Verba ammonicionis vite Virginis ad filiam et Christi ad sponsam de vestimentis habendis in secunda domo et qualiter per talia vestimenta pax Dei et proximi et opera misericordie et abstinencia pura designantur, et omnium istorum declaracio optima.
The Example of the Saints
The soul is encouraged to imitate the passion of Christ and the saints through humility and detachment.
Mary said: "Imprint on yourself the necklace of my Son’s passion, just as Saint Lawrence imprinted it on himself." He would think to himself every day: 'He is my God and my Lord, and I am only his servant.' The Lord Jesus Christ himself was stripped and mocked; how, then, is it fitting for me, a servant, to be dressed in finer things? He was scourged and nailed to the wood; it isn't right, therefore, that I—as a servant, if I am truly a servant—should be without pain and tribulation. And so, as he was being stretched out over the coals, and as the melting fat ran down into the fire, and the flames consumed his whole body, he looked up with his eyes to heaven and said: “Blessed are you, my God and my Creator, Jesus Christ!” I acknowledge that I haven't lived well in my days, and I also acknowledge that I've done little for your honor. Therefore, because your mercy is so great, I ask you to deal with me according to your mercy.” And with that word, the soul is separated from the body. Look, my daughter. The one who loved my Son so much, who suffered such things for his honor, still called himself unworthy to attain heaven. How, then, are those worthy who live according to their own will? Therefore, always reflect on the passion of my Son and his saints. They didn't suffer so much without a reason, but to give others an example of how to live, and to show how strictly my Son will demand an accounting for sins from anyone who wants even the smallest sin to go uncorrected.1
The Three Garments of the Soul
Christ describes three types of garments—linen, fur, and silk—that must be present in the spiritual house.
Then the Son came and spoke to his bride, saying, "I told you before what must be in our houses." Among other things, there must be garments of three kinds: first, linen, which is born and grows from the earth; second, fur, which is made from animals; and third, silk, which is made from worms. A linen garment has two good qualities. First, it is soft and smooth against the bare skin. Second, it doesn't lose its color; in fact, the more often it's washed, the cleaner it becomes. The second garment, a fur coat, also has two qualities. First, it covers shame; second, it provides warmth against the cold. The third garment, which is silk, also has two qualities. First, it looks very beautiful and delicate; second, it’s very expensive to buy.
Peace, Mercy, and Abstinence
The linen garment signifies peace, the fur signifies works of mercy, and the silk signifies pure abstinence.
The linen garment, which is suited to be worn next to the bare skin, signifies peace and harmony. A devout soul must hold this attitude toward God to find peace with Him: wanting nothing else and nothing differently than what God wants, and not provoking Him through sins. There is no peace between God and the soul unless one stops sinning and curbs desire. You must also keep peace with your neighbor—which means not harming them, helping them if you have the means, and being patient if they sin against you. What tears the soul apart more miserably than always craving sin and never being filled by it, always desiring and never finding rest? But what stings the soul more bitterly than getting angry at a neighbor and envying their good fortune? Therefore, the soul must be at peace with God and with its neighbor, because nothing is quieter than resting from sin and not worrying about the world, and nothing is gentler than rejoicing in a neighbor's good and wishing for them what you wish for yourself. You must also wear this linen garment against your bare skin, because peace—which is closer to the heart than any other virtue—must cling to it more intimately and fundamentally, for the heart is where God wishes to rest. This is the virtue that brings God into the heart and keeps Him there once He has entered. This peace is born and grows from the earth like flax, because true peace and patience arise from considering one's own weakness.2 Since a human being is made of earth, they should consider their own weakness—namely, how quickly they get angry when offended, and how quickly they feel hurt when injured; and if they think about this, they won't do to another what they themselves cannot personally bear, reflecting within themselves that: Just as I am, my neighbor is also weak. Just as I don't want to suffer these things, neither can he. Then peace doesn't lose its color—that is, its stability—but instead becomes more steadfast, because considering the weakness of your neighbor within yourself makes a person willing to endure what's inflicted upon them.3 If, however, peace is in any way tarnished by impatience, it becomes all the brighter before God the more frequently and quickly it is washed clean through penance. The more you are provoked and the more often you are washed clean through penance, the lighter and more cautious you become in bearing burdens; you rejoice in the hope of the reward you expect to receive for the sake of peace, and for that reason, you are all the more careful to guard against falling through impatience. The second garment, which is made of fur, represents works of mercy.4 These fur garments are made from the skins of dead animals. What are these animals, if not my saints, who are as simple as animals? The soul ought to be covered by their skins—that is, it ought to imitate and perform their works of mercy. They do two things. First, they cover the shame of a sinful soul and cleanse it, so that it doesn't appear stained in my sight. Second, they protect the soul against the cold. What is the soul's cold, if not the soul's hardening against my love? Works of mercy are effective against this cold, for they clothe the soul so that it doesn't wither from the chill. Through these, God visits the soul, and it draws ever closer to Him. The third garment—silk, which is made from worms and seems very expensive to buy—represents pure abstinence. For this is beautiful in the sight of God, the angels, and all people. It's also costly to acquire, because it seems difficult for a person to keep their mouth from excessive and empty talk. It seems hard to restrain the desires of your flesh from their excessive indulgence and pleasure; it also seems hard to go against your own will. But even though it’s hard, it’s entirely useful and beautiful, too.
