§29. TRIPARTITE MEDITATION

§29. TRIPARTITE MEDITATION
On the Past, Present, and Future

29. After these considerations on the love of our neighbor I will add a few words on the love of God.

CAPUT XLVII.¬De dilectione Dei concitanda in meditatione mysteriorum Christi.

His de proximi dilectione praemissis, de dilectione Dei pauca subjungam .

ALTHOUGH both of the sisters loved God and their neighbor, Martha concerned herself especially with the service of her neighbors, while Mary drank from the fountain of divine love? There are two elements in the love of God, interior dispositions and the performance of works. The latter consists in the practice of the virtues, the former in the sweetness tasted by the spirit. The practice of the virtues is a matter of a rule of life, fasts, vigils, work, reading, prayer, poverty and such like, while the affections are nourished by wholesome meditation. So, if that sweet love of Jesus is to grow in your affections, you need a threefold meditation, on the past, the present and the future, that is to say, you must call to mind what happened long ago, experience the present and look forward to what lies in the future.!

Nam licet utraque soror Deum proximumque dilexerit, specialiter tamen circa obsequium proximorum occupabatur Martha, ex divinae vero lectionis fonte hauriebat Maria. Ad Dei vero dilectionem duo pertinent, affectus mentis, et effectus operis. Et opus hoc in virtutum exercitio; affectus vero mentis in spiritualis gustus dulcedine. Exercitium virtutum in certo vivendi modo, in jejuniis, in vigiliis, in opere, in dilectione, in oratione, in paupertate et caeteris hujusmodi commendatur; affectus salutari meditatione nutritur. Itaque ut ille dulcissimus amor Jesu in tuo crescat affectu, triplici meditatione opus habes: de praeteritis scilicet, praesentibus et futuris, id est de praeteritorum recordatione, de experientia praesentium, de consideratione futurorum.

§29-31. CHRIST’S LIFE (The Past)

§29-31. CHRIST’S LIFE (The Past)

WHEN your mind has been cleansed by the practice of the virtues from all the thoughts which clogged it, cast your eyes back, purified as they are now, to the past. First enter the room of blessed Mary and with her read the books which prophesy the virginal birth and the coming of Christ. Wait there for the arrival of the angel, so that you may see him as he comes in, hear him as he utters his greeting, and so, filled with amazement and rapt out of yourself, greet your most sweet Lady together with the angel. Cry with a loud voice: “Hail, full of grace, the Lord is with you, blessed are you among women.”° Repeat this several times and consider what this fullness of grace is in which the whole world shared when the Word was made flesh and dwelt among us, full of grace and truth.° Wonder at the Lord who fills earth and heaven° being enclosed within the womb of a maiden, whom the Father sanctified, the Son fecundated and the Holy Spirit overshadowed.’’_,

Cum igitur mens tua fuerit ab omni cogitationum sorde virtutum exercitio purgata, jam oculos defaecatos ad posteriora retorque. Ac primum cum beata Maria ingressa cubiculum, libros quibus Virginis partus cum Christi prophetatur adventu, evolve. Ibi adventum Angeli praestolare, ut videas intrantem, audias salutantem: et sicut repleta stupore et ecstasi dulcissimam dominam tuam cum Angelo salutante salutes, clama dicens, Ave gratia plena, Dominus tecum: benedicta tu in mulieribus (Luc. I, 28). Hoc plenius repetens, quae sit haec gratiae plenitudo, de qua totus mundus gratiam mutuavit, quoniam Verbum caro factum est, et habitavit in nobis plenum gratiae et veritatis (Joan. I, 14), contemplare, et admirare Dominum, qui terram implet et coelum, intra unius puellae viscera ^[1466] claudi, quam Pater sanctificavit, Filius fecundavit, obumbravit Spiritus sanctus.

O sweet Lady, with what sweetness you were inebriated, with what a fire of love you were inflamed, when you felt in your mind and in your womb the presence of majesty, when he took flesh to himself from your flesh and fashioned for himself from your members members in which all the fullness of the Godhead might dwell in bodily form.° All this was on your account, virgin, in order that you might diligently contemplate the Virgin whom you have resolved to imitate and the Virgin’s Son to whom you are betrothed.

O dulcis domina, quanta inebriabaris dulcedine, quo amoris igne succendebaris, cum sentires in mente et ventre tantae majestatis praesentiam; cum de tua carne sibi carnem assumeret, et membra quibus corporaliter omnis plenitudo divinitatis habitaret, e tuis sibi membris aptaret! Haec omnia propter te, virgo, ut Virginem, quam imitari proposuisti, diligas, et Virginis fructum , cui nupsisti.

But now together with your most sweet Lady go up into the mountains° and gaze upon the barren wife and the virgin as they embrace one another and exchange those greetings in which the little servant recognized and hailed with unspeakable joy his Lord, the herald recognized the judge, the voice the Word, the one enclosed in the womb of his aged mother, the other confined in the Virgins womb. Blessed the wombs in which the salvation of the whole world takes its origin, gloomy sadness is driven far away and everlasting joy foretold. What are you doing, virgin? Run, I beg, run and take part in such joy, prostrate yourself at the feet of both, in the womb of the one embrace your Bridegroom, in the womb of the other do honor to his friend.

Jam nunc cum dulcissima domina tua in montana conscende, et sterilis et virginis suavem intuere complexum; et salutationis officium, in quo servulus Dominum, praeco judicem, vox Verbum, intus anilia viscera conclusus in virginis utero clausum agnovit, et indicibili gaudio salutavit. Beati ventres in quibus totius mundi salus exoritur, pulsisque tenebris tristitiae, sempiterna laetitia prophetatur. Quid agis, o virgo? Accurre, quaeso, accurre, et tantis gaudiis admiscere, prosternere ad pedes utriusque, et in unius ventre sponsum tuum amplectere, amicum vero ejus in alterius utero venerare.

Next with all your devotion accompany the Mother as she makes her way to Bethlehem. Take shelter in the inn with her, be present and help her as she gives birth, and when the infant is laid in the manger break out into words of exultant joy together with Isaiah and cry: A child has been born to us, a son is given to us. Embrace that sweet crib, let love overcome your reluctance, affection drive out fear. Put your lips to those most sacred feet, kiss them again and again.

Hunc euntem in Bethleem cum omni devotione prosequere, et in hospitium divertens, cum illa assiste, et obsequere parienti; locatoque in praesepio parvulo, erumpe in vocem exsultationis, clamans cum Isaia: Parvulus natus est nobis, et filius datus est nobis (Isai. IX, 6). Amplectere dulce illud praesepium. Vincat verecundiam amor, timorem depellat affectus, ut sacratissimis pedibus figas labia, et oscula gemines

Next contemplate the shepherds vigil, wonder at the angelic host, make your own contribution to their heavenly melody, singing both with your heart and with your lips: “Glory be to God on high, and on earth peace to men of good will.

. Exinde pastorum excubias mente pertracta, Angelorum exercitum admirare, coelesti melodiae tuas interpone partes, corde simul et ore decanta: Gloria in excelsis Deo (Luc. II, 14).

30. Do not omit the Magi and their gifts from your meditation, nor leave the Child unaccompanied on his flight into Egypt. Accept as true the legend that he was captured by robbers on the way and owed his escape to a young man who is supposed to have been the son of the robber chief. After seizing his booty he looked at the Child in his Mother’s bosom and was so impressed by the majesty that radiated from his beautiful face as to be convinced that he was something more than man. Inflamed with love he embraced him and said: “O most blessed of children, if ever the occasion arises to take pity on me, then remember me and do not forget the present moment.” This is said to be the thief who was crucified at Christs right hand and rebuked the other thief when he blasphemed. “What, he said, “have you no fear of God, when you are undergoing the same sentence? And we justly enough; we receive no more than the due reward of our deeds; but this man has done nothing amiss.” Then, turning to our Lord and seeing in him that majesty which had distinguished him as a child, he remembered his agreement and said: “Remember me when you come into your kingdom.” So, in order to kindle love I consider it worthwhile to accept this legend as true, without making any rash assertions as to its authority.

CAPUT XLVIII.¬De Magorum adoratione, fuga Christi in Aegyptum, et de latrone ad Christi dextram crucifixo.

Noli in tua meditatione Magorum munera praeterire; nec fugientem in Aegyptum incomitatum relinque . Opinare verum esse quod dicitur, eum a latronibus deprehensum in via, et adolescentuli cujusdam beneficio ereptum. Erat is, ut dicunt, principis latronum filius, qui praeda potitus, cum parvulum in matris gremio comperisset, tanta ei in ejus speciosissimo vultu splendoris majestas apparuit, ut eum supra hominem esse non ambigens, incalescens amore amplexatus sit eum. Et, o, inquit, beatissime parvulorum! si aliquando se tempus obtulerit mihi miserendi, tunc memento mei, et hujus temporis noli oblivisci. Ferunt hunc esse latronem, qui ad Christi dexteram crucifixus, cum alterum blasphemantem corripuisset, dicens, Neque tu times Deum, qui in eadem damnatione es? Et nos quidem juste; nam digna damna factis recipimus: hic autem nihil mali fecit: conversus ad Dominum eum in illa quae in puerulo apparuerat, intuens majestate, pacti sui non immemor, Memento, inquit, mei cum veneris in regnum tuum (Luc. XXIII, 40-42). Itaque ad incentivum amoris, non inutile arbitror hac uti opinione, remota omni affirmandi temeritate.

Further, do you not think you will gain some devotion by con­templating him at Nazareth as a boy among boys, obedient to his mother and helping his foster-father with his work?

CAPUT XLIX.¬De contemplatione Christi pueri.

Praeterea nihilne tibi suavitatis aestimas accessurum, si eum apud Nazareth puerum inter pueros contempleris? si obsequentem matri, si operanti nutritio assistentem intuearis?

31. Consider him too at the age of twelve going up to Jerusalem with his parents and staying in the city while they all unawares began their return. Join his Mother in looking for hint during those three days. What a flood of tears will you not shed when you hear his Mother scolding her Son with the gentle reproach: Son, why have you dealt so with us? Behold, your father and I have been looking for you in sorrow.

