Verba Christi ad sponsam et Iohannis baptiste ad Christum ipsum laudando et in conspectu sui preces deuotas fundendo pro Christianis et quam maxime pro milite, cuius precibus ipse miles per manus ipsius et Virginis gloriose et Petri et Pauli est armaturis spiritualibus, id est virtutibus, armatus et honoratus; et quid pro omnibus armis corporalibus sigillatim designetur; et de bonis oracionibus.
The Grace of Divine Anticipation
Christ and John the Baptist reflect on the nature of divine grace and the soul's union with the Head.
The Son of God spoke to his bride, saying, "You were right today to conclude that it's better to be the one who takes the initiative than to be the one who is anticipated." In the same way, I have anticipated you with the sweetness of my grace, so that the devil wouldn't gain power over your soul." John the Baptist appeared at once and said: "Blessed are You, God, who are before all things; with You there has never been any other god, and apart from You there is none, and after You there shall be none, because You are and were eternally the one God."✦ You are the truth the prophets promised, the one I leaped for joy to acknowledge even before I was born, and whom I came to know more fully by pointing you out. You are our joy and our glory; you are our heart's desire and our fulfillment, because seeing you fills us with an unspeakable sweetness that no one knows unless they’ve tasted it. You are also our only love. It's no wonder that we love you, because you, being love itself, not only love those who love you, but also, as the creator of all, you show love even to those who refuse to know you. Now therefore, my Lord, because we are rich in you and through you, we ask you to give from our spiritual riches to those who have no riches at all, so that, just as we rejoice in you—not by our own merits—many others may share in our blessings. Christ answered: "You are truly the highest member, with the Head and next to the Head." Nevertheless, the throat is closer and more excellent. So, I am the Head of all; my Mother is like the throat, and then come the angels. You and my apostles are truly like the vertebrae of the spine, because you don't just love me, but you also honor those who love me by helping them advance. Therefore, what I have said is fixed: the works that I do, you will do as well, and your will is my will. Just as a physical head doesn't move without its members, in your spiritual connection and union, there's no such thing as willing something and being unable to do it; rather, it’s entirely a matter of being able to do whatever each of you wills. Therefore, let it be done as you will.
The Armor of the Spiritual Soldier
John the Baptist and the Apostles Peter and Paul provide the soldier with the tunic, breastplate, and chest-armor of virtue.
After saying this, John brought forward a soldier who was nearly dead and said, "Look, Lord, look at this man standing here; he vowed his service to you, but even though he tries to fight, he cannot prevail because he is unarmed and weak." I am bound to help him for two reasons: both because of the merits of his parents, and also because of the love he feels for my honor. Therefore, for your own sake, give him the armor of knighthood, so that the shame of his nakedness won't be seen. The Lord replied, "Give him whatever you wish, and clothe him just as you please!" Then John said, "Come, my son, and receive from me the first garment of your knighthood; once you have it, you'll be able to accept and endure the rest of the military gear more easily." It's the soldier's duty to have something soft and light right against the skin—a tunic, that is. I will clothe you in this, then, because it pleases God. For just as a physical tunic is soft and light, so the spiritual tunic is to hold God dear in your soul and sweet in your heart's desire. True sweetness toward God comes from two things: considering God's benefits and remembering the sins we've committed. I had these two things even as a boy. I considered, in fact, with what grace God anticipated me before I was even born, and with what great blessing He blessed me after my birth; and as I pondered this, I groaned, wondering what I could possibly offer back to my God that would be worthy of Him. I considered how unstable the world is, so I fled to the desert, where my Lord Jesus was so sweet to me that all the world's desirable things became disgusting to think about and burdensome to crave. Come, then, and put on this cloak, because the rest will be given to you in its own time. Then the blessed apostle Peter appeared and said, "John has given you the double cloak; but I, who fell heavily yet rose up strongly, will obtain for you the breastplate—that is, divine love." Just as a coat of mail is made of many iron rings, charity defends you against the enemy's arrows. It makes a person more composed in enduring the evils that befall them, more agile in working for the honor of God, more fervent in divine labors, unconquered in adversity, patient in hope, and persevering in what they have begun. This breastplate, therefore, should shine like gold and be as strong as steel and iron; for everyone who possesses charity must be as malleable as gold through patience in the face of adversity, and shine through wisdom and discernment, so that they don't accept heresy in place of the integrity of the faith, or doubt in place of certainty. Let the breastplate also be as strong as iron, so that, just as iron masters all things, a person using charity may strive to humble those who resist the faith and good morals, and not back down because of what people say. Don't let yourself be swayed by friendships, don't grow lukewarm for the sake of your own worldly comforts, don't look the other way for the sake of physical ease, and don't be afraid of death, because no one can take your life unless God permits it. Even though a breastplate is made of many rings, there are two primary ones that weave together the breastplate of charity. The first ring of charity, then, is the knowledge of God and the frequent reflection on His divine benefits and commandments, so that a person may know what must be done for God, for one's neighbor, and for the world. The second circle is restraining your own will for the sake of God. For anyone who loves God perfectly and completely reserves nothing of their own will for themselves, since that will is contrary to God. Look, my child, God gives you this breastplate, and I have earned it for you, having been anticipated by the love of God. Then blessed Paul appeared and said, "O son, Peter, the supreme shepherd of the sheep, has given you a breastplate; but I, out of the love of God, will give you a chest-armor, which is love for your neighbor—that is, the willingness to die for the salvation of your neighbor, with the grace of God working freely within you." Just as a breastplate is made of many combined plates and connecting rivets, so too do many virtues come together in love for one's neighbor. In fact, anyone who loves their neighbor is first of all bound to grieve that all those redeemed by the blood of Jesus Christ don't return love to God. Second, it's a cause for sorrow that the holy Church, the bride of God, doesn't stand in her proper, praiseworthy state. Third, that there are very few who remember the passion of God with both bitterness and love. Fourth, you must be watchful so that your neighbor isn't corrupted by any wicked example of your own. Fifth, give your goods to your neighbor cheerfully, and pray to God for him, so that he may grow and be perfected in every good thing. The nails that join the plates are the divine words. For a person of charity, when they see a neighbor in distress, ought to comfort them with words of love, defend those attacked against justice, visit the sick, ransom captives, not be ashamed of the poor, always love the truth, prefer nothing to the love of God, and never deviate from justice. I was clothed in this breastplate, I who was weak with the weak, who didn't blush to speak the truth in the presence of kings and princes, and who was prepared to die for the salvation of my neighbor.
