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Itinerarium mentis in Deum · Cap. IV: De speculatione Dei in sua imagine donis gratuitis reformata

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Cap. IV. De speculatione Dei in sua imagine donis gratuitis reformata.

1. Sed quoniam non solum per nos transeundo, verum etiam in nobis contingit contemplari primum principium; et hoc maius est quam praecedens: ideo hic modus considerandi quartum obtinet contemplationis gradum. Mirum autem videtur, cum ostensum sit2, quod Deus sit ita propinquus mentibus nostris, quod tam paucorum est in se ipsis primum principium speculari. Sed ratio est in promptu, quia mens humana, sollicitudinibus distracta, non intrat ad se per memoriam; phantasmatibus obnubilata, non redit ad se per intelligentiam; concupiscentiis illecta, ad se ipsam nequaquam revertitur per desiderium suavitatis internae et laetitiae spiritualis. Ideo totaliter in his sensibilibus iacens, non potest ad se tanquam ad Dei imaginem reintrare.

2. Et quoniam, ubi quis ceciderit, necesse habet ibidem recumbere, nisi apponat quis et adiiciat, ut resurgat3; non potuit anima nostra perfecte ab his sensibilibus relevari ad contuitum sui et aeternae Veritatis in se ipsa, nisi Veritas, assumta forma humana in Christo, fieret sibi scala reparans priorem scalam, quae fracta fuerat in Adam.

Ideo, quantumcumque sit illuminatus quis lumine naturae et scientiae acquisitae, non potest intrare in se, ut in se ipso delectetur in Domino, nisi mediante Christo, qui dicit4: Ego sum ostium. Per me si quis introierit, salvabitur et ingredietur et egredietur et pascua inveniet. Ad hoc autem ostium non appropinquamus, nisi in ipsum credamus, speremus et amemus. Necesse est igitur, si reintrare volumus ad fruitionem Veritatis tanquam ad paradisum, quod ingrediamur per fidem, spem et caritatem mediatoris Dei et hominum Iesu Christi, qui est tanquam lignum vitae in medio paradisi.

3. Supervestienda est igitur imago mentis nostrae tribus virtutibus theologicis, quibus anima purificatur, illuminatur et perficitur, et sic imago reformatur et conformis supernae Ierusalem efficitur et pars Ecclesiae militantis, quae est proles, secundum Apostolum, Ierusalem caelestis. Ait enim5: Illa quae sursum est Ierusalem libera est, quae est mater nostra. — Anima igitur credens, sperans et amans Iesum Christum, qui est Verbum incarnatum, increatum et inspiratum, scilicet via, veritas et vita; dum per fidem credit in Christum tanquam in Verbum increatum, quod est Verbum et splendor Patris6, recuperat spiritualem auditum et visum, auditum ad suscipiendum Christi sermones, visum ad considerandum illius lucis splendores. Dum autem spe suspirat ad suscipiendum Verbum inspiratum, per desiderium et affectum recuperat spiritualem olfactum. Dum caritate complectitur Verbum incarnatum, ut suscipiens ab ipso delectationem et ut transiens in illud per ecstaticum amorem, recuperat gustum et tactum.

Quibus sensibus recuperatis, dum sponsum suum videt et audit, odoratur, gustat et amplexatur, decantare potest tanquam sponsa Canticum canticorum, quod factum fuit ad exercitium contemplationis secundum hunc quartum gradum, quem nemo capit, nisi qui accipit7, quia magis est in experientia affectuali quam in consideratione rationali. In hoc namque gradu, reparatis8 sensibus interioribus ad sentiendum summe pulcrum, audiendum summe harmonicum, odorandum summe odoriferum, degustandum summe suave, apprehendendum summe delectabile, disponitur anima ad mentales excessus, scilicet per devotionem, admirationem et exsultationem, secundum illas tres exclamationes, quae fiunt in Canticis canticorum. Quarum prima fit per abundantiam devotionis, per quam fit anima sicut virgula fumi ex aromatibus myrrhae et thuris9; secunda per excellentiam admirationis, per p. 307 quam fit anima sicut aurora, luna et sol, secundum processum illuminationum suspendentium animam ad admirandum sponsum consideratum; tertia per superabundantiam exsultationis, per quam fit anima suavissimae delectationis deliciis affluens, innixa totaliter super dilectum suum.

