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Chapter 32SermC.1.32

Sermo 32

Recapitulation and the Spirit's Gift

Bernard introduces the Song text, acknowledges the difficulty of interpreting spiritual visions, and affirms that the Spirit from God grants understanding of divine gifts.

Tell me where you feed, where you rest at noon. Here we are; from here we set out. But before this vision and address begin to be treated, I think it necessary to briefly recapitulate the other visions that have preceded, and how they can be spiritually adapted to us according to the vows and merits of each person, so that, once those are grasped—if indeed this is granted—the understanding may shine forth more easily and clearly in the examination of this one.1 But that is extremely difficult. For even if the words by which the visions themselves or likenesses are described seem to sound like physical and bodily things, nevertheless they are spiritual realities that are ministered to us in these, and because of this, their causes and reasons must also be sought in the Spirit. And who is fit to investigate and grasp so many affections and advances of the soul, by which such manifold grace is dispensed from the presence of the bridegroom? Yet if we enter into ourselves, and the Holy Spirit deigns to show us in his light what he does not disdain to continually work in us, I think we will not entirely remain in these things without understanding.2 For I am confident that we have not received the spirit of this world, but the Spirit who is from God, so that we may know the things that have been given to us by God.✦

The Bridegroom's Elusive Visitation

The soul that intensely longs to be with Christ receives the Word as bridegroom in partial, fleeting visitations, alternating between joy and longing until final freedom from the body.

So then, if it is good for any one of us to cling to God with the holy Prophet, and — to speak more plainly — if there is among us a person whose desire is so great that he longs to be dissolved and to be with Christ, but longs for it intensely, burns with thirst for it, and meditates on it unceasingly: that person, I am certain, will receive the Word in the manner of a bridegroom at the time of visitation — that is, at the hour when he perceives that he is being drawn inward, as if by certain arms of wisdom, and that from there the holy sweetness of love is being poured into him. Indeed, the desire of his heart will be granted to him, even while he's still making his journey in the body — though only in part, and only for a time, and that time is brief. For when he has been sought with vigils and entreaties, with much labor and a flood of tears, suddenly — just when he thinks he's being held — he slips away; and then, meeting the one who weeps and presses after him, he allows himself to be grasped, but by no means to be held, as if suddenly he flies away again right out of his hands. Even if a devoted soul persists in prayers and tears, he will return again, and the will of his lips won't cheat her; but then he'll quickly disappear once more and won't be seen, unless she seeks him again with her whole desire. And so in this body there can be frequent joy at the bridegroom's presence, but not an overflow of it; because even though the visitation gladdens, the alternation troubles. And the beloved must endure this for as long as it takes, until once the bodily burden of this weight is set aside, she too flies away, lifted up on the wings of her own desires, freely making her way through the fields of contemplation, and with an unencumbered mind following the beloved wherever he has gone.

The Contrite Soul and the Healing Word

Those not yet ready for the bridegroom's kisses receive him instead as a physician, healed by his mercy through oil and ointment, as Scripture testifies.

And yet this won't be at hand for every soul, even in passing, except for that one alone whom great devotion, vehement desire, and an exceedingly sweet attachment proves to be a bride, and worthy of the grace about to approach the Word, so that receiving the beauty of the bridegroom, He may clothe her with the form of the bridegroom. For whoever is not yet found so affected, but rather pricked by the remembrance of his own deeds, speaking in the bitterness of his soul, says to God: Do not condemn me; or perhaps he is still dangerously tempted by his own concupiscence, drawn away and enticed: such a one does not seek a bridegroom, but a physician; and therefore he will receive not kisses or embraces, but only remedies for his wounds, in oil and ointments. Don't we often feel this way, and experience this when praying—we who are still tempted daily by our present transgressions and tormented by past ones? O good Jesus, how often have You freed me from such great bitterness by coming to me? How often, after anxious tears, unspeakable groans and sobs, have You anointed my wounded conscience with the ointment of Your mercy, and poured over me the oil of joy? How often has prayer received me when I was nearly despairing, and rendered me exulting and confident of pardon? Those who are affected similarly—behold, they know that the Lord Jesus is truly a physician, who heals the contrite in heart and binds up their contritions. Let those who have not experienced this believe from the same One Himself saying: The Spirit of the Lord anointed me, He sent me to preach good news to the meek, so that I might heal the contrite in heart.✦

Invitation to Test Mercy

Doubters are invited to test God's mercy personally, learning from experience that God desires mercy rather than sacrifice.

If they still doubt, let them at least come forward and test it, and so learn from their own experience what it means: I want mercy, and not sacrifice.✦ But let's look at the rest.

