Letters107 Letter CVII. To Thomas, prior of Beverley.
Letter CVII. To Thomas, prior of Beverley.
This Thomas had taken the vows of the Cistercian Order at Clairvaux. As he showed hesitation, Bernard urges his tardy spirit to fulfil them. But the following letter will prove that it was a warning to deaf ears, where it relates the unhappy end of Tliomas. In this letter Bernard sketches with a master's hand the whole scheme of salvation.
Bernard to his beloved son THOMAS, as being his son.
1. What is the good of words? An ardent spirit and a strong desire cannot express themselves simply by the tongue. We want your sympathy and your bodily presence to speak to us; for if you come you will know us better, and we shall better appreciate each other. We have long been held in a mutual bond as debtors one to another; for I owe you faithful care and you owe me submissive obedience. Let our actions and not our pens, if you please, prove each of us. I wish you would apply to yourself henceforth and carry out towards me those words of the Only Begotten: The works which the Father hath given Me to finish, the same works bear witness of Me (S. John v. 36). For, indeed, only thus does the spirit of the Only Son bear witness with our spirit that we also are the sons of God, when, quickening us from dead works, He causes us to bring forth the works of life. A good or bad tree is distinguished, not by its leaves or flowers, but by its fruit. So By their fruits, He saith, ye shall know them (S. Matt. vii. 16). Works, then, and not words, make the difference between sons of God and sons of unbelief. By works, accordingly, do you display your sincere desire and make proof of mine.
reveal the things which God alone reveals through His Spirit. So the natural man is in no way admitted to the secret; in fact, he receiveth not the tilings of the Spirit of God (1 Cor. ii. 14). Blessed are they who hear His words. have called you friends, for all things that: I have heard of My Father I have made known to yon (S. John xv. 15). O, wicked world, which wilt not bless thy friends except thou make them enemies of God, and consequently unworthy of the council of the blessed. For clearly he who is willing to be thy friend makes himself the enemy of God. And if the servant knoweth not what his Lord doeth, how much less the enemy? Moreover, the friend of the Bridegroom standeth, and rejoiceth with joy because of the Bridegroom's voice; whence also it says, My soul failed when [my beloved spake (Cant. v. 6). And so the friend of the world is shut out from the council of the friends of God, who have received not the spirit of this world but the spirit which is of God, that they may know the things which are given to them of God. thank Thee, O Father, because Thou hast hid these things from the wise and prudent, and hast revealed them unto babes; even so, Father, for so it seemed good in Thy sight (S, Matt. xi. 25, 26), not because they of themselves deserved it. For all have sinned, and come short of Thy glory, that Thou mayest freely send the Spirit of Thy Son, crying in the hearts of the sons of adoption: Abba, Father. For those who are led by this Spirit, they are sons, and cannot be kept from their Fathers council. Indeed, they have the Spirit dwelling within them, who searches even the deep things of God. In short, of what can they be ignorant whom grace teaches everything?
4. Woe unto you, ye sons of this world, because of your wisdom, which is foolishness! Ye know not the spirit of salvation, nor have share in the counsel, which the Father alone discloses alone to the Son, and to him to whom the Son will reveal Him. For who hath known the mind of the Lord? Or who hath been His counsellor? (Rom. xi. 34). Not, indeed, no one; but only a few, only those who can truly say: The only begotten Son, which is in the bosom of the Father, He hath declared Him. Woe to the world for its clamour! That same Only Begotten, like as the Angel of a great revelation, proclaims among the people: He who hath ears to hear let him hear. And since he finds not ears worthy to receive His words, and to whom He may commit the secret of the Father, he weaves parables for the crowd, that hearing they might not hear, and seeing they might not understand. But for His friends how different! With them He speaks apart: To you it is given to know the mysteries of the kingdom of God (S. Luke viii. 8-10); to whom also He says: Fear not, little flock, for it is your Father's good pleasure to give you the kingdom (S. Luke xii. 32). Who are these? These are they whom He foreknew and foreordained to be conformed to the image of His Son, that He might be the first born among many brethren. The Lord knows who are His. Here is His great secret and the counsel which He has made known unto men. But He judges no others worthy of a share in so great mystery, except those whom He has foreknown and foreordained as His own. For those whom He foreordained, them also He called. Who, except he be called, may approach God's counsel? Those whom he called, them also He justified. Over them a Sun arises, though not that sun which may daily be seen arising over good and bad alike, but He of whom the Prophet speaks when addressing himself to those alone who have been called to the counsel, he says: Unto you that fear My name shall the Sun of Righteousness arise (Malachi iv. 2). So while the sons of unbelief remain in darkness, the child of light leaves the power of darkness and comes into this new light, if once he can with faith say to God: am a companion of all them that fear Thee (Ps. cxix. 63). Do you see how faith precedes, in order that justification may follow? Perchance, then, we are called through fear, and justified by love. Finally, the just shall live by faith (Rom. i. 17), that faith, doubtless, which works by love (Gal. v. 6).
