Sermons on the Song of Songs62 Sermon LXII. What is meant by the abiding of the faithful soul in the clefts of the rock, and what in the secret places of the stairs. That it is needful rather to search what is the will of God than to search into his majesty, and that purity of intention is necessary to the preaching of the truth
Sermon LXII. What is meant by the abiding of the faithful soul in the clefts of the rock, and what in the secret places of the stairs. That it is needful rather to search what is the will of God than to search into his majesty, and that purity of intention is necessary to the preaching of the truth
' My dove that art in the clefts of the rock, in the secret places of the stairs."—Cant. ii. 14.
It is not only in the clefts of the rock that the dove finds a safe refuge; it is also in the secret places of the stairs. If, then, we take 'the stairs* as signifying, not a mere heaped-up pile of stones, but the assemblage of the Saints, may we not perhaps take the secret places or hollows in it to refer to the places left, as it were, empty in it by those Angels who, because of their pride, fell from Heaven, since those places are to be filled by men, even as ruins are built up with new and living stones? Wherefore the Apostle Peter says: To whom coming, as unto a living stone, ye also as lively stones, are built up a spiritual house (1 Pet. ii. 4, 5). Nor do I think that it will be far from the fact if we understand by it the guardianship of Angels, as in some sort acting as a wall (maceria) around the Lord's vineyard, which is the Church of the predestinate, since St. Paul says: Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation? (Heb. i. 14). And the Psalmist: The Angel of the Lord campeth about them that fear Him, and delivereth them (Ps. xxxiv. 7). And if that be adopted, the sense will be that two things console the Church in the time and place of her pilgrimage—one referring to the past, the memory of the Passion of Christ; the other to the future, the thought and confident assurance of being received into the blessedness of the Saints. She looks forward and backward, and beholds each of these two with an earnest longing 2. Or, if you prefer the interpretation, let us say that by studious and pious souls these hollows are not found, but made. In what manner, do you ask? By the force of their thoughts and their desires. For that spiritual wall yields to the pious desire of the soul, just as soft stone yields to the edge of the mason's chisel; it yields to pure contemplation, to frequent prayer. For the prayer of the humble pierceth the clouds (Ecclus. xxxv. 17). Not, indeed, that it cleaves the spacious heights of this material atmosphere, as a bird cleaves them in its flight and by the beating of its wings; or that it pierces, as by the thrust of a sword, to the height of the dense firmament But there are heavens which are holy, living, reasonable, which declare the glory of God; and these bend themselves, with a willing and gracious acquiescence, to our prayers: these allow themselves to be reached by our devout affections; these receive us into their bosom as often as we knock at the door of them with a pure and worthy intention. For to him that knocketh it shall be opened. It will, then, be allowed to each of us, even during this period of our mortality, to hollow out for himself caves of refuge, in whatsoever part he will, of this heavenly wall; even now to visit the Patriarchs and to salute the Prophets; even now to mingle with the glorious company of the Apostles and the noble army of Martyrs. It will be permitted to each, according as the fervour of his devotion shall bear up his soul as upon wings, to traverse in gladness and joy the dwelling place and the mansions of the blessed Virtues, from the least Angels to the loftiest Cherubin and Seraphin. And if he shall pause and knock 3. Happy is the soul whose study it has been frequently to hollow out for itself caves of refuge on this wall, and still more happy if its refuge be in the rock. For it is open to us to hew and hollow out our refuge even in the Rock; but for this is required a sharper edge, as it were, of purity, a stronger force of will and pious intention, and, furthermore, more prevailing merits of sanctity. And who can be thought qualified in these respects? Surely he who said: In the beginning was the Word, and the Word was with God, and the Word was God: the same was in t/ie beginning with God (John i. 1, 2). Does it not seem to you that this man is one who has plunged, and, as it were, whelmed himself in the abysses of the Word as in the depths of a sea, and who, from the recesses of the Heart of Jesus, has brought forth the very marrow of the deepest and most sacred Wisdom? What shall I say of him who was wont to speak wisdom among them who were perfect, even the hidden wisdom, which none of the princes of this world knew (1 Cor. ii. 6-8)? Did not that pious searcher, borne onward by a holy and religious, but penetrating, curiosity, pass through the first and the second heaven, and enter even into the third heaven in search of that wisdom? And he has not been silent about it to us, but has set it forth faithfully in such faithful words as he could command. For he heard unspeakable words, which it is not lawful for a man to utter (2 Cor. xii. 4), that is to say, not to man; and of these he would discourse to God only. Imagine, then, that God is consoling Paul, whose charity causes him to regret that he cannot make known this wisdom to his fellow-men, and saying to him: * Why are you troubled because men are not capable of hearing and understanding the thoughts you have conceived? Let Me hear thy voice1—that is to say, * If it is not permitted to you to reveal to mortal ears the thoughts you have in your mind, yet be consoled, inasmuch as your voice is acceptable and welcome to the Divine ears.' Do you see how that holy soul at one time is 1 In most of the MSS. the word sam titatis is wanting; but all the printed editions have it, even the earliest.
