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Chapter 2Savo.1.2

Expositio in Psalmum XXX — Tristitia obsedit me

The Siege of Sadness

Sadness besieges the soul like an army, turning all that is sweet into bitterness and urging blasphemy and despair.

Sadness has besieged me; with a great and strong army it has entrenched me. It has seized my heart with shouts and weapons, and it does not cease to fight against me day and night. My friends are in its camp, and they have become enemies to me.¹ Whatever I see, whatever I hear — they carry the banners of Sadness. The memory of friends saddens me; the recollection of my children afflicts me; the thought of the cloister and the cell distresses me; meditating on my studies fills me with grief; the thought of my sins weighs me down.² For just as to those laboring with fever all sweet things seem bitter, so to me all things are turned into grief and sadness.³ Truly, a great burden upon the heart is this sadness: the venom of asps, a destructive plague — it murmurs against God, it does not cease to blaspheme, and it urges toward despair.^✦⁴⁵ Unhappy man that I am!^✦ Who will free me from its sacrilegious hands?^✦⁶ If all the banners of whatever I see and hear follow after me, and fight fiercely against me — who will be my protector?⁷

Hope Answers Desolation

In distress the soul turns from visible things to invisible, and hope arises as the confident leader against sadness.

Who will help me? Where shall I go? How can I escape? I know what I should do. I will turn my attention to invisible things and set them against visible things.⁸ And who will lead so lofty and so terrible an army?⁹ It is hope — hope that is grounded in invisible things.¹⁰ Hope, I tell you, will come against sadness and overcome it.¹¹

Scripture’s Witness to Hope

The prophet’s words declare the Lord as hope and refuge, and hope herself arrives, teaching the soul to cry out in confidence.

Who can stand against hope? Hear what the prophet says: You are my hope, Lord; you have made the highest place your refuge.^✦ Who can stand against the Lord?^✦ Who can overpower his refuge, which is the highest? So I will call upon her. She will surely come, and she won't shame me. Look — she's already here, she's brought joy, she's taught me to fight, and she's told me: Cry out, don't stop. And I say, What shall I cry out?^✦ Say, she says, confidently and from your whole heart.

Consolation in the Highest Refuge

Hope enters the soul, consoling it and leading it into God’s most high refuge, where sadness is put to flight.

In you, Lord, I have placed my hope: let me never be put to shame; in your righteousness, set me free.^✦ O the wonderful power of Hope, whose face Sadness could not bear to look upon. Now consolation has come. Let Sadness cry out and clamor now, with all its army. Let the world press in, let enemies rise up — I fear nothing, because in you, Lord, I have placed my hope; because you are my hope; because you have made the highest refuge your own.^✦ Now I have entered that very refuge — Hope herself led me in. It was not rash of me to enter; she herself will speak in my defense before you. Listen, says Hope — O man, open your eyes and see: God is God alone, and he alone is an infinite sea of substance.

God Alone Is Infinite

God alone is an infinite sea of substance; all other things are nothing apart from him, and he alone can free and save.

All other things are as though they don't exist; everything depends on him, and unless he were to uphold it, it would suddenly fall back into nothing, because it was made from nothing. Consider the power of the one who in the beginning created heaven and earth. Doesn't he himself work all things in all? Who can move a hand without him? Who can think a single thought on their own? Weigh the wisdom of the one who governs all things in tranquility, who sees all things, and in whose eyes everything is laid bare and open. He alone is the one who knows how to set you free and has the power to do so; he alone can console you; he alone can save you. Do not put your trust in the children of men, in whom there is no salvation.

The Father’s Mercy and Justice

God’s goodness, love, and fatherly compassion are celebrated; he alone can and will help, and a father will not abandon his son.

The heart of humanity is in his hand; he turns it wherever he wills.^✦ He is the one who can help you, and he knows how to. Or do you view his goodwill toward you with suspicion? Weigh his goodness. Consider his love. Isn't he himself the lover of humanity — who became human for our sake, and was crucified for the sake of sinners? He is truly your Father, who created you, who redeemed you, who has always dealt kindly with you. How could a father ever abandon his own son?

Hope Teaches Trust in God’s Word

Scripture urges hope in the Lord, promising freedom to those who hope and calling for the sacrifice of righteousness.

Throw yourself upon him, and he will receive you and save you. Search the Scriptures, and you will find how earnestly such great devotion urges you to hope in him. Why is that? Clearly, because he wants to save. For what does he say through the prophet? "Because he has hoped in me, I will free him."¹² See, there is no other reason he wants to free him except that he hoped in him. And what did the prophets preach, what did the apostles, and finally what did the Lord of the apostles himself preach, except that people should hope in the Lord? Offer, then, O people, the sacrifice of righteousness and hope in the Lord, and he himself will free you and rescue you from every tribulation.^✦¹³ O great power of hope!

From Hope to Eternal Things

Grace is poured out; the soul, hearing hope’s words, resolves to hope in God and seek eternal, unseen things.

Surely grace is poured out — for grace is poured out upon your lips.^✦ O truly, your refuge is most high, Lord — to which the evil of sadness will not be able to draw near. I have known and understood these things; therefore I have hoped in you, Lord: for although the weight of my sins presses heavily upon me, nevertheless I do not know how to despair, because your goodness so kindly calls me forth to hope. Therefore I will not be confounded forever.^✦ I may indeed be confounded in time, but not forever. For the hope that has led me into your most high refuge has not taught me to hope for temporal things, but for eternal things. For hope concerns things unseen; the things that are seen are temporal, but the things that are not seen are eternal.^✦ Hearing, therefore, the words of Hope — which comes to snatch me from the hands of Sadness — I have hoped in you, Lord, desiring above all things to be freed from my sins, and through your mercy and grace to attain the eternal things that are not seen.

Sorrow Born from Love

All sadness flows from love; if God is possessed through faith, nothing else can disturb the soul.

This is my deepest desire: that my sins are my greatest trouble. Because every other trouble comes from this one. Take away my sins, Lord, and I'm free from every trouble. For trouble and distress flow from the heart's deepest source — all sadness is born from love. If I love my son and he dies, I'm troubled, because I've lost what I loved.¹⁴ If I don't love my servant and he dies, I'm not saddened, because I've lost nothing I cared about. So take away my sins, Lord, through your grace. What's left but that I love you with my whole heart and despise all earthly things as empty? If then I have you through faith — the one from whom I also hope for what no eye has seen, nor ear heard, nor has entered into the heart of any person — what could possibly disturb me?^✦¹⁵

Hope’s Lesson on Shame and Glory

Hope teaches that those who trust in vanity are forever shamed, while those who hope in God may be shamed for a time but not forever.

Whatever I lose besides God, I've lost what I don't love. In you, then, Lord, I have placed my hope; my hope itself has taught me how to hope, and so I will not be put to shame forever, because you will give me eternal things. But whoever does not place their hope in you, but in their own vanity, will be put to shame forever, because they will descend into eternal disgrace. I may indeed be put to shame for a time, by you and by others, but I will not be put to shame forever. From you, truly—while I'm asking to be freed from temporal distress, and perhaps you won't hear me—I may then be put to shame for the moment, but not forever; for it is good for me, since power is perfected in weakness. By others, though, I am put to shame for a time, and they prevail against me when they persecute me; yet even this is permitted by you, so that I may not be put to shame forever. If, then, a thousand years before you are like yesterday's day that has passed, I will willingly endure temporal disgraces, so that I may not be put to shame forever. I will hope in the Lord, as my hope itself has taught me to hope, and I will quickly be freed from every tribulation.

Deliverance through God’s Justice

The soul seeks deliverance not by its own merits but by God’s justice, which is given through grace apart from works of the law.

By what merits will I be freed? Not by my own, Lord, but in your justice free me. In your justice, I say — not my own. For I seek mercy; I do not offer my own justice.¹⁶ But if through your grace you have made me just, I now have your justice as my own. For your grace at work in us is your justice. The Pharisees trusted in works of justice — they trusted, yes, in their own justice — and so they were not subject to the justice of God, because by works of the law no flesh will be justified before God.^✦ The justice of God has appeared through the grace of Jesus Christ — even apart from works of the law.^✦^✦ Philosophers boasted in their own justice, and so they did not find your justice, because they did not enter through the door.^✦

Christ the Door and Our Justice

Philosophers and Pharisees failed because they trusted in their own justice; Christ is the door and the justice in whom all are justified.

They were thieves and robbers who had come not to save the sheep but to destroy and slaughter them.^✦ By your grace, then, your justice, O Lord.¹⁷ And grace would no longer be grace if it were given on the basis of merits.^✦ So not in my own justice but in yours — deliver me from my sins; or rather, deliver me in your justice, that is, in your Son, who alone among men was found to be just. What, then, is your Son except that very Justice in which all are justified?^✦ In your justice, then, justify me and deliver me from my sins, so that I may also be freed from the other tribulations I suffer on account of them — so that when the cause is removed, the effect may be removed as well.¹⁸ See, Lord, I have called upon you and I have been consoled; hope has taught me in this way. I have rejoiced, because in you, Lord, I have placed my hope; therefore I will not be put to shame forever.^✦^✦¹⁹

Sadness Returns in Force

Sadness returns with a mighty army, mocking the soul’s hope and taunting it with unanswered prayers and unanswered tears.

Sadness has returned — it has come back with great display, fortified on all sides with swords and lances, marching forward with a great charge; now it has surrounded our city.²⁰ The clamor of his horsemen terrified me; standing outside, she imposed silence, and from afar she spoke: "O, look at the one who hoped in the Lord, who said, 'I will not be put to shame forever,' who followed hope as a comforter."^✦ And when she saw me blush at these words, she came closer and said, "Where are the promises of your hope?" Where is your consolation? Where is your deliverance? What good have your tears done you? What have your prayers brought you down from heaven? You knocked — no one answered you. You wept — and who was moved with compassion over you?

The Silence of God and Saints

Sadness insists that God and the saints are silent, that all is vain, and that faith’s promises are empty fabrications.

You called upon your God, and he himself was silent. You asked him and you begged him, and there was no voice and no response.²¹ You implored all the saints, and not one of them looked back at you. Look — what have the words of Hope brought you? You labored, and you found nothing in your hands. Do you think God concerns himself with these earthly things?²² He walks about the far reaches of heaven and does not consider our affairs.²³ These things that woman was saying as she blasphemed, and when I shuddered at her words, she drew close and spoke into my ear, saying, 'Do you believe the things that faith proclaims are true?'²⁴

Blasphemies Against God’s Care

Sadness blasphemes, saying God does not care, that all is chance, and that the soul’s hopes are delusions.

Do you want to see that these things people say are mere fabrications? Or learn from this: if God had become man and been crucified for humanity, such great compassion could not fail to comfort a person worn out by the deepest grief, crying out to him and weeping. If, as they say, infinite goodness made him descend from on high to undergo the cross, how could he now refuse to come down to wretched people in order to comfort them? This is certainly easier, and by the same compassion help must be given. Why don't the angels and the saints — if they are so merciful — come to comfort you? How many people do you suppose would come to you, if they could, and gladden you both by words and by deeds — as far as ability allowed — and even free you from every distress? Why don't the saints, who are believed to be far better than people, do this? Believe me, all things are governed by chance — nothing exists except what can be seen.

Hope’s Radiant Return

Amid the clamor of sadness, hope returns with divine radiance, strengthening the soul and promising freedom from evil.

Your spirit will vanish like smoke. Who has ever come back from the underworld to report anything about what is said to happen to souls after death? These are little old wives' tales. Rise up, then, and flee to the help of others. Once you've been freed from this prison, live in such a way that you won't always toil in vain, deceived by that hope of yours. At these words such a great shouting was heard in his tents, such a great clashing of weapons and clamor of crowds, that I could barely keep my footing; and unless my beloved Hope had come to my aid, Sadness would have led me away in chains to her own domain. Then Hope came, gleaming with a kind of divine radiance and smiling, and said: Come now, soldier of Christ — what's going on with your heart, what's the state of your spirit in this struggle? Hearing this, I immediately blushed. And she said: Do not be afraid. Evil will not overtake you; you will not perish. Look — I am with you, to set you free.

Faith Under Pressure

Sadness is rebuked as foolish; the soul, though pressed toward despair, clings to faith and refuses unbelief.

Don't you know that it is written, "The fool has said in his heart, 'There is no God'"?^✦ This sadness has spoken as if she were one of the foolish women. Could anyone possibly persuade you that God does not exist, that He has no providence over all things? Or will you — you who have strengthened your faith with so many arguments and reasons — will you now begin to doubt it? I'm amazed that you've been so completely brought low by her words. Tell me, I beg you — have you begun to doubt the faith in your own heart? As the Lord lives, and as my soul lives, O my sweetest mother — I have not felt even the slightest sting of unfaithfulness.^✦ For through the grace of Christ I believe the truths of faith to be no less real than the things I perceive with my bodily eyes.

Faith as God’s Gift

Faith is a gift, not from works; the Lord does not abandon those he has called, and he who promised will come without delay.

But the sadness weighed on me so heavily that I was being pulled more toward despair than toward unbelief. Child, you should know that this is a great gift from God. For faith is a gift, not from works, so that no one may boast; rise then and do not be afraid, but rather recognize from this that the Lord has not abandoned you; even if he does not quickly listen, there is no need to despair; if he has caused delay, wait for him, because he who is coming will come and will not delay. The farmer patiently waits for the fruit in its season.^✦²⁵²⁶ Nature does not immediately introduce form when it generates something; but first it prepares the matter, and gradually arranges it until it makes it suitable for reception. Know, however, that the Lord always hears those who pray devoutly and humbly; for they never depart empty-handed from him. Nor will I try to prove this with arguments, because you yourself have perceived it within yourself. Tell me, who has lifted your heart to God from the earth? Who has led you to pray?

Grace at Work Within

Hope recounts the gifts of grace—compunction, hope, cheerfulness, perseverance—and rebukes sadness’s blasphemies.

Who gives you grief over your sins and the gift of tears? Who gave you hope? Who made you cheerful in prayer and left you cheerful afterward? Who has strengthened you in a holy purpose day after day? Isn't it the Lord, who works all things in all? So if he continually pours out these gifts on you, why does that worst of women say, Where are your prayers?²⁷ Where are the tears? And the rest of those blasphemous words?

Why God Does Not Appear

It is neither fitting, necessary, nor helpful for God or the saints to descend visibly; invisible visitation is sufficient.

Don't you know that the heavenly Jerusalem is set apart from this earthly one? Don't you realize that it's neither fitting, nor necessary, nor even useful for God, or the angels and his saints, to descend visibly to people and speak with them familiarly? It's not fitting, in fact, because of the vast distance between our merits and theirs. What fellowship can light have with darkness? How well, after all, can wayfarers and those who have already arrived be at home together? Different cities have different citizens. Yet to certain people, because of the excellence of their holiness — since they are already close to the fatherland — it has been granted to see the angels and speak with them; but this special privilege is not given to everyone. It isn't necessary, because since the blessed ones govern us, illuminate us, and console us invisibly, there's no need to employ visible apparitions — although the Lord is so good that he never fails to grant visible apparitions when there is need for them.

The Limits of Familiarity

Too much familiarity breeds contempt; the Lord has done all things for our salvation, and invisible visitation should be enough.