4. Quibus adeptis, efficitur spiritus noster hierarchicus ad conscendendum sursum secundum conformitatem ad illam Ierusalem supernam, in quam nemo intrat, nisi prius per gratiam ipsa in cor descendat, sicut vidit Ioannes in Apocalypsi sua1. Tunc autem in cor descendit, quando per reformationem imaginis, per virtutes theologicas et per oblectationes spiritualium sensuum et suspensiones excessuum efficitur spiritus noster hierarchicus, scilicet purgatus, illuminatus et perfectus. — Sic etiam gradibus novem ordinum insignitur, dum ordinate in eo interius disponitur nuntiatio, dictatio, ductio, ordinatio, roboratio, imperatio, susceptio, revelatio, unctio2, quae gradatim correspondent novem ordinibus Angelorum, ita quod primi trium praedictorum gradus respiciunt in mente humana naturam, tres sequentes industriam, et tres postremi gratiam. Quibus habitis, anima intrando in se ipsam, intrat in supernam Ierusalem, ubi ordines Angelorum considerans, videt in eis Deum, qui habitans in eis omnes eorum operatur operationes.

Unde dicit Bernardus ad Eugenium3, quod « Deus in Seraphim amat ut caritas, in Cherubim novit ut veritas, in Thronis sedet ut aequitas, in Dominationibus dominatur ut maiestas, in Principatibus regit ut principium, in Potestatibus tuetur ut salus, in Virtutibus operatur ut virtus, in Archangelis revelat ut lux, in Angelis assistit ut pietas ». Ex quibus omnibus videtur Deus omnia in omnibus4 per contemplationem ipsius in mentibus, in quibus habitat per dona affluentissimae caritatis.

5. Ad huius autem speculationis gradum specialiter et praecipue adminiculatur consideratio sacrae Scripturae divinitus immissae, sicut philosophia ad praecedentem. Sacra enim Scriptura principaliter est de operibus reparationis. Unde et ipsa praecipue agit de fide, spe et caritate, per quas virtutes habet anima reformari, et specialissime de caritate. De qua dicit Apostolus5, quod est finis praecepti, secundum quod est de corde puro et conscientia bona et fide non ficta. Ipsa est plenitudo Legis, ut dicit idem.

Et Salvator noster asserit, totam Legem Prophetasque pendere in duobus praeceptis eiusdem, scilicet dilectione Dei et proximi; quae duo innuuntur in uno sponso Ecclesiae Iesu Christo, qui simul est proximus et Deus, simul frater et dominus, simul etiam rex et amicus, simul Verbum increatum et incarnatum, formator noster et reformator, ut alpha et omega6; qui etiam summus hierarcha est, purgans et illuminans et perficiens sponsam, scilicet totam Ecclesiam et quamlibet animam sanctam.

6. De hoc igitur hierarcha et ecclesiastica hierarchia est tota sacra Scriptura, per quam docemur purgari, illuminari et perfici, et hoc secundum triplicem legem in ea traditam, scilicet naturae, Scripturae et gratiae; vel potius secundum triplicem partem eius principalem, legem scilicet Moysaicam purgantem, revelationem propheticam illustrantem et eruditionem evangelicam perficientem7; vel potissimum secundum triplicem eius intelligentiam spiritualem: tropologicam, quae purgat ad honestatem vitae; allegoricam, quae illuminat ad claritatem intelligentiae; anagogicam, quae perficit per excessus mentales et sapientiae perceptiones suavissimas, secundum virtutes praedictas tres theologicas et sensus spirituales reformatos et excessus tres supradictos et actus mentis hierarchicos, quibus ad interiora regreditur mens nostra, ut ibidem speculetur Deum in splendoribus Sanctorum8 et in eisdem tanquam in cubilibus dormiat in pace et requiescat, sponso adiurante, quod non excitetur, donec de eius voluntate procedat.

