem omnipotentem tot vitiis corrupti, doctorem omnia scientem tot erroribus adducti. O consolatorem dulcem! [1019A] o protectorem fortem! o doctorem efficacem, qui ubique sit, qui omnia possit, qui omnia noverit, et quid aliud verba illa superius posita proponere videntur si digne pensentur quam promissum vel missum Paracletum nostrum ubique esse, omnia posse, et omnia nosse! Spiritus Domini replevit orbem terrarum, et hoc quod continet omnia, scientiam habet vocis. Si iste Domini Spiritus replet orbem terrarum, quanto magis implere habet regnum coelorum? Quod enim in coelis sit dubitare quis possit? Pro ea igitur parte Scriptura asseruit pro qua fortassis dubitare quis potuit. Habemus itaque argumentum a minori quod hic Spiritus debeat ubique praesens credi. Si enim ubique terrarum, quanto magis, ut dictum est, ubique coelorum? Erit igitur ubique locorum. [1019B] Vultis autem et illud nosse quod Spiritus iste omnia potest, de quo jam constat quod ubique est. Sed quomodo non omnia valet qui omnia continet? Profecto si sine ipso posset aliquid subsistere, nullo modo Spiritus iste diceretur omnia continere. Si igitur sine ipso nil subsistere potest, profecto ab ipso habet esse omne quod est. A quo igitur est omnium esse, constat nimirum eum omnia posse. Argumentum itaque est a toto quia omnia possit, quod sine ipso nihil subsistit, nihil subsistere possit. Audistis de praesentia, audistis de potentia, vultis adhuc scire quid sentiri debeat de ejus scientia? Attende ergo quid sit illud quod de eodem asseritur in eo quod dicitur: Et hoc, quod continet omnia, scientiam habet vocis, idem est ac si diceretur, [1019C] omnium vocum, nisi quod illa positio potius quam ista eo convenientius accipitur, quod illa non tantum ad particularia quomodo et ista, verum etiam ad generalia quod non potest ista apte accommodatur. Scientiam itaque habet hic spiritus, non tantummodo vocis generaliter, verum etiam cujuscunque modi vocis specialiter, sed et cujuslibet vocis etiam singulariter. Sed quia scientiam habet vocum nunquid et rerum? sic absque dubio. Semper enim plenam cognitionem vocum comitatur scientia rerum, sed non semper cognitionem rerum comitatur etiam scientia vocum. Quod multa putamus saepe cognoscimus, quorum tamen vocabula non novimus vel obliti sumus. Sed quis hujus vocis [1019D] quae est bos plenam notitiam habeat, si ipsam rem penitus ignorat? Sed puto quod angeli plenam scientiam rerum haberent etiamsi voces non essent. Potest itaque naturaliter esse scientia rerum etiam ubi non est scientia vocum. Certe Adam, qui rebus nomina imposuit priusquam vocabula essent, rerum notitiam habuit. Alioquin quomodo congrua vocabula illis imponeret, quorum notitiam nullam haberet? Omne enim quod vocavit Adam animae viventis [n: (Gen. II)], ipsum est nomen ejus. Plus itaque esse videtur habere scientiam vocum, quam rerum, quandoquidem rerum scientia, ut dictum est, semper comitatur scientiam vocum.

Notandum sane quod non dicit scientiam sermonis, [1020A] sed vocis. Omnis autem sermo vox est, sed converti non potest: non enim omnis vox etiam sermo est. Quaedam autem voces naturaliter habent significare, sicut mugitus boum, balatus pecudum; sermo vero vox est significativa secundum placitum. Omnis itaque vox aut naturaliter, aut accidentaliter aliquid significare habet. Nihil autem arbitror esse quod non possit sermone exprimi vel voce significari; quia ergo latius extenditur significatio vocis quam sermonis, recte de hoc Spiritu dicitur, quoniam scientiam habet vocis. Sed, uti superius jam dictum est, scientia vocum semper subinfert scientiam rerum. Argumentum itaque est hunc Spiritum omnia nosse quod asseritur vocis scientiam habere. Si scit illud quod majus est, multo magis ergo illud [1020B] quod minus est. Sed monstratum est plus esse scientiam vocum quam rerum. Argumentum itaque est a majori quod ab hoc Spiritu debeant omnia sciri. Primum itaque argumentum sumitur a minori, tertium vero, ut dictum est, sumitur a majori, media autem argumentatio argumentum habet a toto. Dicatur ergo de hoc Spiritu, dicatur: *Spiritus Domini replevit orbem terrarum, et hoc quod continet omnia scientiam habet vocis [n: (Gen. II)]*. Dicatur quod orbem terrarum repleat ut credatur ubique esse; dicatur quod omnia contineat ut perpendatur omnia posse; dicatur quod vocis scientiam habeat ut subintelligatur omnia nosse.

## Sermo de missione Spiritus Sancti (cont.)

Notandum in his adhuc verbis quam congrue vel distincte commendetur et personarum pluralitas et [1020C] substantiae unitas. Cum enim praemissum esset, Spiritus Domini replevit orbem terrarum, statim subinfertur, et hoc quod continet omnia, non is qui continet omnia, quamvis et sic quidem recte dici potuisset. Sed miranda ratione voluit Scriptura sacra, ut dictum est, sub tanta verborum brevitate et personarum pluralitatem, et substantiae unitatem ostendere. Personarum pluralitas ostenditur in eo quod spiritus iste Spiritus Domini dicitur. Alius est enim ipse, atque alius ille, cujus Spiritus dicitur esse; identitas vero substantiae ostenditur, dum idem Spiritus illud esse dicitur per quod omnia continentur. Est itaque hic Spiritus illud idem quod est ille a quo sunt omnia, illud idem quod est ille per quem [1020D] omnia, illud idem quod est ille qui in principio creavit coelum et terram, illud quod est ille per quem omnia facta sunt, et sine quo factum est nihil. Erit itaque hic Spiritus idem quod Pater, idem quod Filius, quia Pater et Filius et Spiritus sanctus unus est Deus, una substantia, una natura, una divinitas, una majestas. Recte ergo de hoc Spiritu scribitur: Spiritus Domini replevit orbem terrarum et hoc quod continet omnia scientiam habet vocis. Sed si Spiritus iste omnia continet, pariter et replet, quid est, quaeso, quod discipuli Domini hodierna die acceperunt, si eo Spiritu qui omnia replet, et ante hanc diem pleni fuerunt? Quid est quod in hac pentecostes celebritate Spiritus sancti adventum recolimus vel colimus quem constat ubique esse, [1021A] et omnia replere? Unde quo veniat si ubique est, et nusquam deesse potest, vel quid illi amplius caperent si et antea hoc spiritu pleni fuerunt? Sed sciendum quod hic Spiritus, quemadmodum et tota Trinitas aliter adest per ubique praesentem majestatis suae potentiam, aliter adest per aspirantem gratiam. Majestatis suae praesentia adest omnibus creaturis corporeis et incorporeis, tam inanimatis quam animatis. Spiritus enim sapientiae attingit ubique propter suam munditiam, per illuminantem sapientiam; adest idem Spiritus tantummodo rationalibus creaturis, omnibus tamen sive bonis sive malis, beatis similiter et miseris. Illuminat siquidem omnem hominem venientem in hunc mundum; si omnem hominem, ergo justos et injustos, beandos [1021B] atque damnandos. Per inspirantem gratiam adest omnibus bonis, perfectis et imperfectis, beatis atque beandis. Ipse enim est qui operatur omnia in omnibus, dividens singulis prout vult. Omnibus itaque creaturis inest substantiae suae diffusione, omnibus rationalibus adest sapientiae suae participatione. Omnibus autem bonis adest gratiae suae cooperatione. Praesentia itaque majestatis suae presto est utique omni creaturae, semper ubique adest, ut nunquam omnino sicut nunquam abesse potest. Secundum hunc itaque, modum nusquam habet recedere, nusquam habet redire, sed ubique omni in tempore immobiliter permanere. Sapientiae autem suae participatione sicut quibusdam creaturis [1021C] suis immobiliter est absens, sic et aliis quibusdam semper est praesens, illis juxta hunc modum nunquam potest adesse, istis juxta eumdem nunquam potest penitus abesse. Rationalibus enim creaturis penitus abesse non potest quibus semper sapientiae suae participatio communicabilis est. Alioquin quomodo, quaeso, rationales essent quae rationis capaces, sapientiaeque participes omnino esse non possent? Irrationabilis autem creatura, quia capax rationis non est, secundum sapientiae participationem hunc Spiritum capere non potest. Alioquin ipsa irrationabilis non esset, si rationis et sapientiae capax fuisset. Secundum infusionem vero gratiae eisdem ipsis potest et post diutinam absentiam praesens adesse et iterum post longam praesentiam absens [1021D] fore, et longius abesse. Secundum hunc itaque modum Spiritus iste vadit et venit, recedit et redit. *Spiritus* enim *ubi vult spirat, et vocem ejus audis, et nescis unde veniat aut quo vadat [n: (Joan. III)]*. Gratiae enim suae infusionem Spiritus iste, ut dictum est, modo subtrahit, modo impendit, et in hunc modum saepe vadit et venit. Sed ut magis mireris, contingit saepe sub uno eodemque tempore hunc Spiritum juxta aliquid manere, et juxta aliquid recedere. Cum enim istae multiformis gratiae Spiritus unam *Aliquam gratiam homini ex prius* habitis subtrahit, alia vero et sub eodem tempore habere permittit, nonne eidem homini sub eodem tempore, ut discretum est, juxta aliquid vadit, et juxta aliquid venit? Vides ergo quam dissimiliter se soleat his Spiritus [1022A] habere secundum triplicem modum infusionis suae substantiae videlicet, sapientiae, vel gratiae. Sane secundum diffusionem substantiae suae creditur ubique esse, secundum infusionem vero gratiae constat eum hodierna die in illam terram descendere, illamque terram gratiae suae illustratione replere, de qua legitur: *Ignem veni mittere in terram, et quid volo, nisi ut ardeat? [n: (Luc. XII.)]* Quae est ista terra nisi Ecclesia primitiva? Quae, inquam, est terra ista in quam descendit ignis ille coelestis nisi Ecclesia Christi in quam hodie descendit Spiritus sanctus in igne et linguis? Haec est illa terra quae in aeternum stat, eo quod fundata sit supra firmam petram, et idcirco nec portae inferorum poterunt praevalere adversus eam. Ad hanc sane terram [1022B] pertinet quisquis in fide et charitate Christi fixus manet. Nam qui in fide haesitat, vel adhuc per varia desideria fluctuat, similis est fluctui maris qui a vento movetur et circumfertur. Qui autem ejusmodi est ad illam terram seu orbem terrarum pertinere non potest, de quo scriptum est: *Domini est terra et plenitudo ejus, orbis terrarum et universi qui habitant in eo [n: (Psal. XXIV)]*. Quin potius ad maria illa pertinere videtur supra quae orbis ille terrarum, Domino operante, fundator, de quo et dicit? *Quia ipse super maria fundavit eum, et super flumina praeparavit eum [n: (ibid.)]*. Quisquis autem Spiritum Christi non habet, ad hunc orbem terrarum non pertinet. Qui enim Spiritum Christi non habet; [1022C] hic non est ejus. Si itaque vere, et absque dubio Domini est terra et plenitudo ejus orbis terrarum et universi qui habitant in eo, oportet eum Domini Spiritum habere qui ad hunc orbem terrarum se cupit pertinere. Recte ergo de hoc orbe terrarum intelligitur quod hodierna die tam festive canitur: *Spiritus Domini replevit orbem terrarum.* Nonne hoc Spiritu terra Domini perfusa imo et repleta fuit, quando primitiva Ecclesia, ut dictum est, Paracletum illum qui a Patre procedit in igneis linguis accepit? Nonne tunc temporis impletum tibi videtur quod in psalmo canitur: *Visitasti terram, et inebriasti eam [n: (Psal. LXIV)]*. In tantum enim terrae hujus habitatores musto illo spirituali inebriati sunt, ut quivis eorum qui tunc temporis eos audire poterat [1022D] juste mirari debuisset quomodo illi ebrii essent cum esset hora diei jam tertia. Siquidem repleti sunt omnes Spiritu sancto, et coeperunt loqui variis linguis prout Spiritus sanctus dabat eloqui illis [n: (Act. II)], hoc est sane quod annuatim recolere debemus, hoc utique quod annuatim recolimus, cum canimus: *Spiritus Domini replevit orbem terrarum.*