Quid si duodennem cum parentibus Jerosolymam ascendentem, et illis redeuntibus et nescientibus in urbe remanentem per triduum cum matre quaesieris? O quanta copia fluent lacrymae, cum audieris matrem dulci quadam increpatione filium verberantem, Fili, quid fecisti nobis sic? Ecce pater tuus et ego dolentes quaerebamus te (Id. II, 48).

If however you delight in following the Virgin wherever he goes search out the depths that lie hidden in him. Thus at the river Jordan you will contemplate the Father in the voice, the Son in his human form, the Holy Spirit in the dove. There, admitted to spiritual nuptials, you will gaze up at the Bridegroom given you by the Father, receiving the purification brought by the Son and the pledge of love from the Holy Spirit.

CAPUT L.-De consideratione baptismi, jejunii et tentationis Christi.

Si autem virginem vis sequi quocumque ierit, ^[1467] delectet altiora ejus et secretiora scrutari: ut in Jordanis flumine audias in voce Patrem, in carne Filium, in columba videas Spiritum sanctum. Ibi tu ad spirituales initiata nuptias sponsum suscipis datum a Patre, purgationem a Filio, pignus amoris a Spiritu sancto.

Next he dedicated for your benefit the solitude of the desert and sanctified fasting, to teach you that it is there you have to engage the crafty foe in battle, Consider that this was done for you and in your stead; and meditate on the way in which it was done and imitate what was done.

Exinde solitudinis tibi secreta ditavit, sanctificavit jejunium, ibi subeundum docens cum callido hoste conflictum. Haec tibi facta, et pro te facta, et quomodo facta diligenter attendas. Dilige a quo facta sunt, et imitare quae facta sunt.

Then call to mind the woman who was taken in adultery and what Jesus did and said when he was asked to give sentence, For he wrote on the earth, in order to show them up as of the earth rather than of heaven, and then said: “Let him among you who is without sin be the first to throw a stone at her. But when the words struck them all with terror and drove them out of the temple imagine how kind were his eyes as he turned to her, how gentle and tender was the voice with which he pronounced his sentence of absolution. Think how he would have sighed, how he would have wept as he said: “Has no one condemned you, woman? Neither shall I con­demn you.” Happy was the woman, I feel inclined to say, in this adultery, forgiven as she was for the past and assured for the future. Good Jesus, when it is you who say: “I will not condemn, who else will condemn? When it is God who justifies, who is there who will condemn ?Yet the words which you added must not be overlooked: Go, and do not sin any more.”

CAPUT LI.¬De Muliere in adulterio deprehensa.

Occurrit jam nunc memoriae mulier illa deprehensa in adulterio, et Jesus rogatus sententiam, quid egerit, quidve dixerit recordare. Cum enim scribens in terra terrenos eos, non coelestes, prodidisset; Qui sine peccato est, inquit, vestrum, primum lapidem in illam mittat. Cum vero omnes sententia tenuisset et expulisset de templo, imaginare quam pios oculos in illam levaverit, quam dulcem sua voce sententiam absolutionis ejus protulerit. Puta quod suspiraverit, quod lacrymatus sit, cum diceret, Nemo te condemnavit, mulier? Nec ego te condemnabo. Felix, ut ita dicam, haec, quae in adulterio deprehensa mulier, quae etiam de praeteritis absolvitur, secura efficitur de futuris. Jesu bone, te dicente, non condemnabo, quis condemnabit? Deus qui justificat, quis est qui condemnet? Audiatur de caetero vox tua: Vade, et jam amplius noli peccare (Joan. VIII, 7).

Now go into the Pharisee’s house and see our Lord in his place at table there. Together with that most blessed sinner approach his feet, wash them with your tears, wipe them with your hair, soothe them with kisses and warm them with ointments. Are you not already penetrated with the fragrance of that sacred oil ? If he still will not let you approach his feet, be insistent, beseech him, raise your eyes to him brimming with tears and extort from him with deep sighs and unutterable groanings what you seek. Strive with God as Jacob did, so that he may rejoice in being overcome It will seem to you sometimes that he averts his gaze, closes his ears, hides the feet you long to touch. None the less be insistent, welcome or unwelcome, and cry out: “How long will you turn your face away from me tHow long shall I have to cry out without your listening to me Give back to me, good Jesus, the joy of your salvation,° for my heart has said to you: I have sought your face, your face, Lord, I will seek’.” He will certainly not refuse his feet to a virgin when he gave them to a sinful woman to kiss.

CAPUT LII.¬De muliere lacrymis pedes ejus rigante.

Jam nunc domum ingredere Pharisaei, et recumbentem ibi Dominum tuum attende. Accede cum illa beatissima peccatrice ad pedes ejus; lava lacrymis, terge capillis, demulce osculis, et fove unguentis. Nonne jam sacri illius liquoris odore perfunderis? Si tibi adhuc suos negat pedes, insta, ora, et gravidos lacrymis oculos attolle, imisque suspiriis et inenarrabilibus extorque quod petis. Luctare cum Deo sicut Jacob, ut ipse se gaudeat superari. Videbitur tibi aliquando, quod avertat oculos, quod aures claudat, quod desideratos pedes abscondat. Tu nihilominus insta opportune, importune; clama, Usquequo faciem tuam avertis a me? Usquequo clamabo, et non exaudies (Psal. XII, 1)? Redde mihi, Jesu bone, laetitiam salutaris tui, quia tibi dixit cor meum: Quaesivi faciem tuam, faciem tuam requiram (Psal. XXVI, 8). Certe non negabit pedes suos virgini, quos osculandos praebuit peccatrici.

Do not pass by that house in which the paralytic was let down through the roof before his feet, where kindness and power came to meet one another. “My son,” he said, your sins are forgiven? What amazing clemency, what unspeakable mercy. That happy man received forgiveness of his sins without having asked for it, without any preliminary confession, without having earned it by any satisfaction, without any contrition that might seem to call for it. It was bodily health he asked for, not that of the soul, yet he received health of both body and soul. Truly, Lord, life is at your disposal If you decide to save me, no one will be able to prevent you. If you decide otherwise no one will dare to say: “Why do you act so?

Why do you complain, Pharisee? Is your eye evil because he is goodj Indeed he has mercy on whom he will. Let us weep and pray that he may will. Let good works also help prayer to be more fervent, increase devotion, arouse love. Let the hands which are raised in prayer be pure, not stained with the blood of uncleanness, not soiled by unlawful touch, not polluted by avarice. Let the heart also which is lifted up be free from anger andquarrelling, calm and tranquil, at peace, stirred to life by purity of conscience.

But we do not read that the paralytic had performed any of these preliminaries, and yet we read that he was found worthy to receive forgiveness of his sins. This is the power of Christ’s unutterable mercy, and as it is blasphemous to deny it, so it is the height of folly to presume on it. He can say and do to anyone he wills the same as he said and did to the paralytic : “Your sins are forgiven, but anyone who expects this will be said to him without any toil or contrition or confession or even prayer on his part will never be forgiven his sins.

CAPUT LIII.¬De paralytico per tegulas invecto et corporaliter spiritualiter que sanato.

Sed et domum illam non praeteribis, ubi per tegulas paralyticus ante pedes ejus submittitur, ubi pietas et potestas obviaverunt sibi. Fili, inquit, remittuntur tibi peccata tua (Matth. IX, 2). O mira clementia! o indicibilis misericordia! Accepit felix remissionem peccatorum, quam non praecesserat confessio, non meruerat satisfactio, non exigebat contritio. Corporis salutem petebat, non animae: et salutem recepit corporis et animae. Vere, Domine, vita in voluntate tua. Si decreveris salvare nos, non est qui audeat dicere, Cur ita facis? Pharisaee, a te quid murmuras? an oculus tuus nequam est, quia ipse bonus est? Certe miseretur cui voluerit; ploremus et oremus ut velit. Bonis etiam operibus pinguescat oratio, augeatur devotio, dilectio excitetur. Leventur purae manus in oratione, quas non sanguis immunditiae maculavit, tactus illicitus non foedavit, non exasperavit avaritia. Levetur et cor sine ira et disceptatione, quod tranquillitas sedavit, pax composuit, puritas conscientiae animavit. Sed nihil horum paralyticus iste legitur praemisisse, qui tamen legitur remissionem peccatorum meruisse. Haec est ineffabilis ejus misericordiae virtus, cui sicut blasphemum est derogare, ita et hoc sibi praesumere stultissimum. Potest cuicumque vult hoc ipsum efficaciter ^[1468] dicere, quod dixit illi paralytico, Dimittuntur tibi peccata tua. Sed quicumque sine suo labore, vel contritione, vel confessione, vel etiam oratione sibi hoc dicendum exspectat; nunquam ei remittentur peccata sua.

But we must leave this scene and come to Bethany, where the sacred bonds of friendship are consecrated by the authority of our Lord. For Jesus loved Martha, Mary and Lazarus. There can be no doubt that this was on account of the special friendship by which they were privileged to be more intimately attached to him. That is borne out by those sweet tears with which he associated himself with the mourners and which all the people interpreted as a sign of love: “See,” they said, “how he loved him.

And behold they gave him a supper there at which Martha was serving, while Lazarus was one of those at table with him. Now Mary brought ointment in an alabaster box and breaking the alabaster poured the ointment out upon Jesus’ head. Be glad, I beg of you, to take part in this meal. Mark carefully the part played by each of them. Martha was serving, Lazarus was reclining at table, Mary poured out ointment. This last function is for you. Break then the alabaster of your heart and whatever devotion you have, whatever love, whatever desire, whatever affection, pour it all out upon your Bridegroom’s head, while you adore the man in God and God in the man.