7. Ex his autem duobus gradibus mediis, per quos ingredimur ad contemplandum Deum intra nos tanquam in speculis imaginum creatarum, et hoc quasi ad modum alarum expansarum ad volandum, quae tenebant medium locum9, intelligere possumus, quod in divina manuducimur per ipsius animae rationalis potentias naturaliter insitas quantum ad earum operationes, habitudines et habitus scientiales; secundum quod apparet ex tertio gradu. — Manuducimur etiam per ipsius animae potentias reformatas, et hoc gratuitis virtutibus, sensibus spiritualibus et mentalibus excessibus; sicut patet ex p. 308 quarto. Manuducimur nihilominus per hierarchicas operationes, scilicet purgationis, illuminationis et perfectionis mentium humanarum, per hierarchicas revelationes sacrarum Scripturarum nobis per Angelos datarum, secundum illud Apostoli, quod Lex data est per Angelos in manu Mediatoris1. Et tandem manuducimur per hierarchias et hierarchicos ordines, qui in mente nostra disponi habent ad instar supernae Ierusalem.

8. Quibus omnibus luminibus intellectualibus mens nostra repleta, a divina Sapientia tanquam domus Dei inhabitatur, effecta Dei filia, sponsa et amica; effecta Christi capitis membrum, soror et coheres; effecta nihilominus Spiritus sancti templum, fundatum per fidem, elevatum per spem et Deo dedicatum per mentis et corporis sanctitatem. Quod totum facit sincerissima caritas Christi, quae diffunditur in cordibus nostris per Spiritum sanctum, qui datus est nobis2, sine quo Spiritu non possumus scire secreta Dei. Sicut enim quae sunt hominis nemo potest scire nisi spiritus hominis, qui est in illo; ita et quae sunt Dei nemo scit nisi spiritus Dei. — In caritate igitur radicemur et fundemur, ut possimus comprehendere cum omnibus Sanctis, quae sit longitudo aeternitatis, quae latitudo liberalitatis, quae sublimitas maiestatis et quod profundum sapientiae iudicantis.

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English Translation

Ch. IV. On the speculation of God in his image reformed by the gifts of grace.

1. But since it happens that the first principle is contemplated not only through us, by passing over, but also in us; and this is greater than the preceding: therefore this mode of considering obtains the fourth step of contemplation. Now it seems a wonder, since it has been shown2 that God is so near to our minds, that it belongs to so few to speculate upon the first principle in their very selves. But the reason is ready to hand: because the human mind, distracted by cares, does not enter into itself through memory; clouded over by phantasms, it does not return to itself through understanding; enticed by concupiscences, it in no way turns back to its very self through desire of interior sweetness and spiritual gladness. Therefore, lying wholly in these sensible things, it cannot re-enter into itself as into the image of God.

2. And since, where a man has fallen, he must needs lie there, unless someone lay hand to him and add that he may rise again3; our soul could not be perfectly raised up from these sensible things to the beholding of itself and of the eternal Truth in her very self, unless Truth, having taken on human form in Christ, became for it a ladder repairing the former ladder, which had been broken in Adam.

Therefore, however much a man be enlightened by the light of nature and of acquired knowledge, he cannot enter into himself so as to be delighted in the Lord within himself, except through the mediation of Christ, who says4: I am the door. By me, if any man enter in, he shall be saved; and he shall go in and go out, and shall find pastures. But we do not draw near to this door unless we believe in him, hope in him and love him. It is necessary therefore, if we wish to re-enter to the enjoyment of Truth as into paradise, that we go in through the faith, the hope and the charity of the mediator of God and men, Jesus Christ, who is as the tree of life in the midst of paradise.