5. So at his call let the sinner hear what he has to fear; and thus coming to the Sun of Righteousness, let him, now enlightened, see what he must love. For what is that saying: The merciful goodness of the Lord endureth from everlasting to everlasting upon them that fear Him (Ps. ciii. 17). From everlasting, because of predestination, to everlasting, because of glorification. The one process is without beginning, the other knows no ending. Indeed, those whom He predestines from everlasting, He glorifies to everlasting, with an interval, at least, in the case of adults, of calling and justification between. So at the rising of the Sun of Righteousness, the mystery, hidden from eternity, concerning souls that have been predestinated and are to be glorified, begins in some degree to emerge from the depths of eternity, as each soul, called by fear and justified by love, becomes assured that it, too, is of the number of the blessed, knowing well that whom He justified, them also He glorified (Rom. viii. 30). What then? The soul hears that it is called when it is stricken with fear. It feels also that it is justified when it is surrounded with love. Can it do otherwise than be confident that it will be glorified? There is a beginning; there is continuation. Can it despair only of the consummation? Indeed, if the fear of the Lord, in which our calling is said to consist, is the beginning of wisdom, surely the love of God—that love, I mean, which springs from faith, and is the source of our justification—is progress in wisdom. And so what but the consummation of wisdom is that glorification which we hope for at the last from the vision of God that will make us like Him? And so one deep calleth another because of the noise of'the wafer-pipes (Ps. xlii. 9), when, with terrible judgments, that unmeasured Eternity and Eternal Immensity, whose wisdom cannot be told, leads the corrupt and inscrutable heart of man by Its own power and goodness forth into Its own marvellous light.
6. For instance, let us suppose a man in the world, held fast as yet in the love of this world and of his flesh; and, inasmuch as he bears the image of the earthly man, occupied with earthly things, without a thought of things heavenly, can anyone fail to see that this man is surrounded with horrible darkness, unless he also is sitting in the same fatal gloom? For no sign of his salvation has yet shone upon him; no inner inspiration bears its witness in his heart as to whether an eternal predestination destines him to good. But, then, suppose the heavenly compassion vouchsafes sometime to have regard to him, and to shed upon him a spirit of compunction to make him bemoan himself and learn wisdom, change his life, subdue his flesh, love his neighbour, cry to God, and resolve hereafter to live to God and not to the world; and suppose that thenceforward, by the gracious visitation of heavenly light and the sudden change accomplished by the Right Hand of the Most High, he sees clearly that he is no longer a child of wrath, but of grace, for he is now experiencing the fatherly love and divine goodness towards him—a love which hitherto had been concealed from him so completely as not only to leave him in ignorance whether he deserved love or hate, but also as to make his own life indicate hatred rather than love, for darkness was still on the face of the deep—would it not seem to you that such an one is lifted directly out of the profoundest and darkest deep of horrible ignorance into the pleasant and serene deep of eternal brightness?
