Sermons on the Song of Songs32 Sermon XXXII. Christ communicates himself to the Holy soul as Bridegroom, and to the soul that is weak and imperfect as physician. Of the moods of the soul—how they differ from each other, and from what causes
Sermon XXXII. Christ communicates himself to the Holy soul as Bridegroom, and to the soul that is weak and imperfect as physician. Of the moods of the soul—how they differ from each other, and from what causes
'/ ELL me where Thou feedest, where Thou makest Thy flock to j_ rest at noon (i. 7). This is the point where we are; from hence we proceed with our subject. But before commencing to speak of that vision and interview, I think it well to recapitulate, in a few words, the other modes of vision already treated of, and to show how they may be spiritually applied by us according to the prayers and merits of each; so that having fully grasped them, if God give us the 2. If, then, any of us finds it, with the Psalmist, good for him to draw near to God (Ps. lxxiii. 28), and to speak more plainly, if any among us is so filled with an earnest longing [for those things that are above that he desires to be dissolved and be with Christ; but desires it vehemently, thirsts for it ardently, and, without ceasing, dwells upon the hope of it: he shall, without doubt, receive the Word, and in no other form than that of the Bridegroom in the time of visitation; that is to say, in the hour when he shall feel himself inwardly embraced, as it were, by the arms of wisdom, and shall receive a sweet inpouring of the Divine Love. For the desire of his heart shall be granted unto him, though he is still in the body as in a place of pilgrimage, and though only in part for a time, and that a short time. For when [the Lord has been sought in watching and prayers, with strenuous effort, with showers of tears, He will at length present Himself to the soul; but suddenly, when it supposes that it has gained His Presence, He will glide away. Again He comes to the soul that follows after Him with tears; He allows Himself to be regained, but not to be retained, and anon He passes away out of its very hands. Yet if the devout soul shall persist in prayers and tears, He will at length return to it; He will not deprive it of the desire of its lips, but will speedily disappear again, and not return unless He be sought again with the whole desire of the heart. Thus, then, even in this body the joy of the Presence of the Bridegroom is frequently felt; but not the fulness of His Presence, because though His appearance renders the heart glad, the alternation of His absence affects it with sadness. And this the Beloved must of necessity endure, until, having laid down the burden of an earthly body, she shall be borne up upon the pinions, so to speak, of her earnest desires, and fly away, passing freely over the plains of contemplation as a bird through the air, and following in spirit her Beloved, whithersoever He goeth, without anything to hinder or retard 1 Lahore is wanting in many MSS.
3. Nevertheless, He will not present Himself, even in passing, to every soul; but to that soul only which is shown by great devotion, vehement desire, and tender affection, to be His Bride, and to be worthy that the Word in all His beauty should visit her as a Bridegroom. For he who is not as yet in that state, but still is touched with repentance at the remembrance of his sins, and, speaking in the bitterness of his soul, says unto God: Do not condemn me (Job x. 2); or who perhaps suffers still from violent temptations, being drawn away and enticed by his own concupiscence—such a soul as this needs not a Bridegroom, but a Physician; and on this account receives, not, indeed, approval and tenderness, but only remedies, oil and unguents, for the cure of its wounds. Is not this the condition in which we often find ourselves in our prayers, we who are every day either tried by the passions which are in us now, or touched with remorse for those which were in us formerly? From what a degree of bitter sorrow hast Thou often delivered me by Thy appearance in my soul, O good Lord Jesus! How many times, after having poured forth tears of distress, sobs and groans, untold, Thou hast anointed my wounded conscience with the unction of Thy mercy, and with the oil of gladness hast besprinkled me! How often have I betaken myself to prayer, despairing almost of my Salvation, and it has sent me back full of joy and confidence of pardon! Those who are similarly afflicted know well that the Lord Jesus is indeed a Physician who healeth those that are of contrite heart, and giveth medicine to heal their sickness (Ps. cxlvii. 3). And those who have not had this experience, let them believe what He says of Himself: The Spirit of the Lord hath anointed Me, to preach good tidings unto the meek, to bind up the broken-hearted (Is. lxi. 2;» Luke iv. 17-21). If they still doubt, let them draw near and make trial of Him, and so learn in their own persons the meaning of that saying: I will have mercy, and not sacrifice (Matt. ix. 13). But let us continue the subject.