4. That being the case, it is clear that there are two kinds of contemplation: one, upon the state, the happiness, and the glory of the heavenly City, with which either in action or in repose a multitude of its citizens are occupied; the other, upon the majesty, the eternity, and the Divinity, of the King Himself. The one may be said to have relation to the wall, the other to the rock. But the more difficult it is to hollow out this wall, the sweeter and more satisfying is the result attained when it is done. Do not fear that with which the Scripture threatens those who are searchers into Majesty (Prov. xxv. 27). Only bring to that search an eye which is pure and simple, then you shall not be overwhelmed with glory, but shall be admitted [to behold it]—that is, unless you seek not the glory of God, but your own. Whosoever does this is indeed overwhelmed, but by [the looking for his own glory, not that of God; for in pursuit of that your heart is, as it were, weighed down with desire of vainglory, and is unable to lift itself up to the glory of God. But if that is driven out of our soul we may then securely search the Rock in which are hidden all the treasures of wisdom and knowledge (Col. ii. 3). If you are still doubtful, hear what the Rock Himself says: They that work in Me shall not do amiss (Ecclus. xxiv. 22). Oh, that I had wings like a do7>ef for then would fly away, and be at rest (Ps. Iv. 6). There the gentle and simple soul finds rest, where the fraudful, the arrogant, the covetous of vainglory, is overwhelmed. The Church is as a dove, and therefore finds rest. The Church is as a dove, because it is innocent and mournful. As a dove, I say, because it receives with meekness the ingrafted word And it rests in the Word, that is, in the rock; for the Rock is the Word. The Church, then, abides in 1 Scrutemur. Another reading is fodiamus.