7. And then at length God, as it were, divides the light from the darkness, when a sinner, enlightened by the first rays of the Sun of Righteousness, casts off the works of darkness and puts on the armour of light. His own conscience and the sins of his former life alike doom him as a true child of Hell to eternal fires; but under the looks with which the Dayspring from on high deigns to visit him, he breathes again, and even begins to hope beyond hope that he shall enjoy the glory of the sons of God. For rejoicing at the near prospect with unveiled face, he sees it in the new light, and says: Lord, lift Thou up the light of Thy countenance upon us; Thou hast put gladness in my heart (Ps. iv. 7); Lord, what is man that Thou hast such respect unto him, or the son of man that Thou, so regardest him? (Ps. cxliv. 3). Now, O good Father, vile worm and worthy of eternal hatred as he is, he yet trusts that he is loved, because he feels that he loves; nay, because he has a foretaste of Thy love he does not blush to make return of love. Now in Thy brightness it becomes clear, Oh! Light that no man can approach unto, what good things Thou hast in store for so poor a thing as man, even though he be evil! He loves not undeservedly, because he was loved without his deserving it; and his love is for everlasting, because he knows that he has been loved from everlasting. He brings to light for the comfort of the sorrowful the great design which from eternity had lain in the bosom of eternity, namely, that God wills not the death of a sinner, but rather that he should be converted and live. As a witness of this secret, Oh man, thou hast the justifying Spirit bearing witness herein with thy spirit that thou thyself also art the son of God. Acknowledge the counsel of God in thy justification; confess it and say, Thy testimonies are my delight and my counsellors (Ps. cxix. 24). For thy present justification is the revelation of the Divine counsel, and a preparation for future glory. Or rather, perhaps, predestination itself is the preparation for it, and justification is more the gradual drawing near unto it. Indeed, it is said, Repent ye, for the kingdom of heaven is at hand (S. Matt. iii. 2). And hear also of predestination that it is the preparation: Come, inherit, He says, the kingdom prepared for you from the foundation of the world (S. Matt. xxv. 34).
Him not? He loved them, I say; yes, He loved. For as a pledge of His love thou hast the Spirit; thou hast also Jesus, the faithful witness, and Him crucified. Oh! double proof, and that most sure, of God's love towards us. Christ dies, and deserves to be loved by us. The Spirit works, and makes Him to be loved. The One shows the reason why He is loved: the Other how He is to be loved. The One commends His own great love to us; the Other makes it ours. In the One we see the object of love; from the Other we draw the power to love. With the One, therefore, is the cause; with the Other the gift of charity. What shame to watch, with thankless eyes, the Son of God dying—and yet this may easily happen, if the Spirit be not with us. But now, since The love of God is shed abroad in our hearts by the Holy Ghost which is given unto us (Rom. v. 5), having been loved we love; and as we love, we deserve to be loved yet more. For if, says the Apostle, while we were vet enemies, we have been reconciled to God through the death of His Son; much more, being reconciled, shall we be saved through His life (Rom. viii. 32). For He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?
9. Since, then, the token of our salvation is twofold, namely, a twofold outpouring, of the Blood arid of the Spirit, neither can profit without the other. For the Spirit is not given except to such as believe in the Crucified; and faith avails not unless it works by love. But love is the gift of the Spirit. If the second Adam (I speak of Christ) not only became a living soul, but also a quickening spirit, dying as being the one, and raising the dead as being the other, how can that which dies in Him profit me, apart from that which quickens? Indeed, He Himself says: It is the spirit that quickeneth, the flesh profiteth nothing (S. John vi. 63). Now, what does "quickeneth" mean except "justifieth?" For as sin is the death of the soul (The soul that sinneth it shall die, Ezek. xviii. 4), without doubt righteousness is its life; for The just shall live by faith (Rom. i. 17). Who, then, is righteous, except he who returns to God, who loves him, His meed of love? And this never happens unless the Spirit by faith reveal to the man the eternal purpose of God concerning his future salvation. Such a revelation is simply the infusion of spiritual grace, by which, with the mortification of the deeds of the flesh, man is made ready for the kingdom which flesh and blood cannot inherit. And he receives by one and the same Spirit both the reason for thinking that he is loved and the power of returning love, lest the love of God for us should be left without return.
10. This, then, is that holy and secret counsel which the Son has received from the Father by the Holy Spirit. This by the same Spirit He imparts to His own whom He knows, in their justification, and by the imparting He justifies. Thus in his justification each of the faithful receives the power to begin to know himself even as he is known: when, for instance, there is given to him some foretaste of his own future happiness, as he sees how it lay hid from eternity in God, who foreordains it, but will appear more fully in God, who is effecting it. But concerning the knowledge that he has now, for his part, attained, let a man glory at present in the hope, not in the secure possession of it. How must we pity those who possess as yet no token of their own calling to this glad assembly of the righteous.. Lord, who hath believed our report? (Is. liii. i). Oh that they would be wise and understand. But except they believe they shall not understand.
