LETTER XXIX. [A.D.389.]

AMBROSE TO IRENAEUS, GREETING.

THIS letter is in fact a meditation on Christ as the true Chief good of man, the true Source of happiness, and Food of the soul, and Fountain of life, to be sought therefore with eagerness, and clung to with all the affection of the soul, which must therefore scorn all meaner delights.

1. WHILE engaged in reading, after resting my mind for a while and desisting from study, I began to meditate on that versicle which in the evening we had sung at Vigils,  Thou art fairer than the children of men, and,  How beautiful are the feet of them that bring good tidings of Him.  03-207 207. Ps. xlv.3. Rom. x. 15, Is. lii. 7. And truly nothing is more beautiful than that chief good, the very preaching of which is beyond measure lovely, and specially the progress of continuous discourse, and the foot-steps, so to speak, of Apostolic preaching. But who is equal to these things? They to whom God gave not only to preach Christ, but also to suffer for Him.

2. Let us, as far as we can, direct our minds to that which is beautiful seemly and good, let us be occupied therein, let us keep it in mind, that by its illumination and brightness our souls may become beautiful and our minds transparent. For if our eyes, when obscured by dimness, are refreshed by the verdure of the fields and are able by the beauty of a grove or grassy hill to remedy every defect of the failing vision, while the very pupils and balls of the eye seem to be coloured with the hue of health: how much more does this eye of the mind, beholding that chief good, and dwelling and feeding thereupon, brighten and shine forth, so as to fulfil that which is written,  My soul shall be satisfied even as it were with marrow and fatness.  03-208 208. Ps. lxiii. 6. Moreover, he who has a skilful knowledge of the souls of his flock, pays attention to wild grasses, that he may obtain much pasturage: for by the sweeter kind of herbage lambs are made fatter, and the milky juice more healthful. On these pastures those  fat ones have fed, who  have eaten and worshipped, for good indeed are those pastures wherein is placed the saint of God.  03-209 209. Ib. xxii. 29.

3. There is grass also, whereby the flocks of sheep are nourished, for whence come the fleeces of wisdom, and the clothing of prudence. And perchance this is the  grass of the mountain,  03-210 210. Prov. xxvii. 25. upon which the words of the prophet distil  as the showers upon the grass,  03-211 211. Deut. xxxii. 2. and which the wise man carefully gathers, that he may have a fleece for a covering, that is, for a spiritual garment. And thus proper food and clothing are provided for that soul which cleaves to the chief Good, that Good Which is Divine, and which the Apostle Peter exhorts us to seek for, that by the acquisition of such knowledge we may become  partakers of the Divine nature.  03-212 212. 2 S. Pet. i. 4.

4. The knowledge hereof the good God opens to His saints, and grants it out of His good treasury, even as the sacred Law testifies, saying,  The Lord sware unto thy fathers to give thee and open unto thee His good treasure.  03-213 213. Deut. xxviii. 11, 12. From this heavenly treasure He gives rain to His lands, to bless all the works of thy hands. By this rain is signified the utterance of the Law, which moistens the soul fruitful and fertile in good works, that it may receive the dew of Grace.  03-214 214. Ib. xxxii. 2.

5. The knowledge of this good David sought; as he himself declaims, saying,  One thing have I desired of the Lord, which I will require, even that I may dwell in the house of the Lord all the days of my life to behold the fair beauty of the Lord, and to visit His temple.   03-215 215. Ps. xxvii. 4. And that this is the chief Good he straightway added in the same Psalm,  I  believe verily to see the goodness of the Lord in the land of the living.  03-216 216. v. 13. He must be sought after, there He will be clearly seen face to face. This good is in the house of God, in His secret and hidden place. Wherefore he says again,  He  shall be satisfied with the pleasures of thy house.  03-217 217. Ps. lxv. 4. In another place too he has shown this to be the highest blessing, saying,  The Lord shall bless thee out of Sion, and thou shalt see the good of Jerusalem.  03-218 218. Ps. cxxviii.5. Wherefore blessed is he who dwells then in the vestibule of faith and in the spiritual abode, the dwelling place of devotion and the life of virtue.

6. In Him therefore let us be and in Him abide, of Whom Isaiah says,  How beautiful upon the mountains are the feet of Him that bringeth good tidings, that publisheth peace.  03-219 219. Isa. iii. 7. Who are they that preach but Peter, Paul, and all the Apostles?  03-220 220. 1 Cor. i. 1. What do they preach to us but the Lord Jesus? He is our Peace, He is our chief Good, for He is Good from Good, and from a good tree is gathered good fruit. And good also is His Spirit, Who takes of Him and  leads His servants  forth into the land of righteousness.  03-221 221. S. Matt. vii. 17. Ps. cxliii. 10. For who that hath the Spirit of God within him will deny that He is good, since He says Himself,  Is thine eye evil because I am good?  03-222 222. S. Matt. xx. 15. May this Good which the merciful God gives to them that seek Him come into our soul, and into our inmost heart. He is our Treasure, He is our Way, He is our Wisdom, He is our Righteousness, our Shepherd, the good Shepherd, He is our Life. Thou seest how many goods are in this one Good! These goods the Evangelists preach to us. David seeking for these goods saith,  Who will shew us any good?  03-223 223. Ps. iv. 6. And he shews that the Lord Himself is our Good by adding,  Lord, lift Thou up the light of Thy Countenance upon us. But Who is the Light of the Father's Countenance, but  the Brightness of His Glory, and the Image of the invisible God, in Whom the Father is both seen and glorified, as He also glorifies His Son?  03-224 224. Heb. i. 3.

