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STANZA XVI

Catch us the foxes,

For our vineyard has flourished;

While of roses

We make a nosegay,

And let no one appear on the hill.

THE soul, anxious that this interior delight of love, which is the flowers of the vineyard, should not be interrupted, either by envious and malicious devils, or the raging desires of sensuality, or the various comings and goings of the imagination, or any other consciousness or presence of created things, calls upon the angels to seize and hinder all these from interrupting its practice of interior love, in the joy and sweetness of which the soul and the Son of God communicate and delight in the virtues and graces.

“Catch us the foxes, for our vineyard has flourished.”

2. The vineyard is the plantation in this holy soul of all the virtues which minister to it the wine of sweet taste. The vineyard of the soul is then flourishing when it is united in will to the Bridegroom, and delights itself in Him in all the virtues. Sometimes, as I have just said, the memory and the fancy are assailed by various forms and imaginings, and diverse motions and desires trouble the sensual part. The great variety and diversity of these made David say, when he felt the inconvenience and the trouble of them as he was drinking of the sweet wine of the spirit, thirsting greatly after God: “For You my soul has thirsted, for You my flesh, O how many ways.”159159Ps. 62:2

3. Here the soul calls the whole troop of desires and stirrings of sense, foxes, because of the great resemblance between them at this time. As foxes pretend to be asleep that they may pounce upon their prey when it comes in their way, so all the desires and powers of sense in the soul are asleep until the flowers of virtue grow, flourish, and bloom. Then the desires and powers of sense awake to resist the Spirit and domineer. “The flesh lusts against the spirit,”160160Gal. 5:17 and as the inclination of it is towards the sensual desires, it is disgusted as soon as it tastes of the Spirit, and herein the desires prove extremely troublesome to spiritual sweetness.

“Catch us the foxes.”

4. The evil spirits now molest the soul in two ways. They vehemently excite the desires, and employ them with other imaginations to assail the peaceful and flourishing kingdom of the soul. Then — and this is much worse — when they do not succeed in stirring up the desires, they assail the soul with bodily pains and noises in order to distract it. And, what is still more serious, they fight with spiritual horror and dread, and sometimes with fearful torments, which, at this time, if God permits them, they can most effectually bring about, for inasmuch as the soul is now spiritually detached, so as to perform its spiritual exercises, the devil being himself a spirit presents himself before it with great ease.

5. At other times the evil spirit assails the soul with other horrors, before it begins to have the fruition of the sweet flowers, when God is beginning to draw it forth out of the house of sense that it may enter on the interior exercises in the garden of the Bridegroom, for he knows well that once entered into this state of recollection it is there so protected that, notwithstanding all he can do, he cannot hurt it. Very often, too, when the devil goes forth to meet the soul, the soul becomes quickly recollected in the secret depths of its interior, where it finds great sweetness and protection; then those terrors of Satan are so far off that they not only produce no fear, but are even the occasion of peace and joy. The bride, in the Canticle, speaks of these terrors, saying, “My soul troubled me for the chariots of Aminadab.”161161Cant. 6:11 Aminadab is the evil spirit, and his chariots are his assaults upon the soul, which he makes with great violence, noise, and confusion.

6. The bride also says what the soul says here, namely: “Catch us the little foxes that destroy the vineyards; for our vineyard has flourished.”162162Cant. 2:15 She does not say, “Catch me” but “Catch us,” because she is speaking of herself and the Beloved; for they are one, and enjoy the flourishing of the vineyard together.

7. The reason why the vineyard is said to be flourishing and not bearing fruit is this: the soul in this life has the fruition of virtues, however perfect they may be, only in their flower, because the fruit of them is reserved for the life to come.

“While of roses we make a nosegay.”

8. Now, at this time, while the soul is rejoicing in the flourishing of the vineyard, and delighting itself in the bosom of the Beloved, all its virtues are perfect, exhibiting themselves to the soul, and sending forth great sweetness and delight. The soul feels them to be in itself and in God so as to seem to be one vineyard most flourishing and pleasing belonging to both, wherein they feed and delight. Then the soul binds all its virtues together, makes acts of love in each of them separately, and in all together, and then offers them all to the Beloved, with great tenderness of love and sweetness, and in this the Beloved helps it, for without His help and favor it cannot make this union and oblation of virtue to the Beloved. Hence it says, “We make a nosegay” — that is “the Beloved and myself.”

9. This union of the virtues is called a nosegay; for as a nosegay is cone-like in form, and a cone is strong, containing and embracing many pieces firmly joined together, so this cone-like nosegay of the virtues which the soul makes for the Beloved is the uniform perfection of the soul which firmly and solidly contains and embraces many perfections, great virtues, and rich endowments; for all the perfections and virtues of the soul unite together to form but one. And while this perfection is being accomplished, and when accomplished, offered to the Beloved on the part of the soul, it becomes necessary to catch the foxes that they may not hinder this mutual interior communication. The soul prays not only that this nosegay may be carefully made, but also adds, “And let no one appear on the hill.”

10. This divine interior exercise requires solitude and detachment from all things, whether in the lower part of the soul, which is that of sense, or in the higher, which is the rational. These two divisions comprise all the faculties and senses of man, and are here called the hill; because all our natural notions and desires being in them, as quarry on a hill, the devil lies in wait among these notions and desires, in order that he may injure the soul.

“And let no one appear on the hill.”

11. That is, let no representation or image of any object whatever, appertaining to any of these faculties or senses, appear in the presence of the soul and the Bridegroom: in other words, let the spiritual powers of the soul, memory, understanding, and will, be divested of all notions, particular inclinations, or considerations whatsoever; and let all the senses and faculties of the body, interior as well as exterior, the imagination, the fancy, the sight and hearing, and the rest, be divested of all occasions of distractions, of all forms, images, and representations, and of all other natural operations.

12. The soul speaks in this way because it is necessary for the perfect fruition of this communication of God, that all the senses and powers, both interior and exterior, should be disencumbered and emptied of their proper objects and operations; for the more active they are, the greater will be the hindrance which they will occasion. The soul having attained to a certain interior union of love, the spiritual faculties of it are no longer active, and still less those of the body; for now that the union of love is actually wrought in love, the faculties of the soul cease from their exertions, because now that the goal is reached all employment of means is at an end. What the soul at this time has to do is to wait lovingly upon God, and this waiting is love in a continuation of unitive love. Let no one, therefore, appear on the hill, but the will only waiting on the Beloved in the offering up of self and of all the virtues in the way described.

NOTE

FOR the clearer understanding of the following stanza, we must keep in mind that the absence of the Beloved, from which the soul suffers in the state of spiritual betrothal, is an exceedingly great affliction, and at times greater than all other trials whatever. The reason is this: the love of the soul for God is now so vehement and deep that the pain of His absence is vehement and deep also. This pain is increased also by the annoyance which comes from intercourse with creatures, which is very great; for the soul, under the pressure of its quickened desire of union with God, finds all other conversation most painful and difficult to endure. It is like a stone in its flight to the place whither it is rapidly tending; every obstacle it meets with occasions a violent shock. And as the soul has tasted of the sweetness of the Beloved’s visits, which are more desirable than gold and all that is beautiful, it therefore dreads even a momentary absence, and addresses itself as follows to aridities, and to the Spirit of the Bridegroom: —


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