5. A search into the Divine Majesty is, then, full of danger to be feared; but a search into the Divine Will [that we may obey it is as safe as it is dutiful and pious. Why, indeed, should I not employ myself with all diligence in ascertaining what is the Will of Him to whom I owe obedience in all things? Glory and sweetness also come from the contemplation of His sweetness, from the beholding of the riches of His goodness and tender mercies. Then, indeed, we have beheld this glory, the glory as of the only begotten of the Father (John i. 14). That part of His glory which is here displayed is full of goodness, and truly paternal. That glory does not overwhelm me, though I bend all my powers to contemplate it; on the contrary, it impresses itself upon me. For when we with open face behold the glory of the Lord, we are changed into the same image from glory to glory, even as by the Spirit of the Lord (2 Cor. iii. 18). We are transformed in Him, when we are conformed to Him. God forbid that the conformity of man to the Divine likeness should be presumed to consist in the glory of His majesty, and not rather in a modest and complete obedience to His Will. This is my glory, if ever I shall be so happy as to hear it said of me: 'I have found a man after My own heart.' The Heart of the Bridegroom is the Heart of His Father, and of what character is that? Be ye therefore merciful. He says Himself, as your Father also is merciful (Luke vi. 36). It is this form and expression of countenance that He desires to see, when He says to the Church: Let Me see thy countenance: a form and expression of kindness and of piety. Such a countenance [the Church lifts with all confidence towards the Rock, which it resembles. They looked unto Him, says the Psalmist, and were lightened, and their faces were not ashamed (Ps. xxxiv. 5). How, indeed, shall a humble soul be confounded by One who is humble, a holy soul by the God of holiness, a modest soul by Him who is modesty itself? The pure 7. And if we understand as referring to this hiding-place hollowed in the earth that passage in which it is said, They have dug My Hands and Feet (Ps. xxii. 17, Douay), it cannot be doubtful that the wounded soul which shall abide in it shall speedily recover health. For what is so efficacious to the healing of the wounds of conscience, as to the purifying of the intention of the soul, as assiduous meditation upon the Wounds of Christ? But until it is perfectly purified and healed I do not see how the words can be applied to it which are here spoken, Let Me see thy countenance, let Me hear thy voice. For how can the soul which is bidden to hide itself venture to show its countenance or lift up its voice? Hide thyself it is said, in the dust. Wherefore? Because the countenance is not fair, nor worthy to be seen. Nor shall it be worthy to be seen as long as it is not capable of seeing. But when, by the sojourn made in the dust, it has made such progress in the healing of the inward eye that it is able to contemplate the glory of God with open face, then at length the soul shall 8. For how greatly He is pleased by the preaching of the truth when it is done with a pure intention is shown by the words which are added: For sweet is thy voice. And that the voice would not be pleasing to Him if the countenance were displeasing may be inferred from the remainder of the sentence: And thy countenance is comely. What is the beauty of the inward countenance except purity? The soul may please Him in very many respects without the voice of preaching; but without a pure intention it can please Him in none. To the impure Truth does not show itself, nor does Wisdom entrust itself to them. How, then, should they be able to speak of that which they have not seen? We speak that we do know, saith the Scripture, and testify that we have seen (John iii. n). But you go and dare to give testimony about that which you have not seen, and to speak of that which you know not. Do you ask who it is that I say has not a pure intention? He who seeks for the praises of men; he. who makes a traffic of the Gospel; he who preaches the Gospel as a means of livelihood; to whom gain is godliness; and who does not seek for spiritual fruit provided he obtains a gift. Such as these are wanting in pure intention; and though their mixture of motive hinders their beholding the truth, it does not hinder their discoursing of it as if they did behold it. Why do you act so hastily? Why do you not wait for light? Why do you presume to undertake the work of light before the light is with you? It is in vain that you rise before the light dawns upon you. The light, that is a pure intention, that is charity, which seeketh not her own (1 Cor. xiii. 5). Iet this come first, that you speak not unadvisedly with your tongue, as one who setteth his foot at a venture. The truth is not discerned by the eye that is proud, but is clear to him that is upright and sincere. There is no truth which hides itself from the pure in heart, or that may not be uttered by him who is so. But unto the ivicked God saith, What hast thou to do to declare My statutes, or that thou shouldest take My covenant in thy mouth (Ps. 1. 16)? Many there are who, neglecting a pure intention, have tried to speak before they have seen the truth; and have either fallen into grave error, knowing neither what they say nor of what they affirm, or have incurred derision and contempt, inasmuch as they have taken upon them to teach others, while they have not »themselves been taught. Let us pray Him who is the Bridegroom of the Church, Jesus Christ our Lord, to preserve us always from this twofold evil. He is above all, God blessed for ever. Amen.