What more could he have done for our salvation that he didn't do? It's not helpful either, because too much familiarity breeds contempt. For all the miracles shown to the Jews — great and many as they were — did them no good at all. For rare things are precious. So let an invisible visitation be enough for you. The Lord knows what you need. Hasn't he himself comforted you? I know what you felt in your heart.

Return to Prayer

Hope urges the soul to cry out, ask, seek, and persevere, promising that persistence will obtain what is needed.

Rise up, then, and return to prayer. Cry out, ask, seek, persevere — because even if he doesn't give on the ground that you're his friend, yet because of your persistence he'll give you everything you need.²⁸ Comforted by these words I rose, and prostrating myself before God I continued my prayer, saying:²⁹

Prostration and Confidence

Prostrate before God, the soul prays for swift rescue, confessing unworthiness yet boldly approaching through hope.

Turn your ear toward me; hurry to rescue me.^✦ Lord my God, I turn back to you. Hope sent me; I come not by my own presumption. Your goodness invites me; your mercy draws me. O what condescension! I rejoice plainly, and no other consolation remains for me. Blessed indeed is this necessity that compels me to come to God, that forces me to speak with him, that urges me to pray. So I will speak to my God, though I am dust and ashes.^✦^✦ Turn your ear toward me.^✦

God’s Ear and Fiery Prayer

God is not bodily; his ear is his knowledge and approval, which inflames the just to pray with confidence and love.

What are you saying, my soul? Surely God doesn't have ears? Surely he isn't a body himself? Far be it. Since the spirit is far greater than the body, who would claim that God is a body, unless he were insane?³⁰ But stammering as best we can, Lord, we echo your majesty.³¹ We know you through creatures, and we speak to you and about you through their likenesses. What then is your ear, Lord?

Incline Your Ear

God’s ear is his approving knowledge, turning toward the just and away from the impious, granting them fervent prayer.

Is it perhaps your knowledge? For through our ears we understand the things that are spoken to us. But you, Lord, have known from eternity all the things that men speak and think. Surely we cannot receive your knowledge through a physical ear? Your ear surely suggests something to me that isn't captured by the term 'your simple knowledge.' For to some you incline your ear, but to others you turn it away. But your knowledge always remains the same. What then is your ear, if not your knowing approval and rejection?

The King’s Favorable Face

As a king’s attentive face emboldens the poor, so God’s ear, granting fervor and confidence, answers humble prayer.

You incline your ear and hear the words of the just, because they please you and you approve them. You turn your ear away from the words of the impious, because they refuse to withdraw from their impiety, because they don't please you and you reject them. What is it, then, to incline your ear to those who speak to you, unless you approve their prayers, look upon them with a face of piety, illuminate and set them ablaze, so that with confidence and the fervor of love they may pray you and entreat you, because you are willing to give them what they ask with humble devotion? For if a king were to show a cheerful face to a poor man who wants to speak with him, turn his eyes toward him, and show himself attentive to his words, wouldn't the poor man rejoice? Won't the face and attention of the king afford him his speech? Won't he supply him with words and eloquence? So, Lord, we understand that you incline your ear to our prayers when you grant that we burn with spirit in prayer. I ask you, then, Lord, incline your ear to me; approve my prayer; illuminate me; set me ablaze; teach me what I ought to ask for; lift my heart upward, so that at last you may hear my entreaty.

Hurry, Lord, Rescue Me

The soul begs God to hasten rescue, contrasting eternity’s brevity with the soul’s long, slow suffering in time.

Hurry — rescue me. Shorten the days — hasten the time. Incline your ear to me, so that I may quickly deserve to be heard. For you dwell in eternity, and all time is brief to you. Eternity, whole and entire, comprehends everything at once, and in its immensity exceeds all time altogether.³² But to me, any day at all is long. For time is the measure of motion; one who does not perceive motion does not perceive time either. But one who perceives motion perceives time as well.³³ And one perceives motion especially when one counts its parts.

One Day as a Thousand Years

To God a thousand years are as yesterday; to the suffering soul one day is like a thousand, so it begs for speedy deliverance.

So then, because I count days and hours, I feel time acutely — and therefore, just as a thousand years are to you like yesterday's day, now gone, so one day is to me like a thousand years yet to come.^✦ Hasten, then, Lord, to rescue me from my sins and my troubles. For death is rushing forward, and it waits for me everywhere I go. Hasten, Lord, lest I be seized by it before I have the chance to repent. Pull me free, Lord, from the hand of the evil one; release me from the chains of sin; snatch me away from the trap of death; lead me out from the depths of the grave; save me from the oppression and harsh slavery of Sadness — so that my soul may rise up and rejoice in you, and bless you all the days of its life. Thank you, Lord, through Jesus my Savior — because the full weight of my sorrows in my heart has been met by your consolations, and they have gladdened my soul. So I will always place my hope in you, and I will add to all your praise. But you, Lord — turn your ear toward me, and hurry to rescue me.

Sadness Accuses Again

Sadness reappears with a mighty host, accusing the soul of being deceived and mocking its prayers as unanswered.

Alas, wretched me! Look — once again, Sadness, armed with terrible weapons! The banner of justice goes before her. A countless army follows in her footsteps; each soldier holds a lance in his own hand. On every side I see the instruments of death. Woe is me — I am destroyed. With a terrible voice she cries out: 'O wretched one, that hope of yours has deceived you. Look — you have labored in vain. For you said, "Incline your ear to me, hurry and rescue me."'³⁴ Has God inclined His ear to you? Has your prayer been heard?

The Justice of God Defied

Sadness argues that God’s justice condemns the soul, citing the punishment of angels, Adam, and the hopelessness of hell.

Where is your deliverance? Where is your comfort? Has he not hastened to rescue you? You are still bound; nothing has changed on your behalf. If you believe your faith is genuine, why do you cling to hope alone? Do you not know that God is just? Are you ignorant of his acts of justice? He did not spare his own angels, he had no pity on them, and he will have no pity on them; for a single sin they were condemned to punishment forever.^✦^✦ Adam sinned, and the justice of God punished the whole human race with death.^✦

Terror of God’s Judgments

Scripture and history reveal God’s terrible justice toward sinners, from original sin to the destruction of nations and cities.

Do you really think God doesn't love justice as much as he loves mercy? Children dying in original sin will never see the face of God. God's justice is so severe that on account of a sin they themselves did not commit but contracted, they are punished with eternal punishment. But in hell there is no redemption. Don't you know that God doesn't spare the sinner? Didn't he destroy nearly the entire human race in the time of Noah? Didn't he consume Sodom and the cities that clung to it with fire; and did not divine justice at least have pity on the infants and the innocent? How often he punished the Jews when they sinned.

Jerusalem’s Desolation

Nebuchadnezzar and Titus destroyed Jerusalem and the temple; children are punished for fathers, and the Jews suffer everywhere.

Didn't Nebuchadnezzar overthrow Jerusalem completely with his own hand? He didn't even spare his own temple — which was also done by Titus, prince of the Romans — where the Jews were burdened with such a cruel punishment that no one can hear of it without being horrified.³⁵ But look at how harsh divine justice is. Children are punished because of their fathers, even to this very day. Look — the Jews are slaves everywhere on earth, and dying in their own blindness, they are tormented with eternal punishments. Or do you suppose that God's mercy is greater than his justice?³⁶ In God himself, there is truly nothing greater and nothing less — for whatever is in God is his very substance. But let us consider the works of justice and of mercy.

Vessels of Justice

Many are called but few chosen; the elect are vessels of mercy, the reprobate vessels of justice, and the latter are far more numerous.

Surely the works of justice surpass the works of mercy. God himself is witness, who says, "Many are called, but few are chosen."^✦ Think about it, I beg you — how many unbelievers are condemned, how many wicked Christians there are, how few live well — and you'll easily understand that there are far more vessels of justice than of mercy. The elect of God are vessels of mercy; the reprobate, however, are vessels of justice.^✦ Do not let Mary Magdalene make you hope — or Noah the thief, or Peter, or Paul. For there was one Mary, one thief, one Peter, and likewise one Paul. Or do you really think you're counted among the few — you who have committed so many and such great sins, you who have been a scandal in the church, you who have offended both heaven and earth? Look — your eye has wept, your heart has begged for mercy, and still you haven't obtained mercy.

You Are a Vessel of Justice

Sadness insists the soul is a vessel of justice, rejected by heaven and earth, and urges it to choose death.

So many prayers of those who loved you were not heard. Why is this? No doubt because you are counted among the vessels of justice. That hope of yours has made you labor in vain. Follow my counsel. Heaven has rejected you; earth has not received you. Who could endure this great shame? It is better for you to die than to live. Choose death — which, if no one inflicts it, lay your hands upon yourself.³⁷ These things she pressed upon me with strange insistence, and her whole army kept repeating with loud voices, saying: Death alone is your refuge, death alone is your refuge.³⁸

Hope Lifts the Fallen

Hope descends, raises the terrified soul, rebukes the fear of God’s justice, and warns the wicked while encouraging the penitent.

Indeed, when I heard these things I was terrified, and at once I fell on my face, wailing and saying, "Lord, help me — Lord, don't abandon me."^✦ "My hope, come — my hope, come!" Suddenly, behold — Hope, gleaming, descended from heaven and touched my side, and lifted me up and set me on my feet, and says, "How long will you remain a child?"³⁹ How long do you want to be a novice?⁴⁰ So often you've been in battle and walked in the shadow of death, and you still haven't learned to fight?^✦ Don't be troubled by the great justice of God — take courage, you who are faint-hearted.^✦ Let those who don't turn back to the Lord tremble — those who walk in their own ways, who chase after vanities, who have never known the way of peace.^✦^✦ Let the wicked who sin and say, "What have I done?" — let them be afraid.

The Terrible Thing to Fall into God’s Hands

The Apostle’s warning that it is terrible to fall into the hands of the living God is turned against the impenitent, while sinners who return to the Father receive mercy.

Those who don't turn back to their heart, who are called and refuse to come, who ignore God and are unwilling to understand so that they may do good. Let these be afraid, then. What does the Apostle say? It is a terrible thing to fall into the hands of the living God. Such is the justice of God; it is men of this kind that it watches for. But sinners who turn back to themselves, rise up, and run to the Father of mercies, saying, 'Father, I have sinned against heaven and before you' — let them, however, be gracious to me, a sinner; let them trust in the Lord, because the One who drew them from afar will without doubt receive and justify them. Let this very Sadness bring forward into the midst, if she can, some sinner, however great, who has turned to the Lord and has not been received and justified by him. For even though it is written of Esau that he did not find a place for repentance, even though he sought it with tears, this does not stand against our view, because Esau did not weep on account of the sins he had committed but on account of the temporal goods he had lost, which he could not recover. And don't think that justice looks upon the impious in such a way that it is entirely separated from mercy, or that mercy looks toward the just in such a way that it is separated from justice.

All the Ways of the Lord

All the ways of the Lord are mercy and truth; he shows mercy even to sinners and chastises the elect so they may not be condemned.

For all the ways of the Lord are mercy and truth.^✦ For he shows mercy even to sinners, repaying them with temporal gifts for the good things they do in this life, and after this life he punishes them less than they deserve. His justice also pursues the elect, afflicting them in this life for their faults, so that they may not be condemned to eternal punishments. So for now, patiently endure the Lord; for you have sinned — do penance. Let the forgiveness of your fault through his grace be enough for you. My son, do not neglect the Lord's discipline, and do not grow weary when he reproves you.^✦ For the one God loves, he chastises; and he scourges every son he receives.^✦ So persevere in discipline; God offers himself to you as to a son. And though the elect are few compared to the innumerable number of those who are condemned, yet those who are saved are also innumerable.

Mercy Surpasses Justice

God’s mercy is no less than his justice; the earth is full of it, and mercy runs to meet the sinner with intimate love.

Nor is Mary Magdalene the only one, nor the only thief, the only Peter, the only Paul; for countless others have followed in their footsteps, doing penance and received by the Lord, adorned with many great gifts of grace. Nor is his mercy less in his works than his justice; for mercy provides the just with such great goods that his works exceed the works of justice beyond all measure. Or do you not know that the earth is full of the Lord's mercy?^✦ What creature can boast of having something she has not received from mercy?^✦ But if you have grievously offended God, his mercy is greater than all the sins of the world. Do not be troubled by the number and weight of your sins. Hasn't mercy already run out to meet you?^✦ Hasn't it already kissed you?^✦

The Fragile Vessel Held Up

The soul, a fragile vessel, is not crushed when it falls because the Lord places his hand beneath it, a sign of election.

Look — you have fallen, and you are not crushed. Why? Are you not a fragile vessel, one that when it falls is bound to be shattered — unless someone puts a hand underneath it?⁴¹ Why then, having fallen, are you not crushed? Who put a hand beneath you? Who, I ask, but the Lord? This is a great sign of your election: the chosen one, when he falls, will not be crushed, because the Lord will put his hand beneath him.⁴² Does not the Apostle write: those who love God, all things work together for good — and by God all things, so that even sin itself may work together for their good?^✦⁴³

Humility after Falling

The soul confesses its pride and fall, yet acknowledges that the Lord’s hand kept it from being crushed, unlike the wicked.

Doesn't that fall work together for their good, so that they become more humble and more cautious?^✦ Doesn't the Lord receive the one who is falling, who is received through humility? You have loved the Lord for many years; you have labored for his love. But then you lifted up your heart and walked in the vanity of your own understanding; the Lord withdrew his hand, and you fell, and you went down into the depths of the sea. And yet the Lord's gracious care immediately placed his hand beneath you, and you were not crushed.⁴⁴ Tell me, then — driven and overturned as I was so that I might fall — the Lord took me up.⁴⁵ Not so with the wicked; not so with those whom God has rejected. Those who fall will not rise again, but they either excuse their sins out of harmful shame, or they get a harlot's brazenness, and now they neither fear God nor respect anyone.^✦⁴⁶

Rise Up, Embrace the Lord’s Feet

The soul is urged to rise, humble itself, be patient, and embrace the Lord’s feet, where it will find salvation and strength.

Get up, then, and be strong in spirit; take courage, and stand firm; wait for the Lord and act boldly; let your heart be strengthened, and endure in the Lord.^✦ You've tested your strength — and found it to be nothing. Humble yourself, then, now under the mighty hand of God, and from this point on be more cautious.^✦ What you need is patience. Pray without ceasing, and the Lord will hear you at the right time.^✦ Get up, then, and drive every sadness away from yourself. Embrace the feet of the Lord, and he himself will save you and set you free.^✦ With these words she was carried up into heaven, leaving me strengthened and comforted in a wonderful way. I, who had followed her with my whole heart before God, now stood and threw myself at the feet of my Savior, and said with confidence:

A House of Refuge

The soul prays for God to be its protector and house of refuge, confessing unworthiness yet emboldened by hope to speak.

Be for me a God, a protector, and a house of refuge, so that you may keep me safe; for you are God, the greatest and the strongest of all, you are the Redeemer and Savior of everyone, you are the protector of your faithful people. I flee to you with confidence. Hope has led me in — the hope that you cherish most deeply through your own piety, the hope that you have always held out to us — and I was not afraid to come before you with it. I confess that I am unworthy — but she herself drew me. I was afraid to come in because of my many sins — but she herself gave me confidence. Look, she stands before you — let her speak on my behalf. I will speak to my Lord — flesh though I am, and a sinner. Hope has taught me, and she has told me to open my mouth with confidence.