8. Wherefore the Lord Jesus Himself is that chief Good which was announced to us by Prophets, declared by Angels, promised by the Father, preached by Apostles.  03-225 225. 1 Tim. iii. 16. He hath come to us as ripeness; nor as ripeness only, but as ripeness in the mountains; to the intent that in our counsels there should be nothing sour, or unripe, nothing harsh or bitter in our actions or manners, the first Preacher of good tidings hath come among us. Wherefore also He saith, I, Who spoke, am present with  03-226 226. a Perhaps quoted from memory from S. John iv. 26. you, that is, I Who spoke in the Prophets, am present in that Body which I took of the Virgin; I am present as the inward Likeness of God, and the  express Image of His person,  03-227 227. Heb. i. 3. I am present too as Man. But who knows Me? For they saw the Man, but His Works made them believe He was above man. Was He not as man when weeping over Lazarus?  03-228 228. S. John xi. 35. again, was He not above man, when He raised him to life? Was He not as man when scourged? and again, above man when  He took away the sin of the world?  03-229 229. Ib. i. 29.

9. To Him therefore let us hasten in Whom is the chief Good: for He is the bounty and patience of Israel, Who calls thee to repentance, that thou come not into condemnation but mayest receive the remission of thy sins. He saith, Repent. This is He of Whom the Prophet Amos cries,  Seek good.  03-230 230. S. Matt. iv. 17. Amos v. 14. He is the chief Good, Who is in need of nothing, but abounds in all things. And well may Heabound,  in Whom dwelleth all the fulness of the Godhead bodily ;  03-231 231. Col. ii. 9. of  Whose fulness we have all received, and  in Whom we are filled, as saith the Evangelist.  03-232 232. S John i. 16.

10. If then the mind with its capacities of desire and pleasure hath tasted the chief Good, and by means of these two affections hath drank It in, unalloyed by sorrow and fear, it is wonderfully inflamed. For having embraced the Word of God, she knows no measure and yet feels no satiety, as it is written,  Thou art good and gracious, O teach me Thy statutes:  03-233 233. Ps. cxix. 68. having embraced the Word of God, she desires Him above all beauty, she loves Him above all joy, she is delighted with Him above all perfumes, she desires often to see, often to look upon Him, often to be drawn to Him that she may follow.  Thy Name, it is said,  is as ointment poured forth; therefore we maidens love Thee, therefore we strive but cannot attain to Thee.  Draw us that we may  run after Thee, that by  the fragrance of Thy ointments we may gain power to follow Thee.  03-234 234. Cant. i. 3.

11. And the mind presses forward to the sight of internal mysteries, to the place of rest of the Word, to the very dwelling of that chief Good, His light and brightness. In that haven and home-retreat she hastens to hear His words, and having heard, finds them sweeter than all other things. Learn of the Prophet who had tasted and saith,  O how  sweet are Thy words unto my throat, yea sweeter than honey unto my mouth.  03-235 235. Ps. cxix. 103. For what can that soul desire which hath once tasted the sweetness of the Word, and seen His brightness? When Moses received the Law he remained forty days on the mount and required no bodily food; Elijah, hastening to this rest, prayed that his life might be taken away;  03-236 236. Exod. xxxiv.28. 1 Kings xix. 4. Peter, himself also beholding on the Mount the glory of the Lord's Resurrection, would fain not have come down, saying,  It is good for us to be here.  03-237 237. S. Matt. xvii. 4. How great then is the glory of the Divine Essence and the graces of the Word,  which things the Angels desire to look into.  03-238 238. 1 Pet. i. 12.

12. The soul then which beholds this chief Good, requires not the body, and understands that it ought to have as little connexion with it as possible; it renounces the world, withdraws itself from the chains of the flesh, and extricates itself from all the bonds of earthly pleasures. Thus Stephen beheld Jesus, and feared not being stoned, nay, while he was being stoned, prayed not for himself but for his murderers.  03-239 239. Acts vii. 55. Paul also, when  caught up to the third heaven, knew not  whether he was in the body or out of the body: caught up, I say,  into Paradise , he became invisible to the presence of his own body, and having heard the words of God he blushed to descend again to the infirmities of the body.  03-240 240. 2 Cor. xii. 2.