Weariness and the Bridegroom's Song

Spiritually weary souls are revived when the heavenly Bridegroom sings from Zion's songs, restoring love for God's law and making meditation on him a source of delight rather than fatigue.

There are people worn out by their spiritual efforts and grown lukewarm — stuck in a kind of failure of spirit — who walk the Lord's ways with heavy hearts. With a parched and weary inner self they approach every duty laid on them, frequently grumbling through long days and lamenting through long nights, speaking with holy Job: If I fall asleep, I'll say, When will I rise?✦ and again I'll wait for evening. So when something like this happens to us — if the Lord in mercy draws near to us on the path we walk, and the one who is from heaven begins to speak of heaven — and even sings something pleasing to us from the songs of Zion, telling us also about the city of God, about the peace of that city, about the eternity of peace, about the state of eternity — I tell you, it will serve as a joyful story for the soul that is drowsy and sluggish, so that it drives all weariness from the listening mind and all fatigue from the body. Does it seem to you that he means something else — either to suffer or to ask — who says: My soul has slept from weariness; strengthen me by your words? And once it has truly taken hold, won't it cry out: How I have loved your law, O Lord! is it my meditation all day long? For there are certain words of the Word, the Bridegroom, addressed to us — our meditations concerning himself and his glory, elegance, power, and majesty. Not only that, but when with eager mind we turn over his testimonies and the judgments of his mouth, and meditate on his law day and night, let us know for certain that the Bridegroom is present and speaking to us, so that we may not grow weary of our labors, delighted as we are by his words.

Discerning God's Voice Within

Bernard teaches how to distinguish thoughts that arise from the heart from those spoken by God within, recognizing that good thoughts come from God while evil ones are our own.

So when you notice such things being turned over in your mind, don't think the thought is your own, but recognize him who is speaking — the one who says through the prophet: I am the one who speaks justice.✦ For the thoughts of our mind are most like the words of Truth as it speaks within us, and it's not easy to tell what the heart produces on its own and what it hears — unless someone pays careful attention to the Lord speaking in the Gospel, since evil thoughts come from the heart, and that other passage: Why do you think evil things in your hearts?✦✦3 And: Whoever speaks a lie speaks from what is his own.✦ The Apostle, however — not that we are sufficient, he says, to think of anything on our own, as though it came from us (understand: anything good) — but our sufficiency is from God.✦4 So when we turn over evil things in our heart, the thought is our own; if good things, it is God's word. The one is what our heart says; the other is what it hears. Let me hear, he says, what the Lord God may speak in me, because he will speak peace to his people.✦ Therefore God speaks peace, piety, and justice in us — and we don't think such things from ourselves, but we hear them within us.

The Heart's Evil and the Serpent's Bite

Evil thoughts come from the heart, but some impulses are injected by hostile powers, as when the devil put betrayal into Judas's heart.

Moreover, murders, adulteries, thefts, blasphemies, and things like these come from the heart — we don't hear them, but we say them.✦ Finally, the fool has said in his heart: There is no God.✦ And because of this the impious man provoked God, because he said in his heart: He will not require it.✦ But there is also something that is indeed felt in the heart, yet is not the heart's own word. For it doesn't go out from the heart like our own thought, nor is it that word of the Word which we said comes to be in the heart, since it is evil. It is sent in by hostile powers, just as influxes come through evil angels — as, for example, what is read: that the devil sent it into the heart of Judas, son of Simon Iscariot, so that he would betray the Lord.✦

The Limits of Self-Knowledge

No mortal can reliably distinguish innate sin from demonic temptation without the charismatic gift of discernment of spirits; the prophet's prayer for cleansing from both is the safe response.

But who is so watchful and careful an observer of their inner movements — whether those movements arise within themselves or come forth from themselves — as to clearly distinguish, in the face of every illicit impulse, between the feeling in their own heart and the serpent's bite? I think this is possible for no one among mortals unless a person has been illuminated by the Holy Spirit and has received that special gift which the Apostle names among the other charisms he lists: the discernment of spirits. For however carefully anyone guards their heart with every vigilance, following Solomon's counsel, and watches with the most attentive focus everything stirred up inside them — even if they have had long and frequent practice at this — they still won't be able, on their own, to clearly distinguish and tell apart from one another the evil we're born with and the evil sown by another. For who can understand their faults? Nor does it matter much for us to know where the evil in us comes from, so long as we do know it's there: what matters more is to stay alert and to pray — no matter what its source — so that we don't give in to it. And so the prophet prays against both evils, saying: 'Cleanse me from my hidden faults, Lord, and spare your servant from sins not my own.' And I can't pass on to you what I myself haven't received. I haven't received it, I confess — and so I can't assign a fixed rule for telling the heart's offspring apart from the enemy's seed.