Hope’s Sweet Confidence

The soul, considering God’s majesty, confesses human faithlessness, resolves to live for God, and vows to call on his name.

"The Lord is sweet," he says. "He won't turn you away; He won't be angry. He'll gladly hear whatever you ask and will give it. I've put my trust in Him, and so I've spoken."^✦ But considering Your majesty, I'm deeply humbled, and in my ecstasy I said: "Every man is a liar." I won't put my trust in man forever, but in You alone, because You alone are faithful in all Your words; every man is a liar.^✦^✦ What can I give back to You, Lord, for all that You've given me?^✦ I'll take the cup of salvation, because from now on I'll live not for myself but for You. Out of love for You I'll do good and endure all evils — not by my own strength will I do this, but I'll call upon the name of the Lord.^✦ I'll pay my vows before all Your people: how precious in God's sight is the death of His saints.^✦ Be for me a God who protects me; defend me from my enemies. My enemies are my sins, which provoke Your justice against me. I won't be able to stand against them unless You protect me.

Mercy as a Shield

The soul confesses its inability to atone, offers God himself as a shield, and prays for protection under his wings.

Let your mercy be my shield, Lord, and with the shield of your good will, crown me. I have nothing I can offer him that might turn back his fury. Everything I carry with me accuses me. So I offer you yourself, Lord; do not be angry, Lord my God; but rather be for me a God and protector. Under your wings protect me, with your shoulders shade me, and under your wings I will hope.^✦^✦⁴⁷ What good will justice do me, if you guard me under your protection?⁴⁸ Be silent, Lord, and he will put back the sword of his fury in its place. He will be made gentle, seeing the piety of your incarnation, beholding the wounds of your passion, perceiving the blood of your love. It will depart from me, and will say: Rejoice, my son; you have found me; eat in peace; for this very thing sleep and rest.^✦

The Pierced Side as Shelter

The soul prays for the pierced side of Christ to be opened as a refuge, hiding place, and shelter from spiritual enemies.

Be for me, then, Lord, a God who protects me and a house of refuge, so that in the time of rains and storms, in the time of temptations, I may flee to you, because in you alone is my salvation. Be for me a house of refuge; open to me your side, pierced by the lance, so that I may enter into the heart of such great mercy, where I may be safe from faintheartedness of spirit and from the storm. Hide me in your tabernacle on the day of evils; protect me in the shelter of your tabernacle.^✦^✦^✦ Let your ineffable mercy be my house of refuge, so that you may keep me safe. I cannot fail to be safe in your house of refuge, for you have set your refuge on high; that place is fortified, and no enemy is feared there. Would that I might always be allowed to remain in it!^✦ Whoever dwells in it cannot be wounded.^✦ In the face of every temptation, every tribulation, and indeed every need of whatever kind, open to me, Lord, your house of refuge. Spread wide the bosom of your mercy; let the depths of your compassion be open, so that you may keep me safe. The tempter will not approach there; the slanderer will not climb up; the worst of brothers, the accuser, will not reach me. I will be secure, for already I almost seem secure to myself. Thanks be to you, Lord Jesus, because you sent your hope to me, which raised me from the dust and lifted me from the dung, and placed me before you, so that you might be for me a God who protects me and a house of refuge, and so that you might keep me safe.^✦^✦

Sadness Steals Our Swords

Sadness returns, stealing the soul’s weapons and mocking its protector, house of refuge, and safety.

My soul is troubled. Look — Sadness is here. She comes with the banner of justice; she doesn't retreat from yesterday's struggle, but she's armed with different weapons. She stole weapons from me this night and armed her own soldiers with my swords.⁴⁹⁵⁰ Unarmed and weak — what am I to do? Look how boldly she shouts, how fiercely she attacks me, how much confidence she has in victory! Where, she says, is your protector? Where is the house of refuge? Where is your safety? Do you still cling to your empty confidence? Those consolations of yours come from your own imagination. You picture God as favorable to you, as your protector and the house of your refuge, and you think you've already ascended into heaven.

Ingratitude Condemned

Sadness mocks the soul’s visions as dreams and blames ingratitude for Jerusalem’s desolation and the failure to recognize God’s visitation.

You're being mocked, truly, by your own fantasy, and you console yourself with empty hope. Do you think you were caught up all the way to the third heaven?^✦⁵¹ These things are dreams. Remember, I beg you, how grave a sin ingratitude is. Doesn't this dry up the very fountain of mercy?⁵² Remember that the Lord wept over the city of Jerusalem, and foretold the evils about to come upon it, saying: Days will come upon you, and your enemies will surround you with a rampart, and they will surround you, and they will hem you in, and they will cast you down to the ground, and your children who are within you; and they will not leave in you one stone upon another.^✦⁵³ Nor did he keep silent about the cause of such great evils, but added it, saying: Because you did not recognize the time of your visitation.^✦⁵⁴ See — ingratitude deserves not only to be stripped of every benefit, but even to be severely punished.

Jerusalem as the Soul

Jerusalem signifies the soul, which, refusing to recognize the Lord’s visitation, is stripped of grace and falls into sin.

Surely this has something to do with the soul, doesn't it? Isn't the soul quite often signified in the Scriptures by Jerusalem — which, so long as it refuses to recognize the Lord's visitation, is surrounded by demons and by various temptations, and, hemmed in by them, falls and is prostrated toward earthly things, and neither virtue nor any good work is left in it that is not destroyed?^✦ For it is stripped of every grace, and will not be restored thereafter, because it did not recognize the time of its visitation.^✦ You indeed — you, I say — are this city, adorned by God with many and great blessings, and you did not recognize them but were ungrateful. He himself created you in his own image.^✦ In the midst of the Church — not among unbelievers — he gave you birth. He placed you in a flourishing city; he sanctified you with the water of baptism; he nourished you in a religious household. You, however, ran after your own thoughts; you walked in the vanity of your understanding; you came down into the depths of sin.

God Called, You Did Not Answer

The Lord called, warned, enlightened, and drew the soul, yet it was ungrateful; at last mercy won, and he raised it up.

The Lord called you, and you didn't answer him. He often warned you, and you ignored his counsel. How often he enlightened you, how often he turned you back to your heart, how often he roused you from sleep — he was inviting you, and you kept making excuses; he was drawing you, and you were pushing back against him. At last, ineffable and boundless mercy won out — you sinned, and he himself came to visit you.⁵⁵ You fell, and he himself raised you up. You were ignorant, and he himself taught you. You were blind, and he himself gave you sight. From the clamor of the world and the storm of the open sea he led you to the rest and harbor of religious life. He gave you the garment of holy living. He wanted you to be his own priest. He brought you into the training grounds of his wisdom.⁵⁶

From Greatness to Nothing

Despite God’s mercy and honor, the soul was careless, taught others but neglected itself, and fell into pride and emptiness.

Yet you were always ungrateful and did the work of God carelessly. Although you knew it was written, 'Cursed is the one who does the work of God carelessly,' even so divine mercy did not abandon you; but it always graciously led you toward better things, and — what is greatest of all — it adorned you with knowledge of the Scriptures, placed the word of preaching in your mouth, and set you up as one of the great men in the midst of the people.^✦⁵⁷ But you — you taught others and neglected yourself; you cared for others and did not save yourself; you lifted up your heart in your own splendor, and so you lost your wisdom in your own splendor. You have become nothing, and you will be nothing forever. Do you not know that a servant who knows the will of the Lord and does not do it will be beaten with many lashes?^✦⁵⁸ Do you not know that God resists the proud?^✦⁵⁹ How you have fallen, O Lucifer, you who rose in the morning, who wounded the nations, who said in your heart — 'I will ascend to heaven.'^✦⁶⁰⁶¹ Nevertheless, you will be dragged down into hell, into the depth of the pit.^✦⁶²

The End of Mercy

Mercy has set limits; the soul refused God’s call and counsel, and now mercy’s steps have come to an end.

Moths will spread beneath you, and worms will be the covering of your body.^✦ Do you now think you'll find mercy, you who have caused so many to stumble — so often called and warned by God, yet you refused to respond?⁶³ Where would God's justice be? Where would the fairness of judgment be? Mercy doesn't always follow a sinner; it has set limits for itself.⁶⁴ Isn't it written: 'I called and you refused, I stretched out my hands and there was no one to listen; you despised all my counsel and disregarded my rebukes; I in turn will laugh at your destruction.'^✦⁶⁵ I will laugh at you and mock you when what you feared comes upon you. See, mercy doesn't always grant forgiveness to the sinner.⁶⁶

A Vain Hope and a Harlot’s Face

Sadness urges the soul to live for comfort, put on a harlot’s face, and eat and drink, for tomorrow it dies.

Don't you see that the steps of mercy toward you have come to an end — you who, honored by God with so many benefits, fell into the depths of the sea, you who, adorned with so many graces, became a stumbling block to the whole world because of your pride and empty glory? So don't let the vain hope you're chasing deceive you. Live from now on however you like — but don't be tormented by infernal punishments in this life and the next. Choose to live with those who spend their good days in comfort and in a single moment descend to the underworld. Don't let shame hold you on track — put on a prostitute's brazen face. Let's eat and drink, for tomorrow we die.^✦^✦ Your wound is beyond hope and has become incurable. When he had said all this, the whole army was howling with tremendous voices, and kept repeating his words, saying, 'Your wound is beyond hope and has become incurable.'

Hope Rebukes the Limits of Mercy

Hope descends, rebukes the woman who sets limits to mercy, and promises that the Lord remembers no iniquities on the day of repentance.

But I, mindful of my mother's warnings — though my spirit was somewhat crushed — pulled myself up as best I could, and stood on my feet, lifting my eyes to heaven from which I was waiting for help. And look — Hope, with a cheerful face adorned with divine splendors, came down from on high and said, 'Who is this woman who wraps up her ideas in clumsy speeches, who has set limits to mercy, who wants to put an end to the infinite, who thinks she can carry the waters of the sea in her hands?' Have you not heard the Lord say, 'On whatever day a sinner groans in repentance, I will remember none of his iniquities'?^✦

All Have Sinned

All human beings sin; even the apostles and the beloved disciple confessed their sin, and the Lord’s Prayer asks for forgiveness.

What person is there who does not sin?^✦ Who can say, 'My heart is clean'?^✦ The Lord's Prayer is directed at all people, in which every human being is compelled to say, 'Forgive us our debts.'^✦⁶⁷ The Lord taught the apostles to pray in this way. Will this prayer, then, not apply to the rest of us?⁶⁸ Didn't the apostles receive the first fruits of the Spirit?^✦⁶⁹ But why did the Lord teach them to pray like this, if they had no sin?⁷⁰ And if they did have sin, who could ever boast of being no sinner?^✦ Listen to the beloved disciple of the Lord: 'If we say,' he declares, 'that we have no sin, we deceive ourselves, and the truth is not in us.'^✦

The Righteous Fall and Rise

All have sinned, and the righteous person falls seven times a day but rises again; mercy is ready whenever a sinner groans.

James the Apostle says, "We all stumble in many ways."^✦⁷¹ All have sinned, therefore, and God's holy people continually stand in need of God's mercy; for it is written, "Seven times a day the righteous person falls and rises again."^✦^✦⁷² Mercy, then, has no set limits; but whenever a sinner has groaned in repentance, mercy will be at hand. Nor does it matter whether we're speaking of great sins or small ones. You've fallen; get up, and mercy will take you in. You've collapsed; cry out, and mercy will come to you. You've fallen again, collapsed again; turn back to the Lord, and the depths of his compassion will open wide to you.⁷³ You've fallen and collapsed a third time, a fourth time; lament — mercy will not forsake you.

Mercy Has No End

Mercy has no set limits; the reprobate set boundaries for themselves, but mercy reaches as far as their need.

Every time you sin, rise up again, and mercy will have no end. Why do you reproach the benefits you have received, O worst of women, O Sadness? Did not David, the greatest prophet, receive great and many benefits — he of whom the Lord said, I have found a man after my own heart — and yet he sinned, and indeed grievously, as much in adultery as in the murder of a just and innocent man, and yet the Lord did not set a limit to his mercy toward him?^✦ What, do you bring sin through pride? Did not David himself lift up his heart and have the people of Israel counted?^✦ He was boasting, you see, as if he were a great and powerful king in his own strength — and yet he was not rejected on that account. Why? Because he did not hide his sin; he did not proclaim it as Sodom did — but he said, I will confess my injustice against myself to the Lord.^✦

Your Destruction Is from You

Hosea’s word that destruction is from Israel but help from God is fulfilled in mercy, which invites the soul to open its mouth and be filled.

Mercy, therefore, has not set limits for itself; but the reprobate set boundaries for themselves, so that it may not reach them — for mercy goes all the way to the limits of their need — but they themselves push it away. Hence it is written: 'Your destruction is from you, Israel; from me alone is your help.'^✦ 'Open your mouth,' says mercy, 'and I will fill it; spread out your bosom, and I will give you a good measure, pressed down and overflowing.'^✦ Persevere in prayers and weeping, because the one who has begun to love you and to draw you to his love by benefits and graces will not fail you, but will rather bring his work to completion. What natural cause begins its work only to stop midway through the journey? The power of the seed does not cease until the fruit is brought to perfection. What bird abandons her chicks before they are able to govern themselves? Why do they do this?

God Completes His Work

Natural causes complete their work; how much more will the Creator, who is love and goodness, complete the work he began in the soul.

What good does this do them? None at all — nothing but toil. Love, then, moves natural causes to bring their own effects to completion; goodness compels them to pour out the good they long to spread — for good is, by its very nature, self-diffusing.⁷⁴ If creatures do this, what will the Creator do? He himself is love; he himself is infinite goodness. Won't he complete his own work? Listen to the Lord Jesus: 'My will,' he says, 'is that I do the will of the one who sent me, so that I may complete his work.'^✦^✦ So the one who has begun to love you, to draw you by his own benefits and graces, and to cleanse you from your sins — he will, without any doubt, complete his own work. For these are the preparations for eternal life.

Why Are You Not Crushed?

The soul is not crushed when it falls because the Lord has placed his hand beneath it, turned its heart, called it to repentance, and comforted it.

So why, when you fall, aren't you crushed? Isn't it because the Lord has placed his hand beneath you?⁷⁵ And why did he place his hand beneath you? Why has he turned your heart toward himself? Why has he called you to repentance? Why has he comforted you? Isn't it so that he may cleanse you, and by his grace make you worthy, and lead you to eternal life? These are not illusions or your own imaginings, but divine inspirations.

Rejoice, Sing Psalms

The soul, strengthened, begins to sing psalms of joy, professing the Lord as its light, salvation, and protector.

But let's suppose these imaginings are just that — imaginings. Aren't they good? Don't they come from the power of faith? Since every good comes from God, these imaginings are surely divine illuminations.⁷⁶ So rejoice in those words! At these words my heart was so strengthened that I began to sing psalms for joy, saying, "The Lord is my light and my salvation; whom shall I fear?"^✦⁷⁷ The Lord is the protector of my life; whom shall I tremble before?^✦⁷⁸ And throwing myself down at the Lord's feet with tears, I said, "Lord, even if armies camp against me, my heart will not fear."^✦⁷⁹

My Strength and My Refuge

The soul confesses God as its strength and refuge, trusting that for his name’s sake he will lead and nourish it.