Gathering Virtues for Eternity
The faithful are called to clothe themselves in these virtues to avoid eternal sorrow and gain eternal joy.
Therefore, my bride—by whom I mean all the faithful—let us gather into our second home peace toward God and neighbor, works of mercy by sympathizing with and helping the miserable, and abstinence from desires. Just as this is dearer than the rest, it’s also more beautiful than all others, to the point that without it, no other virtue seems beautiful. This abstinence, in fact, should be drawn from the worms—that is, from reflecting on one's own transgressions against one's God, and from my humility and my abstinence, for I was made like a worm for the sake of humanity.✦ Let a person consider in their own heart how and how often they have sinned against me, and how they have made amends, and they will find within themselves that no abstinence and no labor of theirs would be enough to make amends for how often they have sinned against me. Let a person also consider my suffering and that of my saints, and why we endured such things; then they'll truly understand that if I demanded such strictness from myself and my saints who obeyed me, how much more severe a vengeance will I demand from those who do not obey me. Therefore, let a good soul willingly embrace abstinence and remember its sins—how evil they are, gnawing at the soul like worms—and in this way, from vile worms, it will gather precious silk: that is, pure abstinence in all its members. God and all the host of heaven rejoice in it. Whoever gathers it will earn eternal joy; if it hadn't come to their aid, they would have faced eternal sorrow.
Read the original Latin
Maria loquebatur: "Imprime tibi monile passionis filii mei, sicut iste sanctus Laurencius impressit sibi.
Ipse enim cogitabat cotidie in mente sua sic: 'Deus meus ipse est dominus meus, ego vero seruus.
Ipse Dominus Iesus Christus fuit nudatus et derisus; quomodo ergo decet, ut ego, seruus, vestiar delicacioribus?
Ipse fuit flagellatus et affixus ligno; non decet ergo, ut ego, qui seruus sum, si vere seruus sum, sim absque dolore et tribulacione.'
Cumque igitur super prunas extenderetur et cum adeps liquidus in ignem decurreret et omnia membra ignis inflammaret, respexit oculis in celum dicens:
'Benedictus sis tu, Deus meus et creator meus, Iesu Christe! Ego cognosco me non bene in diebus meis vixisse, cognosco eciam me in honore tuo modicum fecisse. Ideo quia misericordia tua maxima est, rogo te, ut facias mecum secundum misericordiam tuam.'
Et cum isto verbo anima a corpore separata est.
Ecce, filia mea! Qui tantum filium meum dilexit, qui talia pro honore eius passus est, adhuc indignum se dixit optinere celum. Quomodo ergo illi digni sunt, qui secundum voluntatem suam viuunt?
Propterea considera semper passionem filii mei et sanctorum eius! Non enim sine causa tanta passi sunt, sed ut aliis exemplum viuendi darent et ut ostenderent, quantam districcionem filius meus pro peccatis exiget, qui non minimum peccatum vult esse sine emendacione."
Deinde Filius veniens loquebatur sponse dicens: "Dixi tibi prius, que debent esse in domibus nostris.
Inter cetera enim debent ibi esse vestes sub triplici genere: primo vestimentum lineum, quod nascitur et crescit de terra, secundo pellicium, quod fit de animalibus, tercio sericum, quod fit de vermibus.
Lineum vestimentum habet duo bona. Primo molle est et lene ad nuda corporis. Secundo non perdit colorem suum sed, quo frequencius abluitur, tanto fit mundius.
Secundum vestimentum, scilicet pellicium, eciam habet duo. Primo cooperit turpitudinem, secundo calefacit contra frigus.
Tercium vestimentum, scilicet sericum, habet eciam duo. Primo videtur esse valde pulchrum et delicatum, secundo valde carum ad emendum.
Lineum vero indumentum, quod ad nuda corporis habile est, notat pacem et concordiam.
Hanc debet deuota anima habere ad Deum, ut pacem habeat cum Deo suo, nichil aliud vel aliter volendo quam quod Deus, non exacerbando eum per peccata, quia inter Deum et animam non est pax, nisi peccare desistatur et concupiscencia refrenetur.
Debet eciam pacem habere ad proximum, scilicet non inferendo ei mala, succurrendo ei, si habet, sufferendo, si contra eum peccauerit.
Quid enim infelicius distendit animam quam semper peccatum appetere et numquam eo repleri, semper desiderare et numquam quiescere?
Quid vero amarius pungit animam quam contra proximum irasci et bonis eius inuidere?
Ideo pacem debet anima habere ad Deum et ad proximum, quia nichil quiecius esse potest quam quiescere a peccato et non sollicitari de mundo, nichil eciam lenius quam gaudere de bono proximi et ei velle, quod sibi ipsi.