The Helmet of Will and the Hands of Action
The Mother of God guides the soldier in obtaining the helmet of a good will and the hands of justice and prayer.
Then the Mother of God appeared and said to this soldier, "What is it, my son, that you still lack?" And he replied, "My head has no helmet." Then the Mother of mercy said to the angel who was the guardian of his soul, "What good has your guardianship of his soul done, or what do you have to present to our Lord?" The angel answered, "I have some things, though they may be small." For at times he gave alms and read certain prayers out of the love of God; at other times he even set aside his own will for God’s sake, praying to God sincerely that the world might become worthless to him and that God might become dearer to him than all else.1 The Mother replied, "It's good to bring something." So we want to act like a good goldsmith who, while crafting a great work out of gold, asks for help from friends who have some if he finds himself in need and running short of gold. Everyone who has gold helps him so that his work can be completed. But for the person doing muddy work, who would give them any of their gold, since it's unworthy for gold to be mixed with mud? Therefore, all the saints who are rich in gold will earn for you, along with me, the helmet you're about to receive. This helmet, however, is the will to please God alone. Just as a helmet protects the head from arrows and blows, a good will—fixed solely on God—protects the soul, keeping diabolical temptations from prevailing against it and bringing God into the soul.✦ The good George and Maurice had this, as did many others—even the thief hanging on the cross; without it, no one will lay a good foundation or reach the crown. This helmet must also have two openings for the eyes, so that what is coming may be foreseen. These are the discernment of what must be done and the caution of what must be avoided, because without discernment and forethought, many things that seem good at the start turn out to be evil in the end. The Mother speaks to the soldier again: "What is still missing for you, my son?" And he answers: "My hands," he says, "are bare and have no armor." To whom the Mother said, "I will help you, so that your hands are not bare." Therefore, just as there are two hands of the flesh, so there are two spiritual hands. The right hand, which must hold the sword, represents the work of justice, in which five virtues should exist, like five fingers. First, every just person must be just to themselves, taking care that nothing in their speech, actions, or example offends their neighbor, so they don't destroy through disorderly behavior what they otherwise uphold or teach others through justice. The second is not to do justice or works of justice for the sake of human favor or worldly greed, but for the love of God alone. The third is not to fear anyone against justice, nor to hide the truth for the sake of friendship, nor to be swayed from justice for the poor or the rich, for a friend or an enemy. The fourth is to be willing, even glad, to die for justice. The fifth is not only to do justice, but also to love justice wisely, so that there is both mercy and justice in judgment, and so that those who sin less are corrected differently than those who sin more gravely, and those who sin out of ignorance differently than those who sin out of deliberate intent or malice. Whoever possesses these five fingers must take care not to sharpen their sword through impatience, not to let worldly pleasure dull it, not to let thoughtlessness knock it from their hand, and not to let a flighty spirit tarnish it. The left hand is divine prayer, which also has five fingers. The first is to believe firmly in the articles of faith regarding the divinity and humanity, and to act on everything: to believe what the holy Church, the bride of God, confesses. The second is to refuse to sin against God knowingly, and to desire to make amends for everything committed through compunction and satisfaction. The third is to pray to God that the love of the flesh may be turned into spiritual love. The fourth is to live in the world for no other purpose than to honor God and to reduce your sins. The fifth is to presume nothing of yourself, but always to fear God and to expect death at any hour. Look, my son, these are the two hands you must have, The right hand, of course, is for wielding the sword of justice against those who break justice; the left hand is for prayer, through which you must ask for help from God, so that you never rely on your own righteousness or grow arrogant against your God.
The Feet of Steadfastness and the Shield of Contemplation
The Mother of God instructs the soldier on the armor for his feet and the shield of contemplating the Passion.