For you are my strength and my refuge, and for your name's sake you will lead me and nourish me.^✦⁸⁰

Read the original Latin

Tristitia obsedit me, magno et forti exercitu vallavit me, occupavit cor meum clamoribus et armis, die noctuque contra me pugnare non cessat. Amici mei sunt in castris eius, et facti sunt mihi inimici. Quaecunque video, quaecunque audio, vexilla Tristitiae deferunt; memoria amicorum me contristat; recordatio filiorum me affligit; consideratio claustri et cellae me angit; meditatio studiorum meorum dolore me afficit; cogitatio peccatorum me premit. Sicut enim febre laborantibus omnia dulcia amara videntur, ita mihi omnia in maerorem et tristitiam convertuntur. Magnum profecto onus super cor tristitia haec; venenum aspidum, pestis perniciosa murmurat contra Deum, blasphemare non cessat, ad desperationem hortatur. Infelix ego homo! quis me de manibus eius sacrilegis liberabit? Si omnia quae video et audio vexilla sequuntur, et fortiter contra me pugnant, quis erit protector meus?

Quis auxiliabitur mihi? Quo vadam? Quo pacto effugiam? Scio quid faciam. Ad invisibilia me convertam et adducam ea contra visibilia. Et quis erit dux tam excelsi tamque terribilis exercitus? Spes quae de invisibilibus est. Spes, inquam, contra tristitiam veniet et expugnabit eam.

Quis stare poterit contra spem? Audi quid dicat propheta; Tu es, Domine, spes mea, altissimum posuisti refugium tuum. Quis stabit contra Dominum? quis expugnare poterit refugium eius, quod est altissimum? Vocabo itaque eam. Veniet profecto, nec me confundet Ecce iam venit, gaudia attulit, pugnare me docuit, dixitque mihi, Clama, ne cesses: et aio, Quid clamabo? Dic, inquit, confidenter et ex toto corde,

In te, Domine, speravi: non confundar in aeternum; in iustitia tua libera me. O mira potentia Spei, cuius faciem non potuit tolerare Tristitia. Iam venit consolatio. Clamet et obstrepat nunc Tristitia cum exercitu suo. Premat mundus, insurgant hostes, nihil timeo, quoniam in te, Domine, speravi, quoniam tu es spes mea, quoniam tu altissimum posuisti refugium tuum. Iam ipsum ingressus sum, Spes me introduxit. Non ego imprudenter intravi; ipsa me excusabit coram te. Ecce, inquit Spes, o homo, altissimum refugium Dei; aperi oculos tuos et vide; Deus solus est, solus ipse est substantiae pelagus infinitum.

Cetera ita sunt ac si non essent; omnia enim dependent ab eo, et nisi sustentaret ea, in nihilum repente redirent, quia ex nihilo facta sunt. Considera potentiam eius, qui in principio creavit caelum et terram. Numquid non ipse omnia in omnibus operatur? Quis potest movere manum sine eo? quis potest a se aliquid cogitare? Pensa sapientiam eius qui in tranquillitate omnia gubernat, qui omnia videt, et cuius oculis omnia sunt nuda et aperta. Hic est qui solus te liberare scit et potest, solus consolari, solus salvare. Noli confidere in filiis hominum in quibus non est salus.

Cor hominum in manu eius; quocunque voluerit vertet illud. Hic est qui potest et' scit te iuvare. An forte tibi est suspecta voluntas? Pensa bonitatem eius. Considera dilectionem. An non ipse est amator hominum, qui pro hominibus factus est homo, et pro peccatoribus crucifixus? Hic vere est pater tuus qui te creavit, qui te redemit, qui tibi semper bene fecit. Nunquid poterit pater relinquere filium suum?

Proiice te in eum et excipiet et salvabit te; scrutare scripturas et invenies quam studiose tanta pietas te monet, ut speres in eum. Cur hoc? Nempe quia salvare vult. Quid enim per prophetam dicit? Quoniam in me speravit, liberabo eum. Ecce quia nulla alia causa eum liberare vult, nisi quia speravit in eum, Et quid prophetae, quid apostoli, quid denique ipse apostolorum Dominus praedicaverunt, nisi ut homines in Domino sperarent? Sacrificate itaque, homines, sacrificium iustitiae et sperate in Domino, et ipse liberabit vos et eruet ab omni tribulatione. O magna virtus spei!

nimirum diffusa est Diffusa est enim gratia in labris tuis. O vere altissimum refugium tuum, Domine, ad quod malum tristitiae accedere non poterit. Haec cognovi et intellexi; ideo in te, Domine, speravi: quanquam enim peccatorum moles me graviter premat, tamen desperare nescio, quia bonitas tua tam benigne ad sperandum me provocat. Ideo non confundar in aeternum. Potero quidem in tempore confundi, non tamen in aeternum. Spes enim quae introduxit in altissimum refugium tuum, non me docuit sperare temporalia sed aeterna. Nam spes de invisibilibus est; quae autem videntur temporalia sunt, quae vero non videntur aeterna. Audiens itaque ego verba Spei quae me eripere de manibus Tristitiae venit, in te Domine speravi, cupiens ante omnia a peccatis liberari, et per misericordiam et gratiam tuam ad aeterna quae non videntur pervenire.

Hoc primum desiderium meum; mea enim peccata sunt maxima tribulatio. Ab hac enim omnis alia tribulatio proficiscitur. Tolle, Domine, peccata mea, et liber sum ab omni tribulatione. Nam tribulatio et angustia de fonte cordis procedunt, omnis enim tristitia ex amore provenit Si amo filium et moritur, tribulor, quia perdidi quod amabam. Si servum non amo et moritur, non contristor, quia perdidi quod non amabam. Tolle ergo, Domine, peccata mea per gratiam tuam. Quid restat nisi ut te ex toto corde diligam et omnia temporalia ut vana contemnam? Si ergo te habeo per fidem, a quo etiam id spero quod oculus non vidit nec auris audivit nec in cor hominis ascendit, quid me poterit conturbare?

Quicquid praeter Deum amisero, perdidi quod non amo. In te itaque, Domine, speravi, quomodo spes mea sperare me docuit; ideo non confundar in aeternum, quia mihi dabis aeterna. Qui autem non sperat in te, sed in vanitate sua, confundetur in aeternum, quia ad aeternam confusionem descendet. Potero quidem confundi temporaliter et a te et ab hominibus, sed non confundar in aeternum. A te quippe, dum peto liberari ab angustia temporali et fortassis non exaudies me, confundar tunc quidem temporaliter, at non confundar in aeternum; non enim expedit mihi, quia virtus in infirmitate perficitur. Ab hominibus vero temporaliter confundor, et praevalent adversum me, quando persequuntur me; sed hoc etiam permittitur a te, ut in aeternum non confundar. Si ergo ante te mille anni sunt tanquam dies hesterna quae praeteriit, confusiones temporales libenter sustinebo, ut non confundar in aeternum. Sperabo in Domino, quomodo spes mea me sperare docuit, et cito ab omni tribulatione liberabor.

Quibus meritis liberabor? Non meis Domine; sed in tua iustitia libera me. In iustitia tua, dico, non meau Ego enim misericordiam quaero, non meam iustitiam offero. Sed si per gratiam tuam me iustum reddideris, iam habeo iustitiam tuam. Gratia enim tua in nobis est iustitia tua. Pharisaei confidebant in operibus iustitiae, confidebant quidem in iustitia sua, et ideo iustitiae Dei non fuerunt subiecti, quia ex operibus legis non iustificabitur omnis caro coram Deo. Iustitia autem Dei apparuit per gratiam Iesu Christi etiam sine operibus legis. Philosophi gloriabantur in iustitia sua, et ideo non invenerunt iustitiam tuam, quia non intrabant per ostium.

Fures erant et latrones, qui venerant non ad salvandum sed ad perdendum et mactandum oves. Gratia ergo tua iustitia tua, Domine. Et gratia iam non esset, si ex meritis daretur. Ergo non in iustitia mea, sed in iustitia tua, libera me a peccatis meis; vel certe libera me in iustitia tua, id est, in Filio tuo qui solus inter homines inventus est iustus. Quid ergo est Filius tuus nisi Ipsa Iustitia in qua omnes iustificantur? In tua ergo iustitia iustifica me et libera me a peccatis meis, ut liberer etiam ab aliis tribulationibus, quas propter ea patior, ut remota causa removeatur et effectus. Ecce te, Domine, rogavi et consolatus sum; spes ita me docuit; gavisus sum, quia in te, Domine, speravi; ideo non confundar in aeternum. Tristitia rediit, cum magno apparatu reversa est, gladiis et lanceis undique munita est, magno impetu graditur, iam civitatem nostram circumcinxit.

Terruit me clamor equitum eius; foris stans silentium indixit et procul locuta est O, inquit, ecce qui speravit in Domino, qui dixit, Non confundar in aeternum, qui spem consolatricem secutus est. Et cum me ad haec verba erubescere conspexit, appropians ait, Ubi tuae spei promissa? ubi consolatio? ubi liberatio? quid tibi profuerunt lacrimae? quid orationes tuae tibi attulerunt de caelo? Claunasti, nemo respondit tibi. Flevisti, et quis misericordia motus est super te?

Invocasti Deum tuum, et ipse tacuit. Rogasti eum et obsecrasti, et non fuit vox neque sensus. Implorasti omnes sanctos, et nullus eorum respexit te. Ecce, quid tibi attulerunt verba Spei? Laborasti, et nihil in manibus tuis invenisti. An putas quia Deus haec inferiora respiciat? Circa cardines caeli perambulat, nec nostra considerat. Haec illa blasphemans aiebat, et cum ad verba eius horrescerem, appropians in aure locuta est, dicens, Putas vera esse quae fides praedicat?

Vis videre ea hominum esse commenta? Vel ex hoc cognosce, quia si Deus factus esset homo et pro hominibus crucifixus, non posset tanta pietas hominem maximo maerore confectum ad se clamitantem et lacrimantem non consolari. Si, ut aiunt, bonitas infinita eum de cado descendere fecit, ut crucem subiret, quomodo nunc ad homines miseros non descenderet ut eos consolaretur? Hoc certe facilius est, et eadem pietate subveniendum. Cur angeli et beati, si tam pii sunt, non ad te consolandum veniunt? Quot, putas, homines, si possent, ad te venirent, et verbis et operibus, quantum facultas daretur, te laetificarent, quin etiam ab omni angustia liberarent? Cur hoc non faciunt beati, qui longe meliores hominibus esse creduntur? Mihi crede, casu omnia reguntur; non sunt nisi ea quae videntur.

Spiritus vester evanescet sicut fumus. Quis unquam reversus ab inferis nuntiavit aliquid de iis quae dicuntur post mortem animabus evenire? Fabulae sunt haec muliercularum. Surge ergo et ad auxilia hominum confuge, ut de isto carcere solutus taliter vivas, ut non frustra ab ista tua spe deceptus semper labores. His dictis tantus clamor auditus est in caistris eius, tantus armorum strepitus ac turbarum clangor, ut vix subsistere potuerim; et nisi Spes mea dilecta mihi auxilium praestitisset, vinctum catenis me ad suam regionem Tristitia deduxisset. Venit itaque Spes divino quodam splendore corusca et subridens dixit, Eia, miles Christi, quid tibi cordis, quid tibi animi est in isto certamine? Quod audiens, illico erubui. Et illa, Noli timere; non capiet te malum; nequaquam peribis; ecce tecum sum ut liberem te.

An nescis quia scriptum est, Dixit insipiens in corde suo, non est Deus? Quasi una de stultis mulieribus locuta est Tristitia haec. Numquid tibi persuaderi poterit non esse Deum, non habere providentiam omnium? An poteris de fide dubitare tu qui tot argumentis et rationibus eam roborasti? Miror te adeo ex eius verbis esse prostratum. Dic, obsecro; num in corde tuo de fide dubitare cepisti? Vivit Dominus et vivit anima mea, O mater mea dulcissima; quia nec minimum infidelitatis stimulum sensi. Nam per Christi gratiam non minus credo vera esse quae fidei sunt, quam ea quae oculis corporeis cerno.

Verum tristitia adeo me premebat, ut potius traherer ad desperationem quam ad infidelitatem. Fili, scias hoc magnum donum esse Dei. Nam fides donum est, non ex operibus ne quis glorietur; exsurge ergo et noli timere, sed potius ex hoc cognosce quia non reliquit te Dominus; qui etsi non cito exaudit, non est desperandum; si moram fecerit, expecta eum: quia veniens veniet, et non tardabit Agricola patienter expectat fructum in tempore suo. Natura non statim introducit formam, cum aliquid generat; sed primum materiam praeparat, et paulatim disponit donec susceptioni faciat idoneam. Scias tamen Dominum semper pie et humiliter orantes exaudire; nunquam enim vacui ab eo recedunt. Nec rationibus hoc probare contendam, eo quod in te ipso hoc senseris. Dic mihi, quis cor tuum ad Deum levavit de terra? quis te ad orandum perduxit?

quis dolorem peccatorum et lacrimas tribuit? quis spem dedit? quis te hilarem in oratione et post eam reliquit? quis te in sancto proposito quotidie confirmavit? Nonne Dominus qui omnia in omnibus operatur? Si igitur haec tibi iugiter dona largitur, cur dicit illa feminarum pessima, Ubi sunt orationes tuae? ubi lacrimae? et cetera verba blasphemiae?

An nescis quia distincta est caelestis Ierusalem ab ista terrestri? An ignoras quia nec conveniens nec necessarium nec item utile est Deum, seu angelos et sanctos eius, visibiliter ad homines descendere, et eis familiariter loqui? Conveniens quippe non est propter distantiam meritorum. Quae enim conventio lucis ad tenebras? num enim bene conveniunt viatores et comprehensores? diversae civitates diversos habent cives. Verum quibusdam propter excellentiam sanctitatis cum sint iam patriae vicini, datum est angelos videre et eos alloqui; sed speciale privilegium non omnes tangit. Necessarium autem non est, quia cum invisibiliter beati nos gubernent et illuminent et consolentur, non est opus visibiles apparitiones adhibere; quamquam Dominus adeo bonus est ut apparitiones etiam visibiles, cum opus fuit, nunquam praetermittat.

Quid enim potuit facere pro nostra salute et non fecit? Utile quoque non est, quia nimia familiaritas parit contemptum. Nam Iudaeis miracula et magna et multa nihil profuerunt. Rara enim pretiosa sunt. Sufficiat ergo tibi invisibilis visitatio. Scit enim Dominus quid opus sit tibi. An non ipse consolatus est te? Scio quid in tuo corde sensisti.

Surge ergo et ad orationem revertere. Clama, pete, quaere, persevera; quia si non dabit eo quod amicus eius sis, propter tamen importunitatem dabit omnia quae sunt necessaria. His verbis consolatus surrexi, et prostratus ante Deum prosecutus sum orationem meam, dicens,

Inclina ad me aurem tuam, accelera ut eruas me. Domine Deus meus, ad te revertor. Spes me misit; non mea praesumptione venio. Bonitas tua me invitat; misericordia tua me trahit. O quanta dignatio! Gaudeo plane; nec mihi alia superest consolatio; felix profecto ista necessitas quae me ad Deum venire compellit, quae me cogit loqui cum eo, quae me urget orare. Loquar igitur ad Deum meum, quamvis sum pulvis et cinis. Inclina ad me aurem tuam.