11. But you, too, ye unhappy and heedless lovers of the world, have your purpose far from that of the just. Scale sticks close to scale, and there is no air hole between you. You, too, oh! sons of impiety, have your purpose communicated one to another, but openly against the Lord and against His Christ (Ps. ii. 2). For if, as the Scripture says, The fear of God, that is piety (Job xxviii. 28), of course anyone who loves the world more than God is convicted of impiety and idolatry, of worshipping and serving the creature rather than the Creator. But if, as has been said, the holy and impious have each their purpose kept for themselves, doubtless there is a great gulf fixed between the two. For as the just keeps himself aloof from the purpose and council of evil men (cf. Ps. i. 6), so the impious never rise in the judgment, nor sinners in the purpose for the just. For there is a purpose for the just, a gracious rain which God hath set apart for His heritage. There is a purpose really secret, descending like rain into a fleece of wool—a sealed fount whereof no stranger may partake—a Sun of Righteousness rising only for such as fear God.
12. Moreover, the prophet, noting that the rest remain in their own dryness and darkness, being ignorant of the rain and of the light of the just, mocks and brands their unfruitful gloom and confused perversity. This is a nation, he says, that obeyeth not the voice of the Lord their God (Jer. vii. 28). You are not ready, oh! miserable men, to say with David, will hearken what the Lord God will say with regard to me (Ps. Ixxxv. 8), for being exhausted abroad upon [the quest of vanity and false folly, you seek not for the deepest and best hearing of the truth. Oh! ye sons of men, how long will ye blaspheme mine honour, and have such pleasure in vanity and seek after leasing (Ps. iv. 2). You are deaf to the voice of truth, and you know not the purpose of Him who thinks thoughts of peace, who also speaks peace to His people, and to His saints, and to such as are converted in heart. Now, he says, ye are clean through the word which I have spoken to you (S. John xv. 3). Therefore, they who hear not this word are unclean.
13. But do you, dearly beloved, if you are making ready your inward ear for this Voice of God that is sweeter than honey and the honey-comb, flee from outward cares, that with your inmost heart clear and free you also may say with Samuel, Speak, Lord, for thy servant heareth (i Sam.
iii. 9). This Voice sounds not in the market-place, and is not heard in public. It is a secret purpose, and seeks to be heard in secret. It will of a surety give you joy and gladness in hearing it, if you listen with attentive ear. Once it ordered Abraham (Gen. xii. i) to get him out of his country and from his kindred, that he might see and possess the land of the living. Jacob (Gen. xxxii. 10) left his brother and his home, and passed over Jordan with his staff, and was received in Rachel's embrace (Gen. xxix. n). Joseph was lord in Egypt (Gen. xxxvii. and xli.), having been torn by a fraudful purchase from his father and his home. Thus the Church is bidden, in order that the King may have pleasure in her beauty, to forget her own people and her father's house (Ps. xlv. n, 12). The boy Jesus was sought by His parents among their kinsfolk and acquaintance, and was not found (S. Luke ii. 44, 45). Do you also flee from your brethren, if you wish to find the way of salvation. Flee, I say, from the midst of Babylon, flee from before the sword of the north-wind. A bare sustenance I am ready to offer for the help of everyone that flees. You call me your abbot; I refuse not the title for obedience' sake—obedience, I say, not that I demand it, but that I render it in service to others, even as The Son of Man came not to be ministered unto, but to minister and to give His life a 'ransom for many (S. Matt. xx. 28). But if you deem me worthy, receive as your fellow-disciple him whom you choose for your master. For we both have one Master, Christ. And so let Him be the end of this Letter, who is The end of the law for righteousness to every one that believeth (Rom. x. 4).
THOMAE dilecto filio, BERNARDUS, quod filio.
1. Quid opus est verbis? Fervens spiritus et vehemens desiderium aperiri sola lingua non sufficit. Loquantur nobis affectum tuum et reliqua membra. Praesens melius et innotesces nobis, et nos cognosces. Jamdudum ab invicem tenemur alterutrum debitores, ego fidelis curae, tu humilis obedientiae. Probet utrumque, si placet, opus, non calamus. Volo te et tibi usurpare, et in me probare illam Unigeniti vocem: Opera quae dedit mihi Pater ut faciam, ipsa testimonium perhibent de me. Sic revera, sic unici Filii spiritus testimonium perhibet spiritui nostro, quod filii Dei sumus et nos, cum suscitans ex operibus mortuis largitur opera vitae. Non ex foliis, non ex floribus, sed ex fructu arbor bona malave dignoscitur. Denique a fructibus, ait, cognoscetis eos. Opera ergo, et non verba discernunt inter filios Dei et filios diffidentiae. Operibus proinde desiderium et aperi tuum, et experire nostrum.