If the traitor is indignant, if he complains and shows envy, if he calls your devotion waste, take no notice. “Why such waste?” he said, “this ointment could be sold for a high price and the money given to the poor. The Pharisee complained because he grudged the penitent the grace she obtained. Judas complained because he grudged the pouring out of the ointment. But the Judge did not admit the charge and absolved her against whom it was brought. “Let her be,” he said, “she did well to treat me so. Let Martha do her work, carry out her service, prepare accommodations for the pilgrim, food for the hungry, drink for the thirsty, clothes for the cold. I am wholly taken up with Mary and she with me; let her give me all that she has, let her expect to receive from me whatever she desires.” What do you think? Surely you would not advise Mary to leave those feet which she is kissing so sweetly, or to turn her eyes away from that most beautiful face which she is contemplating, or to stop listening to the sweet words with which he regales her?

CAPUT LIV.¬De receptione Christi in domo Marthae et Mariae.

Sed exeundum est hinc, et ad Bethaniam veniendum, ubi sacratissima foedera amicitiae auctoritate Domini consecrantur. Diligebat enim Jesus Martham et Mariam, et Lazarum, quod hospitalis amicitiae, qua illi familiariori adhaerebant affectu, detineri nemo qui ambigat . Testes sunt lacrymae illae dulces, quibus lacrymatus est cum lacrymantibus, quas totus populus amoris interpretatur indicium. Videte, inquiunt, quomodo amabat eum; et ecce ponunt ei coenam ibi, et Martha ministrabat. Lazarus autem erat unus ex discumbentibus. Maria autem sumpsit alabastrum unguenti, et fracto alabastro effudit super caput Jesu (Joan. XI, 36; XII, 2, 3). Gaude, quaeso, huic interesse convivio, singulorum distingue officia. Martha ministrat, discumbit Lazarus, ungit Maria. Hoc ultimum tuum est. Frange igitur alabastrum cordis, et quidquid habes devotionis, quidquid amoris, quidquid desiderii, quidquid affectionis, totum effunde super sponsi tui caput, adorans in Deo hominem, et in homine Deum. Si fremit, si murmurat, si invidet, si proditor perditionem vocat devotionem, non sit tibi curae. Utquid, ait, perditio haec? Posset hoc unguentum venundari multo, et dari pauperibus! Pharisaeus murmurat, invidens poenitenti: murmurat Judas, invidens effusioni unguenti. Sed judex accusationem non recipit, accusatam absolvit. Sinite, inquit, illam. Bonum enim opus operata est in me (Marc. XIV, 4-6). Laboret Martha, ministret, paret hospitium peregrino, esurienti cibum, vestem algenti. Ego solus Mariae, et illa mihi: totum praestet, quod habet; a me quidquid optat, exspectet. Quid enim? Tune Mariae consulis relinquendos pedes, quos tam dulciter osculatur? avertendos oculos ab illa speciosissima facie quam contemplatur? amovendum auditum ab ejus suavi sermone quo reficitur?

But now we must rise and go hence. Where to? you ask. To be sure, to accompany the Lord of heaven and earth as he rides on an ass; to marvel at the great things which are done on your behalf and mingle your praise with that of the children, crying out: “Hosanna to the Son of David, blessed is he who comes in the name of the Lord. Now then go up with him into the large upper room, furnished for supper, and rejoice to share the delights of the meal which brings us salvation.

CAPUT LV.¬De ingressu Christi in Jerusalem pueris acclamantibus, HOSANNA, etc.

Sed jam surgentes eamus hinc. Quo, inquis? Certe ut insidentem asello coeli terraeque Dominum comiteris, tanta fieri pro te obstupescens, puerorum laudibus tuas inseras clamans et dicens: Hosanna filio David: benedictus qui venit in nomine Domini (Matth. XXI, 9). Jam nunc ascende cum eo in coenaculum grande stratum, et salutaris coenae interesse deliciis gratulare.

Let love overcome shyness, affec­tion drive out fear,” so that he may at least give you an alms from the crumbs of that table” when you beg for something. Or stand at a distance and, like a poor man looking to a rich man, stretch out your hand to receive something, let your tears declare your hunger. But when he rises from table, girds himself with the towel and pours water into the basin,” consider what majesty it is that is washing and drying the feet of men, what graciousness it is that touches with his sacred hands the feet of the traitor. Look and wait and, last of all, give him your own feet to wash, because the man whom he does not wash will have no part with him4

Why are you in such a hurry to go out now? Wait a little while. Do you see? Who is that, I ask, who is reclining on his breast and bends back his head to lay it in his bosom? Happy is he, whoever he may be. O, I see: his name is John.51 O John, tell us what sweet­ness, what grace and tenderness, what light and devotion you are imbibing from that fountain. There indeed are all the treasures of wisdom and knowledge, the fountain of mercy, the abode of loving kindness, the honeycomb of eternal sweetness. What have you done to deserve all this, John? Are you higher than Peter, more holy than Andrew, and more pleasing than all the other apostles? This is the special privilege of virginity: you were chosen to be a virgin by the Lord and therefore loved more than the rest.

CAPUT LVI.¬De coena Domini et rebus in ea gestis.

Vincat verecundiam amor, timorem excludat affectus: ut saltem de micis mensae illius eleemosynam praebeat mendicanti. Vel a longe sta, et quasi pauper intendens in divitem, ut aliquid accipias extende manum, famem lacrymis prode. Cum jam surgens a coena linteo se praecinxit, posuitque aquam in pelvim, cogita quae majestas, quae potestas hominum pedes abluit et extergit: quae benignitas proditoris vestigia sacris manibus tangit. Specta et exspecta, et ultima omnium tuos ei praebe abluendos: quia quem ipse non lavit, non habebit partem cum eo. Quid modo festinas exire? Sustine paululum. Videsne quisnam ille est, rogo te, qui supra pectus ejus recumbit, et in sinu ejus caput reclinat? Felix quicumque ille est. O ecce video, Joannes est nomen ejus. O Joannes, quid ibi dulcedinis, quid gratiae et suavitatis, quid luminis et devotionis ab illo hauriam fonte, dicito. Ibi certe omnes thesauri sapientiae et scientiae; ibi fons misericordiae, domicilium pietatis, et favus aeternae suavitatis. Unde tibi, o Joannes omnia ista? Numquid tu sublimior Petro, ^[1469] Andrea sanctior, caeteris omnibus Apostolis gratior? Speciale hoc virginitatis privilegium, quia virgo es electus a Domino, antequam ires cum matre dilectus .

Exult now, virgin, draw near and do not delay to claim for your-self some portion of this sweetness. If you are not capable of greater things, leave John to cheer himself with the wine of gladness in the knowledge of the Godhead while you run to feed on the milk which flows from Christ’s humanity. Meanwhile when he com­mends his disciples to the Father in that most holy prayer and says: “Father, keep them in thy name, bow your head, so that of you too it may be said: “I wish that where I am they too may be with me.

Jam misericordiae exsulta, virgo, accede propius, et aliquam tibi hujus dulcedinis portionem vindicare non differas. Si ad potiora non potes, dimitte Joanni pectus, ubi eum vinum laetitiae in divinitatis cognitione inebriet: tu currens ad ubera humanitatis, lac exprime, quo nutriaris. Inter haec sacratissima illa oratione discipulos commendans Patri dixerit, Pater, serva eos in nomine tuo; inclina tuum caput, ut et tu merearis audire, Volo ut ubi sum ego, et illi sint mecum (Joan. XVII, 11, 24).

It is good for you to be here, but we must depart. He himself leads the way to Mount Olivet, do you follow. And although, taking with him Peter and the two sons of Zebedee, he withdraws into solitude, look on if only from a distance and see how he takes upon himself our weakness. See how he to whom everything belongs begins to be dismayed and afraid: “My soul is ready to die with sorrow,” he says. How is this, my God? Your compassion for me makes you show yourself human to the extent that you seem almost to be no longer aware that you are God. You pray prostrate on your face and your sweat has become like drops of blood run­ning down on to the ground.” Why are you standing there? Run up, consume those sweet drops and lick away the dust from his feet. Do not go to sleep with Peter, so that he will not have to say to you also: Could you not then watch for one hour with me ?”

CAPUT LVII.¬De Christi agonia in monte Oliveti.

Bonum est tibi hic esse. Sed exeundum est, praecedit ipse ad montem Oliveti, tu sequere. Et licet assumpto Petro et duobus filiis Zebedaei ad secreta secesserit; vel a longe intuere, quomodo in se nostram transtulit necessitatem. Vide quomodo ille, cujus sunt omnia, pavere incipit et taedere, Tristis est anima mea, inquiens, usque ad mortem (Matth. XXVI, 38). Unde hoc, Deus meus? Compateris mihi exhibens hominem, ut quodammodo videaris nescire quod Deus es: prostratus in faciem oras, et factus est sudor tuus, sicut guttae sanguinis decurrentis in terram (Luc. XXII, 44). Quid stas? accurre, et suavissimas illas guttas lambe, et pulverem pedum illius linge. Noli dormire cum Petro, ne merearis audire, Sic non potuisti una hora vigilare mecum (Matth. XXVI, 40)?

But here comes the traitor, followed by a crowd of the godless, and as Judas offers his kiss they lay their hands on your Lord. They hold him, make him fat and tie those sweet hands with bonds. Who could endure such behavior? I know your heart now is filled with pity, you are set on fire with indignation. Let him be, I beg, let him suffer, for it is on your behalf he is suffering. Why do you long for a sword? Why are you angry? If, like Peter, you cut off someone’s ear, amputate an arm or a foot, he will restore it and without any doubt he will bring back to life anyone you may kill.

CAPUT LVIII.¬De Christi traditione.

Sed ecce jam proditorem praeeuntem impiorum turba subsequitur, et osculum praebente Juda, manus injiciunt in Dominum tuum, tenent, ligant, et illas dulces manus vinculis astringunt. Quis ferat? Scio, occupat nunc cor tuum pietas, omnia viscera tua zelus inflammat. Sine, rogo, patiatur qui pro te patitur. Quid optas gladium? Quid irasceris? Quid indignaris? Si instar Petri cujuslibet aurem abscideris, si ferro brachium tuleris, si pedem truncaveris, ipse restituet omnia; qui etiam si quem occideris, absque dubio suscitabit.