3. The image of our mind must therefore be clothed over with the three theological virtues, by which the soul is purified, illuminated and perfected, and thus the image is reformed and made conformable to the supernal Jerusalem and a part of the Church militant, which is, according to the Apostle, the offspring of the heavenly Jerusalem. For he says5: That Jerusalem which is above is free, which is our mother. — The soul therefore believing, hoping and loving Jesus Christ, who is the Word incarnate, uncreated and inspired, that is, the way, the truth and the life; while through faith it believes in Christ as in the uncreated Word, which is the Word and the splendour of the Father6, recovers the spiritual hearing and sight — hearing for receiving the discourses of Christ, sight for considering the splendours of that light. While through hope it sighs to receive the inspired Word, through desire and affection it recovers the spiritual smell. While through charity it embraces the Word incarnate, as receiving delight from him and as passing over into him through ecstatic love, it recovers taste and touch.

These senses being recovered, while it sees and hears its Bridegroom, smells, tastes and embraces him, it can sing as the bride the Canticle of Canticles, which was made for the exercise of contemplation according to this fourth step, which no man grasps save he that receiveth it7, because it lies more in affective experience than in rational consideration. For in this step, the interior senses being repaired8 for sensing the supremely beautiful, for hearing the supremely harmonious, for smelling the supremely fragrant, for tasting the supremely sweet, for apprehending the supremely delightful, the soul is disposed for mental transports, namely through devotion, admiration and exultation, according to those three exclamations which are made in the Canticle of Canticles. Of these the first is made through the abundance of devotion, by which the soul becomes as a pillar of smoke from the aromatical spices of myrrh and frankincense9; the second through the excellence of admiration, by which the soul becomes as the morning rising, as the moon and as the sun, according to the procession of the illuminations that uplift the soul to admire the Bridegroom it has considered; the third through the superabundance of exultation, by which the soul becomes flowing with delights of the sweetest pleasure, leaning wholly upon her beloved.

4. These things being attained, our spirit is made hierarchic for ascending upward according to conformity to that supernal Jerusalem, into which no one enters unless it first descend into his heart through grace, as John saw in his Apocalypse1. But it then descends into the heart when, through the reformation of the image, through the theological virtues and through the delectations of the spiritual senses and the upliftings of the transports, our spirit is made hierarchic, that is, purged, illuminated and perfected. — Thus also it is marked with the steps of the nine orders, while there are ordinately disposed within it announcing, dictating, leading, ordering, strengthening, commanding, receiving, revealing, anointing2, which correspond step by step to the nine orders of Angels — so that the first of the three aforesaid steps regard nature in the human mind, the three following industry, and the three last grace. These being had, the soul, by entering into itself, enters into the supernal Jerusalem, where, considering the orders of the Angels, it sees in them God, who, dwelling in them, works all their operations.

Whence Bernard says to Eugenius3 that « God in the Seraphim loves as charity, in the Cherubim knows as truth, in the Thrones sits as equity, in the Dominations rules as majesty, in the Principalities governs as principle, in the Powers guards as salvation, in the Virtues works as power, in the Archangels reveals as light, in the Angels stands by as piety ». From all which God is seen to be all in all4 through the contemplation of him in minds, in which he dwells through the gifts of most abundant charity.

5. Now to this step of speculation the consideration of sacred Scripture, divinely sent, is specially and chiefly a support, as philosophy was to the preceding. For sacred Scripture is principally about the works of restoration. Whence it also treats chiefly of faith, hope and charity, by which virtues the soul has to be reformed, and most especially of charity. Of which the Apostle says5 that it is the end of the commandment, according as it is from a pure heart and a good conscience and an unfeigned faith. It is the fulness of the Law, as the same says.

And our Saviour asserts that the whole Law and the Prophets hang upon two commandments of the same, namely the love of God and of neighbour; which two are intimated in the one Bridegroom of the Church, Jesus Christ, who is at once neighbour and God, at once brother and lord, at once also king and friend, at once the Word uncreated and incarnate, our former and our reformer, as alpha and omega6; who is also the supreme hierarch, purging and illuminating and perfecting the bride, that is, the whole Church and every holy soul.