13. Thus, knowing what he had seen and heard in Paradise, he cried saying,  Why, as though living in the world, are ye subject to ordinances? Touch not, taste not, handle not, which all are to perish with the using.   03-241 241. Col. ii. 20-22. For he would have us of this world in figure and semblance, not in use or possession,  using as though we used it not, as our place of sojourn, not of rest, walking through it as in a vision, not with desire, so as to pass as lightly as possible over the mere shadow of this world. In this way S. Paul, who walked by faith not by sight, was  absent from the body and present with the Lord,  03-242 242. 2 Cor. v. 8. and although upon earth conversed not with earthly but with heavenly things.

11. Wherefore let our soul, wishing to draw near to God, raise herself from, the body, and ever adhere to that chief End which is divine, Which is everlasting,  Which was from the beginning, and  Which was with God,  03-243 243. S.John i. 1. that is, the Word of God. This is that Divine Being,  in Whom we live and move and have our being.  03-244 244. Acts xvii. 28. This is  That which was in the beginning, the true  I AM. For the Son of God, Jesus Christ, was not yea nor nay but in Him was yea.  03-245 245. 2 Cor. i. 19. He bid Moses say,  I  AM hath sent me.  03-246 246. Exod. iii. 14.

15. With this Good therefore let our soul be, and if possible, be continually, that each of us may say,  My soul is continually in my hand.  03-247 247. Ps. cxix. 109. And such will be the case, if it be not in the flesh, but in the spirit, and does not entangle itself in earthly things. For when it turns back to carnal things, then the allurements of the body creep over it, then it swells with rage and anger, then it is pierced with sorrow, then it is lifted up with arrogance, then it is bowed down with grief.

16. These are the heavy griefs of the soul by which it is often brought down to death, while its eyes are blinded so that they see not the light of true glory, and the riches of its eternal heritage. But by keeping them always fixed on God, it will receive from Christ the brightness of wisdom, so as to have its vision enlightened by the knowledge of God, and to behold that hope of our calling, and see that which is good and well-pleasing and perfect. For that which is good is well-pleasing to the Father, and that which is well-pleasing is perfect, as it is written in the Gospel,  Love your enemies, that ye may be the children of your Father Which is in heaven, for, He sendeth rain on the just and on the unjust,   03-248 248. S. Matt. v. 44, 45. which is surely a proof of goodness. Afterwards He concludes by saying,  Be ye therefore perfect, even as your Father Which is in heaven is perfect.  03-249 249. Ib. 48. For charity is perfect; in short it is  the fulfilling of the Law; for what can be so good as  charity which  thinketh no evil?  03-250 250. Rom. xiii. 10.

17. Fly then those regions where dwell envy, ambition, and contention. Therefore let thy mind open itself to receive this Good, that it may mount above the clouds, that it may be  renewed as the eagle,  03-251 251. Isa. xl. 31. and like the eagle spread abroad its wings, that with new vigour in its pinions it may fearlessly soar aloft and leave its earthly dwelling-place behind it,  for the earthly habitation weigheth down the mind.  03-252 252. Wisd. ix. 15. Let it put off old things, let it cast off wandering desires, let it purge its eyes that it may see that Fountain of true wisdom, that Source of eternal life Which flows and abounds with all things and is in want of nothing. For who hath given to Him, seeing that  of Him and through Him and to Him are all things?  03-253 253. Rom. xi. 36.

18. The Fountain of life then is that chief Good from Which the means of life are dispensed to all, but It hath life abiding in Itself. It receiveth from none as though It were in need, It confers good on others rather than borrows from others for Itself, for It hath no need of us. Thus in the person of man it is said,  my goods are nothing unto Thee.  03-254 254. Ps. xvi. 2. What then can be more lovely than to approach to Him, to cleave to Him; what pleasure can be greater? He who has seen and tasted freely of the Fountain of living water, what else can he desire? what kingdoms? what powers? what riches? perceiving how miserable even in this world is the condition of kings, how mutable the state of empires, how short the space of this life, in what bondage sovereigns themselves must live, seeing that their life is according to the will of others, not their own.

19. But what rich man passes to eternal life unless he be supported by the riches of virtue, that gift which is the portion of all, and declared to be impossible for the rich alone?  03-255 255. S. Matt. xix. 26. Happiness then does not consist in using these things but in perceiving that whereby you may despise them, may regard them as void of truth  03-256 256. b 'Veri vana.' This is simply one of the Virgilian expressions of which S. Ambrose is so full. It is takenfrom Aen x. 630, Nunc manet insontem gravis exitus, aut ego veri Vana feror. , may judge them to be empty and fruitless, and may love the true beauty of naked truth which confesses the cheating vanities of this world.