4. There are those who, being wearied with spiritual exercises, and fallen into lukewarmness, are in a kind of faintness of spirit, and walk in sadness along the ways of the Lord. Their heart is full of dryness and weariness in doing what is enjoined upon them, and their murmurs are frequent They complain that their days and their nights are long, and they say, with holy Job: When I lie down, I say, When shall I arise, and the night be gone and I am full of tossings to and fro until the dawning of the day (Job vii. 4). When a soul is in such a state as that, if the Lord, touched with compassion, draws near to it upon the road on which we walk, and He who is from heaven begins to speak of heavenly things, or to sing to us some sweet canticle from among the songs of Sion, to relate also somewhat of the City of God, the peace of that City, the eternity of that peace, of the fixedness of that eternity—I declare to you that the pleasantness of that narrative will be as a soft couch to that wearied and slumbering soul; it will drive away every trace of aversion from the mind, and of weariness from the body, of the hearer. Does it not seem to 5. Do you, then, when you feel yourself to be dwelling upon such thoughts as these, not suppose that these thoughts are from yourself, but recognise that they are spoken within you by Him who says by the Prophet: I who speak righteousness (Is. lxiii. 1). For the thoughts of our own mind have a great resemblance to the words of the Truth speaking within us; nor is it easy to distinguish what the heart produces of itself from within, from that which it hears spoken; unless a man bears carefully in mind what the Lord says in the Gospel: Out of the heart proceed evil thoughts (Matt. xv. 9); and again, Wherefore think ye evil in your hearts 1 (Matt. ix. 4); and again, When lie [the devil speaketh a lie, he speaketh of his own (John ix. 44). And the Apostle remarks, We are not sufficient of ourselves to think anything as of ourselves (that is to say, anything good); but our sufficiency is of God (2 Cor. iii. 5). When, then, we dwell in thought upon things evil, the thought is of ourselves; but if upon good, it is by the inspiration of God. In the one kind of thoughts our heart speaks; but to the other it listens. /, says the Psalmist, will hear what the Lord God will speak in me: for He will speak peace unto His people (Ps. lxxxv. 9, Douay). Therefore it is God who speaks within us thoughts of peace, piety, righteousness; nor do we think those things of ourselves, but hear them spoken with us. Out of the heart there come murders, adulteries, fornications, thefts, false witness, blasphemies (Matt. xv. 19); these we do not hear, but they are the utterance of our own hearts. For the fool hath said in his heart, There is no God (Ps. xiv. 1). And because of this the wicked hath contemned God: because he hath said in his heart, Thou wilt not require it (Ps. x. 13). But there is still another kind of thoughts which are felt in the heart, but are not the utterance of the heart itself. For that does not come out of the heart, as do our thoughts. Nor is it that word of which we have been speaking namely, that which is spoken by God the Word: since this other kind of words is evil. It is sent forth by powers which are hostile to us, and consists of thoughts suggested to us by evil angels; such as, for instance, was that which, as we read, the devil sent into the heart 1 Subaudis, but subaudi is the reading of Tiraquellius.