The Boundary Between Grace and Nature

While the source of each impulse remains uncertain, it is safe to acknowledge our ignorance; the danger lies in confusing what belongs to God with what belongs to us.

Each evil, surely, is both from evil and yet both are in the heart — but not both come from the heart. This much I know for certain about myself — though I'm uncertain what I should attribute to my own heart and what to the enemy. And this, as I said, is without danger.

The Word as Source of All Good

Nothing good comes from the heart apart from the Word; God's word does not return empty but accomplishes its purpose, and the soul that keeps the Word as companion is freed from weariness and sorrow.

But there is indeed a place where you can err dangerously — even, damnably — and there a firm rule is rightly fixed for us beforehand, so that we don't take what God has placed within us and claim it for ourselves, treating the Word's visit to us as though it were our own thought. So the distance between good and evil is exactly the distance between these two: nothing evil comes from the Word, and nothing good comes from the heart — unless the heart has first conceived it from the Word. A good tree cannot bear evil fruit, and a bad tree cannot bear good fruit.✦ But I believe enough has been said about what in our heart belongs to God and what belongs to us — and not pointlessly, I think, but so that the enemies of grace may know this: that without grace the human heart is not sufficient even to think a good thought, but its sufficiency comes from God. The voice of God — the good that is thought — does not spring from the heart's own offspring. So when you hear his voice, you no longer fail to know where it comes from or where it is going — knowing that it goes out from God and makes its way to the heart. But see how the word that goes out from the mouth of God does not return to him empty, but prospers and accomplishes everything for which he sent it — so that you too may be able to say, because the grace of God was not empty in me. Happy the mind whose inseparable companion is the Word, who everywhere offers himself so graciously — whose endlessly delighted sweetness of eloquence rescues it hour by hour from the troubles and vices of the flesh, redeeming the time from evil days. It will not be wearied, it will not be troubled — for as Scripture says, 'Whatever happens to the just, it will not make them sorrowful.'

Boldness of Great Souls

Souls enlarged by faith and purity of conscience dare great things—like Moses, Philip, Thomas, and David—and obtain what they dare, because great faith deserves great things.

I think the image of a great head of household, or the majesty of a queen, is now appearing to those who, drawing near to a deep heart, have become more magnanimous through the greater freedom of the spirit and purity of conscience, and have grown accustomed to daring greater things — restless, utterly inquisitive, penetrating what is more hidden, grasping what is more sublime, and attempting what is more perfect: not only in matters of the senses, but also of the virtues. For these are found worthy on account of the greatness of faith, and are led into all fullness; nor is there, among all the storehouses of wisdom, one from which the God, the Lord of knowledge, would consider that those who long for truth — and are not conscious of vanity — should be kept away. Such was Moses, who dared to say to God: 'If I have found favor in your eyes, show me yourself.'✦ Such was Philip, who demanded that the Father be shown to himself and his fellow disciples; and such also was Thomas, who refused to believe unless he touched the wound with his own hand and the pierced side.✦✦ Small faith, but in a wondrous way stooping down from the greatness of soul. Such too was David, who also said to God: 'My heart said to you: my face has sought you; your face, Lord, I will seek.'✦ Such people, therefore, dare great things, because they are great; and what they dare, they obtain, according to the word of promise spoken to them, which is of this kind: 'Whatever place your foot will have trodden, will be yours.'✦ Great faith, indeed, deserves great things; and to the extent that you stretch your foot toward the good things of the Lord in trust, to that extent you will possess them.

The Bridegroom's Great Gifts

God granted Moses, Philip, Thomas, and David the desires of their hearts; so the Bridegroom leads great souls into the hidden treasures of wisdom, the pastures and bridal chambers of contemplation.

In short, God speaks to Moses mouth to mouth, openly, not through riddles and figures — and so he deserves to see the Lord, whereas to the other prophets God only says that he appears in a vision and speaks through a dream. To Philip, too, the Father was shown in the Son according to the desire of his heart, beyond all doubt, because he at once heard: 'Philip, whoever sees me sees the Father also,' and, 'Because I am in the Father and the Father is in me.' But to Thomas, according to the desire of his heart, Christ offered himself to be touched, and he did not cheat him of what his lips willed. What of David? Does he not also show that his desire was not entirely cheated, when he says, 'I will not give sleep to my eyes or slumber to my eyelids, until I find a place for the Lord'? Therefore, the Bridegroom will meet such great spirits and do great things with them, sending out his light and his truth, leading and bringing them to his holy mountain and his dwelling places, so that anyone who is of this kind may say, 'The one who has done great things for me is the Mighty One.' They will see the King in his beauty; going before them into the lovely places of the wilderness, to the flowers of roses and lilies of the valleys, to the pleasant gardens and watered springs, to the delights of storehouses and the fragrances of spices, and finally to the innermost chambers of the bridal suite.