Blessed Mary appeared again and said to the soldier, "What is still lacking to you, my son?" He replied, "The armor for my feet." And she said, "Listen, you who were once a soldier of the world, but now are mine." God created everything that exists in heaven and on earth, but among all lower things, the soul is the most worthy and beautiful creature, for it resembles the good will in its own imaginings. Just as many branches grow from a tree, so all perfection of the virtues proceeds from the soul's spiritual exercise and work. Therefore, to obtain the spiritual armor for your feet, a good will—aided by the grace of God—must be the starting point, in which there should be a twofold consideration, like two feet resting upon golden bases. The first foot of the soul is this perfect consideration: that you would not want to sin against God, even if no punishment were to follow. The second foot is to do good works, even if you knew you were to be damned, because of the great patience and love of God. The knees of the soul are the cheerfulness and strength of a good will. Just as knees are bent and flexed to serve the feet, so the soul's will must be bent and restrained by reason to follow the will of God. It’s written that the spirit and the flesh are at odds with each other. That’s why Paul says, 'I do not do the good I want to do,' as if he were saying: 'I desire certain good things in my soul, but I can’t carry them out because of the weakness of the flesh.' But what if I’m sometimes able to do it, but not with a cheerful heart—what then?' Was the Apostle deprived of his reward just because he wanted to do good but couldn't? Not at all. Instead, his crown was actually doubled. First, because his work was laborious for his outer self, since his flesh resisted what was good; second, because of his inner self, since he didn't always have spiritual consolation. Many people in the world work hard for temporal things, but they aren't crowned for them, because they work out of the impulse of the flesh. If that labor were actually a command from God, they certainly wouldn't be so fervent in doing it. The soul has two feet—the refusal to sin against God and the will to do good works, even if damnation were to follow—and they must be armed with a double armor: a discerning use of temporal things and a discerning desire to seek after heavenly ones. A sensible use of worldly goods is to have enough for your own moderate support, not for excess. A sensible longing for heavenly things is to want to earn them through good works and labor. Humanity has, in fact, turned away from God through ingratitude and laziness; therefore, it must return to God through labor and humility. Therefore, my son, since you haven't possessed these things, let's ask the holy martyrs and confessors, who abounded in such riches, to help you. Then the saints appeared at once and said, "O blessed Lady, you carried the Lord of life, and you are the Lady of all." Is there anything you cannot do? For whatever you will, that is done. Your will is always ours. You are deservedly the Mother of charity, because you visit everyone with charity." The Mother appeared again and said to the soldier, "My son, you're still missing a shield." Therefore, two things belong to the shield: fortitude and the sign of the Lord under whom you serve. Therefore, the spiritual shield signifies the loving contemplation of God’s passion, which ought to be held on the left arm near the heart, so that whenever the pleasure of the flesh tempts the soul, the wounds of Jesus Christ may be considered. Whenever the world's contempt and adversity sting and sadden your soul, remember the poverty and insults of Christ. Whenever the honor and long life of the flesh delight you, reflect on the bitter death and passion of Christ. Such a shield must have the strength of perseverance in what is good, along with the breadth of charity. The emblem on the shield should be made of two colors, because nothing is seen more clearly or from further away than something fashioned from two brilliant colors. The two colors that decorate the shield of reflecting on the divine Passion are the restraint of disordered affections, and the purity and curbing of the impulses of the flesh. Heaven is illuminated by these two things, and the angels, seeing them, rejoice and congratulate one another, saying, 'Look, a sign of purity and of our fellowship.' We are bound to help this soldier.' But the demons, seeing the soldier adorned with these signs upon his shield, will cry out, "What are we to do, brothers?" This soldier is fearsome in battle and glorious in his armor. At his sides are the weapons of the virtues, and at his back is the camp of the angels; on his left he has a most vigilant guardian, namely God, and he is surrounded by eyes with which he looks upon our malice. We can certainly attack him, but only to our own confusion, because we aren't able to prevail at all. Oh, how happy is such a soldier, whom the angels honor and at whose fear the demons tremble! However, my son, because you haven't yet obtained this shield, let us ask the holy angels, who shine with spiritual purity, to help you.
The Sword of Confidence and the Covering of Charity
The soldier receives the sword of confidence in God and the white covering of charity.
The Mother speaks again: "My son, we're still missing a sword." Therefore, two things are required for a sword: first, that it have two edges, and second, that it be well sharpened. The spiritual sword, therefore, is confidence in God for fighting on behalf of justice. This confidence needs two edges: the integrity of justice during times of prosperity, like a blade on the right, and gratitude during times of adversity, like a blade on the left. Job possessed such a sword; he offered sacrifice for his children in times of prosperity, he was a father to the poor, and his door was always open to the traveler. He didn't walk in vanity, nor did he covet what belonged to others, but he feared God, just like someone who sits above the waves of the sea. He also gave thanks in the midst of adversity; when he had lost his children and his possessions, and when he was mocked by his wife and struck with a terrible ulcer, he endured it all patiently, saying, 'The Lord gave, and the Lord has taken away; blessed be the name of the Lord.'✦ This sword must also be well sharpened by crushing those who oppose justice, as Moses and David did; by having a zeal for the law, as Phinehas did; and by speaking with constancy, as Elijah and John did.✦✦ Oh, how dull the sword of so many has become; they speak with their words, but don't lift a finger to act, seeking the friendship of people while ignoring the glory of God. Since you haven't possessed such a sword, let us ask the patriarchs and prophets who did have such confidence, and it will be given to us confidently. The Mother appeared again and said to the soldier, "My son, you still need a covering over your armor so that it stays protected from rust and doesn't get stained by the rain." This covering, however, is charity: the willingness to die for God. Even if it were possible to be separated from God for the salvation of one's brothers, this charity covers all sins, preserves virtues, softens the anger of God, makes all things possible, deters demons, and is the joy of the angels. This covering must be white on the inside and shining like gold on the outside, because where the zeal of divine love exists, neither kind of purity is neglected. The apostles abounded in this love. Therefore, they should be asked to help you."
The Horse of Baptism and the Final Reward
The soldier is given the horse of baptism and instructed on the prayers of repentance, concluding with the identity of the soldier.