20. Lift up therefore your eyes, O my soul; those eyes of which the Word of God saith,  Thou hast ravished my heart, my sister, my spouse, thou hast ravished my heart with one of thine eyes.  03-257 257. Cant. iv. 9.  Go up then to the palm tree,  03-258 258. Ib. vii. 8. overcome the world, that thou mayest reach the height of the Word. Leave out of doors the vain shows of this world, leave its malice, but bring in with you that goodness of mind which has grace in the tree of life, that is, if she wash her robes and enter into the city which is the true grace of the saints, wherein is the Tabernacle of God, around which the scribes of the Lord encamp, where neither day nor sun nor moon afford light, but  the Lord Himself is the light thereof,  03-259 259. Rev. xxi. 23. and enlightens all that city. For He is the  Light of the world,  03-260 260. S. John viii. 12. not indeed the visible light, but the intellectual brightness of the souls which are in this world, upon which He pours the bright beams of reason and of prudence, and in the Gospel is said to inspire with the breath of His spiritual influences the inmost soul, and the recesses of the mind.  03-261 261. S. Luke xxiv. 32.

21. If then any man hath begun to be an inhabitant of that heavenly city, an inhabitant, that is, by his life and manners, let him not depart from it, let him not go out again, or retrace his steps, the steps, that is, not of his body but of his mind; let him not turn back. Behind is luxury, behind is impurity. When Lot went up into the mountain he left behind him the crimes of Sodom, but she who looked back, could not reach the higher ground.  03-262 262. Gen. xix. 30. It is not your feet but your manners which are never to turn back. Let not your hands hang down, or the knees of your faith and devotion become feeble. Let not the weakness of your will be backsliding, let there be no recurrence of crime. Thou hast entered in, remain therefore; thou hast arrived, stay still;  escape for thy life.  03-263 263. Ib. 17.

 22. In your ascent your steps must tend directly upwards, no man can safely turn back. Here is the way, there, downfall; here ascent, there a precipice. In ascending there is labour, in descending danger; but the Lord is mighty, Who, when thou art founded there will guard and hedge thee round with prophetic walls and apostolic bulwarks. Therefore the Lord says to thee,  Come, get you down, for the press is full.  03-264 264. Joel iii. 13. Let us be found within, not out of doors. In the Gospel too the Son of God saith,  He which shall be upon the house-top let him not come down to take away his vessels.  03-265 265. S. Luke xvii. 31. And this He says not of this house-top, but of that of which it is said,  He spreadeth out the heavens like a vault.  03-266 266. Ps. civ. 2.

23. Remain within therefore, within Jerusalem, within thine own soul, peaceful, meek, and tranquil. Leave her not, nor descend in order to raise up this vessel of thine, either with honour, or wealth, or pride. Remain within, that aliens may not pass through thee, that sins may not pass through thy mind, vain acts., and idle thoughts: and they will not pass, if thou wilt wage a holy war in the cause of faith and devotion, for the love of truth against the snares of passion, and wilt take up the arms of God against spiritual wickedness and the craft of the devil, who tempts our senses by fraud and stratagem, but who is easily crushed by the gentle warrior, who sees no strife, but, as becomes the servant of God, teaches the faith with modesty, and convinces those who oppose themselves. Of him the Scripture says,  Let the warrior who is gentle arise  03-267 267. Joel iii. 9. c The Engl. Vers. is 'Prepare war, wake up the mighty men.' The Vulg. 'Sanctificate bellum, suscitate robustos.' , and let him that is weak say,  I can do all things through Christ which strengtheneth me.  03-268 268. Phil. iv. 13.

24. Supported by this faith, even he who is weak shall prevail, and his soul will be holy, and the prophetic or apostolic mountains shall  drop down new wine  03-269 269. Joel iii. 18, for him, and  the hills shall flow with milk, like that hill which gave milk to the Corinthians to drink,  03-270 270. 1 Cor. iii. 2. and water shall flow for him from their vessels, and from their well-heads.  From his belly shall flow living water,  03-271 271. S. John iv. 14. that spiritual water which the Holy Spirit supplies to His faithful; may He vouchsafe to water thy soul also, that in thee may be  a fountain springing up into life eternal. Farewell; love me as a son, for I love you as a father,

EPISTOLA XXIX.

 Pulchritudinem summi boni quaerendam suadet, fore ut   1054A   illa recreetur oculus noster, atque anima nutriatur spondens; eo quod hic animae cibus sit, cujus cognitionem sanctis Deus revelat, quemque David cupide indagavit. Hoc bonum diligenter tenendum esse; quando idem ipsum sit, quod annuntiaverunt.   Evangelistae, scilicet Christum. Hoc bonum qui cum desiderio hauserit, eum ad mysteriorum scientiam perventurum, et jam neglecturum quae sunt corporis, ad quod Apostolus nos adhortatur. Elevandam igitur animam ab affectibus, ut feratur ad bonum illud, in quo fons vitae est, et quo nonnisi virtute perducimur. Verum perseverantiam ad id opus esse et constantiam. 

AMBROSIUS IRENAEO salutem.