Hidden Treasures and the Shepherd's Warning

The treasures of wisdom are hidden with the Bridegroom, yet those who receive them must not hoard them but feed Christ's flock, staying near the true Shepherd to avoid deception by false christs.

These are the treasures of wisdom and knowledge hidden with the Bridegroom, these pastures of life prepared to refresh holy souls.✦ Blessed is the man who has satisfied his longing from them. Let him be warned of this alone: he shouldn't want to keep for himself what can suffice for many. For this reason, perhaps, after all these things the Bridegroom is described as appearing like a shepherd, so that the one who attains such great gifts may be warned to feed the flock of the simpler souls—who are just as unable to grasp these things by themselves as sheep are afraid to go out into the pastures without a shepherd. Finally, the bride, prudently noticing this very thing, asks to be shown where he feeds and rests at midday heat, ready (as is indeed given to be understood from this) to be fed and to feed with him, and under him. Nor does she think it's safe to drive the flock far from the supreme Shepherd, clearly because of the attacks of wolves—especially those who come to us in sheep's clothing. And so she is eager to feed in the same pastures with him equally, and to rest in the same shades.✦ And she gives the reason: 'So I don't start,' she says, 'wandering after the flocks of your companions.' These are the ones who want to be seen as friends of the Bridegroom, and aren't; and although their concern is to feed their own flocks, not his, nevertheless they lie in wait from this side and that, saying, 'Look, here is the Christ, look, there he is,' clearly so they can deceive many, lead them away from Christ's flocks, and join them to their own.✦

Literal Sense and Transition

Bernard notes the literal sense of the passage and transitions to its spiritual meaning, invoking Christ the Bridegroom and commending the interpretation to God's mercy and the readers' prayers.

This, in keeping with the literal text. Now wait for the spiritual meaning hidden within it, under a different line of thought — whatever that may turn out to be — which Jesus Christ our Lord, the bridegroom of the Church, who is God over all, blessed forever, will deign to share with me from there through his own mercy as you pray.✦ Amen.

Read the original Latin

Indica mihi ubi pascas, ubi cubes in meridie. Hic sumus, hinc progredimur. Sed antequam tractari incipiat visio ista et allocutio, recapitulandum breviter arbitror de aliis visionibus quae praecesserunt, quomodo nobis aptari spiritualiter possint pro votis et meritis singulorum, ut apprehensis illis, si tamen hoc datum fuerit, facilior et in huius discussione eluceat intellectus. Verum id difficillimum. Nam etsi illa verba, quibus ipsae visiones seu similitudines describuntur, sonare corpora atque corporea videantur; spiritualia tamen sunt quae nobis ministrantur in his, ac per hoc in spiritu quoque causas et rationes earum oportet inquiri. Et quis idoneus investigare et comprehendere tam multos animae affectus profectusque, quibus haec de praesentia sponsi tam multiformis gratia dispensatur? Tamen si intremus ad nos, et Spiritus sanctus in lumine suo dignetur ostendere nobis, quod opere suo non dedignatur assidue actitare in nobis, puto non omnino non in his sine intellectu remansuros. Confido enim non accepisse nos spiritum huius mundi, sed Spiritum qui ex Deo est, ut sciamus quae a Deo donata sunt nobis.

Ergo si cui nostrum cum sancto Propheta adhaerere Deo bonum est, et, ut loquar manifestius, si quis in nobis est ita desiderii vir, ut cupiat dissolvi et cum Christo esse, cupiat autem vehementer, ardenter sitiat, assidue meditetur; is profecto non secus quam in forma sponsi suscipiet verbum in tempore visitationis, hora videlicet qua se astringi intus quibusdam brachiis sapientiae, atque inde sibi infundi senserit sancti suavitatem amoris. Siquidem desiderium cordis eius tribuetur ei, etsi adhuc peregrinanti in corpore, ex parte tamen, idque ad tempus, et tempus modicum. Nam cum vigiliis, et obsecrationibus, et multo labore et imbre lacrymarum quaesitus adfuerit, subito dum teneri putatur elabitur; et rursum lacrymanti et insectanti occurrens, comprehendi patitur, sed minime retineri, dum subito iterum quasi e manibus evolat. Etsi institerit precibus et fletibus devota anima, denuo revertetur, et voluntate labiorum eius non fraudabit eam; sed rursum mox disparebit, et non videbitur, nisi iterum toto desiderio requiratur. Ita ergo et in hoc corpore potest esse de praesentia sponsi frequens laetitia, sed non copia; quia etsi visitatio laetificat, sed molestat vicissitudo. Et hoc tandiu necesse est pati dilectam, donec semel posita corporeae sarcina molis, avolet et ipsa levata pennis desideriorum suorum, libere iter carpens per campos contemplationis, et mente sequens expedita dilectum quocunque ierit.