2. Desideramus praesentiam tuam, quaerimus optatam, immo promissam exigimus. Cur tanto? Nil in ea sane expetimus de carne et sanguine. Aut proficere ex te cupimus, aut prodesse tibi. Generositas sanguinis, proceritas corporis, forma elegans, juvenilis decor, praedia, palatia, immensa supellex, infulaeque dignitatum (adde et mundi sapientiam): de mundo sunt haec; et mundus quod suum est diligit. Sed quousque? Non solum enim non semper, utpote qui non semper erit, verum nec diu quidem. Diu siquidem ista in te mundus habere non poterit, et te quippe ipsum in brevi non habiturus, nam breves dies hominis sunt. Mundus quidem cum suis concupiscentiis transit; sed te prius emittit, quam ipse pertransit. Quid te sine fine delectat amor mox finiendus? Nos vero te, non tua diligimus: tua sint, a quo sunt. Tu tuae promissionis memor, tui nobis copiam diutius non negaris, amantibus te sinceriter, et amaturis perenniter. Pure siquidem nos amantes in vita nostra, in morte quoque non erimus separati. Nam ea quae in te, vel potius tibi appetimus, non hujus corporis sunt, nec hujus temporis tantum: ideoque nec cum corpore deficiunt, nec cum tempore praetereunt; quinimo posito corpore plus delectant, post tempora durant. Nil simile habent cum supra enumeratis eorumve similibus, quae utique insunt tibi, non ex Patre, sed ex mundo. Quid horum enim vel non praevenit mortem, vel non invenit?
3. At vero ista optima pars est, quae non auferetur in aeternum. Quid istud? Nec oculus vidit, nec auris audivit, nec in cor hominis ascendit. Qui homo est, et secundum hominem ambulat, qui videlicet, ut manifestius dicam, carni adhuc acquiescit et sanguini, quid illud sit, penitus nescit; quia caro et sanguis non revelabunt quae solus revelat Deus per Spiritum suum. Animalis ergo homo ad hoc secretum nequaquam admittitur: siquidem non percipit ea quae sunt spiritus Dei. Beati qui audiunt: Vos autem dixi amicos, quia omnia quaecunque audivi a Patre meo, nota feci vobis. O saeculum nequam, quod solos tuos sic soles beare amicos, ut Dei facias inimicos, consequenter et indignos consilio beatorum! Plane enim qui amicus vult esse tuus, inimicus Dei constituitur. Quod si servus nescit quid faciat Dominus ejus, quanto minus inimicus? Porro autem amicus sponsi stat, et gaudio gaudet propter vocem sponsi: unde et loquitur, Anima mea liquefacta est, ut dilectus locutus est. Amicus itaque mundi excluditur a consilio amicorum Dei, qui non spiritum hujus mundi acceperunt, sed spiritum qui ex Deo est, ut sciant quae a Deo donata sunt sibi. Confiteor tibi, Pater, quia abscondisti haec a sapientibus et prudentibus, et revelasti ea parvulis. Ita, Pater, quia sic fuit placitum coram te, non quia sic meritum vel ab ipsis. Omnes enim peccaverunt, et egent gloria tua: ut gratis mittas Spiritum Filii tui clamantem in cordibus filiorum adoptionis, Abba, Pater. Hoc quippe spiritu qui aguntur, hi filii sunt, nec paterno prorsus arcendi consilio. Habent nempe in se manentem spiritum, qui scrutatur etiam profunda Dei. Denique quid ignorent, quos unctio docet de omnibus?