Quid ais, anima mea? Num Deus habet aures? Num ipse corpus est? Absit. Cum enim longe melior sit spiritus corpore, quis asserat Deum esse corpus nisi insanus? Sed balbutiendo, ut possumus, Domine, excelsa tua resonamus. Cognoscimus te per creaturas; loquimur tibi et de te per earum similitudines. Auris itaque tua, Domine, quid est?

an forte cognitio tua? Nam per aures intelligimus ea quae nobis dicuntur. Tu autem omnia quae loquuntur et cogitant homines ab aeterno cognovisti. Num ergo per aurem tuam accipere possumus cognitionem tuam? Aliquid profecto insinuat mihi auris tua quod non capitur in nomine simplicis cognitionis tuae. Nam quibusdam inclinas aurem tuam, aliis vero avertis eam. Cognitio autem tua semper eadem permanet. Quid ergo auris tua, nisi approbationis et reprobationis notitia tua?

Inclinas aurem tuam et audis verba iustorum, quia tibi placent et approbas ea. Avertis aurem tuam a verbis impiorum, quia ab impietate recedere nolunt, quia tibi non placent et reprobas ea. Quid est ergo inclinare aurem tuam loquentibus tibi, nisi eorum orationes approbare, et eos vultu pietatis aspicere, illuminare et accendere, ut cum fiducia et caritatis fervore te orent teque deprecentur, quia eis dare vis quod humili pietate postulant? Nam si rex pauperi cupienti loqui cum eo vultum hilarem ostendat, oculos ad eum convertat, et attentum verbis eius se demonstret, nonne laetabitur pauper? Nonne facies et attentio regis eloquium ei praestabit? Nonne verba et facundiam subministrabit? Ita, Domine, intelligimus te ad nostras preces tunc inclinare aurem tuam, quando nos in oratione spiritu fervere concedis. Rogo ergo te, Domine, inclina ad me aurem tuam; approba orationem meam; illumina me; accende me; doce quid petere debeam; eleva sursum cor meum, ut tandem exaudias deprecationem meam.

Accelera ut eruas me. Abbrevia dies, festina tempus. Ita inclina ad me aurem tuam, ut cito merear exaudiri. Tibi enim qui habitas aeternitatem omne tempus breve est. Aeternitas namque tota simul comprehendit et in immensum excedit totum tempus universum. At mihi quaelibet dies longa est. Nam tempus est numerus motus; qui enim motum non sentit, nec quidem tempus sentit; at qui sentit motum et tempus sentit. Maxime autem motum sentit qui numerat partes eius.

Ego itaque quia numero dies et horas, maxime tempus sentio, et ideo, sicut tibi mille anni tanquam dies hesterna quae praeteriit, ita mihi una dies tanquam mille anni qui venturi sunt. Accelera ergo, Domine, ut eruas me a peccatis et adversitatibus meis. Nam mors properat, et in omni loco me expectat. Accelera, Domine, ne forte praeoccupatus ab ea non habeam spatium paenitentiae. Erue me, Domine, de manu maligni, libera me de vinculis peccati, eripe me de laqueo mortis, educ me de profundo inferni, salva me ab oppressione et dura servitute Tristitiae, ut anima mea exsurgat et laetetur in te, et benedicat tibi omnibus diebus vitae suae. Gratias tibi, Domine, per Iesum Salvatorem meum, quia secundum multitudinem dolorum meorum in corde meo consolationes tuae laetificaverunt animam meam. Ego igitur semper in te sperabo, et adiiciam super omnem laudem tuam. Tu autem, Domine, inclina ad me aurem tuam, accelera ut eruas me.

Heu me miserum! Ecce iterum Tristitia terribilibus armis instructa! Vexillum iustitiae praecedit eam. Innumerabilis exercitus sequitur pedes eius; unusquisque lanceam habet in manu sua; vasa mortis circumquaque conspicio. Vae mihi, quia perii. Voce horribili clamat, 'O miser, Spes illa tua te decepit; ecce laborasti in vanum; dixisti enim, Inclina ad me aurem tuam, accelera ut eruas me. Nunquid inclinavit ad te Deus aurem suam? nunquid exaudita est oratio tua?

Ubi liberatio? ubi consolatio? Num acceleravit eruere te? Adhuc vinctus es; nihil erga te innovatum est Si credis fidem esse veram, cur spem solam amplecteris? An nescis quia Deus iustus est? an ignoras iustitias eius? Angelis suis non pepercit, non misertus est eis, neque miserabitur, Propter unum peccatum tantum damnati sunt in perpetuum. Adam peccavit, et iustitia Dei totum genus morte punivit.

An putas Deum non ita amare iustitiam sicut misericordiam? Pueri in originali peccato decedentes nunquam videbunt faciem Dei. Adeo enim severa est iustitia Dei, ut propter peccatum quod ipsi non fecerunt sed contraxerunt, aeterna poena plectantur. In inferno autem nulla est redemptio. Nescis quia Deus non parcit delinquenti? Nonne tempore Noe perdidit fere totum genus humanum? Nonne Sodomam et reliquas civitates ei adhaerentes igne consumpsit; nec iustitia divina infantibus et innocentibus saltem compassa est? Quoties Iudaeos peccantes punivit.

Nonne Ierusalem per manum Nabucodonosor funditus evertit? Templo quoque suo non pepercit Quod etiam a Tito Romanorum principe factum est, ubi tam crudeli animadversione gravati sunt Iudaei ut nemo sit qui audiens non expavescat. Sed vide quam dura sit iustitia divina. Filii pro patribus usque in hodiernum diem puniuntur. Ecce Iudaei ubique terrarum servi sunt; et in caecitate sua morientes poenis cruciantur aeternis. An putas quia maior sit misericordia Dei quam eius iustitia? Equidem in ipso Deo neque maior neque minor est Quicquid enim est in Deo est substantia eius. Sed opera iustitiae et misericordiae consideremus.

Nimirum opera iustitiae excedunt opera misericordiae. Deus ipse testis est qui ait, Multi sunt vocati pauci vero electi. Pensa,, obsecro, quot infideles damnantur, quot mali Christiani, quam pauci bene vivunt, et facile intelliges longe plura esse vasa iustitiae quam misericordiae. Electi enim Dei vasa sunt misericordiae, reprobi vero vasa iustitiae. Non te sperare faciat Maria Magdalena, noa latro, non Petrus, non Paulus. Maria enim una fuit, latro unus, Petrus unus, Paulus item unus. An putas te inter paucos connumerandum, qui tot et tam magna peccata commisisti, qui scandalum in ecclesia fuisti, qui caelum et terram offendisti? Ecce flevit oculus tuus, cor tuum misericordiam imploravit, et adhuc misericordiam non es consecutus.

Tot orationes eorum qui diligebant te non fuerunt exauditae. Quare hoc? Nimirum quia inter vasa iustitiae computaris. Spes illa tua frustra te laborare fecit Sequere consilium meum. Caelum te respuit, terra te non recepit Confusionem hanc magnam quis tolerare possit? Melius est tibi mori quam vivere. Elige mortem, quam si nullus infert mitte tu manus in teipsum.' Haec illa mira importunitate ingerebat, totusque exercitus eius magnis vocibus congeminabat, dicens, Mors sola refugium tuum, mors sola refugium tuum.

Ego vero haec audiens expavi, et illico in faciem cecidi, eiulans et dicens, Domine, adiuva me, Domine, ne derelinquas me. Spes mea veni, spes mea veni. Ecce subito Spes de caelo micans descendit, et tetigit latus meum et levavit me, statuitque me super pedes meos, et ait, Usque quo parvulus eris? Quam diu tirunculus esse voles? Totiens in bello fuisti et in medio umbrae mortis ambulasti, et nondum certare didicisti? Noli turbari de magna iustitia Dei, confortare pusillanimis. Timeant qui ad Dominum non convertuntur, qui ambulant in viis suis, qui sequuntur vanitates, qui viam pacis non cognoverunt. Paveant impii qui peccant et dicunt, Quid feci?

qui non convertuntur ad cor, qui vocantur et venire renuunt, ignorant Deum, et nolunt intelligere ut bene agant. Hi ergo timeant. Quid dicit Apostolus? Horrendum est incidere in manum Dei viventis. Tales profecto iustitia Dei punit; huiuscemodi homines ad eam spectant. At peccatores qui ad se reversi surgunt et ad patrem misericordiarum currunt, dicentes, Pater, peccavi in caelum et coram te, sed propitius esto mihi peccatori, confidant in Domino, quia qui eos traxit procul dubio suscipiet et iustificabit. Proferat in medium haec ipsa Tristitia (si potest) aliquem peccatorem quantumlibet magnum, qui ad Dominum conversus sit, et non fuerit ab eo susceptus et iustificatus. Quamvis enim de Esau scriptum sit, Non invenit paenitentiae locum quamquam cum lacrimis inquisisset eam, hoc non obstat nostrae sententiae, quia Esau non flevit propter peccata commissa sed propter bona temporalia amissa, quae recuperare non potuit Nec putes iustitiam ita respicere impios ut a misericordia penitus separetur, nec misericordiam ita ad iustos spectare ut a iustitia seiungatur.

Universae enim viae Domini misericordia et veritas. Nam et peccatoribus misericordiam facit, dum eis propter bona quae temporaliter agunt temporalia dona retribuit et post hanc vitaun eos non quantum merentur punit. Electos quoque sua iustitia prosequitur, dum pro culpis eos temporaliter affligit, ne poenis deputentur aeternis. Tu igitur patienter interim sustine Dominum; peccasti enim; paenitentiam age. Sufficiat tibi remissio culpae per gratiam eius. Fili mi, noli negligere disciplinam Domini, neque fatigeris dum ab eo argueris. Quem enim diligit Deus castigat, flagellat autem omnem filium quem recipit. Persevera ergo in disciplina; tanquam filio tibi offert se Deus; et quamvis pauci sint electi comparatione eorum qui reprobi sunt, innumerabiles tamen sunt qui salvantur.

Nec una tantum est Maria Magdalena, nec tantum unus latro, unus Petrus, unus Paulus; quia innumerabiles secuti sunt eorum vestigia, paenitentiam agentes et a Domino suscepti, multis magnisque gratiae muneribus decorati. Nec minor est misericordia in operibus suis quam iustitia; nam tam magna bona misericordia iustis praestat, ut opera eius opera iustitiae in immensum excedant. An nescis, quia misericordia Domini plena est terra? Quaenam creatura potest gloriari se aliquid habere et non accepisse illud a misericordia? Si autem graviter Deum offendisti, maior est eius misericordia quam omnia peccata mundi. Noli turbari propter multitudinem et gravitatem peccatorum. Nonne misericordia iam occurrit tibi? Nonne osculata est te?

Ecce cecidisti et non es collisus. Quare? Numquid tu non es vas fragile, quod cum ceciderit conteratur necesse est, nisi quis supponat manum suam? Quare ergo cadens non es contritus? Quis supposuit manum suam? Quis, inquam, nisi Dominus? Signum hoc magnum electionis tuae; electus enim cum ceciderit, non collidetur, quia Dominus supponet manum suam. Nonne scribit Apostolus, Diligentibus Deum omnia cooperantur in bonum, et a Deo omnia, ut etiam ipsum peccatum eis cooperetur in bonum?

Nonne eis ille casus cooperatur in bonum, unde humiliores efficiuntur et cautiores? Nonne Dominus cadentem illum suscipit, qui ab humilitate suscipitur? Dilexisti Dominum pluribus annis; pro eius amore laborasti. Elevasti deinde cor tuum et in vanitate sensus tui ambulasti; subtraxit Dominus manum et cecidisti, et in profundum maris descendisti. Verumtamen dignatio Domini statim supposuit manum suam et non es collisus. Dic ergo, Impulsus, eversus sum ut caderem, et Dominus suscepit me. Non sic impii; non sic quos Deus reprobavit. Cadentes autem non adiicient ut resurgant, sed aut pudore noxio excusant peccata, aut fit eis frons meretricis, et iam nec Deum timent nec hominem reverentur.

Surge itaque, et forti animo esto; confortare, et esto robustus; expecta Dominum et viriliter age; confortetur cor tuum et sustine Dominum. Probasti virtutem tuam quam nulla sit. Humiliare ergo iam sub manu potente Dei, et amodo cautior esto. Patientia tibi necessaria est Sine intermissione ora, et Dominus exaudiet te in tempore opportuno. Surge itaque et omnem tristitiam a te repelle. Pedes Domini amplectere, et ipse salvabit et liberabit te.' His dictis rapta est in caelum, me confortatum et miro modo consolatum relinquens; quam statim ex toto corde prosecutus ante Deum steti, et ad pedes mei Salvatoris provolutus confidenter dixi,

Esto mihi in Deum protectorem et in domum refugii, ut salvum me facias; tu enim Deus omnium maximus et fortissimus, tu Redemptor et Salvator universorum, tu protector tuorum fidelium. Ad te confugio confidenter. Spes me introduxit, spes quam tua pietate summe diligis, quam nobis semper commendasti; non timui ante faciem tuam cum ea venire. Fateor, indignus sum, sed ipsa me traxit. Timebam ingredi propter multa scelera mea, sed ipsa mihi fiduciam praebuit. Ecce, stat coram te; ipsa testimonium perhibeat. Loquar ad Dominum meum, caro et peccator. Spes me docuit dixitque mihi ut confidenter os meum aperiam.

Dulcis, inquit, est Dominus, non te repellet, non irascetur, libenter audiet, quicquid petieris dabit Credidi ei, propter quod locutus sum. Verum tuam majestatem considerans humiliatus sum nimis, et dixi in excessu meo, Omnis homo mendax; non confidam in homine in aeternum, sed in te solo, quia tu solus fidelis in omnibus verbis tuis, omnis autem homo mendax. Quid retribuam tibi, Domine, pro omnibus quae retribuisti mihi? Calicem salutaris accipiam, quia amodo non mihi sed tibi vivam, pro tuo amore benefaciens omnia mala tolerabo; non mea virtute hoc faciam, sed nomen Domini invocabo. Vota mea reddam coram omni populo tuo: quam pretiosa est in conspectu Dei mors sanctorum eius. Esto mihi in Deum protectorem, defende me ab inimicis meis. Inimici mei sunt peccata mea, quae iustitiam tuam provocant contra me. Non potero stare contra ea nisi protegas me.

Misericordia tua sit scutum meum, Domine; et scuto bonae voluntatis tuae corona me. Non habeo quid offeram ei, quo furorem eius temperare possim. Omnia quae mecum porto me accusant. Offeram ergo te, Domine; ne indigneris, Domine Deus meus; sed magis esto mihi in Deum protectorem, sub ailis tuis protege me, scapulis tuis umbra me, et sub pennis tuis sperabo. Quid faciet mihi iustitia, si sub tua protectione me r custodies? Obmutescet, Domine, et gladium furoris sui reportabit in locum suum. Mitis efficietur videns pietatem incarnationis tuae, conspiciens vulnera passionis tuae, cernens sanguinem caritatis tuae. Recedet a me, et dicet, Laetare fili; invenisti me, comede in pace, in id ipsum dormi et requiesce.