Nec tamen vel in transitu praesto erit sic omni animae, nisi illi duntaxat, quam ingens devotio, et desiderium vehemens, et praedulcis affectus sponsam probat, et dignam, ad quam gratia visitandi accessurum Verbum decorem induat, formam sponsi accipiens. Qui enim nondum invenitur ita affectus, sed compunctus magis actuum recordatione suorum, loquens in amaritudine animae suae dicit Deo: Noli me condemnare; aut forte etiam adhuc periculose tentatur a propria concupiscentia abstractus et illectus: hic talis non sponsum requirit, sed medicum; ac per hoc non oscula quidem vel amplexus, sed tantum remedia vulneribus accipiet suis, in oleo utique et unguentis. Annon saepenumero sic sentimus, et sic experimur orantes, nos, qui nostris quotidie adhuc excessibus tentamur praesentibus, mordemur praeteritis? A quanta me amaritudine frequenter liberasti adveniens, Iesu bone? Quoties post anxios fletus, inenarrabiles gemitus et singultus, sauciam conscientiam meam unxisti unctione misericordiae tuae, et oleo laetitiae perfudisti? Quoties me oratio, quem pene desperantem suscepit, reddidit exsultantem, et praesumentem de venia? Qui similiter afficiuntur, ecce hi sciunt, quod vere medicus sit Dominus Iesus, qui sanat contritos corde, et alligat contritiones eorum. Qui experti non sunt, credant inde eidem ipsi dicenti: Spiritus Domini unxit me, ad evangelizandum mansuetis misit me, ut mederer contritis corde .

Si adhuc dubitant, accedant certe et probent, et sic in semetipsis discant quid sit: Misericordiam volo, et non sacrificium. Sed videamus et reliqua.

Sunt qui in studiis spiritualibus fatigati, et versi in teporem, atque in defectu quodam spiritus positi, ambulant tristes vias Domini, corde arente et taedente accedunt ad quaeque iniuncta, frequenter murmurant; longos dies, longas conqueruntur et noctes, loquentes cum sancto Iob: Si dormiero, dicam: Quando consurgam? et rursum exspectabo vesperam. Ergo ubi contingit tale aliquid pati, si misertus Dominus appropiet nobis in via qua ambulamus, et incipiat loqui de coelo qui de coelo est, nec non favorabile quidpiam cantare nobis de canticis Sion, narrare etiam de civitate Dei, de pace civitatis, de aeternitate pacis, de statu aeternitatis: dico vobis, erit pro vehiculo animae dormitanti et pigritanti laeta narratio, ita ut pellat omne fastidium ab animo audientis, et a corpore fatigationem. An tibi aliud vel pati, vel petere ille videtur, qui ait: Dormitavit anima mea prae taedio, confirma me in verbis tuis? Et nonne cum obtinuerit, clamabit: Quomodo dilexi legem tuam, Domine! tota die meditatio mea est? Sunt enim quaedam verba Verbi sponsi ad nos, nostrae meditationes de ipso et eius gloria, elegantia, potentia, maiestate. Non solum autem, sed et cum avida mente versamus testimonia eius et iudicia oris eius, et in lege eius meditamur die ac nocte; sciamus pro certo adesse sponsum, atque alloqui nos, ut non fatigemur laboribus, sermonibus delectati.

Tu ergo, cum tibi aliqua talia volvi animo sentis, non tuam putes cogitationem, sed illum agnosce loquentem, qui apud prophetam dicit: Ego qui loquor iustitiam. Simillima enim sunt nostrae cogitata mentis sermonibus Veritatis in nobis loquentis; nec facile quis discernit, quid intus pariat cor suum, quidve audiat, nisi qui prudenter advertit Dominum in Evangelio loquentem, quia de corde exeunt cogitationes malae; et illud: Quid cogitatis mala in cordibus vestris? Et: Qui loquitur mendacium, de suo loquitur. Apostolus autem: Non quod sufficientes, inquit, simus cogitare aliquid a nobis tanquam ex nobis (subaudis bonum); sed sufficientia nostra ex Deo est. Cum ergo mala in corde versamus, nostra cogitatio est; si bona, Dei sermo est. Illa cor nostrum dicit, haec audit. Audiam, ait, quid loquatur in me Dominus Deus, quoniam loquetur pacem in plebem suam. Itaque pacem, pietatem, iustitiam Deus in nobis loquitur; nec talia nos cogitamus ex nobis, sed in nobis audimus.

