Sermons on the Song of Songs72 Sermon LXXII
Sermon LXXII
the meaning of the words 'the day breaks and the shadows flee away.' the various days in the lives of men expounded, that the righteous live in light, and that a brighter day awaits them; but that the wicked, who are devoted to works of darkness, can look forward only to eternal night.
' My Beloved is Afine, and I am His: He feedeth among the lilies: until the day break and the shadows flee away J—Cant. ii. 16, 17.
The last part only of these clauses remains to be treated, and I am in doubt, in entering upon it, to which of the two preceding ones it ought to be joined, for I may connect it indifferently with either. For whether you say, My Beloved is mine, and I am Hisy 2. Consider, now, with me, how, although (after the consummation of all things), the Bridegroom is in the midst of a Kingdom which is glorious with lilies, in which He takes the greatest joy and delight, yet it is not said that He feeds [among them, as He had been accustomed to do up to that time. For where, then, are those sinners whom Christ makes one with Himself, having, so to speak, ground and masticated them with the teeth of an austere discipline, that is to say, with affliction of the flesh and heartfelt contrition? Nor, again, will the Bridegroom, who is the Word, any longer require for Himself the food of various works or actions of obedience, where the only action will be to enjoy repose, and the occupation [of the blessed to contemplate God and be fully satisfied in Him. His food is, indeed, to do the will of His Father; but this refers to the present state, not to the future: for how can He be engaged in doing that which is fully done? And it is clear that then it will be complete and perfected. It is in that state that all the saints will know clearly what ewf, until; Matt, xxviii. 2a 3. But let us now see if what we say is capable of standing with that sense of the words ' He feedeth among the lilies ' in which some interpret them; namely, that He rejoices in the excellence, and, so to speak, in the whiteness of virtues. For we, too, have not passed over that sense among others. Shall we say, then, either that there are no virtues, or that the Bridegroom does not take pleasure in them? Either alternative is altogether extravagant. But see whether He does not take delight in them in any other manner; and if, instead of their being food to Him, they do not perhaps, and so to speak, serve Him as drink. During this life, and in this mortal body, there is no virtue of ours which is so purified from mortal frailty, and rendered so pure and sweet as to serve for the use of the Word in this way. But He who wills that all men shall be saved overlooks many things, and devotes His efforts, as it were, with pains and skill, to extract from that which cannot be used as a beverage somewhat agreeable and worthy to be food. A time shall come when virtue shall be capable of being pure and clear, so that instead of being masticated with labour abd fatigue, or, rather, instead of wearying the eater, it shall give to him delight without weariness, but it is no longer as food that is eaten, but as a draught that is swallowed. It is that which the Lord promises in the Gospel: will not drink henceforth of this fruit of the vine until that day when I drink it new with you in My Fathers Kingdom (Matt. xxvi. 29). And He makes no mention of food We read also in a Psalm: Like a mighty man that shouteth by reason of wine (Ps. lxxviii. 65); but here also food is not mentioned. The Bride is, then, conscious of this mystery when, having found and declared that her Beloved feedeth among the lilies, she names a time until which He deigns to do this, or, rather, has recognised and stated the time already fixed, saying, until the day break, and the shadows flee away. For she knew that after, He would rather drink (so to speak) of virtues than feed upon them. That, it may be said, agrees with the usual custom, that drink should follow food. He, then, who takes food here on earth shall taste of drink in heaven, and with as much greater sweetness as security; inasmuch as then He shall drink with ease, while now He partakes of them with labour, and, as it were, eats of them but in morsels.
4. Let us now set ourselves to consider what is that day and what are those shadows of which the Bride speaks: in what manner the one breaks, that is, appears, and by what power the others flee away. The expression here used is significant and singular, for it is only in this passage, I believe, that you will find the day spoken of as breathing. For the winds are said to breathe, not the times. Man breathes, other animals breathe; and it is the air continually breathed which enables them to live. And what is this but wind? The Holy Spirit also breathes, and hence His Name. In what way, then, is the day, which is not a spirit, nor a wind, nor, indeed, a living creature at all, said to breathe? Although it is not, indeed, said to breathe, but, which is still more remarkable, to aspire [spirans; aspirans Nor is it less extraordinary that it is said, and the shadows flee away% since, at the rising of this visible and material light the shadows do not flee away, but are dissipated. The explanation of these things is to be sought outside the sphere of things corporeal. If we shall be able to find a spiritual day and spiritual shadows, then what is meant by the aspiration of one and the fleeingaway of the other will become clearer. If it be considered that the day of which the Psalmist says: A day in Thy courts is better than a thousand (Ps. lxxxiv. 10), is a literal one, I know not what ought not to be understood in a literal sense. There is a day also which is taken in an evil sense, and which is named with malediction by the Prophets (Job iii. 3 and Jer. xx. 14). But let us by no means think that it is one of those visible days which the Lord has made. It is a day in a spiritual sense.