The Mother appeared again, saying, "My son, you still need a horse and a saddle." Therefore, the horse is understood spiritually as baptism. Just as a horse, having four legs, carries a person along to complete a journey, so Baptism—which is understood by the horse—carries a person into the sight of God, having four spiritual effects. The first is that the baptized are freed from the Devil and bound to the commandments and service of God. The second is that they are cleansed from original sin. The third is that they are made children of God and co-heirs with God. The fourth is that heaven is opened to them. But alas, many people, once they reach the age of discretion, put a bridle on the horse of their baptism and lead it down a false path. The path of baptism is truly straight and followed correctly when a person is instructed and kept in good habits before reaching the age of discretion, and when, upon reaching that age, they thoughtfully consider what was promised at the baptismal font and keep their faith and love for God inviolate. But a person is led away from the right path and bridled whenever the world and the flesh are put before God. The saddle of the horse—that is, baptism—is the result of loving the passion and death of Jesus Christ, through which baptism has gained its power. After all, what is water if not just an element? But after the blood of God was poured out, the Word of God and the power of that shed blood came to the element. And so, through the word of God, the water of baptism has become the reconciliation of man and God, a gateway of mercy, the expulsion of demons, a path to heaven, and the forgiveness of sins. So, if anyone wants to boast in the power of their baptism, let them first consider the bitterness involved in the effect of that baptismal institution; and when their human mind has grown fearful against God, let them consider how dearly they were redeemed, how often they have broken their baptismal vows, and what they deserve for such repeated falling away. Furthermore, for a person to remain firmly established in the grace of their baptism, two scrapers are necessary: specifically, a twofold consideration in prayer. First, you should pray like this: 'O Lord God Almighty, blessed are you, for you created and redeemed me.' And although I was worthy of condemnation, you endured me in my sins and spared me for repentance. I acknowledge, Lord, before your majesty that I have uselessly and damnably squandered everything you gave me for my salvation: namely, the time for my repentance on vanities, my body on superfluities, and the grace of my baptism on pride. I have loved everything more than you, my Creator and Redeemer, my provider and protector. So I ask for your mercy, because I’m wretched on my own, and because I’ve failed to recognize your patient kindness toward me. I didn't fear your daunting justice, nor did I consider how I should answer you for your countless blessings; instead, day after day, I provoked you with my sins. So, I have only one word for you: 'Have mercy on me, O God, according to your great mercy.' The second prayer should be this: 'O Lord God Almighty, I know that I have everything from You, and that without You I am nothing and can do nothing, except for this one thing which I myself have done: namely, sin.' Therefore, I humbly implore Your mercy: do not deal with me according to my sins, but according to Your great compassion. And send me Your Holy Spirit to enlighten my heart and strengthen me in the way of Your commandments, so that I may have the power to persevere in what I have learned through Your inspiration and never be separated from You by any temptations. Therefore, my child, since you lack these things, let's ask those who have fixed the passion of God more deeply in their hearts to share some of their charity with you. As soon as these things were said, a horse appeared, as if ready, wearing gilded trappings. And the Mother answered, "This horse's adornment signifies the gifts of the Holy Spirit that are bestowed in baptism." In baptism—whether it's administered by a good or a bad minister—original sin is remitted, grace is increased, every sin is forgiven, the Holy Spirit is given as a pledge, angels are provided for protection, and heaven is granted as an inheritance. Look, my son: these are the ornaments of the spiritual soldier, and whoever is clothed in them will receive that unspeakable reward by which is purchased a lasting delight, the deepest peace, eternal abundance, and life without end. This soldier was Lord Charles, the son of Saint Bridget.
Read the original Latin
Filius Dei loquebatur sponse dicens: "Tu composuisti hodie, quod melius esset preuenire quam preueniri. Sic ego preueni te dulcedine gracie mee, ne Dyabolus dominaretur anime tue."
Et statim apparens Iohannes baptista dixit: "Benedictus sis tu, Deus, qui est ante omnia, cum quo nullus unquam fuit deus et preter quem nullus et post quem nullus erit, quia tu es et eras eternaliter unus Deus.
Tu es veritas promissa a prophetis, de quo ego nondum natus exultaui et quem demonstrando plenius agnoscebam. Tu es gaudium nostrum et gloria, tu desiderabile nostrum et fruicio, quia videre te replet nos suauitate indicibili, quam nemo agnoscit, nisi qui degustat.
Tu quoque es sola dileccio nostra. Nec mirum, quod diligimus te, quia tu, cum sis ipsa caritas, non solum diligentes te diligis sed eciam, cum omnium sis creator, eciam hiis facis caritatem, qui te dedignantur scire.
Nunc ergo, Domine mi, quia diuites sumus de te et in te, rogamus te, ut des de nostris diuiciis spiritualibus hiis, qui nichil diuiciarum habent, ut, sicut nos gaudemus in te non nostris meritis, sic plures participentur bonis nostris."
Respondit Christus: "Tu vere es summum membrum cum capite et iuxta caput. Verumptamen fauces sunt propinquiores et excellenciores. Sic ego omnium caput sum, Mater vero mea quasi fauces, deinde angeli.
Tu vero et apostoli mei quasi spondilia dorsi, quia non solum diligitis me sed et diligentes me promouendo honoratis. Ideo fixum est quod dixi: opera, que ego facio, et vos facietis et voluntas vestra est voluntas mea.
Sicut enim non mouetur caput carnale sine membris, sic nec in vestra spirituali coniunccione et unione aliquid est velle et non posse sed totum est posse, quod unusquisque vestrum velit. Ideo fiat, quod velis."
Quibus dictis Iohannes quendam militem quasi semimortuum produxit in medium et dixit: "Ecce, Domine, ecce iste, qui hic astat, deuouerat tibi miliciam; qui conatur ad pugnandum sed non preualet, quia inermis est et infirmus.
Ego vero duplici de causa iuuare eum teneor tum propter merita parentum, tum eciam propter caritatem, qua afficitur circa honorem meum. Ergo propter temet ipsum da ei vestes milicie, ne appareat confusio nuditatis sue."