Caeterum homicidia, adulteria, furta, blasphemiae, et his similia, de corde exeunt : nec audimus ea, sed dicimus. Denique dixit insipiens in corde suo: Non est Deus. Et propter hoc irritavit impius Deum, quia dixit in corde suo: Non requiret. Sed est praeterea quod corde quidem sentitur, non tamen cordis est verbum. Nec enim de corde exit, sicut nostra cogitatio, sed neque illud est quod ad cor fieri diximus, verbum videlicet Verbi, cum sit malum. Immittitur autem a contrariis potestatibus, sicut fiunt immissiones per angelos malos; quale, verbi causa, fuit quod legitur misisse in cor diabolus, ut traderet Dominum Iudas Simonis Iscariotis.

Verum quis ita vigil et diligens observator motionum internarum suarum, sive in se, sive et ex se factarum, ut liquido ad quaeque illicita sensa cordis sui discernat inter morbum mentis, et morsum serpentis? Ego nulli hoc mortalium possibile puto, nisi qui illuminatus a Spiritu sancto speciale accepit donum illud quod Apostolus inter caetera charismata quae enumerat, nominat discretionem spirituum. Quantumlibet enim quis, secundum Salomonem, omni custodia servet cor suum, et omnia quae intra se moventur vigilantissima intentione observet; etiamsi diuturnum forte in his habuerit exercitium et frequens experimentum, non poterit tamen ad purum in se dignoscere discernereve ab invicem malum innatum, et malum seminatum. Nam delicta quis intelligit? Nec multum refert nostra scire, unde inest nobis malum, dummodo inesse sciamus: vigilandum potius et orandum undecunque sit, ne consentiamus. Denique orat propheta contra utrumque malum, dicens: Ab occultis meis munda me, Domine, et ab alienis parce servo tuo. Et ego, non possum tradere vobis quod non accepi. Non autem accepi, fateor, unde assignem certam notionem inter partum cordis, et seminarium hostis.

Quippe utrumque malum, utrumque a malo; utrumque in corde, sed non utrumque de corde. Hoc totum certum mihi in me, etsi incertum quid cordi, quid hosti tribuam. Et id quidem, ut dixi, absque periculo.

Sed sane est ubi periculose, imo damnabiliter erratur, atque ibi merito nobis certa praefigitur regula, ne quod Dei est in nobis, demus nobis, putantes Verbi visitationem nostram esse cogitationem. Ergo quantum distat bonum a malo, tantum ista duo a se: quoniam nec de Verbo malum, nec de corde exiet bonum, nisi quod prius forte de Verbo conceperit; quia non potest bona arbor malos fructus facere, nec arbor mala fructus bonos. At satis dictum esse credo quid Dei, quid nostrum in nostro sit corde; nec superflue, ut arbitror, sed ut sciant inimici gratiae, absque gratia nec ad cogitandum bonum sufficere cor humanum, sed sufficientiam ipsius ex Deo esse; Dei vocem, bonum quod cogitatur, non cordis prolem existere. Tu ergo si vocem eius audis, non iam nescias unde veniat, aut quo vadat; sciens quia a Deo exit, et ad cor vadit. Vide autem quomodo verbum quod egreditur de ore Dei non revertatur ad eum vacuum, sed prosperetur et faciat omnia ad quae misit illud, ut dicere possis et tu, quia gratia Dei in me vacua non fuit. Felix mens, cui Verbum individuus comes, ubique se affabile praebet, cuius indesinenter oblectata suavitate facundiae, a carnis molestiis et vitiis sese vindicet omni hora, redimendo tempus a diebus malis. Non lassabitur, non molestabitur; quoniam, sicut dicit Scriptura: Non contristabit iustum, quidquid ei acciderit.