Vultis et illud nosse quomodo in illa terra omnia continebat in qua omnia repleverat. Cogita ergo post hujus Spiritus repletionem quam constanter egerit qui prius ad ancillae vocem expavit Christumque negavit. Sic et caeteri qui prius se occultabant propter metum Judaeorum, jam palam profitentur Christum coram principibus sacerdotum. Unde hoc eis, nisi quia virtute ex alto induti erant [1023A] in eo quod Spiritum Domini acceperant: *Spiritus enim oris ejus omnis virtus eorum [n: (Psal. XXXII)]*. Quidquid constantiae, quidquid patientiae in ipsis erat, ex illo Spiritu erat qui eorum corda repleverat. Denique quidquid virtutis, quidquid fortitudinis habebant, ab eodem Spiritu acceperant qui omnia continebat. Nemo ergo sibi attribuat quod in fide stat, vel in bono perseverat. Nemo enim potest dicere, Domine Jesu, nisi in Spiritu sancto. Si non potest sine hoc Spiritu boni aliquid dicere, quando poterit sine ipso boni aliquid facere? Ipse enim est qui operatur omnia in omnibus dividens singulis prout vult. In illo ergo stat omnis qui in bono perseverat, et qui stat videat ne cadat. Sed quomodo, inquis, aliquis cadere, imo quomodo vel aliquid boni alicui [1023B] excidere valet, si Spiritus iste omnia continet? An forte illa dicuntur esse quae iste Spiritus dignatur continere? Quis enim neget quin verum esse amittat quem Spiritus iste dimiserit? Nullo denique modo possunt ad verum esse pertinere quae ab hoc Spiritu non sunt quem constat omnia continere. Quomodo enim vel esse dicendi sunt quae verum esse amiserunt? Sed iterum iidem ipsi quasi ad esse redeunt, cum hunc Domini spiritum recipiunt, ipso id utique agente qui vocat ad ea quae non sunt tanquam ea quae sunt [n: (Rom. IV)]. Emittet enim spiritum suum et creabuntur, et renovabit faciem terrae [n: (Psal. CIII)]. Omnis ergo rectitudinis status sicut per ipsum obtinetur, sic nihilominus et ab ipso continetur. Et quia quod ab illo deseritur desinit quodammodo esse, [1023C] recte hic Spiritus dicitur omnia continere.

## Sermo de missione Spiritus Sancti (cont.)

Sed quaero item quomodo idem Spiritus scientiam vocis habuit. An forte in eo quod habere fecit, sic et Abrahae dictum est [n: (Gen. XXII)]. Nunc scio quod timeas Deum pro eo quod disceretur scire feci. Quod autem esset miranda vel stupenda scientia illa vocis quam Spiritus ille dedit quantum corda discipulorum replevit testantur Judaei illi, viri religiosi ex omni natione quae sub coelo est: *Nonne ecce omnes isti,* inquiunt, *qui loquuntur Galilaei sunt. Et quomodo nos audivimus unusquisque linguam nostram in qua nati sumus [n: (Act. II)]*. Sed, ne tibi parum videatur, quod linguis omnium nationum loquuntur, interroga adhuc eosdem Judaeos quid eisdem linguis loquantur: [1023D] *Audivimus eos,* inquiunt, *loquentes nostris linguis magnalia Dei [n: (ibid.)]*. O quantum est magnalia Dei vel in una lingua loqui. Sed quamvis magnum fuerit quod foris per verbum sonuerunt, multo magis tamen creditur quod ipsi intus audierunt. Magnum sane fuit vocem illam audire per quam discipuli Christi magnalia Dei docuerunt, sed multo magis fuit illam internae aspirationis vocem intelligere per quam ipsi didicerunt, utriusque tamen vocis scientiam habebant, et ejus per quam didicerant, et ejus per quam docebant. Alioquin magnalia Dei nec ipsi nossent, nec aliis innotuissent. Vox illa quam exterius formabant, vox erat corporalis, vox illa quam interius audiebant, vox erat spiritualis. Illa cum strepitu extrinsecus sonabat, et alia post alia quoquomodo [1024A] poterat et quantum valebat auditoribus exprimebat, ista absque omni strepitu intrinsecus spiritabat, et in momento, et in ictu oculi quomodo volebat, et quantum placebat mentibus imprimebat. O quantum est inter vocem et vocem, inter vocem corporalem et vocem illam spiritualem! Utriusque tamen scientiam habet, utriusque scientiam habere facit Spiritus ille qui omnia continet. Nam sane, sicut legis, hoc quod continet omnia scientiam habet vocis, parum obsecro tibi sit qui haec audis vel legis, solam illam vocem audisse vel nosse, ejusque scientiam habere quae solet exterius perstrepere. Stude et satage illam audire et intelligere quae sola sufficit in omnem veritatem adducere, et sola sine verborum strepitu docet hominem scientiam, hanc [1024B] internae aspirationis vocem propheta ambiebat, cum dicebat: *Audiam quid loquatur in me Dominus Deus [n: (Psal. CXVIII)]*. Quid tamen mirum si ad illam anhelabat, si in illam suspirabat cujus virtutem, cujus dulcedinem tam edoctus, toties expertus fuerat? Audistis superius de ejus virtute, vultis adhuc de ejus dulcedine audire? Audistis, inquam, illae internae locutiones quam efficaces sint ad docendum, attendite et modo quam dulces sint ad audiendum. Ille tamen hoc dicat quem experientia docuerat: *Quam dulcia,* inquit, *faucibus meis eloquia tua, super mel ori meo [n: (Psal. XCIII)]*. Si tam magnum est, tamque jucundum, ut experta loquar, spirituales viros audire, et doctos adeo doctores veritatis habere, quanto majus, quantoque jucundius [1024C] ab ipso Deo quotidie discere, quotidie didicisse. Beatus homo quem tu erudieris, Domine, et de lege tua docueris eum. Hanc sane beatitudinem perdere, Dominique sui doctrinam amittere propheta metuebat, cum in oratione dicebat: *Domine, quis similis erit tibi; ne taceas neque compescaris, Deus [n: (Psal. LXXXII)]*. Parum utique mihi est si linguis hominum loquar et angelorum, nisi merear quandoque audire et intelligere quid loquatur in me Dominus Deus. Quid enim juvat scientiam habere humanae, seu angelicae vocis et ejus vocem nescire qui scientiam habet, et cum vult habere facit omnis vocis? O vere beati apostoli qui talem magistrum habuerunt, qui Spiritum veritatis acceperunt, qui [1024D] omnium scientiam habuit, qui omnium scientiam dare potuit. O vere beati quorum corda Spiritus iste gratia sua replevit, quorum animos ad omnem virtutem roboravit, quorum mentes ad omnem scientiam illuminavit! Recte in ejus facti recordatione canimus quod jam toties replicavimus, et replicare non cessamus: *Spiritus Domini replevit orbem terrarum; et hoc, quod continet omnia scientiam habet vocis.*