Respondit Dominus: "Da ei," inquit, "quod vis et vesti eum, sicut placet!" Tunc ait Iohannes: "Veni, fili, et accipe a me primum vestimentum milicie tue; quo adepto facilius accipere et tolerare poteris reliqua militaria indumenta.
Ad militem itaque pertinet habere vicinius ad carnem hoc, quod molle est et leue, scilicet diploydem. Hanc ergo induam te, quia sic placet Deo. Sicut enim corporalis diploys mollis est et leuis, sic spiritualis est diploys habere Deum carum in anima et suauem in affectu.
Dulcedo quippe ad Deum prouenit ex duobus, scilicet ex consideracione beneficiorum Dei et ex recordacione peccatorum commissorum. Hec duo ego puer habui.
Consideraui quippe, quali gracia me preuenit Deus nondum natum, quanta benediccione benedixit me post natiuitatem, et considerando ingemui, quid possem dignum reddere Deo meo.
Consideraui eciam instabilitatem mundi, et ideo cucurri in heremum, ubi tantum dulcescebat michi Dominus Ihesus meus, quod omnia desiderabilia mundi erant michi in fastidio ad cogitandum et onerosa ad concupiscendum. Veni ergo et induere ista diployde, quia reliqua dabuntur tibi tempore suo."
Deinde apparuit beatus Petrus apostolus dicens: "Iohannes dedit tibi diploydem; ego autem, qui grauiter cecidi sed fortiter surrexi, impetrabo tibi loricam, id est diuinam caritatem.
Sicut enim lorica ex multis esse constat circulis ferreis, sic caritas defendit contra tela inimici et animequiorem reddit hominem ad toleranda mala ingruencia, agiliorem efficit ad honorem Dei et feruenciorem ad diuinos labores, inuictum in aduersitatibus, longanimem in spe, perseuerantem in inceptis.
Hec itaque lorica fulgere debet ut aurum, fortis esse ut calibs et ferrum, quia omnis homo caritatem habens ductilis debet esse ut aurum per pacienciam contra aduersitates fulgensque per sapienciam et discrecionem, ne heresim recipiat pro integritate fidei dubiaque pro certis.
Sit quoque lorica fortis ut ferrum, ut, sicut ferrum domat omnia, sic homo utens caritate studeat humiliare eos qui resistunt fidei et bonis moribus, non retrocedat propter allocuciones,
non flectatur propter amicicias, non tepescat propter commoda sua temporalia, non dissimulet propter quietem carnis, non vereatur propter mortem, quia nemo potest auferre vitam nisi permittente Deo.
Verumptamen quamuis lorica ex multis constat esse circulis, tamen duo sunt principales circuli, quibus lorica contexitur caritatis. Primus itaque caritatis circulus est cognicio Dei et frequens consideracio diuinorum beneficiorum et preceptorum, ut sciat homo, quid faciendum sit Deo, quid proximo quidue mundo.
Secundus circulus est refrenacio proprie voluntatis propter Deum. Omnis quippe, qui Deum perfecte et integre diligit, nil sibi ipsi de voluntate sua, que contra Deum est, reseruat. Ecce, fili, hanc loricam dat tibi Deus et ego promerui tibi preuentus caritate Dei."
Deinde apparuit beatus Paulus dicens: "O, fili, Petrus summus pastor ouium dedit tibi loricam; ego vero ex caritate Dei dabo tibi thoracem, que est caritas ad proximum, velle scilicet pro salute proximi libenter operante Dei gracia mori.
Sicut enim in thorace multe sunt lamine combinate et claui coniungentes, sic in caritate proximi multe concurrunt virtutes. Omnis quippe, qui diligit proximum, tenetur primum dolere, quod omnes, qui sunt redempti sanguine Ihesu Christi, non rependunt Deo dileccionem.
Secundo dolendum est, quod sancta Ecclesia, sponsa Dei, non stat in sua laudabili disposicione. Tercio, quod paucissimi sunt, qui passionem Dei recordantur cum amaritudine et caritate. Quarto attendere debet, ne proximus suus corrumpatur aliquo exemplo suo prauo.
Quinto dare proximo suo bona sua hylariter et orare pro eo Deum, ut in omni bono proficiat et perficiatur. Claui vero coniungentes lamina sunt verba diuina.
Nam homo caritatiuus, ubi viderit proximum tribulatum, debet eum consolari verbis caritatiuis, impugnatum vero contra iusticiam defendere, infirmos visitare, captiuos redimere, pauperes non erubescere, veritatem semper amare, caritati Dei nichil preponere, a iusticia nunquam deuiare.
Hac itaque thorace ego fui indutus, qui infirmus fui cum infirmis, qui in conspectu regum et principum non erubui veritatem loqui et pro salute proximi mori paratus fui."
Deinde apparuit Mater Dei et dixit isti militi: "Quid," inquit, "fili, adhuc tibi deest?" Et ille: "Caput," inquit, "non habet galeam." Tunc Mater misericordie dixit ad angelum custodem anime eius: "Quid," inquit, "profuit anime custodia tua, aut quid habes presentare Domino nostro?"
Respondit angelus: "Habeo aliqua, licet modica sint. Nam quandoque fecit elemosinam et legit aliquas oraciones ex caritate Dei, quandoque eciam dimisit voluntatem propriam propter Deum rogans Deum sinceriter, ut ei vilesceret mundus et Deus fieret ei super omnia carus."
Respondit Mater: "Bonum est aliqua apportare. Ergo volumus facere sicut bonus aurifaber facit, qui faciens opus grande de auro, si necessitatur et deficit in auro, petit auxilium ab amicis habentibus. Quem omnes habentes aurum iuuant, ut perficiatur opus eius.