Follow him rather to the courtyard of the High Priest and bathe with your tears his most beautiful face which they are covering with spittle. See with what loving gaze, how mercifully, how effectually he looked at Peter who has thrice denied him and now turns, comes to his right mind and weeps bitterly ß Would that your sweet eyes, good Jesus, would look upon me who so often, at the voice of that insolent serving girl my flesh, have denied you by evil deeds and affections.

But now it is morning and he is delivered over to Pilate. There charges are brought against him and he says nothing, because he is led to slaughter like a sheep, and like a lamb before the shearer he has not opened his mouth Mark well how he stands before the governor: his head bent, his eyes cast down, his face serene, saying little, ready for insults and scourging. I know you can bear it no longer, that you will not be able to look on while his most sweet back is torn with whips, his face struck, his majestic head crowned with thorns, that right hand which made heaven and earth mocked with a reed.

See now, after the scourging he is led forth wearing the crown of thorns and the purple robe. Pilate says: “Behold the man.” Indeed he is a man. Who could doubt it? The weals left by the rods witness to it, the open wounds, the spittle which defiles him. Admit now, Satan, that this is a man. Indeed he is a man, you say. But why is it that, so outraged, he does not betray the anger which a man would show, does not rebel against his torturers as a man would? Therefore he is more than ‘a man. But who knows him? He is known as a man to be sure as he undergoes the judgment of godless men, but as God he will be known when he himself comes to judge e”

CAPUT LIX.¬De injuriis Christo apud principem sacerdotum et apud Pilatum illatis.

Sequere potius eum usque ad atrium principis sacerdotum, et speciosissimam ejus faciem, quam illi sputis illinunt, tu lacrymis lava. Intuere quam piis oculis, quam misericorditer, quam efficaciter tertio negantem respexit Petrum, quando ille conversus et in se reversus flevit amare. Utinam, bone Jesu, tuus me dulcis respiciat oculus, qui te toties ad vocem ancillae procacis, carnis meae pessimis operibus affectibusque negavi. Sed jam mane facto traditur Pilato. Ibi accusatur, et tacet: quoniam tanquam ovis ad occisionem ducitur, et sicut agnus coram tondente se, sic non aperuit os suum (Isai. LIII, 7; Act. VIII, 32). Vide, attende quomodo stat ante praesidem, inclinato capite, demissis oculis, vultu placido, sermone raro, paratus ad opprobria, promptus etiam ad verbera. Scio, non potes ulterius sustinere, nec dulcissimum dorsum ejus flagellis atteri, nec faciem alapis caedi, nec venerandum illud caput spinis coronari, nec dexteram, quae coelum et terram continet, arundine dehonestari, tuis oculis aspicere poteris. Ecce educitur flagellatus, portans spineam coronam, et purpureum vestimentum. Et dicit Pilatus, Ecce homo (Joan. XIX, 5): vere homo est, quis dubitet? Testes sunt plagae virgarum, livor ulcerum, foeditas sputorum. Jam nunc cognosco, Zabule, quia est homo. Vere homo est, inquis. Sed quid est, quod in tot injuriis non irascitur ut homo, non movetur ut homo, non suis tortoribus indignatur ut homo? Ergo plus est quam homo. Sed quis cognoscit illum? Cognoscitur certe homo impiorum judicia sustinens: sed cognoscetur Deus judicium faciens.

You have realized it too late, Satan. What were you trying to do when you incited the woman to urge his release? You have waited too long before speaking. The judge has taken his place at the judgment seat, the sentence has been pronounced and already the doomed man is led off to death carrying his own cross. O what a sight. Do you see? Behold princely power is upon his shoulder. this is the sceptre of justice, the sceptre by which he reigns. He is given wine mixed with gall. He is stripped of his garments and they are divided amongst the soldiers. The tunic is not torn but is given whole to the one. designated by lot.” His sweet hands and feet are pierced with nails, he is stretched out on the Cross and hung up between two thieves.

CAPUT LX.¬De passione Christi, et deceptione diaboli.

Sero animadvertisti, Zabule. Quid tibi per mulierem ^[1470] visum est agere, ut dimittatur? Tarde locutus es. Sedet pro tribunali judex: prolata est sententia: jam portat propriam crucem; ducitur ad mortem. O spectaculum! Videsne? Ecce principatus super humerum ejus (Isai. IX, 6). Haec est virga aequitatis, virga regni sui. Datur ei vinum felle mixtum. Exuitur vestimentis suis, et inter milites dividuntur. Tunica non scinditur: sed sorte transit ad unum. Dulces manus ejus et pedes clavis perforantur, et extensus in cruce inter latrones suspenditur.

The Mediator of God and men” hangs midway between heaven and earth, unites the heights with the depths and joins the things of earth to the things of heaven. Heaven is aghast, earth marvels.

CAPUT LXI.¬De Christo in cruce.

Mediator Dei et hominum, inter coelum et terram medius pendens, ima superis unit, et coelestibus terrena conjungit.

And what of you ? It is not surprising if when the sun mourns you mourn too, if when the earth trembles you tremble with it, if when rocks are split your heart is torn in pieces, if when the women who are by the Cross weep you add your tears to theirs.

Stupet coelum, et terra miratur; quid tu? Non mirum si sole contristato, tu contristaris; si terra tremiscente, tu contremiscis; si scissis saxis, cor tuum scinditur; si flentibus juxta crucem mulieribus, tu collacrymaris.

However amid all this consider what tranquillity was preserved in that most sweet breast, what loving kindness it exhibited. He pays no attention to the wrongs done to him, takes no notice of the pain, disregards the insults, but rather has compassion on those who are making him suffer, heals those who are wounding him, wins life for those who are killing him. With what sweetness of disposition, with what devotion of spirit, in what fullness of charity he cries: “Father, forgive them.

CAPUT LXII.¬De mira Christi patientia in cruce.

Verum in his omnibus considera illud dulcissimum pectus, quam tranquillitatem servaverit, quam habuerit pietatem. Non suam attendit injuriam, non poenam reputat, non sentit contumelias. Sed illis potius a quibus patitur, ille compatitur; a quibus vulneratur, ille medetur; vitam procurat, a quibus occiditur. Cum qua mentis dulcedine, cum qua spiritus devotione, in qua charitatis plenitudine, clamat, Pater, ignosce illis (Luc. XXIII, 34)!

Here am I, Lord, adoring your majesty, not slaying your body, venerating your death, not mocking your passion, pondering your mercy, not despising your weakness. So may your sweet humanity intercede for me, may your unutterable loving kindness commend me to your Father. Say then, sweet Lord: “Father, forgive him.” But you, virgin, who can feel more confidence with the Virgins Son than the women who stand at a distance, draw near to the Cross with the Virgin Mother and the virgin disciple, and look at close quarters upon that face in all its pallor. What then? Will your eyes be dry as you see your most loving Lady in tears a Will you not weep as her soul is pierced by the sword of sorrow?” Will there be no sob from you as you hear him say to his Mother: “Woman, behold your son,” and to John: “Behold your mother”?” Thus he entrusts his Mother to the disciple and also he promises the thief paradise.

CAPUT LXIII.¬Virgo propior adstat cruci.

Ecce ego, Domine, tuae majestatis adorator, non tui corporis interfector; tuae mortis venerator, non tuae passionis irrisor; tuae misericordiae contemplator, non infirmitatis contemptor. Interpellet itaque pro me tua dulcis humanitas, commendet me Patri tua ineffabilis pietas. Dic ergo, dulcis Domine, Pater, ignosce illi. At tu, virgo, cui major est apud Virginis Filium confidentia quam mulieribus, quae longe stant, cum matre virgine et discipulo virgine accede ad crucem, et perfusum pallore vultum cominus intuere. Quid ergo? Tu sine lacrymis, amantissimae dominae lacrymas videbis? Tu siccis oculis manes, et ejus animam pertransiit gladius doloris? Tu sine singultu audies dicentem matri: Mulier, ecce filius tuus; et Joanni: Ecce mater tua (Joan. XIX, 26, 27)? Cum discipulo matrem committeret, latroni paradisum promitteret;

Then one of the soldiers opened his side with a lance and there came forth blood and water. Hasten, linger not, eat the honey-comb with your honey, drink your wine with your milk. The blood is changed into wine to gladden you, the water into milk to nourish you. From the rock streams have flowed for you, wounds have been made in his limbs, holes in the wall of his body, ° in which, like a dove, you may hide while you kiss them one by one. Your lips, stained with his blood, will become like a scarlet ribbon and your word sweet

tunc unus ex militibus lancea latus ejus aperuit, et exivit sanguis et aqua (Ibid. 34). Festina, ne tardaveris, comede favum cum melle tuo. Bibe vinum tuum cum lacte tuo. Sanguis tibi in vinum vertitur, ut inebrieris; in lac aqua mutatur, ut nutriaris. Facta sunt tibi in petra flumina, in membris ejus vulnera, et in maceria corporis ejus caverna, in quibus instar columbae latitas, et deoscularis singula. Ex sanguine ejus fiant sicut vitta coccinea labia tua, et eloquium tuum dulce.

But wait yet a while until that noble councilor comes to extract the nails and free his hands and feet. See how in his most happy arms he embraces that sweet body and clasps it to his breast. Then could that holy man say: “My beloved is a bundle of myrrh for me, he shall rest upon my breast.” It is for you to follow that precious treasure of heaven and earth, and either hold the feet or support the hands and arms, or at least gather up carefully the drops of the precious blood as they fall one by one and wipe the dust from the feet. See also how gently, how solicitously blessed Nicodemus handles his limbs, rubbing ointments on them, and then with holy Joseph wraps them in the shroud and lays them in the tomb.

CAPUT LXIV.¬De decurione.