1. Columba mea in foraminibus petrae, in cavernis maceriae. Non tantum in foraminibus petrae tutum reperit columba refugium; reperit et in cavernis maceriae. Quod si maceriam non congeriem lapidum, sed sanctorum communionem accipimus, videamus ne forte cavernas maceriae dixerit angelorum, qui ob superbiam lapsi sunt, loca quasi vacua derelicta: quippe quae repleri ex hominibus habent, tanquam ruinae de lapidibus vivis reficiendae. Unde apostolus Petrus: Accedentes, inquit, ad lapidem vivum, et ipsi tanquam lapides vivi superaedificamini domos spirituales. Nec puto ab re esse, si intelligimus angelorum custodiam vicem exhibere maceriae in vinea Domini, quae est Ecclesia praedestinatorum, cum Paulus dicat: Nonne omnes administratorii spiritus sunt, missi in ministerium propter eos qui haereditatem capiunt salutis? et Propheta: Immittit angelus Domini in circuitu timentium eum. Et si ita sedet, erit sensus, quia Ecclesiam tempore et loco peregrinationis suae duae res consolentur; de praeterito quidem, memoria passionis Christi; de futuro autem, quod se in sortem sanctorum cogitat et confidit recipiendam. Ambo haec, veluti ante et retro oculata, insatiabili desiderio contuetur; et uterque illi intuitus admodum gratus, uterque est illi refugium a tribulatione malorum et dolore. Integra consolatio, cum non solum quid exspectandum, sed et unde id sit praesumendum noverit. Exspectatio laeta nec dubia, quae Christi morte firmata est. Cur paveat ad praemii magnitudinem, quae pretii dignitatem considerat? Quam libens mente invisit foramina, per quae sibi sacrosancti sanguinis pretium fluxit! Quam libens cavernas perambulat, et diversoria, et mansiones, quae sunt in domo Patris multae atque diversae, in quibus habet collocare filios suos pro quorumque diversitate meritorum! Et nunc quidem, quod solum interim potest, sola in his memoria requiescit, coeleste habitaculum, quod desursum est, jam animo induens. Erit autem cum implebit ruinas, cum cavernas et corpore inhabitabit, et mente; cum vacua domicilia, quae antiqui reliquerunt habitatores, ipsa suae universitatis illustrabit praesentia, nec ulla ultra apparebit caverna penitus in coelesti maceria, felici de caetero perfectione sui atque integritate gaudente.
2 Aut, si id magis probas, dicemus has cavernas studiosis et piis mentibus non inveniri, sed fieri. Quonam modo, inquis? Cogitatione et aviditate. Cedit nempe in modum maceriae mollioris pia maceries desiderio animae, cedit purae contemplationi, cedit crebrae orationi. Denique oratio justi penetrat coelos. Non utique aeris hujus corporei spatiosas altitudines, veluti quodam remigio alarum suarum instar volucris volantis scindet, aut quasi gladius acutus ipsius firmamenti solidum celsumque verticem perforabit: sed sunt coeli sancti, vivi, rationales, qui enarrant gloriam Dei, qui favorabili quadam pietate nostris se votis libenter inclinant, et sinuatis ad tactum nostrae devotionis affectibus in sua nos recipiunt viscera, quoties digna ad eos intentione pulsamus. Pulsanti enim aperietur. Licebit itaque unicuique nostrum, etiam hoc tempore nostrae mortalitatis, cavare sibi, quacunque parte volet, cavernas supernae maceriae; nunc quidem patriarchas revisere, nunc vero salutare prophetas, nunc senatui immisceri apostolorum, nunc martyrum inseri choris; sed et beatorum virtutum status et mansiones a minimo angelo usque ad cherubin et seraphin, tota mentis alacritate percurrendo lustrare, prout quemque sua devotio feret. Apud quos magis afficietur, immittente sibi Spiritu. prout vult; si steterit et pulsaverit, confestim aperietur ei, et facta quasi caverna in montibus, vel potius mentibus sanctis, dum se ultro inflectunt ad pietatem, requiescet vel paululum apud illos. Omnis animae sic facientis et facies, et vox Deo grata existit: facies, propter puritatem; vox, propter confessionem. Etenim confessio et pulchritudo in conspectu ejus. Unde et dicitur illi qui ejusmodi est: Ostende mihi faciem tuam, sonet vox tua in auribus tuis. Vox admiratio in animo contemplantis, vox gratiarum actio est. Delectatur admodum istiusmodi cavernis Deus, e quibus sibi vox resonat gratiarum actionis, vox admirationis et laudis.