Ecce jam diximus secundum quem modum potuerunt Christi discipuli Domini Spiritum accipere quae tamen eis secundum aliquid nunquam potuit deesse, quam constat ubique esse et omnia implere. Qui enim secundum majestatis suae praesentiam ubique est, secundum gratiae suae exhibitionem, uti [1025A] jam diximus, adesse et abesse potest. In hoc itaque illis Spiritus iste praesentiae suae copiam exhibuit, quod eis gratiae suae abundantiam infudit. Veraciter igitur et absque dubio hodierna die Spiritum sanctum acceperunt qui ipsius adventum secundum Christi promissum cum fide et desiderio exspectaverunt. Sed iterum quaero nunquid ante illum Spiritus sancti adventum sine Spiritu sancto fuerunt? Nunquid ante illam Pentecostes diem gratiam sancti Spiritus non habuerunt? Si nemo potest dicere Dominus Jesus nisi in Spiritu sancto, nunquid Petrus tunc temporis erat sine illo, quando tam secure quam vere ante Christum de Christo ausus est confiteri, *quia tu es Christus Filius Dei vivi? [n: (Matth. XVI.)]* Nunquidnam discipuli Christi sine Spiritu [1025B] sancto erant quando spiritum immundum de obsessis corporibus ejiciebant, et caetera in hunc modum multa signa faciebant? [n: (Luc. X.)] Certe ante illam diem factum novimus, nec inde dubitare debemus quod in Evangelio legimus, quia insufflavit eis Jesus, dicens: *Accipite Spiritum sanctum; quorum remiseritis peccata, remittuntur eis [n: (Joan. XX)]*. Sed ut caetera taceam, sine Spiritus sancti gratia nec in Christum saltem credere potuerunt. Quid ergo hodierna die acceperunt, si et ante hanc diem Spiritus sancti gratia perfusi fuerunt? Sed constat sane quod ejusmodi stillicidia gratiae dantur modo ad solam infusionem, modo vero usque ad diffusionem, quandoque autem etiam usque ad effusionem. [1025C] Infusio est etiamsi minus influit quam vas capere possit. Diffusio est quando eousque profunditur donec nulla ejus pars vacua relinquatur. Infusio in effusionem jam transit quando quod effusum est supereffluit. Juxta hujus similitudinis formam multi accipiunt Spiritus sancti gratiam, alii ad solam infusionem, alii usque ad diffusionem, alii autem usque ad effusionem. Ad solam infusionem accipit qui gratiam quidem percipit, minus tamen quam sibi sufficere possit. Usque ad diffusionem accipit qui tantum gratiae percipit quantum sibi sufficere possit. Usque ad effusionem accipit cui tantum suppetit quod sibi et certis sufficere possit. Infusio est ad sustentationem, diffusio ad satietatem, effusio ad erogationem. Infusio ad refectionem, diffusio ad repletionem, [1025D] effusio ad dispensationem. Infusio ad boni inchoationem, diffusio et effusio ad boni consummationem. Infusio ad aedificationem sui, effusio ad aedificationem proximi. Ex hac ergo homo accipit ut prosit, ex illis ut proficiat. Possumus itaque et gratiam habere et ejus tamen plenitudine carere. Aliud enim est habere gratiam praesentem, et aliud est habere gratiam sufficientem. Certe et ante hanc diem discipuli Domini sine gratia non fuerunt, sed in hac die gratiae plenitudinem acceperunt. Denique unus ex illis erat quem gratia plenum Scriptura affirmat, cum dicat: *Stephanus plenus gratia et fortitudine faciebat signa et prodigia multa in populo [n: (Act. VI)]*.

Acceperunt itaque Spiritus sancti infusionem apostoli hoc tempore usque ad diffusionem, quia [1026A] repleti sunt omnes Spiritu sancto, nec ad solam diffusionem, verum etiam usque ad effusionem, quia coeperunt loqui variis linguis magnalia Dei. Qui ergo Spiritu sancto repleti sunt, gratiae plenitudinem acceperunt. Et qui prius habuerunt gratiam praesentem, jam habere coeperunt gratiam sufficientem. Qualis fuerit prima gratia testatur casus Petri; qualis fuerit secunda, loquitur constantia Stephani. Certe nec Petrus caderet si gratiae plenitudinem haberet, nec Stephanus in tanto virtutum fastigio staret, si plenitudine careret. Quod autem eos plenitudinem gratiae accepisse dicimus, sic sane intelligi volumus quod sufficientem quidem gratiam acceperunt, non quod omnem gratiam post illam infusionem possederunt. Omnem enim gratiam possidere [1026B] vel capere potuisse, est utique solius illius de cujus plenitudine omnes accepimus. Nihil itaque aliud dicimus unumquemlibet gratiae plenitudinem accipere quam secundum praesentis vitae statum et uniuscujusque capacitatem gratiam sufficientem habere. Nam alia sane erat illa plenitudo gratiae quam homo habere poterat, seu potius habebat ante peccatum; et alia quam modo habet vel habere valet secundum praesentis miseriae statum. Ante peccatum siquidem homo sufficientem gratiam habuit, et ad omne malum cavendum, et omne debitum solvendum, alioquin non potuit vitare peccatum. Hanc autem gratiae plenitudinem in hac vita sicut nemo habet, sic absque dubio nec habere valet. Cui enim [1026C] hominum unquam datum est, vel omne debitum implesse, vel omne illicitum vitasse? Hoc de illo solo recte creditur de quo veraciter scribitur: *Qui peccatum non fecit, nec inventus est dolus in ore ejus [n: (I Petr. II)]*. Quantum ergo ad praesentis vitae statum nihil aliud dicimus hominem aliquem Spiritu sancto plenum esse, vel gratiae plenitudinem habere, quam gratiam sufficientem a Domino accepisse ad omnia illa quae ab ipso vult districte exigere, quamvis non ad omnia illa quae ipsi disponit misericorditer ignoscere. Multa tamen sunt et magna, imo et caeteris omnibus magis ardua atque difficiliora: quae Deus ab homine exigit postquam peccavit, quae utique nunquam exigeret si homo nunquam peccasset. Per multas enim tribulationes [1026D] oportet nos introire in regnum Dei. Recole, quaeso, quanta pro Christo passi sunt qui ab ipso audierunt: *Qui vult venire post me, abneget semetipsum, et tollat crucem suam, et sequatur me [n: (Matth. XXI; Luc. IX)]*. Nosti satis per quam viam Christus intravit in vitam aeternam. Oportebat enim pati Christum et resurgere a mortuis, et ita intrare in gloriam suam [n: (Luc. XXIV)]. Similiter et sancti ludibria et verbera experti, insuper vincula et carceres, lapidati sunt, secti sunt, tentati sunt, in occasione gladii mortui sunt [n: (Hebr. XI)], ut post Christum currerent, et Christi viam tenentes cum Christo ad vitam intrarent.