6. Of this hierarch, therefore, and of the ecclesiastical hierarchy is the whole of sacred Scripture, through which we are taught to be purged, illuminated and perfected — and this according to the threefold law handed down in it, namely of nature, of Scripture and of grace; or rather according to its threefold principal part, namely the Mosaic law purging, prophetic revelation illustrating, and evangelical instruction perfecting7; or most of all according to its threefold spiritual understanding: the tropological, which purges unto uprightness of life; the allegorical, which illuminates unto clarity of understanding; the anagogical, which perfects through mental transports and the sweetest perceptions of wisdom — according to the three aforesaid theological virtues and the reformed spiritual senses and the three transports spoken of above and the hierarchic acts of the mind, by which our mind returns to what is within, that there it may speculate upon God in the splendours of the Saints8 and in the same, as in couches, may sleep in peace and rest, the Bridegroom adjuring that it be not awakened until it proceed of his own will.

7. Now from these two middle steps, through which we go in to contemplating God within us as in the mirrors of created images — and this as it were after the manner of wings spread out for flying, which held the middle place9 — we can understand that we are led by the hand into divine things through the powers of the rational soul itself naturally implanted, as regards their operations, their relations and their scientific habits; according as appears from the third step. — We are led by the hand also through the reformed powers of that same soul, and this by the gratuitous virtues, the spiritual senses and the mental transports; as is clear from the fourth. We are led by the hand nonetheless through the hierarchic operations, namely of the purgation, the illumination and the perfection of human minds; through the hierarchic revelations of the sacred Scriptures given to us through Angels, according to that word of the Apostle, that the Law was given by Angels in the hand of a Mediator1. And at last we are led by the hand through the hierarchies and the hierarchic orders, which have to be disposed in our mind after the likeness of the supernal Jerusalem.

8. Our mind, filled with all these intellectual lights, is inhabited by the divine Wisdom as the house of God; it is made the daughter, the bride and the friend of God; it is made a member of Christ the head, his sister and coheir; it is made nonetheless the temple of the Holy Spirit, founded through faith, raised up through hope and dedicated to God through the sanctity of mind and body. All of which the most sincere charity of Christ works, which is poured forth in our hearts by the Holy Spirit, who is given to us2 — without which Spirit we cannot know the secrets of God. For as the things that are of man no one knows but the spirit of man that is in him, so also the things that are of God no one knows but the Spirit of God. — In charity therefore let us be rooted and grounded, that we may be able to comprehend with all the Saints what is the length of eternity, what the breadth of liberality, what the height of majesty, and what the depth of the judging wisdom.