6. But who is so skilled and watchful an observer either of the movements of his thoughts within, or of those that come to him from without, that in each forbidden desire he is able to distinguish between the malady of his own, or the wound inflicted by the serpent? To no mortal do I think this to be possible, except to him who has been enlightened by the Holy Spirit, and has thus received that special gift of grace which the Apostle, in enumerating it among other charismata, calls the discerning of spirits (1 Cor. xii. 10). Yet how greatly does it behove a man, as Solomon reminds us, to keep his heart with all diligence (Prov. iv. 23), and to observe all the movements within it with the most vigilant attention! Even when you are well skilled in this by long experience and frequent trial, yet you may not be able to discern and distinguish with unerring correctness between the evil that is inborn, and the evil that is introduced from without. For who can understand sins? (Ps. xviii. 13, Douay). Nor, after all, is it of great consequence to us to know whence an evil has come to us; that which is really of importance is to know that it is in us, if that be the fact; and from wheresoever it comes, our wisdom is to watch and pray, that we may not give the consent of our will unto it. From both one and the other kind of evil the prayer of the Psalmist asks deliverance: Cleanse Thou me from my secret faults, O Lord, and from those of others spare Thy servant (Vs. xviii. 13, 14, Douay). As for me, I am unable to impart to you that which I have not received. I can give you no precise rule, I confess, whereby to distinguish between the ideas emanating from your own heart, and those sown in it by the enemy. Both one and the other are evils; each of them comes from an evil cause; each of them is in the heart, yet they do not both come from the heart. I am sure that they are in me, though I am not sure which to attribute to my own heart, and which to an enemy. But from that inability arises, as I have said, no danger.
7. But there is another point in which it would be not only dangerous, but even fatal, to be deceived; and deservedly so, inasmuch as a plain rule is laid down for us, not to attribute to ourselves that which is of God in us, or to think the visit of the Word to us to be only the working of our own thoughts. For as far as good is different from evil, so far different are these two from each other; since evil cannot possibly come from the Word, nor good come from the human heart, unless it has been first conceived there by the Word; because a good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit (Matt. vii. 18). But I believe it has been sufficiently stated what is of God in our heart, and what is of ourselves; nor was that, I think, without need; and that it will serve to show those who are enemies to grace, that without grace 1 This is, I think, an allusion to Abaelard, who reduced the grace of Christ to little more than the giving of reason to man, and to the good example given by the Saviour. See on the Eleventh Treatise of St. Bernard.
8. But I think that the Lord [also appears as a great Father of a family, or as a Sovereign of royal splendour, to those who, drawing near to Him with heart exalted, with greater liberty of spirit, and purity of conscience, and rendered more noble and courageous thereby, are accustomed to lift up their hearts to higher things. These are restless and eager to penetrate deeper mysteries, to attempt loftier achievements, to attain greater perfection, not in sensible things, but in sanctity. These, for the grandeur of their faith, are found worthy to be led forward into all fulness; and there is nothing so rare in all the treasure houses of wisdom that the Lord, who is the God of all knowledge, thinks fit to withdraw it from those heroic souls who thirst for truth, and are devoid of vanity. Such was Moses, who dared to say to God: If I have found grace in Thy sight... show me Thy glory (Exod. xxxiii. 17, 18). Such was Philip, who, for himself and his co-disciples, asked of the Lord that He would show them the Father (John xiv. 8); such, too, was Thomas, who refused to believe unless he should touch with his hand the wounds [of the nails], and the pierced Side of his Master (xx. 25). That was a want of faith, but it came from a greatness of soul which was wonderful in its way. Such also was David, who himself said to God: Afy heart said unto Thee, Thy Face, Lord, will I seek (Ps. xxvii. 8). Such souls aspire to great things because they are great; and because they aspire to them, they attain them, according to the word of promise made to them: Every place whereon the soles of your feet shall tread, shall be yours (Deut. xi. 24). For great faith merits great rewards; and you 1 Aceedentes, otherwise aseendentes.
* How could it be from greatness of soul, if it came from weakness of faith? St. Bernard distinguishes two things: one, that he refused to believe, which showed a weakness of faith: the other, the condition he named, and this evinced a greatness of mind, the sign of which is to dare great things. See Sermon CLXII, in the Appendix to the works of St. Augustine, and William, Abbot of St. Thierry, 1 De Contemplando Deo,' chap i., n. 3.