5. Who can doubt also that the shadow which rested upon Mary when she conceived (Luke i. 35) was a spiritual one? And so was it with that which is thus mentioned in the Prophet: Under His shadow we shall live among the heathen (Lam. iv. 20). But I think, nevertheless, that in this place by shadows* is meant those hostile powers which are called not * shadows' only, but darkness' by an Apostle, where he speaks of the rulers of the darkness of this world (Eph. vi. 12); and that they designate also those of our race who are attached to these; who are children of the night, not of light, nor of the day. For when the day shall appear, these shadows shall not be entirely destroyed, while we see that material shadows not only disappear from the presence of the light of this world, but perish altogether. They shall not, then, be entirely destroyed, but shall be more miserable than if they were. They shall exist, but in a state degraded and subdued. Thus the Psalmist saith (and no doubt he refers to the prince of these shadows) 4 he will crouch and fall when he shall have power over the poor' (Ps. ix. 10, Douay). His nature shall not, then, be annihilated, but his power taken away; his substance shall not perish, but the hour of darkness and its power shall pass. They are cast down that they may not see the glory of God; they are not blotted out of existence, that they may dwell for ever in the flame. Shall not the shadows be laid prostrate when the mighty 1 Aspiret, Vulgate.
' THE DAY BREAKS AND THE SHADOWS FLEE AWAY* 445 are cast down from their seat, and have been made a footstool? Speedily shall that come to pass. It is the last time: the night is far spent, the day is at hand. The day shall wax, the night wane (Rom. xiii. 12). The night signifies the devil, the angel of Satan, though he transform himself into an angel of light. The night is Antichrist, whom the Lord shall consume with the spirit of His Mouth, and shall destroy with the brightness of His coming (2 Thess. ii. 8). And is not the Lord the day? Evidently He is the Day, which breathes and brightens, which puts to flight the shadows by the Breath of His Mouth, and destroys the phantoms [of the night by the brightness of His coming. Or if you prefer to take the phrase flee away ' in the sense of ' to be extinguished,' I do not oppose this. We see that the dark sayings and figures of Scripture are shadows; so also are those ambiguous modes of speaking, those subtle phrases, and involved arguments, which obscure the light of truth rather than discover it. For in part we know, and in part we prophesy. But when the day breaks the shadows shall flee away; for when the fulness of light is occupying every place, there is no spot left where shadows may linger. For when that which is perfect is come, then that which is in part shall be done away (1 Cor. xiii. 9, 10).
6. That would suffice, if the Scripture said simply that the day 'breathes/ and not that it 'aspires.' But now I think it needful to add a few words to explain the reason of this small addition, and of the distinction which it indicates. For I, to speak truly, have long been persuaded that in the sacred and precious text of the Scripture not the smallest particle is without meaning and importance. Now, we are accustomed to make use of this word, to express the seeking something with eager desire, as, for example, when we say that such and such a person ' aspires' to this honour, or that dignity. There is denoted, then, by this word a marvellous abundance and power of the Holy Spirit to be manifested hereafter in that day when not only our souls, but even our bodies shall become spiritual, according to their manner, and when those who shall be found worthy shall be inebriated with the fulness of the House of the Lord, and shall drink to the full of the river of His pleasures.
7. There is still another way in which this passage may be taken. The sanctified day has already shone upon the holy Angels, breathing upon them, like a mighty wind, the sweetly flowing secrets of the eternal Divinity. For the Psalmist says: The river of the flood thereof maketh glad the City of God (Ps. xlvi. 4); but he refers to that City, to which it is said: Like as the habitation of all that rejoice is in thee (Ps. lxxxvii. 7). But when that day shall have breathed upon us also who dwell on the earth, it shall be not only a day of breathing, but also a day of aspiring, because it shall, as it were, open its bosom and admit us also. Or rather (that we may go farther back and treat of the course of events more at length) after the Creator had 1 Aspirabit, exspirabit.