1. Inter legendum, cum paululum requievissem animo,  1054B quia lucubratione destiteram, versiculum illum coepi mecum volvere, quo vesperi in vigiliis usi fueramus: Ὠραῖος κάλλει παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων (Ps. XLIV, 3). Ὡς ὡραῖοι οἱ πόδες τῶν εὐαγγελιζομένων αὐτὸν (Isai. LII, 7). Et vere nihil  ^h speciosius illo summo bono, cujus etiam praedicatio speciosa est nimis, et maxime perseverantis sermonis processus, et quaedam apostolicae praedicationis vestigia. Sed illa qui possunt? Quibus donavit Deus, non solum ut Christum annuntiarent, sed etiam pro illo paterentur.

2. Nos quantum possumus, intendamus illo animum, et in illo simus, illud animo teneamus, quod est pulchrum, decorum, bonum, ut fiat illuminatione ejus et fulgore speciosa anima nostra, et mens dilucida. Nam si oculi nostri cum aliqua obducuntur caligine,  1054C pascuntur agrorum viriditate et specie nemoris, vel collis 905 herbosi omnem inaequalitatem aegrescentis obtutus repellunt, et quadam salubri specie pupillae ipsae atque orbes colorari videntur; quanto magis hic mentis oculus cum illud summum intuetur bonum, et in eo versatur, atque eo pascitur, splendescit atque enitet, ut fiat illud quod scriptum est:  Tamquam adipe et pinguedine repleatur anima mea (Psal. XXI, 21)! Denique qui scienter agnoscit animas gregis sui, curam adhibet herbis campestribus, ut sint ei pascua plurima; herbis enim suavioribus et agni pinguiores fiunt, et succus lactis  1055A salubrior. Quibus pascuis usi sunt divites illi, qui  manducaverunt et adoraverunt (Psal. XXII, 1); sunt enim bona fidei pascua in quibus collocatur sanctus Dei.

3. Est ergo et fenum, quo aluntur greges ovium, qui emittunt vellera sapientiae, et dant amictum prudentiae. Et fortasse hoc est fenum montanum, in quod verba descendunt prophetae:  sicut nix super fenum (Deut. XXXII, 2); et quod diligenter colligit sapiens, ut sint ei oves ad vestitum, spiritalis utique velaminis (Prov. XXVII, 25). Habet ergo cibum suum et amictum anima, quae illi summo bono adhaeret, quod est divinum: quod apostolus Petrus suadet quaerendum; ut per ejus cognitionis acquisitionem divinae simus consortes naturae (II Petr. I, 4).

 1055B 4. Hujus cognitionem aperit sanctis suis Deus bonus, et donat hoc de thesauro suo bono, sicut testificatur lex sacra dicens:  Quia juravit Dominus   patribus tuis dare tibi et aperire thesaurum suum bonum (Deut. XXVIII, 11, 12): de quo thesauro coelesti dat pluviam terrae suae, benedicere omnia opera manuum tuarum. Haec est pluvia eloquium Legis, quod irrorat animam illam fecundam et fertilem bonorum operum; ut habeat humorem gratiae (Deut. XXXII, 2).

5. Hujus boni cognitionem quaerebat David sicut ipse significat, dicens:  Unam petivi a Domino, hanc requiram, ut inhabitem in domo Domini omnes dies vitae meae, et videam delectationes Domini, et considerem templum ejus  (Psal. XXVI, 4). Denique hoc esse summum bonum subtexuit statim in eodem psalmo:  1055C   Credo videre bona Domini in terra viventium (Ibid., 13). Hic enim quaeritur, illic facie ad faciem plene videbitur. Hoc bonum in domo Dei est, in illo secreto ejus ac recessu. Unde iterum ait:  Replebimur in bonis domus tuae (Psal. LXIV, 5). Alibi quoque hanc summam esse benedictionis expressit, dicens:  Benedicat te Dominus ex Sion, et videas quae bona sunt Hierusalem (Psal. CXXVII, 5). Ideo beatus qui illic habitat in ingressu fidei, hospitioque mentis, devotionis habitaculo, conversatione virtutis.

6. In illo igitur simus, atque in eo maneamus, de quo et Esaias dicit:  Quam speciosi pedes evangelizantium pacem, evangelizantium bona (Esai. LII, 7)! Qui sunt qui evangelizant, nisi Petrus, nisi Paulus, nisi omnes apostoli? Quid evangelizant nobis, nisi  1055D Dominum Jesum (I Cor. I, 1)? Hic est pax nostra, hic est bonum illud summum; quia ipse bonus ex bono, ex arbore enim bona bonus fructus legitur (Matth. VII, 18). Denique et spiritus ejus bonus, qui ex ipso accipit, et deducit Dei servulos in viam rectam (Psal. CXLII, 10). Quis autem habens Spiritum Dei 906 in se, neget bonum, cum ipse dicat:  An oculus tuus nequam est, quia ego bonus sum (Matth. X, 15)? Hoc bonum veniat in animam nostram, in nostrae mentis viscera, quod propitius Deus dat petentibus  1056A se. Hic est thesaurus noster, hic est via nostra, hic est sapientia nostra, justitia nostra, pastor noster, et pastor bonus, hic est vita nostra. Vides quanta bona in uno bono!