3. Felix mens, quae sibi in hac maceria frequenter cavare studuerit; sed quae in petra, felicior. Licet quidem cavare et in petra; sed ad hoc puriore mentis acie opus est, et vehementiori omnino intentione, etiam et meritis potioribus sanctitatis. Et ad haec quis idoneus? Nempe ille qui dixit: In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum: hoc erat in principio apud Deum. Nonne tibi videtur ipsis se Verbi penetralibus immersisse; et de abditis pectoris ejus quamdam intimae sapientiae sacrosanctam eruisse medullam? Quid ille qui sapientiam loquebatur inter perfectos, sapientiam in mysterio absconditam, quam nemo principum mundi hujus cognovit?. Nonne uno et altero coelo acuta, sed pia curiositate terebratis, e tertio tandem hanc pius scrutator evexit? At ipsam non siluit nobis, verbis quibus potuit fidelibus fideliter intimans. Audivit autem verba ineffabilia, quae non licuit illi loqui. Non utique homini, nam sibi illa loquebatur et Deo Puta ergo Deum quasi sollicitam Pauli charitatem hoc modo consolari, et dicere: Quid anxiaris quod conceptum tuum auditus non capit humanus? Sonet vox tua in auribus meis; hoc est: Si quod sentis, non licet revelare mortalibus, consolare tamen, quod vox tua divinas queat mulcere aures. Vides sanctam animam, nunc quidem charitate sobriam nobis, nunc vero puritate excedentem Deo? Vide etiam de sancto David, ne forte ille sit ipse homo, de quo cum Deo, quasi de alio loquitur: Quoniam cogitatio hominis confitebitur tibi, et reliquiae cogitationis diem festum agent tibi. Ergo quod de cogitatione prophetica verbo et exemplo Prophetae venire ad medium poterat, id Propheta in publicam mox laxabat confessionem, et ex eo confitebatur in populis Domino, reliquum sibi et Deo servans, unaque festivum ducens in laetitia et exsultatione. Hoc ergo est quod nobis intimare memorato versiculo voluit. Quidquid videlicet sua illa scrutabunda et avida cogitatione ex arcano sapientiae cruere praevalebat, partem quam poterat in salutem populorum sollicita praedicatione impertiebatur; reliquum quod capere plebes non poterant, festiva jubilatione in Dei laudibus expendebat. Vides sanctae contemplationi deperire nihil, dum quod expendi in plebium aedificationem non potest, id vel maxime Deo sit jucunda decoraque laudatio.