Hoc quoque lineum indumentum debet esse ad nuda corporis, quia cordi, in quo Deus quiescere vult, pax, vicinior inter ceteras virtutes, propinquius et principalius inherere debet.
Hec enim est virtus, que Deum inducit in cor et introductum tenet.
Que pax tamquam lineum nascitur et crescit de terra, quia vera pax et paciencia oritur de consideracione infirmitatis proprie.
Homo enim, qui de terra est, consideret infirmitatem suam, scilicet quod statim irascitur, si offenditur, quod statim dolet, si leditur; et si sic cogitauerit, non faciat alteri, quod ipse non potest personaliter ferre, cogitando secum, quia:
'Sicut ego, sic et proximus meus infirmus est. Sicut ego nolo talia pati, sic nec ipse potest.'
Tunc pax non amittit colorem suum, idest stabilitatem suam, sed eo fit constancior, quia consideracio infirmitatis proximi in se ipso facit hominem beniuole tolerare illata.
Si autem per impacienciam pax denigratur aliquo modo, tanto fit candidior apud Deum, quanto frequencius et cicius lauatur per penitenciam.
Fit eciam lecior et caucior ad ferendum, quo plus exasperatur et frequencius abluitur, quia gaudet de spe retribucionis, quam sperat sibi futuram propter pacem, et eo sollicicius cauet sibi, ne per impacienciam cadat.
Secundum vestimentum, scilicet pellicium, notat opera misericordie. Que quidem vestimenta pellicia fiunt de pellibus mortuorum animalium.
Quid sunt animalia nisi sancti mei, tamquam animalia simplices? Horum pellibus debet tegi anima, idest opera misericordie eorum debet imitari et facere.
Hec faciunt duo. Primo cooperiunt turpitudinem anime peccatricis et emundant eam, ne in conspectu meo maculosa appareat.
Secundo defendunt animam contra frigus. Quid est frigus anime nisi obduracio anime ad amorem meum?
Contra hoc frigus valent opera misericordie, que vestiunt animam, ne frigore dissoluatur. Per hec enim Deus visitat animam, et ipsa Deo semper vicinius appropinquat.
Tercium vestimentum, scilicet sericum, quod fit de vermibus, quod videtur valde carum ad emendum, notat abstinenciam puram.
Hec enim est pulchra in conspectu Dei et angelorum et hominum. Ipsa est eciam cara ad emendum, quia durum videtur homini coercere os suum a multiloquio et vaniloquio.
Durum videtur refrenare carnis sue cupiditatem a nimia superfluitate et delectabilitate sua; durum eciam videtur contra voluntatem suam ire. Sed licet durum sit, est tamen utile omnimode, est et pulchrum.
Ideo, sponsa mea, per quam intelligo omnes fideles, congregemus in secundam domum nostram pacem ad Deum et proximum, opera misericordie compaciendo et subueniendo miseris, abstinenciam a concupiscenciis!
Hec, sicut carior ceteris, sic eciam pulchrior est aliis in tantum, quod sine ea nulla videtur alia virtus esse pulchra.
Que quidem abstinencia trahi debet de vermibus, idest de cogitacione excessuum suorum contra Deum suum, de humilitate mea et de abstinencia mea, qui factus sum similis vermi propter hominem.
Consideret namque homo in animo suo, quomodo et quociens contra me peccauerit et qualiter emendauerit, et inueniet in se, quod nulla abstinencia et nullo labore suo sufficeret emendare, quociens contra me peccauerit.
Perpendat eciam penam meam et sanctorum meorum, quare talia passi sumus, et intelliget verciter, quod, si tantam districcionem exegi a me et sanctis meis, qui michi obedierunt, quanto districciorem ulcionem exigam ab eis, qui michi non obediunt.
Ergo bona anima assumat sibi abstinenciam libenter, recordetur peccata sua, quam mala sunt, que quasi vermes rodunt animam, et sic de vilibus vermibus preciosum sericum congregabit, idest abstinenciam puram in omnibus membris suis.
De qua Deus gaudet et omnis celi exercitus. Et pro qua congregans merebitur eternum gaudium, qui, nisi ipsa subueniret, habuisset eternum luctum.
Scripture echoes
- ↩Ps.22.6 — To you they cried out and were saved; in you they trusted and were not put to shame.
Notes
- 1 ↩The term 'districcionem' here carries the sense of strictness or severity in judgment; 'exiget' implies the demand for an accounting or satisfaction.
- 2 ↩The metaphor of flax (lineum) suggests something that grows from the earth but requires processing to become useful, mirroring how peace is cultivated from the raw material of human frailty.
- 3 ↩The phrase 'in se ipso' (in oneself) suggests that by recognizing one's own capacity for weakness, one gains the empathy necessary to bear the faults of others.
- 4 ↩The Latin 'pellicium' refers to a garment made of animal skin or fur, often associated with asceticism or the 'garments of skin' from Genesis 3:21.
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