## Sermo de missione Spiritus Sancti (cont.)

Sed nunquid tolerantiam tribulationum et laborum, injuriarum et contumeliarum, passionis et [1027A] mortis Deus ab homine exigeret si homo non peccasset. Omnino non exigeret. Sed ecce ejusmodi omnia modo ab homine exigit, et ad ejusmodi omnia multis quidem gratiam suam misericorditer tribuit, et largiter impendit. Videtur itaque homo juxta aliquid majorem quidem gratiam in hujus mortalitatis nostrae statu posse percipere, quamvis primae illius perfectionis integritatem ad plenum non possit recuperare. Et miro utique modo qui ad primam illam perfectae puritatis viam non sufficit, ad majora se jam virtutum certamina accingit. Sicut igitur vasculum plenum dicimus quando tantum capit quantum capere potest, sic hominem gratia plenum asserimus, quando talem tantamque gratiam accipit, ad qualem quantamve habitudinis suae [1027B] capacitatem idoneus est. Accipit itaque alius alio majorem, et alius alio minorem; et secundum quod divisiones gratiarum sunt unicuique datur manifestatio Spiritus ad utilitatem. Alii quidem per Spiritum datur sermo sapientiae, alii sermo scientiae secundum eumdem Spiritum; alteri fides in eodem Spiritu, alii gratia sanitatum in uno Spiritu. Et in hunc modum alia multa operatur unus atque idem Spiritus, dividens singulis prout vult. Ecce qualem, fratres, Paracletum, ecce qualem consolatorem acceperunt qui a Domino audire meruerunt: *Rogabo Patrem meum et alium Paracletum dabit vobis [n: (Joan. XIV)]*. O quale erit habere ipsum consolatorem qui potens est operari omnia in omnibus, et dividere singulis [1027C] prout vult! Si ergo volumus talem consolatorem habere, studeamus tales esse in quos dignetur descendere et sua gratia: *Super quem,* inquit, *requiescit Spiritus meus, nisi super humilem et quietum, et timentem sermones meos? [n: (Isa. LXVI.)]* Ecce qualem esse oportet qui hujus Spiritus adventum exspectat. O quam libenter, quam gratulanter debemus nos ad omnem subjectionem dejicere, ad omnem humilitatem inclinare, ut mereamur hunc Spiritum accipere, et talem consolatorem habere! Cogita, quaeso, quam sit dulce, quamve delectabile ejus consolatione foveri, ejus dulcedine repleri, cujus suavitas omnem suavitatem vincit, cujus dulcedo omnem dulcedinem excedit. Audi quid de eo sentiat de quo ista dulcedo emanat: *Spiritus,* inquit, [1027D] *meus super me dulcis [n: (Eccle. XXIV)]*. O cor felix, quod hoc melle repleris! o anima beata, quae hac suavitate reficeris! mel invenisti, comede quod satis est. Gustate et videte, obsecro, qui ejusmodi estis; gustate, inquam, et videte quam sit suavis Spiritus ille super mel dulcis. Miror si non exclamabitis in voce exsultationis et confessionis: O Domine, quam suavis est Spiritus tuus in nobis! Beati qui esuriunt et sitiunt suavitatem hanc intimam, quoniam ipsi saturabuntur cum gustaverint eam. Audacter affirmo quia sola una hujus mellis stilla potest quod totus mundus facere non potest. Cor quod totius copia mundi non satiat, una hujus dulcedinis gutta plene inebriat. Certe magnus ille Alexander qui totum mundum subjugare potuit, [1028A] desiderio suo satisfacere non potuit. Nam subjugato sibi mundo, si mundus adhuc alius esset quem sibi subjici posse confideret, non minori aviditate in illum subjiciendum sibi aspiraret. Et si, illo item subjugato, alii et alii adhuc superessent, cordis illius ingluviem irritare potius quam satiare potuissent. Cogita ergo quanta sit latitudo illius orbis terrarum qui intus est, quem exterior iste orbis terrarum quantumcunque dilatatus vel quotiescunque multiplicatus satiare non potest. Nonne philosophi videntur errasse qui hominem microcosmum, id est minorem mundum, dixere? Nunquidnam, obsecro, non merito major mundus dicendus est humanus ille animus qui mundo utique major est, quem totus mundus nulla sua dilatatione, nulla [1028B] sui multiplicatione satiare potest? Si enim iste orbis terrarum latitudini cordis unius comparetur, quid aliud, incapacitatis vel aviditatis illius comparatione, quam parva quaedam buccella esse videtur quiae in illud interioris hominis os injecta penitus implere non valet, imo pene non comparet? Sed si ad illam internam et supernam dulcedinem inhias, si ad veram et aeternam suavitatem suspiras, audi quid tibi divinitus praecipitur, et attende quid tibi simul promittitur: *Dilata os tuum, et implebo illud [n: (Psal. LXXX)]*. Certe, si terrena oblectamenta esuris, si carnales voluptates sitis, melius est tibi os tuum contrahere quam dilatare, desiderium tuum restringere quam extendere, cum nusquam locorum [1028C] invenias unde illud satiare, et illi satisfacere valeas. Quidnam est os illud interioris hominis nisi desiderium cordis? Nam os illud exterioris hominis implere, nec Deo magnum promittere, nec homini magnum accipere quia una buccella panis valet et solet illud implere. Sed illud os interioris hominis (desiderium videlicet cordis) nunquam satiatur, nunquam impletur nisi interius spiritualibus deliciis, et beatus vir qui implevit desiderium suum ex ipsis. Certe quisquis es qui spirituales delicias ad manus habes vel habere potes, habes unde impleas os tuum, habes unde impleas ventrem tuum, habes et unde impleas tabernaculum tuum. Dilata ergo locum tentorii tui, longe fac funiculos tuos, extende, ne parcas. Sufficiunt [1028D] satis et superabundant deliciae Spiritus ad implendum os tuum, ventrem tuum, tabernaculum tuum, ad implendum denique universum illum orbem terrarum, de cujus latitudine multa jam diximus, verumtamen digne exprimere non potuimus.

## Sermo de missione Spiritus Sancti (cont.)

Cum igitur interna illa dulcedine in hunc modum Spiritus Domini repleverit orbem terrarum, et repleverit in bonis desiderium tuum, mirari incipies quomodo terra illa quae non satiatur aqua possit saturari dulcedine illa. An forte melle saturari potest quae aqua saturari non potest? An forte quae non potest aqua satiari, spirituali vino potest et inebriari: *Visitasti terram et inebriasti eam [n: (Psal. LXIV)]*. Tali utique vino potati sunt quos Judaei mirati sunt quomodo ebrii essent, cum esset hora diei [1029A] vix tertia. Audistis vino inebriatos, audite et melle satiatos: *Cibavit illos ex adipe frumenti, et de petra melle saturavit eos. [n: (Psal. LXXX)]*. Nescit omnino, nescit quae sit vera et plena refectio: quem non satiat supercoelestis illa et plus quam dulcedo mellea: et potest Domino psallere qui est ejusmodi: *Quia anima mea sicut terra sine aqua tibi [n: (Psal. CXLII)]*. Econtrario autem quotiescunque dulcor ille spiritualis satiavit animam inanem, et animam esurientem satiavit bonis, psallere debet et dicere: *Quia Spiritus Domini replevit orbem terrarum [n: (Sap. I)]*, eo quod ipse sit qui impleverit in bonis omne desiderium suum. Uti autem superius jam designavimus, non omnes aequiformiter hanc intimae dulcedinis accipiunt instillationem: alii namque ad solam infusionem, [1029B] alii autem usque ad diffusionem, alii vero accipiunt etiam usque ad effusionem. Si contentus es adhuc infusione sola, merito dicetur tibi: *Quia mel et lac sub lingua tua [n: (Cant. IV)]*. Sed cum infusionis ejusmodi abundantiori copia repleveris non solummodo sinum mentis verum etiam oris, et hanc spiritualis dulcedinis instillationem usque ad diffusionem acceperis, tibi dictum putabis: *Diffusa est gratia in labiis tuis [n: (Psal. XLIV)]*. Cum vero ista spiritualis gratiae inundatio coeperit altius excrescere, et per os ubertim emanare, et dulcedinis infusio in effusionem transire, merito, ut arbitror, ejusmodi effusione jam facta, dicetur tibi quicunque es ejusmodi effusione anima perfusa: *Quia favus distillans labia tua [n: (Cant. IV)]*. Hanc intimae dulcedinis abundantiam [1029C] profecto expertus erat qui dicebat: *Quam magna multitudo dulcedinis tuae quam abscondisti timentibus te! [n: (Psal. XXX.)]* Hanc absque dubio expertus erat qui omnem aliam consolationem renuebat quoties de hujus subtractione dolebat, unde et dicebat: *Renuit consolari anima mea [n: (Psal. LXXVI)]*. Haec enim sola animum in intimis finxit, et per aliena desideria currere, et evagari non sinit. Mirari itaque habet cui haec experiri licet, humanus ille animus vagus et profugus super terram, qui fugit velut umbra et nunquam in eodem statu permanet, quomodo in uno suavitatis internae desiderio totus inhaereat, et quomodo tota illa tot desideriorum turba ad unum se votum astringat, vel [1029D] quomodo tanta tam innumerabilium cogitationum familia in uno eodemque concupiscentiae suae respectu fixa permaneat. Sed unde hoc, quaeso, nisi quod Spiritus Domini qui replet omnia, simul et etiam continet omnia? In eo enim quod replet, in eo ipso et continet. Nam unde interiora nostra sua dulcedine afficit, inde ad se omnes cordis motus convertit, et in illius expertae suavitatis desiderio figit. Nunquam enim discursus ille fluctuantium desideriorum, et tumultuantium cogitationum compescitur, nisi interna refectione satietur. Quandiu enim mens ad veram et plenam refectionem pertingere non valet, habet semper quo per desiderium festinet, una itaque eademque spiritualis dulcedo est quae sola sufficit intima nostra satiare, et ad unam [1030A] pacem componere, ita ut idem Spiritus recte dicatur omnia replere, et omnia continere. Sed hanc utique spiritualem satietatem melius vindicat, et facilius comparat paupertas spiritus quam copia census. Vere beati pauperes spiritu secundum sententiam Domini Jesu [n: (Matth. V)]. Edent enim pauperes et saturabuntur, et laudabunt Dominum. Econtra divites eguerunt, et esurierunt. Merito ergo pauperes laudabunt qui saturari meruerunt. O quam jucunda laudatio quae hanc saturitatem sequitur! O quam intima exsultatio quae hanc suavitatem comitatur! *Memoriam,* inquit, *abundantiae suavitatis tuae eructabunt, et justitia tua exsultabunt [n: (Psal. CXLIV)]*. Ad hanc utique laudationem, ad ejusmodi exsultationem illius intimae suavitatis convivas Propheta invitabat, [1030B] cum dicebat: *Benedic, anima mea, Domino, et omnia quae intra me sunt nomini sancto ejus [n: (Psal. CII)]*. Et causa subditur, cum dicitur: *Qui replet in bonis desiderium tuum [n: (ibid.)]*. Quanta, quaeso, acclamatio; quanta, obsecro, vociferatio in altum ascendit, et ad aures Domini Sabaoth pertingit, quando tota illa interna familia divinae laudationi pariter acclamat, et in voce exsultationis et confessionis pari concordia reboat; quando tota interioris hominis substantia in tripudium resolvitur, et mens hominis medullitus resoluta tota in jubilum vertitur? Haec est illa vox salutis quae auditur in tabernaculis justorum. Vere vox est salutis, vox jubilationis. Beatus enim populus qui scit jubilationem [n: (Psal. CXVII)]. Quis itaque vocis hujus dignitatem digne explicare, [1030C] quis digne saltem vel aestimare possit? Solus itaque ille Domini Spiritus eam novit, et digne pensare sufficit, qui cordis duritiam in ejusmodi tripudium sua dulcedine resolvit. Quae alia vox, quaeso, rectius intelligitur in eo quod dicitur: *Spiritus Domini replevit orbem terrarum; et hoc, quod continet omnia, scientiam habet vocis [n: (Sap. I)]*. Quae, inquam, est ista vox quam Spiritus Domini dicitur nosse, cujus scientiam prae caeteris dignatur habere? Videtis quomodo vox hic indifferenter ponitur, ut quaecunque sit illa caeteris omnibus dignior atque praestantior magnitudinis suae excellentia, dignitatisque praerogativa recte intelligatur. Sic utique cum Propheta vel Apostolus sine determinatione ponitur, non alius quam prophetarum eximius et apostolorum egregius, David [1030D] et Paulus consequenter intelligitur. Quae ergo est ista vox vocum, nisi illa quae sola valet et solet facere populum beatum? Beatus populus qui scit jubilationem. Beatus ille qui in seipso invenit, qui in intimis suis sentit unde pro se, et quasi ex sententia psallere possit: Spiritus Domini replevit orbem terrarum; et hoc, quod continet omnia, scientiam habet vocis. Beatus vir ille cujus desiderium spirituali quadam dulcedine ita fuerit satiatum atque repletum, ut de cordis sui latitudine vel aviditate veraciter fateri audeat quia Spiritus Domini replevit orbem terrarum. Beata illa anima cujus omnia ex intimo praecordia in solius divinae dulcedinis desiderio ita fuerit infixa, et ab omni concupiscentiae casu [1031A] aliena, ut pro conscientiae testimonio, pro intimis suis profiteri audeat; quia Spiritus Domini est hoc quod continet omnia. Beata illa anima quae ejusmodi gratulationis et gratiarum actionis vociferationem in seipsa attendit, cujus scientiam soli illi digne ascribat qui in illa omnia replet et omnia continet, ita ut cum fiducia dicat, et pro experientia psallat: Spiritus Domini replevit orbem terrarum; et hoc, [1032A] quod continet omnia, scientiam habet vocis. Vere et absque dubio virtutem hujus solemnitatis experiri mihi videtur cujus lingua pro conscientiae testimonio in hanc professionem resolvitur, quando ex abundantia cordis os loquitur, ita ut veraciter pro seipso profiteatur quia Spiritus Domini replevit orbem terrarum; et hoc, quod continet omnia, scientiam habet vocis.