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Apparatus Criticus
  1. 2
    Cap. praeced. — De fundamentis huius cap. cfr. Breviloq. p. II. c. 10. et 12, ubi de anima, in quantum est Dei imago; p. V. c. 4, ubi de tribus virtutibus theologicis; ibid. c. 6. de sensibus spiritualibus; p. II. c. 8, ubi de triplici actu hierarchico et novem ordinibus Angelorum; Prolog. § 4, ubi de triplici intelligentia Scripturae. — Mox pro quod tam paucorum est non pauci recentiores codd. tam paucos.
    The preceding chapter. — On the foundations of this chapter cf. Breviloquium, part II, chs. 10 and 12, where he treats of the soul inasmuch as it is the image of God; part V, ch. 4, where of the three theological virtues; ibid., ch. 6, of the spiritual senses; part II, ch. 8, where of the threefold hierarchic act and the nine orders of Angels; the Prologue, § 4, where of the threefold understanding of Scripture. — Soon after, for quod tam paucorum est not a few of the more recent codices have tam paucos.
  2. 3
    Isai. 24, 20: Et corruet et non adiiciet etc. Maior et melior pars codd. ibidem incumbere, ut resurgat non tam apte, licet haec verba habeat August., de Vera Relig. c. 42. n. 79.
    Isaiah 24:20: And it shall fall, and shall not rise again, etc. The greater and better part of the codices have ibidem incumbere, ut resurgat, less aptly — though Augustine has these words in On True Religion ch. 42, n. 79.
  3. 4
    Ioan. 10, 9. — Ps. 36, 4: Delectare in Domino etc. — Inferius respicitur I. Tim. 2, 5: Unus et mediator Dei et hominum homo Christus Iesus. Gen. 2, 9, quod exponens August., VIII. de Gen. ad lit. c. 5. n. 9, ait: Sic et Sapientia [Prov. 3, 18.], idem ipse Christus, lignum vitae est in paradiso spirituali etc. Cfr. XIII. de Civ. Dei, c. 20. et XX. c. 26. n. 2. — Infra post appropinquamus plures codd. prosequuntur: nisi in Christum credamus, in ipso speremus et eum amemus.
    John 10:9. — Psalm 36:4: Delight in the Lord, etc. — Below, reference is made to 1 Timothy 2:5: One mediator also of God and men, the man Christ Jesus. And to Genesis 2:9, expounding which Augustine, On Genesis according to the Letter VIII, ch. 5, n. 9, says: So also Wisdom [Proverbs 3:18], the same Christ himself, is the tree of life in the spiritual paradise, etc. Cf. On the City of God XIII, ch. 20, and XX, ch. 26, n. 2. — Below, after appropinquamus several codices continue: nisi in Christum credamus, in ipso speremus et eum amemus.
  4. 5
    Gal. 4, 26: Illa autem, quae etc. — Mox allegatur Ioan. 14, 6. — De triplici statu Verbi vide Breviloq. p. IV. c. 1. in fine. — Superius pro purificatur A purgatur (cfr. supra pag. 225, nota 6.), et post reformatur Vat. cum nonnullis edd. addit reficitur.
    Galatians 4:26: But that Jerusalem which is above, etc. — Soon after John 14:6 is cited. — On the threefold state of the Word see Breviloquium, part IV, ch. 1, at the end. — Above, for purificatur A has purgatur (cf. above, p. 225, note 6), and after reformatur the Vatican edition with some editions adds reficitur.
  5. 6
    Cfr. Ioan. 1, 1. et Hebr. 1, 3. — Inferius pro auditum ad suscipiendum maior pars codd. auditum suscipiendi.
    Cf. John 1:1 and Hebrews 1:3. — Below, for auditum ad suscipiendum the greater part of the codices have auditum suscipiendi.
  6. 7
    Apoc. 2, 17: Nemo scit, nisi etc.
    Apocalypse 2:17: No man knoweth, but he, etc.
  7. 8
    Ita A B C D I P, edd. recuperatis; mox pro videndum ex multis codd. substituimus sentiendum, A sentiendum vel videndum, C contuendum.
    So A B C D I P; the editions have recuperatis; soon after, for videndum we have substituted sentiendum from many codices, A sentiendum vel videndum, C contuendum.
  8. 9
    Cap. 3, 6. — Secundus loc. est ibid. 6, 9: Quae est ista, quae progreditur quasi aurora consurgens, pulcra ut luna, electa ut sol. Tertius ibid. 8, 5. — Inferius pro admirandum plures codd., inter quos etiam B, intrandum. Subinde pro consideratum B desideratum.
    Ch. 3:6. — The second place is ibid., 6:9: Who is she that cometh forth as the morning rising, fair as the moon, bright as the sun? The third is ibid., 8:5. — Below, for admirandum several codices, among them also B, have intrandum. Thereupon, for consideratum B has desideratum.
  9. 1