Iam vero magni Patrisfamilias seu regnae maiestatis schema apparere existimo his qui, accedentes ad cor altum, de maiori spiritus libertate et puritate conscientiae magnanimores facti, consueverunt audere maiora, inquieti prorsus et curiosi secretiora penetrare, et apprehendere sublimiora, et tentare perfectiora, non modo sensuum, sed et virtutum. Hi enim pro fidei magnitudine digni inveniuntur qui inducantur in omnem plenitudinem; nec est omnino in omnibus apothecis sapientiae a quo Deus scientiarum Dominus arcendos censeat cupidos veritatis, vanitatis non conscios. Talis erat Moyses, qui audebat dicere Deo: Si inveni gratiam in oculis tuis, ostende mihi te ipsum. Talis Philippus, qui sibi et suis condiscipulis Patrem flagitabat ostendi : talis et Thomas, qui nisi sua manu tangeret vulnus et fossum latus, credere recusabat. Pusilla fides, sed de magnitudine animi miro modo descendens. Talis quoque David, qui et ipse dicebat Deo: Tibi dixit cor meum: Exquisivit te facies mea; faciem tuam, Domine, requiram. Tales itaque magna audent, quoniam magni sunt: et quae audent, obtinent iuxta verbum promissionis ad ipsos, quod est istiusmodi: Quemcunque locum calcaverit pes vester, vester erit. Magna siquidem fides magna meretur; et quatenus in bonis Domini fiduciae pedem porrexeris, eatenus possidebis.

Denique Moysi ore ad os loquitur Deus; et palam, non per aenigmata et figuras Dominum videre meretur, cum prophetis aliis tantum in visione apparere se dicat, et per somnium loqui. Philippo quoque secundum petitionem cordis sui ostensus est Pater in Filio, in eo procul dubio quod incontinenti audivit: Philippe, qui videt me, videt et Patrem; et, Quia ego in Patre, et Pater in me est. Sed et Thomae iuxta desiderium cordis eius palpandum se praebuit, et voluntate labiorum eius non fraudavit eum. Quid David? nonne et ipse voto se non omnino fraudari significat, ubi ait non daturum se somnum oculis suis, nec palpebris suis dormitationem, donec inveniret locum Domino? Igitur istiusmodi magnis spiritibus magnus occurret Sponsus, et magnificabit facere cum eis, emittens lucem suam, et veritatem suam, eosque deducens et adducens in montem sanctum suum, et in tabernacula sua, ita ut dicat qui eiusmodi est: Quia fecit mihi magna qui potens est. Regem in decore suo videbunt oculi eius; praeeuntem se ad speciosa deserti, ad flores rosarum, et lilia convalium, ad amoena hortorum, irrigua fontium, ad delicias cellariorum, et odoramenta aromatum, postremo ad ipsa secreta cubiculi.

Isti sunt thesauri sapientiae et scientiae penes sponsum absconditi, haec vitae pascua praeparata in refectionem animarum sanctarum. Beatus vir qui implevit desiderium suum ex ipsis. Hoc solum admonitus sit, ne solus habere velit quae possunt sufficere pluribus. Propterea enim fortassis post ista omnia sponsus, tanquam pastor apparere describitur, ut proinde admoneatur assecutor tantorum munerum pascendi gregis simpliciorum, qui scilicet tam non valent per semetipsos apprehendere ista, quam non audent sine pastore oves exire in pascua. Denique hoc ipsum sponsa prudenter advertens postulat sibi indicari ubi ipse pascat et cubet sub meridiano fervore, parata (ut quidem ex hoc intelligi datur) pasci et pascere cum illo, et sub illo. Nec enim tutum arbitratur longe agere gregem a summo Pastore, nimirum ob incursiones luporum, eorum maxime qui veniunt ad nos in vestimentis ovium: et propterea satagit in eisdem cum ipso pariter pascere pascuis, et cubare umbris. Et causam ponit: Ne incipiam, inquiens, vagari post greges sodalium tuorum. Ipsi sunt qui se volunt videri amicos sponsi, et non sunt: et cum suos, non illius greges pascere cura sit eis; hinc inde tamen insidiantes dicunt: Ecce hic est Christus, ecce illic est, videlicet ut multos seducant, et abducant a Christi gregibus, et socient suis.

Hoc pro litterae textu. Iam vero spiritualem sensum qui in ea latet sub alio sermonis principio exspectate, quidquid illud erit, quod mihi inde vobis orantibus sua misericordia partiri dignabitur sponsus Ecclesiae Iesus Christus Dominus noster, qui est super omnia Deus benedictus in saecula. Amen.