Sed adhuc exspecta donec nobilis ille decurio veniens, extractis clavis manus pedesque dissolvat. Vide quomodo felicissimis brachiis corpus complectitur, ac suo astringit pectori. Tunc dicere potuit vir ille sanctissimus: Fasciculus myrrhae, dilectus meus mihi inter ubera commorabitur (Cant. I, 12). Sequere tu pretiosissimum illum coeli terraeque thesaurum, vel pedes porta; vel manus brachiaque sustenta; vel certe defluentes minutatim pretiosissimi sanguinis stillas curiosius collige, et pedum illius pulverem linge. Cerne praeterea quod dulciter beatissimus Nicodemus sacratissima ejus vulnera tractavit digitis, fovit unguentis, et cum sancto Joseph involvit sindone, collocavit in sepulcro.

Do not fail subsequently to keep Magdalen company, remember to visit with her your Lord’s tomb, taking with you the perfumes she has prepared If only you might be found worthy to see in spirit what she saw with her eyes, now an angel sitting on the stone that has been rolled away from the entrance, now inside the tomb one angel where his head had lain, one where his feet, proclaiming the glory of his Resurrection, now Jesus himself looking with so gentle a gaze on Mary as she weeps for sorrow, and saying to her with so sweet a voice: “Mary. What could be sweeter than this utterance? What could be more tender? What more delightful? “Mary.” At this utterance let all the floods burst forth, let tears stream up from the very bottom of your heart, let sighs and sobs issue from your inmost depths. “Mary.” O blessed one, what did you think, what did you feel, when you prostrated yourself at this utterance and answered his greeting with the “Master a With what affection, I ask, with what desire, with what fervor of mind and devotion of heart was it that you cried “Master”? Tears pre­clude any further utterance as the voice is stifled by emotion and excess of love leaves the soul dumb, the body without feeling.

CAPUT LXV.¬De Magdalena sepulcrum visitante.

Noli praeterea Magdalenae deserere comitatum: sed paratis aromatibus, cum ea Domini tui sepulcrum visitare memento. O si quod illa oculis, tu in spiritu cernere merearis, nunc super lapidem revolutum ab ostio monumenti angelum residentem, nunc intra monumentum unum ad caput, alium ad pedes resurrectionis gloriam praedicantes, nunc ipsum Jesum Mariam ^[1471] flentem, et tristem tam dulci respicientem oculo, tam suavi voce dicentem, Maria. Quid hac voce dulcius, quid suavius, quid jucundius, Maria? Rumpuntur ad hanc vocem omnes capitis cataractae, ab ipsis medullis eliciuntur lacrymae, singultus atque suspiria ab imis trahuntur visceribus. Maria. O beata! quid tibi pro meritis fuit, quid animi, cum ad hanc vocem te prosterneres, et reddens vocem salutanti inclamares, Rabboni? Quo, rogo, affectu, quo desiderio, mentisque ardore clamasti, Rabboni? Nam plura dicere lacrymae prohibent, cum vocem occludat affectus, omnesque animae corporisque sensus, nimius ardor absorbeat.

But, sweet Jesus, why do you keep at a distance from your most sacred feet her who in her love desires to clasp theme “Do not touch me,” he says. What a harsh command, now intolerable: Do not touch me. How is this, Lord? Why may I not touch your May I not touch, may I not kiss those lovable feet, for my sake pierced with nails and drenched in blood? Are you less gentle than usual because you are more glorious? But I will not let you go, I will not leave you, I will not spare my tears, my breast will burst with sobs and sighs unless I touch you.¬

Sed, o dulcis Jesu, cur a sacratissimis ac desideratissimis pedibus tuis sic arces amantem? O verbum durum! Noli, inquit, me tangere (Joan. XX, 16, 17). Utquid, Domine? Quare non tangam desiderata illa vestigia tua pro me perforata clavis, perfusa sanguine? Non tangam, non deosculabor? An inimicior es eo, quia gloriosior? Ecce, non dimittam te, non recedam a te, non parcam lacrymis, pectus singultibus suspiriisque rumpetur, nisi tangam.

His answer is: Fear not, this boon is not refused you but kept until later. Only go and tell my brethren that I have risen.” She runs quickly, anxious to return quickly. She returns, but together with other women. These Jesus comes to meet with affection, restor­ing their spirits and banishing their sadness. And notice, the boon is now given which had previously been kept until later for they came close and clasped his feet. Linger here as long as you can, virgin. Do not let these delights of yours be interrupted by sleep or disturbed by any tumult from without.

Et ille: Noli me tangere. Noli timere; non aufertur tibi bonum hoc, sed differtur: vade tamen, et nuntia fratribus meis quia surrexi. Currit cito volens redire. Redit cum aliis mulieribus. Quibus Jesus occurrens blanda salutatione, dejectas sic erigit, tristes consolatur. Adverte. Tunc est datum, quod ante fuit dilatum. Accesserunt enim et tenuerunt pedes ejus. Hic quamdiu potes, virgo, morare. Non has delicias tuas somnus interpolet, nullus exterior tumultus impediat.

However, since in this wretched life nothing is stable, nothing eternal, and man never remains in the same state, our soul must needs, while we live, be fed with a certain variety. Therefore let us pass from the memory of what happened in the past to the experience of what is now present, so that it also may teach us how much we must love God.

CAPUT LXVI.¬De mundi et rerum praesentium contemptu

Verum quia in hac misera vita nihil stabile, nihil aeternum est, nunquam in eodem statu permanet homo; necesse est, ut anima nostra, dum vivimus, quadam varietate pascatur. Unde a praeteritorum recordatione ad experientiam praesentium transeamus, ut ex his quoque quantum a nobis sit Deus diligendus, omnes intelligere valeamus.

§32. YOUR PAST and PRESENT LIFE

§32. YOUR PAST and PRESENT LIFE

32. I consider it to be no small benefit that he brought good out of the evil committed by our parents and created us from their flesh, animating us with the breath of life and setting us apart from those who were either ejected from the womb prematurely or stifled within the womb, conceived, it would seem, for punishment rather than for life. Then there is the fact that he created us with healthy, undeformed limbs and did not make us a burden to our family, an object of reproach to strangers. This is indeed a great benefit. But how highly shall we not price the gift of his goodness that we were born at a time and amid people that would enable us to come to his faith and his sacraments? Let us bear in mind that countless thousands of men have been denied what we rejoice to have been given; we share one and the same nature with them, yet they have been abandoned to the claims of justice while we have been called to receive grace.

[from a meditation attrib. to St. Anselm]

Non parvum aestimo bencficium, quo Deus bene utens malo parentum nostrorum creavit nos de carne illorum, et inspiravit in nobis spiraculum vitae, discernens nos ab iilis qui vel abortivi projecti sunt ab utero, vel qui inter materna viscera suffocati prenae videntur concepti non vitae. Quod etiam integra nobis et sana membra creavit, ne essemus nostris dolori, alienis opprobrio. Magnum cs! hoc ccrte. Sed qr.omodo illud qua:itaeve bonitatis a:stimabimus, quod eo tempore et inter tales nasci voluit, per quos ad fidem suam et sacramenta pervenimus? Yidemus innumerabilibus hominibus hoc negatum, quod nobis gratulamur esse concessum, cum quibus una est et nobis conditio. Illi derelicti sunt per justitiam, nos vocati sumus pcr gratiam.

Let us go on to realize that it was by his gift that we were brought up by our parents and not consumed by fire or drowned by waters or harassed by the devil or attacked by wild beasts or killed by falling from a height, in short that we were reared to a fitting age in his faith and good pleasure.

Procedamus intucntes munus ejus fuisse, quod educati a parcntibus fuimus Christianis. Quod nos flamma non laesit, quod aqua non absorbuit, quod non vorati a daemonc, quod non percussi a bestiis, quod praecipitio non necati, quod usque ad congruam aetatem in ejus fide et bona voluntate nutriti.

Up to this point, sister, we have run the same course, we were alike in everything: the same father begot us, the same womb bore us and gave us birth. But now let my life serve to bring out all that God has done for your soul. For he separated you from me, as light from darkness, keeping you for himself, leaving me to myself. My God, where did I go off to, where did I fly to, where did I abscond to? Indeed cast forth from your face like Cain I dwelt in the land of Nod, a wanderer and a fugitive, and whoever came across me killed me.” For what could a pitiable creature do once abandoned by its Creator? Where could a stray sheep go, where could it hide, when it had lost its shepherd? Sister, a wild beast devoured your brother. Let me serve then to show you how much he bestowed on you in keeping you unharmed by such a beast.

Hucusque ea percurrimus , soror, quibus fuit nobis una conditio, quos idem pater genuit, ac idem venter complexus est, eadem viscera profuderunt. Jam nunc, soror, in me adverte quanta fecerit Deus animae tuae. Divisitenim inter me et te, quasi interlucem et tenebras, sibi te servans, me mihi relinquens. Deus meus, quo abii ? Quo fugi ? Quo evasi? E^ectus a facie tua sicut Cain, habitavi iu terra vagus et profugus, ct quicumque invenerit me, occidet me. Quid enim ageret miserabilis creatura, a suo derelicta Crcatore? Quo irct, quove lateret ovis erronea suo destituta pastore? 0 soror, fera pessima devoravit fratrem tuum. In me ergo ccrne, quantum ibi contulerit qui te a tali bestia conservavit ilUesam.

With my wretchedness then in the loss of my chastity compare your own happiness in the protection accorded to your virginity by God’s grace. As often as you were tempted, as often as you were attacked, your chastity remained inviolate, while I freely abandoned myself to all that is base, accumulating material for fire to burn me, for corruption to stifle me, for worms to gnaw me. Call to mind, if you will, my disgraceful behavior on account of which you mourned for me and upbraided me often when we were young and after we had grown up. But Scripture is only telling the truth when it says: “No one can correct the man whom God abandons.” O how you ought to love him who drew you to himself while he repelled me, and, although we shared the same background, loved you but despised me.