7. Haec bona nobis praedicant Evangelistae. Haec bona requirens David, ait:  Quis ostendit nobis bona (Psal. IV, 6)? Et ostendit ipsum esse bona, subjiciens:  Signatum est in nobis lumen vultus tui (Ibid.,). Quis autem lumen vultus Patris, nisi splendor gloriae, et imago invisibilis Dei (Hebr. I, 3), in quo et videtur et clarificatur Pater, sicut ipse clarificat Filium suum (Joan. XVII, 5)?

8. Ipse est ergo Dominus Jesus summum bonum, quod nobis annuntiatum a prophetis, praedicatum ab angelis, promissum a Patre, evangelizatum est ab  1056B apostolis (I Tim. III, 16). Qui nobis tanquam maturitas advenit: nec solum tanquam maturitas, sed tanquam maturitas in montibus adest; ut nihil acerbum, nihil immaturum in nostris consiliis sit, nihil immite, nihil asperum in operibus ac moribus, qui primus Evangelizans bona adfuit. Unde et ait:  Ipse   qui loquebar, adsum, id est, qui loquebar in prophetis (Hebr. I, 1), adsum in corpore, quod suscepi ex Virgine: adsum interior imago Dei, character substantiae; et adsum ut homo. Sed quis cognoscit me? Hominem enim viderunt, sed operibus supra hominem crediderunt. An non ut homo, cum Lazarum fleret (Joan. XI, 35); et rursus supra hominem, cum eum resuscitaret? An non ut homo, cum vapularet; et rursus supra hominem, cum totius mundi  1056C peccatum tolleret (Joan. I, 29)?

9. Ad illum igitur properemus, in quo summum est bonum; quoniam ipse bonitas, ipse patientia Israel, qui ad poenitentiam te vocat; ne venias in judicium, sed accipias remissionem peccatorum.  Agite, inquit,  poenitentiam (Matth. IV, 17). Ipse est de quo clamat Amos propheta:  Exquirite bonum (Amos V, 14). Ipse est summum bonum, qui nullius indiget, et abundat omnibus. Facile abundat, in quo plenitudo divinitatis habitat corporaliter (Coloss. II, 9). Facile abundat, de cujus plenitudine omnes accepimus, et in illo repleti sumus, ut dicit Evangelista (Joan. I, 9).

10. Hoc igitur verum et summum bonum, si illo concupiscibili suo et delectabili anima gustaverit, et  1056D duabus his hauserit affectionibus, excludens dolorem et formidinem, incredibiliter exaestuat. Osculata enim Verbum Dei, modum non capit, nec expletur, dicens:  Suavis es, Domine, et in jucunditate tua doce me justificationes tuas (Psal. CXVIII, 68). Osculata Dei Verbum, concupiscit super omnem decorem, diligit super omnem laetitiam, delectatur super omnia aromata, cupit frequenter videre, saepe intendere, cupit attrahi, ut sequi possit.  Unguentum, inquit,  exinanitum est nomen tuum (Cant. I, 2); propterea te diligimus  1057A adolescentulae, propterea certamus, sed comprehendere te non possumus. Attrahe nos, ut possimus currere, ut odore unguentorum tuorum accipiamus virtutem sequendi.

907 11. Festinat etiam interna mysteria videre, ipsam requiem Verbi, ipsam boni illius summi habitationem, et lucem ejus, et claritatem. In illo sinu ac recessu patrio festinat audire sermones ejus; et cum audierit, super omnem suavitatem accipit. Doceat te Propheta, qui gustavit, et ait:  Quam dulcia faucibus meis verba tua, super mel et favum ori meo (Psal. CXVIII, 113)! Quid enim aliud desiderat anima, quae semel suavitatem Verbi gustaverit, quae semel claritatem ejus viderit? Moyses in monte positus quadraginta diebus Legem accipiens, cibum corporis  1057B non requirebat (Exod. XXXIV, 28): Elias ad illam festinans requiem, rogabat ut acciperetur a se anima sua (III Reg. XIX, 4): Petrus aspiciens et ipse in monte Dominicae resurrectionis gloriam, nolebat descendere, dicens:  Domine, bonum est nos hic esse (Matth. XVII, 4). Quanta igitur illa divinae substantiae gloria, quanta Verbi bona, in quae concupiscunt et angeli prospicere (I Petr. I, 12)!