9. Thus God speaks to Moses face to face, and it is his eminent reward to behold the Lord openly, not by types and figures, whilst to other Prophets He is said to make Himself known only in vision, and to speak to them in a dream (Numb. xii. 6-8). To Philip, again, according to his heartfelt petition, was shown the Father in the Son, from whom he received, without doubt, the instant reply: Philip, he who hath seen Me, hath seen the Father: and, am in the Father, and the Father in Me (John xiv. 9, 10). Thomas He permitted to touch Him, according to the desire of his heart, and did not refuse him the request of his lips (xx. 27). What shall I say of David? Does it not signify that he was not left wholly without the granting of his prayer, where he says that he will not give sleep to his eyes, nor slumber to his eyelids, until he find out a place for the Lord (Ps. cxxxii. 4, 5). A great Bridegroom, then, will present Himself thus to great souls; and He will treat them magnificently, sending them His Light and His Truth; leading them on and conducting them at length to His holy mountain and into its tabernacles, so that one thus blessed may say: He that is Mighty hath done to me great things (Luke i. 49). His eyes shall see the King in His beauty (Is. xxxiii. 17); going before him towards oases in the desert, in which bloom the fragrant roses, and the lilies of the valleys, where are the pleasant shades of gardens, the gushing of silver fountains, the storehouses filled with all good things, the odours of perfumes, and lastly, the hidden precincts cf the chamber of the King.
10. These are the treasures of wisdom and knowledge which are hidden in the Bridegroom; these are the life-giving sustenance prepared for the refreshment of holy souls. Blessed is the man whose longing for them has been satisfied to the full! Of this only let him be warned, that he ought not to wish to possess alone gifts which would suffice for the needs of many. For if, after all these things, the Bridegroom is described as appearing in the character of a pastor, it is perhaps to warn him who has obtained such great gifts that his duty is to feed the simpler ones of the flock, who are not able to attain by their own efforts to the knowledge of these good things; just as sheep do not dare to go forth without their shepherd to seek the green pastures. Of this fact the Bride prudently takes note, and that is why she desires to be told where the Bridegroom feeds [His flock], and takes shelter during the mid-day heat; being prepared (as may easily be understood from her words) to be nourished and to feed her flock with Him, and under His protection. She does not consider it safe for the flock to stray far from their Chief Pastor, because of the attacks of wolves upon them; and especially of those who come to us in sheep's clothing; it is for that reason that she desires to feed in the same pastures, and repose in the same shades, as He. And she gives her motive in the words, Why should I be as one that turneth aside by the flocks of Thy companions? (i. 7). These OF THOSE THINGS WHICH A DEVOUT SOUL OUGHT TO SEEK WITHOUT CEASING. WHAT IS TO BE UNDERSTOOD BY THE WORD ' NOON AND OF FOUR CLASSES OF TEMPTATIONS TO BE SEDULOUSLY AVOIDED.