Quam miscr ego sum, qui meam pudicitiam [>erdidi; tam beata tu, cujus virginitatem misericordia divina protexit. Quoties tentata, quoties impetita tua tibi casutasestservata,cumego libens in lurpia quaequeprogrediens, coacervavi mihi materiam ignis quo comburerer, materiam fetoris quo necarer, materiam vermium a quibus corroderer ? Recole si placet illas fceditates meas pro quibus plangebas, et corripiebas saepe, puella parvulum, femina masculum. Sed non fallit Scriptura quae ait: Nemo potest corrigere, quem Deus despexit. 0 quam diligendus est a te, qui cum me repelleret, te attraxit; et cum aequa conditio foret utriusque, tamen me despexerit, te dilexerit.

Recall now, as I said, my corruption at the time when a cloud of passion exhaled from the murky depths of my fleshly desires and youthful folly, without anyone being at hand to rescue me. The enticements of wicked men prevailed over me. They gave me the poison of self-indulgence to drink in the sweet cup of love. The combination of innocent affection and impure desire beguiled my inexperience. I slid down the precipice of vice and was engulfed in the whirlpool of debauchery. Your anger and your indignation, God, weighed down upon me, and I did not know it. I withdrew further from you and you did not intervene. I was tossed about and utterly dissolute; I gave myself up to uncleanness, and you were silent.

Recole nunc, utdixi, corruptiones meas, cum exaltaretur nebula libidinis ex luxuriosa concupiscentia carnis, et non esset qui eriperet et salvum faceret. Verba enim iniquorum prcevaluerunt super me, qui in suavi poculo amoris propinabant mihi venenum luxuriae. Convenientes in unum affectionis suavitas et cupiditatis impuritas, rapiebant imbecillem adhuc aetatem meam per abrupta vitiorum, atque mergebant gurgite flagitiorum. Venerunt super me ira et indignatio tua, Deus, et ego nesciebam. Ibam longius a te, et sinebas.

Pay good heed, sister, to all this shameful and wicked behavior into which my own free will hurled me, and realize that you would have been in the same plight if Christ’s mercy had not preserved you. I do not mean to say that he bestowed no good on me. To say nothing of the boons conferred on both of us alike, which I have already enumerated, he showed wonderful patience in bearing with my sins. Otherwise earth would have gaped open to swallow me, heavens thunderbolts would have struck me down, rivers would have drowned me. For how should creation endure such great wrong done to its Creator if its wrath were not held in check by that same Creator, who does not desire the death of the sinner but rather that he be converted and live?

Jactabar, et effundebar, et defiuebar per immunditias meas, et tacebas. Eia, soror, diligenter attende omnia ista turpia et nefanda, in quae me praecipitavitmeum arbitrium; et scito quod in haec corruisses, si te Christi misericordia non servasset. Non haec dico quasi nihil mihi contulerit boni , dum exceptis iis quae superius diximus utrisque collata, mira patientia meas sustinuerit iniquitates. Cui debeo quod terra non me absorbuit, nec fulminavit ccelum, nec flumina submerscrunt? Quomodo enim sustineret creatura tantam injuriam Creatoris sui, si non impetum ejus cohiberet ille ipse qui condidit, qui non vult mortem peccatoris, sed magis ut convertatur et vivat?

How generous was his grace in following me when I fled,° in allaying my fears, restoring me to hope as often as I was in despair, overwhelming my ingratitude with his kindnesses? I had grown accustomed to filthy pleasures and he drew me to himself and led me on by the taste of interior sweetness. He struck off the unbreak­able shackles of bad habit. He rescued me from the world and wel­comed me with kindness. I say nothing of the many and great works of his mercy towards me, lest any of the glory which belongs wholly to it should be deflected on to me. For in men’s opinion the graciousness of the giver and the good fortune of the recipient are so connected that they praise not only him to whom alone praise is due, the giver, but also him who received the gift. What does a man possess that he has not received? And if he has received freely, why is he praised as if he had deserved the gift? To you then, my God, belong praise, glory, thanksgiving ;to me, confusion for all the evil I have done and all the good I have received.

Ad illud quantae fuit gratiae, quod fugientem pcrsecutus est, metuenti blandiebatur, quod erexit in spem totius desperatum, quod suis obruit beneficiis ingratum, quod gustu interioris dulcedinis, immundis assuetum delectationibus attraxit et illexit, quod indissolubilia malae consuetudinis vincula dissolvit, etabstractum saeculo benigne suscepit? Taceo multa, et magnae misericordiae suae circa me opera, ne aliquid gloriae suae, quae tota illius est, ad me videatur transire. Itaetiamsecundum hominum aestimationem sibi cohaeret gratia dantis et felicitas recipientis, ut non solum laudetur, quia solus laudandus esset ille qui dedit, sed etiam ille qui recepit. Quis enim habet aliquid quod non receperit? Si autem gratis accepit, quare laudatur velut promeruerit? Tibi igitur laus, Deus meus, tibi gloria, tibi gratiarum actio; mihi autem confusio faciei meae, qui tot mala feci, ettot bona recepi.

In what then, you ask, have you received less than me? O sister, how much more happy is the man whose ship, full of merchandise and loaded with riches, is brought to a safe homecoming by favorable winds than he who suffers shipwreck and barely escapes death with the loss of all e” So you exult in these riches which God’s grace has preserved for you, while I have the utmost difficulty in repairing what has been broken, recovering what has been lost, mending what has been torn. Yet in this respect I would have you emulate me. How you would have to blush if after all my sins I were found equal to you in the next life. The glory of virginity is often tarnished by vices which make their way in later on, while the reformation of a man’s life and the replacement of vices by virtues can cancel the infamy of his former behavior.

Quid igitur (inquis) me minus accepisti ? 0 soror, quia felicior est ille, cujus navem plenam mercibus et onustam divitiis flatus ventorum integram revexit ad portum, quam qui passus naufragium nudus evasit mortem. Tu ergo in his, quas tibi divina gratia conservavit, exsultas divitiis; mihi maximus labor incumbit ut fractaredintegrem, amissa recuperem, scissa resarciam, Yerumtamen et me volo ut aemuleris, valdeque putes erubescendum, si post tot flagitia in illa vita tibi inventus fuero aequalis, cum saepe virginitatis gloriam intervenientia quaedam vitia minuant et veteris conservationis opprobrium morum imitatio et succedentes vitiis virtutes oblitterent.

But now consider those gifts of God’s goodness which are known only to yourself. With how glad a face Christ comes to meet one who renounces the world, with what delights he feeds her in her hunger, what riches of his compassion he shows her, what affections he arouses in her, with what a cup of charity he inebriates her uo For if he did not leave his runaway and rebellious slave, called solely in his mercy, without the experience of spiritual consolations, what sweetness shall I not believe he bestowed on a virgin? If you were tempted he supported you; if you were in danger, he raised you up; if you were downcast, he comforted you; if you were carried this way and that he brought you stability. How often he came to your side to bring you loving consolation when you were dried up by fear, how often he infused himself into your inmost being when you were on fire with love, how often he shed upon you the light of spiritual understanding when you were singing psalms or reading, how often he carried you away with a certain unspeakable longing for himself when you were at prayer, how often he lifted up your mind from the things of earth and introduced it into the delights of heaven and the joys of Paradise.

Sed jam illa, in quibus tibi sola conscia es divinae bonitatis., inspice nunc munera, quam jucunda facie abrenuntianti saeculo Christus occurrerit, quibus esurientem deliciis pavit, quas miserationum suarum divitias ostendit, quos inspiravit affectus, quo te charitatis poculo ebriavit. Nam si fugitivum servum et rebellem sola sua miseratione revocatum spiritualium consolationum non reliquit inexpertum; quid dulcedinis crediderim eum virgini contulisse? Si tentabaris, ille sustentabat; si fluctuabas, ille solidabat. Quoties prae timore arescenti pius consolator astabat?Quoties aestuanti prae amore, ipse se tuis visceribus infundebat? Quoties psallentem vel legentem spiritualium sensuum lumine illustrabat ? Quoties orantem in quoddam ineffabile desiderium suum rapiebat ? Quoties mentem tuam a terrenis subtractam, ad ccelestes delicias et paradisi amcenitates transportabat? 

Turn all this over in your mind, so that your spirit may go out wholly to him. Let the world become of no value to you, let all carnal love seem defiled. Forget that you are in this world, because you have shifted your interest to those who are in heaven and live for God. Where your treasure is, there let your heart also be.” Do not shut up your spirit with silver images in your worthless purse, for it will never be able to wing its flight to heaven if it is weighed down by coins.

Haec omnia revolve animo, ut in eum totus tuus resolvatur affectus.Vilescat tibi mundus, omnis amor carnalis sordescat. Nescias te esse in hoc mundo, quae ad illos, qui in coelis sunt et Deo vivunt, tuum amorem transtulisti. Ubi est thesaurus tuus, ibi et cor tuum. Noli cum argenteis simulacris vili marsupio tuum includere animum, qui nunquam cum nummorum pondere poterit transvolare ad coelum:

Consider that each day will be your last and then you will have no thought for the morrow; do not be frightened by the drought or cast down by fear of the famine that lie in the future, but put all your trust in him who feeds the birds and clothes the lilies. Let him be your barn, your storecupboard, your purse, your wealth, your delight; let him alone be all things in all. Let this be enough for the time being of present things.

puta te quotidie morituram, et de crastino non cogitabis. Non te futuri temporis sterilitas terreat, non futurae famis timor tuam mentem dejiciat. Sed ex ipso tota fiducia tua pendeat, qui aves pascit et lilia vestit. Ipse sit horreum tuum, ipse apotheca, ipse marsupium, ipse divitiae tuae, ipse solus sit tibi omnia in omnibus. Et haec interim de praesentibus satis sint.

§33. THE ESCHATON (The Future)

§33. THE ESCHATON (The Future)

33. But if such are the gifts he bestows on his own in the present, what must be those he is keeping for them in the future ?

Qui autem tanta suis praestat in praesenti, quanta illis servat in futuro?