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## Sermon on the Mission of the Holy Spirit

[1017D] *The Spirit of the Lord hath filled the whole world; and that which containeth all things hath knowledge of the voice [n: (Sap. I)]*. Behold, brethren, what manner of Paraclete we receive from the Lord's promise; behold what manner of comforter we have. Perhaps you desire to know more plainly how great he is, or of what sort. He is everywhere, he can do all things, and altogether, since nothing can lie hidden. Such assuredly he had to be, who could meet all men everywhere — he who had to lead back so many exiles, to gather men so scattered, to strengthen so many that were sorrowful, to restore so many that despaired unto pardon. Such likewise he had to be, who could fill whatever he willed — he who had to heal so many that were sick, [1018D] to protect so many that were oppressed, and to guard them amid so many perils, and to fortify them against so many temptations. Such, finally, as would be ignorant of nothing — he who had none the less to convert so many unbelievers, to teach so many that were incredulous, to instruct so many that were untaught, to school so many that were unknowing. Such a comforter, protector, and teacher as was needful, we have indeed received: a comforter everywhere present, a protector almighty, a teacher knowing all things. And assuredly a comforter everywhere present was required by men consigned to so many miseries; a protector almighty, by men corrupted by so many vices; a teacher knowing all things, by men led astray by so many errors. O sweet comforter! [1019A] O strong protector! O effectual teacher, who is everywhere, who can do all things, who knows all things; and what else do those words set down above seem to propose, if they be weighed worthily, than that our Paraclete, promised and sent, is everywhere, can do all things, and knows all things! The Spirit of the Lord hath filled the whole world, and that which containeth all things hath knowledge of the voice. If this Spirit of the Lord fills the whole world, how much more must he fill the kingdom of the heavens? For who could doubt that he is in the heavens? Scripture therefore made its assertion for that part concerning which perhaps someone could have doubted. We have therefore an argument from the lesser, that this Spirit ought to be believed everywhere present. For if he is everywhere on earth, how much more, as has been said, everywhere in the heavens? He will therefore be in every place. [1019B] But do you wish to know this also, that this Spirit can do all things, of whom it is already established that he is everywhere? But how does he not avail for all things who contains all things? Surely, if anything could subsist without him, this Spirit would in no way be said to contain all things. If therefore nothing can subsist without him, surely everything that is has its being from him. Of him therefore from whom is the being of all things, it is certainly established that he can do all things. It is therefore an argument from the whole that he can do all things, that without him nothing subsists, nothing can subsist. You have heard of his presence, you have heard of his power; do you wish still to know what ought to be thought of his knowledge? Attend therefore to what that is which is asserted of the same in that which is said: "And that which containeth all things hath knowledge of the voice." It is the same as if it were said, [1019C] "of all voices" — save that the former expression is taken more fittingly than the latter for this reason, that the former is aptly accommodated not only to particulars, as the latter also is, but even to generals, which the latter cannot be. This spirit therefore has knowledge not only of voice generally, but also of voice of whatever kind specially, and even of any voice whatsoever singly. But since he has knowledge of voices, has he also of things? So, beyond doubt. For knowledge of things always accompanies a full knowledge of voices, but knowledge of voices does not always accompany knowledge of things. Because we often come to know many things which we think of, whose words nevertheless we do not know or have forgotten. But who would have full acquaintance with this voice [1019D] which is "ox," if he is wholly ignorant of the thing itself? But I think that the angels would have full knowledge of things even if there were no voices. Knowledge of things can therefore naturally exist even where there is no knowledge of voices. Certainly Adam, who imposed names upon things before there were words, had acquaintance with things. Otherwise how would he impose fitting words upon those of which he had no acquaintance? For every thing that Adam called of the living soul [n: (Gen. II)], that is its name. It seems therefore to be more to have knowledge of voices than of things, since knowledge of things, as has been said, always accompanies knowledge of voices.

It is indeed to be noted that it does not say knowledge of speech, [1020A] but of voice. Now every speech is a voice, but it cannot be converted: for not every voice is also a speech. Now certain voices signify by nature, such as the lowing of oxen, the bleating of flocks; but a speech is a voice significant by convention. Every voice therefore signifies something either naturally or accidentally. But I judge there to be nothing which cannot be expressed by speech or signified by voice; since therefore the signification of voice extends more widely than that of speech, it is rightly said of this Spirit that he has knowledge of the voice. But, as has already been said above, knowledge of voices always carries with it knowledge of things. It is therefore an argument that this Spirit knows all things, that he is asserted to have knowledge of the voice. If he knows that which is greater, then much more that [1020B] which is less. But it has been shown that knowledge of voices is more than knowledge of things. It is therefore an argument from the greater, that all things must be known by this Spirit. The first argument therefore is taken from the lesser, the third, as has been said, is taken from the greater, but the middle argumentation has its argument from the whole. Let it be said therefore of this Spirit, let it be said: *The Spirit of the Lord hath filled the whole world, and that which containeth all things hath knowledge of the voice [n: (Gen. II)]*. Let it be said that he fills the whole world, that he may be believed to be everywhere; let it be said that he contains all things, that it may be weighed that he can do all things; let it be said that he has knowledge of the voice, that it may be understood therein that he knows all things.