*~TELL me, O Thou whom my soul loveth, where Thou feedest, J[where Thou makest Thy flock to rest at noon (i. 7). And another voice speaks thus: Tell me why Thou judgest me thus (Job x. 2, Douay). Where he does not blame the sentence upon him, but examines the cause of it, and asks to be instructed by his afflictions, not destroyed by them. And still another prays in the same sense, saying: Show me Thy ways, O Lord; teach me thy paths (Ps. xxv. 4). What he means by ' ways ' and ' paths' he shows elsewhere: He leadeth me in the paths of righteousness (Ps. xxiii. 3). Every soul, therefore, that is full of care to serve God does not cease to seek for these three things: righteousness, and judgment, and the place where dwelleth the glory of the Lord; or, as it were, the path in which to walk, the precaution with which to walk, and the dwelling whither to direct our course. Of this dwelling the Psalmist speaks thus: One thing have I desired unto the Lord, that will I seek after: that I may dwell in the House of the Lord all the days of my life (Ps. xxvii. 4); and, again: Lord, I have lo7'ed the habitation of Thy House, and the place where Thine Honour dwelleth (xxvi. 8); while of the two others he says: Justice and judgment are the habitation of Thy Throne (lxxxix. 14). It is with reason that the devoted soul seeks these three things, as being the throne of God, and the basis (praiparationem) of His Throne. Beautiful it is to see how, by the peculiar prerogative of the Bride, all these things concur equally to the consummation of her virtues, so that she is beautiful by the form of righteousness, prudent by knowledge of judgments, and chaste by her desire for the presence and glory of her Bridegroom. Such it
1. Indica mihi ubi pascas, ubi cubes in meridie. Hic sumus, hinc progredimur. Sed antequam tractari incipiat visio ista et allocutio, recapitulandum breviter arbitror de aliis visionibus quae praecesserunt, quomodo nobis aptari spiritualiter possint pro votis et meritis singulorum, ut apprehensis illis, si tamen hoc datum fuerit, facilior et in hujus discussione eluceat intellectus. Verum id difficillimum. Nam etsi illa verba, quibus ipsae visiones seu similitudines describuntur, sonare corpora atque corporea videantur; spiritualia tamen sunt quae nobis ministrantur in his, ac per hoc in spiritu quoque causas et rationes earum oportet inquiri. Et quis idoneus investigare et comprehendere tam multos animae affectus profectusque, quibus haec de praesentia sponsi tam multiformis gratia dispensatur? Tamen si intremus ad nos, et Spiritus sanctus in lumine suo dignetur ostendere nobis, quod opere suo non dedignatur assidue actitare in nobis, puto non omnino non in his sine intellectu remansuros. Confido enim non accepisse nos spiritum hujus mundi, sed Spiritum qui ex Deo est, ut sciamus quae a Deo donata sunt nobis.
2. Ergo si cui nostrum cum sancto Propheta adhaerere Deo bonum est, et, ut loquar manifestius, si quis in nobis est ita desiderii vir, ut cupiat dissolvi et cum Christo esse, cupiat autem vehementer, ardenter sitiat, assidue meditetur; is profecto non secus quam in forma sponsi suscipiet verbum in tempore visitationis, hora videlicet qua se astringi intus quibusdam brachiis sapientiae, atque inde sibi infundi senserit sancti suavitatem amoris. Siquidem desiderium cordis ejus tribuetur ei, etsi adhuc peregrinanti in corpore, ex parte tamen, idque ad tempus, et tempus modicum. Nam cum vigiliis, et obsecrationibus, et multo labore et imbre lacrymarum quaesitus adfuerit, subito dum teneri putatur elabitur; et rursum lacrymanti et insectanti occurrens, comprehendi patitur, sed minime retineri, dum subito iterum quasi e manibus evolat. Etsi institerit precibus et fletibus devota anima, denuo revertetur, et voluntate labiorum ejus non fraudabit eam; sed rursum mox disparebit, et non videbitur, nisi iterum toto desiderio requiratur. Ita ergo et in hoc corpore potest esse de praesentia sponsi frequens laetitia, sed non copia; quia etsi visitatio laetificat, sed molestat vicissitudo. Et hoc tandiu necesse est pati dilectam, donec semel posita corporeae sarcina molis, avolet et ipsa levata pennis desideriorum suorum, libere iter carpens per campos contemplationis, et mente sequens expedita dilectum quocunque ierit.