Qui vero facit opus luteum, quis dabit ei de auro suo, cum indignum sit aurum misceri luto? Ergo omnes sancti diuites auro promerebuntur tibi mecum galeam, quam habiturus es. Ista autem galea est voluntas placendi soli Deo.
Sicut enim galea defendit caput a iaculis et ictibus, sic voluntas bona et sola ad Deum defendit animam, ne temptaciones dyabolice preualeant contra eam, Deumque in animam introducit.
Hanc habuit ille bonus Georgius et Mauricius et plures alii, ymmo eciam latro pendens in cruce; sine qua nemo fundamentum bonum iaciet nec perueniet ad coronam. In hac quoque galea debent esse duo foramina ante oculos, quibus preuideantur adueniencia.
Que sunt discrecio faciendorum et caucio omittendorum, quia sine discrecione et premeditacione multa sunt in fine mala, que in principio videntur bona."
Iterum loquitur Mater ad militem: "Quid adhuc tibi deest, fili?" Et ille respondit: "Manus," inquit, "nude sunt et non habent armaturam."
Cui Mater: "Ego iuuabo, ut manus non sint nude. Ergo sicut due sunt manus carnis, sic due sunt manus spirituales. Dextera autem manus, qua tenendus est gladius, significat opus iusticie, in qua debent esse quinque virtutes quasi quinque digiti.
Prima est, ut omnis iustus primo sit iustus sibi ipsi cauendo scilicet, ne quid in locucione seu operacione aut exemplo appareat, quod proximum possit offendere, ne quod ex iusticia reprehendit vel docet in aliis destruat moribus inordinatis.
Secunda est non facere iusticiam seu iusticie opera propter fauorem hominum seu cupiditatem mundi sed amore solius Dei. Tercia est non timere aliquem contra iusticiam nec dissimulare propter amiciciam nec flecti a iusticia pro paupere vel diuite, amico seu inimico.
Quarta est libenter eciam velle pro iusticia mori. Quinta est non solum facere iusticiam sed eciam sapienter diligere iusticiam, ut et in iudicio sit misericordia et iusticia et ut aliter corrigatur qui minus peccat et aliter qui grauius, aliterque qui peccat ex ignorancia et aliter qui peccat ex industria seu malignitate.
Quicumque autem istos digitos quinque habuerit, cauere debet, ne gladium exacuet in impaciencia, ne delectacio mundana hebetet, ne improuidencia excuciet, ne leuitas animi denigret.
Sinistra vero manus est oracio diuina, que eciam quinque digitos habebit. Primus est firmiter credere articulos fidei de deitate et humanitate omniaque operando: credere que sancta Ecclesia, sponsa Dei, confitetur.
Secundus est nolle scienter peccare contra Deum velleque commissa omnia contricione et satisfaccione emendare. Tercius est orare Deum, ut amor carnis conuertatur in amorem spiritualem.
Quartus est non ad aliud viuere in mundu, nisi ut Deo faciat honorem et ut minuat peccata. Quintus est nichil de se ipso presumere sed semper timere Deum mortemque omni hora expectare. Ecce, fili, hee sunt due manus, quas habere debes,
dextera scilicet, qua vibrandus est gladius iusticie contra transgressores iusticie, sinistra vero oracionis, qua petendum est auxilium a Deo, ut nunquam confidas de tua iusticia nec insolescas contra Deum tuum."
Iterum beata Maria apparuit et dixit militi: "Quid adhuc tibi deest, fili?" Respondit ille: "Armatura," inquit, "pedum." Et illa: "Audi," inquit, "miles olim mundi sed iam nunc meus.
Omnia, quecumque sunt in celo et in terra, creauit Deus, sed inter omnia inferiora dignior et pulchrior creatura est anima, que similis est ymaginacionibus suis voluntati bone.
Sicut enim de arbore multi procedunt palmites, sic de anime spirituali exercitacione et operacione omnis procedit virtutum perfeccio.
Ergo ut obtineatur spiritualis armatura pedum, voluntas bona mediante gracia Dei debet esse inicium, in qua debet esse duplex consideracio tanquam duo pedes super bases aureas.
Primus itaque pes anime perfecte est consideracio huiusmodi, scilicet quod nollet peccare contra Deum, eciam si non sequeretur pena. Secundus pes est bona opera facere, eciam si sciret se dampnandum propter magnam pacienciam et caritatem Dei.
Genua vero anime sunt hylaritas et fortitudo bone voluntatis. Sicut enim genua incuruantur et flectuntur ad usum pedum, sic voluntas anime flecti et refrenari debet secundum racionem ad velle Dei.
Scriptum enim est, quod spiritus et caro sibi ad inuicem aduersantur. Ideo et Paulus dicit: 'Non quod volo bonum, hoc ago,' quasi diceret: 'Quedam bona volo secundum animam sed non preualeo propter infirmitatem carnis. Sed et si quandoque potero facere sed non cum hylaritate, quid ergo?'
Numquid ideo priuabatur apostolus mercede, quia voluit et non potuit? Nequaquam. Sed magis augebatur ei corona dupliciter. Primo quia ab exteriori homine erat ei laboriosa operacio propter carnem reluctantem bono; secundo ab homine interiori, quia non erat ei consolacio semper spiritualis.
Ideo multi seculares laborant temporaliter sed non pro hiis coronantur, quia laborant motu carnis. Qui quidem labor si esset preceptum Dei, nequaquam sic feruerent in laborando.