## Sermon on the Mission of the Holy Spirit (cont.)

It is still to be noted in these words how fittingly and how distinctly both the plurality of persons and [1020C] the unity of substance are commended. For when it had been set down first, "The Spirit of the Lord hath filled the whole world," there is at once subjoined, "and that which containeth all things," not "he who containeth all things" — although in this way too it could indeed have been rightly said. But by a wondrous reasoning Holy Scripture willed, as has been said, to show under so great a brevity of words both the plurality of persons and the unity of substance. The plurality of persons is shown in this, that this spirit is called the Spirit of the Lord. For he himself is one, and another is he whose Spirit he is said to be; but the identity of substance is shown while the same Spirit is said to be that by which all things are contained. This Spirit therefore is that same which he is from whom are all things, that same which he is through whom [1020D] are all things, that same which he is who in the beginning created heaven and earth, that which he is through whom all things were made, and without whom was made nothing. This Spirit therefore will be the same as the Father, the same as the Son, because the Father and the Son and the Holy Spirit are one God, one substance, one nature, one divinity, one majesty. Rightly therefore is it written of this Spirit: "The Spirit of the Lord hath filled the whole world, and that which containeth all things hath knowledge of the voice." But if this Spirit contains all things and likewise fills them, what is it, I ask, that the Lord's disciples received on this present day, if they were full of that Spirit who fills all things even before this day? What is it that in this festival of Pentecost we call to mind and honor the coming of the Holy Spirit, whom it is established to be everywhere [1021A] and to fill all things? Whence, or whither, should he come, if he is everywhere and can nowhere be absent; or what more would they take in, if even before they were full of this spirit? But it must be known that this Spirit, just as the whole Trinity also, is present in one way through the everywhere-present power of his majesty, and present in another way through inbreathing grace. By the presence of his majesty he is present to all creatures, corporeal and incorporeal, inanimate as well as animate. For the Spirit of wisdom reacheth everywhere by reason of his purity; through illuminating wisdom the same Spirit is present to rational creatures only, yet to all of them, whether good or evil, to the blessed alike and to the wretched. For he enlighteneth every man coming into this world; if every man, then the just and the unjust, those to be blessed [1021B] and those to be damned. Through inspiring grace he is present to all the good, to the perfect and the imperfect, to the blessed and to those to be blessed. For it is he who worketh all things in all, dividing to every one according as he will. He is therefore within all creatures by the diffusion of his substance; he is present to all rational beings by the participation of his wisdom. But to all the good he is present by the co-operation of his grace. By the presence of his majesty therefore he is at hand to every creature whatsoever; he is always present everywhere, so that never at all, just as never, can he be absent. In this manner therefore, he has nowhere to withdraw, nowhere to return, but everywhere at every time to remain unmovingly. But by the participation of his wisdom, just as he is unmovingly absent from certain of his own creatures, [1021C] so also to certain others he is always present; to the former, according to this manner, he can never be present; to the latter, according to the same, he can never be wholly absent. For he cannot be wholly absent from rational creatures, to whom the participation of his wisdom is always communicable. Otherwise how, I ask, would those be rational which could not at all be capable of reason and partakers of wisdom? But the irrational creature, because it is not capable of reason, cannot receive this Spirit according to the participation of wisdom. Otherwise it would not itself be irrational, if it had been capable of reason and wisdom. But according to the infusion of grace he can, to these same ones, both be present after a long absence and again, after a long presence, be absent, [1021D] and be absent yet further. According to this manner therefore this Spirit goes and comes, withdraws and returns. For *the Spirit* indeed *breatheth where he will, and thou hearest his voice, but thou knowest not whence he cometh or whither he goeth [n: (Joan. III)]*. For this Spirit, as has been said, now withdraws the infusion of his grace, now bestows it, and in this manner often goes and comes. But, that you may wonder the more, it often happens that at one and the same time this Spirit in some respect remains and in some respect withdraws. For when this Spirit of manifold grace withdraws one *Some grace from a man out of* those previously had, but permits him at the same time to have another, does he not, to the same man at the same time, as has been distinguished, in some respect go and in some respect come? You see then how differently the Spirit is wont to bear himself toward these [1022A] according to the threefold manner of his infusion, namely, of substance, of wisdom, or of grace. Indeed according to the diffusion of his substance he is believed to be everywhere; but according to the infusion of grace it is established that on this present day he descends into that land, and fills that land with the illumination of his grace, of which it is read: *I am come to send fire on the earth; and what will I, but that it be kindled? [n: (Luc. XII.)]* What is this land but the primitive Church? What, I say, is this land into which that heavenly fire descended, but the Church of Christ, into which today the Holy Spirit descended in fire and in tongues? This is that land which standeth for ever, in that it is founded upon a firm rock, and therefore neither shall the gates of hell be able to prevail against it. To this land [1022B] belongs whoever remains fixed in the faith and charity of Christ. For he who wavers in faith, or still tosses about through diverse desires, is like a wave of the sea which is moved and carried about by the wind. But he who is of this sort cannot belong to that land or whole world of which it is written: *The earth is the Lord's and the fulness thereof, the whole world and all they that dwell therein [n: (Psal. XXIV)]*. Nay rather he seems to belong to those seas above which that whole world, by the Lord's working, is founder, of which he also says? *For he hath founded it upon the seas, and hath prepared it upon the rivers [n: (ibid.)]*. But whoever hath not the Spirit of Christ belongs not to this whole world. For he who hath not the Spirit of Christ; [1022C] he is none of his. If therefore truly and beyond doubt the earth is the Lord's and the fulness thereof, the whole world and all they that dwell therein, then he must have the Spirit of the Lord who desires to belong to this whole world. Rightly therefore is that understood of this world which on this present day is sung so festally: *The Spirit of the Lord hath filled the whole world.* Was not the land of the Lord steeped, nay rather filled, with this Spirit, when the primitive Church, as has been said, received in fiery tongues that Paraclete who proceedeth from the Father? Does it not seem to you that at that time was fulfilled what is sung in the psalm: *Thou hast visited the earth, and hast inebriated it [n: (Psal. LXIV)]*. For the inhabitants of this land were so inebriated with that spiritual new wine that any one of those who at that time could hear them [1022D] must justly have wondered how they were drunken, seeing that it was already the third hour of the day. For they were all filled with the Holy Spirit, and began to speak with divers tongues, according as the Holy Spirit gave them to speak [n: (Act. II)], this assuredly is what we ought to call to mind yearly, this indeed is what we do call to mind yearly, when we sing: *The Spirit of the Lord hath filled the whole world.*

Do you wish to know this also, how in that land he contained all things in which he had filled all things. Consider therefore, after the filling of this Spirit, how steadfastly he bore himself who before was terrified at a maidservant's voice and denied Christ. So too the rest, who before hid themselves for fear of the Jews, now openly confess Christ before the chief priests. Whence was this to them, save that they had been clothed with power from on high [1023A] in that they had received the Spirit of the Lord: *For all their power is by the spirit of his mouth [n: (Psal. XXXII)]*. Whatever of steadfastness, whatever of patience was in them, was from that Spirit who had filled their hearts. In short, whatever of virtue, whatever of fortitude they had, they had received from that same Spirit who contained all things. Let no one therefore attribute to himself that he stands in the faith or perseveres in good. For no man can say, Lord Jesus, but in the Holy Spirit. If he cannot say anything good without this Spirit, when will he be able to do anything good without him? For it is he who worketh all things in all, dividing to every one according as he will. In him therefore stands everyone who perseveres in good; and let him that standeth take heed lest he fall. But how, you say, can anyone fall — nay, how can anything of good even slip away from anyone, [1023B] if this Spirit contains all things? Or is it perhaps that those things are said to be which this Spirit deigns to contain? For who would deny that he loses true being whom this Spirit has let go? In short, in no way can those things pertain to true being which are not from this Spirit, whom it is established to contain all things. For how are those to be said even to be, which have lost true being? But again these same ones return, as it were, to being, when they receive this Spirit of the Lord, he himself assuredly doing this who calleth unto those things that are not as those that are [n: (Rom. IV)]. For he shall send forth his spirit and they shall be created, and he shall renew the face of the earth [n: (Psal. CIII)]. Every state of rightness, therefore, as it is obtained through him, so none the less is it contained by him. And because that which is deserted by him in a manner ceases to be, [1023C] this Spirit is rightly said to contain all things.

## Sermon on the Mission of the Holy Spirit (cont.)

But I ask likewise how the same Spirit had knowledge of the voice. Or perhaps in this, that he made others to have it, as it was also said to Abraham [n: (Gen. XXII)]. Now I know that thou fearest God in that what would be learned I have made known. But that that knowledge of the voice which that Spirit gave was a thing to be wondered at and astonished at, and how greatly it filled the hearts of the disciples, those Jews bear witness, religious men out of every nation which is under heaven: *Behold, are not all these,* they say, *who speak Galileans. And how have we heard every man our own tongue wherein we were born [n: (Act. II)]*. But, lest it seem to you a small thing that they speak with the tongues of all nations, ask those same Jews further what they speak in those same tongues: [1023D] *We have heard them,* they say, *speaking in our tongues the wonderful works of God [n: (ibid.)]*. O how great a thing it is to speak the wonderful works of God even in one tongue. But although great was that which they sounded forth outwardly by word, yet far greater is believed to be that which they themselves heard within. Great indeed it was to hear that voice by which the disciples of Christ taught the wonderful works of God, but far greater was it to understand that voice of inward inbreathing by which they themselves learned, and yet they had knowledge of both voices, both of that by which they had learned and of that by which they taught. Otherwise they would neither themselves have known the wonderful works of God, nor have made them known to others. That voice which they formed outwardly was a bodily voice, that voice which they heard inwardly was a spiritual voice. The one sounded outwardly with noise, and expressed to the hearers one thing after another in whatever way [1024A] it could and as far as it availed; the other breathed inwardly without any noise, and in a moment, and in the twinkling of an eye, impressed upon minds in what manner it willed and as much as it pleased. O how great a distance there is between voice and voice, between the bodily voice and that spiritual voice! Yet of both he has knowledge, and of both that Spirit who contains all things makes men to have knowledge. For indeed, as you read, that which containeth all things hath knowledge of the voice, let it be a small thing, I beseech you, to you who hear or read these things, to have heard or known that voice alone, and to have knowledge of that which is wont to resound outwardly. Be zealous and take pains to hear and to understand that voice which alone suffices to lead into all truth, and which alone without the noise of words teacheth man knowledge, this [1024B] voice of inward inbreathing the prophet sought after, when he said: *I will hear what the Lord God will speak in me [n: (Psal. CXVIII)]*. Yet what wonder if he panted after that voice, if he sighed toward that whose power, whose sweetness he had been so well taught and had so often experienced? You have heard above of its power; do you wish still to hear of its sweetness? You have heard, I say, how effectual those inward utterances are for teaching; attend now also how sweet they are for hearing. Yet let him say this whom experience had taught: *How sweet,* he says, *are thy words to my jaws, above honey to my mouth [n: (Psal. XCIII)]*. If it is so great a thing, and so delightful, to speak of what I have experienced, to hear spiritual men and to have teachers of truth so learned, how much greater and how much more delightful [1024C] to learn daily from God himself, to have learned daily. Blessed is the man whom thou shalt instruct, O Lord, and shalt teach him out of thy law. This blessedness indeed, and the losing of his Lord's teaching, the prophet feared, when he said in prayer: *O Lord, who shall be like to thee; hold not thy peace, neither be thou still, O God [n: (Psal. LXXXII)]*. It is assuredly a small thing to me if I speak with the tongues of men and of angels, unless I merit at some time to hear and to understand what the Lord God speaketh in me. For what does it profit to have knowledge of the human or the angelic voice, and not to know the voice of him who has knowledge, and, when he wills, makes men to have knowledge, of every voice? O truly blessed apostles, who had such a master, who received the Spirit of truth, who [1024D] had knowledge of all things, who could give knowledge of all things. O truly blessed, whose hearts this Spirit filled with his grace, whose souls he strengthened unto every virtue, whose minds he enlightened unto all knowledge! Rightly in remembrance of this deed do we sing what we have now so often repeated and do not cease to repeat: *The Spirit of the Lord hath filled the whole world; and that which containeth all things hath knowledge of the voice.*