3. Nec tamen vel in transitu praesto erit sic omni animae, nisi illi duntaxat, quam ingens devotio, et desiderium vehemens, et praedulcis affectus sponsam probat, et dignam, ad quam gratia visitandi accessurum Verbum decorem induat, formam sponsi accipiens. Qui enim nondum invenitur ita affectus, sed compunctus magis actuum recordatione suorum, loquens in amaritudine animae suae dicit Deo: Noli me condemnare; aut forte etiam adhuc periculose tentatur a propria concupiscentia abstractus et illectus: hic talis non sponsum requirit, sed medicum; ac per hoc non oscula quidem vel amplexus, sed tantum remedia vulneribus accipiet suis, in oleo utique et unguentis. Annon saepenumero sic sentimus, et sic experimur orantes, nos, qui nostris quotidie adhuc excessibus tentamur praesentibus, mordemur praeteritis? A quanta me amaritudine frequenter liberasti adveniens, Jesu bone? Quoties post anxios fletus, inenarrabiles gemitus et singultus, sauciam conscientiam meam unxisti unctione misericordiae tuae, et oleo laetitiae perfudisti? Quoties me oratio, quem pene desperantem suscepit, reddidit exsultantem, et praesumentem de venia? Qui similiter afficiuntur, ecce hi sciunt, quod vere medicus sit Dominus Jesus, qui sanat contritos corde, et alligat contritiones eorum. Qui experti non sunt, credant inde eidem ipsi dicenti: Spiritus Domini unxit me, ad evangelizandum mansuetis misit me, ut mederer contritis corde. Si adhuc dubitant, accedant certe et probent, et sic in semetipsis discant quid sit: Misericordiam volo, et non sacrificium. Sed videamus et reliqua.
4. Sunt qui in studiis spiritualibus fatigati, et versi in teporem, atque in defectu quodam spiritus positi, ambulant tristes vias Domini, corde arente et taedente accedunt ad quaeque injuncta, frequenter murmurant; longos dies, longas conqueruntur et noctes, loquentes cum sancto Job: Si dormiero, dicam: Quando consurgam? et rursum exspectabo vesperam. Ergo ubi contingit tale aliquid pati, si misertus Dominus appropiet nobis in via qua ambulamus, et incipiat loqui de coelo qui de coelo est, nec non favorabile quidpiam cantare nobis de canticis Sion, narrare etiam de civitate Dei, de pace civitatis, de aeternitate pacis, de statu aeternitatis: dico vobis, erit pro vehiculo animae dormitanti et pigritanti laeta narratio, ita ut pellat omne fastidium ab animo audientis, et a corpore fatigationem. An tibi aliud vel pati, vel petere ille videtur, qui ait: Dormitavit anima mea prae taedio, confirma me in verbis tuis? Et nonne cum obtinuerit, clamabit: Quomodo dilexi legem tuam, Domine! tota die meditatio mea est? Sunt enim quaedam verba Verbi sponsi ad nos, nostrae meditationes de ipso et ejus gloria, elegantia, potentia, majestate. Non solum autem, sed et cum avida mente versamus testimonia ejus et judicia oris ejus, et in lege ejus meditamur die ac nocte; sciamus pro certo adesse sponsum, atque alloqui nos, ut non fatigemur laboribus, sermonibus delectati.
5. Tu ergo, cum tibi aliqua talia volvi animo sentis, non tuam putes cogitationem, sed illum agnosce loquentem, qui apud prophetam dicit: Ego qui loquor justitiam. Simillima enim sunt nostrae cogitata mentis sermonibus Veritatis in nobis loquentis; nec facile quis discernit, quid intus pariat cor suum, quidve audiat, nisi qui prudenter advertit Dominum in Evangelio loquentem, quia de corde exeunt cogitationes malae; et illud: Quid cogitatis mala in cordibus vestris? Et: Qui loquitur mendacium, de suo loquitur. Apostolus autem: Non quod sufficientes, inquit, simus cogitare aliquid a nobis tanquam ex nobis; sed sufficientia nostra ex Deo est. Cum ergo mala in corde versamus, nostra cogitatio est; si bona, Dei sermo est. Illa cor nostrum dicit, haec audit. Audiam, ait, quid loquatur in me Dominus Deus, quoniam loquetur pacem in plebem suam. Itaque pacem, pietatem, justitiam Deus in nobis loquitur; nec talia nos cogitamus ex nobis, sed in nobis audimus. Caeterum homicidia, adulteria, furta, blasphemiae, et his similia, de corde exeunt: nec audimus ea, sed dicimus. Denique dixit insipiens in corde suo: Non est Deus. Et propter hoc irritavit impius Deum, quia dixit in corde suo: Non requiret. Sed est praeterea quod corde quidem sentitur, non tamen cordis est verbum. Nec enim de corde exit, sicut nostra cogitatio, sed neque illud est quod ad cor fieri diximus, verbum videlicet Verbi, cum sit malum. Immittitur autem a contrariis potestatibus, sicut fiunt immissiones per angelos malos; quale, verbi causa, fuit quod legitur misisse in cor diabolus, ut traderet Dominum Judas Simonis Iscariotis.