1 Spirans, aspirans. The play upon words is untranslatable.—Ed.
8. In this day we all are born. We all bear, in fact, impressed upon us as by cautery, the brand of that ancient conspiracy: Eve still lives in our flesh, and the serpent strives without ceasing, through the concupiscence which we derive from birth, to make us consenting parties to his rebellion. It is for that reason, as I have said, that the saints of the ancient law cursed that day, wishing that it might be short, and speedily turned to night, because it is a day of contention and contradiction, in which the Mesh does not cease to revolt against the spirit, and during which the contrary law which abides in our members is in continual and unwearied contradiction to the law of our spirit. That is why it has become an expiring day. For then and thenceforth, what man is there who shall live and never see death? (Ps. lxxxix. 48). Let anyone say that pleases, that this is an effect of the wrath of God; I should nevertheless say that it is the effect of His mercy; so that the elect, on account of whom all things are done, should not so long be tormented by a contradiction full of trouble by which they also are led captive by the law of sin, which is in their members. For they abhor and endure with great reluctance that shameful captivity, that melancholy contradiction.
9. Let us hasten, then, to respire free from that old and injurious conspiration, because the days of man are few and brief (Job xiv. 1). Let the day of free respiration receive us and enlighten us, before a night of deep horror (suspirans) swallow us up, wrapping around us the thick glooms of the outer and everlasting darkness. Do you ask to what does this phrase (of respiration) refer, and in whom is it found? It consists in this, that the spirit begins in turn to mortify the deeds of the flesh. If you feel repugnance to these, you are breathing; if you are mortifying them by the spirit; if you crucify 10. To this may be applied, not unfitly, the words spoken by Our Lord, that whosoever hath, to him shall be given, and he shall have more abundance; but whosoever hath not, from him shall be taken away even that he hath (Matt. xiii. 12). Thus it is also in death: for new light is added to those who already see, while from those who do not see is taken away the little which they seemed to have. For in proportion as the one class see less and less, so do the other see more and more clearly, until the night of sighs receives the one, and the day of light and aspiration the other; and these are the two extremes; that is, total blindness, and perfect sight Then there will be nothing more to be taken away from those who have already been emptied of all, nor anything to be added to those who are filled; unless, indeed, the latter may expect to receive something more even beyond fulness, according to the promise made to them by the Saviour: Good measure, pressed down, and shaken together, and running over, shall men give into your bosom (Luke vi. 38). Does it not appear to you that the vessel which runs over must be something more than full? But you will hear calmly of this fulness superabounding, when you remember that you have read: [The Lord shall reign for ever and beyond (Exod. xv. 18). He then shall be the n. I believe that will be sufficient by way of giving a reason for the word aspiring.' And if you wish to know, the day of aspiration is the Saviour Himself, for whom we wait; who shall change the body of our humility, that it may be fashioned like unto the Body of His glory (Phil. iii. 20, 21). He is also the day of inspiration, and by His operation makes us to respire previously in the light which He inspires, so that we also may be in Him a day of respiration, inasmuch as our inward man is renewed from day to day, and is renewed in the spirit of its mind according to the likeness of Him who created it, becoming day from the day and light from the light. There are, then, two days, one succeeding the other, in us: the day of inspiration, which is for the life of the body, and that of respiration, which is the sanctification by grace; and there remains a third, which shall be in the glory of the resurrection: it is manifest that the great mystery of the Divine goodness, which has been accomplished in the Head, shall be accomplished also sometime in the members of His Body, and the testimony of the prophet shall be fulfilled, who says: After two days will He revive us; in the third day He will raise us up, and we shall live in His sight; then shall we know, if we follow on to know the Lord (Hosea vi. 2, 3). It is He whom the Angels desire to contemplate, the Bridegroom of the Church, Jesus Christ our Lord, who is above all, God blessed for ever. Amen.