4. Vae vobis, filii hujus saecun, a vestra insipiente prudentia, ignorantes spiritum salutarem nec participantes consilio, quod solus soli Pater aructat Filio, excepto cui voluerit Filius revelare! Quis cognovit sensum Domini? aut quia consiliarius ejus fuit? Non equidem nullus, sed rarus: soli sane qui veraciter dicere possunt, Unigenitus qui est in sinu Patris, ipse enarravit nobis (Joan. I, 18). Vae mundo a strepitu! Clamat in populis idem Unigenitus, tanquam magni consilii angelus: Qui habet aures audiendi, audiat. Et quoniam dignos non invenit sensus, quibus Patris committat arcanum, texit parabolas turbis, ut audientes non audiant et videntes non intelligant. Caeterum amici seorsum andiunt: Vobis datum est nosse mysterium regni Dei; quibus et loquitur: Nolite timere, pusillus grex, quia complacuit Patri vestro dare vobis regnum. Qui sunt hi? Utique quos praescivit et praedestinavit conformes fieri imaginis Filii sui, ut sit ipse primogenitus in multis fratribus. Magnum secretumque innotuit consilium. Novit Dominus qui sunt ejus: sed quod notum erat Dei, manifestatum est hominibus. Nec alios sane dignatur tanti participatione mysterii, nisi eos ipsos quos suos praescivit et praedestinavit. Nam quos praedestinavit, hos et vocavit. Quis enim sane nisi vocatus, ad Dei accedat consilium? Quos autem vocavit, hos et justificavit. Oritur quippe Sol, non is qui quotidie oriri cernitur super bonos et malos, siquidem solis ad consilium vocatis prophetica pronuntiatione promittitur: Vobis, inquit, qui timetis Deum, orietur Sol justitiae (Malach IV, 2). Manentibus igitur in tenebris filiis diffidentiae, evadit in novam hanc lucem lucis filius de potestate tenebrarum, si tamen jam fidenter Deo dicere potest: Particeps ego sum omnium timentium te. Vides quia praecedit timor, ut sequatur justificatio? Forsitan ergo timore vocamur, amore justificamur. Denique justus ex fide vivit, illa procul dubio quae operatur ex dilectione.
5. Audiat itaque in sui vocatione peccator quod timeat: et sic accedens ad Solem justitiae, videat illuminatus quod diligat. Quidnam est illud? Misericorpia Domini ab aeterno, et usque in aeternum, super timentes eum. Ab aeterno propter praedestinationem, in aeternum propter beatificationem. Altera carens principio, altera nesciens finem. Siquidem quos ab aeterno praedestinat, in aeternum beatificat, intercedente sane media vocatione una cum justificatione, duntaxat in adultis. Sic ad ortum Solis justitiae sacramentum absconditum a saeculis de praedestinatis et beatificandis, emergere quodammodo incipit ex abysso aeternitatis, dum quisque vocatus per timorem, justificatus per amorem, praesumit se quoque esse de numero beatorum, sciens nimirum quia quos justificavit, illos et magnificavit. Quid enim? audit se vocari, cum timore concutitur; sentit et justificari, cum amore perfunditur: et de magnificatione diffidet! Initiatur, provehitur: et de sola consummatione desperabit! Nempe si initium sapientiae timor Domini, in quo dicta est esse nostra vocatio; quid nisi provectus in sapientia est amor Dei, is duntaxat qui interim ex fide est, ex quo et nostra fit justificatio? Quid item nisi consummatio in sapientia est ipsa, quam in fine speramus, de divina illa et deifica visione glorificatio? Sic abyssus abyssum invocat in voce cataractarum suarum, cum in terrore judiciorum suorum immensa illa aeternitas, et aeterna immensitas, cujus sapientiae non est numerus, cor hominis pravum et inscrutabile mira sua bonitate et potentia educit in admirabile lumen suum.
6. Verbi gratia, ponamus hominem in saeculo, saeculi adhuc et suae carnis amore retentum, et, cum terrestris hominis imaginem portet, incubantem terrenis, nil de coelestibus cogitantem. Quis hunc non videat horrendis circumfusum tenebris, nisi qui in eadem mortis umbra sedet? quippe cui nullum adhuc suae salutis signum eluxerit; cui necdum in aliquo interna testetur inspiratio, an boni de se quidpiam aeterna teneat praedestinatio. At vero si superna eum miseratio dignanter quandoque respexerit, immiseritque spiritum compunctionis, quatenus ingemiscat et resipiscat, mutet vitam, domet carnem, amet proximum, clamet ad Deum, proponatque de caetero vivere Deo, non saeculo: ex qua deinde superni luminis gratuita visitatione, et subita mutatione dexterae Excelsi, agnoscat se merito quidem non jam irae, sed gratiae filium; quippe qui paternum erga se divinae bonitatis experitur affectum; quod se utique hactenus in tantum latuerat ut non solum nesciret utrumnam dignus foret amore an odio, verum etiam odium magis, et non amorem propria conversatio testaretur: erant enim tenebrae adhuc super faciem abyssi; nonne is tibi videtur quasi de abysso profundissima et tenebrosissima horrendae ignorantiae, in aliam quamdam quoque trahi abyssum e regione amoenam et lucidam claritatis aeternae?