6. Verum quis ita vigil et diligens observator motionum internarum suarum, sive in se, sive et ex se factarum, ut liquido ad quaeque illicita sensa cordis sui discernat inter morbum mentis, et morsum serpentis? Ego nulli hoc mortalium possibile puto, nisi qui illuminatus a Spiritu sancto speciale accepit donum illud quod Apostolus inter caetera charismata quae enumerat, nominat discretionem spirituum. Quantumlibet enim quis, secundum Salomonem, omni custodia servet cor suum, et omnia quae intra se moventur vigilantissima intentione observet; etiamsi diuturnum forte in his habuerit exercitium et frequens experimentum, non poterit tamen ad purum in se dignoscere discernereve ab invicem malum innatum, et malum seminatum. Nam delicta quis intelligit? Nec multum refert nostra scire, unde inest nobis malum, dummodo inesse sciamus: vigilandum potius et orandum undecunque sit, ne consentiamus. Denique orat propheta contra utrumque malum, dicens: Ab occultis meis munda me, Domine, et ab alienis parce servo tuo. Et ego, non possum tradere vobis quod non accepi. Non autem accepi, fateor, unde assignem certam notionem inter partum cordis, et seminarium hostis. Quippe utrumque malum, utrumque a malo; utrumque in corde, sed non utrumque de corde. Hoc totum certum mihi in me, etsi incertum quid cordi, quid hosti tribuam. Et id quidem, ut dixi, absque periculo.
7. Sed sane est ubi periculose, imo damnabiliter erratur, atque ibi merito nobis certa praefigitur regula, ne quod Dei est in nobis, demus nobis, putantes Verbi visitationem nostram esse cogitationem. Ergo quantum distat bonum a malo, tantum ista duo a se: quoniam nec de Verbo malum, nec de corde exiet bonum, nisi quod prius forte de Verbo conceperit; quia non potest bona arbor malos fructus facere, nec arbor mala fructus bonos. At satis dictum esse credo quid Dei, quid nostrum in nostro sit corde; nec superflue, ut arbitror, sed ut sciant inimici gratiae, absque gratia nec ad cogitandum bonum sufficere cor humanum, sed sufficientiam ipsius ex Deo esse; Dei vocem, bonum quod cogitatur, non cordis prolem existere. Tu ergo si vocem ejus audis, non jam nescias unde veniat, aut quo vadat; sciens quia a Deo exit, et ad cor vadit. Vide autem quomodo verbum quod egreditur de ore Dei non revertatur ad eum vacuum, sed prosperetur et faciat omnia ad quae misit illud, ut dicere possis et tu, quia gratia Dei in me vacua non fuit. Felix mens, cui Verbum individuus comes, ubique se affabile praebet, cujus indesinenter oblectata suavitate facundiae, a carnis molestiis et vitiis sese vindicet omni hora, redimendo tempus a diebus malis. Non lassabitur, non molestabitur; quoniam, sicut dicit Scriptura: Non contristabit justum, quidquid ei acciderit.