1. Dilectus meus mihi, et ego illi, qui pascitur inter lilia: donec aspiret dies, et inclinentur umbrae. Novissima tantum capituli hujus tractanda pars est, et dubito in ipso ingressu, cuinam potissimum eam jungam duarum praecedentium: nam possum indifferenter utrique. Sive enim dicas: Dilectus meus mihi, et ego illi donec aspiret dies, et inclinentur umbrae, interposito tantum, qui pascitur inter lilia; sive pro litterae serie, qui pascitur inter lilia, donec aspiret dies, et inclinentur umbrae: non inconvenienter utrovis assignas. Hoc sane refert, quod donec si primo junxeris, inclusivum oportet intelligas; si medio, exclusivum sentias necesse est. Esto nempe quod designat sponsus pasci jam inter lilia, ubi aspiravcrit dies: nunquid similiter cessabit etiam sponsae intendere, aut ipsa illi? Absit! In aeternum perseverabunt sibi, nisi quod tunc felicius, cum vehementius; tunc vehementius, cum expeditius. Sit ergo tale hoc donec, quale est illud apud Matthaeum, ubi narratur non cognovisse Mariam Joseph, donec peperit Filium suum primogenitum: non enim post cognovit. Vel certe quale est illud in psalmo: Oculi nostri ad Dominum Deum nostrum, donec misereatur nostri: non enim avertentur, cum coeperit misereri. Vel quale item illud Domini ad apostolos: Ecce ego vobiscum sum usque ad consummationem saeculi: non enim post non erit cum illis. Verum hoc ita, si donec referas ad dilectus meus mihi, et ego illi. Sin autem ad qui pascitur inter lilia respicere malis, erit alio sensu accipiendum. Porro operosius ostendetur quomodo tunc dilectus posci desinat, cum aspiraverit dies. Etenim si dies resurrectionis is est, quidni multo magis pasci ibi inter lilia juvet, ubi horum major admodum copia erit? Et pro aptanda quidem litterae consequentia haec dicta sint.
2. Nunc jam adverte mecum, toto licet liliis fulgentibus regno, sponsoque medio existente et deliciante, non tamen esse quod dicatur et pasci, juxta id quidem quod ante consueverat. Ubi namque jam peccatores, quos sibi incorporet Christus, mansos morsosque quasi quibusdam dentibus disciplinae austerioris, afflictione scilicet carnis, et cordis contritione? Sed neque cibum sibi jam exiget Verbum sponsus ex aliquibus factis seu operibus obedientiae, ubi omne negotium otium, soloque in intuitu et affectu res erit. Et quidem cibus ejus ut faciat voluntatem Patris sui; sed hic, non ibi. Quid enim faciat factam? Et perfectam tunc esse constat. Denique probare jam tunc est omnibus sanctis, quae sit voluntas Dei bona, et beneplacens, et perfecta. Et certe post perfectum, faciendum superest nihil. Frui de caetero restat, non fieri; experiri, non operari; ea vivere, non exerceri in ea. Nonne ipsa est, quam instantissima prece docti quidem a Domino, sicut in coelo, ita et in terra perfici postulamus, quo ejus jam delectet fructus, actus non fatiget? Non erit itaque sponso Verbo operis cibus, quia cesset necesse est omne opus, ubi plenius ab universis percipitur sapientia. Nam qui minorantur actu, percipiunt eam.
3. Sed videamus nunc, si quod dicimus stare possit, et secundum illam sententiam, qua pasci inter lilia, candidatu virtutum oblectari, quidam interpretantur; nam et nos ipsam inter caeteras non praeterivimus. Dicemusne, aut non fore, aut sponso minime sapere tunc virtutes? Et quidem sentire alterutrum, dementiae est. Sed vide ne forte alias illis delectetur; nam constat delectari, sed forsitan potu magis quam pastu. Sane in tempore et corpore isto, nulla nostra virtus ita ad purum defaecata erit, nulla ita suavis et mera, ut sponso habilis sit ad potandum. Sed qui vult omnes homines salvos fieri, dissimulat multa, et quam non potest potandi interim facilitate glutire, curat ex ea vel quidpiam elicere sapidum, quasi arte quadam et quodam labore mandendi. Erit cum erit virtus colabilis, nec premetur dente, nec fatigabitur a mandente, vel potius non fatigabit mandentem, quae bibentem absque opera delectabit, tanquam utique potus, non esca. Denique habes spondentem in Evangelio, quia non bibam de hoc genimine vitis, inquit, donec bibam illud novum vobiscum in regno Patris mei. Et de cibo nulla mentio est. Sed apud Prophetam quoque legitur: Tanquam potens crapulatus a vino; de cibo autem nihil ibi penitus invenitur. Sponsa ergo conscia mysterii hujus, cum dilectum pasci inter lilia comperisset ac perhibuisset, constituit terminum quoad id dignaretur, imo constitutum agnovit et perhibuit, dicens: Donec aspiret dies, et inclinentur umbrae. Sciebat enim virtutibus eum postea potandum potius quam pascendum. Connivere [ alias, convenire] videtur et consuetudo, qua post cibum potus sumi de more solet. Ergo qui hic manducat, illic bibet, eo tunc suavius quo securius, glutiturus et ea ipsa, quae scrupulosius modo, et quodam modo laboriosius quasi mandendo liquat.