4. Quae cum ita sint, duo liquet contemplationis genera esse: unum, de statu et felicitate et gloria civitatis supernae, quo vel actu, vel otio ingens illa coelestium civium occupata sit multitudo; alterum, de regis ipsius majestate, aeternitate, divinitate. Illa in maceria, ista in petra. Sed haec quanto difficilius cavatur, tanto suavius quod inde eruis sapit. Nec verearis illud quod Scriptura minatur scrutatoribus majestatis. Tantum affer purum et simplicem oculum; non opprimeris a gloria, sed admitteris, nisi non Dei, sed tuam quaesieris gloriam. Alioquin sua quisque opprimitur, non Dei gloria, dum proclivis in istam, ad illam levare cervicem non sinitur, nimirum gravem cupiditate. Hac excussa, secure scrutemur [ alias, fodiamus] in Petra, in qua thesauri absconditi sapientiae et scientiae sunt. Si adhuc dubitas, audi ipsam Petram: Qui operantur, inquit, in me, non peccabunt. Quis dabit mihi pennas sicut columbae, et volabo, et requiescam? Ibi requiem invenit mansuetus et simplex, ubi dolosus opprimitur, vel clatus, et cupidus inanis gloriae. Ecclesia columba est, et ideo requiescit. Columba, quia innocens, quia gemens. Columba, inquam, quia in mansuetudine suscipit insitum verbum. Et requiescit in Verbo, hoc est in petra: nam petra est Verbum. Ecclesia ergo in foraminibus petrae, per quam introspicit, et videt gloriam sponsi sui; nec opprimitur tamen a gloria, quoniam non sibi usurpat eam. Non opprimitur, quia non scrutatrix majestatis est, sed voluntatis. Nam quod majestati attinet, interdum quidem et in ipsam intendere audet, sed quasi admirans, non quasi scrutans. Sed et si quando per excessum rapi in illam contingat, digitus Dei est iste, dignanter levans hominem, non hominis temeritas insolenter Dei alta pervadens. Cum enim Apostolus raptum se memoret, ut ausum excuset; quisnam alter praesumat mortalium huic se divinae majestatis horrendo scrutinio propriis intricare conatibus, et importunus contemplator pavenda irrumpere in arcana? Scrutatores proinde majestatis, tanquam irruptores dici reor, non qui scilicet rapiuntur in eam, sed qui irruunt. Ipsi itaque opprimuntur a gloria.
5. Ergo formidolosa scrutatio majestatis: at voluntatis, tam tuta quam pia. Quidni tota diligentia scrutando instem sacramento gloriae voluntatis, cui mihi parendum per omnia scio? Suavis gloria, quae non aliunde, quam de ipsius suavitatis contemplatione procedit, quam de divitiarum bonitatis ac multae miserationis intuitu. Denique vidimus gloriam hanc, gloriam quasi Unigeniti a Patre. Totum nempe benignum et vere paternum, quod apparuit gloriae in hac parte. Non me opprimet gloria ista totis licet viribus intendentem in se: ego potius imprimar illi. Etenim revelata facie speculantes, in eamdem imaginem transformamur de claritate in claritatem, tanquam a Domini Spiritu. Transformamur cum conformamur. Absit autem ut in majestatis gloria, et non magis in voluntatis modestia, Dei ab homine conformitas praesumatur! Gloria mea haec est, si unquam de me audiero: Inveni hominem secundum cor meum. Cor sponsi, cor patris sui. Ipsum quale? Estote, ait, misericordes, sicut et Pater vester misericors est. Haec forma quam videre desiderat, cum Ecclesiae dicit: Ostende mihi faciem tuam: forma pietatis et mansuetudinis. Hanc cum omni fiducia levat ad Petram; cui similis est: Accedite, inquit, ad eum, et illuminamini, et facies vestrae non confundentur. Quo pacto humilis ab humili confundetur, a pio sancta, et a mansueto modesta? Non plane abhorrebit a puritate petrae pura facies sponsae, non magis quam a virtute virtus, a lumine lumen.
6. Sed quia non ex omni interim parte adhuc ad petram forandam Ecclesia accedere potest (neque enim omnium est, qui in Ecclesia sunt, sacramenta divinae voluntatis inspicere, aut apprehendere per semetipsos profunda Dei); ideo non solum in foraminibus petrae, sed et in cavernis maceriae habitare ostenditur. Ergo in perfectis quidem, qui rimari ac penetrare arcana sapientiae et puritate conscientiae audent, et intelligentiae acumine possunt, habitat in foraminibus petrae. De reliquo in cavernis maceriae: ut qui in petra per semetipsos fodere aut non sufficiunt, aut non praesumunt; in maceria fodiant, contenti vel gloriam sanctorum mente intueri. Si cui ne hoc quidem possibile sit, huic sane proponet Jesum, et hunc crucifixum: ut et ipse absque suo labore habitet in foraminibus petrae, in quibus non laboravit. Judaei in his laboraverunt, et ipse in labores infidelium introibit, ut sit fidelis. Nec verendum quod patiatur repulsam, qui et vocatur ut intret. Ingredere, inquit, in petram, abscondere in fossa humo a facie timoris Domini, et a gloria majestatis ejus. Infirmae adhuc et inerti animae (quae juxta quod in Evangelio quidam de semetipso confitetur, fodere non valet, et mendicare erubescit) fossa ostenditur humus ubi lateat, donec convalescat et proficiat, ut possit et ipsa per se cavare sibi foramina in petra, per quae intret ad interiora Verbi, animi utique vigore et puritate.