7. Et tunc demum quasi dividit Deus lucem a tenebris, cum peccator, sole illucescente justitiae, abjectis operibus tenebrarum, induitur arma lucis; et is quem prior vita ac propria conscientia, tanquam revera filium gehennae, deputaverat ardoribus sempiternis; ad tantam visitantis se Orientis ex alto dignationem respirans, gloriari etiam incipit praeter spem in spe gloriae filiorum Dei, quam jam, nimirum e vicino revelata facie exsultans, novo in lumine speculatur, et dicit: Signatum est super nos lumen vultus tui, Domine; dedisti laetitiam in corde meo. O Domine, quid est homo, quia innotuisti ei? aut filius hominis, quia reputas eum? Jam se, o bone Pater, vermis vilissimus et odio dignissimus sempiterno, tamen confidit amari, quoniam se sentit amare: imo quia se amari praesentit, non redamare confunditur. Jam apparet in lumine tuo, o inaccessibilis Lux, quid boni penes te, etiam cum malus esset, miserum maneret homonculum. Amat proinde non immerito, quia amatus est sine merito: amat sine fine, quia sine principio se cognoscit amatum. Prodit in lucem ad miseri consolationem magnum consilium, quod ab aeterno latuerat in sinu aeternitatis: quod nolit videlicet Deus mortem peccatoris, sed magis ut convertatur et vivat. Habes, homo, hujus arcani indicem spiritum justificantem, eoque ipso testificantem spiritui tuo, quod filius Dei et ipse sis. Agnosce consilium Dei in justificatione tui; confitere et dic, Consilium meum justificationes tuae. Praesens namque justificatio tui, et divini est consilii revelatio, et quaedam ad futuram gloriam praeparatio. Aut certe praedestinatio ipsa potius praeparatio est, justificatio autem magis jam appropinquatio. Denique ait: Agite poenitentiam, quia appropinquavit regnum coelorum, Audi et de praedestinatione, quod ipsa sit praeparatio. Percipite, inquit, regnum quod vobis paratum est ab origine mundi.
8. Nemo itaque se amari diffidat, qui jam amat. Libenter Dei amor nostrum, quem praevenit, subsequitur. Nam quomodo redamare pigebit, quos amavit et necdum amantes? Amavit, inquam, amavit. habes enim dilectionis pignus Spiritum, habes et testem fidelem Jesum, et hunc crucifixum. O geminum, ipsumque firmissimum Dei erga nos amoris argumentum! Christus moritur, et meretur amari. Spiritus afficit, et facit amari. Ille facit cur ametur; iste, ut ametur. Ille suam multam dilectionem in nobis commendat, iste et dat. In illo cernimus quod amemus; ab isto sumimus unde amemus. Charitatis igitur ab illo occasio, ex isto affectio. Quanta confusio, Dei Filium ingratis oculis cernere morientem! quod quidem facile contingit, si desit Spiritus. Nunc autem quia charitas Dei diffusa est in cordibus nostris per Spiritum sanctum, qui datus est nobis, amati amamus, amantes amplius meremur amari. Si enim cum adhuc inimici essemus, reconciliati sumus Deo per mortem Filii ejus, multo magis reconciliati salvi erimus in vita ipsius. Quid enim? qui proprio Filio suo non pepercit, sed pro nobis omnibus tradidit illum, non etiam omnia cum ipso daturus est nobis.
9. Cum ergo geminum teneamus nostrae salutis indicium, geminam sanguinis et Spiritus effusionem, neutra sine altera prodest. Nam nec Spiritus datur nisi credentibus in Crucifixum, nec fides valet, si non operatur ex dilectione. Dilectio autem donum Spiritus est. Quod si secundus homo (Christum loquor) factus est non solum in animam viventem, sed etiam in spiritum vivificantem, ex uno videlicet moriens, ex altero mortuos suscitans; quid mihi prodesse potest quod in ipso moritur, absque eo quod vivificat? Denique ipse ait: Caro non prodest quidquam, Spiritus est qui vivificat. Quid est autem, vivificat, nisi, justificat? Cum enim mors animae peccatum sit, (anima quippe quae peccaverit ipsa morietur; vita ejus sine dubio justitia est, quoniam justus ex fide vivit. Justus autem quis est, nisi qui amanti se Deo vicem rependit amoris? quod non fit nisi revelante Spiritu per fidem homini aeternum Dei propositum super sua salute futura. Quae sane revelatio non est aliud quam infusio gratiae spiritualis, per quam, dum facta carnis mortificantur, homo ad regnum praeparatur, quod caro et sanguis non possident; simul accipiens in uno Spiritu, et unde se praesumat amatum, et unde redamet, ne gratis amatus sit.