4. Nunc jam intendamus considerare de die illo et illius umbris, qui ille, quae istae: ille qua ratione aspirans, hae in qua potestate habeant inclinari. Signanter omnino dictum est, donec aspiret dies, imo singulariter. Solo quippe hoc loco, nisi fallor, diem aspirantem comperies. Aurae nempe, non tempora spirare dicuntur. Spirat homo, spirant animalia caetera, quibus indesinenter reciprocatus aer vitam continuat. Et quid hoc, nisi ventus? Spirat et Spiritus sanctus, et inde spiritus. Quo pacto ergo dies spirans, qui nec ventus, nec spiritus, nec animal est? Quanquam nec spirans quidem, sed, quod signantius sonat, aspirans dictus sit. Nec minus praeter solitum dictum, et inclinentur umbrae. Denique ad exortum hujus corporei visibilisque luminis umbrae non inclinantur, sed annullantur. Extra proinde corpora quaerendae hae res. Et si quidem spirituales invenerimus diem et umbras, tunc forsitan et inclinatio harum, et illius aspiratio facilius elucebit. Qui illum diem, de quo Propheta dicit: Melior est dies una in atriis tuis super millia. corporeum opinatur, nescio quid jam non corporeum opinetur. Est et in mala significatione dies, cui maledixere prophetae. Absit autem, ut ex visibilibus his, quos fecit Dominus! Itaque spiritualis est.
5. Jam umbram quis ambigat spiritualem, qua Mariae obumbratum est concipienti; et item eam, quae in propheta sic memoratur: Spiritus ante faciem nostram Christus Dominus, sub umbra ejus vivemus inter gentes? Ego tamen umbrarum nomine hoc loco magis arbitror designatas contrarias potestates, quae non modo umbrae, vel tenebrae, sed et principes tenebrarum harum ab Apostolo perhibentur, simulque inhaerentes illis ex genere nostro, filios utique noctis, et non lucis, neque diei. Hae siquidem umbrae, non plane cum aspiraverit dies, in nihilum revertentur, sicut a facie hujus corporeae lucis umbras corporeas non disparere tantum, sed et penitus deperire videmus. Itaque erunt minime quidem extremius nihilo, miserius tamen. Erunt, sed inclinatae et subditae. Denique: Inclinabit se, inquit, et cadet (haud dubium quin princeps umbrarum), cum dominatus fuerit pauperum. Ergo non natura delebitur, sed potentia subtrahetur; non peribit substantia, sed transibit hora et potestas tenebrarum. Tolluntur, ne videant gloriam Dei; non annullantur, ut semper urantur. Quidni inclinabuntur umbrae, cum deponentur potentes de sede, ponenturque scabellum pedum? Quod utique oportet fieri cito. Novissima hora est; nox praecessit, dies autem appropinquavit. Aspirabit dies, et exspirabit nox. Nox diabolus est, nox angelus Satanae, etsi se transfiguret in angelum lucis. Nox etiam Antichristus, quem Dominus interficiet spiritu oris sui et destruet illustratione adventus sui. Nunquid non Dominus dies est? Dies plane illustrans et spirans, qui spiritu oris sui fugat umbras, et destruit larvas illustratione adventus sui. Aut si magis placet verbum inclinationis simpliciter accipere, nihilque aliud inclinari quam annihilari esse putandum: ne huic quoque desimus sensui, dicimus umbras figuras et aenigmata Scripturarum, nec non et sophisticas locutiones, cavillationesque verborum et implicita argumentorum, quae omnia veritatis interim lumen obumbrant. Ex parte enim cognoscimus, et ex parte prophetamus. Verum aspirante die, inclinabuntur umbrae, quia occupante omnia luminis plenitudine, nulla pars superesse poterit tenebrarum. Denique cum venerit quod perfectum est, tunc evacuabitur quod ex parte est.