Esto itaque mihi, Domine, in Deum protectorem et in domum refugii, ut tempore pluviarum et procellarum, tempore temptationum confugiam ad te, quia in te solo salus mea; sis mihi tu domus refugii, aperi mihi latus tuum, lancea perforatum, ut ingrediar pectus tantae pietatis, in quo salvus sim a pusillanimitate spiritus et tempestate; absconde me in tabernaculo tuo, in die madorum protege me in abscondito tabernaculi tui. Sit domus refugii mei ineffabilis pietas tua, ut salvum me facias. Non enim potero non salvus esse in domo refugii tui: adtissimum enim posuisti refugium tuum; munitus est locus iste; nullus ibi timetur hostis; utinam semper in eo manere liceret. Qui habitat in eo vulnerari non potest. Ad omnem igitur temptationem, ad omnem tribulationem, ad omnem denique cuiuscunque necessitatem, aperi mihi, Domine, domum refugii tui. Expande sinum pietatis tuae; pateant viscera misericordiae tuae; ut salvum me facias. Non accedet illuc temptator, non calumniator ascendet, non pessimus fratrum accusator attinget; securus ero, nam paene mihi videor securus. Gratias tibi, Domine Iesu, quia Spem tuam ad me misisti, quae me de pulvere suscitavit et de stercore erexit, statuitque me coram te, ut sis mihi in Deum protectorem et in domum refugii, ut salvum me facias.

Anima mea turbata est. En, adest Tristitia; cum vexillo iustitiae venit, ab hesterno conflictu non recedit, aliis tamen armis munita est; nam arma mihi hac nocte subripuit gladiisque meis milites suos accinxit. Inermis ergo et infirmus quid faciam? En, quam procaciter clamat, quanto impetu me aggreditur, quantum confidit de victoria! Ubi,' inquit, est protector tuus? ubi domus refugii, ubi salus? Adhuc permanes in fiducia tua vana? Consolationes illae tuae de imaginatione procedunt; fingis tibi Deum propitium et protectorem tuum et domum refugii tui, et putas te in caelum conscendisse.

Illuderis profecto a phantasia tua et vana spe consolaris. An putas te usque ad tertium caelum fuisse raptum? Somnia sunt haec. Recordare, obsecro, quam grave peccatum sit ingratitudo. Nonne hoc fontem misericordiae exsiccat? Memor esto Dominum flevisse super civitatem Ierusalem, et ei mala ventura praenuntiasse, dicentem, Quia venient dies in te, et circumdabunt te inimici tui vallo, et circumdabunt te, et coangustabunt te, et ad terram prosternent te et filios tuos qui in te sunt; et non relinquent in te lapidem super lapidem. Causamque tantorum malorum non tacuit, sed eam subiunxit, dicens, Eo quod non cognoveris tempus visitationis tuae. Ecce quia ingratitudo non modo privari beneficio sed etiam graviter puniri meretur.

Numquid hoc ad animam non spectat? Nonne anima in scripturis per Ierusalem saepius significatur, quae dum non vult cognoscere visitationem Domini, circumdatur a daemonibus et variis temptationibus, quibus angustata cadit, ad terrena prosternitur, nec in ea virtus, aut bonum opus relinquitur, quod non destruatur? Omni enim gratia privatur, nec de cetero restituetur, quia non cognovit tempus visitationis suae. Tu profecto, tu, inquam, es haec civitas, pluribus et magnis beneficiis a Deo decorata, et non cognovisti ea sed ingratus fuisti. Ipse te ad imaginem suam creavit. In medio ecclesiae, non inter infideles te genuit. In florida civitate te posuit; aqua baptismi te sanctificavit; in domo religiosa te nutrivit. Tu autem post cogitationes tuas cucurristi, in vanitate sensus tui ambulasti, in profundum peccatorum devenisti.

Dominus te vocabat, et non respondebas ei. Saepe te monuit, et consilium eius neglexisti. Quotiens te illuminavit, quotiens te ad cor convertit, quotiens de somno excitavit; invitabat te, et tu excusabas; trahebat, et tu resistebas ei. Tandem vicit pietas ineffabilis et immensa; tu peccasti, et ipse te visitavit. Tu cecidisti, et ipse te erexit. Tu ignorasti, et ipse te docuit. Tu caecus fuisti, et ipse te illuminavit. A strepitu mundi, a tempestate pelagi te ad quietem et portum religionis perduxit; habitum sanctae conversationis dedit; sacerdotem suum te esse voluit; ad gymnasia suae sapientiae adduxit.

Ingratus tamen semper fuisti et negligenter opus Dei fecisti. Cum tamen scires scriptum esse, Maledictus qui fecerit opus Dei negligenter, nec sic pietas divina te reliquit; sed semper ad meliora benigne perduxit, et, quod maximum est, te scientia scripturarum ornavit, sermonem praedicationis in ore tuo posuit, et quasi unum de magnis viris in medio populi te constituit. Tu autem alios docuisti et teipsum neglexisti; alios curasti et teipsum non salvasti; elevasti cor tuum in decore tuo, et ideo perdidisti sapientiam tuam in decore tuo. Nihil factus es, et nihil eris in perpetuum. An ignoras quia servus sciens voluntatem Domini et non faciens vapulabit flagellis multis? An nescis quia Deus superbis resistit? Quomodo cecidisti, Lucifer, qui mane oriebaris, qui vulnerabas gentes, qui dicebas in ioi corde tuo, In caelum conscendam. Verumtamen in infernum detraheris, in profundum laci.

Subter te sternetur tinea, et operimentum tuum erunt vermes. An putas nunc invenire misericordiam, qui scandalizasti plurimos, qui totiens a Deo vocatus et monitus, respondere noluisti? Ubi esset iustitia Dei? ubi aequitas iudicii? Non semper prosequitur misericordia peccatorem; terminos sibi statuit. Nonne scriptum est, Vocavi et renuistis, expandi manus meas et non fuit qui aspiceret: despexistis omne consilium meum et increpationes meas neglexistis; ego quoque in interitu s. vestro ridebo et subsannabo cum vobis id quod timebatis advenerit? Ecce quia non semper misericordia peccatori dat veniam.

An non consideras gradus misericordiae in te finem habere, qui tot beneficiis a Deo honoratus in profundum pelagi cecidisti, qui tot gratiis ornatus ob tuam superbiam et inanem gloriam scandalum fuisti orbi terrarum? Non te itaque decipiat spes vana quam sequeris; vive amodo ut libet, noli in hac et in alia vita poenis infernalibus cruciari. Elige habitare cum iis qui ducunt in bonis dies suos et in puncto ad inferna descendunt; nec pudor te detineat; fac frontem meretricis; comedamus et bibamus, cras enim moriemur. Desperata est plaga tua et insanabilis facta est.' Haec cum dixisset, totus exercitus vocibus tremendis ululabat, et verba eius repetebat, dicens, Desperata est plaga tua et insanabilis facta est. Ego vero memor admonitionum matris meae, quamvis aliquantulum animo deiectus, pro viribus erexi me, et steti super pedes meos, elevans oculos ad caelum unde auxilium exspectabam. Et ecce, Spes hilari vultu splendoribus divinis ornata, de alto descendens, ait, Quae est ista quae involvit sententias sermonibus imperitis, qua; posuit terminos misericordiae, quae infinitum vult finire, quae aquas maris in manibus portare se credit? An non audisti Dominum dicentem, In quacunque die ingemuerit peccator, omnium iniquitatum eius non recordabor?

Quis est homo qui non peccat? quis potest dicere, Mundum est cor meum? Ad omnes enim oratio dominica spectat, in qua omnes homines dicere compelluntur, Dimitte nobis debita nostra. Apostolos hoc modo Dominus orare docuit: numquid ergo ad ceteros homines haec oratio non pertinebit? Nonne Apostoli primitias Spiritus acceperunt? Cur autem docuit eos Dominus sic orare, si peccatum non habebant? et si habebant, quis poterit gloriari se peccatorem non esse? Audi dilectum discipulum Domini, Si dixerimus, inquit, quia peccatum non habemus, nos ipsos seducimus, et veritas in nobis non est.

Iacobus Apostolus, In multis, ait, offendimus omnes. Omnes ergo peccaverunt, et iugiter egent misericordia Dei sancti Dei homines; scriptum est enim, Septies in die cadit iustus et resurget. Non ergo misericordia terminos habet; sed quotienscumque peccator ingemuerit, misericordia praesto erit. Nec interest utrum de magnis aut de parvis peccatis loquamur. Cecidisti; surge, et misericordia te suscipiet. Corruisti; clama, et misericordia ad te veniet. Iterum cecidisti, iterum corruisti; convertere ad Dominum, et viscera eius pietatis tibi patebunt. Cecidisti, corruisti tertio et quarto; plange, misericordia te non derelinquet.

Quotiens peccas, totiens surge, et misericordia finem non habebit. Ut quid improperas beneficia accepta, o feminarum pessima, Tristitia? An non David, propheta maximus, magna et multa beneficia accepit, de quo dixit Dominus, Inveni virum secundum cor meum, et tamen peccavit et quidem graviter tam in adulterio quam in homicidio iusti viri et innocentis, nec tamen Dominus suam misericordiam in eo terminavit? Quid superbia; peccatum adducis? Non ipse David elevavit cor suum et numerare fecit populum Israel? Gloriabatur enim quasi rex magnus et potens in virtute sua, nec tamen ob hoc reprobatus est. Quare? quia peccatum suum non abscondit; non illud praedicavit sicut Sodoma; sed dixit, Confitebor adversum me iniustitiam meam Domino.

Misericordia itaque non sibi terminos posuit; sed reprobi statuunt sibi fines, ut ad eos non transeat, nam usque ad terminos eorum vadit, sed ipsi repellunt eam. Hinc scriptum est, Perditio tua ex te, Israel; ex me tantummodo auxilium tuum. Aperi os tuum, inquit misericordia, et implebo illud; expande sinum tuum et dabo tibi mensuram bonam et coagitatam et supereffluentem. Persiste in orationibus et fletu, quia qui coepit te diligere et beneficiis gratiisque ad suum amorem provocare, non deficiet, sed magis perficiet opus suum. Quinam r" causa naturalis incipit opus ut in medio itineris desistat? Virtus seminis non cessat donec fructus ad perfectionem perducatur. Quae avis relinquit pullos suos antequam seipsos regere valeant? Cur hoc faciunt?

Quae utilitas ex hoc provenit illis? Nulla profecto, sed tantum labor. Amor igitur cogit causas naturales suos effectus ad perfectum perducere, bonitas compellit eas, quam cupiunt diffundere; bonum est enim sui ipsius diffusivum. Si hoc faciunt creaturae, quid faciet Creator? Ipse enim amor est, ipse bonitas infinita. An non perficiet opus suum? Audi Dominum Iesum, Mea, inquit, voluntas est ut faciam voluntatem eius qui misit me, ut perficiam opus eius. Qui igitur coepit te amare, te suis beneficiis et gratiis attrahere, te a peccatis mundare, procul dubio perficiet opus suum; haec enim sunt praeparationes aeternae vitae.

Cur igitur nunc cadens non es collisus? Nonne quia Dominus supposuit manum suam? Et quare supposuit manum suam? quare convertit ad se cor tuum? Cur te ad paenitentiam provocavit? Cur consolatus est te? Nonne ut te mundet, et gratia sua dignum faciat, et ad vitam aeternam perducat? Non sunt hae illusiones aut imaginationes tuae, sed divinae inspirationes.

Sed esto, imaginationes sint. Nonne bonae sunt? Nonne de fidei virtute proveniunt? Cum itaque omne bonum a Deo sit, utique sunt hae imaginationes divinae illuminationes. Exulta ergo in verbis istis.' Ad haec verba adeo confortatum est cor meum, quod prae gaudio psallere coepi, dicens, Dominus illuminatio mea et salus mea; quem timebo? Dominus protector vitae meae; a quo trepidabo? Et ad pedes Domini cum lacrimis provolutus, dixi, Domine, si consistant adversum me castra, non timebit cor meum.

Quoniam fortitudo mea et refugium meum es tu, et propter nomen tuum deduces me et enutries me.