8. Jam vero magni Patrisfamilias seu regnae majestatis schema apparere existimo his qui, accedentes [ alias, ascendentes] ad cor altum, de majori spiritus libertate et puritate conscientiae magnanimores facti, consueverunt audere majora, inquieti prorsus et curiosi secretiora penetrare, et apprehendere sublimiora, et tentare perfectiora, non modo sensuum, sed et virtutum. Hi enim pro fidei magnitudine digni inveniuntur qui inducantur in omnem plenitudinem; nec est omnino in omnibus apothecis sapientiae a quo Deus scientiarum Dominus arcendos censeat cupidos veritatis, vanitatis non conscios. Talis erat Moyses, qui audebat dicere Deo: Si inveni gratiam in oculis tuis, ostende mihi te ipsum. Talis Philippus, qui sibi et suis condiscipulis Patrem flagitabat ostendi: talis et Thomas, qui nisi sua manu tangeret vulnus et fossum latus, credere recusabat. Pusilla fides, sed de magnitudine animi miro modo descendens. Talis quoque David, qui et ipse dicebat Deo: Tibi dixit cor meum: Exquisivit te facies mea; faciem tuam, Domine, requiram. Tales itaque magna audent, quoniam magni sunt: et quae audent, obtinent juxta verbum promissionis ad ipsos, quod est istiusmodi: Quemcunque locum calcaverit pes vester, vester erit. Magna siquidem fides magna meretur; et quatenus in bonis Domini fiduciae pedem porrexeris, eatenus possidebis.
9. Denique Moysi ore ad os loquitur Deus; et palam, non per aenigmata et figuras Dominum videre meretur, cum prophetis aliis tantum in visione apparere se dicat, et per somnium loqui. Philippo quoque secundum petitionem cordis sui ostensus est Pater in Filio, in eo procul dubio quod incontinenti audivit: Philippe, qui videt me, videt et Patrem; et, Quia ego in Patre, et Pater in me est. Sed et Thomae juxta desiderium cordis ejus palpandum se praebuit, et voluntate labiorum ejus non fraudavit eum. Quid David? nonne et ipse voto se non omnino fraudari significat, ubi ait non daturum se somnum oculis suis, nec palpebris suis dormitationem, donec inveniret locum Domino? Igitur istiusmodi magnis spiritibus magnus occurret Sponsus, et magnificabit facere cum eis, emittens lucem suam, et veritatem suam, eosque deducens et adducens in montem sanctum suum, et in tabernacula sua, ita ut dicat qui ejusmodi est: Quia fecit mihi magna qui potens est. Regem in decore suo videbunt oculi ejus; praeeuntem se ad speciosa deserti, ad flores rosarum, et lilia convalium, ad amoena hortorum, irrigua fontium, ad delicias cellariorum, et odoramenta aromatum, postremo ad ipsa secreta cubiculi.
10. Isti sunt thesauri sapientiae et scientiae penes sponsum absconditi, haec vitae pascua praeparata in refectionem animarum sanctarum. Beatus vir qui implevit desiderium suum ex ipsis. Hoc solum admonitus sit, ne solus habere velit quae possunt sufficere pluribus. Propterea enim fortassis post ista omnia sponsus, tanquam pastor apparere describitur, ut proinde admoneatur assecutor tantorum munerum pascendi gregis simpliciorum, qui scilicet tam non valent per semetipsos apprehendere ista, quam non audent sine pastore oves exire in pascua. Denique hoc ipsum sponsa prudenter advertens postulat sibi indicari ubi ipse pascat et cubet sub meridiano fervore, parata (ut quidem ex hoc intelligi datur) pasci et pascere cum illo, et sub illo. Nec enim tutum arbitratur longe agere gregem a summo Pastore, nimirum ob incursiones luporum, eorum maxime qui veniunt ad nos in vestimentis ovium: et propterea satagit in eisdem cum ipso pariter pascere pascuis, et cubare umbris. Et causam ponit: Ne incipiam, inquiens, vagari post greges sodalium tuorum. Ipsi sunt qui se volunt videri amicos sponsi, et non sunt: et cum suos, non illius greges pascere cura sit eis; hinc inde tamen insidiantes dicunt: Ecce hic est Christus, ecce illic est, videlicet ut multos seducant, et abducant a Christi gregibus, et socient suis. Hoc pro litterae textu. Jam vero spiritualem sensum qui in ea latet sub alio sermonis principio exspectate, quidquid illud erit, quod mihi inde vobis orantibus sua misericordia partiri dignabitur sponsus Ecclesiae Jesus Christus Dominus noster, qui est super omnia Deus benedictus in saecula. Amen.