    Cap. 21, 2: Et ego Ioannes vidi sanctam civitatem Ierusalem novam, descendentem de caelo a Deo etc.
    Ch. 21:2: And I John saw the holy city, the new Jerusalem, coming down out of heaven from God, etc.
  10. 2
    Vat., 3 et 4 cum aliquot codd. unitio, M unio; sed cfr. Dionys., de Eccles. Hierarch. c. 4. § 10. et coll. 22. in Hexaëm. Mox pro trium primo ex A I et 1 substituimus primi trium.
    The Vatican edition and editions 3 and 4, with several codices, have unitio, M unio; but cf. Dionysius, On the Ecclesiastical Hierarchy ch. 4, § 10, and Collation 22 on the Hexaemeron. — Soon after, for trium primo we have substituted primi trium from A I and edition 1.
  11. 3
    Sive V. de Considerat. c. 5. n. 12.
    That is, On Consideration V, ch. 5, n. 12.
  12. 4
    Epist. I. Cor. 15, 28.
    First Epistle to the Corinthians 15:28.
  13. 5
    Epist. I. Tim. 1, 5. — Seq. locus est Rom. 13, 10. Subinde respicitur Matth. 22, 40: In his duobus mandatis universa Lex pendet et Prophetae.
    First Epistle to Timothy 1:5. — The following place is Romans 13:10. Thereupon reference is made to Matthew 22:40: On these two commandments dependeth the whole Law and the Prophets.
  14. 6
    Apoc. 1, 8; 21, 6. et 22, 13. — Cum plurimis et melioribus codd. ante alpha posuimus ut.
    Apocalypse 1:8; 21:6 and 22:13. — With very many and better codices we have set ut before alpha.
  15. 7
    Cfr. Breviloq. Prolog. § 1. seq. — Pro illustrantem plures codd. illuminantem.
    Cf. Breviloquium, Prologue § 1 f. — For illustrantem several codices have illuminantem.
  16. 8
    Psalm. 109, 3. — Subinde respicitur Ps. 4, 9: In pace in idipsum dormiam et requiescam; et Cant. 2, 7: Adiuro vos, filiae Ierusalem... ne suscitetis neque evigilare faciatis dilectam, quoadusque ipsa velit.
    Psalm 109:3. — Thereupon reference is made to Psalm 4:9: In peace in the selfsame I will sleep and I will rest; and to Canticles 2:7: I adjure you, O daughters of Jerusalem... that you stir not up, nor make the beloved to awake, till she please.
  17. 9
    Isai. 6, 2: Duabus [alis] velabant faciem eius et duabus velabant pedes eius et duabus volabant. — Mox pro in divina maior pars codd., 1 et 2 in divinis, B M N divinis, H K L ad divina.
    Isaiah 6:2: With two [wings] they covered his face, and with two they covered his feet, and with two they flew. — Soon after, for in divina the greater part of the codices, and editions 1 and 2, have in divinis, B M N divinis, H K L ad divina.
  18. 1
    Gal. 3, 19. — Inferius pro mens [A, 1 et 2 anima] nostra repleta maior pars codd. spiritus noster repletus, quae etiam subinde post inhabitatur addit sicque anima nostra, sed parum congrue.
    Galatians 3:19. — Below, for mens [A, and editions 1 and 2, anima] nostra repleta the greater part of the codices have spiritus noster repletus, which also thereupon adds after inhabitatur the words sicque anima nostra, but with little fitness.
  19. 2
    Rom. 5, 5. (Post nostris plures codd. addunt et corporibus). — Seq. locus est I. Cor. 2, 11; tertius Eph. 3, 17. seq.
    Romans 5:5. (After nostris several codices add et corporibus.) — The following place is 1 Corinthians 2:11; the third is Ephesians 3:17 f. ---
Cited by

3 places in the Opera Omnia citethis question. Derived from Quaracchi’s own apparatus, never tagged by hand.

On the reason why the Word of God had to be incarnate, or why it was fitting
Breviloquium · Pars IV: De incarnatione Verbi
Itinerar. c. 4.
On the fourth vision: the third treatment, which treats specially both of the second object of this vision, namely of the consideration of the Church militant, and of the third, which is the soul itself made hierarchic
Collationes in Hexaëmeron · Collatio XXII: De quarta visione tractatio tertia, quae specialiter agit tum de secundo obiecto huius visionis, nempe de consideratione militantis Ecclesiae, tum de tertio, quod est ipsa anima hierarchizata
supra pag. 307, nota 2
On the speculation of the divine unity through its primary name, which is being
Itinerarium mentis in Deum · Cap. V: De speculatione divinae unitatis per eius nomen primarium, quod est esse
supra pag. 307, nota 6

5 further references address the article or printed page this question belongs to, rather than the question itself.