Scripture echoes

↩Ps.13.3;Ps.141.3;Rom.3.13 — How long shall I bear plans within my soul, sorrow in my heart all day? How long shall my enemy be exalted over me? Ps.141.3 — Set a guard, O LORD, over my mouth; keep watch over the door of my lips. Rom.3.13 — Their throat is an open grave; they deceive with their tongues. The venom of asps is under their lips.
↩Rom.7.24 — Wretched man that I am! Who will rescue me from this body of death?
↩Rom.7.24 — Wretched man that I am! Who will rescue me from this body of death?
↩Ps.91.9 — Because you, LORD, are my refuge—the Most High you have made your dwelling place.
↩Ps.76.7;Nah.1.6 — At your rebuke, O God of Jacob, both chariot and horse are cast into a deep sleep. Nah.1.6 — Before his indignation, who can stand? And who can rise up in the heat of his anger? His wrath is poured out like fire, and the rocks are broken apart by him.
↩Isa.40.1;Hab.2.20 — Comfort, comfort my people, says your God. Hab.2.20 — But the LORD is in his holy temple; let all the earth keep silence before him.
↩Ps.30.2 — I will exalt you, O LORD, for you drew me up and did not let my enemies rejoice over me.
↩Ps.30.3-Ps.30.4 — O LORD my God, I cried to you, and you healed me. Ps.30.4 — Sing to the LORD, you his faithful ones, and give thanks to his holy name.
↩Jer.17.10;Prov.21.1 — I, the LORD, search the heart, test the kidneys, and give to each person according to their ways, according to the fruit of their deeds. Prov.21.1 — The king's heart is like channels of water in the hand of the LORD; he turns it wherever he wills.
↩Ps.4.6 — Offer sacrifices of righteousness, and trust in the LORD.
↩Ps.44.3 — For it was not by their own sword that they took the land, nor did their own arm save them; but it was your right hand, your arm, and the light of your face, for you delighted in them.
↩Ps.70.1 — To the choirmaster. Of David. For remembrance.
↩Rom.8.24;2Cor.4.18 — For in hope we were saved; but hope that is seen is not hope, for who hopes for what he already sees? 2Cor.4.18 — So we do not focus on the things that are seen, but on the things that are unseen; for the things that are seen are temporary, but the things that are unseen are eternal.
↩1Cor.2.9 — But as it is written: What no eye has seen, nor ear heard, nor the heart of man conceived—all that God has prepared for those who love him.
↩Rom.3.20 — For by works of the law no flesh will be justified in his sight, for through the law comes the knowledge of sin.
↩Rom.3.21 — But now, apart from the law, the righteousness of God has been revealed, attested by the Law and the Prophets." Removes the heavier "being attested" without losing the participial sense.
↩Rom.3.24;Titus.3.7 — being justified freely by his grace through the redemption that is in Christ Jesus, Titus.3.7 — so that, having been justified by that one's grace, we might become heirs according to the hope of eternal life.
↩John.10.9 — I am the door. If anyone enters through me, he will be saved, and will go in and out, and will find pasture.
↩John.10.8 — All who came before me are thieves and robbers, but the sheep did not listen to them.
↩Rom.11.6 — But if it is by grace, then it is no longer on the basis of works; otherwise grace would no longer be grace.
↩1Cor.1.30 — But from him you are in Christ Jesus, who became wisdom for us from God—both righteousness and sanctification and redemption.
↩Ps.30.2;Ps.32.1 — I will exalt you, O LORD, for you drew me up and did not let my enemies rejoice over me. Ps.32.1 — Of David. A Maskil. Blessed is the one whose transgression is forgiven, whose sin is covered.
↩Isa.45.17 — Israel is saved by the LORD, an everlasting salvation; you will not be put to shame, nor will you be confounded, forever and ever.
↩Ps.21.2 — O LORD, in your strength the king rejoices, and in your salvation how greatly he exults!
↩Ps.14.1 — To the choirmaster. Of David. The fool says in his heart, "There is no God." They are corrupt, they have done abominable deeds; there is none who does good.
↩1Sam.25.26 — Now then, my lord, as the LORD lives and as your soul lives, the LORD has kept you from coming to bloodshed and from avenging yourself with your own hand. Now then, may your enemies and those who seek evil against my lord be like Nabal.
↩Hab.2.3;Heb.10.37 — For there is still a vision for the appointed time; it hastens toward the end and will not prove false. Though it tarries, wait for it — it will surely come; it will not delay. Heb.10.37 — For yet a very little while, the one who is coming will come and will not delay.
↩Ps.31.2 — In you, O LORD, I have taken refuge; let me never be put to shame. In your righteousness, deliver me.
↩Gen.18.27 — Then Abraham answered and said, "Behold, I have now ventured to speak to the Lord, though I am but dust and ashes."
↩Job.42.6 — Therefore I despise myself, and I repent in dust and ashes.
↩Ps.31.2 — In you, O LORD, I have taken refuge; let me never be put to shame. In your righteousness, deliver me.
↩Ps.89.4;Ps.91.4 — I have cut a covenant with my chosen one; I have sworn to David my servant. Ps.91.4 — With his pinions he will cover you, and under his wings you will take refuge; his faithfulness is a shield and a buckler.
↩2Pet.2.4 — For if God did not spare the angels who sinned, but cast them into Tartarus with chains of darkness, delivering them to be kept for judgment;
↩Jude.1.6 — And the angels who did not keep their own domain but abandoned their proper dwelling place—he has kept in eternal chains under darkness for the judgment of the great day.
↩Rom.5.12 — Therefore, just as through one man sin entered the world, and through sin death, and so death spread to all people, because all sinned—
↩Matt.22.14 — For many are called, but few are chosen.
↩Rom.9.22-Rom.9.23 — What if God, desiring to show his wrath and to make his power known, bore with much patience vessels of wrath prepared for destruction? Rom.9.23 — and in order that he might make known the riches of his glory upon vessels of mercy, which he had prepared beforehand for glory
↩Ps.71.12 — God, do not be far from me; my God, hurry to help me.
↩Ps.23.4 — Even though I walk through the valley of the shadow of death, I will fear no evil, for you are with me; your rod and your staff — they comfort me.
↩Isa.35.4;Ps.27.14 — Say to the anxious in heart, "Be strong; do not fear! Look, your God will come with vengeance, with the recompense of God. He will come and save you. Ps.27.14 — Wait for the LORD; be strong, and let your heart take courage; wait for the LORD.
↩Isa.57.21;Ps.119.165 — There is no peace, says my God, for the wicked. Ps.119.165 — Great peace have those who love your law, and there is no stumbling block for them.
↩Jer.2.19;Isa.59.8 — Your own wickedness will discipline you, and your apostasies will rebuke you. Know and see that it is evil and bitter — you have forsaken the LORD your God, and my fear is not in you, declares the LORD of Hosts. Isa.59.8 — The way of peace they do not know, and there is no justice in their paths. Their roads they have made crooked for themselves; whoever walks in them does not know peace.
↩Ps.24.10 — Who is this King of glory? The LORD of hosts — he is the King of glory. Selah.
↩Heb.12.5 — And you have forgotten the exhortation that addresses you as sons: "My son, do not regard lightly the discipline of the Lord, nor lose heart when you are reproved by him;"
↩Heb.12.6 — For the Lord disciplines the one he loves, and he scourges every son whom he receives.
↩Ps.32.5 — I acknowledged my sin to you, and my iniquity I did not hide. I said, "I will confess my transgressions to the LORD," and you forgave the iniquity of my sin. Selah.
↩1Cor.4.7 — For who makes you different? And what do you have that you did not receive? But if you did receive it, why do you boast as though you had not received it?
↩Luke.15.20 — And he got up and went to his own father. But while he was still a long way off, his father saw him and was moved with compassion, and ran and fell on his neck and kissed him.
↩Song.1.2 — Let him kiss me with the kisses of his mouth, for your love is better than wine.
↩Rom.8.28 — And we know that for those who love God, all things work together for good — for those who are called according to his purpose.
↩Rom.8.28 — And we know that for those who love God, all things work together for good — for those who are called according to his purpose.
↩Prov.7.13 — She seizes him and kisses him; with a brazen face she says to him,
↩Ps.27.14 — Wait for the LORD; be strong, and let your heart take courage; wait for the LORD.
↩1Pet.5.6 — Therefore humble yourselves under the mighty hand of God, so that he may exalt you in due time.
↩1Thess.5.17 — Pray without ceasing.
↩Luke.7.38 — and standing behind him at his feet, weeping, she began to wet his feet with her tears, and wiped them with the hair of her head, and kissed his feet, and anointed them with the ointment.
↩Ps.115.1 — Not to us, LORD, not to us, but to your name give glory, because of your steadfast love and your faithfulness.
↩Ps.116.11 — I said in my haste, 'All humankind is a liar.'
↩Rom.3.4 — May it never be! Let God be true, and every human a liar. As it is written: 'That you may be justified in your words, and prevail when you are judged.'
↩Ps.116.12 — What shall I return to the LORD, for all his benefits toward me?
↩Ps.116.13 — I will lift up the cup of salvation and call on the name of the LORD.
↩Ps.116.14-Ps.116.15 — I will pay my vows to the LORD now in the presence of all his people. Ps.116.15 — Precious in the sight of the LORD is the death of his faithful ones.
↩Ps.91.4 — With his pinions he will cover you, and under his wings you will take refuge; his faithfulness is a shield and a buckler.
↩Ps.61.4 — For you have been a refuge for me, a strong tower before the enemy.
↩Luke.15.24;Luke.15.32 — because this son of mine was dead and has come back to life; he was lost and has been found. And they began to celebrate. Luke.15.32 — But we had to celebrate and be glad, for this brother of yours was dead and has come to life; he was lost and has been found.
↩Ps.31.2-Ps.31.4 — In you, O LORD, I have taken refuge; let me never be put to shame. In your righteousness, deliver me. Ps.31.3 — Incline your ear to me; rescue me speedily. Be for me a rock of refuge, a fortress to save me. Ps.31.4 — For you are my rock and my fortress; for your name's sake you will lead me and guide me.
↩John.19.34 — But one of the soldiers pierced his side with a spear, and immediately blood and water came out.
↩Ps.27.5 — For in the day of trouble he will hide me in his shelter; in the hidden place of his tent he will conceal me; upon a rock he will lift me high.
↩Ps.91.1-Ps.91.2 — Whoever dwells in the shelter of the Most High will rest in the shadow of the Almighty. Ps.91.2 — I will say to the LORD, "You are my refuge and my fortress; my God, in whom I trust."
↩Ps.91.1 — Whoever dwells in the shelter of the Most High will rest in the shadow of the Almighty.
↩1Sam.2.8 — He raises the poor from the dust, lifts the needy from the ash heap, to seat them with princes and to give them a throne of honor. For the pillars of the earth belong to the LORD, and on them he has set the world.
↩Luke.1.52-Luke.1.53 — He has brought down rulers from their thrones and lifted up the lowly. Luke.1.53 — He has filled the hungry with good things, and sent the rich away empty.
↩2Cor.12.2 — I know a person in Christ fourteen years ago—whether in the body I do not know, or out of the body I do not know; God knows—such a one was caught up to the third heaven.
↩Luke.19.43-Luke.19.44 — For the days will come upon you when your enemies will build a barricade against you, surround you, and hem you in on every side. Luke.19.44 — and they will dash you to the ground, and your children within you, and they will not leave upon you stone upon stone, because you did not recognize the time of your visitation.
↩Luke.19.44 — and they will dash you to the ground, and your children within you, and they will not leave upon you stone upon stone, because you did not recognize the time of your visitation.
↩Luke.19.43-Luke.19.44 — For the days will come upon you when your enemies will build a barricade against you, surround you, and hem you in on every side. Luke.19.44 — and they will dash you to the ground, and your children within you, and they will not leave upon you stone upon stone, because you did not recognize the time of your visitation.
↩Luke.19.44 — and they will dash you to the ground, and your children within you, and they will not leave upon you stone upon stone, because you did not recognize the time of your visitation.
↩Gen.1.27 — So God created man in His own image; in the image of God He created him; male and female He created them.
↩Jer.48.10 — Cursed is the one who does the work of the LORD deceitfully, and cursed is the one who keeps back his sword from bloodshed.
↩Luke.12.47 — That servant who knew his master's will but did not prepare himself or act according to his will will receive many blows.
↩Jas.4.6;1Pet.5.5 — But he gives greater grace. Therefore it says, 'God opposes the proud but gives grace to the humble.' 1Pet.5.5 — Likewise, younger people, submit to the elders. And all of you clothe yourselves with humility toward one another, because God opposes the proud but gives grace to the humble.
↩Isa.14.12-Isa.14.14 — How you have fallen from heaven, O Day Star, son of Dawn! You have been cut down to the earth, you who laid low the nations! Isa.14.13 — And you said in your heart, 'I will ascend to the heavens; above the stars of God I will raise my throne, and I will sit on the mount of assembly, in the far reaches of the north." Keep the quotation open into v.14 for continuity. Isa.14.14 — I will ascend above the heights of the clouds; I will make myself like the Most High.'" Close the quotation here so the transition to v.15 lands clearly.
↩Isa.14.15 — But you are brought down to Sheol, to the depths of the pit.
↩Isa.14.11 — Your pride is brought down to Sheol, the music of your lyres; maggots are spread beneath you, and worms cover you.
↩Prov.1.24-Prov.1.26 — Because I called and you refused, I stretched out my hand and no one paid attention; Prov.1.25 — and you disregarded all my counsel and refused my rebuke, Prov.1.26 — I also will laugh at your calamity; I will mock when your terror comes,
↩Isa.22.13 — But look—rejoicing and gladness, slaughtering cattle and killing sheep, eating meat and drinking wine: 'Let us eat and drink, for tomorrow we die.'
↩1Cor.15.32 — If I fought wild beasts in Ephesus for merely human reasons, what good is it to me? If the dead are not raised, let us eat and drink, for tomorrow we die.
↩Ezek.18.21-Ezek.18.22 — But if the wicked turns from all the sins he has committed, and keeps all my statutes, and does justice and righteousness, he shall surely live; he shall not die. Ezek.18.22 — All his transgressions that he has committed will not be remembered against him; by his righteousness that he has done he shall live.
↩1Kgs.8.46;2Chr.6.36 — If they sin against you—for there is no one who does not sin—and you become angry with them and give them over to an enemy, and their captors carry them away to the land of the enemy, far or near; 2Chr.6.36 — For they will sin against you—for there is no one who does not sin—and you will be angry with them and give them over to an enemy, and their captors will carry them away to a land far off or near.
↩Prov.20.9 — Who can say, "I have kept my heart clean; I am pure from my sin"?
↩Matt.6.12 — And forgive us our debts, as we also have forgiven our debtors.
↩Rom.8.23;Jas.1.18 — Not only that, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for our adoption as sons, the redemption of our bodies. Jas.1.18 — He chose to give us birth by the word of truth, so that we might be a kind of firstfruits of his creatures.
↩Gal.6.3;1Cor.1.29 — For if anyone thinks he is something when he is nothing, he deceives himself. 1Cor.1.29 — so that no flesh may boast before God.
↩1John.1.8 — If we say that we have no sin, we deceive ourselves, and the truth is not in us.
↩Jas.3.2 — For we all stumble in many ways. If anyone does not stumble in word, he is a perfect man, able also to bridle the whole body.
↩Prov.24.16 — For the righteous person falls seven times and rises again, but the wicked stumble into calamity.
↩Rom.3.23 — For all have sinned and fall short of the glory of God,
↩Acts.13.22;1Sam.13.14 — and after removing him, he raised up David as their king, to whom he also testified, 'I have found David the son of Jesse, a man after my heart, who will do all my will.' 1Sam.13.14 — But now your kingdom will not endure; the LORD has sought out a man after his own heart, and the LORD has appointed him ruler over his people, because you have not kept what the LORD commanded you.
↩2Sam.24.1-2Sam.24.10;1Chr.21.1-1Chr.21.8 — Again the anger of the LORD burned against Israel, and he incited David against them, saying, "Go, number Israel and Judah." 2Sam.24.2 — And the king said to Joab, the commander of the army who was with him, 'Go now through all the tribes of Israel, from Dan to Beersheba, and count the people, so that I may know the number of the people.' 2Sam.24.3 — But Joab said to the king, "May the LORD your God add to the people a hundred times more than they are, while the eyes of my lord the king look on. But why does my lord the king desire this thing?" 2Sam.24.4 — But the word of the king prevailed over Joab and over the commanders of the army. So Joab and the commanders of the army went out before the king to count the people, Israel. 2Sam.24.5 — They crossed the Jordan and camped at Aroer, on the south side of the city that is in the middle of the Valley of Gad, and on to Jazer. 2Sam.24.6 — and they came to Gilead, and to the land of Tahatim-hodshi, and they came to Dan-jaan, and around to Zidon 2Sam.24.7 — and they came to the fortress of Tyre and to all the cities of the Hivite and of the Canaanite, and they went out to the Negeb of Judah, to Beer-sheba 2Sam.24.8 — So they went back and forth through all the land, and at the end of nine months and twenty days they came to Jerusalem. 2Sam.24.9 — Joab reported the total number of the people enrolled to the king: Israel numbered eight hundred thousand men, valiant warriors, sword-drawers, and the men of Judah numbered five hundred thousand men. 2Sam.24.10 — But afterward David's heart struck him, because he had numbered the people. And David said to the LORD, "I have sinned greatly in what I have done. But now, O LORD, please remove the iniquity of your servant, for I have acted very foolishly." 1Chr.21.1 — And Satan stood up against Israel, and he incited David to number Israel. 1Chr.21.2 — And David said to Joab and to the commanders of the people, "Go, number Israel from Beersheba to Dan, and bring the count to me, that I may know their number." 1Chr.21.3 — But Joab said, 'May the LORD add to his people a hundred times as many as they are. But are they not, my lord the king, all my lord's servants? Why then does my lord seek this thing? Why should it become guilt for Israel?' 1Chr.21.4 — But the word of the king prevailed over Joab. So Joab went out and walked throughout all Israel, and he came to Jerusalem. 1Chr.21.5 — Joab reported the total count of the conscripted people to David. All Israel numbered one hundred thousand men who drew the sword, and Judah numbered four hundred seventy thousand men who drew the sword. 1Chr.21.6 — But Levi and Benjamin he did not count among them, for the king's command was abhorrent to Joab. 1Chr.21.7 — But this thing was evil in the eyes of God, and he struck Israel. 1Chr.21.8 — Then David said to God, "I have sinned greatly in that I have done this thing. Now, please remove the iniquity of your servant, for I have acted very foolishly."
↩Ps.32.5 — I acknowledged my sin to you, and my iniquity I did not hide. I said, "I will confess my transgressions to the LORD," and you forgave the iniquity of my sin. Selah.
↩Hos.13.9 — You have destroyed yourself, O Israel, because your help is in me.
↩Luke.6.38 — Give, and it will be given to you. A good measure, pressed down, shaken together, overflowing, they will put into your lap. For with the measure you measure, it will be measured back to you.
↩John.7.17 — If anyone desires to do his will, he will know about the teaching—whether it is from God or whether I speak on my own.
↩John.17.4 — I glorified you on earth, having completed the work that you gave me to do.
↩Ps.27.1 — Of David. The LORD is my light and my salvation; whom shall I fear? The LORD is the stronghold of my life; whom shall I dread?
↩Ps.27.1 — Of David. The LORD is my light and my salvation; whom shall I fear? The LORD is the stronghold of my life; whom shall I dread?
↩Ps.27.3 — Though an army encamps against me, my heart will not fear; though war rises against me, even then I will be confident.
↩Ps.31.3-Ps.31.4 — Incline your ear to me; rescue me speedily. Be for me a rock of refuge, a fortress to save me. Ps.31.4 — For you are my rock and my fortress; for your name's sake you will lead me and guide me.