6. Hactenus de his sufficere poterat, si spirans dies illa, et non aspirans dicta fuisset. Nunc vero pro tantillo licet additamento adhuc aliquid addendum existimo, nimirum pro investiganda hujus diversitatis ratione. Ego enim, ut verum fatear, jam olim mihi persuasi, in sacri pretiosique eloquii textu nec modicam vacare particulam. Solemus autem hac voce uti, cum vehementer aliquid desideramus; ut, verbi gratia, cum dicimus: Ille ad illum honorem, vel illam dignitatem aspirat. Designatur itaque per hoc verbum mira adfutura affluentia, vehementiaque spiritus die illo, cum non solum corda, sed et corpora suo quidem in genere spiritualia erunt; et qui digni invenientur, inebriabuntur ab ubertate domus Domini, et torrente voluntatis illius potabuntur.
7. Vel aliter. Jam sanctis angelis dies sanctificatus illuxit, spirans illis jugi impetu perpetis meatus melliflua sempiternae divinitatis arcana. Denique: Fluminis impetus laetificat civitatem Dei; sed civitatem, cui dicitur: Sicut laetantium omnium habitatio est in te. Cum autem et nobis qui terram inhabitamus, spirare adjecerit, erit non modo spirans, sed et aspirans, quod dilatato sinu admittat et nos. Vel (ut paulo altius repetamus, et disseramus latius) plasmato homine de limo terrae, plasmator, sicut verax narrat historia, inspiravit in faciem ejus spiraculum vitae, factus proinde illi dies inspirans: et ecce invida nox callide impegit in diem hanc, luce utique simulata. Nam dum quasi splendidius lumen scientiae pollicetur, inopinatas novae luci offudit pravi tenebras consilii, et primordiis originis nostrae tetram damnosae praevaricationis invexit caliginem. Vae, vae! nescierunt, neque intellexerunt, in tenebris ambulant nescientes, ponentes tenebras lucem, et lucem tenebras. Denique comedit de ligno mulier, quod sibi dederat serpens, vetuerat Deus: deditque viro suo, et coepit illis quasi de novo diescere. Nam illico aperti sunt oculi amborum, et factus est dies conspirans, inspirantem extundens, et substituens exspirantem. Conspiraverunt siquidem et convenerunt in unum adversus Dominum, et adversus Christum ejus, serpentis astutia, mulieris blanditiae, viri mollities. Unde et loquebantur mutuo, Dominus scilicet et Christus ejus: Ecce Adam factus est quasi unus ex nobis, quod ad utriusque injuriam lactantibus se peccatoribus acquievisset.
8. In hac die nascimur universi. Portamus denique omnes impressum nobis cauterium conspirationis antiquae; Eva utique vivente in carne nostra, cujus per haereditariam concupiscentiam serpens nostrum suae factioni sedula satagit sollicitudine vindicare consensum. Propterea, ut dixi, huic diei maledixere sancti, brevem optantes, et cito verti in tenebras, quod sit contentionis et contradictionis dies, dum non cesset in ea caro concupiscere adversus spiritum, legique mentis membrorum contraria lex rebellione infatigabili assidue contradicat. Itaque dies exspirans factus est. Extunc enim et deinceps, quis est homo qui vivet, et non videbit mortem? Dicat pro ira quis: Ego non minus pro misericordia putem, ne electos scilicet, propter quos omnia fiunt, diu defatiget molesta contradictio, qua captivi ducuntur et ipsi in lege peccati, quae est in membris ipsorum. Horrent nimirum, aegerrimeque ferunt turpem captivitatem, et tristem contentionem.