Behold, we have now said in what manner the disciples of Christ could receive the Spirit of the Lord, who nevertheless in some respect could never be lacking to them, whom it is established to be everywhere and to fill all things. For he who according to the presence of his majesty is everywhere, according to the bestowal of his grace, as [1025A] we have already said, can be present and absent. In this therefore did this Spirit show them the abundance of his presence, that he poured into them the abundance of his grace. Truly therefore and beyond doubt they received the Holy Spirit on this present day, who awaited his coming with faith and with desire according to Christ's promise. But again I ask, were they without the Holy Spirit before that coming of the Holy Spirit? Did they not have the grace of the Holy Spirit before that day of Pentecost? If no man can say "Lord Jesus" but in the Holy Spirit, was Peter at that time without him, when so securely as truly he dared to confess before Christ concerning Christ, *that thou art the Christ, the Son of the living God? [n: (Matth. XVI.)]* Were the disciples of Christ without the Holy [1025B] Spirit when they cast the unclean spirit out of possessed bodies, and did many other signs in this manner? [n: (Luc. X.)] Certainly we know it was done before that day, nor ought we to doubt of that which we read in the Gospel, that Jesus breathed upon them, saying: *Receive ye the Holy Spirit; whose sins ye shall forgive, they are forgiven them [n: (Joan. XX)]*. But, to be silent about the rest, without the grace of the Holy Spirit they could not so much as believe in Christ. What then did they receive on this present day, if even before this day they had been steeped in the grace of the Holy Spirit? But it is indeed established that droppings of grace of this kind are given, now unto infusion alone, now unto diffusion, and sometimes even unto effusion. [1025C] It is infusion even if less flows in than the vessel could hold. It is diffusion when it is poured out so far that no part of it is left empty. Infusion now passes into effusion when what has been poured out overflows. According to the form of this likeness many receive the grace of the Holy Spirit, some unto infusion alone, some unto diffusion, and some unto effusion. He receives unto infusion alone who indeed perceives grace, yet less than could suffice for him. He receives unto diffusion who perceives as much grace as could suffice for him. He receives unto effusion to whom so much is supplied as could suffice both for himself and for certain others. Infusion is for sustaining, diffusion for satiety, effusion for disbursement. Infusion for refreshment, diffusion for filling, [1025D] effusion for dispensing. Infusion for the beginning of good, diffusion and effusion for the consummation of good. Infusion for the building up of oneself, effusion for the building up of one's neighbor. From this, therefore, a man receives that he may be of profit; from those, that he may make progress. We can therefore both have grace and yet lack its fulness. For it is one thing to have present grace, and another to have sufficient grace. Certainly even before this day the disciples of the Lord were not without grace, but on this day they received the fulness of grace. In short, there was one of them whom Scripture affirms to be full of grace, when it says: *Stephen, full of grace and fortitude, did many signs and wonders among the people [n: (Act. VI)]*.

The apostles therefore at this time received the infusion of the Holy Spirit unto diffusion, because [1026A] they were all filled with the Holy Spirit; and not unto diffusion alone, but even unto effusion, because they began to speak the wonderful works of God with divers tongues. Those therefore who were filled with the Holy Spirit received the fulness of grace. And those who before had present grace now began to have sufficient grace. What the first grace was, the fall of Peter bears witness; what the second was, the steadfastness of Stephen declares. Certainly Peter would not fall if he had the fulness of grace, nor would Stephen stand on so great a summit of virtues if he lacked that fulness. But when we say that they received the fulness of grace, we would indeed have it understood thus, that they received sufficient grace, not that they possessed all grace after that infusion. For to have been able to possess [1026B] or to take in all grace belongs assuredly to him alone of whose fulness we all have received. We therefore say nothing else in saying that any one whatsoever receives the fulness of grace, than that according to the state of the present life and the capacity of each he has sufficient grace. For that fulness of grace which man could have, or rather did have, before sin was indeed one thing; and another is that which he now has or is able to have according to the state of the present misery. For before sin man had sufficient grace both for avoiding every evil and for paying every debt; otherwise he could not have avoided sin. But this fulness of grace, just as no one has it in this life, so beyond doubt neither is anyone able to have it. For to which [1026C] of men was it ever given either to have fulfilled every debt or to have avoided everything unlawful? This is rightly believed of him alone of whom it is truly written: *Who did no sin, neither was guile found in his mouth [n: (I Petr. II)]*. As far therefore as concerns the state of the present life, in saying that some man is full of the Holy Spirit, or has the fulness of grace, we say nothing else than that he has received from the Lord grace sufficient for all those things which the Lord wills to exact of him strictly, though not for all those things which he purposes mercifully to forgive him. Yet many and great things there are, nay, more arduous and more difficult than all the rest: which God exacts from man after he has sinned, which assuredly he would never exact if man had never sinned. For through many tribulations [1026D] must we enter into the kingdom of God. Call to mind, I beseech you, how great things they suffered for Christ who heard from him: *He that will come after me, let him deny himself, and take up his cross, and follow me [n: (Matth. XXI; Luc. IX)]*. You know well enough by what way Christ entered into life eternal. For it behoved Christ to suffer and to rise again from the dead, and so to enter into his glory [n: (Luc. XXIV)]. In like manner the saints also, having had trial of mockeries and stripes, moreover of bonds and prisons, were stoned, were cut asunder, were tempted, died in the occasion of the sword [n: (Hebr. XI)], that they might run after Christ, and, holding the way of Christ, might enter with Christ into life.

## Sermon on the Mission of the Holy Spirit (cont.)

But would God exact from man the endurance of tribulations and labors, of injuries and reproaches, of suffering and [1027A] death, if man had not sinned. By no means would he exact it. But behold, he now exacts all things of this kind from man, and for all things of this kind he mercifully bestows his grace upon many, and bountifully lays it out. It seems therefore that man can in some respect receive a greater grace in the state of this our mortality, although he cannot fully recover the integrity of that first perfection. And in a wondrous manner indeed, he who is not sufficient for that first way of perfect purity now girds himself for greater contests of the virtues. As therefore we call a little vessel full when it holds as much as it can hold, so we assert a man to be full of grace when he receives such and so great a grace as the capacity of his condition [1027B] is fit for. One therefore receives greater than another, and one less than another; and according as there are divisions of graces, to every man is given the manifestation of the Spirit unto profit. To one indeed by the Spirit is given the word of wisdom, to another the word of knowledge according to the same Spirit; to another faith in the same Spirit, to another the grace of healings in the one Spirit. And in this manner one and the same Spirit worketh many other things, dividing to every one according as he will. Behold, brethren, what manner of Paraclete, behold what manner of comforter they received who merited to hear from the Lord: *I will ask my Father, and he will give you another Paraclete [n: (Joan. XIV)]*. O what a thing it will be to have as comforter him who is able to work all things in all, and to divide to every one [1027C] according as he will! If therefore we wish to have such a comforter, let us be zealous to be such as he may deign to descend upon, and with his grace: *Upon whom,* he says, *doth my Spirit rest, but upon the humble and quiet, and him that feareth my words? [n: (Isa. LXVI.)]* Behold what manner of man he ought to be who awaits the coming of this Spirit. O how willingly, how gladly ought we to cast ourselves down to every subjection, to bend to every humility, that we may merit to receive this Spirit and to have such a comforter! Consider, I beseech you, how sweet it is, and how delightful, to be cherished by his consolation, to be filled with his sweetness, whose pleasantness overcomes all pleasantness, whose sweetness exceeds all sweetness. Hear what he thinks of him from whom this sweetness flows forth: *My spirit,* he says, [1027D] *above me is sweet [n: (Eccle. XXIV)]*. O happy heart, that art filled with this honey! O blessed soul, that art refreshed with this pleasantness! Thou hast found honey, eat what is enough. Taste and see, I beseech you, who are of this sort; taste, I say, and see how pleasant is that Spirit, sweet above honey. I marvel if you will not cry out in the voice of exultation and of confession: O Lord, how pleasant is thy Spirit in us! Blessed are they that hunger and thirst after this inward pleasantness, for they shall be filled when they have tasted it. I boldly affirm that one single drop of this honey can do what the whole world cannot do. The heart which the abundance of the whole world does not satisfy, one drop of this sweetness fully inebriates. Certainly that great Alexander, who was able to subjugate the whole world, [1028A] was not able to satisfy his own desire. For, the world having been subjugated to him, if there were yet another world which he trusted could be subjected to him, with no less greed would he aspire to subject that one to himself. And if, that one likewise subjugated, others and yet others remained over, they could have provoked rather than satisfied the gluttony of that heart. Consider therefore how great is the breadth of that world which is within, which this outward world, however far extended or however often multiplied, cannot satisfy. Do not the philosophers seem to have erred who called man a microcosm, that is, a lesser world? Is not, I beseech you, that human mind deservedly to be called the greater world, which is assuredly greater than the world, which the whole world by no extension of itself, by no [1028B] multiplication of itself, can satisfy? For if this world be compared to the breadth of one heart, what else, in comparison with that heart's incapacity or greed, does it seem to be than a certain little morsel, which [sic: *quiae*], cast into that mouth of the inner man, avails not at all to fill it, nay, scarcely appears at all? But if thou gapest after that inward and supernal sweetness, if thou sighest after true and eternal pleasantness, hear what is divinely enjoined upon thee, and attend to what is at the same time promised thee: *Open wide thy mouth, and I will fill it [n: (Psal. LXXX)]*. Certainly, if thou hungerest after earthly delights, if thou thirstest after carnal pleasures, it is better for thee to draw thy mouth together than to open it wide, to restrain thy desire than to extend it, since nowhere in any place [1028C] wilt thou find whence thou mayest be able to satisfy it and to give it content. What then is that mouth of the inner man but the desire of the heart? For to fill that mouth of the outer man is neither a great thing for God to promise, nor a great thing for man to receive, since one morsel of bread avails and is wont to fill it. But that mouth of the inner man (the desire of the heart, that is) is never satisfied, is never filled save inwardly with spiritual delights, and blessed is the man who has filled his desire from them. Certainly, whoever thou art that hast spiritual delights at hand or canst have them, thou hast wherewith to fill thy mouth, thou hast wherewith to fill thy belly, thou hast also wherewith to fill thy tabernacle. Enlarge therefore the place of thy tent, lengthen thy cords, stretch forth, spare not. The delights of the Spirit suffice [1028D] abundantly and superabound to fill thy mouth, thy belly, thy tabernacle, to fill, in short, that whole world of whose breadth we have already said many things, and yet could not worthily express it.