The beginning of the future and the end of the present is death. Is there anyone who has not a natural repulsion for death, who does not feel a dread of it? Wild beasts guard themselves from death, preserve life by flight, hiding-places and a thousand other devices. Now then examine yourself carefully. What answer does your conscience give you, what is it your faith counts on, your hope promises you, your affections expect.

Principium futurorum, et finis praesentium mors. Hanc cujus natura non horret? cujus non expavescit affectus? Nam bestiae fuga, latibulis, et aliis mille modis mortem cavent, et vitam tenent. Jam nunc diligenter attende, quid tua tibi respondeat conscientia, quid praesumat fides tua, quid spes promittat, quid exspectet affectus.

If your life is a burden to you, if you are weary of the world, if the flesh brings you only pain, then indeed death is something you long for, to free you from the burden of this life, to put an end to your weariness, to take away bodily pain. This by itself I consider to surpass all the delights of this world, all its honors and riches: to have such serenity of conscience, such firm faith and such certain hope that you do not fear death. Some experienceof this will come especially to the man who on occasion, sighing under the burden of his servitude, has been enabled to breathe the fresh air of a conscience set at liberty..

Si vita tua tibi oneri est, si mundus fastidio, si caro dolori; profecto desiderio mors est tibi, quae jugum hujus oneris deponit, tollit fastidium, corporeos dolores absumit. Hoc unum dico omnibus mundi hujus praestare deliciis, honoribus atque divitiis, si ob conscientiae serenitatem, fidei firmitatem, spei certitudinem, mortem non timeas. Quod ille maxime poterit experiri, qui aliquo tempore sub hac servitute suspirans, in liberioris conscientiae auras evasit.

These are the wholesome first fruits of your beatitude to come, so that at the moment of death the natural horror you feel for it may be overcome by faith, softened by hope, driven away by an assured conscience

Haec sunt futurae beatitudinis tuae primitiae salutares, ut morte superveniente naturalem horrorem fides superet, spes temperet, conscientia secura repellat.

Consider too how death is the beginning of eternal happiness, the goal of all your labors, the destroyer of vice. For so it is written: “Blessed are the dead who die in the Lord. Let them rest from their labors, says the Spirit.” Therefore the Prophet distinguishes between the death of the reprobate and that of the elect in the words: “All the kings have fallen asleep in glory, each in his own house, while you have been cast out of your tomb like a useless root, twisted and decayed.

CAPUT LXVIII.¬Mors justo felicitatis principium est.

Et vide quomodo mors beatitudinis principium est, ^[1472] laborum meta, peremptoria vitiorum. Sic enim scriptum est: Beati mortui, qui in Domino moriuntur. Amodo enim jam dicit Spiritus, ut requiescant a laboribus suis (Apoc. XIV, 13). Unde propheta reproborum ab electorum morte discernens, Omnes, inquit, reges dormient in gloria in domo sua: tu autem projectus es de sepulcro tuo, quasi stirps inutilis, pollutus et obvolutus (Isai. XIV, 18, 19).

They indeed sleep in glory whose death is commended by a good conscience, for in the eyes of the Lord the death of his saints is precious. Truly he sleeps in glory whose falling asleep is attended by angels, whom saints come to meet, bringing help and solace to their fellow-citizen and withstanding his enemies, driving off those who stand in the way, repelling those who bring charges against him, and so accompanying his holy soul right up to Abraham’s bosom and depositing it in a place of peace and rest.

CAPUT LXIX.¬De animae e corpore exeuntis requie vel supplicio.

Dormiunt quippe in gloria quorum mortem bona commendat conscientia. Quoniam pretiosa est in conspectu Domini mors sanctorum ejus. Dormit sane in gloria, cujus dormitioni assistunt Angeli, occurrunt sancti et concives, suum praebentes auxilium, et impertientes solatium, hostibus se opponunt, obsistentes repellunt, refellunt accusantes: et sic usque ad sinum Abrahae sanctam animam comitantes in loco pacis collocant et quietis.

Not so is it with the wicked, not so. Evil spirits with the instruments of hell drag them from the body as from a fetid tomb and cast them, defiled with lust, wrapped up in covetousness, into fire to burn. They commit them to worms to be gnawed, deliver them up to be stifled by eternal stench. Indeed the expectation of the just is gladness, while the hope of the godless shall perish.

Non sic impii, quos de corpore, quasi de foetenti sepulcro, pessimi spiritus cum instrumentis infernalibus extrahentes pollutos libidine, obvolutos cupiditate, injiciunt ignibus exurendos, tradunt vermibus lacerandos, aeternis foetoribus deputant suffocandos. Vere exspectatio justorum laetitia; spes autem impiorum peribit (Prov. X, 28).

As for that rest, that peace, that enjoyment in Abraham’s bosom that is promised to those who rest there and is looked for by them, because no experience has taught us what it is like no pen can describe it. Those happy souls are waiting until the number of their brethren is complete, in order that on the day of the resurrection, clad in the glory of the twofold robe, they may enjoy unending happiness of body and soul alike.

CAPUT LXX.¬De requie aeterna et gloria sanctorum.

Sane qualis sit illa requies, quae pax illa, quae jucunditas de sinu Abrahae, quae illic quiescentibus promittitur, et exspectatur, quia experientia non docuit, stilus explicare non poterit. Exspectant felices, donec impleatur numerus fratrum suorum; ut in die resurrectionis duplici stola induti, corporis pariter et animae perpetua felicitate fruantur.

But now turn your gaze to the terror of that day when the powers of heaven will be moved, the elements dissolved in the heat of fire, when hell will gape open and all that is hidden will be laid bare. From on high the Judge will come in anger, his fury all ablaze and his chariot like a storm. In his wrath he will exact vengeance and lay waste with flaming fire. Blessed is the who is ready to meet him. What will be the plight then of the wretches who are now defiled by lust, dissipated by avarice, lifted up by pride? The angels will go forth and separate the wicked from the midst of the just, setting these on the right and the others on the left. Imagine now that you are standing before Christ’s judgment-seat between these two companies and have not yet been assigned to one or the other. Turn your eyes to the left of the Judge and gaze upon that wretched multitude.

CAPUT LXXI.¬De extremi judicii die.

Jam nunc intuere diei illius terrorem, quando virtutes coelorum movebuntur, elementa ignis calore solventur, patebunt inferi, occulta omnia nudabuntur. Veniet desuper judex iratus, ardens furor ejus, et ut tempestas currus ejus, ut reddat in ira vindictam et vastationem in flamma ignis. Beatus qui paratus est occurrere illi. Quid tunc miseris animis erit? quam tunc miseri erunt, quos nunc luxuria foedat, avaritia dissipat, extollit superbia! Exibunt Angeli, et separabunt malos de medio justorum, istos a dextris, alios a sinistris statuentes. Cogita nunc te ante tribunal inter utramque hanc societatem assistere, et necdum in partem alteram separatam. Deflecte nunc oculos ad sinistram Judicis, et miseram illam multitudinem specta.

What horror is there, what a stench, what fear, what grief? They stand there miserable and unhappy, gnashing their teeth, their bare flesh shaking with fear, dreadful to look upon, their faces distorted, cast down from shame, in confusion because of their body’s degradation and nakedness. They want to hide and they are not allowed, they try to flee and it is not granted them. If they raise their eyes the Judge’s fury bears down upon them from above. If they lower them they are filled with the horror of hell’s pit. They have no excuse to offer for their crimes nor is there any chance of claiming that the judgment is unfair, since whatever is decided their own conscience will recognize as just.

CAPUT LXXII.¬De confusione et poena malorum.

Qualis ibi horror? quis timor? quis foetor? quis dolor? Stant miseri, et infelices stridentes dentibus, nudo latere palpitantes, aspectu horribiles, vultu deformes, dejecti prae pudore; prae corporis turpitudine et nuditate confusi latere volunt, et non datur; fugere tentant, et non permittuntur. Si levant oculos, desuper judicis imminet furor; si deponunt, infernalis putei eis ingeritur horror. Non suppetit criminum excusatio, nec de iniquo judicio aliqua poterit esse causatio: cum quidquid decretum fuerit, justum esse ipsam eorum conscientiam non latebit.

See now how you should love him who has set you apart from this doomed company by his predestination, separated you by his call, cleansed you by his justification Now turn your eyes to the right and look at those among whom he will place you by glorifying you.

CAPUT LXXIII.¬Amor Deo rependendus pro praedestinationis gratia.

Cerne nunc quam amandus sit, qui te ab hac damnata societate praedestinando discernit, vocando separavit, justificando purgavit. Retorque nunc ad dexteram oculos, et quibus te glorificando sit inserturus, adverte.

What grace is there, what honor, what happiness, what security. Some take their seat on high to give judgment, some are resplendent in martyrs’ crowns, some are bearing the white flower of virginity, some display the fruit of almsgiving, some are illus­trious for their doctrine and their learning, but they are all united by the bond of charity. Jesus face shines upon them, not terrible but lovable, not bitter but sweet, not frightening but attractive.

CAPUT LXXIV.¬De gloria bonorum.

Quis ibi decor? quis honor? quae felicitas? quae securitas? Alii die judiciaria sede sublimes, alii martyrii corona splendentes, alii virginitatis flore candidi, alii eleemosynarum largitione fecundi, alii doctrina et eruditione praeclari, uno charitatis foedere copulantur. Lucet eis vultus Jesu Christi non terribilis, sed amabilis; non amarus, sed dulcis; non terrens, sed blandiens.

Now stand in the middle, not knowing to which company the Judges sentence will assign you. O what a dreadful waiting. Fear and trembling have come upon me and darkness has covered me1 If he sends me to join those on the left I cannot complain of injustice; if he sets me among those on the right it is to be attributed to his grace, not to my merits. Truly, Lord, life is at your disposal. You see then how your spirit should be absorbed in his love.

Although in all justice he could have extended to you the sentence passed on the wicked, he preferred to place you among those who are to be saved.