7. Et si intelleximus fossam humum, illam quae ait: Foderunt manus meas, et pedes meos; non erit ambigendum de sanitate in ea citius adipiscenda animae vulneratae, quae in ea demorabitur. Quid enim tam efficax ad curanda conscientiae vulnera, nec non ad purgandam mentis aciem, quam Christi vulnerum sedula meditatio? Verum donec purgata et sanata perfecte fuerit, non video qualiter illi aptari possit quod dicitur: Ostende mihi faciem tuam, sonet vox tua in auribus meis. Quomodo denique faciem suam ostendere audeat, vel levare vocem suam, cui et latere indicitur? Abscondere, inquit, in fossa humo. Quare? Quia non est pulchra facie, nec digna quae videatur. Non erit digna videri, quandiu non erit videre idonea. Cum autem per inhabitationem fossae humi in sanando oculo interiori tantum profecerit, ut revelata facie speculari gloriam Dei et ipsa possit; tunc demum quae videbit, fiducialiter jam loquetur, voce et facie placens. Placeat necesse est facies, quae in Dei claritatem intendere potest. Neque enim id posset, nisi clara ipsa quoque esset et pura, utique transformata in eamdem quam conspicit claritatis imaginem. Alioquin ipsa dissimilitudine resiliret, insolito reverberata fulgore. Ergo cum pura puram intueri potueri veritatem, tunc faciem ipsius sponsus videre cupiet, consequenter et vocem ejus audire.
8. Nam quantum illi placeat cum puritate quidem mentis praedicatio veritatis, ostendit cum subinde infert: Vox enim tua dulcis. Quia enim non placeat vox si displiceat facies, demonstrat cum illico subdit: Et facies tua decora. Quid internae decor faciei, nisi puritas? In pluribus haec absque praedicationis voce complacuit; illa absque ista, in nemine. Impuris non se ostendit Veritas, non se credit Sapientia. Quod ergo loquuntur quam non viderunt? Quod scimus, inquit, loquimur, et quae vidimus testamur. I ergo tu, et aude testari quod non vidisti, et loqui quod ignoras. Quaeris quem dicam impurum? Qui laudes requirit humanas, qui non ponit sine sumptu Evangelium, qui evangelizat ut manducet, qui quaestum aestimat pietatem, qui non requirit fructum, sed datum. Impuri sunt tales; et cum non habeant unde videant veritatem propter impuritatem, habent tamen unde illam loquantur. Quid praepropere agitis? cur lucem non exspectatis; cur opus lucis ante lucem praesumitis? Vanum est vobis ante lucem surgere. Lux est puritas, lux charitas, quae non quaerit quae sua sunt. Haec praecedat, et pes linguae in incerto non ponitur. Superbo oculo veritas non videtur, sincero patet. Non est quod se veritas deneget intuendam puro cordi, ac per hoc nec eloquendam. Peccatori autem dicit Deus: Quare tu enarras justitias meas, et assumis testamentum meum per os tuum? Multi puritate neglecta, ante loqui quam videre conati sunt; et aut graviter erraverunt nescientes de quibus loquerentur, neque de quibus affirmarent; aut turpiter viluerunt, dum qui alios docerent, se ipsos non docuissent. A quo nos gemino malo semper custodiat exoratus a vobis Sponsus Ecclesiae, Jesus Christus Dominus noster, qui est super omnia Deus benedictus in saecula. Amen.