Scripture echoes

  1. ↩1Cor.2.12 — Now we have not received the spirit of the world, but the Spirit that comes from God, so that we may understand the things freely given to us by God.
  2. ↩Isa.61.1 — The Spirit of the Lord GOD is upon me, because the LORD has anointed me to bring good news to the poor. He has sent me to bind up the brokenhearted, to proclaim liberty to captives and release to prisoners.
  3. ↩Hos.6.6 — For I desire steadfast love and not sacrifice, the knowledge of God rather than burnt offerings.
  4. ↩Job.7.4 — When I lie down, I say, 'When shall I rise?' But the evening drags on, and I am filled with tossing until dawn." "Drags on" is clearer and more oral than "stretches on.
  5. ↩Isa.61.1 — The Spirit of the Lord GOD is upon me, because the LORD has anointed me to bring good news to the poor. He has sent me to bind up the brokenhearted, to proclaim liberty to captives and release to prisoners.
  6. ↩Matt.12.34 — Offspring of vipers! How can you speak good things, being evil? For out of the abundance of the heart the mouth speaks.
  7. ↩Luke.5.22;Matt.9.4 — But Jesus, perceiving their thoughts, answered them, "Why are you reasoning in your hearts?" Matt.9.4 — And Jesus, knowing their thoughts, said, "Why do you think evil in your hearts?"
  8. ↩John.8.44 — You are of your father the devil, and you desire to do the desires of your father. He was a murderer from the beginning and has not stood in the truth, because there is no truth in him. When he speaks the lie, he speaks from his own, for he is a liar and the father of it.
  9. ↩2Cor.3.5 — Not that we are sufficient in ourselves to claim anything as coming from ourselves; but our sufficiency is from God.
  10. ↩Ps.84.9 — O LORD God of hosts, hear my prayer; give ear, O God of Jacob. Selah.
  11. ↩Matt.15.19 — For out of the heart come evil thoughts, murders, adulteries, sexual immoralities, thefts, false testimonies, and blasphemies.
  12. ↩Ps.13.1;Ps.52.1 — To the choirmaster. A Psalm of David. Ps.52.1 — To the choirmaster. A Maskil of David.
  13. ↩Ps.10.4 — The wicked, in the pride of his face, does not seek him; God is not in all his schemes.
  14. ↩John.13.2 — And during supper, the devil had already put it into the heart of Judas Iscariot, Simon's son, to betray him.
  15. ↩Matt.7.17-Matt.7.18;Luke.6.43-Luke.6.44 — So every good tree produces good fruit, but the bad tree produces bad fruit. Matt.7.18 — A good tree cannot produce evil fruit, nor can a rotten tree produce good fruit. Luke.6.43 — For no good tree bears rotten fruit, nor again does a rotten tree bear good fruit. Luke.6.44 — For each tree is known by its own fruit. For people do not gather figs from thorns, nor do they pick grapes from a bramble bush.
  16. ↩Exod.33.13 — And now, if I have found favor in your eyes, please make known to me your ways, so that I may know you, in order that I may find favor in your eyes. And see that this nation is your people.
  17. ↩John.14.8 — Philip said to him, 'Lord, show us the Father, and it is enough for us.'
  18. ↩John.20.25 — So the other disciples told him, 'We have seen the Lord.' But he said to them, 'Unless I see in his hands the mark of the nails, and put my finger into the mark of the nails, and put my hand into his side, I will not believe.'
  19. ↩Ps.27.8 — My heart says of you, 'Seek my face.' Your face, LORD, I will seek.
  20. ↩Deut.11.24 — Every place that the sole of your foot treads upon shall be yours—from the wilderness and Lebanon, from the river, the river Euphrates, to the western sea shall be your territory.
  21. ↩Col.2.3 — in whom are hidden all the treasures of wisdom and knowledge.
  22. ↩Matt.7.15 — Beware of false prophets, who come to you in sheep's clothing, but inwardly they are ravenous wolves.
  23. ↩Matt.24.23-Matt.24.24 — Then if anyone says to you, 'Look, here is the Christ!' or 'There he is!'—do not believe it. Matt.24.24 — For false christs and false prophets will arise and will give great signs and wonders, so as to lead astray, if possible, even the elect.
  24. ↩Rom.9.5 — whose are the fathers, and from whom is the Christ according to the flesh, who is over all, God blessed forever. Amen.

Notes

  1. 1 ↩The Latin 'apprehensis illis' functions as an ablative absolute ('once those are grasped'), setting the condition for the main clause.
  2. 2 ↩The Latin 'non omnino non' is a double negative used for emphasis, rendered here as 'not entirely' to capture the nuance that some understanding will be granted.
  3. 3 ↩The distinction between what the heart 'brings forth' internally and what it 'hears' from outside is central to the discernment the author is teaching; the Latin quid intus pariat cor suum / quidve audiat maps this interior/exterior boundary.
  4. 4 ↩The parenthetical (subaudis bonum) marks a supplied ellipsis: the reader is expected to understand 'good' as the implied object of cogitare. This is a standard exegetical gloss on 2 Cor 3:5.

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