Notes

1 ↩eius refers back to Tristitia (f.), so 'its camp' personifies Sadness as a military commander whose camp former friends now occupy.
2 ↩The subject of deferunt is supplied from the sense: 'whatever I see and hear' carries banners of Sadness. The sentence is a single periodic structure with a colon introducing the general claim, followed by specific instances.
3 ↩enim is explanatory, grounding the preceding catalogue in a simile. Rendered as 'For' at the start of the sentence to preserve the logical connection.
4 ↩venenum aspidum and pestis perniciosa are appositive or predicate descriptors of tristitia. The personification continues: sadness itself murmurs, blasphemes, and urges.
5 ↩venenum aspidum echoes Psalm 13:3 (Vulgate) / Psalm 140:3 and Romans 3:13. Candidate allusion flagged for tx-08 Moses resolution.
6 ↩eius refers back to Tristitia; 'its sacrilegious hands' continues the personification of Sadness as a violent, profane captor.
7 ↩The conditional clause (si…pugnant) sets up the desperate question. vexilla sequuntur: the banners of sadness 'follow' the speaker, and then 'fight fiercely.' The shift from 'follow' to 'fight' intensifies the siege imagery.
8 ↩Ad invisibilia me convertam et adducam ea contra visibilia — the contrast between invisible (spiritual/eternal) and visible (temporal/sensible) realities is central to the author's consolation strategy. 'Set them against' captures the adversarial force of contra.
9 ↩Dux tam excelsi tamque terribilis exercitus — the 'army' refers back to the siege imagery of section 1 (tristitia as a besieging force). The question asks who can command a force mighty enough to oppose it.
10 ↩Spes quae de invisibilibus est — the relative clause identifies the specific kind of hope: one rooted in spiritual, unseen realities rather than temporal consolations.
11 ↩Spes, inquam, contra tristitiam veniet et expugnabit eam — the military language (veniet … expugnabit) continues the siege metaphor from section 1. Hope is personified as an attacking force that storms and captures the fortress of sadness.
12 ↩Quotation from the prophet; likely echoing Psalm 31(30) or a related psalm. Final resolution deferred to Moses stage.
13 ↩The imperative 'sacrificium iustitiae' echoes Psalm 4:6 (Vulg.) and related psalm language. Final resolution deferred to Moses stage.
14 ↩'de fonte cordis' rendered as 'from the heart's deepest source' to capture the interior origin of affliction; 'fonte' is metaphorical, not a literal fountain.
15 ↩The triad 'quod oculus non vidit nec auris audivit nec in cor hominis ascendit' strongly echoes 1 Corinthians 2:9. Final resolution deferred to tx-08 Moses verification.
16 ↩The form 'meau' is uncertain (possibly meae/mea/meum); the translation follows the most plausible intended sense: 'not my own [justice].'
17 ↩The Latin is elliptical: 'Gratia ergo tua iustitia tua, Domine.' The ablative 'gratia tua' and 'iustitia tua' are rendered as ablative of means ('by your grace, your justice'), but the compressed syntax leaves the verb implicit. The sense is: 'By your grace, therefore, [is] your justice, O Lord.'
18 ↩The second 'ut' clause (ut remota causa removeatur et effectus) is rendered as a result clause ('so that when the cause is removed, the effect may be removed as well'), though it could also be purpose. The ablative absolute 'remota causa' is rendered with a temporal-causal 'when' for natural English flow.
19 ↩The closing phrase 'non confundar in aeternum' echoes Psalm 24:3 (Vulgate) / Psalm 25:2 (Hebrew), 'non confundar in aeternum,' and also resonates with Isaiah 45:17. The phrase 'in te speravi' is a common psalmic formula (e.g., Psalm 30:2 Vulgate / 31:1 Hebrew).
20 ↩The military metaphor (apparatu, gladiis, lanceis, impetu, civitatem circumcinxit) is rendered concretely to preserve the vivid personification of sadness as a besieging army.
21 ↩Sensus rendered as 'response' to capture the sense of meaning/understanding in context, rather than the more literal 'sense' or 'meaning.'
22 ↩An introduces a rhetorical question expecting a negative answer; rendered as 'Do you think' to capture the skeptical force. Inferiora rendered as 'earthly things' for natural contemporary English.
23 ↩Cardines caeli rendered as 'far reaches of heaven' to convey the sense of the outermost pivots/hinges of the heavens in natural English.
24 ↩Horrescerem (imperfect subjunctive) rendered as 'shuddered' to capture the involuntary revulsion. The cum clause is temporal/causal: 'when I shuddered.'
25 ↩'non est desperandum' is an impersonal gerundive of obligation rendered as 'there is no need to despair' to preserve the periphrastic force without archaism.
26 ↩'quia veniens veniet, et non tardabit' echoes Habakkuk 2:3 and Hebrews 10:37; candidate scripture allusion deferred to tx-08 Moses resolution.
27 ↩illa feminarum pessima — likely a personification of a worldly or demonic voice (or possibly the flesh/lower nature), contrasting with the Lord's gifts. The identity is left deliberately sharp and gendered.
28 ↩The eo quod clause (ablative of cause + quod complement) is rendered as 'on the ground that' to preserve the causal nuance: God's withholding is not from lack of friendship but serves a higher purpose. The parable of the friend at midnight (Luke 11:5–8) is the likely scriptural backdrop, though final allusion resolution belongs to tx-08.
29 ↩prosecutus sum (periphrastic perfect of prosequor) rendered as 'continued' rather than 'pursued' to convey the sense of carrying forward the prayer already begun, fitting the devotional context better than the more aggressive 'pursued.'
30 ↩Cum enim rendered as 'Since' (causal reading); concessive or temporal readings also possible but causal best fits the argument.
31 ↩ut possumus rendered as 'as best we can' (limiting/purpose clause).
32 ↩namque rendered as explanatory 'For' to carry the connective force; simul rendered 'at once' to capture the simultaneity of eternal comprehension.
33 ↩numerus motus rendered 'measure of motion' rather than 'number of motion' to convey the Aristotelian sense of time as the countable measure of change.
34 ↩The quoted speech is Sadness personified addressing the speaker, turning the speaker's own earlier prayer (cf. Savo.1.2.28.s8) back against him. The irony is that the speaker once begged God to incline His ear; now Sadness throws those same words in his face.
35 ↩The referent of 'his own temple' is ambiguous: it may refer to God's temple (the Jerusalem temple) or to Nebuchadnezzar's own temple. The parallel with Titus's destruction of the Jerusalem temple favors the former reading.
36 ↩quia here may introduce an indirect question ('whether') rather than a causal clause ('because'). The translation follows the indirect-question reading, which fits the rhetorical context better.
37 ↩The Latin 'quam si nullus infert mitte tu manus in teipsum' is rendered as an imperative urging self-destruction. This is a voice of despair or accusation within the meditation's dramatic dialogue, not the author's own counsel. The surrounding context (the voice of 'Spes' responding in the next section) confirms this is a temptation to be resisted.
38 ↩'She' (illa) and 'her army' (exercitus eius) personify the force of despair or accusation. The identity of 'illa' is ambiguous — possibly Despair personified, or the voice of Justice/accusation from the surrounding context. The doubled refrain 'Mors sola refugium tuum' gives the passage a chant-like, oppressive quality.
39 ↩Spes is personified as a quasi-divine or angelic figure descending from heaven; the capitalization in the Latin source is preserved to signal this allegorical personification.
40 ↩tirunculus is a rare word, literally 'a young recruit/raw beginner'; rendered as 'novice' to capture the spiritual-immaturity sense in a monastic context.
41 ↩Vas fragile rendered as 'fragile vessel' preserves the fragility metaphor; collisus/conteratur both convey crushing/shattering, distinguished here as 'shattered' for the second verb to avoid repetition.
42 ↩Electus rendered as 'the chosen one' to preserve the theological weight of election; collidetur rendered as 'crushed' to maintain consistency with s1 and s4.
43 ↩The Apostle's words echo Romans 8:28 (Diligentibus Deum omnia cooperantur in bonum). The extension 'ut etiam ipsum peccatum eis cooperetur in bonum' is the author's theological gloss, not a direct scriptural quotation. Final scripture resolution deferred to tx-08 Moses stage.
44 ↩dignatio (condescension/graciousness) rendered as 'gracious care' to capture the sense of God's stooping kindness without flattening it into mere dignity
45 ↩Impulsus appears to be used as a vocative self-address ('O driven one'); rendered as an appositive phrase to preserve the rhetorical force in modern English
46 ↩frons meretricis (forehead/brow of a harlot) is a biblical idiom for shamelessness; rendered as 'harlot's brazenness' to preserve the vividness in modern English
47 ↩The unusual form 'ailis' (likely = alis) is rendered as 'wings' in parallel with 'pennis' later in the same sentence, preserving the layered wing/shield imagery.
48 ↩The source text contains an unexplained 'r' between 'me' and 'custodies.' It is treated as a scribal error or abbreviation mark and omitted in translation.
49 ↩Personified 'Sadness' (Tristitia) arrives 'with the banner of justice' — the phrase suggests divine judgment or spiritual trial, not mere emotional gloom.
50 ↩cum read as temporal 'when' rather than causal, given the scene of arrival; tamen rendered as 'but' to capture the concessive force (she doesn't retreat, but is armed differently).
51 ↩Allusion to 2 Cor 12:2 — Paul's being caught up to the third heaven.
52 ↩Nonne expects an affirmative answer; rendered as a sharp rhetorical question.
53 ↩Direct quotation from Luke 19:43–44 (cf. Matt 24:2), Christ's lament over Jerusalem.
54 ↩Continues the quotation from Luke 19:44.
55 ↩pietas here carries the sense of divine mercy/compassion rather than mere piety; rendered as 'mercy' to capture the theological weight of God's faithful compassion toward the sinner.
56 ↩gymnasia is a Latinized Greek loan meaning 'training grounds' or 'schools'; rendered as 'training grounds' to preserve the sense of disciplined formation rather than mere academic schooling.
57 ↩The quotation 'Cursed is the one who does the work of God carelessly' echoes Jeremiah 48:10 (Vulgate): 'Maledictus qui facit opus Domini fraudulenter.' Candidate allusion; final resolution deferred.
58 ↩Echoes Luke 12:47: 'Servus autem qui scivit voluntatem domini sui et non praeparavit fecitque digna plagis vapulabit multis.' Candidate allusion; final resolution deferred.
59 ↩Echoes James 4:6 / 1 Peter 5:5: 'Deus superbis resistit.' Candidate allusion; final resolution deferred.
60 ↩The reading 'in ioi corde tuo' is uncertain; 'ioi' may be a scribal corruption. The translation follows the most plausible intended sense: 'in your heart.' Source issue flagged for review.
61 ↩The passage echoes Isaiah 14:12–14 (Vulgate): 'Quomodo cecidisti de caelo, Lucifer, qui mane oriebaris… qui dicebas in corde tuo: In caelum conscendam.' Candidate allusion; final resolution deferred.
62 ↩Echoes Isaiah 14:15 (Vulgate): 'Verumtamen in infernum detraheris in fundamenta laci.' Candidate allusion; final resolution deferred.
63 ↩misericordiam rendered 'mercy' per lexeme policy; context is whether divine mercy remains accessible to one who has been a source of scandal to others.
64 ↩The claim that mercy 'has set limits for itself' is theologically provocative — it may reflect the author's rhetorical warning rather than a doctrinal assertion about the boundaries of divine mercy.
65 ↩The quotation closely echoes Proverbs 1:24–26 (Vulgate), but the final clause 'ego quoque in interitu s.' appears truncated in the source. The source text is incomplete; the ending is cut off mid-word.
66 ↩veniam rendered 'forgiveness' — theologically loaded claim that mercy does not always grant pardon; consistent with the warning tone of the section.
67 ↩enim rendered as 'For' to preserve the explanatory force connecting this sentence to the preceding rhetorical questions.
68 ↩numquid ergo rendered as a rhetorical question with 'then' to capture the inferential force of ergo and the expectant negation of numquid.
69 ↩Nonne rendered as 'Didn't' to convey the interrogative particle expecting an affirmative answer.
70 ↩Cur autem rendered as 'But why' — autem taken as adversative here, contrasting the apostles' holiness with the sin-focused prayer they were taught.
71 ↩James 3:2 (Vulg. Iac. 3:2): In multis enim offendimus omnes.
72 ↩Proverbs 24:16 (Vulg. Prov. 24:16): Septies enim cadit iustus et resurget. The clause omnes peccaverunt echoes Romans 3:23.
73 ↩Viscera pietatis rendered as 'the depths of his compassion' to capture the visceral, tender force of the Latin (literally 'the bowels of his piety/compassion').
74 ↩bonum est enim sui ipsius diffusivum: a dense scholastic phrase rendered as 'good is, by its very nature, self-diffusing' to capture the metaphysical claim in plain modern English.
75 ↩suppono rendered 'has placed beneath' — the image is of God's hand supporting the falling person, not letting them be destroyed.
76 ↩Cum itaque rendered as 'Since… surely' to capture both the causal force of cum and the inferential emphasis of itaque/utique.
77 ↩Quoted span 'Dominus illuminatio mea et salus mea; quem timebo?' is a direct quotation of Psalm 27:1 (Vulgate Psalm 26:1). Candidate scripture allusion flagged for tx-08 Moses resolution.
78 ↩Dominus protector vitae meae; a quo trepidabo? echoes Psalm 27:1,3 (Vulgate 26:1,3). Candidate scripture allusion flagged for tx-08 Moses resolution.
79 ↩Si consistant adversum me castra, non timebit cor meum is a direct quotation of Psalm 27:3 (Vulgate 26:3). Candidate scripture allusion flagged for tx-08 Moses resolution.
80 ↩The Latin closely echoes Psalm 31:3–4 (Vulgate 30:4–5): 'Quoniam fortitudo mea et refugium meum es tu, et propter nomen tuum deduces me et enutries me.' Candidate allusion awaiting Moses resolution.

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