Now imagine yourself associated with that holy company and hearing his voice utter the decree: “Come, ye blessed of my Father, receive the kingdom which was prepared for you from the beginning of the world,”° while those other wretched souls hear the harsh words, full of anger and fury: “Depart from me, ye accursed, into eternal fire.” “Then,” we read, “they will go to eternal punishment, but the just to eternal life. What a harsh separation, what a miserable lot.

CAPUT LXXV.¬Ex sota Dei gratia salvandis accensemur.

^[1473] Sta nunc in medio, nesciens quibus te judicis sententia deputabit. O dura exspectatio! Timor et tremor venerunt super me, et contexerunt me tenebrae (Psal. LIV, 6). Si me sinistris sociaverit, non causabor injustum: si dextris adscripserit, gratiae ejus hoc, non meis meritis est imputandum. Vere, Domine, vita in voluntate tua. Vides ergo quantum in amore ejus tuus extendi debeat animus, qui cum juste posset in impios prolatam, in te quoque retorquere sententiam, justis te maluit ac salvandis inserere. Jam te puta sanctae illi societati conjunctam vocis illius audire decretum: Venite, benedicti Patris mei, percipite regnum, quod vobis paratum est ab origine mundi. Miseris audientibus verbum durum, plenum irae et furoris: Discedite a me, maledicti, in ignem aeternum. Tunc ibunt hi in supplicium aeternum; justi autem in vitam aeternam (Matth. XXV, 34, 41, 46). O dura separatio! o miserabilis conditio!

When the wicked have been removed, lest they should see the glory of God, and each of the just has taken his place according to his rank and his merits in the orders of the angels, that glorious procession will be formed, Christ our Head in the front, followed by all his members. Then the kingdom will be delivered to God the Father in order that he may reign over them and they may reign with him, receiving that kingdom which was prepared for them from the beginning of the world.

CAPUT LXXVI.¬De regno Dei post judicium.

Sublatis vero impiis ne videant gloriam Dei, justis quoque singulis secundum gradum suum et meritum angelicis ordinibus insertis, fiet illa gloriosa processio, Christo praecedente capite nostro, omnibus membris suis sequentibus; et tradetur regnum Deo et Patri, ut ipse regnet in ipsis, et ipsi regnent cum eo, illud percipientes regnum, quod paratum est illis ab origine mundi.

What that kingdom will be like we cannot even think, let alone say or write But this I know, that nothing at all will be missing that you would wish to be there, and nothing will be there that you would wish not to be. So there will be no mourning, no weeping or pain, no fear, no sadness, no discord, no envy, no tribulation, no temptation, no variable weather, no overcast skies, no suspicion, no ambition, no adulation, no detraction, no sickness, no old age, no death, no poverty, no darkness, no need to eat, drink or sleep, no tiredness, no weakness.

CAPUT LXXVII.¬De regni Dei felicitate.

Cujus regni status nec cogitari quidem potest a nobis, multo minus dici vel scribi. Hoc sciendum, quod omnino nihil aberit, quod velis adesse; nec quidquam aderit, quod velis abesse. Nullus igitur ibi luctus, fletus nullus, non timor, non dolor, non diffidentia, non invidia, non tribulatio, non tentatio, non aeris mutatio vel corruptio, non suspicio, non ambitio, non adulatio, non detractio, non aegritudo, non senectus, non mors, non paupertas, neque tenebrae, non edendi vel bibendi vel dormiendi ulla necessitas, nulla fatigatio, defectio nulla.

What good then will be lacking? Where there is no mourning or weeping or pain or sadness, what can there be but perfect joy? Where there is no tribulation or temptation, no variable weather or overcast skies, no excessive heat or harsh winter, what can there be but perfect balance in all things and complete tranquillity of mind and body? Where there is nothing to fear, what can there be but total security? Where there is no discord, no envy, no suspicion or ambition, no adulation or detraction, what can there be but supreme and true love? Where there is no poverty and no covet­ousness, what can there be but abundance of all good things? Where there is no deformity, what can there be but true beauty? Where there is no toil or weakness, what will there be but utter rest and strength? Where there is nothing heavy or burdensome, what is there but the greatest ease? Where there is no prospect of old age, no fear of disease, what can there be but true health? Where there is neither night nor darkness, what will there be but perfect light? Where all death and mortality have been swallowed up, what will there be but eternal life?

Quid ergo boni ibi est, ubi nec luctus, nec fletus, nec dolor est, neque tristitia? Quid potest esse nisi perfecta laetitia, ubi nulla tribulatio, nulla tentatio, nulla temporum mutatio, vel aeris corruptio, aestus vehementior, nec hiems asperior? Quid potest esse nisi summa quaedam rerum temperies, et mentis et carnis vera ac summa tranquillitas? Ubi nihil est, quod timeas, quid potest esse nisi summa securitas? ubi nulla discordia, nulla invidia, nulla suspicio, nulla ambitio, nulla adulatio, detractio nulla; quid potest esse nisi summa et vera dilectio? ubi nulla paupertas, nulla cupiditas; quid potest esse nisi bonorum omnium plenitudo? ubi nulla deformitas; quid potest esse nisi vera pulchritudo? ubi nullus labor vel defectio; quid erit, nisi requies summa et fortitudo? ubi nihil est, quod gravet vel oneret; quid est nisi summa facilitas? ubi nec senectus exspectatur, ^[1474] nec morbus timetur; quid potest esse nisi vera sanitas? ubi neque nox, neque tenebrae; quid erit nisi lux perfecta? ubi mors, et mortalitas omnis absorpta; quid erit nisi vita aeterna?

What is there further for us to seek? To be sure, what surpasses all these things, that is the sight, the knowledge and the love of the Creator. He will be seen in himself, he will be seen in all his creatures, ruling everything without anxiety, upholding everything without toil, giving himself and, so to speak, distributing himself to one and all according to their capacity without any lessen­ing or division of himself. That lovable face, so longed for, upon which the angels yearn to gaze,” will be seen. Who can say anything of its beauty, of its light, of its sweetness? The Father will be seen in the Son, the Son in the Father, the Holy Spirit in both. He will be seen not as a confused reflection in a mirror, but face to face1 For he will be seen as he is, fulfilling that promise which tells us: “He who loves me will be loved by my Father, and I will love him and show myself to him.” From this vision will proceed that knowledge of which he says again: “This is eternal life, that they should know you the one God, and him whom you sent, Jesus Christ.” Hence there is born such love, such ardent affec­tion, such sweetness of charity, such abundance of enjoyment, such vehement desire, that neither does satiety lessen desire nor desire hinder satiety What is this To be sure, what eye has not seen nor ear heard, nor heart conceived, what God has prepared for those who love him.

Quid est ultra quod quaeramus? Certe quod his omnibus excellit, id est, visio, cognitio, et dilectio Creatoris. Videbitur in se, videbitur in creaturis suis, regens omnia sine sollicitudine, sustinens omnia sine labore, impertiens se, et quodam modo dispertiens singulis pro sua capacitate, sine sui diminutione vel divisione. Videbitur ille vultus amabilis et desiderabilis, in quem desiderant Angeli prospicere, de cujus plenitudine, de cujus lumine, de cujus suavitate quid dicetur. Videbitur Pater in Filio, Filius in Patre, Spiritus sanctus in utroque. Videbitur non per speculum et in aenigmate, sed facie ad faciem. Videbitur enim sicuti est, impleta illa promissione, qua dicit, Qui diligit me, diligetur a Patre meo, et ego diligam eum, et manifestabo ei meipsum (Joan. XIV, 21). Ex hac visione, illa procedit cognitio, de qua ipse ait: Haec est vita aeterna, ut cognoscant te unum Deum, et quem misisti Jesum Christum (Id. XVII, 3). Ex his tanta nascitur dilectio, tantus ardor paterni amoris , tanta dulcedo charitatis, tanta fervendi copia, tanta desiderii vehementia; ut nec satietas desiderium minuat, nec desiderium satietatem impediat. Quid est hoc? Certe quod oculus non vidit, nec auris audivit, nec in cor hominis ascendit, quae praeparavit Deus diligentibus se.

CONCLUSION

CONCLUSION

THESE, sister, are some seeds of spiritual meditation which I have made it my business to sow for you concerning the memory of Christ’s boons in the past, the experience of things present and the expectation of what lies in the future, to the end that from them a rich crop of the love of God may spring up and grow to maturity. Meditation will arouse the affections, the affections will give birth to desire, desire will stir up tears, so that your tears may be bread for you day and night’“ until you appear in his sight and say to him what is written in the Song of Songs: My Beloved is mine and I am his.”

CAPUT LXXVIII.¬Epilogus operis.

Haec tibi, soror, de beneficiorum praeteritorum Christi memoria, de praesentium experientia, de exspectatione futurorum quaedam meditationum spiritualium semina praeseminare curavi, ex quibus divini amoris fructus uberior oriatur et crescat: ut meditatio affectum exerceat, affectus desiderium pariat, lacrymas desiderium excitet: ut sint lacrymae tuae panes die ac nocte, donec appareas in conspectu ejus, et suscipiaris ab amplexibus ejus, dicasque illud, quod in Canticis scriptum est: Dilectus meus mihi, et ego illi (Cant. I, 12).

You have now what you asked for: rules for bodily observances by which a recluse may govern the behavior of the outward man; directions for cleansing the inner man from vices and adorning him with virtues; a threefold meditation to enable you to stir up the love of God in yourself, feed it and keep it burning.

Habes nunc, sicut petisti, corporales constitutiones, quibus inclusa exterioris hominis mores componas. Habes formam praescriptam, qua interiorem hominem, vel purges a vitiis, vel virtutibus ornes. Habes in triplici meditatione quomodo in te dilectionem excites, nutrias, et accendas.

If anyone makes any progress as a result of reading this little book, let her make me this return for my toil and my care, to intercede for my sins with my Savior whom I await, with my Judge whom I fear.

Si quis igitur in hujus libelli locutione profecerit, hanc labori meo vel studio vicem impendat, ut apud Salvatorem meum quem diligo, apud remuneratorem meum quem exspecto, apud judicem meum, quem timeo, pro peccatis meis intercedat.