Isti itaque duo pedes anime, scilicet nolle peccare contra Deum et velle bona opera facere, eciam si sequeretur dampnacio, armandi sunt duplici armatura, scilicet discreto usu temporalium et discreto desiderio ad celestia appetenda.
Discretus autem usus temporalium est habere bona ad moderatam suam sustentacionem non ad superfluitatem. Discretum vero desiderium celestium est celestia bonis operibus et labore velle promereri.
Homo quippe per ingratitudinem et desidiam auersus est a Deo, ideo per labores et humilitatem ad Deum est redeundum. Ergo, fili, quia ista non habuisti, rogemus sanctos martires et confessores, qui talibus diuiciis habundabant, quod tibi auxilientur."
Tunc statim sancti apparentes dixerunt: "O, Domina benedicta, tu portasti Dominum vite et tu Domina omnium es. Quid est, quod non poteris? Quod enim tu vis, hoc factum est. Voluntas tua semper est nostra. Tu merito Mater caritatis es, quia omnes visitas caritate."
Iterum apparauit Mater et dixit militi: "Fili, adhuc deficit clipeus nobis. Itaque ad clipeum duo pertinent, scilicet fortitudo et signum domini, sub quo militat.
Ergo clipeus spiritualis significat consideracionem amare passionis Dei, que debet esse in sinistro brachio iuxta cor, ut, quociens animum delectat voluptas carnis, considerentur liuores Ihesu Christi.
Quociens vero pungit et contristat animum despeccio et aduersitas mundi, rememorentur paupertas et obprobria Christi. Quociens vero delectat honor et longa vita carnis, recogitetur amara mors et passio Christi.
Talis clipeus debet habere fortitudinem perseuerancie in bono latitudinemque caritatis. Signum vero clipei debet esse de duobus coloribus, quia nichil clarius et longius prospicitur quam quod de duobus coloribus fulgentibus est compactum.
Duo autem colores, quibus clipeus consideracionis passionis diuine decoratur, sunt continencia affeccionum inordinatarum puritasque et refrenacio motuum carnis.
Hiis enim duobus illustratur celum, et angeli videntes congratulando gaudent dicentes: 'Ecce signum puritatis et societatis nostre. Adiuuare tenemur militem istum.'
Demones vero videntes militem hiis signis clipei decoratum clamabunt: 'Quid faciemus, o socii? Iste miles terribilis est in congressione, decorus in armis.
In lateribus eius sunt arma virtutum, in tergo castra angelorum, a sinistris vigiliantissimum habet custodem, scilicet Deum, in circuitu plenus est oculis, quibus inspicit maliciam nostram. Impugnare eum quidem possumus sed in confusionem nostram, quia nequaquam preualemus.'
O, quam felix est talis miles, quem angeli honorant et cuius timore demones contremiscunt! Verumptamen, fili, quia istum clipeum nondum obtinuisti, rogemus sanctos angelos puritate spirituali nitentes, ut te iuuent."
Iterum loquitur Mater: "Fili, adhuc deficit nobis gladius. Itaque ad gladium duo pertinent: primo quod habeat duas acies, secundo quod sit bene exacuatus.
Gladius ergo spiritualis est confidencia in Deo ad preliandum pro iusticia. Hec autem confidencia duas debet habere acies, scilicet rectitudinem iusticie in prosperis tanquam a dexteris et graciarum accionem in aduersis tanquam a sinistris.
Talem gladium habuit ille bonus Iob, qui in prosperis obtulit sacrificium pro filiis, qui pater erat pauperum, et ostium eius viatori patuit; qui in vanitate non ambulauit nec concupiuit aliena sed timuit Deum sicut sedens super fluctus maris.
Habuit quoque graciarum accionem in aduersis, quando perditis filiis et bonis, quando conuiciatus ab uxore et percussus ulcere pessimo sustinuit pacienter dicens: 'Dominus dedit, Dominus abstulit; sit ipse benedictus.'
Hic quoque gladius debet esse bene exacuatus conterendo impugnantes iusticiam ut Moyses et Dauid, habendo zelum legis ut Phinees, loquendo constanter ut Helyas et Iohannes.
O, quam multorum gladius nunc nimis hebetatus est, qui, si loquuntur verbo, digito non mouent; querentes amiciciam hominum et gloriam Dei non attendunt. Ergo, quia gladium talem non habuisti, rogemus patriarchas et prophetas, qui talem confidenciam habuerunt, et dabitur nobis confidenter."
Iterum apparuit Mater dicens militi: "Adhuc, fili, necessarium est tibi coopertorium super arma, quo arma defenduntur a rubigine et ne a pluuia maculentur. Hoc autem coopertorium est caritas, velle mori pro Deo.
Et eciam si possibile esset separari a Deo pro salute fratrum, hec caritas operit omnia peccata, conseruat virtutes, mitigat iram Dei, omnia facit possibilia, deterret demonia, gaudium est angelorum.
Hoc vero operimentum debet esse intus album et ab extra fulgens quasi aurum, quia ubi zelus diuini amoris est, ibi utraque mundicia non est neglecta. Hac itaque caritate habundabant apostoli. Ideo rogandi sunt, ut tibi auxilientur."
Iterum apparuit Mater dicens: "Adhuc tibi, fili, necessarius est equus et sella. Itaque per equum spiritualiter intelligitur baptisma.
Sicut enim equus prouehit hominem ad aliquam perficiendam viam habens quatuor pedes, sic baptisma, quod per equum intelligitur, prouehit hominem ante conspectum Dei habens quatuor effectus spirituales.
Primus est, quod baptizati liberantur a Dyabolo et obligantur ad mandata et seruicia Dei. Secundus est, quod purgantur a peccato originali. Tercius est, quod filii Dei efficiuntur et coheredes Dei. Quartus est, quod celum eis aperitur.
