Completes the explanation of the second stanza.
THIS is as much as to say: The higher portion of my soul being like the lower part also, at rest with respect to its desires and faculties, I went forth to the Divine union of the love of God.
2. Inasmuch as, by means of that war of the dark night, as has been said, the soul is combated and purged after two manners–namely, according to its sensual and its spiritual part–with its senses, faculties and passions, so likewise after two manners–namely, according to these two parts, the sensual and the spiritual–with all its faculties and desires, the soul attains to an enjoyment of peace and rest. For this reason, as has likewise been said, the soul twice pronounces this line–namely,  in this stanza and in the last–because of these two portions of the soul, the spiritual and the sensual, which, in order that they may go forth to the Divine union of love, must needs first be reformed, ordered and tranquillized with respect to the sensual and to the spiritual, according to the nature of the state of innocence which was Adam’s.  And thus this line which, in the first stanza, was understood of the repose of the lower and sensual portion, is, in this second stanza, understood more particularly of the higher and spiritual part; for which reason it is repeated. 
3. This repose and quiet of this spiritual house the soul comes to attain, habitually and perfectly (in so far as the condition of this life allows), by means of the acts of the substantial touches of Divine union whereof we have just spoken; which, in concealment, and hidden from the perturbation of the devil, and of its own senses and passions, the soul has been receiving from the Divinity, wherein it has been purifying itself, as I say, resting, strengthening and confirming itself in order to be able to receive the said union once and for all, which is the Divine betrothal between the soul and the Son of God. As soon as these two houses of the soul have together become tranquillized and strengthened, with all their domestics–namely, the faculties and desires–and have put these domestics to sleep and made them to be silent with respect to all things, both above and below, this Divine Wisdom immediately unites itself with the soul by making a new bond of loving possession, and there is fulfilled that which is written in the Book of Wisdom, in these words: Dum quietum silentium contineret omnia, et nox in suo cursu medium iter haberet, omnipotens sermo tuus Domine a regalibus sedibus.  The same thing is described by the Bride in the Songs,  where she says that, after she had passed by those who stripped her of her mantle by night and wounded her, she found Him Whom her soul loved.
4. The soul cannot come to this union without great purity, and this purity is not gained without great detachment from every created thing and sharp mortification. This is signified by the stripping of the Bride of her mantle and by her being wounded by night as she sought and went after the Spouse; for the new mantle which belonged to the betrothal could not be put on until the old mantle was stripped off. Wherefore, he that refuses to go forth in the night aforementioned to seek the Beloved, and to be stripped of his own will and to be mortified, but seeks Him upon his bed and at his own convenience, as did the Bride,  will not succeed in finding Him. For this soul says of itself that it found Him by going forth in the dark and with yearnings of love.
 [Lit., twice repeats’–a loosely used phrase.]
 H omits this last phrase, which is found in all the other Codices, and in e.p. The latter adds: notwithstanding that the soul is not wholly free from the temptations of the lower part.’ The addition is made so that the teaching of the Saint may not be confused with that of the Illuminists, who supposed the contemplative in union to be impeccable, do what he might. The Saint’s meaning is that for the mystical union of the soul with God such purity and tranquillity of senses and faculties are needful that his condition resembles that state of innocence in which Adam was created, but without the attribute of impeccability, which does not necessarily accompany union, nor can be attained by any, save by a most special privilege of God. Cf. St. Teresa’s Interior Castle, VII, ii. St. Teresa will be found occasionally to explain points of mystical doctrine which St. John of the Cross takes as being understood.
 [Lit., twice repeated.’]
 Wisdom xviii, 14.
 Canticles v, 7.
 Canticles iii, 1.