## Sermon on the Mission of the Holy Spirit (cont.)

When therefore the Spirit of the Lord shall in this manner have filled the whole world with that inward sweetness, and shall have filled thy desire with good things, thou wilt begin to wonder how that land which is not satisfied with water can be sated with that sweetness. Or can that perhaps be sated with honey which cannot be sated with water? Or can that which cannot be satisfied with water even be inebriated with spiritual wine: *Thou hast visited the earth and hast inebriated it [n: (Psal. LXIV)]*. With such wine assuredly were they given drink at whom the Jews wondered how they were drunken, seeing that it was scarcely [1029A] the third hour of the day. You have heard of those inebriated with wine; hear also of those sated with honey: *He fed them with the fat of wheat, and filled them with honey out of the rock. [n: (Psal. LXXX)]*. He knows not at all, he knows not what true and full refreshment is: whom that supercelestial and more than honeyed sweetness does not satisfy: and he who is of this sort can sing to the Lord: *For my soul is as earth without water unto thee [n: (Psal. CXLII)]*. But on the contrary, as often as that spiritual sweetness has satisfied the empty soul, and has satisfied the hungry soul with good things, he ought to sing and to say: *For the Spirit of the Lord hath filled the whole world [n: (Sap. I)]*, in that it is he who has filled his every desire with good things. But as we have already indicated above, not all receive this instilling of inward sweetness in like fashion: for some unto infusion alone, [1029B] some unto diffusion, and some receive it even unto effusion. If thou art still content with infusion alone, it will deservedly be said to thee: *For honey and milk are under thy tongue [n: (Cant. IV)]*. But when thou shalt have filled with a more abundant plenty of such infusion not only the bosom of the mind but also that of the mouth, and shalt have received this instilling of spiritual sweetness unto diffusion, thou wilt think it said to thee: *Grace is poured abroad in thy lips [n: (Psal. XLIV)]*. But when that inundation of spiritual grace shall have begun to swell higher, and to flow forth abundantly through the mouth, and the infusion of sweetness to pass over into effusion, deservedly, as I judge, such an effusion having now been made, it will be said to thee, whoever thou art, a soul steeped with such an effusion: *For thy lips are a dropping honeycomb [n: (Cant. IV)]*. This abundance of inward sweetness [1029C] he had surely experienced who said: *How great is the multitude of thy sweetness, which thou hast hidden for them that fear thee! [n: (Psal. XXX.)]* This beyond doubt he had experienced who refused all other consolation as often as he grieved over the withdrawal of this, whence also he said: *My soul refused to be comforted [n: (Psal. LXXVI)]*. For this alone has fashioned the mind in its inmost parts, and does not suffer it to run through alien desires and to wander abroad. He therefore to whom it is granted to experience these things must marvel how that human mind, a wanderer and a fugitive upon the earth, which fleeth as a shadow and never continueth in the same state, cleaves wholly to one desire of inward pleasantness, and how all that crowd of so many desires binds itself to one wish, or [1029D] how so great a household of such innumerable thoughts remains fixed in one and the same regard of its longing. But whence is this, I ask, save that the Spirit of the Lord who fills all things at the same time also contains all things? For in that very thing wherein he fills, in that same he also contains. For whence he affects our inward parts with his sweetness, thence he turns all the motions of the heart to himself, and fixes them in the desire of that pleasantness which has been experienced. For that running to and fro of wavering desires and of tumultuous thoughts is never checked unless it be sated with inward refreshment. For as long as the mind cannot attain to true and full refreshment, it has always somewhere to hasten by desire; and so it is one and the same spiritual sweetness which alone suffices to satisfy our inmost parts, and to compose them into one [1030A] peace, so that the same Spirit is rightly said both to fill all things and to contain all things. But this spiritual satiety poverty of spirit better claims and more easily procures than abundance of wealth. Truly blessed are the poor in spirit, according to the judgment of the Lord Jesus [n: (Matth. V)]. For the poor shall eat and shall be filled, and shall praise the Lord. On the contrary the rich have wanted and have suffered hunger. Deservedly therefore shall the poor give praise, who have merited to be filled. O how delightful is the praise that follows this satiety! O how inward is the exultation that accompanies this pleasantness! *The memory,* he says, *of the abundance of thy pleasantness they shall utter forth, and shall exult in thy justice [n: (Psal. CXLIV)]*. To this praise assuredly, to such exultation, the Prophet was inviting the guests of that inward pleasantness, [1030B] when he said: *Bless the Lord, O my soul, and all that is within me, his holy name [n: (Psal. CII)]*. And the cause is subjoined, when it is said: *Who filleth thy desire with good things [n: (ibid.)]*. How great, I ask, is the acclamation; how great, I beseech you, the outcry that rises on high and reaches the ears of the Lord of Sabaoth, when that whole inward household acclaims the divine praise together, and resounds with equal concord in the voice of exultation and of confession; when the whole substance of the inner man is dissolved into dancing, and the mind of man, loosened to the very marrow, is turned wholly into jubilation? This is that voice of salvation which is heard in the tabernacles of the just. Truly it is the voice of salvation, the voice of jubilation. For blessed is the people that knoweth jubilation [n: (Psal. CXVII)]. Who therefore could worthily unfold the dignity of this voice, [1030C] who could even worthily estimate it? That Spirit of the Lord alone therefore knows it, and suffices to weigh it worthily, who by his sweetness dissolves the hardness of the heart into dancing of this kind. What other voice, I ask, is more rightly understood in that which is said: *The Spirit of the Lord hath filled the whole world; and that which containeth all things hath knowledge of the voice [n: (Sap. I)]*. What, I say, is this voice which the Spirit of the Lord is said to know, of which above all others he deigns to have knowledge? You see how "voice" is here set down indeterminately, so that whatever that voice may be which is worthier and more excellent than all the rest may rightly be understood by the excellence of its greatness and by the prerogative of its dignity. So assuredly, when "the Prophet" or "the Apostle" is set down without determination, none other than the most distinguished of the prophets and the most eminent of the apostles, David [1030D] and Paul, is consequently understood. What then is this voice of voices, but that which alone avails and is wont to make a people blessed? Blessed is the people that knoweth jubilation. Blessed is he who finds in himself, who feels in his inmost parts, whence he may sing for himself, and as it were out of his own judgment: The Spirit of the Lord hath filled the whole world; and that which containeth all things hath knowledge of the voice. Blessed is that man whose desire shall have been so satisfied and filled with a certain spiritual sweetness that, out of the breadth or the greed of his own heart, he dares truly to confess that the Spirit of the Lord hath filled the whole world. Blessed is that soul whose whole inward heart shall have been so fixed from the inmost part in the desire of divine sweetness alone, and so estranged from every fall of concupiscence, [1031A] that by the testimony of conscience, for its inmost parts, it dares to profess; that the Spirit of the Lord is that which containeth all things. Blessed is that soul which attends within itself to an outcry of such rejoicing and of such giving of thanks, and which worthily ascribes the knowledge of it to him alone who in that soul fills all things and contains all things, so that with confidence it may say, and out of experience may sing: The Spirit of the Lord hath filled the whole world; and that, [1032A] which containeth all things, hath knowledge of the voice. Truly and beyond doubt he seems to me to experience the power of this solemnity whose tongue, by the testimony of conscience, is loosed into this profession, when out of the abundance of the heart the mouth speaketh, so that he truly professes for himself that the Spirit of the Lord hath filled the whole world; and that which containeth all things hath knowledge of the voice.