12. Anima igitur quae illud videt, corpus hoc non requirit, minimamque sibi familiaritatem cum eo esse debere intelligit, renuntiat saeculo, abducit se a vinculis carnis, exuit omnibus voluptatum istarum nexibus. Denique Stephanus Jesum videbat, et lapidari non formidabat; immo cum lapidaretur, non pro se, sed pro illis a quibus perimebatur, rogabat  1057C (Act. VII, 55 et seq.). Paulus quoque raptus usque ad tertium coelum, cum corpore esset, an sine corpore, nesciebat: raptus, inquam, in paradisum, usum proprii jam non sentiebat corporis; et audiens verba Dei, quomodo ad corporis infirmitates descenderet, erubescebat (II Cor. XII, 2).

13. Itaque sciens quid vidisset in paradiso, vel quid audisset, clamabat dicens:  Quid adhuc velut videntes de hoc mundo decernitis? Ne tetigeritis, ne attaminaveritis, ne gustaveritis quae sunt omnia ad corruptelam ipso usu  (Coloss. II, 20 et seq.). Volebat enim nos in figura esse istius mundi, non in possessione atque usu; ut ita utamur hoc mundo tamquam non utamur, tamquam praetereuntes, non tamquam residentes: ambulantes tamquam in imagine  1057D saeculi, non in cupiditate, ut velocissima disputatione ipsam imaginem hujus mundi transeamus. Denique ipse fide ambulans, non specie, peregrinabatur  1058A a corpore, aderat Domino; et cum esset in terris, non in terrenis, sed in coelestibus conversabatur.

14. Ergo anima nostra, quae Deo vult appropinquare, elevet se a corpore, semper illi summo adhaereat, illi bono quod est divinum, quod est semper, et quod erat ab initio, et quod erat apud Deum, hoc est, Dei Verbum. Ipsum est illud divinum,  in quo vivimus, et sumus, et movemur (Act. XVII, 28). Ipsum est quod erat in principio, ipsum est quod est:  Dei enim Filius Jesus Christus   in vobis, inquit,  est: in quo non fuit, Est et Non; sed Est in illo fuit (II Cor. I, 19). Ipse dixit Moysi, 908 ut diceret:  Qui est, misit me (Exod. III, 14).

15. Cum hoc igitur anima nostra sit, et sit (si  1058B fieri potest) semper; ut et nostrum possit quis dicere:  Anima mea in manibus tuis semper (Psal. CXVIII, 109). Erit autem, si non in carne sit, sed in Spiritu: erit, si se terrenis non misceat. Cum enim ad carnalia reflectitur, tunc ei illecebra obrepit corporis, tunc ira et indignatione exaestuat, tunc moestitia afficitur, tunc supinatur per arrogantiam, tunc dolore affligitur.

16. Hae sunt aegritudines animae graves, quibus plerumque ad mortem cogitur; dum oculi ejus caecantur, ut non videant verae lumen gloriae, et divitias aeternae haereditatis. Quod si eos ad Deum semper intendat, accipiet a Christo fulgorem sapientiae; ut illuminatum in agnitione Dei habeat obtutum, videat illam spem nostrae vocationis, aspiciat illud quod  1058C est bonum, et placitum, et perfectum. Quod enim bonum, complacitum Patri: quod complacitum, perfectum; sicut habes in Evangelio, ubi dicit Dominus:  Diligite inimicos vestros, ut imitemini Patrem, qui pluit super justos et injustos (Matth. V, 44 et seq.); quod est utique bonitatis. Et postea concludit, dicens:  Estote perfecti sicut Pater vester, qui in coelis est, perfectus est (Rom. XIII, 10). Charitas enim perfecta est: denique plenitudo Legis est. Quid autem tam bonum quam charitas, quae malum non cogitat?

17. Et ideo terras fugito, in quibus invidia est, ubi ambitio, ubi contentio. Boni ergo illius capacem se anima tua praebeat; ut supra nubes volet, sicut aquila renovetur, sicut aquila pennas emittat; ut renovatis alarum remigiis, alta petere non reformidet,  1058D hanc habitationem relinquat: terrenum enim habitaculum gravat animam (Sap. IX, 15). Exuat vetera, abjiciat erroris desideria, abluat oculos suos;  1059A ut videat illum fontem verae sapientiae, illum fontem vitae aeternae, qui affluit atque exundat omnibus, nullius indigens. Quis enim dedit illi, cum  ex ipso, et per ipsum, et in ipso omnia sint (Rom. XI, 35)?

18. Vitae igitur fons est summum illud bonum, ex quo vivendi substantia ministratur omnibus: ipsum autem in se habet vitam manentem. A nullo quasi inops accipit: largitur bona aliis, non aliunde assumit sibi; neque enim nostri indiget. Unde et ait ex persona hominis:  Quoniam bonorum meorum non indiges (Psal. XV, 2). Quid ergo pulchrius, quam ei appropinquare, ei adhaerere? quae major voluptas est? Quod is qui viderit, et de fonte aquae vivae gratis gustaverit, quid potest aliud desiderare? quae regna? quas potestates? quam pecuniam? cum advertat quam miserae etiam hic regum conditiones sint, quam mutabiles  1059B imperii status, quam exigua vitae hujus spatia, quanta in ipso imperio servitia; cum ad aliorum, non ad suum vivant arbitrium.