10. Hoc itaque est illud sacrum secretumque consilium, quod a Patre Filius in Spiritu sancto accipiens, suis, quos novit, per eumdem Spiritum, justificando eos, communicat, et communicando justificat: quando id quisque accipit in sui justificatione, ut incipiat et ipse cognoscere, sicut et cognitus est; cum videlicet datur et ipsi praesentire aliquid de sua ipsius futura beatitudine, quemadmodum ab aeterno latuit in praedestinante, plenius appariturum in beatificante. De qua tamen jam percepta suimet ex parte notitia, interim quidem glorietur in spe, nondum tamen in securitate. Quam miserandi, qui ad tam jucundum justorum consilium, nullum adhuc tenent suae vocationis testimonium! Domine, quis credidit auditui nostro? O utinam saperent et intelligerent! Verum nisi crediderint, non intelligent.
11. Sed habetis et vos, o infelices saeculi male securi amatores, vestrum seorsum a justis consilium. Squama squamae conjungitur, et non est spiraculum in vobis. Habetis, inquam, et vos, o impii, communicatum ad invicem consilium, sed plane adversus Dominum, et adversus Christum ejus. Etenim si, dicente Scriptura, Pietas est cultus Dei, profecto quisquis plus amat mundum quam Deum, impius atque idololatra esse convincitur, colens et serviens creaturae potius quam Creatori. Habentibus autem, ut dictum est, sanctis atque impiis suum ad se quibusque consilium, magnum procul dubio inter utrosque chaos firmatum est. Nam quomodo justus longe se facit a consilio et concilio malignantium, ita nec resurgunt omnino impii in judicio, neque peccatores in consilio justorum. Est quippe justorum consilium, pluvia voluntaria, quam segregavit Deus haereditati suae: est consilium vere secretum, descendens nimirum sicut pluvia in vellus: est fons signatus, cui alienus non communicat: est sol justitiae, qui timentibus Deum tantum oritur.
12. Porro caeteros advertens propheta in sui siccitate et caecitate remanentes, justorum siquidem imbris et lucis expertes infecundos ac tenebrosos, confusos et aversos, subsannat et notat: Haec est, inquiens, gens quae non audivit vocem Dei sui. Non vultis, o miseri, dicere cum David, Audiam quid loquatur in me Dominus Deus: utique foris fusi in vanitates et insanias falsas, intimum optimumque non requiritis veritatis auditum. Filii hominum, usquequo gravi corde? utquid diligitis vanitatem, et quaeritis mendacium? Surdi ad vocem veritatis, ignorantes consilium cogitantis cogitationes pacis, sed et loquentis pacem in plebem suam, et super sanctos suos, et in eos qui convertuntur ad cor. Jam vos, inquit, mundi estis, propter sermonem quem locutus sum vobis. Ergo qui hunc sermonem non audiunt, immundi sunt.
13. Caeterum tu, o charissime, huic voci Dei tui, dulciori super mel et favum, si praeparas aurem interiorem, fuge curam exteriorem, ut expedito et vacante interno sensu, dicas et tu cum Samuele: Loquere, Domine, quia audit servus tuus. Vox haec non sonat in foro, sed nec auditur in publico. Secretum consilium, secretum quaerit et auditum. Auditui tuo gaudium pro certo dabit et laetitiam, si sobria auro perceperis. Abrahae praecipitur exire de terra et de cognatione sua, ut videre et possidere mereretur terram viventium. Jacob relicto fratre et patria Jordanem transit in baculo, et excipitur Rachelis amplexibus. Joseph dominatur Aegypto, mercatione furtiva patri sublatus et patriae. Ecclesia jubetur, ut concupiscat Rex decorem ejus, oblivisci populum suum, et domum patris sui. Puer Jesus inter cognatos et notos a parentibus quaeritur, nec tamen invenitur. Fuge fratres tuos et tu, si tuam vis invenire salutem. Fuge, inquam, de medio Babylonis, fuge a facie gladii aquilonis. Parati sumus cum panibus occurrere fugienti. Abbatem tuum me nominas; non renuo interim propter obsequium. Obsequium dico, non quod exigam, sed quod exhibeam: sicut Filius hominis non venit ministrari, sed ministrare, et animam suam dare in redemptionem pro multis. Verumtamen si dignum judicas, accipe condiscipulum, quem magistrum eligis. Unus sit ambobus magister Christus: et ipse sit epistolae finis, qui finis est ad justitiam omni credenti.