9. Festinemus proinde respirare a conspiratione antiqua et iniqua, quoniam breves dies hominis sunt. Ante sane excipiat nos dies respirans, quam nox suspirans absorbeat, aeternae caliginis tenebris exterioribus involvendos. Quoeris in quo respiratio ista? In eo, si incipiat spiritus vicissim concupiscere adversus carnem. Huic si repugnas, respiras; si spiritu facta carnis mortificas, respirasti; si hanc cum vitiis et concupiscentiis suis crucifigis, respirasti. Castigo, inquit, corpus meum, et in servitutem redigo, ne forte cum aliis praedicaverim, ipse reprobus efficiar. Vox est respirantis, imo qui jam respirarat. Vade, et tu fac similiter, ut te respirasse probes, ut diem denuo inspirantem tibi noveris illuxisse. Nec nox mortis praevalebit adversus redivivum hunc diem; magis autem in tenebris lucet, et tenebrae eum non comprehenderunt. In tantum non reor nec vita decedente cedere lumen vitae, ut nemini congruentius, quam sic mortuo assignandam censeam vocem illam: Et nox illuminatio mea in deliciis meis. Quidni clarius videat, nube, vel potius faece corporis evolutus? Erit sine dubio vinculis solutus corporeis inter mortuos liber, et inter caecos videns. Nam quemadmodum olim omni oculo caligante per universam Aegyptum, solus in mediis tenebris clare videbat populus videns Deum, id est populus Israel, dicente Scriptura quia ubicunque Israel erat, lux erat: sic inter filios tenebrarum, in tetra mortis caligine fulgebunt justi, et videbunt, eo utique clarius, quo exuti corporum umbris. Nam et hi qui ante non respiraverunt: nec enim quaesierunt inspirantis diei lumen, et sol justitiae non ortus est eis: hi, inquam, ibunt de tenebris in tenebras densiores, ut qui in tenebris sunt, tenebrescant adhuc; et qui vident, videant magis.
10. Ubi non inconvenienter forsitan adducetur etiam sermo Domini, quem dixit, quia habenti dabitur, et abundabit; ei autem qui non habet, et quod videtur habere auferetur ab eo. Ita est: et additur in morte videntibus, et non videntibus demitur. Quo enim hi minus et minus, eo illi magis magisque vident, donec et hos excipiat suspirans nox, et illos aspirans dies; quae sunt novissima utrorumque, extrema videlicet caecitas, et suprema claritas. Ex hoc jam non est quod dematur omnino vacuis, non est quod addatur plenis, nisi quod hi nescio quid pleno amplius se accepturos praesumunt secundum promissionem ad se factam. Et promissionis quidem verbum tale est: Mensuram bonam, et confertam, et coagitatam, et supereffluentem dabunt in sinum vestrum. An non plus pleno quodam modo tibi esse videtur quod supereffluit? Porro placide audies plenum et plenius, si te legisse memineris: In aeternum et ultra. Ergo is cumulus aspirantis erit diei. Ipsa, inquam, adjiciet ad mensuram inspiratae plenitudinis, ad inspirantis diei copiam, supra modum in sublime pondus gloriae operans, ita ut redundet in corpora supereffluens clarificationis adjectio. Hac de causa enim non spirans, sed aspirans dicta est, quod addat ad inspirantem, hoc significante Spiritu sancto per adjectam, ad, praepositionem; quia quos illa intus illuminat, hos ista adornat foris, et stola gloriae induit eos.
11. Atque id satis pro danda ratione vocabuli, quod est Aspirans. Et si vultis scire, dies aspirans ipse est Salvator quem exspectamus, qui reformabit corpus humilitatis nostrae, configuratum corpori claritatis suae. Nam et inspirans nihilominus idem ipse est, secundum operationem qua nos respirare prius facit in lumine quod inspirat, ut simus et nos dies respirans in ipso, secundum quod interior noster homo renovatur de die in diem, et renovatur in spiritu mentis suae ad imaginem ejus qui se creavit, factus proinde dies ex die, et lumen ex lumine. Cum igitur duo in nobis praecedant dies, unus quidem inspirans pro corporis vita, alter vero respirans in sanctificationis gratia, porro tertius supersit aspirans in resurrectionis gloria: claret profecto aliquando adimpletum iri in corpore quod praecessit in capite, magnum utique pietatis sacramentum, et prophetae testimonium, qui ait: Vivificabit nos post duos dies, in die tertia suscitabit nos, et vivemus in conspectu ejus; sciemus, sequemurque, ut cognoscamus Dominum. Ipse est in quem angeli prospicere concupiscunt, sponsus Ecclesiae, Jesus Christus Dominus noster, qui est super omnia Deus benedictus in saecula. Amen.