909 19. Quis autem peculiatus ad vitam aeternam transit, nisi virtutum fultus peculio, quod receptum omnibus, solis divitibus impossibile pronuntiatur (Matth. XIX, 26)? Non ergo his uti beatum est, sed illud videre, quo ista despicias, et vana veri refellas, atque inania et cassa judices, illam nudae veritatis pulchritudinem diligas, quae has saeculi fucosissimas vanitates redarguat.

20. Erige igitur oculos, anima, tuos; illos oculos, de quibus tibi Verbum Dei dicit:  Corde nos cepisti, soror mea sponsa, corde nos cepisti uno ab oculis tuis   1059C (Cant. IV, 9). Ascende in palmam, vince saeculum, ut teneas Verbi altitudinem. Imaginem istam mundi foris relinque, foris malitiam: introduc autem bonitatem mentis, quae habet gratiam in ligno vitae; si laverit stolam suam, et ingrediatur in civitatem, quae vera est gratia sanctorum, in qua est Dei tabernaculum, circa quod Scribae Domini praetendunt, ubi non dies, aut sol, aut luna lumen ministrant: sed ipse Dominus lumen est, totam illam civitatem illuminans (Apoc. XXI, 23); est enim lux mundi (Joan. VIII, 12): non utique lux visibilis, sed animarum, quae in hoc mundo sunt, intelligibilis claritudo, quibus se splendenti lumine rationabilis infundit prudentiae, praedicatur in Evangelio (Luc. XXIV, 32), incorporeae virtutis inflammans vapore secreta mentium  1059D animorumque penetralia.

21. Si quis igitur incola esse coeperit illius civitatis supernae, incola videlicet conversatione ac moribus, non discedat ab ea, non exeat; non reflectat vestigium, non corporis dico, sed mentis vestigium,  1060A non revertatur retro. Retro luxuria, retro impuritas est. Denique ascendens ad montem Loth, retro reliquit sodomitana flagitia: quae autem respexit retro, non potuit ad superiora evadere (Gen. XIX, 30). Non ergo pedes tui retro, sed mores non revertantur. Non fiant manus tuae remissae, et devotionis tuae ac fidei genua dissoluta. Non fiat voluntatis tuae recidiva infirmitas, non ullus intercursus criminum. Sed ingressus es, mane: pervenisti, consiste:  salvans salva animam tuam (Gen. XIX, 17).

22. Ascendens directum attolle gradum, nullus inde tuto redit. Hinc via, inde ruina est. Hinc ascensus, inde praecipitium. Ascendendi quidem labor, sed descendendi periculum: sed potens est Dominus, qui te fundatum illic custodiat septum  1060B propheticis muris et apostolicis turribus. Ideo tibi dicit Dominus: Intrate, calcate, quia assistit vindemia (Joel III, 13). Intus, non foris simus. Et in Evangelio Dei Filius dicit:  Qui est in tecto, non descendat vasa sua tollere (Luc. XVII, 31). Non utique de hoc tecto dicit, sed de illo:  Extendit coelum sicut cameram (IV Esdr. XVI, 60).

23. Intus ergo esto, intra Hierusalem, intra 910 animam tuam pacificam, mitem atque tranquillam. Non exeas de ea, neque descendas vas tuum istud, aut honoribus, aut divitiis, aut arrogantia attollere. Intus esto, ut per te alienigenae non transeant, peccata animam tuam non transeant, vanae operationes et cogitationes inanes: non transibunt autem, si sanctificaveris bellum pro devotionis et fidei certamine,  1060C pro veritatis studio adversus passionum illecebras, et sumpseris arma Dei adversum spiritales nequitias, et astutiam diaboli, qui pertentat sensus nostros fraude ac dolo; quem mansuetus bellator facile proterit, qui non serat jurgia, sed sicut decet servum Domini, cum modestia fidem doceat, et eos qui adversantur, redarguat. De hoc dicit Scriptura:  Qui mansuetus est, bellator exsurgat (Joel III, 9), et infirmus dicat:  Omnia possum in eo, qui me confortat (Phil. IV, 13).

24. Hac fide fretus etiam qui infirmus est, praevalebit, et erit sancta anima ejus, et stillabunt ei montes prophetici (Joel III, 18), vel apostolici dulcedinem, et colles fluent lac: qualis ille collis, qui lactis potum Corinthiis dabat (I Cor. III, 2); et  1060D fluent ei aquae de suis vasis, et de puteorum suorum fontibus: vel de ventre ejus aquae vivae, spiritales videlicet quas fidelibus suis Spiritus sanctus ministrat, qui etiam animam tuam dignetur rigare, ut abundet in te fons aquae salientis in vitam aeternam.  1061A (Joan. IV, 14). Vale, et nos ut filius dilige; quia nos te ut parentes diligimus.