Sed heu multi sunt qui, cum ad annos discrecionis perueniunt, imponunt equo baptismatis frenum et abducunt eum per viam falsam.
Tunc quippe via baptismatis recta est et tenetur recte, quando homo infra annos discrecionis instruitur et conseruatur in bonis moribus et quando homo peruenit ad annos discrecionis et cogitat sedule, quid in fonte baptismatis promissum est, tenetque fidem et caritatem Dei inuiolatam.
Sed tunc abducitur a via recta et imponitur frenum, quando mundus et caro preponuntur Deo.
Sella vero equi, id est baptismi est effectus amare passionis et mortis Ihesu Christi, per quem baptismus obtinuit effectum. Quid enim est aqua nisi elementum? Postquam vero effusus est sanguis Dei, venit ad elementum verbum Dei et virtus effusi sanguinis Dei.
Et sic aqua baptismi per verbum Dei facta est reconciliacio hominis et Dei, porta misericordie, expulsio demonum, via celi, venia peccatorum.
Ergo qui in virtute baptismi gloriari voluerit, cogitet primo amaritudinem institucionis baptismalis effectus, ut, cum mens humana contra Deum intimuerit, cogitet, quam amare redemptus sit, quociens eciam votum baptismi transgressus est, quidue pro tanta recidiuacione promeretur.
Item, ut homo firmiter in sella baptismalis effectus sedeat, necessarie sunt due strigiles, scilicet duplex consideracio in oracione.
Primo orare debet taliter: 'O, Domine Deus omnipotens, benedictus sis tu, quia me creasti et redemisti. Et cum dampnacione dignus essem, in peccatis tolerasti et ad penitenciam reseruasti.
Recognosco, Domine, coram maiestate tua omnia, quecumque dedisti michi ad salutem, inutiliter et dampnabiliter expendisse, videlicet tempus penitencie mee in vanitatibus, corpus in superfluitatibus, graciam baptismi in superbiis.
Et omnia dilexi plus quam te, creatorem et redemptorem, nutritorem et conseruatorem meum. Et ideo misericordiam tuam peto, quia miser sum ex me et quia non agnoui benignam pacienciam tuam in me.
Non timui horrendam equitatem tuam, non attendebam, quid tibi pro innumerabilibus bonis tuis responderem, sed contra de die in diem te malis meis prouocabam.
Propterea non habeo nisi unicum verbum ad te, scilicet: Miserere me, Deus, secundum magnam misericordiam tuam!'
Item secunda oracio sit talis: 'O, Domine Deus omnipotens, scio me omnia habere a te et sine te nichil esse nec posse nisi solummodo hoc, quod ego ipsemet feci, scilicet peccatum.
Ideo deprecor humiliter pietatem tuam, ut non secundum peccata mea facias michi sed secundum magnam misericordiam tuam. Et mitte michi Spiritum sanctum tuum, qui illuminet cor meum et confirmet in viam mandatorum tuorum, ut in hiis que te inspirante cognoui perseuerare valeam nullisque temptacionibus a te separari.'
Ergo, fili, quia ista deficiunt tibi, rogemus illos qui passionem Dei amarius fixerunt in corde suo, ut tibi tribuant de caritate sua."
Quibus dictis statim apparuit quasi unus equus paratus cum ornamentis deauratis. Et respondit Mater: "Iste," inquit, "ornatus equi significat dona sancti Spiritus, que in baptismo largiuntur.
In baptismo quippe, siue per bonum siue per malum ministretur ministrum, remittitur paternum delictum, augetur gracia, dimittitur quodcumque peccatum, datur Spiritus sanctus in pignus, angeli in custodiam, celum in hereditatem.
Ecce, fili, hec sunt ornamenta spiritualis militis, quibus qui indutus fuerit accipiet stipendium illud indicibile, quo emitur delectabile perpetuum, honor quietissimus, eternalis habundancia, vita sine fine."
Iste miles fuit dominus Karolus, filius sancte Birgitte.
Scripture echoes
- ↩Isa.44.6 — Thus says the LORD, the King of Israel and his Redeemer, the LORD of hosts: "I am the first and I am the last; apart from me there is no God."
- ↩Eph.6.17 — And take the helmet of salvation and the sword of the Spirit, which is the word of God.
- ↩Job.1.21 — And he said, 'Naked I came from my mother's womb, and naked I will return there. The LORD gave, and the LORD has taken away; blessed be the name of the LORD.'
- ↩Num.25.7-Num.25.13 — When Phinehas son of Eleazar son of Aaron the priest saw it, he rose from among the congregation and took a spear in his hand. Num.25.8 — And he went after the man of Israel into the inner room, and pierced both of them — the man of Israel and the woman — through her belly. And the plague was stopped from the people of Israel. Num.25.9 — And those who died in the plague were twenty-four thousand. Num.25.10 — Then the LORD spoke to Moses, saying, Num.25.11 — Phinehas son of Eleazar son of Aaron the priest has turned my wrath away from the Israelites, by being zealous with my zeal among them, so that I did not consume the Israelites in my zeal. Num.25.12 — Therefore say, 'Behold, I am giving to him my covenant of peace.' Num.25.13 — and it shall be for him and for his descendants after him a covenant of perpetual priesthood, because he was jealous for his God and made atonement for the sons of Israel.
- ↩Matt.14.4 — For John had been saying to him, 'It is not lawful for you to have her.'
Notes
- 1 ↩The Latin 'vilesceret' suggests a process of becoming cheap, worthless, or contemptible in the eyes of the subject.
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